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Agents of Rahu
counted from Chandra Lagna
Rahu-Ketu: Directory of
Jyotisha Descriptions
Rahu likes to challenge cultural
norms.
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Which social norms will Rahu challenge?
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Who will be the primary agents of
disruption and desire?
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Who are the antagonists, the protagonists, and what
are the consequences of Rahu's challenge to social convention and the
safety of predictable routines?
Emotional dramatis personae
and behaviors, measured
from Chandra lagna:
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Rahu + Chandra lagna
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in the Mother.
The Mother is the primary agent of personal
disruption. She is unstable emotionally, excitable, volatile in her
relationship with the child, and often involved in some variety of taboo
cultural mixing or emotionally
disruptive, manipulative, controlling, or possessive behavior
toward the child.
Chandra craves emotional protection, the Mother
may send out two sets of different or contradictory signals: one set
encouraging the child to follow all the accepted social protocols in
order to always be safe, and another more subtle set of role-modeling
behaviors which exemplify courage in challenging rigid rules and taking
emotional risks.
The native is oneself, characteristically, an
emotional risk-taker. Enthusiasm for jumping into new identities,
for accepting nurturing and caretaking opportunities in unusual
circumstances, and for challenging the stable emotional balance in
existing interpersonal relationships.
Males may possess an unusually high level of
female intuition and a deep interest in healing. Females are capable of
assuming conventionally male roles with aplomb.
A fascinating person.
Unconventionally
attractive, charismatic and somewhat mysterious, often the subject of
much public attention (both positive and negative).
Likely to achieve fame or notoriety for their ability to
successfully challenge cultural taboos and win remarkable struggles with
social convention "against the odds".
Male is interesting to women. Female is
charismatic and exciting. Both males and females are able to challenge
the cultural norms which dictate emotional and sexual relationship
legitimacy, switching gender roles and adapting to new
emotional identities with ease. |
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Rahu in 2nd-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in the family of origin
Rahu the Rakshasa feeds upon
chaotic and manipulative circumstances within the
family of origin. Rahu disrupts the customary habits of food
and drink, upsets the resource-savings programme, and makes
one privy to exotic and often dangerous knowledge of history
and languages.
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Primary agent of emotional
disruption is one's
family of origin, but one's speech and song are also made to
sound like an outsider due to exotic and dangerous knowledge
acquired through the study of history.
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Volatile, cultural-norm-challenging, exciting, and
disruptive results from one's interaction with and expression of the
family during childhood. Typically there is some challenge to the
cultural norm within the family of origin, such as taboo mixing of
bloodlines, questions of parentage, or other genetic issues.
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The native may have an extraordinarily long and
detailed memory, and ability to memorize prodigious amounts of
information.
One's hoard of values, be it a hoard of money,
historical knowledge, linguistic knowledge, art collections, memories of
stories, songs, or poems, or any other Bank of stored Shukra-type
values, becomes a catalyst for emotional orientation to norm-challenging
behaviors.
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Rahu in 3-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in sibling or workmate groups. One's
own internal narrative mentality is also the site of sudden
desire-driven change.
The native "changes one's mind" ,
shifting from one emotional stance to the next, with extraordinary
frequency and ease. There may be revolutionary new thoughts and
announcements. However the consequences may be communicative
inconsistency.
The mother's siblings (aunts and uncles) and one's
own siblings become the agents of most dramatic disruption of one's
personal and social identity.
Emotional thrust to challenge cultural norms
through communicative behaviors such as holding meetings, conferences,
conversations, and seminars. An agent of revolutionary mental change vis-à-vis
one's audience.
The native may become an agent of
social-emotional disruption for others, as one expresses a
taboo-breaking message via all varieties of communications media.
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Rahu in 4th-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in the maternal grandmother and the early
childhood home.
Volatility in one's emotional relationship to
one's homeland. Profound instability in the childhood home, usually due
to a mixing of cultures in the home, or multiple marriages of the
mother, or frequent house moves.
Tendency to disturb one's own emotional security
through frequent house moves and norm-challenging behavior within the
home.
Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in the maternal grandmother. T
The native may become an agent of
social-emotional disruption for others, as one expresses
taboo-breaking behaviors in one's patriotic actions and home-based
settings.
Considerable emotional detachment from issues of
public prestige or approval (since Ketu will be in 10th-from-Chandra)
yet the native may serve at a very high level of organizational
leadership and be helped by the detachment.
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Rahu in 5th-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in one's own children, one's lovers, or one's
theatrical personality.
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Primary agents of personal and social
disruption in life are one's children, one's romantic lovers, and
one's own genius.
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Disruption through Celebrity: one is
changed and changes others via challenge to cultural norms "on
stage", as the recipient of copious public attention and
admiration (Dalai
Lama, Aniston,
JFK).
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Emotional disruption caused by
feeding upon the chaos of
politics, literary creativity, salience or fame in performance arts.
Volatile,
roller-coaster experience in romance and courtly love.
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Tendency to
"fall in love" in socially dramatic, taboo-breaking
circumstances (particularly in a fiery rashi trine, see
Jack
Welch; cf. to
Ram
Dass bhakti-love for Guru, watery trine).
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Rahu in 6-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in one's own enemies.
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Disruptive desires
that emerge as illnesses, addictions, enemies,
adversarial
relationships, servitude and indebtedness become the unlikely
agents of personal and social disruption.
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Desire-driven relationships with
servants, animals, outsiders, poisons or polluted
substances, covered by a pretense of animosity toward that
which one wishes to possess.
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Masks a fraudulent warrior who may wish
to disrupt a culture of
poverty and exploitation on a public level
while feeding upon manipulative, exploitive relationships on a
personal level (Jefferson,
Mussolini,
Roosevelt,
Aurobindo).
Another version is distinguished by a lifelong
battle with drug/alcohol addiction, "the enemy within" (Monroe,
Taylor.)
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Rahu in 7th-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in one's
spouse(s) and business partner(s).
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This nativity naturally = Ketu + Chandra.
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One is
rather withdrawn and passive by character, more comfortable in the
disengaged (sometimes emotionally
passive-aggressive) Witness role.
"Whatever you want to do, honey."
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Therefore an emotionally
hyper-engaged, desirous Spouse
or Other is necessary to enact the energy of Disruption.
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One experiences the deepest challenge to cultural
norms through the possessive behavior of the Other who expresses a
desire to possess one, psycho-emotionally.
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Man with Rahu in 7th-from-Chandra is attracted to
exotic, dramatic and desirous women. Male may be at the emotional mercy
of females.
The first marriage, for either gender, is
emotionally impulsive or based on
temporary
desires, and thus typically short-lived (Spears,
Pitt).
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Caution to those
seeking legal marriage in a period of Rahu. Consider waiting to make a
sensible decision, until the high desire of Rahu period is finished..
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7th-from-Chandra is a maraka position; spouse may
be involved in or accompany the death (JFK, Jr.,
Hitler) .
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Rahu in 8-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in the family of one's first spouse
(in-laws)
or the former partner of one's second spouse. During Rahu
periods, secret monies, one's own hidden relationships, and
information supposedly protected by confidentiality
agreements, may be exposed.
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The native's ability to tap into secret knowledge
and funds, creates a life of constant mystery and intrigue. One's
intuitive capacity to access the resources of others becomes the key to
psycho-emotional disruption.
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Rahu
periods are catastrophically disruptive to the emotional habits and
routine behaviors in parenting, sheltering, home-making,
property ownership or stewardship. Yet if Rahu is well
disposed then the native will indeed reach one's goal.
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Inherently exploratory
emotional constitution that is prone toward extramarital involvements,
but this same exploratory instinct can also be channeled into
extraordinary actions which break barriers of public expectation in
other ways, e.g. Sir Edmund Hillary.
(Hillary
+ Tenzing Norgay's triumphant summit of Chomolungma/Everest occurred at
the end of his Chandra/Kuja period, followed by his shocking
disruption into a world hero in Chandra/Rahu. |
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Rahu in 9-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in the native's father and maternal
grandfather.
Father, maternal grandfather, moral guides,
guru, priest, and
professor are agents of social upset, challenge to cultural norms, and
emotional risk.
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Father, mother's father, and certain
religious teachers may have
exogamous marriages (outside of their social class), marry under taboo
circumstances, or have some variety of exotic social relationship.
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Often
there is some breakage to cultural boundaries regarding sexual
practice on the part of the father and father-figure
personality, such as but not limited to, marital infidelity.
If the graha are favorable, Rahu in 9th-from-Chandra
simply indicates a second marriage for the father which
may be entirely noble but naturally is still upsetting to
the native (Bill Gates,
Jr.)
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Generally, the native does not benefit from the disruptive behavior of
the father and may deeply resent it (Jolie).
9th-from-Chandra also represents one's emotional
relationship to religious dogma and indoctrination, wisdom teachings,
personalities of Guru figures, and the tenets of one's own belief
system.
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Emotional upheavals caused by deep upwelling of
subconscious desire follow the lineage of the mother's philosophical and
religious life. The mother's relationship to religious priesthood was
unsettled or problematic in some way (according to Rahu's rashi) which
expressed its passionate dangers through the mother's father.
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This may be a simple, subconscious background
effect in the native's life, but if the lord of 9th-from-Chandra is
empowered or there are other activated graha in the bhava which is
9th-from-Chandra, the native may spend a lifetime engaged with tantric
challenges to the established religious priesthood.
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The native is likely to pursue a subconsciously
motivated religious path which includes
acquisition
of taboo-breaking ritual knowledge and assumption of
controversial
but intriguing boundary-challenging types of priestly roles (such
as wisdom philosopher in a foreign cultural belief system.)
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When Rahu occupies 9th-from-Chandra, there may be
a life relationship with exotic belief systems (outside one's cultural
of origin), a willingness to challenge or disregard the conventional
religious rules of one's upbringing, and
a surprising ability of the
native to assume religious priest or teacher-guide roles in culturally exotic
ceremonial settings.
The emotional relationship to universities,
temples, and the earthly presence of the Divine is volatile and
inconsistent. One is capable of extraordinary disruption through
religious wisdom, but the priest - professor - guru role is
unstable.
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Rahu in 10-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in large hierarchies, agencies
of government, or top levels of institutional
leadership.
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One's government or corporation suddenly
turns against one; one sees the demonic underbelly of power-hungry personalities, pretending (Rahu) to
legitimate leadership.
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Rakshasic actions of the the headman,
top dog, or boss.
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One's
social
dignity is volatile, with high highs and low lows in public
approval, recognition, and fame. One may gain and lose high
positions several times over the course of a lifetime (Jobs,
Stewart,
Carter
)
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One's leadership roles in society, particularly
those roles positioned at the top of large, stable, conventional
hierarchies such as government and large corporations, will become the
unlikely agents of personal disruption.
Leadership style is emotionally unstable and the
native may change professional direction or change careers
impulsively.
Government may alternately promote or punish the native for taking
risks.
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Rahu in 11-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in the mass of humanity.
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Large networks of association, human or
electronic webs, global economies and world-culture are just some of the
enormous, complexly interconnected entities which direct the emotional
life of this native.
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One lives somewhat at the mercy of a large
distributive network, popular social movement, proletariat or electorate (Johnson).
May be enormously popular at times (Roosevelt,
Harrison), but the popularity is emotionally volatile and the public
is capricious.
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The native is (often unwittingly) an agent of massive
social-ideological change, through the vehicle of one's own emotional need to be
socially validated on a very large scale of public recognition.
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One's primary emotional goals are accomplished
through large-scale social activism, promotion of an
ideology (Falwell,
Escriva),
or intuitive
support (Cayce) for giant-sized networks of
interconnectivity.
One's network of voluntary associations within the
marketplace of goods and ideas, and one's engagement with large,
complex, rule-driven systems, are emotionally unstable, volatile, and
personally disruptive.
Powerful historical-futuristic orientation
(Johnson,
Harrison,
Cayce).
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Rahu in 12-from-Chandra
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Sudden and dramatic emotional changes causes by
eruption of acquisitive or
possessive desires in private, distanced relationships.
Emotional compulsion to take risks by indulging the imagination.
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Challenge to cultural norms via
private,
enclosed relationships that are emotionally unstable. The
partners in those non-public relationships are the agents of
desire-driven personal change.
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Disruptive experiences in foreign lands and
through private relationships with lovers who hail from foreign lands.
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If Chandra is exceptionally conservative by
rashi, drishti, and bhava, the enclosed private relationships may
occur only in the imagination.
However one will manifest all those challenges to
one's own cultural norms which do necessarily accompany interactions
with persons from foreign lands - perhaps in diplomatic or commercial
interactions, rather than intimate personal relationships. (Q
Eliz.,
Thatcher).
Watch
Rahu
periods of the Vimshottari Dasha
for eruption of deep, imagination-driven desires into private,
compartmentalized, behind-the-curtains relationships.
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The private, sequestered relationship is often
based in a country or region at a far distance from one's own home.
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The relationship is socially & emotionally
unstable and it will most likely
dissolve
at the end of the Rahu period.
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Positive Desire vs. Negative Desire
Desires can be either negative or positive. If I desire to acquire
something for myself--let's say I desire good health when I am ill, or a bowl
of rice when I am hungry -- such a desire is perfectly justified. The same
applies to selfishness, which can be either negative or positive.
In most cases, asserting oneself only leads to disappointment, or to
conflict with other egos that feel as exclusively about their existence as we
do about our own.
This is especially true when a strongly developed ego indulges in
capricious or demanding behavior.
The illusion of having a permanent self is a secret danger that stalks
us all: "I want this," "I want that." It can even lead
us to kill. Excessive selfishness leads to uncontrollable perversions, which
always end badly.
But on the other hand, a firm confident sense of self can be a very
positive element. Without a strong sense of self, that is, of one's skills,
potential, and convictions, nobody can take on significant
responsibilities.
Responsibility requires true self-confidence. How could a mother
without hands save her child from the river?
--from The Dalai Lama's Little Book of Inner
Peace: The Essential Life and Teachings by His Holiness the Dalai
Lama www.snowlionpub.com
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file update:
18-Jul-2010