We often wonder about our mind. The awareness of and understanding of one’s thought process is known as Metacognition. It involves higher-order thinking skills to improve our cognitive activities and ourselves. Eastern Philosophies always had a strong emphasis on self-awareness and self-reflection. Advaita Vedanta focuses on “Atman’” the true nature of self. Taoism focuses on Wu Wei (Effortless Action) the true understanding of one’s nature and the natural flow of thoughts and actions.

Stop reading for a second and think, isn’t it uncanny that we think about our thought processes and analyze the movement of our thoughts? Notice we are not aware of this particular thing when we are completely focused on an object/task (like while painting or playing an instrument). It is a type of concentrative meditation, also used in Buddhism to achieve a particular state of consciousness. We have been trying to understand the mind through science, spirit, and philosophy for centuries. It is the mind itself (the very creation of nature) that is trying to understand itself and our bodies might be just a medium. It’s truly a paradox for me, but there must be some evolutionary goal for this.

Our mind (Manas) is represented by the Moon (Chandra). Manas doesn’t represent the intellectual process but the mind that experiences things.

How do we experience things? Through the five senses.

When we see an object, light reflecting off the object enters our eyes and is focused onto the retina, where photoreceptor cells convert the light into electrical signals. These signals are transmitted via the optic nerve to the brain’s visual cortex, which processes the information to create a coherent image of the object. Thus we are experiencing the “image” rather than knowing this particular object’s complete truth/reality. Similarly, Manas represents all such experiences. Mind is what is creating the experience often called ‘Maya’. Therefore Mind (Moon) is considered a karaka for Arudha Lagna by scholars.

Our mind is like a continuous movement of thoughts like waves and tides in the ocean. It needs something to hold on to. The mind continuously attaches itself to objects and worldly desires. It is said that a free mind will achieve complete liberation. The language you are reading right now is created by the mind itself. Language uses words as symbols to represent objects, actions, ideas, and emotions. Our Mind interprets these symbols through the senses based on past information of grammatical and cultural context. All characteristics and attributes of objects in physical reality are interpreted by our minds.

Philosophy

The nature of mind is the unity of awareness and emptiness.

– Shakyamuni Buddha (Prajnaparamita Sutra)

Vedanta: In Vedantic philosophy, Manas is considered part of the subtle body (sukshma sharira) and is one of the four components of the internal instrument (antahkarana), along with:

• Buddhi (intellect): The discriminative faculty.

• Ahamkara (ego): The sense of individuality.

• Chitta (memory): The storage of past impressions and experiences.

Manas receives sensory inputs and communicates them to the Buddhi, which makes decisions. It is responsible for thoughts and emotions.

Brahman, the Absolute, shows its divine presence through the Atman. From this presence comes space (akasha), life force (prana-vayu), and mind (citta or manas). The mind gives rise to the ten indriyas, or sensory and action organs. The sensory organs are the ears, eyes, nose, tongue, and skin. The action organs are the hands, feet, and the organs for reproduction and elimination. But the main organ is the mind, whose true nature is always Brahman. All limits (upadhis) and knowledge (vidya), as well as all consciousness (chit), come from the mind’s bright awareness. The mind (citta or manas) is our primary tool for relating to the world. Emotions like desire, will, fear, and anger, as well as intelligence (buddhi), deeper wisdom (jnana), faith, and meditative practices, all come from the mind. Through the mind, sensations and perceptions turn into thoughts, beliefs, wills, and actions (Sankalpa). The mind is the source of all suffering in samsara (the cycle of life and death) and the ultimate happiness in nirvana (moksha).

Theravada Buddhism: The Abhidhamma, a detailed scholastic reworking of doctrinal material appearing in the Buddhist sutras, analyzes manas as part of the five aggregates (skandhas) that constitute human experience. These aggregates are form (rupa), sensation (vedana), perception (sanna), mental formations (sankhara), and consciousness (vinnana). Manas, in this context, is linked to the aggregate of mental formations and is responsible for coordinating sensory inputs and generating concepts. Manas is seen as a mental faculty that organizes sensory data received from the five sense organs. It plays a crucial role in cognition and the formation of perceptions. The mind acts as the sixth sense base, integrating inputs from the other senses to form coherent perceptions and thoughts.

Mahayana Buddhism: The Yogacara or “Mind-Only” school says that all experiences are manifestations of the mind. According to this view, manas creates the dualistic perceptions of subject and object.• It introduces the concept of the alaya-vijnana (storehouse consciousness), a foundational level of consciousness where all experiences and karmic seeds are stored. Manas interacts with this storehouse consciousness, drawing from it to create individual perceptions and experiences. The Madhyamaka school, founded by Nagarjuna, emphasizes the emptiness (shunyata) of all phenomena, including manas. It argues that the mind and its perceptions are devoid of intrinsic existence and are interdependently originated. Manas, in this context, is seen as a conventional designation without inherent reality, helping practitioners understand the emptiness and non-self nature of the mind.

Tibetan Buddhism: describes eight types of consciousness: the five sensory consciousnesses, the mental consciousness (manovijnana), the defiled mental consciousness (klistamanovijnana), and the storehouse consciousness (alayavijnana).The defiled mental consciousness (manas) is particularly significant as it constantly grasps at the notion of a self, perpetuating ignorance and suffering. The practice of mindfulness and meditation aims to purify this consciousness and realize the true nature of the mind. Tibetan Buddhist practices focus on transforming the mind through meditation, visualization, and ethical conduct. Techniques like shamatha (calm abiding) and vipashyana (insight) meditation help practitioners observe the workings of manas, leading to the realization of its empty nature and the development of wisdom.

Zen Buddhism: emphasizes direct experience and the immediacy of the present moment. It views conceptual thinking and dualistic perceptions generated by manas as obstacles to realizing one’s true nature. Practices such as zazen (seated meditation) and koan (paradoxical questions or statements) aim to bypass the conceptual mind and lead to direct, non-conceptual realization. Zen introduces the concept of mushin (no mind), a state where the mind is free from attachments and dualistic thinking. Achieving mushin allows one to experience reality directly, without the distortions of the conceptual mind.

Kant: Kant’s philosophy is rooted in transcendental idealism, which says that our knowledge of the world is shaped by the mind’s inherent structures. We do not experience things as they are in themselves (noumena), but rather as they appear to us (phenomena) through our mental filters. Kant argues that some knowledge is both synthetic (adding to our knowledge beyond mere definitions) and a priori (known independently of experience). This type of knowledge is made possible by the mind’s innate structures.

Cognitive Science is primarily researches Perception, Memory, Attention, Language, Problem-Solving, and Decision-Making, Consciousness.

The “hard problem of consciousness,” a term coined by philosopher David Chalmers in 1995, refers to the challenge of explaining why and how subjective experiences (qualia) arise from physical processes in the brain.

It is certainly hard to understand if consciousness is a result of physical manifestation.

Vedic Philosophy

Moon represents Mind + Emotions + Memory + Thoughts

Moon is a female Graha also controlling a female Rashi Cancer. Moon also represents our Mother. The biological processes created by nature inside the Mother gave birth to us. The Moon is the most receptive of the Grahas and has a strong need to bond. It is said that the Mother and her child have a special bond. As all feminine Grahas do, the Moon feels most loved when his feelings are respected and when he is appreciated for himself. The Moon is happy when he has a good self-image and he will then live a productive and beneficial life. The Moon is most gratified when he can be part of something greater than himself. The Moon is most unhappy if he becomes a burden or a source of pain to others.

Moon also represents parents, shelter, home environment, homeland, belongingness, physical and emotional security, generations, old age and the end of life, schooling, school-teaching, shelter and protection, oceans and oceanic products, water bodies, feelings, caretaking, infants, mother-child bond, patriotism, nationalism, parochialism, regionalism, clinging to the past, parenting, custody, mother and maternal attachment, nurture, stability and foundations, milk, pale reddish and pale whitish things.

We all know that our childhood memories affect the majority of our adult personality and our life patterns. A child’s earliest memories are of their mother and indeed, candescent comforting Moon activates the one’s mother, relationship to the mother, and overall emotional constitution. All action-reaction emotional patterns, from obsessive-compulsive to avoidance to projection, are grounded through the Moon. Moon with Rahu hypercharges the emotional memories, and indicates a vivacious mother. Moon with Ketu causes emotional withdrawal, typically due to a mother who needs her space.

Friedrich Nietzsche’s mind (Moon) was a crucible of revolutionary ideas (Rahu) that challenged the foundations of Western thought. He had Moon Rahu conjunction. Nietzsche introduced the idea of the Übermensch as an individual who transcends conventional morality to create new values. The Übermensch embodies strength, creativity, and a sense of purpose. Nietzsche’s mental health declined significantly in the late 1880s, culminating in a mental breakdown in 1889. After this, he spent the last 11 years of his life in a state of mental incapacitation.

Sigmund Freud, an Austrian neurologist, is best known as the founding father of psychoanalysis. His work primarily focused on the unconscious mind, the development of human behavior, and the treatment of mental disorders. Freud proposed a theory of psychosexual development, which asserts that human beings go through a series of stages during childhood that are focused on different erogenous zones. He had the Moon as the 10th Lord of Career in the 8th house (Sex, Transformation, Hidden Truths) along with Mercury (Study, Intellect, and Research).

Freud divided the human psyche into three parts:

•Id: The primal part of the mind that seeks immediate gratification of basic instincts and desires.

•Ego: The rational part that mediates between the desires of the Id and the moral constraints of the Superego.

Superego: The moral conscience that incorporates societal rules and standards.

“The mind can be the source of bondage, or it can be the source of liberation

~Maitri Upanishad

In Vedic Astrology, the Moon is considered a goddess. It includes spiritual mothers such as Tara the Mother of Buddha, Mother Mary, spiritual preceptors such as Mother Superior in a nunnery, the Muse, and all goddesses of the Great Traditions.

The Moon cycle is divided into three parts and the Tri-Devi are seen according to the Moon phase. From Shukla Pratipad to Sukla Dashami the Moon is ruled by Durga. Dashami to Krishna Panchami is ruled by Laksmi, and Panchami to Amavasya is ruled by Kali. The waxing phase (Shukla Paksha) is considered auspicious and growing, while the waning phase (Krishna Paksha) is associated with decline and introspection.

Sidereal Period of Revolution: 27.3217 Days

The Moon travels through 27 nakshatras or lunar mansions in its orbit around Earth. Each nakshatra spans 13 degrees and 20 minutes of the zodiac and has its unique qualities and deities.

In a world full of patterns, Tidal patterns are also correlated to the waxing and the waning of the moon. The gravitational pull of the moon, along with that of the sun, directly influences the tides on Earth. Tidal patterns affect the marine ecosystem which in turn affects the human life patterns. (Everything is connected to Everything else).

Whether in Greek, Roman, Hindu, or Chinese Mythology, Moon is frequently associated with femininity, motherhood, and fertility. The moon’s soft light and reflection of the sun symbolize reflection, intuition, and the unconscious mind in various spiritual and psychological contexts. In some cultures, the moon is believed to offer protection, guidance, and a sense of direction. It can be seen as a guiding light in the darkness, both literally and metaphorically.

The Moon can be seen to fluctuate from day to day as it goes through its cycle of waxing and waning. Physically, the fluctuations of the Moon can be seen in women’s bodies, which the Moon strongly influences, as the weight of women’s bodies often fluctuates throughout the month. Psychologically, fluctuations are seen in the emotional changes that are dependent upon the stimulus from others. In a healthy Moon, this is not codependent emotional fluctuation, but the Moon harmonizes with the greater whole. Spiritually, the fluctuating nature of the Moon allows for adjusting to the constant change of an inconstant world.

The Moon rules the body’s water, which is largely contained as blood. Water is nothing but the predominant molecule in the body, H2O.

Maturity: The moon’s maturity occurs around the age of 24 years. It is said that the development of cognitive functions tends to slow down after early adulthood, around the mid-20s. This is also the age of maturity of brain structures.

Conjunctions: When the Moon conjuncts other grahas, it blends its emotional and nurturing qualities with the characteristics of those planets, influencing the areas of life they govern. The Moon tries to create a bond with the graha it’s sitting with.

Aspects: The Moon aspects the 7th house from its position

It is said that Moon acts like a reflection (as a mirror). This reflection is also synonymous with the self-reflection process we have in our minds. Thus it can reflect the graha conjunct, opposite or trines to it.

In Numerology, the Moon represents the number “2”. It may talk about the dual nature of the Moon (waxing and waning) and the dual but reflective nature of our mind.

maà devä asapatnaà sudadhvaà mahate kñaträya mahate jyaiñöhyäya mahate jänaräjyäyendrasyendriyäya,
imamamuñya putramamuñyai putramasyai viàça eña vo’mé räjä somo’smäkaà brähmaëänäà räjä.

This hymn recognizes Soma (deity of the Moon) as the exhilarator and energizer who makes one be their best. When the Moon is afflicted there is a tendency towards depression. Depression is the result of not being able to see oneself doing the great things that one may hope. The cure is Soma who enlivens the mind and vision and exhilarates life.

Soma is also juice, extract, (esp.) the juice of the Soma plant; the Soma plant itself.

Chandra is depicted as a beautiful, young deity who rides a chariot pulled by ten white horses. He is also associated with Soma, the elixir of immortality, and is considered the father of Budha (Mercury).

Moon rules three nakshatras, namely Rohini, Hasta, and Shravana.

Rohini (A chariot or an ox-cart)

Rohini is the most valuable and vulnerable jewel in the community. Rohini is rather lush and sensually inclined. Rohini-born may be soothed by compliments on their attractive appearance. Rohini likes children sincerely, but the relationship with the children is often more of a ploy to get continuous attention from the mate.

Chandra was married to 27 daughters of Daksha, the 27 Nakshatras, and he promised their father that he would treat them all equally. But he had a favorite, Rohini. Then one day out of his infatuation for her he decided to stay in her house and stopped visiting his other wives. This angered Daksha and he cursed Chandra with a wasting disease like tuberculosis. Chandra appealed to Lord Shiva and out of mercy Shiva allowed him to wax and wane.

It’s said that Krishna had both his Moon and Ascendant in Rohini. Rohini people often like the song dance and sensuality of the Hare Krishna path.

Hasta (An open hand)

Hasta is the handyman of the zodiac. Arts & crafts; craftsmen, mechanics, manual labor, doing things by hand, hands-on healing like physiotherapy, massage, and reiki. Savitar, the deity associated with Hasta, is the inspirer and life-giver, symbolizing creativity and the power of the hands. This nakshatra signifies skillful action and the ability to manifest ideas into reality.

Shravana (An ear or three footprints)

Shravana is associated with the god Vishnu, who represents preservation and balance. The symbol of the ear signifies the ability to listen and learn, while the footprints represent the path of righteousness and duty. This nakshatra is about attaining knowledge and wisdom through careful listening and observation.

Other Astrological Observations

Malefic planets influencing the Moon will show a person who has adapted to a difficult environment. The person will not feel comfortable in easy or gentle situations. It will somehow feel wrong or unnatural to them. If Mars is influencing the Moon, the Moon will adapt to an adventurous, impulsive, or even violent existence. If Saturn brings pessimism or suffering, the Moon will accept this as normal, and so the consciousness of the individual will find these things to be a normal part of existence. When life goes well or things are flowing smoothly, the person may feel that something is wrong and even unconsciously cause difficulty or instigate a radical change in their life.

Moon is Maraka Sthana (Dying) in the 8th house of death because no mother (Moon) wants her children to die (8th house). Moon hates to be in the darkness of the 8th house because Moon likes to be comforted instead, therefore it gains a Dikbala status in the 4th house (Directional Strength). Moon gains exaltation status in Taurus and Debilitation status in Scorpio.

We often look at the relationship between the Moon and Venus to see whether the mind rejects or embraces love and relationships.

Kendra — High tides of strong desires

Dusthana — solitary lives

Upacaya — vriddhi and upadesa

Kona — desire for jnana

Arudha Lagna (AL) (Karaka Moon)

It represents the perceived self or the image one projects to the world, as opposed to the true self indicated by the Lagna (Ascendant). The Arudha Lagna shows how others perceive you, your reputation, and your public image. It indicates your status, and how you are seen in society and can influence one’s career and social interactions.

Calculation:

1. Determine the Lagna (Ascendant) and the position of its lord.

2. Count the number of houses from the Lagna to its lord.

3. Count the same number of houses from the position of the Lagna lord.

4. The resulting house is the Arudha Lagna.

If the arudha lagna is favorable, even a person with a poorly supported rashi lagna can be quite successful, getting job promotions and celebrity recognition etc. Arudha means illusion or image.

It is often associated with Maya and refers to the illusion or appearance of the phenomenal world. It is the concept that the material world is not the ultimate reality but an illusion created by our perceptions and minds. Everyone projects, around the material self, an ‘aura’ (gold bubble). Usually, this aura projection is quite unconscious and it represents the psychic truth of the person. The Arudha Lagna shows the projected image, which is a form of Maya. It represents how we are perceived, which can differ significantly from our true self (Lagna), thus creating an illusion about our identity in the eyes of others. Remember that Lagna is often considered the true self (Sun Karaka). Lagna is the truth. It is Shunya (0) in Vedic Numerology while Arudha Lagna is the perceived truth.

Sources:

Graha Sutras

Advaita Vedanta — David Paul Boaz

Sanjay Rath

GPT-4o, 3.5

Freedom Vidya

Mikes Sleeping Dog

Barbara Pijan Lama