eternally cursed

lunar being, an astrology blog

[cursedbyastro]

ASTROLOGY BLOG, DAUGHTER OF THE MOON

“We are star dust in the highest exalted way, called by the universe, reaching out to the universe.” – Neil deGrasse Tyson 

masterlist : my carrd : most recent post

last updated: Tuesday, December 17th 2024

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[earthyaries]

hi!!! I love your blog so much and think you’re amazing ☆ I’m submitting this for a style reading. I sent the payment through cash app (I really hope it worked because I’ve never done it before). For general info, I am 5’6, light skinned African American, and a female. Thank you so much in advance. Have a great day 🩶

Hi !! Thank u so much 🫶🏻 & yes I received the payment :) I rlly enjoyed working on this reading for u so I hope you like it !

1H - Leo ASC + Leo moon & Jupiter: GOLD. Earth tones + animal prints. Gold/bronze jewelry. Sharp, catlike eyeliner. You have a sensual, carnal vibe which can be accentuated. Consider growing your hair out & keeping it auburn or dark. Claw-like nails. Nose rings. High-quality fabrics. Play around w faux fur, faux leathers, feathers, netting, + fringe. Glowy, bronzed makeup looks.

2H - Virgo/Libra: The 2H is all about self esteem, so incorporating the 2H into the way we style ourselves will give us more self confidence. You'll feel your best when keeping up w your maintenance/having a beauty regimen + when mixing feminine & masculine styles. Virgo appreciates attention to detail + simplicity; stick to a few main colors + neutrals. Play around w textures when layering, rather than wearing multiple different colors or patterns at once. You should avoid looking too “busy”, so as not to take away from your physical appearance. Libra is the masculine sign of Venus, which focuses on beauty, but also in equality. Wearing both feminine & masculine silhouettes + styles, especially together (when done right), will be most flattering on you.

Sun in Capricorn (5H): The sun rules over self expression; we can use our sun signs as a tool for fashion, & doing so will bring forth more confidence, as well as make us feel more in tune w our charts. Your sun is in Capricorn in the 5H; you may be strict w yourself when it comes to your image. Your style should be practical & work well w your lifestyle. In the 5H, you are creative. Once you find what feels true to you, stick to it. Create a brand/image for yourself using your style. Slowly morph your closet into this, getting rid of all that does not align w you.

Venus in Scorpio (4H): Venus rules over personal aesthetics & all things "beauty". Your Venus is in Scorpio, which means you are drawn to the erotic; however, Scorpio ruling things “hidden”, you may prefer to cover-up at times- especially having Venus in your 4H, the house of comfort. Suggestive, rather than provocative. A long figure-hugging dress, a cropped shirt paired w a jacket, etc. Look at model-off-duty wear to get some inspo. Incorporate deep tones into your wardrobe; rich mocha browns, soft blacks, + dark emeralds for night looks. When you are dressing down, elevate the look w minimalistic accessories & a bit of hair/makeup. Scorpio likes to go unseen at times, but the rest of your placements will thank you for keeping it refined.

Thank you for booking w me 🤍

[geniusvenusxxx]

ASTEROID FAMA (408)

⌯⌲ The signs, houses, aspects, and degrees !

【 ★ 】 THE MEANING OF FAMA

The asteroid fama in astrology represents the ways in which you have the most potential to gain fame from, your experience being famous, and the ways in which you’re often talked/gossiped about when in the spotlight.

【 ★ 】 HOW TO FIND FAMA

You can find this asteroid by searching “fama asteroid calculator” and then clicking on the astro seek link that says “asteroids in natal chart”. Just select fama then calculate your chart like normal.

- Please don’t screenshot and repost on other platforms, but feel free to repost on tumblr! ©GeniusVenusxxx

ᯓ★ THE SIGNS

ARIES FAMA ⋆ You have the most potential to gain fame through making bold decisions and being confident in your abilities. You will be able to make a powerful impact with your fame and be a leader in whatever field you choose. This is a big trendsetter placement. People with this placement are often the first to do something and create worldwide trends. The challenging part about this placement is that fame could bring lots of stress into your life and conflict. These people often attract the most unnecessary hate.

↳ Real life example: Zendaya.

TAURUS FAMA ⋆ You have the most potential to gain fame by using your voice or art to make an impact on others. You have a natural aura that radiates beauty and draws others in. You’re very mesmerizing. You can become very wealthy from your fame as well.

↳ Real life example: Olivia Rodrigo.

GEMINI FAMA ⋆ You have the most potential to gain fame when you’re being relatable to others or by using your charm and voice. People with this placement are the type of people that are hate watched (even if people don’t like them they still watch their content whether it be online or wherever). Many can’t help but be interested in Gemini Fama people because they’re naturally entertaining. These people often get famous when they’re young.

↳ Real life example: Megan Fox.

CANCER FAMA ⋆ You have the most potential to gain fame when connecting with others emotionally in some way whether this be online, through film, etc. These people have a persona that often makes people feel emotionally connected to them. They can gain lots of fame for their emotional outlet or for being authentic with their emotions. Random, but they’re also more prone to gaining fame when surrounded by water such as Madelyn Cline in Outer Banks.

↳ Real life example: Madelyn Cline.

LEO FAMA ⋆ You have a lot of potential to gain fame or at the very least be in the spotlight at some point. This is a big fame indication. One of the best signs to have Fama in if you want to be famous at some point. These people often pioneer trends and are leaders whether it be in the charts (music) or modeling (like Adriana Lima who has this placement as well), etc. These people actually often really enjoy their fame and have major celebrity energy. They can also be famous for their beauty and talents.

↳ Real life example: Drake.

VIRGO FAMA ⋆ You have the most potential to gain fame when you’re being real and honest. People find how honest you are to be humorous and relatable. These people can also gain fame from things they do daily/all the time. They often get famous when they’re young. Random, but they can also own famous pets/animals.

↳ Real life example: Ariana Grande.

LIBRA FAMA ⋆ You have the most potential to gain fame when you embrace your true beauty and by charming others. You can gain fame from pretty much anything from acting to singing to dancing to creating any other forms of art. These people can be in famous relationships or gain fame from their lovers as well. Many celebrities with this placement manifested their fame.

↳ Real life example: Marilyn Monroe.

SCORPIO FAMA ⋆ You have the most potential to gain fame through being your most confident and powerful self. The celebrities with this placement are often mega famous. The challenging part of this placement is that fame can be very traumatic for you and a hard experience. It can transform you as a person in damaging ways depending on the house, aspects, and degree your Fama asteroid is in.

↳ Real life example: Justin Bieber.

SAGITTARIUS FAMA ⋆ You have the most potential to gain fame when you’re being a free spirit and authentic. Showing your wild side will help you attract more attention. You have a captivating persona that makes others laugh and creates a lot of your popularity because of your fun energy/vibe. You can gain lots of fame from travel related things such as touring, travel social media content, etc.

↳ Real life example: Addison Rae.

CAPRICORN FAMA ⋆ You have the most potential to gain fame through grinding and working hard. As long as you’re in a career field that can grant you opportunities that lead to fame and you work hard you can gain fame from anything you choose. People with this placement usually don’t get famous until their older unless they eat sleep and breath their work. Random, but these people can also gain fame from teaching something, things related to history, or from politics/being a political figure.

↳ Real life example: Park Jimin.

AQUARIUS FAMA ⋆ You have the most potential to gain fame when being your true self and not being afraid to be a little chaotic at times. Authenticity will cause you to attract more attention than anything else. You can easily accumulate a lot of fans/supporters. Especially online. Many people follow in your lead so you can be a major trendsetter, especially if you post on social media. You also are more likely to gain attention when in some type of group or with your friends. The celebrities with this placement are often are worldwide famous.

↳ Real life example: Emma Chamberlain.

PISCES FAMA ⋆ You have the most potential to gain fame through anything artistic. Often people with this placement are multi-talented and attract fame from multiple things. Many celebrities who can do it all such as act, sing, and model have this placement. The challenging side of this placement is that fame may cause you to struggle with your mental health and you could be gossiped about a lot or have lots of lies spread about your name.

↳ Real life example: Elvis Presley.

ᯓ★ THE HOUSES

FAMA IN THE 1ST HOUSE ⋆ Fama in this house gives a person potential to be famous for simply being them. They can become famous by putting themselves outside of their comfort zone a lot and being bold. This indicates fame being strongly associated with both your identity and purpose. These people can gain fame from things related to athletics, fitness, being sexy, things involving aggression, leading, independence, standing up for things, or just things related to the appearance in general.

↳ Examples: Being a football player, modeling, rapping, being the leader of a famous group, being popular on only fans, beauty influencing online, beauty pageants, etc.

FAMA IN THE 2ND HOUSE ⋆ Fama in this house gives a person potential to make lots of income from their fame. These people can also become famous from their wealth or financial status. These people are actually good at handling fame and won’t go crazy from it since the 2nd house is associated with stability. They can also gain fame from things involving romance, material items, clothes, values, self worth, or financial stability.

↳ Examples: Being a runway model, being born into a wealthy and rich family, dating someone famous, posting videos online related to loving yourself, etc

FAMA IN THE 3RD HOUSE ⋆ Fama in this house gives a person potential to gain lots of fame for expressing themselves with their voice or words in some way. Their charisma can get them very far. They often gain fame at a young age. They’re most likely to gain fame through their writing skills, social media presence, voice, siblings, or things related to cars or other transportation.

↳ Examples: Youtube videos in your car, online videos with your siblings, singing/making songs, rapping, public speaking, having a drama account, race car driving, etc.

FAMA IN THE 4TH HOUSE ⋆ Fama in this house gives a person potential to gain fame through being vulnerable in some way. Many nepo-babies also have this placement and were just born into fame. These people can also get famous with their family though rather than from them. They can become famous from music, film, things related to architecture, things related to their heritage, things related to water, or cooking/baking.

↳ Examples: Being a famous chef on food network, acting, being famous for singing very emotional songs, having a family Youtube channel, being on a realtor tv show, etc.

FAMA IN THE 5TH HOUSE ⋆ Fama in this house gives a person potential to attract lots of attention to themselves in general without putting in a lot of effort. These people often have many talents and can become very famous from them. They’re most likely to become famous from theatre/film, their own children, things related to children, performing, their hobbies, things related to pleasure, things related to vacation/fun travel, or things related to partying.

↳ Examples: Being on broadway, singing, acting, dancing, posting videos online about your hobby, being famous on 18+ platforms, posting travel videos online, etc.

FAMA IN THE 6TH HOUSE ⋆ Fama in this house gives a person potential to gain fame from doing things that they regularly do in their daily routine all the time or through helping others in some way. These people can gain fame from things involving health, fitness, animals, volunteer work, judgments, or analyzation.

↳ Examples: Posting health related content online, posting online videos of a cute pet, posting fitness videos online, posting funny videos online that are authentic, etc.

FAMA IN THE 7TH HOUSE ⋆ Fama in this house gives a person potential to attract fame easily as the 7th house is the house of attraction itself. These people often have famous relationships or can even become famous through meeting people such as a lover, close friend, or business partner. They can also gain fame from things related to their beauty, their art, balance, law, or companionship.

↳ Examples: Modeling, acting, dancing, being a famous judge like Judge Judy, posting online content with a person that you’re dating or your best friend, etc.

FAMA IN THE 8TH HOUSE ⋆ Fama in this house gives a person potential to make a very powerful impact with their fame. These people can be globally known. They could even be famous because of their position of power. They are most likely to gain fame from things related to power, the occult, taboo topics, manifesting, sharing, intimacy, magnetism, or bonding.

↳ Examples: Inheriting your fame, being the president, being a governor, posting tarot or astrology content online, posting online content about manifesting, rapping, etc.

FAMA IN THE 9TH HOUSE ⋆ Fama in this house gives a person potential to become famous from being their most authentic self and being relatable to others. These people are most likely to gain fame from things related to travel, athletics, the media, seeking justice, wisdom, literature, teaching, or beliefs.

↳ Examples: Being a famous basketball player, posting online videos of traveling content, posting online spiritual content, posting online teaching videos, etc.

FAMA IN THE 10TH HOUSE ⋆ Fama in this house gives a person potential to be extremely famous. Fama in the literal house of fame can cause a person to gain lots of attention naturally without even putting forth effort. These people can pretty much become famous from anything but especially from their work or status.

↳ Examples: Having a globally known business/company, posting online videos about celebrities or gossip, being famous for being famous like some of the Kardashians, etc.

FAMA IN THE 11TH HOUSE ⋆ Fama in this house gives a person potential to gain more fame when they’re with groups of people rather than alone. If they do gain fame alone though they’re more likely to gain it online. These people gain the most attention when being a free spirit and their unique self. Embracing their outlandish qualities. They can also gain fame from things related to technology, science, sudden change, weather, politics, weirdness, or humanitarianism.

↳ Examples: Being in a famous kpop group, being a famous streamer, being a famous tiktoker, being an instagram model, having famous inventions/creations, being a famous scientist like Bill Nye, soundcloud rapper, etc.

FAMA IN THE 12TH HOUSE ⋆ Fama in this house gives a person potential to be famous from relating to others emotionally in some way or expressing themselves and their emotions through their art. These people can gain fame from things related to spirituality, music, illusions, bed pleasures (sleep, sex), the unknown, water, or film.

↳ Examples: Singing, acting, songwriting, producing music, posting conspiracy videos online, posting spiritual content online, making famous films, etc.

ᯓ★ THE ASPECTS

FAMA ASPECTING THE SUN ⋆ These aspects can cause someone to gain fame easily. These people attract a lot of attention without even putting in work. It’s actually more challenging for these people to keep anything private than it is for them to become popular. These are the type of people that really have that strong celebrity energy. These people can become famous from anything but especially from their talents, acting, comedy, or performing in general. Fame is also likely to be something that’s a positive experience for you and brings you happiness in most ways.

FAMA ASPECTING THE MOON ⋆ These aspects can indicate that it is one’s soul purpose to become famous. Fame could be a very emotional experience for people with these aspects though. They have potential to gain fame from artistic things that involve expressing emotions such as acting, songwriting/singing, or painting. These people often have their private life gossiped about a lot and have a lot of people in their business all the time. I’ve noticed many of these people get famous for things related to their family as well (many nepo-babies have these aspects).

FAMA ASPECTING THE ASCENDANT ⋆ These aspects can cause fame to be a huge part of your identity since the ascendant represents who we are. You could be really well known for your appearance as well. The challenging part of having these aspects is that many people will gossip about you. Fame is also something that could completely change your outlook on life and who you are as a person.

FAMA ASPECTING MERCURY ⋆ These aspects can cause a person to gain fame through using their charisma and words. These specific aspects (especially Fama trine Mercury) can indicate easily being able to make connections and win people over with your words in order to attain fame. These people can become famous for posting on social media, comedy, singing, rapping, writing, journalism, or public speaking. They often get famous from a young age. Many nepo-babies have these aspects I’ve noticed. The challenging part of these aspects (especially if they’re square/opposite) is that many people will gossip about you online or make up lies about you that aren’t true.

FAMA ASPECTING VENUS ⋆ These aspects can indicate gaining fame from artistic things, your beauty, or possibly even from being around the right person at the right time. Many people who weren’t as popular but married someone famous have these aspects in their natal chart. Many beauty symbols, singers, dancers, and other types of artists also have these aspects. These people can really become famous for anything. These aspects indicate being able to naturally manifest fame.

FAMA ASPECTING MARS ⋆ These aspects indicate gaining fame from your passions and from being really bold. Many people that are trendsetters have these aspects because Martian energy naturally attracts lots of followers and makes someone a great leader, so people want to follow in these peoples steps and are often very inspired by them. People with these aspects can become famous from sports, fitness, acting, rapping, or more taboo things.

FAMA ASPECTING JUPITER ⋆ These aspects creates high potential for fame. It’s very common among celebrities because Jupiter is the planet that brings luck, abundance, and shows the energies that come into our life with ease and Fama is an asteroid of fame (indicating fame coming with ease). If you want to be famous these are some of the most beneficial Fama aspects to have. These people can become famous for writing, online travel content, online photography, online spiritual content, athletics, or simply for their success in general.

FAMA ASPECTING SATURN ⋆ These aspects indicate being famous for your work/career. These people usually have to work harder for their fame though and aren’t as likely to get famous from a young age unless their Fama also aspects Mercury. Often they will become most famous after their first Saturn return, but I have seen some gain fame in their early 20’s too. Fame is a very karmic experience for these people. They may have been famous in a past life and now have to finish up karmic lessons involving being in the spotlight again. These people can also become famous from things related to history, archaeology, politics, or teaching.

FAMA ASPECTING URANUS ⋆ These aspects indicate someone can get famous very suddenly out of nowhere. They often befriend someone who’s a celebrity or in the spotlight and make connections from there. They’re very likely to become famous online and accumulate a huge following since Uranus can be associated with support and fans. Many people are amused by them and admire their fun and chaotic energy. They are often trendsetters. They can also become famous from things related to science, the weather, technology, or filmmaking. Once these people climb the social ladder though they can be very famous. The challenging part of these aspects if they’re squares or oppositions is they can create a chaotic image for someone (especially online).

FAMA ASPECTING NEPTUNE ⋆ These aspects indicate global fame. These people have a natural star-like quality that makes people fascinated by them and drawn to them. They have a type of beauty and glamor that can’t be duplicated. The challenging part of these aspects is that people may spread lots of lies about you. Even people close to you that are your secret enemies and out to get you. These people can gain fame from music, acting, film, their beauty, or any other form of art.

FAMA ASPECTING PLUTO ⋆ These aspects indicate that someone makes a very powerful impact with their fame. They can be known worldwide because they have a naturally alluring and magnetic persona. Oddly enough these people can actually accumulate more fame when they’re not too public with their personal life. Leaving room for mystery makes others want to know more about them (more so than the average person). They can also be sex symbol or sexualized a lot. The challenging part of these aspects is also that they can attract many stalkers. They can become famous from things related to crime, death, mystery, sex, or money.

FAMA ASPECTING THE MIDHEAVEN ⋆ These aspects indicate that a person can gain lots of fame from their career. These aspects indicate being able to accumulate fame more easily than most in general also since the Midheaven is the highest and most visible point in our natal chart so in turn this creates a powerful aura in someone that attracts lots of attention naturally. These people can achieve a lot of their long term goals involving fame. They often leave an important legacy behind.

FAMA ASPECTING THE NORTH NODE ⋆ These aspects indicate it is quite literally your purpose to become famous in this life time or at least be in the spotlight for some time. Many of your life lessons involve fame and gossip if this is a stronger aspect with a low orb number. These aspects are some of the best to have if you want to be famous.

FAMA ASPECTING VERTEX ⋆ These aspects (when harmonious) indicate you’re fated to become famous at some point. When the aspects are challenging it can mean the opposite. It could indicate fame isn’t meant for you or that you’re fated to have very challenging experiences involving fame and gossip.

FAMA ASPECTING CHIRON ⋆ These aspects can indicate being able to heal your karmic wounds by using your fame to heal others in a positive way. When these aspects are properly navigated your fame can clear a lot of your negative karma. These people can also use their wounds to create amazing art that helps them gain fame.

ᯓ★ THE DEGREES

FAMA AT 1 DEGREE ⋆ You can gain fame from being a leader and putting in hard work. You could be the first to become famous in your family. You could also be the first to create certain trends or to make some type of impact on the world with your fame that no one else has.

FAMA AT 2 DEGREES ⋆ You can become very famous from embracing your femininity and expressing yourself through art. These people can also become famous from things related to food such as posting online cooking content. This is an indication of gaining lots of wealth from your fame.

FAMA AT 3 DEGREES ⋆ You can become famous through using your charm to make connections. You may just be around the right people at the right time. Be outgoing.

FAMA AT 4 DEGREES ⋆ You can become famous from vulnerability and using an emotional outlet to connect with others. Fame could be a really difficult experience for you and challenge you emotionally.

FAMA AT 5 DEGREES ⋆ You could be a very prominent beauty symbol and praised by others for your looks. You naturally attract lots of attention. This could indicate either short term fame or fame from a young age also. The challenging part of this degree is these people can be sexualized a lot or not appreciated enough for their other positive attributes aside from their appearance.

FAMA AT 6 DEGREES ⋆ You have the ability to gain the most fame when you’re being a good person and doing things for others. Helping people in some way. You could be very well known for your kind heart or being humble.

FAMA AT 7 DEGREES ⋆ You could be very well known for your beauty, charm, intelligence, or spirituality. These people can accumulate a larger fanbase through being independent in whatever they do.

FAMA AT 8 DEGREES ⋆ You have the potential to make a very powerful impact with your fame and be put in a position of strong power when gaining fame. This can also indicate gaining lots of money for your fame. Fame will be a challenging and karmic experience for you though. Lots of ups and downs.

FAMA AT 9 DEGREES ⋆ This indicates being known for your amazing sense of humor, teaching others something, or for spiritual things. Many famous astrologers have this degree in their Fama.

FAMA AT 10 DEGREES ⋆ Fame can come very quick for these people, but they can also lose the fame very quickly as well. Fame is a very karmic experience for you and could make you feel very alone. These people get lots of hate for no reason as well.

FAMA AT 11 DEGREES ⋆ You can become very famous from your charisma and unique personality. These people can especially become very popular online. They have strong celebrity energy.

FAMA AT 12 DEGREES ⋆ These people have high potential to manifest their fame. They could gain fame from a young age but then build it up more and more with age rather than become irrelevant. These people are good at staying popular and continuously gaining more fame with time.

FAMA AT 13 DEGREES ⋆ These people are highly influential and huge trendsetters. They do often have to work very hard for their fame but once they’re famous it will be long term.

FAMA AT 14 DEGREES ⋆ These people can be known for their beauty or art but often get sexualized too much. Many actors, singers, models, and adult content creators have this degree in their Fama.

FAMA AT 15 DEGREES ⋆ You can become famous from sharing your ideas with the world. You’re a very creative person who’s most likely multi-talented.

FAMA AT 16 DEGREES ⋆ You can become famous from finding an emotional outlet. These people can especially gain fame from making their own music and singing.

FAMA AT 17 DEGREES ⋆ You can gain fame from anything. These people are often very well known and can making lots of money from their fame. They’re also often very famous online and can accumulate a large fanbase.

FAMA AT 18 DEGREES ⋆ These people often have a very powerful fanbase that stands on business and defends them at all costs. You can become a very powerful figure from your fame and gain lots of wealth through it as well.

FAMA AT 19 DEGREES ⋆ You can become famous very quickly but also lose your fame very quickly if you abuse your power. Sometimes these people get too cocky when famous and negative karma comes their way. If they stay humble their fame can create lots of wealth and manifest lots of great things into their life though.

FAMA AT 20 DEGREES ⋆ You are extremely magnetic and seductive and can be known for your alluring persona as well as your sexy appearance. You’re a naturally talented performer and can become very famous from performing whether it be singing, acting, or dancing.

FAMA AT 21 DEGREES ⋆ Many athletes have this Fama degree or people that are famous for something involving fitness such as bodybuilders or famous personal trainers. These people can also be famous from modeling though due to their confident aura.

FAMA AT 22 DEGREES ⋆ These people can manifest and build their fame more easily than others. They often make a huge impact on the world with their wisdom.

FAMA AT 23 DEGREES ⋆ These people are usually huge online. This is an indication of being very famous for multiple things. These are the type of people who are known by all age groups.

FAMA AT 24 DEGREES ⋆ These people can be well known for their talents and are often copied a lot. Do be careful with this Fama degree because sometimes people with it have their work stolen or copied a lot and others take credit for the things that they’ve created.

FAMA AT 25 DEGREES ⋆ You have the potential to gain lots of fame from your entertaining talents and beauty. You’re a natural performer who was meant to be in the spotlight. You can also be very popular online. This degree can cause you to struggle with feeling alone when you’re famous though.

FAMA AT 26 DEGREES ⋆ These people have a natural and effortless beauty that radiates and draws people in. They’re very magnetic and mesmerizing. They can become famous for their beauty and art. Many famous beauty symbols, models, and singers have this degree in their Fama.

FAMA AT 27 DEGREES ⋆ You can become famous by using your mind and intelligence. These people can be extremely famous online as well.

FAMA AT 28 DEGREES ⋆ These people can gain a ton of wealth through their fame and become a household name. This is a huge fame indication.

FAMA AT 29 DEGREES ⋆ You have the potential to be famous long term and shine wherever you are naturally. These people have strong celebrity energy. It would almost be weirder if they weren’t famous because they’re often very attractive and talented also.

[sydneymykah-deactivated20250707]

The minute I get that birth time

[cursedbyastro]

𝑀𝑦 𝑃𝑙𝑎𝑐𝑒𝑚𝑒𝑛𝑡𝑠 𝑖𝑛 𝑉𝑒𝑑𝑖𝑐 𝐴𝑠𝑡𝑟𝑜𝑙𝑜𝑔𝑦

♐︎ mula sun in 6H conjunct ♐︎ uttara ashadha mercury (atmakaraka) in 6H

♋︎ ashlesha rising conjunct ♋︎ ashlesha jupiter in 1H

♌︎ magha moon (lagnesh) in 2H

♊︎ mrigashira saturn in 12H

♎︎ vishakha venus conjunct ♎︎ vishakha mars in 4H

♏︎ anuradha ketu 5H

♉︎ rohini rahu 11H

[moontrinemars]

Tenth Lord in Jupiter Nakshatras

Thanks for your patience in waiting for the next part of the series - I’m glad you guys are interested. As always, recorded for my own benefit, published for yours. General disclaimer is in my bio. Credit to KRSchannel for inspiring this post.

Find your 10th lord here, and find your 10th lord’s nakshatra here.

The 10th house rules our life’s honor. It represents the services we perform for society as well as the reputation we earn as a result. It is associated with the father and the career because traditionally, this is where both our standing in society and the role we performed in society would come from - inherited through the father’s family line. However, in our contemporary world, this isn’t always the case, which is why it’s important to know the grander themes at play.

The three Jupiter-ruled nakshatras are Punarvasu, Vishakha, and Purva Bhadrapada.

Jupiter is a planetary object that represents ascension, expansion, and union. It is the aspiration that guides us to our greatest heights, and the intangible whole comprised of all pieces, parts, and individuals. Channeling Jupiter means to take the role of the collective in our capacity as an individual, such as sharing our experiences to better the understanding of others, or discovering, exploring, and sharing universal truths that connect everyone. This is why Jupiter is associated with the partner. Venus is like the practical partner, who represents our own earthly values, but Jupiter is the soulmate, who allows us to ascend beyond the self, uniting physical with spiritual. Jupiter obscures, elevates, and enlightens, offering both afterlife and a life purpose.

DO YOU HAVE YOUR 10TH LORD IN A JUPITER-RULED NAKSHATRA? THAT MEANS YOU…

Audrey Hepburn, Amelia Earhart, and Kendrick Lamar all have their tenth lords in Jupiter ruled nakshatras. Audrey’s is in Punarvasu, Anne’s is in Vishakha, and Kendrick’s is in Purva Bhadrapda.

… AND THE PUBLIC MUTUALLY TEACH, EVOLVE, AND MYTHOLOGIZE ONE ANOTHER.

This placement produces an individual who is not content to engage with either their vocation or their society as a means to an end. These natives rather prefer to approach their public life, and the concept of the public itself often enough, as deeply meaningful and containing a higher purpose. Here you find individuals who shake up their industry by introducing cultures of open-mindedness and experimentation, as often as you find those who pursue their far-flung, lofty legacies at the expense of their health, relationships, privacy, and even life.

Jupiter's fame is more particular to how its influence manifests than to the amount of or method by which it was accrued. Whether you're looking at canon-defining classics, the celebrity of subculture, or the first individual of a certain kind to succeed in this or that field, you're looking at a Jovian native whose legacy serves to teach the public, and expand how the public defines itself. Of course, anyone can push boundaries, but these natives are most likely to be remembered for the barriers they break, and the lessons they taught in the process.

MORE ON THE SPECIFICS OF PUNARVASU, VISHAKHA, AND PURVA BHADRAPADA BELOW!

IF PUNARVASU RULES THE TENTH LORD, YOU…

Sharon Tate, David Beckham, and Halle Berry all have their tenth lords in Punarvasu. Others with this placement are William Shakespeare, Aretha Franklin, Amy Adams, J. M. Barrie, Debbie Harry, Al Gore, Alannis Morisette, Naomi Judd, Stephen King, Tony Curtis, Eddie Murphy, Gisele Bündchen, Werner Herzog, and Courtney Love.

Take public responses to your behavior personally, even finding it difficult to separate your identity from your reputation at first.

Are likely to be known for your professional value on an individual level, as a matter of skill, rather than as a team member or leader.

May benefit from a mentor who takes you under their wing, or may play such a role to new incomers to your field or workplace.

Count on your inborn charm to buoy you through scandal.

Transform your persona with age to appeal to new expectations.

AND YOU MAY FIND…

Travel is an expected part of your job, and public service you perform in foreign places seems to leave a greater impact.

Early on in life, key marriages and romantic partnerships can interfere with your career and social status, or vice versa.

Engaging in social service, partaking in cultural traditions, and organizing society-wide events, is spiritually cleansing, and allows you to reintegrate your public persona and personal identity.

Others imbue you with moral authority you are not prepared to shoulder, potentially leading to unearned imposter syndrome.

A pattern of being publicly linked to 'someone else': a role you have played, a title you've been given, a superior who enhances your image, a teammate who steals your valor, etc.

PUNARVASU is the Star of Renewal. Industries and career types favored are those involving archetypes, exploration, drama, history, innovation, education, spirituality, relationships, care-taking, healing, delivery, narrative, articulation, influence, and transportation.

IF VISHAKHA RULES THE TENTH LORD, YOU…

Anne Hathaway, Usher, and Billy Idol all have their tenth lords in Vishakha. Others with this placement are Dodi Al Fayed, Steven Spielberg, Susan Sarandon, Winston Churchill, Giorgio Armani, Martin Luther, Patti Page, H. G. Wells, Martin Scorsese, Analeigh Tipton, Joel Coen, Megan Mullaly, Richard Strauss, CM Punk, Georgia O'Keefe, John Cleese, Monica Vitti, Ashanti, and Mary, Queen of Scots.

Naturally come to occupy positions of authority in the industries of your mastery, if not through literal rank than socially/morally.

May find yourself successfully introducing a new movement, genre, belief, or idea before it's celebrated by the mainstream.

Are generous in the world of public service, and will leave a legacy of having cared for and striven for the betterment of your society.

Know how to communicate your ideals and philosophies to a wide audience in a professional setting effectively, even artistically.

May be accused of elitism, pretentiousness, or arrogance, even when you try to cultivate an attitude of humility and modesty.

AND YOU MAY FIND…

Your early professional life is beset with competition, or your chosen industry is somehow affected by martial conflicts.

Members of the public will interpret you either as self-indulgent and petty, or as austere and enlightened, with no in-between.

Opportunities for romance are plentiful for you in social and legal settings, but resulting relationships must be extricated from those wider contexts to establish a happy and healthy marriage.

Your boss often partakes in social drinking with his subordinates.

Jealousy is a common theme, whether you have a reputation for being jealous, others are jealous of and threatened by you, etc.

VISHAKHA is the Star of Purpose. Industries and career types favored are those involving research, politics, competition, speech, ideology, agitation, immigration, criticism, trade, exchange, leisure, intoxicants, production, leadership, personal branding, and style.

IF PURVA BHADRAPADA RULES THE TENTH LORD, YOU…

Marilyn Monroe, Grace Kelly, and Sidney Poitier all have their tenth lords in Purva Bhadrapada. Others with this placement are Kurt Cobain, Laurence Olivier, Michael Jordan, Charles Dickens, Vincent Price, Armie Hammer, Franz Schubert, Gerard Way, John Steinbeck, Kurt Russell, Maya Angelou, Conan O'Brien, Bobby Driscoll, David Tennant, Jay Leno, Rik Mayall, Keri Russell, and OP.

Tempt others into rule-breaking and are tempted in turn by communities and livelihoods that circumvent or defy the law.

Signify a movement or change in social norms within your field.

Use your work to provoke others into changing their core beliefs.

Bring elements of the metaphysical, spiritual, transcendental, and philosophical into a more social and/or practical public setting.

Naturally uncover and grapple with a fundamentally darker side of public life and of the public in general, with too much exposure or attention more likely to pose a real, material risk to your health, security, or even life.

AND YOU MAY FIND…

Your look, attitude, and/or impulses are easily congealed into an image or symbol, one that is powerful but restrictive, and your depths may be shunned by the public or authorities as a result.

Anyone who tries to take a conflict with you public will suffer serious consequences as a result, from either your own ferocity when tested, or organized backlash from others on your behalf.

Introduction through the professional and public sphere makes others magnetically attracted to you; however, those who would already be attracted to you are at risk of becoming obsessive.

The pursuit of a specific career or end-goal, specifically through higher education or founding of a philosophy, actually puts you in contact with more opportunities and generates more success in a totally different field or toward a different goal than you plan for.

One of the most rewarding and effective means by which you can perform public service is through contributions to education and community outreach through mentorship.

PURVA BHADRAPADA is the Burning Pair. Industries and career types favored are those involving ideology, sensuality, speculative genres, music, investigation, nature, spirituality, research, administration, promotion, conflict, subcultures, rhetoric, death, and crime.

HOPE THIS IS HELPFUL. VARIATION IN REQUESTS MEANS WE’RE GOING OUT OF ORDER, BUT WE WILL RETURN TO THE OTHERS LATER. FEEL FREE TO MESSAGE WITH QUESTIONS, THOUGHTS, IDEAS, ETC. THANKS SO MUCH. PART 7 WILL BE FOCUSED ON MERCURY-RULED 10TH LORD NAKSHATRAS! ♡

[cutiepieloves131]

Rohini & Ashlesha ruling over, "The Siren Archetype"

Siren means a seductively beautiful or irresistible woman, especially one who beguiles men with a alluring voice but is also very dangerous.

I observed for the past few months of female celebrities who are considered to be "Sirens" and the two nakshatras that arose the highest in a lot of these women big 3, big 6, atmakaraka, lagnesh, or ascendant lord were Rohini and Ashlesha! In my opinion it 100% makes sense because Rohini and Ashlesha are known to be the most seductive nakshatras.

Rohini is naturally a seductive and alluring nakshatra, they have a huge amount of magnetism and irresistibility. Many perceive them to be docile and innocent which is a little true but at the same time Rohini individuals have a beguiling dark side and it's shown through fashion, makeup, and mannerisms. Their hypnotic snake-like eyes and allure will lure you in like a moth to a flame.

Ashlesha possess an tantalizing and enticing quality that's hard resist with a lot of people deeming them as incredibly sexy beauties. Their aura and the way they talk is very tempting almost attracting everyone towards them in just one minute. They already are rule the dark feminine aesthetic and the Siren eyed look, the gaze is hypnotizing and captivating. Ashlesha women are extremely powerful seductress.

Another thing that Rohini and Ashlesha have in common is the power attraction able to pull masses with ease due to their enthralling and entrancing talents and they're both connected to snakes which grants them seduction and hypnotism, but also snakes has connections to water too some snakes know how to swim and those that are born with snake yoni nakshatras can be excellent swimmers and sensual dancers. Snake nakshatras make great singers, they have breathy, sultry, and trance-inducing vocals. Both of these nakshatras tend to attract people that want to abuse, and take advantage of them because of their beauty, charm, and seductiveness. It's similar to a snake it'll be minding its own business just passing through and then all of a sudden humans or animals will catch hold of the its presence admiring it or immediately freaking out wanting to attack it, this is why snakes are constantly on defense mode from things and people that'll want to harm them much similar to Siren and her singing. Thanks to the venom that snakes maintain that is too used to protect themselves as well.

Marilyn Monroe 🖤 Rohini Sun & Mercury, Ashlesha Ascendant

Marilyn was known to be one of the most popular and beloved sex symbol in her prime and still is after her death. She's also referred to being the most iconic Siren, Marilyn had a magnetic charisma about her that many viewers, and fans, loved about her. She was enormously irresistible to masses with her beautiful appearance, blonde hair, red lips, and hourglass figure was a big part of her allure. Why do you think those who use the 'Marilyn Monroe Effect' to exude confidence, sensuality, and timeless beauty that she personified. Marilyn Monroe was a force to be wrecked with and still is!

Salma Hayek 🖤 Ashlesha Venus Atmakaraka

The seductive Salma Hayek, forever an enchantress has remained a beacon of raw sensuality and untamed beauty for many decades, with her dark eyes, thick raven tresses, and hourglass figure. Her spellbinding allure is undoubtedly unmatched, in 1996's Dusk Till Dawn most iconic scene Salma gained massive attention worldwide for her exotic and complling snake dance in the movie, you'll think she was a siren out of water performing that dance.

Angelina Jolie 🖤 Rohini Sun

Halting as the world's most beautiful woman to ever hit this world is also a famous Siren which you can see through her movies, interviews, and photos. Angelina has this siren-like and hypnotic gaze able to captivate those that look into her eyes, her entire existence is the reason why she subconsciously causes extreme reactions within the public. Angelina has a erotic and tempting quality to her that's a big factor to her appeal, beauty, and aura she's everybody's girl crush of the century. Angelina Jolie will forever be that girl!

Alexa Demie 🖤 Ashlesha Jupiter & Ascendant

Alexa known to play Maddy Perez in Euphoria, because of her role in Euphoria she gained a mass following on social media. Alexa is also a private person barely revealing things about herself and personal life which led to people being intrigued by her, she has a enigmatic and mystifying trait about her that no one can explain not even me. Alexa doesn't have to try anything to grab anyone's attention her ravishing beauty and the way she carries herself quickly captures onlookers eyes, to me Alexa Demie embodies the true traits of a Siren.

Adriana Lima 🖤 Ascendant Lord Mars in Rohini

Adriana is one of the most famous and successful models to ever walk multiple runways, in 2012 she's even been viewed by more than 100 million people from her appearing in two Super Bowl ads in one game! Ever since then Adriana still remained one of the most popular Victoria's Secret models, in 2012 Adriana is ranked 4th on the list of top-earning models with an estimated annual salary of $7.3 million and in 2021 she ranked 2nd with an estimated salary of $30 million. Adriana is noted for her magnetic presence and remaining agelessly alluring, she's effortlessly oozing charm and confidence through her walks, becoming a known figure of beauty and in the modeling world.

Ailyn 🖤 Rohini Sun & Mercury, Possible Ashlesha Moon

Before I finish up this post I'd like to add Ailyn here, she was a former singer in the Norwegian metal band called, "Sirenia" and when she was still in the group they had a album named, "Perils of the Deep Blue" that came out in 2013 with the cover image of Siren. All of the songs in the album is dedicated to Siren, Ailyn's singing and essence alone is reminding me of a Siren.

More Siren Examples

Brigitte Bardot [Rohini Moon and Ashlesha Mars], Bella Hadid [Ashlesha Mars Atmakaraka], Michelle Pfeiffer [Rohini Ascendant], Halle Berry [Ashlesha Sun], Emily Ratajkowski [Rohini Sun], Mila Kunis [Ashlesha Sun], Madison Beer [Rohini Ascendant], Monica Bellucci [Ashlesha Venus], Hwasa [Rohini Moon], Mae West [Ashlesha Mercury], Gabbriette Betchel [Rohini Moon], Elizabeth Taylor [Ashlesha Jupiter], Uma Thurman [Rohini Mars], Jennifer Lawrence [Ashlesha Sun], Olivia Wilde [Rohini Moon], Charlize Theron [Ashlesha Sun, Moon, & Mercury]

[kerinna]

Ashlesha: you have to celebrate yourself. Never expect others to do it. You need to be overtly obsessed with yourself.

Dhanista: ask for help. Seriously.

Mula: I know acne or skin issues can find Mula most times out of other Naks, if y'all cannot afford a dermatologist, spiritually it could mean you're searching for the root of the issues too much. Learn to decide and accept it. Touch the roots like maybe 10% of the time.

Shravana men like aggressive partners. You'll often spot them with a Venus Nak or possibly in an age gap with a Sun Nak.

Rohini Men like passive partners. They'll usually find this with a Mercury. (Do not come for me Mercury. I was raised by Mercury Dom so I know y'all not totally passive but y'all also want to be cherished. I said passive not dumb.)

Hasta Men like bitchy partners. They'll often find this with a young Rohini, or Mars Nak.

[nowaintthatjustlikeme]

rahu through the nakshatras, part 1

(aswini -> uttara phalguni)

rahu in aswini

rahu in ashwini is a relentless, electric pulse at the very edge of existence, the point where the soul encounters the raw mechanics of motion, impulse, and initiation. it is not content with stillness, nor can it abide waiting; the life force itself demands acceleration, a plunging into thresholds that are at once terrifying and intoxicating. in this placement, desire manifests as an almost instinctual compulsion to begin, to ignite, to catalyze, as if life itself is a forge and the native’s purpose is to strike the first spark. there is a tension here between urgency and understanding: the soul knows it must leap, must act, must experience the immediate, but every leap carries a hidden invitation to recognize the underlying patterns, to discern the forces that propel action, and to observe the way impulse transforms into consequence. obsession is woven into the very structure of being; it is not frivolous, but a coded signal of the soul’s evolutionary path, insisting on engagement with beginnings as the crucible of awareness. the native is constantly drawn toward the liminal spaces of experience, toward thresholds where the known dissolves and the unknown presses close, where the line between creation and chaos blurs, and where one must confront the mechanics of vitality without retreat.

in ashwini, the symbolism of the celestial twin healers, the physicians of the vedic sky, is paramount. rahu amplifies this, turning the act of initiation into a process of self-repair and transformation. the obsession to act, to spark, to move, is inseparable from the karmic drive to understand the currents of life at their most elemental. the native is drawn to probe the structure of energy, to confront beginnings not as abstract concepts, but as lived, immediate, and profoundly felt realities. every encounter with novelty, every leap into the unknown, is a lesson in the nature of force itself: how it flows, how it builds, how it can be harnessed or wasted. the soul here is learning to navigate the delicate alchemy of impulse, to distinguish between motion that leads to evolution and motion that is empty, to feel the weight of potential before it manifests, and to recognize that beginnings are sacred because they are fleeting, charged, and capable of setting entire trajectories into motion. there is a sense of urgency, yes, but also a hidden discipline: each spark carries the possibility of illumination if the energy is noticed, attended to, and refined.

the psychological intensity of rahu in ashwini is such that the native experiences obsession not as a passing whim but as a persistent, almost gravitational force. one is drawn to ignite, to create, to catalyze, even when the mind resists, even when logic would counsel caution. this creates a life of internal tension, a sense that energy must be expended, that stillness is perilous, that the soul itself thrives only when moving at the edge of its capacity. there is a profound lesson in this: the soul is learning the dynamics of initiation as both an external and internal principle, discovering that beginnings are not merely external acts but psychic events, where desire, curiosity, and vitality converge into a force that cannot be ignored. the native may feel restless in seemingly calm circumstances, compelled toward action by a subtle sense that the universe itself is urging them forward, that the timing of beginnings carries its own hidden intelligence, that the first movement is always pregnant with meaning, even when its outcome is unknown. the obsession is sacred, a tool for awakening, a constant invitation to align with the pulse of existence and to recognize one’s own agency within the larger rhythm of life.

symbolically, rahu in ashwini is a bridge between raw instinct and conscious engagement, between the thrill of action and the necessity of awareness. the native learns through intensity, through encounters that spark, jolt, and challenge, through the realization that life’s first steps are rarely small and often irrevocable. the nakshatra teaches that every initiation carries with it both responsibility and revelation: to act is to encounter truth, and to encounter truth is to confront the self in its purest, most unshielded form. the obsession, the compulsion to ignite, is therefore a sacred mirror, reflecting the soul’s most essential lesson: freedom is found in the mastery of impulse, in the recognition of energy, in the reverent attention to beginnings as both challenge and gift. life in this placement is a series of thresholds, each one demanding courage, presence, and a willingness to meet the unknown. there is exhilaration, there is risk, and there is, ultimately, the profound realization that the restless, untamed energy that seems to push the native beyond all bounds is, in fact, a guiding pulse, calling them toward the deeper, essential work of the soul.

rahu in bharani

rahu in bharani is the restless fire pressed against the boundaries of form and moral gravity, a soul confronting the tension between desire, restraint, and the inevitability of consequence. where ashwini leaps into beginnings, bharani insists on the weight of life; the consequence of action, the inevitability of limits, the inescapable structure of birth, death, and transformation. the native carries a deep, often obsessive fascination with what is forbidden, what is hidden, what pulses beneath the surface of everyday existence. there is a compulsion to probe the underworld of experience, to understand the architecture of taboo, pleasure, pain, and the laws that govern existence. life itself becomes an initiation into the extremes of consciousness, where every desire is both a doorway and a test, where the intensity of longing illuminates the edges of freedom and restriction. the soul is driven to push boundaries, to taste the forbidden, to witness the full spectrum of human intensity, and yet is constantly confronted with the limits imposed by circumstance, morality, and the body itself. this tension is not accidental; it is the precise crucible through which the soul evolves, refining obsession into understanding, impulse into mastery, fascination into awareness.

bharani, symbolized by yama’s womb, embodies creation through constraint. in rahu, this translates into a life that is haunted by intensity, by the interplay of what can be achieved and what must be relinquished. the native senses the pulse of mortality in everything; in desire, in attachment, in the fleeting nature of beauty and pleasure. there is a karmic hunger to experience fully, to feel every aspect of sensation, yet this hunger carries with it the persistent echo of impermanence. one cannot approach life lightly here; every indulgence, every act of will, is magnified, charged with meaning and consequence. rahu amplifies the sense of “too much”; too much desire, too much longing, too much awareness of the fragility of what is possessed. yet this amplification is sacred, a teacher insisting that true understanding arises only when one confronts the fullness of experience, when one dances with pleasure and pain alike, aware of their fleeting, fragile nature.

psychologically, rahu in bharani births a consciousness that is intimate with the extremes of human experience. the native feels intensity as a fundamental condition of life, not merely as episodic events. emotional, sensory, moral, and spiritual dimensions are inseparable: the desire to understand, to penetrate, to grasp the hidden threads of existence, cannot be separated from the experience of fear, of shame, of ecstasy, of the body’s boundaries. obsession here manifests as a magnetism toward extremity; toward lives, experiences, or relationships that demand complete engagement, that offer no half-measures, that insist upon confrontation with the rawness of being. the native is drawn to the sacred, the forbidden, the transformative, and in this process, the soul learns the subtle art of discerning between mere indulgence and profound revelation. life becomes a continuous negotiation between surrender and mastery, between immersion in the depths and the recognition of the limits that define reality.

rahu in bharani is also deeply concerned with transformation; the transmutation of base experiences into wisdom. the nakshatra teaches that the most intense obsessions, when attended to with awareness, become alchemical tools. the experiences that push the native to the brink of moral, emotional, or psychological extremity are precisely those that, when integrated, open portals to higher understanding. the soul is learning that intensity is not a curse, but a doorway; that obsession, properly attended, reveals the underlying structure of human desire and the hidden geometry of consequence. pleasure, fear, longing, restraint, birth, death; all these are instruments through which the native discovers how deeply life can be felt, how closely it can be observed, and how profoundly the inner and outer worlds reflect each other.

life with rahu in bharani is therefore a negotiation with gravity itself. the native is haunted by the tension between craving and limitation, between fascination and morality, between the ephemeral and the eternal. yet within this tension lies the seed of insight: the recognition that desire, obsession, intensity, and constraint are not enemies but teachers. the challenge is to navigate this field with presence, to allow the fire to illuminate rather than consume, to let the extremes refine the consciousness instead of fragmenting it. in this placement, the pulse of life is never trivial, never casual; it is dense, urgent, and profoundly meaningful. every moment, every encounter, every desire is a reflection of the soul’s engagement with the sacred architecture of existence. rahu in bharani is the insistence of life that the native will not evade depth, will not skirt intensity, and that the path to evolution is inseparable from the fearless confrontation with the raw, unfiltered pulse of living.

rahu in krittika

rahu in krittika is the soul that walks into fire knowing it will burn, and yet cannot turn away. it is the placement of the cosmic blade, the divine forge where identity itself is melted and recast. krittika is ruled by agni, the fire that separates the pure from the impure, the true from the false. it is the flame that both nourishes and destroys, and rahu, the eternal outsider, the insatiable seeker, finds here his most volatile, transformative crucible.

this is not an easy position. rahu in krittika lives through extremes, of ambition, of anger, of illumination. the soul hungers to know its own power, to feel the raw immediacy of creation, to wield energy in its purest, most unmediated form. but because rahu is the shadow, what it touches it exaggerates, distorts, magnifies, so the flame of krittika, meant for purification, can become an inferno of pride, control, and self-destruction. here, the native often experiences life as a series of combustions: each stage of existence burning away what came before, leaving behind not ashes but a sharper essence.

rahu in krittika is obsessed with clarity. there is an instinctive rejection of anything vague, sentimental, or half-true. they want to see the bone of things, to cut through illusion, hypocrisy, softness. this can make them fierce truth-tellers, relentless perfectionists, or even destroyers of comfort. yet the deeper truth is that what they are trying to pierce is not the world, but themselves. they feel the fog of incarnation, the dullness of human compromise, and their soul, still remembering the searing purity of celestial fire, revolts. they long to live unclouded, uncorrupted, entirely awake.

and so, the first part of their life often unfolds like a series of severances. krittika’s symbol, the blade, does not caress; it cuts. rahu here may be forced to leave behind people, places, or identities with brutal precision. things end sharply, decisively, sometimes catastrophically. they may burn bridges only to realize later they were burning their own foundations. but each loss is initiation, the flame devours only what is no longer essential. rahu in krittika learns through destruction, and the fire that consumes them is also the fire that will ultimately reveal their truth.

because krittika is also the nakshatra of guardianship, the mother who feeds through flame, the warrior who protects by cutting, there is a paradoxical tenderness hidden beneath the sharpness. the native may appear harsh, impatient, or ruthless, but at their core lies a fierce protectiveness toward what they love. they may not know how to express it softly; instead, they express love through purification, wanting others, and themselves, to be stronger, cleaner, more real. and yet, until they master discernment, this love can wound. their words, though meant as truth, can scorch. their standards, though meant to uplift, can suffocate.

the journey of rahu here is the journey of learning what deserves to be burned, and what must be protected. agni’s fire, after all, does not only destroy, it also sustains life, cooks food, gives warmth, light, renewal. the raw, destructive energy of krittika must be tempered into sacred fire, one that no longer burns indiscriminately, but with purpose and compassion. the native must learn to wield their intensity not as a weapon, but as a consecration.

spiritually, this placement speaks of a soul that chose the path of purification through confrontation. rahu here cannot evolve through avoidance or retreat; it must face life head-on, through conflict, trial, and testing. every challenge, every rupture, every act of defiance is the soul striking the flint of experience, trying to spark its dormant divinity. that is why these individuals often attract crisis, not because they are cursed, but because their evolution demands heat. only through friction can the dormant light within them ignite.

rahu in krittika also carries a strange magnetism, the kind that compels others to pay attention. their presence is sharp, commanding, often intimidating. they seem to carry a secret authority, a fire that others sense even when it’s silent. but this too can become a trap. for the shadow side of this placement is the intoxication with one’s own brilliance, the desire to dominate rather than illuminate, to be seen as powerful rather than to be powerful. krittika’s fire can easily become ego’s torch if the native forgets that the purpose of the flame is to serve, not to consume.

in its highest expression, rahu in krittika becomes the spiritual blacksmith, the one who forges light from shadow. they can inspire others through their fearlessness, through their refusal to accept mediocrity or falsehood. they teach that destruction, when done consciously, is sacred, that to burn is sometimes to heal. and yet, the final lesson of this nakshatra is humility before fire itself. no one controls the flame; one can only serve it. when rahu here learns to bow to the divine intelligence that guides the heat, their power becomes transformative not only for themselves but for the world around them.

the journey ends not in conquest, but in clarity. rahu in krittika learns that true strength is not domination, but the courage to stay present within the fire, to endure the purification without fleeing, to let the flame remake you again and again until nothing false remains. the soul here comes to understand that every severance was grace, every burning was revelation, and that in the end, what survives the fire is not the self that once was, but the self that always is.

rahu in rohini

rahu in rohini flows like a river pulled by tides unseen, a current of desire and potential that cannot be contained or fully known, even by the self it inhabits. rohini, lush, fertile, sensuous, and intensely connected to the world of form, embodies attraction, growth, and the creative pulse of life manifest. rahu here magnifies every impulse toward expansion, accumulation, and aesthetic engagement, but in its shadowed, shadow-like manner: it never allows fulfillment to settle into comfort, never lets desire rest unquestioned. the native experiences a deep, almost magnetic pull toward beauty, abundance, sensory richness, and the cultivation of life’s pleasures, yet there is always an edge, a reminder that the fullness of life cannot be fully possessed, only approached. the shadow energy of rahu transforms rohini’s natural fertility into obsession, into longing, into an insatiable drive to gather experiences, material resources, or aesthetic encounters that reflect the soul’s inner need to feel alive and validated in the realm of form.

the psychological landscape of rahu in rohini is intricate and intense. there is an almost compulsive need to experience life vividly, to drink deeply from the wells of sensation and attachment, yet the native quickly discovers that these wells are infinite, that satisfaction is fleeting, and that the mind, heart, and body are constantly being drawn forward by a force that is never satiated. desire here is both a teacher and a tormentor: it exposes the depth of longing, the edges of dependency, and the places where attachment can warp perception and cloud judgment. the native is challenged to discern between the forms that nourish and the forms that entrap, between accumulation that feeds the soul and accumulation that inflates the ego. rahu’s influence ensures that these lessons cannot be evaded: the intensity of attraction, craving, or ambition becomes a mirror in which the native encounters the contours of their own shadow, the unacknowledged patterns of yearning, and the subtle illusions that the material and sensual world presents as permanence.

symbolically, rohini is the archetype of fertility, abundance, and magnetic allure. its essence is rooted in the rhythm of life, the turning of cycles, the blossoming and decay that makes growth possible. rahu amplifies and distorts this energy, emphasizing extremes and revealing the latent tension between attachment and liberation, between the desire to create or possess and the awareness that all forms are transient. this placement teaches that life’s fullness is not found in acquisition alone, but in conscious engagement with the impulses that drive acquisition. the native’s obsessions, longings, and drives are not merely personal; they are symbolic of a broader existential process: the soul’s navigation through the field of form, encountering the beauty, abundance, and impermanence that define the human experience. the shadowed, obsessive quality of rahu highlights the stakes of desire; it insists that what we are drawn toward will both captivate and challenge us, and that the deeper lessons of life emerge in the tension between pursuit and release, attachment and discernment.

on the material plane, rahu in rohini often manifests as a drive toward accumulation, cultivation, or creation in ways that are unusual, inventive, or beyond ordinary experience. the native is drawn to environments, relationships, and pursuits that stimulate the senses, inspire awe, or offer tangible markers of growth and success. yet this pursuit is never purely practical; it is always symbolic, always a reflection of the deeper currents of self, and always a test of the ability to balance desire with awareness. obsession may appear in the form of material craving, aesthetic cultivation, or a compulsive need to be recognized or admired, but at its core it reflects the soul’s attempt to anchor itself in the world, to translate internal potency into external form, and to discover the interplay between longing, manifestation, and impermanence.

rahu in rohini also operates on a deeply subtle, almost invisible level. the native’s magnetism is intensified, their perception heightened, their intuition regarding growth, beauty, and vitality sharpened. there is a capacity to perceive potential where others see only surface, to feel the lifeblood of situations, people, and creations. yet this perception is always filtered through rahu’s shadow; the temptation to grasp, possess, or control can obscure clarity, and the very gifts of insight and drive are entangled with illusions that must be discerned. the native is therefore engaged in a continuous negotiation with their own desires: to move with the currents of life without being swept away, to participate fully in the world of form without being consumed by its seductive illusions.

at its deepest level, rahu in rohini is a journey into the sacred, paradoxical relationship between abundance and longing. the native encounters life with hunger, for beauty, for experience, for recognition, yet each attainment serves as both nourishment and reminder of impermanence. the soul is called to see desire as a teacher, to recognize the mirror that rohini presents, and to allow the intensity of attraction, accumulation, and obsession to catalyze growth, self-realization, and creative mastery. it is a placement that refuses superficiality, that demands engagement with the vibrancy, fecundity, and transience of existence, and that transforms longing into awareness, obsession into insight, and desire into a dialogue with the infinite potentials that define life in the world of form.

in essence, rahu in rohini is both invitation and challenge: a relentless urging toward vitality, creation, and experience, coupled with the need to recognize that no form can contain the totality of life. the native’s life becomes an intricate dance between expansion and discernment, attraction and awareness, accumulation and release. it is a profound schooling in the nature of desire, manifestation, and the shadowed, obsessive currents that drive human experience: a placement that asks the soul to awaken in the midst of abundance, to see the impermanence within fulfillment, and to transform the insatiable drive for more into the luminous potential of conscious creation.

rahu in mrigashira

rahu in mṛgaśīra is the restless wanderer of the mind and spirit, a placement that stirs the native toward ceaseless exploration, curiosity, and the pursuit of truths that exist beyond the immediate, tangible world. mṛgaśīra, the wandering deer, embodies both instinct and awareness, movement and attunement, the endless scanning of horizons for sustenance, insight, and discovery. rahu intensifies this energy, imbuing the mind with a sense of urgency, obsession, and a constant drive to follow threads that might lead to illumination. the native feels a powerful pull toward understanding the mechanisms and patterns of life, toward observing and testing the structures of reality, and toward pushing boundaries that society, convention, or even personal habit might place before them. this placement carries with it a deep sense that the world, as it is presented, is never sufficient; there is always more to perceive, more to know, more to experience.

psychologically, rahu in mṛgaśīra manifests as an almost compulsive need to seek, to question, to probe the unknown. the native is rarely satisfied with superficial explanations or simple narratives; there is a persistent urge to peel back layers of reality, to follow paths of inquiry that may be obscure, uncharted, or unconventional. this is not a mere intellectual exercise; it is existential. the mind, driven by rahu, becomes a kind of nervous system for the soul’s curiosity, sensitive to every nuance, every discrepancy, every subtle resonance that hints at a larger truth. obsession emerges naturally, not as pathology but as the instrument of growth: the native cannot rest until the patterns are discerned, until the structures of meaning have been traced, until the invisible threads connecting ideas, events, and people have been mapped in some internal, living geometry. yet this pursuit is endless, and the tension between desire and fulfillment becomes a core rhythm of life: every insight leads to new questions, every revelation opens vistas of further unknowns, and the mind is always on the move, alert, searching, testing, and learning.

symbolically, rahu in mṛgaśīra reflects the duality of the deer itself: a creature both vulnerable and perceptive, constantly scanning the environment, responsive to subtle changes, yet aware of the constant danger and uncertainty inherent in exploration. the native embodies this duality in consciousness: the longing for discovery is inseparable from the awareness of impermanence, risk, and the transient nature of all phenomena. experiences are rarely experienced passively; they are scrutinized, internalized, and reconfigured into frameworks of understanding. there is a tension between the instinct to act, to leap into new territories of experience, and the need to observe, to calculate, to comprehend. this tension is the essential engine of rahu in mṛgaśīra: a placement that insists life cannot be passive, that curiosity cannot be contained, and that the soul’s growth depends on constant movement and confrontation with the unknown.

on the existential and spiritual plane, rahu in mṛgaśīra challenges the native to confront illusion, limitation, and attachment through their relentless search for understanding. the experiences, encounters, and ideas that arise throughout life are never arbitrary; they are calibrated to refine perception, test adaptability, and cultivate discernment. the mind may feel like it is perpetually on edge, chasing fragments of insight, ideas, or experiences that promise wholeness but never fully deliver. this is precisely the point: through the perpetual chase, the soul learns that true clarity is not found in acquisition or in external validation, but in the deepening awareness of the structures of consciousness itself. every obsession, every compulsion to understand, every flash of insight is a mirror reflecting the native’s own depths, revealing where desire, fear, curiosity, and wisdom intersect.

the lessons embedded in rahu in mṛgaśīra are subtle yet profound, touching every layer of being. the native is invited to recognize that obsession, intensity, and hunger are not obstacles but instruments of awareness; they are the mechanisms through which the soul confronts its limitations and expands its potential. the mind’s restlessness, the ceaseless scanning of possibilities, the feeling of never being fully satisfied, are all aspects of a deep evolutionary process: the cultivation of discernment, the honing of intuition, the refinement of instinct into wisdom. this placement teaches that knowledge is never static, understanding is never complete, and the horizon of perception is boundless; life is a continual dialogue between longing and comprehension, between impulse and reflection, between the thirst for experience and the recognition of the infinite.

in its most profound expression, rahu in mṛgaśīra is an invitation to embody the archetype of the seeker in the purest sense: to let curiosity be both compass and teacher, to embrace obsession as a tool of awakening, and to recognize that the pursuit of insight is itself the journey, more significant than any final answer. it is a placement that demands courage; courage to step into unknown territory, to question assumptions, to challenge oneself; and humility, the acknowledgment that no matter how far one explores, the infinite always remains. the deer’s path is never straight, never linear; it curves, doubles back, pauses, and leaps; and the native’s life is meant to mirror this rhythm: a continuous unfolding, a restless engagement with the world, a dance along the edge of what is known and what lies beyond, always propelled by an insatiable desire to experience, to understand, and to become aware of the vastness of reality.

rahu in ardra

rahu in ārdra is the storm that refuses to be ignored, the restless, electrified force that pierces through illusion, habit, and conventional comfort. ārdra, the nakṣatra of the teardrop and the tempest, embodies intensity, upheaval, and clarity born from destruction; a space where endings and beginnings intermingle in a single, turbulent pulse. with rahu here, the native is propelled toward experiences that demand confrontation with impermanence, imperfection, and the raw vulnerability of existence. there is an intrinsic obsession with understanding the cycles of loss and renewal, the currents that sweep through life unseen but deeply felt. the mind, heart, and spirit are all drawn into this restless torrent, seeking not only to comprehend these forces but to inhabit them fully, to feel their full charge and navigate their intensity.

psychologically, rahu in ārdra creates a mind and heart that are magnetically attuned to disruption, revelation, and the tearing away of illusion. the native may be drawn to situations, people, or ideas that provoke a kind of necessary crisis; encounters that shake the foundations of previously held assumptions and beliefs. this is not cruelty or self-sabotage; it is the soul’s insistence that the native cannot remain passive in the face of shallow or stagnant truths. the emotional landscape is heightened, often turbulent, yet intensely alive. there is an obsessive need to explore, to push, to test, and to feel the electricity of life coursing through every interaction, every thought, every encounter. experiences that are too comfortable, too predictable, too unchallenging feel suffocating, as though the very soul is rebelling against stagnation.

symbolically, the storm of ārdra is a reflection of rahu’s nature in this nakṣatra: a force that magnifies, amplifies, and demands engagement with the extremes of experience. the teardrop, the symbolic condensation of rain and sorrow, captures the essence of what rahu seeks here: intensity, purification, and transformation. the native is drawn to moments that are both painful and enlightening, situations that tear open the familiar to reveal the hidden currents beneath. this is a mind and spirit that will not settle for superficial knowledge or shallow connection; understanding must be earned through experience, often through confrontation with the limits of endurance, identity, and attachment. the obsession inherent in rahu is expressed here as a drive toward illumination through the fire of challenge; the need to know, to see, and to endure the elemental truth of impermanence.

on a deeper, existential plane, rahu in ārdra confronts the native with the paradox of presence and transience. it is a placement that asks: how does one remain awake, fully aware, and engaged when the very ground beneath one’s feet is unstable? how does one cultivate clarity amid chaos? the lessons are rarely gentle. they come as storms, as crises, as emotional or cognitive ruptures that force a reevaluation of assumptions, desires, and attachments. the native learns, often through intense trial, that permanence is illusion, security is provisional, and that life’s meaning emerges not in the avoidance of pain but in the conscious engagement with its inevitability. the teardrops, symbolic or real, become markers of insight, the points where awareness crystallizes out of turbulence. every disruption, every upheaval, every moment of existential shock is a doorway into a deeper understanding of self, other, and the flow of life itself.

rahu in ārdra also intensifies the tension between desire and detachment, longing and release. the native may find themselves obsessively drawn toward experiences that promise intensity, passion, or revelation, yet these experiences almost never satisfy fully; they are mirrors reflecting the restless nature of the mind, the unquenchable thirst for the ungraspable. the lesson here is radical: fulfillment does not lie in possession, security, or permanence, but in participation, presence, and the willingness to navigate uncertainty. the storm itself becomes both guide and teacher, showing that the path to understanding is through immersion, through endurance, through the courage to face what most would flee.

in its highest expression, rahu in ārdra transforms the native into a seeker of elemental truth, a witness to the cycles of intensity, destruction, and renewal. the obsession of rahu is harnessed not for accumulation, control, or dominance, but as a tool for deep consciousness and transformation. the native learns to move with the storm rather than resist it, to feel the currents of life fully, to allow disruption to become insight, and to recognize that clarity and understanding often emerge from the turbulence that initially threatens to overwhelm. it is a placement that teaches radical awareness: that every shock, every tear, every lightning-strike of realization is an invitation to inhabit existence fully, consciously, and unflinchingly, and that the mind’s obsession is itself a sacred instrument for navigating the mysteries of impermanence and awakening.

ultimately, rahu in ārdra embodies the paradox of intensity: it is at once painful and illuminating, destabilizing and clarifying, obsessive and liberating. it drives the native toward experiences that are profound, transformative, and often tumultuous, demanding courage, insight, and surrender. this is not a placement for the faint of heart; it is for those willing to confront the storms within and without, to endure the electric shocks of life, and to emerge with an awakened awareness of the impermanent, luminous, and infinite nature of existence itself.

rahu in punarvasu

rahu in punarvasu carries the echo of return, renewal, and cyclical wisdom, yet it amplifies and distorts these energies into something restless, compulsive, and insatiably seeking. punarvasu is the nakṣatra of the bow, the twin currents of returning light and the potential of regeneration after dissolution. with rahu here, the native is drawn to the patterns, structures, and rhythms of rebirth in their own life, yet in ways that are never entirely conventional. the obsession inherent in rahu is expressed as an intense craving to experience renewal not as a quiet return to harmony, but as a series of urgent, necessary awakenings; the kind that cannot be postponed, denied, or ignored. life, in its most compelling form, demands engagement with cycles of collapse and reconstruction, endings and new beginnings, forgetting and remembering. the native is perpetually drawn to the paradox of stability and flux, seeking the security of return yet inevitably catalyzed by disruption.

psychologically, rahu in punarvasu manifests as a mind and heart that are deeply sensitive to the impermanence and continuity of experience. the native feels the tension between the longing for home, safety, and wholeness, and the uncontainable drive toward expansion, growth, and exploration. they are fascinated by the ways life can renew itself after devastation, and they often seek out experiences that test the boundaries of resilience, endurance, and adaptability. there is a constant, sometimes exhausting, oscillation between attachment and detachment, between the comfort of familiar structures and the magnetic pull of new horizons. the mind becomes a laboratory where repetition, variation, and reinvention are constantly examined, dissected, and integrated. through these cycles, the native becomes acutely aware of the impermanence of form, the fluidity of circumstance, and the necessity of conscious engagement with change.

symbolically, punarvasu is a bow that is drawn, released, and then drawn again; a vessel of latent energy and potential. rahu in this nakṣatra intensifies the process, demanding that the native confront the illusions of permanence and the seductive safety of repetition. experiences of loss, displacement, or disruption are amplified, and yet each is infused with the potential for insight, growth, and illumination. the obsession that rahu brings is not simply craving for novelty or excitement; it is a deep, unrelenting need to witness, participate in, and understand the recurring patterns of life. the native’s journey is a negotiation with cycles, a dance with the recurring waves of fortune and misfortune, and a confrontation with the fundamental truth that nothing is ever truly lost, yet nothing ever remains unchanged.

existentially, rahu in punarvasu confronts the native with the question of how to navigate continuity and impermanence simultaneously. the soul is compelled to experience the cycles of return not as passive observation, but as active, immersive engagement. this placement sharpens perception of the rhythms that underlie life’s surface, drawing attention to the hidden currents, unseen repetitions, and subtle lessons that emerge through experience. the native is rarely content with superficial stability; they seek the transformative truth embedded in every renewal, the deeper resonance that emerges when endings are followed by authentic beginnings. the pull of rahu here is magnetic, almost hypnotic: it draws the native to situations and circumstances that promise profound insight, yet these insights are often veiled in the turbulence of necessity, surprise, and impermanence.

on a symbolic level, the arrow of punarvasu pierces through illusion, yet rahu’s presence ensures that it does so with heightened intensity and obsession. the native may find themselves repeatedly confronted with the necessity of surrender, adaptation, and reinvention. patterns of attachment, loss, and renewal repeat until the consciousness is refined enough to perceive not merely the cycles themselves, but the sacred currents that drive them. life becomes a series of mirrors in which the native observes the impermanent nature of self, circumstance, and desire, and through which they cultivate discernment, awareness, and the capacity for profound flexibility. each return, each recurrence, is a doorway into deeper understanding of resilience, wisdom, and the latent power that emerges when one embraces life’s inevitability rather than resisting it.

ultimately, rahu in punarvasu is a placement of obsessive exploration of renewal, cyclicity, and the deep currents that underlie every human experience. the mind and heart are compelled to witness, to test, and to inhabit the repeated patterns of life, not as an abstract observer but as a participant fully engaged in the alchemy of impermanence and return. the native is guided, almost compulsively, toward experiences that reveal the hidden structures of continuity, the regenerative forces in disruption, and the sacred potential in each ending that leads inevitably to a new beginning. this is a placement of heightened awareness, insatiable curiosity, and profound insight, a mind and soul in relentless pursuit of the truths that lie beyond the veil of repetition, and a journey that unfolds endlessly, richly, and with uncompromising depth.

rahu in pushya

rahu in pushya carries a magnetic tension between nourishment and obsession, tradition and compulsion, cultivation and craving. pushya, the nakṣatra of the nourisher, the caregiver, the source of milk and sustenance, embodies the principles of growth, cultivation, and support, yet rahu’s presence here twists this natural impulse into an unrelenting pursuit of fulfillment that can never be fully contained. the native experiences a profound hunger; not merely physical or material, but existential, psychic, and spiritual. there is a compulsion to seek sustenance from life, from relationships, from knowledge, and from experience itself, yet the satisfaction is always temporary, fleeting, or illusory. rahu amplifies pushya’s energies into a restless seeking: the native is drawn toward mastery of nurturing, structuring, and cultivating life, but simultaneously haunted by the sense that no nourishment will ever truly fill the depths of desire.

psychologically, rahu in pushya manifests as a mind that craves order and perfection, yet cannot abide the limitations inherent in the world. the native may become consumed with cultivating, organizing, and perfecting whatever sphere they touch, home, relationships, creative endeavors, or personal development, driven by an inner voice that says, “there is always more to be refined, more to be perfected, more to be understood.” this is not mere diligence; it is an obsession, a relentless pulse of energy that propels the consciousness to seek completeness, even while the very nature of rahu ensures that completeness remains a horizon that always recedes. inwardly, the native experiences a constant tension between generosity and possessiveness, between offering nourishment and consuming it, between giving structure and seeking the perfect structure for themselves.

symbolically, pushya is the milk of life, the sustaining force that allows growth, connection, and vitality. rahu distorts this nourishment into both craving and compulsion: the native is drawn to life’s currents of support, care, and cultivation, yet they are also prone to overstimulation, overextension, or a sense of unquenchable need. they are attuned to cycles of giving and receiving, yet the reception is often shadowed by an underlying dissatisfaction, a constant awareness of what is missing, or what could be perfected. there is a genius here, a capacity to understand deeply how life nourishes itself, how systems sustain themselves, and how energy flows through bodies, communities, and minds; yet this genius is always entangled with the urgency of rahu, which magnifies every impulse and demand. the native is caught between the calm of the nourishing principle and the storm of the restless, insatiable mind.

existentially, rahu in pushya confronts the native with the challenge of seeking stability while inhabiting impermanence, of creating nourishment while never fully grasping it. life repeatedly presents situations where care, attention, and cultivation are necessary, yet the outcomes are never fully within the native’s control. relationships, projects, and endeavors become mirrors of this tension: the pushya urge to nurture and build collides with rahu’s insatiable hunger, teaching the native that true satisfaction arises not from control, but from discernment, awareness, and the art of letting go. the soul is compelled to confront the illusion of complete mastery over life, yet through this confrontation emerges a subtle, profound understanding of growth, resilience, and the hidden currents of vitality that flow through all things.

rahu in pushya is also a placement of heightened perception and subtle influence. the native senses the structures and rhythms that underlie social, emotional, and natural systems. they can perceive what nourishes life and what obstructs it, what accelerates growth and what drains vitality. yet the awareness is always sharpened by rahu’s obsession: there is an urgency to act, to intervene, to perfect, and to control, a compulsion to shape the world in accordance with the vision of sustenance they perceive. this can manifest in extraordinary skill, strategic thinking, and a natural authority in teaching, guiding, or structuring environments; but always accompanied by a restless pulse, a knowing that nothing is ever fully complete, fully contained, or permanently secured.

ultimately, rahu in pushya is a placement of deep, compulsive yearning for nourishment, growth, and mastery of the principles that sustain life. the native is called to confront obsession, to integrate craving with wisdom, and to navigate the delicate tension between giving and receiving, control and surrender, desire and discernment. life becomes a series of lessons in timing, patience, and subtlety; the art of seeing what sustains, what nurtures, and what transforms, while also recognizing that the ultimate nourishment lies not in possession or permanence, but in awareness, presence, and the ongoing participation in the unfolding cycles of existence. the journey is perpetual, profound, and inescapably intimate, as rahu pulls the consciousness toward depths that are invisible, potent, and transformative, compelling the soul to wrestle with the essence of life itself, the rhythms of giving and taking, and the eternal pulse of vitality that courses through all living things.

rahu in ashlesha

rahu in ashlesha is an alchemical knot of hunger and hypnosis; a serpent coiled within the roots of perception, whispering truths and illusions in the same breath. here, the instinctual intelligence of the serpent is fused with rahu’s intoxicating appetite for experience. the result is a consciousness that perceives reality not as something fixed or stable, but as something pliable, mutable, and constantly being rewritten by desire, fear, and perception itself. ashlesha belongs to the deep realm of the mind; not the orderly intellect that categorizes and defines, but the psychic underworld where thought, instinct, and energy entwine before they surface into awareness. rahu here does not simply want to understand; it wants to become the understanding, to master the invisible codes beneath human behavior, emotion, and power.

this placement often lives in paradox. there is an immense gift for perceiving the unseen; motives, patterns, energies, undercurrents; but the same power can consume its bearer. rahu in ashlesha does not rest with knowing; it must test its knowing. it seeks to see how far influence can stretch, how deep the roots of persuasion can go, how many veils of reality can be peeled away before one glimpses the raw pulse of existence beneath. it is both the scientist dissecting the mind and the sorcerer invoking it; both the healer and the manipulator. yet the true mastery of this placement does not come from domination or control. it comes from discerning which energies belong to the self and which do not; an initiation that takes lifetimes to complete.

ashlesha’s serpent power represents the kundalini, the life force that sleeps coiled at the base of the spine, waiting to ascend toward illumination. rahu, the shadow planet, awakens this serpent prematurely, not through grace but through curiosity, temptation, or crisis. thus, the native is propelled into states of intensity; psychic, emotional, or even physical; that demand transformation. they may encounter fascination with occultism, psychology, sexuality, mysticism, or manipulation; not as superficial interests, but as mirrors of their own inner labyrinth. rahu in ashlesha is a consciousness learning to handle venom: the poison that destroys and the poison that heals are the same substance, separated only by intention and awareness.

in the early stages, this placement often manifests through mental entanglement; the mind feeding upon itself, weaving complex narratives, suspicions, and desires that create psychic density. the native may experience obsession with understanding people, deciphering motives, or reading patterns within chaos. they can be magnetic, persuasive, and unsettlingly perceptive; but also haunted by the very shadows they unveil. rahu here blurs the line between intuition and projection, teaching the native through error, disillusionment, and the confrontation with their own illusions of control. each manipulation, each secret, each mental labyrinth becomes a mirror, forcing them to see how their own fears and cravings generate the very illusions they seek to escape.

symbolically, ashlesha is the moment when the serpent sheds its skin; the old consciousness dissolving to reveal something raw and alive beneath. rahu, as the force of worldly obsession, struggles against this shedding. it wants to keep the skin, the identity, the control. and yet, life under this placement will not allow that comfort for long. the snake will shed, again and again, through betrayal, through disillusionment, through the loss of false power. rahu in ashlesha must learn that true mastery over energy comes not from binding it, but from becoming transparent to it; allowing the force of transformation to move through without distortion or manipulation.

there is also a sacred intelligence here; the ability to understand that illusion is not merely deception but a necessary veil, a rhythm of concealment that allows truth to reveal itself in stages. those with rahu in ashlesha are initiated into this dance: they learn to wield the power of suggestion, energy, and transformation with discernment. their path is not about purity but about precision; the fine awareness that distinguishes awakening from intoxication, healing from harm, magic from delusion.

in its most evolved form, rahu in ashlesha is the alchemist who has consumed their own poison and survived. they no longer need to control energy; they move with it. the manipulator becomes the mystic. what once was obsession becomes insight, what once was compulsion becomes attunement. this placement teaches that the world’s illusions are not obstacles but invitations- each one an opportunity to see how reality is shaped by consciousness itself.

and so, rahu in ashlesha moves through life like a serpent gliding through roots; sensitive to vibrations others cannot feel, compelled to taste every hidden current of experience. its journey is not about escaping the shadows, but mastering them; understanding that the poison and the cure were never separate, that every illusion hides a fragment of truth, and that the deepest power is not in the capacity to control, but in the courage to see, without distortion, what truly is.

rahu in magha

there is something ancient and unyielding about rahu in magha, as though the soul has been hurled into the throne room of ancestry, where dust, blood, and lineage still speak in whispers. magha belongs to the pitris, the ancestors who exist not merely as memory but as living pulse within one’s bones. and when rahu, the shadow that devours boundaries, arrives here, the hunger to reclaim, reimagine, or even rewrite one’s origin becomes immense. it is not a quiet placement; it is the scream of a spirit that remembers being royal but has lost its crown, a being who feels that power is both a right and a burden, that the past is not behind but alive inside them. rahu in magha is the fire of inheritance made restless; a karmic drama of identity in which the native feels called to build their own dynasty, to reforge their myth of self from the ashes of forgotten ones.

this is the soul that cannot bear anonymity. somewhere within them, a memory of stature lingers; not simply worldly fame, but an awareness of once having mattered cosmically, as if they were once entrusted with sacred authority. rahu inflames this memory into obsession. the individual seeks significance, a place in the order of things that validates the echo they carry from their lineage. yet what they seek cannot be replicated through surface-level recognition or worldly crowns, because rahu’s hunger is never satisfied by form; it is fed only by transformation. every attempt to build prestige, to control the narrative of their own legacy, will eventually force them to confront the emptiness of external dominion. the true inheritance magha holds is not status, but remembrance; the remembering of where one’s power truly originates.

there is often a deep karmic tension here between pride and humility, between the urge to dominate and the call to serve. the native may walk through life feeling torn between reverence for tradition and rebellion against it. they might carry the weight of their ancestors’ unfinished desires, their triumphs and traumas woven into the marrow of their ambitions. rahu pushes them to go beyond merely honoring the past; it demands that they confront it. whether through family, culture, or inner archetypes, they find themselves face to face with the ghosts of hierarchy, privilege, and responsibility. and it is in this encounter that their evolution begins. for rahu in magha, the question is not how to reclaim the throne, but how to sit upon it consciously; not as an inheritor of power, but as its keeper.

the native’s life often unfolds as a mirror of dynastic myth. they attract positions or situations of leadership; not because they seek control, but because the soul magnetizes structures of authority that will test their integrity. every ascent they make reveals a hidden shadow of pride, and every fall uncovers humility. if they cling to power without wisdom, rahu ensures they are dethroned; if they learn that power is service, the lineage that lives through them begins to heal. through them, the ancestors learn surrender. through their mistakes, the old karmas of the family find closure. it is as if rahu, the foreigner, enters the ancestral palace not to rule, but to purge its illusions; to strip the lineage of false grandeur so that only essence remains.

beneath the hunger for control lies something far more delicate: a yearning for belonging. rahu in magha feels both chosen and exiled by their heritage. they sense that they were born to uphold a legacy, but they also know they do not entirely fit within its mold. that duality; of insider and outsider, of heir and rebel; defines their journey. they are the reincarnated monarch who returns not to rule the same kingdom, but to understand why the kingdom must eventually dissolve. their life becomes a long initiation into the mysteries of continuity and release, teaching them that greatness does not come from possession or inheritance, but from awareness; from the courage to stand in one’s own radiance without the armor of the past.

ultimately, rahu in magha transforms the obsession with legacy into the consciousness of lineage as energy; a current that flows through, not toward, them. they begin by chasing the throne, and end by realizing the throne was never outside; it was the seat of awareness within. what begins as the pursuit of prestige becomes the reclamation of sacred responsibility: to live in a way that uplifts, restores, and transforms the ancestral field. when this realization dawns, the restless hunger quiets. the native becomes a bridge; between old and new, heaven and earth, the dead and the living. they no longer carry the crown of their forebears; they become the fire that illuminates it.

rahu in purva phalguni

rahu in purva phalguni is the shadow learning how to love. not love as sentiment, nor love as union; but love as creative force, as the pulse that births worlds and dissolves them just the same. in this nakshatra, ruled by bhaga, the deity of delight and fortune, rahu is both intoxicated and undone. the soul here arrives with a karmic memory of opulence, of beauty, of the pleasure that comes from being adored and adorned. but rahu, ever insatiable, does not come to preserve paradise; it comes to test its depth. purva phalguni is the bed of creation, the couch of union, the place where form is born from the union of opposites, and rahu’s presence here means the native is learning what happens when desire itself becomes the teacher.

life with this placement is often a long initiation through the theater of pleasure and affection. rahu in purva phalguni craves recognition not just of the body, but of the soul through the body. they want to be seen, loved, mirrored; to feel themselves through another’s gaze. and yet, the more they are adored, the more they hunger; the more they receive, the more the emptiness hums beneath it all. this is because rahu is the illusion of fulfillment; it magnifies longing until longing itself becomes sacred. what begins as the pursuit of beauty and validation becomes a mirror for the soul’s deeper thirst for union with the divine. the lesson here is not abstinence, nor indulgence, but awareness; to experience the ecstasy of embodiment without mistaking it for eternity.

purva phalguni, at its essence, is the moment when creation sighs in contentment; the resting point after the act of manifestation, the languor of the gods reclining in their own splendor. rahu, however, cannot rest. it enters this celestial repose and finds itself restless, clawing at the edges of pleasure, asking, is this all? and in that question lies its evolution. the native may spend years chasing the perfect lover, the perfect aesthetic, the perfect life, the golden symmetry that promises to quiet the ache, only to find that every form of beauty fades, every perfection dissolves. what they are truly seeking is not the object of pleasure but the source of radiance itself. the divine feminine in her fullness; the awareness that all pleasure is but the divine knowing itself through form.

the path of rahu in purva phalguni is not the renunciation of desire, but its alchemy. every indulgence, every romance, every loss becomes a sacred classroom in which they learn that love without presence decays into vanity, and presence without love becomes hollow discipline. they must burn through the superficial in order to rediscover the sacredness of form. the seductiveness of this placement is unmistakable, these are souls who draw attention effortlessly, whose very being exudes magnetism, but the magnetism itself is a test. will they use it to bind or to awaken? will they learn that to truly love means to allow others freedom, or will they remain trapped in the karmic theater of control and validation?

rahu here teaches that beauty is not possession, and affection is not ownership. the shadow of this nakshatra appears when love becomes consumption, when the individual mistakes attraction for meaning. karmically, many with this placement have known the intoxication of being the muse, the adored, the center of gravity in another’s world, and now they must confront the burden of that role. their challenge is to discover love not through adoration but through creation; not by being desired, but by channeling that desire into something lasting and life-giving. when the sexual and creative forces unite consciously, this rahu gives birth to immense artistry; the kind of creation that carries the ache of mortality and yet radiates eternity.

the transformation here is exquisite and ruthless. rahu in purva phalguni begins by worshipping form, and ends by realizing that form is only divine when it’s animated by awareness. they learn that love is not a mirror to be gazed into but a flame to be tended, that true fulfillment comes when the pleasure of self-expression is offered as devotion, not consumption. through heartbreak, through exhaustion, through the collapse of every false paradise, they begin to glimpse the real paradise: the inner radiance that neither comes nor goes.

and when that awareness dawns, the native becomes luminous in an entirely different way. they no longer seduce through surface beauty but through presence, through the stillness that shines from eyes no longer hungry. they become creators rather than consumers of love, lovers of the world itself, artists of being. rahu in purva phalguni is the shadow of pleasure becoming the path to divine intimacy; the story of desire ripening into devotion, and of the self learning that beauty is not meant to be owned, but embodied.

rahu in uttara phalguni

rahu in uttara phalguni enters a field of ripened light; the portion of the zodiac where creation begins to understand the weight of what it has birthed. where purva phalguni luxuriates in pleasure and ease, uttara phalguni is the sacred morning after; the sobering, golden moment when one realizes that joy without purpose, love without responsibility, cannot endure. here sits aryaman, the deity of contracts, sacred friendship, and social dharma, and so rahu, the eternal outcast, is placed within a realm of structure, duty, and interdependence. the rebel in the house of vows. the insatiable one among those who bind themselves through promise.

this is where the shadow learns to honor commitment without losing its hunger for freedom. those with rahu in uttara phalguni are drawn magnetically toward the frameworks that hold society together, partnership, loyalty, community, morality, but their relationship with these is complex, often paradoxical. they crave belonging and yet feel suffocated by it. they yearn to pledge themselves to a purpose or person but recoil at the first scent of confinement. and this is precisely the crucible through which their soul must pass: learning how to unite passion with principle, how to make the ecstatic sustainable, how to remain wild without breaking the sanctity of what they touch.

rahu here embodies the longing to reconcile chaos and order. in early life, this can manifest as rebellion against societal norms, rejection of hierarchy, or an uneasy relationship with authority, because the soul remembers the intoxication of purva phalguni’s autonomy, the sovereign ecstasy of self-expression unbound. yet, fate continually draws them back into settings where they must navigate responsibility: commitments they cannot escape, people who depend on them, promises that weigh on their freedom. this tension is the soul’s teacher. rahu in uttara phalguni must discover that dharma, one’s sacred duty, is not a cage, but a vessel. that purpose is not the death of passion, but its discipline.

this placement carries immense potential for leadership, but it is not leadership through dominance; it is leadership through integrity. uttara phalguni, the “later fig tree,” symbolizes the fruit that matures only after long nurturing, and rahu here learns the slow art of cultivation. whereas purva phalguni was the flower, this is the fruit; the point at which sweetness deepens into nourishment. the soul must learn to build, to sustain, to offer what it creates to the collective rather than keeping it for its own pleasure. for some, this unfolds as a journey through partnerships, learning through marriage or collaboration how self and other coexist within the web of shared duty. for others, it manifests as devotion to a cause, a project, a principle that demands persistence and sacrifice.

rahu’s restless nature, however, ensures that this process is never peaceful at first. there is often disillusionment with the very structures they once sought: the marriage that feels too binding, the community that feels hypocritical, the sense of purpose that begins to feel like a burden. this dissatisfaction is not failure, it is the necessary friction that forces them to redefine commitment itself. what does it mean to be loyal when your soul was born to wander? what does it mean to serve when your instinct is to rebel? these are not contradictions, but initiations. the native must evolve from seeing duty as external law to understanding it as an inner vow, something born not from fear of consequence, but from love of alignment.

spiritually, rahu in uttara phalguni signifies the maturing of creative energy into selfless offering. it’s the realization that what we create or love cannot remain private; it must feed the world in some way. hence, this placement often marks lives where service becomes inevitable; whether through guiding, teaching, mentoring, or simply becoming a stable presence in others’ lives. and yet, service here does not mean servitude. it is the act of the sovereign heart learning humility, of the passionate self discovering grace. when they move past the shadow of self-centered ambition, these souls carry a rare light: the ability to inspire others not through perfection, but through constancy.

the deeper lesson is about the sacredness of bonds. rahu here wants to know; can something be eternal in a world of impermanence? can loyalty exist without imprisonment? can love endure after the ecstasy fades? the universe answers through experience, often painfully. they may lose what they take for granted; they may see devotion betrayed; they may watch the sanctity of vows crumble under the weight of human frailty. and yet, through these losses, they begin to perceive the invisible thread that remains even when forms dissolve. that is aryaman’s dharma; the understanding that connection does not depend on possession or perfection, but on the invisible faith that binds souls across lifetimes.

and when rahu in uttara phalguni integrates its lesson, the hunger transforms into steadiness. the soul no longer fears commitment, for it understands that true commitment does not destroy freedom; it refines it. they learn that service does not diminish the self, it sanctifies it. the rebel becomes a builder, the lover becomes a guardian, the wanderer becomes the pillar around which others gather. what once felt like duty becomes devotion. what once felt like sacrifice becomes grace.

rahu here completes the evolution of the leonine fire; from self-expression to self-offering. it is the shadow’s journey from pleasure to purpose, from being adored to being reliable, from shining for oneself to shining as a lighthouse for others. in uttara phalguni, rahu learns that immortality is not in indulgence, nor in renown, but in the quiet endurance of love that stays.

[randomastroblog]

Magha = immortality. union with God consciousness in the Garden of Eden (Banyan tree = tree of life)

Shatabhisha = illusion of separation from God is revealed (the play of Maya ☊) Aquarius = Saturn = Ahamkara “I” is an illusion ☊

Revati = the universe experiencing itself, birthplace of Saturn “I” the illusion is born when the Universe desires to create duality (Ashwini Kumaras = twins) and experience itself.

Separation (duality) is an illusion that ties to Uttara Phalguni being the birth of duality , birth into the material world, birth into samsara. Adam and Eve decided not to eat off the Banyan Tree that is Magha. Instead they ate off the Tree of Good vs Evil. In order to exist on Earth, you must fall from the heavens above (God consciousness — God is falling onto Earth to experience itself but duality is the expression this must occur through as truly, in reality, All Is One).

Uttara Phalguni is the GATES TO LIFE (entrance to samsara)

Uttara Bhadrapada is the GATES TO HEAVEN (exit samsara).

Sun vs Saturn

Ketu vs Rahu

Life vs Death

Creation vs Destruction

Kundalini awakens on the axis of Uttara Phalguni — Uttara Bhadrapada

then allows us to reach Revati

Revati is the exit from samsara (FINAL MOKSHA).

Uttara Phalguni — Uttara Bhadrapada is the snake eating itself (Samsara) Kundalini awakening.

Shatabhisha is the initial realization of this.

Magha is thee spirit of life itself, contained within Shatabhisha’s illusion of Maya and separation so that we can experience and play on Earth.

[iheartliquor]

[rxmxa]

🎀taurus, leo, scorpio, aquarius placements 🎀

[hoodoracle-deactivated20260317]

dolls . ۫ ꣑ৎ . virgo, libra, leo, taurus

the dolls are beautiful, easily-liked or desired, can prioritize beauty or presentation when it comes to self expression. whether they’re a doll like a quaint, simple girl next door (like virgo) or a bombshell (like leo).

black cats . ۫ ꣑ৎ . scorpio, capricorn, aries, sagittarius

the black cats are misunderstood & typically independent for being so ostracized. they are often an acquired taste, and people either love them, hate them, love to hate them, or hate to love them.

angels . ۫ ꣑ৎ . cancer, pisces, gemini, aquarius

the angels are bright, illuminating, otherworldly, and ethereal. they are both elusive and alluring. (i put aquarius here because even though aquarius is misunderstood, it’s dreamy & radiant).

what are you? i’m angel sun & rising, black cat moon.

[starie-leo]

doll sun, doll rising and black cat moon <33

[cursedbyastro]

black cat sun

doll moon

doll rising

[jeongmind]

bts' comeback theme? [tarot reading] ✧

likes & reposts are appreciated

i know that some of the comeback's themes for arirang have been discussed already but i decided to pull a few tarot cards to see more about the themes the whole album might explore. when thinking about this comeback, arirang, the energy here gives liberation, freedom, and that stunning, talking-their-shit almost. the vibe feels like them releasing previous expectations altogether. a lot of people have always expected them to move a certain way or do specific things with their career, especially early on and even more now. in the beginning it felt like meek beginnings? like when they start they were not fully empowered, kind of restricted, maybe not even realizing how far they could go.

now it feels liberated. more confident. reclaiming personal power. almost even fed up? because of those humble beginnings and the sudden boom of success, there was almost an imbalanced or lowkey abusive veneration around them with things such as mixed with gossip, slander, and people taking them for granted. this album feels like a response to that. like they’re popping their shit because they’re frustrated with the imbalance and the way their group has been talked about as a whole. like "put some respect on my name" but strangely not in a cocky way, or like not disrespectfully cocky at least . more like the proof is in the pudding.

this feels like an abandonment of a toxic dynamic. a “we’re in control now” moment. very much “this is who we are” and almost “we paved the way.” that theme feels significant, like it could even be directly outlined in one of the songs. they started humble, everything was new and unusual, especially with how massive they became so quickly. now they’re learning from those experiences and confronting the people who have underappreciated them, disgraced them, or slandered their name and their impact on k-pop and the industry overall. like through trial & error and experiences, they have grown and aren't little boys anymore

this album feels like shedding all of that bullshit. moving up & exiting the phase of letting criticism and expectations dictate anything. stepping into a more natural phase of life, like how when you get older and learn more you become more mature, grounded, self-assured. it gives very mature vibes. i also feel like this album solidifies them as great entertainers not just in korean media, but globally. this feels like the project that really stamps them as global artists that can't really be ignored anymore?

there’s also a strong “reaping the fruits of our labor” energy. like they finally realize, yeah, we are those guys. not in an arrogant way, but also not shrinking themselves so people don’t take their greatness for granted. at the same time, there’s genuine contentment here. they’re happy with the seven members. they’re happy with army. that’s enough. it feels self-sufficient, grounded, and appreciative. randomly, even something here about a nature/flower theme for the album? i know that jungkook's vinyl is called orchid but i feel that the vibe of this album will be like planting seeds and the flower fully sprouting? maybe even linked to the flower theme of the love yourself albums too.

they acknowledge the hardships of the journey and the good that came with it. perseverance paying off. enjoying what they’ve built. so overall, it’s kind of a mixed bag with a few themes - confidence, liberation, maturity, gratitude, and satisfaction all at once.

what do you guys think? leave a comment down below?

[fancyperfectionsweets]

Astrology Observation 7 🥂

👶 forever young people placements in my personal opinion: Mercury atmakaraka, Neptune 1st house and Mercury first house. If you have a strong mercury, that is a good indicator of looking younger than your age. Moon dominance in the first house as well (moon in 1st house, moon nakshatra ruled planets in first)

🧟 Jupiter exalted in D9? Yeah. You're going to manifest exactly the type of husband you want but be careful what you wish for because those qualities will be exaggerated. Want a guy who wants you like crazy?? Be ready to find a future husband that is OBSESSED with you and can't keep his hands off you.

📦 Which brings me back to something that is super obvious. When checking synastry chart, you can also directly overlay your charts over your partner. That will explain a lot. I promise. Let's say for example, This guy liked me a lot and when I checked his chart, I was like.. umm.. why? Like nothing "romantic" conjuncted, lol. Mostly platonic. It almost felt obsessive. And that's when it hit. His pluto (scorpio) is in the 12th. I have a venus and Mars (Sagittarius) in the 12th so.. yes. That made sense. Then I went back and checked a friend's synastry chart and boom! I knew why this girl would keep calling that one guy. 👹

🌌 Yes, gemini Venus men are fuckboys but have y'all seen sag mars people? They are fuckboys and girls 😭 like... Jupiter just be expanding on whatever it touches

🌚 This can be unpopular opinion, but when you're reading descriptions of "trait embodiment" in astrology, the embodiment usually works in terms of the woman embodying it and the man pursuing it?? For example, I was reading one of the post of @youremyheaven here talking about how the Purva ashada's are obsessed with "defiling innocence' or may have a "take her virginity" complex. And as a Purva Ashada Venus, I've actually been kind of repulsed by the idea of defiling anyone or taking their virginity. However, I've had several men come to me with the motive to "defile" me?? (Sexually, of course). And they have actually used THAT term to describe the things they want to do with me?? I was reading about someone asking recently if the Lilith is what a man embodies and I disagree for this very reason. A woman's lilith is embodied by her. A man's is what he wants in his woman. So as a woman, you're embodying venus, moon and lilith. The men are chasing that. I understand this is controversial. Take it with a pinch of salt.

🫩 Saturn in the 7th House people 🤝 never feeling like things will work out between you and your FS or just not being able to tell if they are the one or a karmic lesson 😭

💢 Everyone adores moon-venus in synastry but as someone who has experienced the negative side of it, it can translate to the moon person rationalising the venus person's bad behaviour towards them as well. It means as the moon person you'll have a soft spot towards them and the venus person can use this to exploit moon. (Especially worse if the moon person is the woman because venus will try to breach her physical boundaries). Can happen with moon-IC synastry too.

❤️‍🔥 The sexual tension of mars opposite Venus is something else in synastry. If it's a double whammy where both people's mars-venus are in opposition, you'll "know" when they want you. If it's in a masculine sign, they won't even hide it. It's absolutely insane how bold mars can get when it thinks it's gotten a pass with venus.

🗽 Speaking from experience, the most intense synastry aspects that I've experienced is Lilith synastry and Eros-Psyche synastry. Being a part of this synastry is like partaking in a cat-mouse type of relationship and it's exhausting. One person is always the pursuer while the pursued one feels guilt and shame for the other person. Late night confessions, sneaking, concealing info, are all part of the package in this synastry. (My Leo Juno hates being someone's secret and these synastries just carry the energy)

💀 What is with Scorpio in the 12th house and obsessing over people they can't have?? They will literally fantasize about having emotionally unavailable people, people who are taken, people who they can't have because the connection is taboo somehow (age gaps, different cultures). They also seem to have this scary side to them where they will have the most animalistic desires or extreme desires but know it wont be accepted so they keep their mouth shut. You can sometimes peer into it (if they let you) and it can be scary because their public perception is very clean (Virgo or Libra midheaven) and you can never guess. They also tend to have loads of people they secretly obsess over and never tell a soul or won't be seen with them in public.

🌡️ If someone's Mars falls into your 6th House, you can be in danger because of them. I don't know what is it with this synastry but even in harmonious relationships, Mars seems to harm the house person. This is especially true for me as I have a moon there. So I "pick up" things emotionally too. It is not all harmful but I can see why it's a potential red flag. On a lighter note, I picked up a cold from a friend whose mars fell into my 6th house. Lol. On a darker note, another guy who decided to play mind games with me also had his mars in my 6th house so you pick your poison, I guess.

🍹 If you're a Neptune 1st house, please be careful with the people you decide to get drunk/high/intoxicated around. The people around can protect you or harm you based on how they feel about you when you're high or drunk. This is especially true for a Neptune 1st house because they seem or are viewed as extra vulnerable or out of control. It has to do with Neptune being the literal planet of poison/drugs and it being present in your 1st house shifts your public perception when you're on drugs/alcohol. This can attract a lot of creeps who would want to take advantage of you because your gaurd seems down.

[crismonfog]

Astrology observations: Nakshatra notes (Part 3)

𓆗

Ashlesha natives often have deep, almond-shaped eyes, which I believe can be linked to their deity, the Nagas, and Ashlesha’s association with serpents. Snakes typically have narrow, slit-like eyes, and this serpent symbolism may be reflected in the distinctive, piercing gaze of Ashlesha natives

Brian Jones - Ashlesha ☽ Cailee Spaeney- Ashlesha ☽

Jennifer Lawrence - Ashlesha ☉ Haley Bennett - Ashlesha ☽

𓃗

Ashwini is known as the star of transportation, a constant need for movement, freedom, and escape. this nakshatra is restless by nature — always racing forward, whether physically, mentally, or spiritually.

Iggy Pop (Ashwini ☉) gave the world an anthem of restless freedom with “The Passenger.” The song captures a sense of wandering without destination, an endless drive through neon-lit cities and shadowed alleys. Iggy’s voice is both detached and alive (which is the embodiment of this nakshatra energy), perfectly conjuring Ashwini’s desire to keep moving, to experience everything but remain unbound. “I am the passenger, and I ride, and I ride…” These lyrics are an ode to Ashwini’s untamed spirit—always in motion, never fully tied down.

𓆟

Two revenge films — Female Prisoner #701: Scorpion with Revati ☽ Meiko Kaji and Ms. 45 with Revati ☽ Zoe Lund — show a strong link between silence and vengeance. In Scorpion, Meiko Kaji’s Matsu is betrayed and imprisoned but turns her silence into a weapon. She barely speaks, but her presence alone is threatening. In Ms. 45, Zoe Lund’s Thana is a mute seamstress who, after being assaulted, becomes a violent vigilante. In my opinion, These stories connect to mercury ruled nakshatra Revati, the last nakshatra of Pisces , where Mercury (communication) is debilitated. Mercury governs speech, intellect, and expression, but in Pisces — a sign of intuition, emotion, and mysticism — these qualities can become distorted, repressed, or transformed but in these films, it flips — What once something that was used to a predators advantage or the result of being taking advantage becomes something that actually empowers them. The inability or refusal to speak doesn’t weaken them; it hides their intentions until they strike.

Female Prisoner #701: Scorpion (1972) Ms. 45 (1981)

I would also like to add that Revati yoni consort, Bharani, is linked to intensity and taboo-breaking. That fits perfectly with these stories of silent but brutal revenge. Bharani is all about facing harsh realities, and these films show that same energy — women turning trauma into unstoppable fury.

𓆙

Ashlesha and Uttara Bhadrapada share a complex and spiritually intense relationship with sexuality, rooted in their deep connections to serpent symbolism and Kundalini energy. Both nakshatras are linked to feelings of anxiety, restriction, and the struggle to master primal instincts. But where Ashlesha is about the raw, coiled energy of the serpent — hungry, clinging, and invasive — Uttara Bhadrapada represents that same serpent rising, attempting to transcend its base nature (Serpent that lies in the depth).

Ashlesha, symbolized by the entwining Hydra, is marked by an intense, almost suffocating connection to physicality and desire. Claire Nakti describes this nakshatra as a force that binds — a strangling energy that can trap natives in cycles of obsession, shame, or secrecy around their desires. This anxiety is tied to the dual nature of Ashlesha’s snake symbolism: both sacred and toxic, protective and invasive. Ashlesha natives often feel caught between the need to indulge their desires and the fear of being consumed by them. This can lead to a sense of shame or paranoia around sexuality, where indulgence feels dangerous, yet resisting feels impossible.

Uttara Bhadrapada, ruled by Saturn and symbolized by the Serpent of the Deep (Ahirbudhnya), is about the final stage of Kundalini’s rise — the serpent that gains wings, transforming into a dragon. But this isn’t a painless process. Claire Nakti explains that Uttara Bhadrapada natives deal with a feeling of imprisonment, a “spiritual foot-binding” where energy is pulled away from the lower chakras and forced upward. This detachment can cause a sense of alienation from one’s own body and desires, creating anxiety around sexuality as something disruptive or dangerous.

The Piano (1993) The Piano Teacher (2001)

A Dangerous Method (2011) Augustine (2012)

Raw (2016)

This struggle plays out in several films starring Uttara Bhadrapada natives. In The Piano Teacher, Uttara Bhadrapada ☽ Isabelle Huppert’s character is a repressed, self-destructive woman whose anxiety around intimacy manifests in disturbing ways. The Piano, starring Uttara Bhadrapada ☉ ☽ Holly Hunter, explores a woman’s wordless but powerful longing, her sexuality tangled with shame and struggle where she’s indulging in sexual relations with her piano student. A Dangerous Method, starring Kiera Knightley (Uttara Bhadrapada ☉), dives into psychoanalysis and forbidden desire, with Knightley’s character battling trauma and taboo fantasies where she is studied for a sexual “seizures”. Augustine, starring Soko (Uttara Bhadrapada ↑), follows a young woman whose body becomes a spectacle for medical study (seizures as well), her sexuality pathologized and controlled. And Raw, starring Garance Marillier (Ashlesha ☉, Uttara Bhadrapada ↑), explores cannibalistic hunger, transformation, and taboo, with the protagonist’s own sexual discovery marked by anxiety, desire, and horror. Both nakshatras deal with restriction — Ashlesha through a paranoid, possessive hold on desire, and Uttara Bhadrapada through a spiritual struggle to rise above it. Whether trapped by shame (Ashlesha) or by detachment (Uttara Bhadrapada), these energies reflect the anxiety of facing one’s own primal nature. I really want to explore these films more but I’ll do that in a separate post.

𓋤

Josephine Baker - Chitra ☽ Duckie Thot - Chitra ☉ ☽

Maria Antionette - Chitra ☽ Adriana Lima - Chitra ☽

Natives of Chitra often have a natural sense of style and an eye for aesthetics, but this isn’t just surface-level beauty. Like their deity, they are drawn to the idea of transformation — taking raw materials (ideas, emotions, physical form) and shaping them into something exquisite. However Most of these natives are experimental with aesthetics and can have an unhealthy obsession with them as well, even to going as far as putting themselves through physical pain to achieve a specific look or creating work that could lead to some form of destruction including their own. It’s deity, Tvashtar (Vishvakarma) — the celestial architect. Tvashtar is a divine artisan, known for creating beautiful, intricate, and even magical forms, from weapons of the gods to radiant jewelry. This divine influence makes Chitra a nakshatra of inspired, almost otherworldly beauty.

*Disclaimer: these are just my own observations and thoughts! Let me know your own in the replies.

[zeldasnotes]

Venus conjunct Mars. omg we never talk about it 😫😭

VENUS CONJUNCT MARS⭐️

PROS

smoking hot from head to toe.

it girl/guy status comes to you without you doing anything.

very good relationship to the opposite ex.

CONS

too preoccupied with the opposite sex.

too envious & competetive.

overactive dating life or sex life bc of a tendency to give everyone and anyone a chance.

[cursedbyastro]

my scorpio venus conjunct mars right now

[zeldasnotes]

Venus conjunct Mars. omg we never talk about it 😫😭

VENUS CONJUNCT MARS⭐️

PROS

smoking hot from head to toe.

it girl/guy status comes to you without you doing anything.

very good relationship to the opposite ex.

CONS

too preoccupied with the opposite sex.

too envious & competetive.

overactive dating life or sex life bc of a tendency to give everyone and anyone a chance.

[cursedbyastro]

my scorpio venus conjunct mars right now