Aum kem ketave namah
Ketu Mahadasha, BPL modern comments
Defining influence of the Lord of Ketu's Rashi
Ketu's infatuation with Rahu
There is no separation.
Dissociating Ketu says, I am a free agent. I not fixed into any structure. I can be who you want me to be.
Om shram shreem shroum sah ketave namah
Paalaasha pushpa sankaasham * taarakaa graha mastakam * Raudram raudra atmakam * ghoram tam ketu pranamaamyaham
OM Ekadantaya Vidmahe Vakkratundaya Dheemahi,
Tanno Danti Prachodayat
chidrakaraka Ketu at ExoticIndia.com
Ketuvaye * Sikhi * Akasha
Kavandha * Rundaka
Comet-tail * Tail of the Dragon
Those bonds which Ketu the Liberator will loosen, then freed can help Rahu to strengthen His own desires.
vasana-karaka = the vacuum
caesura * circuit-breaker * a break in the meter * interruption of the connection
Circuit-Breaker * Cutter * Decider
scatter, shatter, splatter, smatter, scuttle, cut
the wind of transition
tailings, the tail, the tail-end
anti-aggregator, anti-agglutinator, un-sticker, un-adherent, anti-adhesive
disarrayed * unkempt * wiped out
Maha-Vidya * Vaidurya * The Cloud of Unknowing * The Great Dispersion * The Distant Witness
|"There was no ego, no real world—only when one looked through the immobile senses, something perceived or bore upon its sheer silence a world of empty forms, materialised shadows without true substance. There was no One or many even, only just absolutely That, featureless, relationless, sheer, indescribable, unthinkable, absolute, yet supremely real and solely real. This was no mental realisation nor something glimpsed somewhere above,—no abstraction,—it was positive, the only positive reality,—although not a spatial physical world, pervading, occupying or rather flooding and drowning this semblance of a physical world, leaving no room or space for any reality but itself, allowing nothing else to seem at all actual, positive or substantial. I cannot say there was anything exhilarating or rapturous in the experience . . . but what it brought was an inexpressible Peace, a stupendous silence, an infinity of release and freedom."|
Regional names for Ketu
Meanings for Ketu
|Ketu stotra:|| "Palasha pushpa sankaasham taraka graha mastakam |
Roudram roudratmakam ghoram tam ketum Pranamamyaham."
|Light Source Ptaah||"You know, sometimes books of
fantasy like Education of Oversoul Seven can be a
very wondrous way to explain the inexplicable.
Because, truly one cannot explain to the logical third-dimensional mind how it happens, because in the logical mind everything must be in a box.
And of course other dimensional realities do not exist in the framework of the box, so it becomes very difficult to portray a reality in a way that is not confined, that does not conform to even the physics of third-dimensional material reality.
So we would say that writings like this are a most wondrous way to kind of portray the limitlessness of life after death or life in the realm beyond this one.
Of course, there are many, many realms beyond this one, but when speaking of the steps that occur before and after life, we would say this is a very good representation."
There is no "-ness " in emptiness
Om shram shreem shroum sah ketave namah
Professor Ketu represents dispersing agents and desaparacidos who lose their apparent form and vanish into other realities. They are unsettling ghosts who lack permanent integrity. They disregard all formalities.
Ketu-figures are particulate in nature, assuming no coherent form. They swirl like a dusty wind. They flap in the air like a tattered flag, signaling abandonment and impermanence. They are headless, following no direction.
The Great Destroyer Comet of lore, whose massive tail sweeps through worlds delivering a scattering, fragmenting, dispersing Wind, is represented by Professor Ketu.
In making judgments re: the impact of Professor Ketu, prioritize the significations of Rahu-Ketu's BHAVA position.
Rahu-Ketu's position by Bhava is much more influential than the nodal placements by RASHI.
In rashi, Rahu-Ketu's primarily give the effects of their rashi rulers, and of any co-tenant planets which share their bhava.
|Bhagavad Gita, shloka-19, Ch-12||
tulyanindaastutirmauni santushto yena kenachita | |
aniketaha sthiramatirbhaktimaanme priyo naraha ||
To whom praise and insult are same, who is silent, content with all circumstances, who is without a fixed home, with neutral mind, a person who loves me in this way is cherished by me.
|SEVA opportunities to improve Ketu effects|| |
During any Ketu period, whether a long period or a short period, or as support for an enduring Ketu transit, Seva may be offered on behalf of those who have in some way become disconnected. Their disconnection may be physical (via amputation) or social (via being cut off from public approval) or emotional (via trauma) or spiritual (via ignorance or superstition).
Generally, Ketu-influenced people cannot or do not wish to retain a fixed social identity, reserves of material goods, or elite hierarchical status. They are either unintentionally dispossessed such as refugees, or intentionally dispossessed such as pilgrims and travelers. Therefore for example, a suitable Seva could be travelers aid or service to those doing pilgrimage.
However even more intense and thus often more satisfying could be service offered to the uprooted, unprotected victims of human trafficking or those vulnerable populations who may be socially disregarded (Ketu).
No-contact Ketu * Circuit-Breaker * Cutter * Decider
"At a certain point, the stress of holding onto everything leads to everything falling apart." ~~ Victim of Success
The above quote was spoken by a woman who had achieved the pinnacle of career success at an early phase of her life, including a model's body, well-placed friends, and a substantial economic position. She had married strategically, but liked her husband as a friend and business partner. Her parents praised her and boasted about her. She awoke before dawn to continue improving herself, taking classes, working, and socializing. She accepted more and more tasks and activities into her schedule, raising expectations after every success. And then she collapsed.
"My well-meaning family had me hospitalized for exhaustion," she recounted. "But I did not need medical treatment because I did not have a physical illness. I was in excellent shape from continuous exercise classes. All I did in the hospital was sleep."
When she returned home from a brief hospital stay, this bright and accomplished woman, a globally travelled, reflective and insightful thinker, realized what had happened.
"...the stress of holding onto everything leads to everything falling apart."
Whether consciously or not, she had experienced an unsustainable social-material stress load, and when that load exceeded her capacity, her Circuit Breaker responded with a cut-off of energy to the system.
Ketu is a Circuit Breaker. When the system is overloaded with mental, emotional, financial, social, marital, intellectual, philosophical, doctrinal, and physical transactions, Professor Ketu cuts the flow of fuel delivery.
Circuit-breaker Ketu is the great stress-reliever. He acts decisively to cut when cutting is essential to survival. (cis = cut, as in incisor, scissor)
The substance, idea, person, relationship, entity, or social role that is surrendered during the Ketu period is by definition spiritually unnecessary.
The cut-thing has outlived its usefulness and it has lost its vitality Maintaining this enervated phenomenon (whatever it is) is costing too much energy within the life system. Thus it is scheduled for release at the appointed time.
Examples of things to be released include experiences from other lives which have expired in their relevance to the current life, outdated relationships that no longer match the authentic life-force energy of the native, parts of the body that may be holding genetic memories that are scheduled for release (hair, teeth, appendix, sometimes other limbs or organs) and other similar scenarios.
Dissociating Ketu is Rahu's tail. Ketu is dried and lifeless. He flutters in the ethers like a flag in the wind. His symbol is a tattered flag.
Therefore Ketu periods are often associated with the cutting-off of some desiccated appendage. Along with Professor Mangala, Ketu is the co-ruler of transformative randhra-bhava-8. After releasing the unnecessary form, one often begins a path toward rejuvenation.
English Vocabulary for Ketu
break, chop, cut, hew, lop, cleave; snap, crack,
break apart, fracture, rupture, fissure, snap, come , apart, splinter; break up, separate, part, part company, become estranged; divorce, disunite, , separate, sever; bisect, partition;
tear asunder, division, rift, breach, schism, dismemberment, amputation, rupture, partition, separation, , severance, scission,
breakup , split-up, parting, estrangement, alienation, rift; dissolution, dispersal, nebulization, nebulae, decomposition, mist, cloud, dust
desert, walk away, abandon
apathetic, uninterested, indifferent, unconcerned, unmoved, uninvolved, disinterested, unemotional, emotionless, dispassionate, lukewarm, unmotivated, halfhearted
dissociate, disarray, distance
|Vasana-karaka Ketu creates a
Vulnerabilities according to Ketu's bhava
tendency to be a disengaged place-holder in matters of the bhava
Because Ketu is not a respecter of boundaries, rules, or material forms, the
vacancies created by the Vasana-karaka can create opportunities for
One may be inadvertently or apathetically used or manipulated by the agents of Ketu's bhava in order to further their own agenda. In matters of His own bhava of residence, Professor Ketu has no opinion. He teaches only abandonment and surrender.
Ketu in Bhava-1 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of personal identity. Because Rahu occupies bhava-7, the identity tends to be defined by an external Other, usually a marriage partner.
Ketu in Bhava-2 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of second marriage, treasuries, historical-linguistic knowledge, speech-song, storage-preservation, and fleshdeath. Because Rahu occupies bhava-8, the access to assets tends to be controlled by an external Other, usually a secretive, undisclosed agency; possibly the marital in-laws (Rahu in 2nd-from-7).
Ketu in Bhava-3 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of commerce, media-messaging, evangelism, publishing, management, hand-craft, ensemble, team, and cohort. Because Rahu occupies bhava-9, the mental process tends to be controlled by an external Other, usually a father-figure, patron, or promoter of a paradigm of belief.
Ketu in Bhava-4 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of owned property, mother's lifestyle, root culture, vehicles, shelters, and schooling. Because Rahu occupies bhava-10, the ethnic belonging tends to be controlled by an external Other, usually a government or institutional ruling edifice.
Ketu in Bhava-5 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of politics, drama, children, creativity, intelligence, speculative finance, games. Because Rahu occupies bhava-11, the personal charisma tends to be controlled by an Other who is usually in a networked organization such as a political party or an economic cartel
Ketu in Bhava-6 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of crime, betrayal, accusation, disease, debt, and disagreement. Because Rahu occupies bhava-12, the adversarial animosity tends to be controlled by an external Other, usually an invisible guiding agent from Other Worlds.
Ketu in Bhava-7 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of contracts, advising, agreements, negotiations, and alliances. Because Rahu occupies bhava-1, the native is fascinating and opportunistic, but the partners or advisees (7) tend to have disoriented, dissolved qualities and the direction of alliances tends to be controlled by wandering, ungrounded Others.
Ketu in Bhava-8 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of occult truths, secrets, and hidden empowerments. Because Rahu occupies bhava-2, these mysteries tend to be controlled by an external Other, usually a member of the family lineage, a banker, or a knowledge curator. Normally, bhava-8 is a beneficial placement for psychic Ketu.
Ketu in Bhava-9 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of
Ketu in Bhava-10 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of
Ketu in Bhava-11 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of social networking, community linkages, marketplace economics, systems of all descriptions - conceptual, electro-magnetic, social, scientific, financial, conceptual, etc.
Ketu in Bhava-12 * predation by more focused agents is allowed via one's own vacuum of apathy in matters of private guidance, the marital bedroom, invisible environments, the research laboratory
Ketu and Earth-Human Inter-relationships
Infatuation with Rahu (fatuus, the Fool)
Ketu's Infatuation with Rahu
(fatuus, the Fool)
Rejection by Rahu
Return to the Cloud
chidra-karaka Ketu by nature detaches and dissolves connections. Ketu's pulverization of coherent form is a liberating experience spiritually, albeit socially the native who is indoctrinated in the culture of lifelong exclusive marriage and other permanent contracts may try very hard to conform to the dominant paradigm.
Ketu indicates "the person or thing to be abandoned". Ketu contains a program of dispersion and surrender.
Ketu gives tangible expression to the most contentious fulcrum-point in life which is Earth-human's perception of permanence.
Professor Ketu's teaching narrative denies the existence of permanence for unique forms; indeed Ketu denies the existence of permanent existence. From Ketu's perspective, forms cohere and in-cohere in real time."Now you see it; now you don't."
Keeping in mind the anti-Shani discourse of anti-enduring, anti-cohering impermanence, consider then Ketu's influence in matters of durable human social-material relationships.
Ketu disperses whatever form He contacts. In human fleshly relationships, Ketu nebulizes the performance-ego attachment to the contract and to the mate.
However this does not mean that Ketu never interacts with other entities. Ketu indeed follows a two-step process of engagement and disengagement. First, Ketu signals infatuation which is generated via Rahu's fascinating glamour. Then, passion-of-the-fool may be followed by a static incoherence and finally either disregard or despair.
Particularly if Ketu-yuti-Zukra or Ketu-in-jayabhava-7 or Ketu in 7th navamsha, infatuations can be extra intense, as psychologically all humans want to belong to a group. Most people find comfort in coherence with the dominant paradigm. The longing for ultimate union is embedded in the human soul. Therefore it is not surprising that after aeons of profound longing for His head Rahu, when Ketu sees the tantalizing instrument of His potential reunification tail-to-head, Ketu is best by unfulfilled longing.
According to the myth of Rahu-Ketu, the problem is that Rahuva does not and cannot desire No-contact Ketu. In truth, Professor Ketu could not do His job if He were tangibly connected to Rahu. The two Nodes have separate roles in the drama. Ketu longs for Rahu; Rahu longs for power.
Durosha-karaka Shani provides durability and endurance (along with scarcity and oppression). Neither Rahu nor Ketu facilitate long-lasting, durable relationships.
Ketu's infatuation experience is rich with unfulfilled (Ketu) romantic hope. The inner dialog is saying, "Ah, all those claims about impermanence are wrong! Here is my beloved, the One, my soul-mate Forever Lover. It is Right and Just! It is a permanent bond between us."
Yet, Professor Ketu is obliged to teach lessons of the reality of impermanence. Ketu's love-object is performing the role of Rahu, and thus during Ketu's infatuation the beloved must enact Rahu's dictum of disregard for the useless, lifeless, amputated tailings which are Ketu.
Following Ketu's hope-against-hope that This One Special Fated relationship is destined for coherence, Ketu rails against the universe as the ambitious beloved turns - predictably - toward objects which promise power, privilege, and entitlement. Ketu again experiences Abandonment by Rahu, followed ideally by a philosophical acknowledgement that the universes are, indeed, quite nebulous.
Defining influence of the Lord of Ketu's Rashi
If circuit-breaker Ketu's rashi ruler = Surya,
one may experience during Ketu events an amorphous, apathetic yet non-resistant no-barrier response to the father and father-figures, to politics and royalty, to being the center of attention , to celebrity and genius, to individual entitlements, to games and gambling. Much depends on the placement of Surya and overall condition of Simha.
Ketu-Singha * No barriers to autocracy, to drama, to charisma
If Ketu's rashi ruler = Chandra,
one may experience during Ketu events an amorphous, apathetic yet non-resistant no-barrier response to the mother and mother-figures, to home and the homeland , to caretaking and school-teaching, habitual rhythms and folkways, ancient customs, and established cultural norms, to nourishment and protection. Much depends on the placement of Chandra and overall condition of Karkata.
If Ketu's rashi ruler = Mangala,
one may experience during Ketu events an amorphous, apathetic yet non-resistant no-barrier response to the brothers and brother-figures, to aggressive muscular movements, to sports and competition, to physical dominance and penetration, to innovation, to fighting. Often a great deal of martial-marching movement, but to dispersed or incoherent purposes. Much depends on the placement of Mangala and the conditions of Ketu's rashi.
Ketu-Meza * no barrier to innovation, invention, dynamic physical muscular movements
Ketu-Vrizchika * no barrier to invasion, secret knowledge, forced transformations, war, deadly aggressions
If Ketu's rashi ruler =Budha,
one may experience during Ketu events an amorphous, apathetic yet non-resistant no-barrier response to siblings and cousins, to neighbors or workmates, to talking and gesturing, to explanations and descriptions, to media messaging and evangelism. Much depends on the placement of Budha and the condition of Ketu's rashi.
Ketu-Mithunaya * no barrier to commercial communications, description, information, evangelism
Ketu-Kanya * no barrier to analysis, logical argumentation, medical treatment, exploitation, servitude, ministries of service
If Ketu's rashi ruler =Brihaspati,
one may experience during Ketu events an amorphous, apathetic yet non-resistant no-barrier response to children and grandchildren, to professors and preachers, to patriarchal figures, to priests, to theory, to dogma and doctrinal orthodoxy. For a wife, detachment from husband. Much depends on the placement of Brihaspati and the condition of Ketu's rashi.
Ketu-Dhanuzya* no barrier against symbolism, against philosophy, against theory, against ideology, against indoctrination, against dogma
Ketu-Meena * no barrier to clairsentience, to sanctuary spaces, to the imagination
If Ketu's rashi ruler = Zukra,
one may experience during No-contact Ketu events an amorphous, apathetic yet non-resistant no-barrier response to sweet liaisons, promises, vows, contracts and partnerships , voice and song, eyes and face, bargaining and negotiation, to arrangements and compensations, to alcohol and drugs. For a husband, detachment from wife. Much depends on the placement of Zukra and the condition of Ketu's rashi.
Ketu-Vrizabha * no barriers to material wealth treasuries
If Zukra-yuti-Ketu, one may have an eccentric-sounding yet sweet and sonorous voice
Ketu-Thula * no barriers to meditation, to balancing behaviors, to fair contracts
If Ketu's rashi ruler =Shani, one may experience during Ketu events an amorphous, apathetic yet non-resistant no-barrier response to elders, to social duties and leadership responsibilities, to laws and regulatory agencies, to institutional structures, to the government hierarchy. Much depends on the placement of Shani and the condition of Ketu's rashi.
Ketu-Makara * no barrier to imposition of institutional legal structure
Ketu-Kumbha * no barriers to community outreach
Ketu + saha-graha
Ketu in conjunction with other planets
Ketu Combinations with other planets
Professor Ketu teaches on the topic of dispersal and wandering.
Ketu diffuses, scatters, nebulizes matters of the bhava.
Effects of Ketu include wandering in cloud-form (nebula) and unsettled, liberated behavior in the bhava.
Material effects broadly disorienting:
dispersing, dusty, disinterested, amputated, beheaded
Spiritual effects broadly beneficial:
"witness " perception, psychically clarifying, simplifying, ego-disengaged, free of pretense (Rahu = lord of pretense)
(Rahu = lord of pretense)
Generally, No-contact Ketu materially disperses one 's ability to connect with, recognize the value of, and utilize the powers of, any graha = yuti Ketu.
However Ketu simultaneously improves one 's spiritual capability by disabling the ego-membrane attachment to the portfolio of graha(s) with whom Ketu shares a rashi.
At higher levels of consciousness, other-worldly Ketu gives increased awareness of impermanence and a spiritual sensitivity to the desires of others
In all cases, No-contact Ketu's motive is to clear away obstacles which are inhibiting one 's spiritual development.
Even when the material consequences appear to be uncomfortable , Ketu will succeed in separating one from unnecessary ego-membrane attachment to some external artifact of perception.
Ketu receives Drishti but Ketu does not produce drishti
All descriptions apply equally to EITHER the conjunction * yuti * combination of Ketu with a companion graha OR Ketu in receipt of strong, incoming Drishti from the companion graha.
"untimely" events regarding matters of Ketu's bhava may be expected during periods of Ketu's lord, if Ketu receives strong drishti from Shani.
History and Culture of Ketu:
Ketu drishti, lordship, maturity:
Ketu Vimshottari Dasha:
Gochara Ketu (transits):
| ABANDON HOPE (AND FEAR)
Ani Pema Chodron. When Things Fall Apart: Heart Advice for Difficult Times
When Things Fall Apart: Heart Advice for Difficult Times, p. 40-41
| "Hope and fear is a feeling with two sides. |
As long as there's one, there's always the other.
This is the root of our pain. In the world of hope and fear, we always have to change the channel, change the temperature, change the music, because something is getting uneasy, something is getting restless, something is beginning to hurt, and we keep looking for alternatives.
You could even put Abandon hope" on your refrigerator door instead of more conventional aspirations like Every day in every way I'm getting better and better.""
"A broken sequence of events "
execution of King Charles-1 England, 1649 woodcut
~~ Chagdud Rinpoche
"The trick is to have positive intention during the dream."
Dissatisfaction, Distancing, Detachment, Devaluation, Dissolution, Despair
Resignation and Surrender
Unable to fully connect - Unable to fully disconnect
Ketu = disconnection from the desire (Rahu) to experience perceptual reality.
Upagraha Professor Ketu teaches a curriculum that is purely psychic, anti-materialistic, anti-ambitious, contemplative, apathetic, Eye of the Witness.
Ketu the Detacher is malefic for material purposes yet exceptionally beneficial for all things spiritual.
chidrakaraka Ketu = radical disconnect on the material plane. Ketu periods can make an ungrounded person so severely confused that they may be unable to maintain their job, home, or relationship. Strong Ketu makes the body highly sensitive.
Once the human 'head' is severed, telepathic and telekinetic communication channels can open.
Perhaps unwittingly one receives signals from the beyond. The prominent Ketu native needs reliable sanctuary protection whilst other-worldly sensitivities are at peak levels.
Ketu folk may need to seek shelter to avoid feeling and being treated as outcast or mismatched.
Ketu folk who cannot access the celestial network may experience the duration of Ketu period as a time of profound loneliness or homeless wandering.
In the negative scenario, the Ketuvian disconnection could lead to joblessness, social isolation, or addictive use of numbing drugs to address the pain of severe loneliness.
However for the spiritually aware personality, Ketu periods offer transcendent potential for enlightenment .
When the prejudices, ego-membrane clutching, and habitual fears of the conventional mind are suddenly cut loose, one may for the first time indeed see things not as they should be, but as they are.
Materially Negative Agency
Spiritually Positive Agency
of being separated from Head * Ego-membrane
Masculine NativitiesFIC EFFECTS
of being cut off and abandoned
Professor Ketu is not an agent of positive action. He cannot build or develop. Ketu is passive, an observer, a witness.
Having no intentions or desires of His own, Ketu does not initiate any actions. Ketu's effects are strictly negative and consequential.
As in the myth of Rahu-Ketu, Ketu's experience is not of His own choosing. Ketu's reality is merely the result of Rahu's impulsive and compulsive acts.
Ketu is however an agent of negative action.
According to His role in the myth, No-contact Ketu facilitates separations
- all with an attitude of passive ambivalence.
chidrakaraka Ketu = 'losing one's head' in some environment .
Bust-up, break-up, scatter, disperse
Any graha yuti Ketu will change the prediction.
Any graha sharing a bhava with Ketu will have a dominating influence on the bhava, so that Ketu will simply give the effect of His lord whenever He shares a bhava with a solid graha.
KKetu-ish"scattering" effects = most pronounced when Ketu is the sole resident of the bhava.
Regional Names for Shri Ketu
Kusha * Kutha
Ka-bandha (unbound, headless )
Shri Shri Ganapati * Ganesha
Sri Kethu Baghawan ,
Vighnesha * Vighneśvara
Pille * Pillaiyar
BPHS: 84 shloka 13
"There are many Ketus.
Meanings for Shri Ketu
Ketu = "cut-off"
cuts-up, busts-up, breaks-up,"trust-buster"
scatter, shred, disperse, disregard, dismember, dismantle
Restlessness and mental dissatisfaction; disengagement; alliances severed; affections displaced
disregard for conventional limitations
unwholesome, eccentric, irregular, decapitated, directionless
" Wyrd but True"
Tarot card match = Wheel of Fortune, reversed
|Vocabulary for Ketu|| |
The dragon's tail or descending node,
"a pigmy race"
A son of Agni
" red apparitions"
A class of spirits (a kind of sacrificial fire is called after them)
English vocabulary for Ketu
cloud, billow, darkness, fog, gloom, haze, mist, murk, nebula, nebulosity, obscurity, vapor, scatter, disperse, dismember, sever, swarm, becloud, darken, dim, eclipse, obfuscate, obscure, overcast, shade, shadow, veil, confuse, disorient, distort, detach, surrender, abandon, impair, muddle, disorient, distort, disregard, distaste
unwholesome, unidentified, indistinct, incoherent, insane, unintelligible, distant, ego-free, wandering, wistful
"Ketu can have a strong influence on things in this way:
Ketu makes itself felt in the psychology of an individual rather than on the material conditions of life.
...Ketu is our critical faculty,
None = scattered (some say Northwest)
moves which follow a scattered directional pattern are forecast during periods of Ketu
Manik Chand Jain, Rahu and Ketu in Predictive Astrology, page 82:
(BTW - I don't necessarily agree with MC Jain's description, but it is interesting to read.)
"Rahuhas the influence of Jupiter conjunction Venus .
Ketu has the influence of a Mars conjunct Saturn.
There is an ambition for power where Ketu is located by house.
BPL note: I do not necessarily agree with Pt. Jain's views on the role of R-K.
In my view,
Therefore I do not see Rahu much similar to benefics nor Ketu much similar to papagraha... rather they have qualities of fascination-ambition (Rahu) and apathy-disregard (Ketu) . The karaka-qualities of R-K serve to amplify the agenda of their respective lords.
| SHEDDING OLD HABITS |
Living Beautifully with Uncertainty and Change
| "At some point, if you're fortunate, you'll hit a wall of truth and wonder what you've been doing with your life. |
At that point you'll feel highly motivated to find out what frees you and helps you to be kinder and more loving, less klesha driven and confused.
At that point you'll actually want to be present - present as you go through a door, present as you take a step, present as you wash your hands or wash a dish, present to being triggered, present to simmering, present to the ebb and flow of your emotions and thoughts.
Day in and day out, you'll find that you notice sooner when you're hooked, and it will be easier to refrain.
If you continue to do this, a kind of shedding happens - a shedding of old habits, a shedding of being run around by pleasure and pain, a shedding of being held hostage by worldly concerns."
intensely focused on ascension to higher entitlements and privileges. Rahu's self-elevating methods are irregular, arrhythmic
directionless and scattered. No-contact Ketu is passive by nature and His actions display a notable disregard for consequences. Ketu is utterly ego-less; His methods are disconnecting and dispersing.
As narrated in the myth of Rahu-Ketu, Shri Ketu lost His head. Ketu is associated with Out-of-body states of consciousness, such as flying meditations, cosmic travel, trance states, and the above-body hovering behaviors of trans-medium healers.
Rahu-Ketu are a material plane-astral plane pair. During Ketu periods one's clairsentient awareness of dreams, intuitive intelligence, and the meaning of symbolic imagery will increase.
However the lightness of being (sans caput!) and general directionlessness of Ketu's influence may results in a spacey, float-y, awake-but-disengaged social presentation. the native is present but 'tuned out' of material-plane chatter while distinctively 'tuned in' to the spiritual voice.
During chidrakaraka (splitter, separator) Ketu periods, when Ketu is strong in the nativity, it may be a challenge for the native to stay grounded within the physical body. Ketu periods are splendid for meditation and psychic skill development, but material productivity will slack unless the production is explicitly psychically driven.
E.g., the native with a healing massage practice, a psychic reader, or a divinatory exponent may find that during Ketu periods their income increases proportional to the accuracy of their clairsentient insight.
Natives who practice a mystical service will generally have a strong Ketu in the Jyotisha nativity, usually in a dushthamsha 6, 8, 12 or 3 from lagna or Chandra.
"reckless disregard for consequences ".
Professor Ketu sees the interplay of all planes of existence.
For this reason, Ketu is not attached to any fixed results on any particular plane. In human material life, Ketu can be enormously frustrating because the Cauda Draconis is not in any way attached or committed to producing or maintaining results on the material plane.
However the effects of Professor Ketu are always beneficial in spiritual matters, where an ego-detached"beheaded" viewpoint typically leads to abandonment of suffering.
Paul Tillich. The Courage to Be (1952). p.177
"The second element in absolute faith
is the dependence of the experience of nonbeing on the experience of being
and the dependence of the experience of meaninglessness on the experience of meaning.
Even in the state of despair, one has enough being to make despair possible."
Scattering of focus occurs in the occupied bhava.
In the bhava wherein Ketu resides, long-term material success = inhibited by Doubt.
Connections may be easily severed; bonds difficult to identify and sustain
One doubts the appropriateness and adequacy of one's connection t o the agent (person or activity) signified by Ketu's bhava.
Material matters of the bhava suffer psychologically from ambivalence and materially from benign neglect.
Ketu's signature detachment behaviors = denial, disconnection, alienation
Ketuva is a splendidly helpful upagraha in all matters of ego-detachment
aids and facilitates removal and dissipation of outdated habits, formless awareness in meditation, and reflective spiritual practices oriented to dissolution of unnecessary attachments
Ketu = disconnection from the desire(Rahu) to experience perceptual reality.
The mind is structured by infinite numbers of polarity-pairs called in English ratio.
Most spatial ratios are common across humanity, but many socio-cultural ratios are unique to the local culture. When Ketu occupies a bhava, the ratios which normally create the rational structure of that bhava are dissolved.
For example, a normal polarity in bhava-6 = medicine: disease.
A normal polarity in bhava-7 = two partners with matching interests or backgrounds.
Lacking the normal the "ratio" pairs of crucial linked opposites, the mind becomes "unglued" incoherent.
In free association mode, any object of perception can pair with any other object; there are no "natural pairs "and no rules for matching. The behavior in matters of the bhava becomes "irrational" (no ratio) = crazy.
Ketu dissolves the inherent relationships between objects of perception .
Into whichever bhava Ketu is born, Lord Sikhi causes a disconnection between the normal polarities. Inherent spatial and social relationships are disrupted by a scattering of the parts.
Thus Ketu tends to effect a dis-coherence, dis-adherence, un-adhesiveness (ungluing) or in-coherence in the structural relationships of the matters of His bhava.
Ketu in 1 shatters the conventional social-attribute-package structure. Suddenly cut off from reliable sources of identity. May produce a socially incomplete personality, which draws its life-force energy from their more flamboyant, ambitious mate = Rahu-7
Ketu in bhava-2 = shatters the conventional historical-storage structures. Incomplete, incoherent family history. May be suddenly cut off from one's own family, or from reliable sources of wealth. Detachment from savings, conservation, capital treasures, libraries of knowledge. Lost memories. Disconnected from food. Uncaring and disregarding of conventions regarding what goes in the mouth. Not interested in rules about death.
Ketu in Bhava-3 scatters the conventional mental narrative structures. Incoherent messaging; insensible announcements. Comments are cut-off. Often a dissolution of the normal polarities in conversation. Messages, diatribes, or transactions may seem vacant or vague. Promulgation of "empty" statements, devoid of content.
Ketu in Bhava-4 shatters the conventional sheltering-protective structures. Incoherent foundations = dissolution of homeland; dispersal of the mother and her people. Unwholesome home if; disconnected from the childhood home. Incomplete or abandoned schooling. Suddenly cut off from reliable roots. Wandering.
Ketu in Bhava-5 shatters the conventional independent intelligence structure. Suddenly cut off from reliable sources of creativity. Eccentric expressions of literary genius or romantic love. May produce an incoherent or aberrant child. Ambitions of Rahu-11 may be so consuming that there is not much connection with young children.
Ketu in Bhava-6 shatters the conventional medicating-problematizing structures. Suddenly cut off from reliable sources of conflict. Generally Ketu-6 helps in viewing life's problems with objectivity. Ketu-6 = a particularly supportive placement for eccentric scientists. Whilst producing a karmic requirement to encounter the conditions of debt, disease and animosity, Ketu-6 remains a dispassionate observer of these phenomena rather than a victim of them.
Ketu in Bhava-7 shatters the conventional promise-trust structures. Suddenly cut off from the source of harmony. Incomplete or incoherent contractual relationships. Rahu-1 natives are unique, fascinating, ambitious personalities; their Ketu-7 Partner-Others are often rather shadowy background figures.
Ketu in Bhava- 8 shatters the conventional death-and-rebirth structures. Probably the best placement for Ketu because Ketu-8 dissolves the fear of death. Removes the sensibility barriers which normally block the flow of occult knowledge. Suddenly cut off from reliable sources of hidden information. Incoherent, unwholesome or desiccated relationship to the marital in-laws. Loss of good luck from the parents (Ketu in 5th-from-4th). Ketu-8 = 5th from 4th, disperses inheritance.
However no-barriers Ketu-8 may open the channel to limitless access to assets (both material values and knowledge). If Mangala-yuti-Rahu-2, penetration of secrets and energy of sudden transformation combined with no-barriers to hidden assets could "not block" a huge fortune.
Ketu in Bhava-9 shatters the conventional doctrinal-philosophical structures. Disinterest or disregard for traditional religious beliefs. Unwholesome doctrines. Suddenly cut-off from patrons, from fatherhood, from the paradigm of belief. Apathy toward professorial or priestly privileges.
Ketu in bhava-10 "disconnected from the social order". Shatters the conventional social order-governance structures. May produce an incoherent or eccentric style of leadership. Suddenly cut off from reliable social legitimacy. Incomplete authorization; dispersed hierarchy; desiccated social regulatory systems.
Ketu in Bhava-11 Although No-contact Ketu does not interfere with income flow, Ketu-11 shatters the conventional economic-network structures. Incoherent or eccentric regulation of the income, unreliable friendships, dispersed community connections. Suddenly cut off from the source of reliable earnings. Disregards traditional marketplace rules.
Ketu in bhava-12 Although No-contact Ketu does not interfere with clairvoyant spiritual communications and in fact Ketu-12 is an asset to the practicing clairsentient, Ketu-12 does shatter the conventional prayers tructures. Suddenly cut off from the source of reliable sanctuary. Often must wander. May expose the private life to unwanted public scrutiny. Dusthamsha = beneficial placements for Ketu, but if Ketu has difficult companions Ketu-12 can yield an incoherent imagination, hearing voices or wandering in search of sanctuary.
Spirituality via non-discrimination
Professor Ketu always offers intensively spiritual potential via non-discrimination.
for the person who has the right constitution, grounded in the other bhava, Ketu's gift of freedom to not adhere to the customary pairings in social relationships can create a remarkable liberation from the bondage of conventional perception yielding direct access to other worlds.
The Ketu native can cross the social-category boundaries lines of gender, class, and caste with complete impunity. Those serving a higher purpose can walk through war zones and throw expensive gifts out the window showing utter disregard for both kings and criminals. However for those lacking a higher purpose, there may be polarizing catalysis from mis-matches of every variety in matters of the portfolio of Ketu's bhava.
Ketu in kendra (1, 4, 7, 10)
One may find that no matter how great one's success in the other departments of one's life, the bhava containing Ketu will be permanently weakened by instability of pairings and poor psychic boundaries .
The social self is anchored in four key relationships: body (1), parents (4), partner (7), and work (10). The reason that Ketu is so crippling in kendra is that Ketu signifies BOTH the presence of a constitutional psychic weakness AND the compulsive denial of that weakness.
Due to denial based in fear of losing control over one's own personality, the native is typically unable to achieve the conscious awareness of one's own weakness which is the prerequisite to making the behavioral changes necessary to correct the problem. Thus the native with Ketu in kendra will tend to remain in bondage to Ketu's unresolved frustration, doubt, and resignation rather than ever be able to fix it.
Ketu in dushthamsha = 6, 8, 12
No-contact Ketu yields psychic intuition regarding the unsavory or forbidden behaviors of others.
However Ketu's lord must be quite strong if the native is to make effective use of this hidden treasury. Otherwise, occult insights may be Ketu-pulverized before they can be deployed toward any practical purpose.
Dissatisfaction and Disenchantment
Ketu broadcasts a psycho-mental signal of apathetic dissatisfaction with the human condition, specifically matters of the sign and house which He occupies.
No-contact Ketu's job is to dissolve the ego-membrane and its attachments, in order to liberate the spirit. Ideally, after liberation, the spirit will merge with the Divine.
However, if No-contact Ketuu is held into bondage by a vital, strongly engaged-in-life Lord, He is likely to stayed fixated in a dissatisfied state. Ketu generally acts neither attached nor liberated.
Rather He sits in his house, passive-aggressively insinuating that there's "something wrong here" without making any positive suggestions for how to fix it.
of all the planetary afflictions in the charts, the psycho-spiritual ailments of Ketu are the most difficult to remedy. Secretly, we want Ketu to succeed. We want to be liberated. But Ketu does not control His own destiny - His sign lord (and to some extent His companion planets) control Him.
Therefore, unless Ketu's lord and companions are spiritually directed, Ketu will continue flip-flopping around the universe (Vishnu) completely lacking direction (His head Rahu is far away) but also unable to stop moving.
Traditionally, after 45-48 years, Ketu loses much of its clout. (In practice, I have seen it more effectively at 48+ years.)
It is not worth worrying about agents of polarizing catalysis Ketu positions such as Lord Sikhi in Kalatra bhava, which damages marriage through disenchantment with the spouse, or Ketu in karmasthana which damages career through confusion and disappointment with public life. The worst effects will cease after 48 years Ketu periods also have less drama after age 48.
The urgency toward severance - to"just get this thing out of my life" (relationship, bodily organ, identity, etc.) -- becomes much less compulsive, and starts to fade into a manageable awareness of one's own psychological patterns. Check for the"beheading narrative"
Tarot Cards: Compare to Four of Swords, reversed.
The card Four of Swords in the Tarot system of divination, indicates that fighting or arguing (swords) has ceased, at least temporarily, and some type of restful peace is present.
The card Four of Swords in the Tarot, when"reversed" shows restlessness and continuing hostilities when a Cease-fire or Truce which has not genuinely been agreed or accepted.
Often seen when a disagreeable married couple defers divorce to enter marriage counseling; however by this point (according to the card) no foundation of Trust (Truce) is left and the counseling has little benefit.
Ketu has a similar indication in that, karmically, the damage (or liberation) is already accomplished. the native will not re-connect, regardless of there being good" reasons " to do so, at least not in the present lifetime. Ketu is not swayed by reason.
Whether Ketu's focus-shift from external to internal is a good/easy thing or a bad/difficult thing depends on Ketu's specific characteristics.
when Ketu is strong at birth, such a when the nodes are rising or yuti lagnesha, the person will be psychically gifted. Ketu's bhukti will of course dramatically increase Ketu's power to temporarily control the events. Psychic sensitivity is a double-edged sword, as any practicing psychic reader, magician, or healer will tell you :)
The psychically sensitive person who appreciates their capabilities and who has educated themselves in one of the perceptive traditions will be able to turn their magical powers on and off at will. This person can enjoy and profit from Ketu periods by choosing to prioritize internal perceptions and not worry overly about their social-material status. They can also take scheduled breaks from sustained intense inner-perception to prevent burn-out.
A similarly sensitive person lacking proper education and the safety net of a like-minded community may suffer a quick burn-out and sink quickly into confused depression for the duration of Ketu's period. This native could experience each Ketu bhukti as a mental health crisis, and look back on Ketu Mahadasha = "seven lost years ".
Ketu is a very special graha that requires special handling. With consciousness Ketu is capable of producing transcendent wisdom via 100% neutrality to the presence of symptoms (in medicine, often called la belle indifference = the patient is ill but does not care.)
In such a chart we would forecast major spiritual healing accomplishments during any Ketu bhukti, presuming the person possesses the consciousness and the support community which are the sine-qua-non of all successful long-term healing endeavors.
Each Ketu bhukti arrives, the department of life in which the greatest psychic will occur is love, marriage and counseling relationships. In the vimshottari dasha Ketu bhukti always follows Budha bhukti. In this person's rashi chart Budha bhukti produced a divorce because Budha is divorce-karaka L8 *and* during Budha's bhukti gochara Rahu crossed Budha.
his native chose wisely to use the subsequent Ketu bhukti for intensive psychotherapeutic counseling and relationship awareness growth. Ketu is Ganesha, as remover of obstacles. His elephant head will remove whatever Ketu perceives as an obstacle to spiritual bliss.
In this case, the native 's divorce removed half of this man's income and half of his child-raising time. Clearly Shri Ganesha found those items to be obstacles to the native 's spiritual progress. After some resistance, the native now agrees that"giving to Caesar what is Caesar's " while concentrating his efforts on reflective self-awareness has given excellent fruits.
Beware that with a strong Ketu one is likely to ignore daily concerns with food clothing and shelter, only to discover rather later that these items are quite important to human life.
The dilemma in developing Ketu energy is that Ketu is not a human trait. Ketu disperses the human shell-protection which exposes us to the non-human worlds. Without application of skillful re-compression techiniques, our return to Dhara [earth] after a Ketu adventure can be psychologically unpleasant because it feels so heavy and constricted here, and movement in the time-space is so comparatively s-l-o-w.
Wherever Ketu casts His influence, be aware of the effect of de-materialization and re-materialization. Ketu-process is not science fiction. It occurs every time we lay down to sleep (consciousness de-materialization disconnect) and awaken (conscious re-materialization reconnect).
However when Ketu's influence is particularly pronounced, the nebulizing process seems to afflict waking life as well, and it may feel like an insurmountable challenge sometimes to force things into time-sequence or manage for sustainability. Material life including relationships may seem increasingly unsustainable; and Ketu signals persistently that it is time for a chida * cut-break.
Take special care to meditate during Ketu periods, try to make the dissolving-reconstituting process as conscious as possible, and"set the energy" for soft re-entry .
To understand Ketu, it might help to contemplate the Tarot card The Fool.
Like"The Fool" in the European Tarot tradition, Ketu as a manifestation of Shri Ganesha, gives excellent results in philosophical and mystical endeavors, in meditation, and in spiritual quest.
Ketu shows the path"out" of material entrapment.
Ketu is very liberating.
In material matters themselves - with which all of us inhabiting material bodies are quite legitimately concerned - Ketu means trouble. Ketu is not grounded in the material plane. He floats above. He is dysfunctionally detached from material reality.
Obviously Ketu in 7th makes for unsatisfying intimate partnerships. Most people with this condition eventually leave their first marriage. Similar effects are expected should Ketu occupy the seventh navamsha.
sand dunes in Death Valley, California
In the drama of the deities, in-coherent (no contact) Ketu's permanent longing for wholeness is a consequence of Rahu's excited refusal to respect conventional boundaries.
As a result of Rahu's wildness, Ketu the Dragon-Tail Cauda Draconis is forced to gaze with eternally unsatisfied longing at His dear severed partner Rahu the Dragon-Head Caput Draconis. Ne'er the twain shall meet.
In-finite (no limits) Ketu represents the vague, uncommitted, disengaged"no-boundary" state. As a result of His singular focus upon the sole source of meaning in His universe which is Rahu, Ketu is characteristically unable to recognize boundaries and divisions between people, things, or ideas.
From Ketu's perspective, everything which lays in the territory between Ketu and Rahu is (1) meaningless and (2) seamless.
No Distinctions, No Rules
Due to Ketu's inability to recognize conventional connotation-denotation meanings, Ketu displays a lack of discrimination or even comprehension of those distinctions which create physical, emotional, mental, and social meaning in the world.
To Him, it is all one big dust-cloud, all one sandstorm, all one nebulous particle field.
It is all the same and it is All One.
Ketu has few actual abilities except for His cleaving and dissolving powers.
A-chronic, Out of Time
In reality, only material values are capable of improvement (becoming proved, perfected).
Apprehension without Comprehension
Due to His perceptual handicap of being unable to locate physical or emotional or social boundaries, Professor Ketu is exceptionally psychic
Like all papagraha, Professor Ketu's instructions yield the most comfortable effects in a dusthamsha: 6, 8, or 12.
Ketu has an especially strong affiliation with bhava-12, the house of dissolution of Identity. Ketu will give a" 12-from" effect wherever He is found in the nativity.
Reading the above quotations from Jyotisha commentators, one might feel confused. The listed traits seem so contradictory!
The answer is that Ketu is the graha who requires, even more than Shani, a position of"witness " to the whirling, swirling, ego-crazed world around us.
Ketu imposes no material conditions whatsoever. Rather, Ketu enforces the removal of conscious attention:
Ketu has one goal and one goal only: to push t the native 's perception, as far as possible, in the current lifetime, toward re-unification with the Divine.
In order to effect that forward movement, Ketu ruthlessly destroys any obstacle that occurs upon the individual's path toward enlightenment.
To those with eyes to see, Ketu is doing us a huge favor. No matter how painful the separations and losses caused by Ketu, the native who holds a clear conviction of the value of spiritual enlightenment will understand and appreciate what is going on.
the native with sufficient consciousness will heed Ketu's clarion call to"witness " rather than resist the removal of obstacles .
In the end, Shri Ganesha will be praised as the great leader of the troops (Gana) who are marching toward the bliss of reunion with the Divine.
To those with deep material, emotional, or mental attachments, Ketu is disruptive, invasive, destructive, and damaging. Ketu causes one with the lower consciousness bondage to cry in despair,"why me? why was my life attachment taken from me?"
This is the realization toward which Shri Ketu is pushing, with His big strong elephant head.
Still, many are still deep in sleep, craving only sensual attachment ... and for those many, holding"witness " to the dream is quite unlikely. For them, Shri Ketu is a bitter enemy of possessiveness, completion,"wholeness "and"success ".
One with strong ego-membrane attachments, including"negative"attachments such as victimization, catastrophic loss, poverty, or death; as well as "positive"attachments such as wealth, title, religion, children, siblings, spouse, or life, will find that Ketu is an"equal opportunity destroyer."
If only one component of that relationship is compulsive or damagingly habitual or hiding the native 's true feelings from oneself or otherwise problematic for consciousness, Ketu will take action - that particular obstacle-element of the relationship will be cut off. But the relationship itself, or its social shell, will remain.
Ketu in bhava-5 may indicate a Genius for Teaching Difficult Children. Here may be found not only a parent who must raise a difficult child, but also a gifted teacher of hypersensitive, out-of-orbit, anti-social, pre-criminal, or other "behavioral disorder" children.
Ketu gives a profound longing to connect with the Other, yet an acutely painful realization that it is impossible to do so in the present environment.
At the higher levels of awareness, Ketu can:
Ketu tends toward a mix of bitter disappointment and continuous yearning for connection: .
If Ketu is well-positioned and the native knows their true capabilities, there can be professional and personal advancement through careful management of power vacuums and unusual circumstances. Key to success is neutral humility paired with sensitive awareness of other's desires.
(Not self-effacing or other false humility, but true neutrality and authentic skillful ability to serve other's interests, such as to help an organization reach its goals.)
Ketu tends toward its more malefic state:
Divorce as a lower-level reactive fear bondage:
However, true to the myth of Rahu-Ketu, divorce under Ketu means that the native s may physically separate from each other but they remain psychically connected in a perpetual cycle of victimization, blaming and distrust.
The brutal act of separation, abandonment, and rejection is described vividly in the myth of Rahu-Ketu.
Ketu = trauma. Look for trauma in the signification of Professor Ketu's bhava and the character of His lord, as well as in any co-tenants who share a house with Ketu. Wherever the native shall suffer unbearable separations, with a great but unachievable longing for consummation or reunion, there is Ketu.
Ketu is a karaka for ex-communication, divorce, being shunned, ostracized, or invalidated.
Ketu's trauma is not likely to heal in the sense that material reunion will not be fully accomplished in this lifetime. However the emotional pain can be neutralized by deep acceptance and forgiveness.
Each new Ketu bhukti will re-stimulate the core trauma of separation, rejection, abandonment, and loss of wholeness. Each Ketu bhukti offers and opportunity to practice neutrality and forgiveness.
A : Yes - at higher consciousness levels
Ketu's periods increase the perceptual intensity of suspicion and distrust. the native can see one's Other half, partner, reflection, key to wholeness - but by some force of the universe, access to this wholeness is being withheld. One suspects that the desires of the Other are destroying the relationship.
Severely Reactive: Paranoid delusion
Moderately Reactive: Invalidation
Proactive: Distrust of reactive delusion
Conscious Relationships during Ketu periods
Ketu = expectation of disconnection and neglect
Positive management of Ketu's malefic effects:
Spiritually, expect the benefits of higher consciousness provided by dissolution of the crude formal structures which allows thinking out of the box
Materially "Lower Your Expectations " regarding social-material agglutination
Conscious management will give comfortable and pleasing results . However, Ketu's terror runs deep and progress will be incremental over a lifetime. Ketu's fears will not be fully understood by the native until the native 's age of 48 years, which is the age of maturity for Ketu.
Even after the potential Ketu is particularly pernicious in the four kendra, where security and confidence are needed to stabilize material life. As a point of practical advice:
Best Practice when managing one's own position of Ketu is to have high spiritual expectations paired with low material expectations and practice conscious ego-membrane detachment in regard to matters of the bhava wherein Ketu resides.
Ketu's personal story tells it all. There He was, the innocent tail of Rahu the Serpent God, sitting at the Deity Banquet, minding His own business. Ketu doesn't have an ego-membrane - He's a tail. He's present, but absolutely soundless and uninvolved.
Shri Ketu is as innocent and quiet as a tail can be, completely tranquil and neutral in the scene, when Rahu the Rage of Desire decides to make His big ego-membrane ploy. Rahu has snuck into the divine banquet illicitly, and He wants a sip of that divine immortal Amrit, the exclusive private drink of the Gods. He has an intense desire for it. Rahu will get a drink.
With a terrible shriek, the head of Rahu's severed body flies in one cosmic direction, and the tail of Rahu's body flies off the opposite way.
Rahu's severed tail-half is now called Ketu.
Ketu rules psycho-electro-magnetic emotional trauma of forced separation and abandonment. The deepest, most painful and desperate losses in life are signified not by Shani- but by Ketu.
Ketu evokes subconscious fears of forcible disconnection from one's host body and terror of painful exposure, including traumas of:
The solution to Ketu troubles is always a spiritual solution: to intentionally focus the heart away from Rahu's passions, toward the more eternal and reliable realm of the legitimate gods. Developing committed awareness to that which does not change, which cannot be lost, from which one can never be separated - the Divine within - will resolve all of Ketu's suffering.
Ketu's job is ultimately to remove obstacles which prevent the native from advancing along the spiritual path. His purpose is to enforce"disconnection" from Rahu the Impostor's passions so that one may enjoy the lasting peace of communion with the Divine. Ketu leads the native toward realization that grounding oneself in Divine Love rather than in the slippery realm of human passion is the only solution.
There is only one connection which will meet Ketu's deep and aching need. However, things have to be karmically somewhat rigorous, in order for Ketu to do His job fully.
Psychically, Ketu shows "holes in the aura"
Ketu shows where the native is the most bewildered and confused. Something that evades them, can't quite put their finger on it, seems foggy and they can't quite hold onto a stable understanding of it.
Animals do have auras, but humans have much stronger, more complex, and"brighter"auras than other earthly forms. The more divine energy that is connected to and nourishing a human aura, the"brighter" the person looks psychically.
In English we often refer to people having"bright" qualities such as intelligence, charisma, enthusiasm, verve, good humor, et-cetera. These qualities are seen with the intuitive third eye of the indigo ray as bright patches in the aura.
Ketu controls the disconnect-function in the ego. Ketu is in charge of the grey patches of foggy uncertainty, apathy, or confusion which show where the ego-membrane in this life is rather disinterested, yet for karmic reasons obliged to continue to connect by a thread (literally).
Grey is of course the colors of elephant, and Shri Ganesha is the elephant-headed god. Remover of obstacles, Shri Ketu is like a bulldozer plowing away all unnecessary distractions from our spiritual path.
That's why results of Ketu are generally disappointing or apathetic materially = not acquisitive or accumulative. Yet the same identical results may be apprehended as beneficial spiritually = liberated from junk and free to pursue the Divine Realization via a clear and unimpeded path. Ketu is the Great Vacuum Clearner.
Looking back on obstacles which Shri Ketu has removed one feels generally grateful for the peace and deep sense of freedom experienced at the end of a karmic cycle. Job well done, and rejoicing in the closure. Accepting and happy to be finished with it!
However when Ketu is hampered by the karmic effects of a compromised Moon or when Ketu's planetary lord is less benevolent, Ketu can leave the person lingering in the limbo between connect and disconnect.
the native will find him/herself still surrounded by the influences of Ketu's house and sign, yet unable to successfully interact with those influences. In re: the matters of Ketu's sign and house, the native will experience confusion, indecision, unclarity, while often developing some type of unsavory coping mechanism for the social/physical disability that the disconnect causes.
Ketu effects include ego-compensation behaviors of contempt or arrogance in some cases, various victim attitudes and passive-aggressive blaming others.
The general pattern of a dysfunctional Ketu is always a lack of energy and focus available to address the matter at hand. Yet the native remains, foggily and often passive-aggressively, engaged with it - often believing that someone else is causing the issue or that forces outside himself are at work. Ketu can be highly intuitive but in lower consciousness will tend toward superstition because the native passive-aggressively attributes his problems to the evil intentions, failures, or incompetence of others.
Ketu is cruel-- but a relief.
As a manifestation of Shri Ganesha, the beloved remover of obstacles, how can we understand Ketu's cruelty as beneficial?
Ketu gives remarkable benefits through disconnection and detachment. Cutting one's losses, abandoning hopeless projects, leaving unsuitable relationships, surrender before annihilation, et-cetera. Similar to radical surgery - a painful and invasive process which when successful can restore health and extend life. It is always cruel but provides a great relief. Looking back, it will be seen as a necessary and beneficial loss.
Years ago my lovely neighbor, the devoted mother of small children, developed a life-threatening cancer. Without stopping to consider gentler alternatives, she agreed to radical surgery. She said,"I just want it Out of me."
I was aghast; I believed that she should try some natural cures. What if the radical surgery caused an infection that she could not ward off in her weakened state? Immediately after surgery she was terribly ill and too weak to mother her children; I feared the worst. However she did recover, and eventually (months later) regained her full health.
Afterwards she told me:"cutting out that disease felt so good, even though the side effects were horrible I knew right away that this terribly painful and invasive surgery was exactly the right thing."
Ketu is associated with radically surgeries of my neighbor's type, divorces / disconnections / removals that occur only when every other option has been exhausted, and"final solutions " in all forms.
Depending on Ketu's kshetra, and also the disposition of Chandra AND Ketu's lord -- one might experience separation via the death of a terminally ill family member or being fired from an enslaving job.
After the pain of loss subsides, one confirms this loss to have been a spiritual gain.
The most important thing to understand about the lunar nodes Rahu and Ketu is that they do not own any houses, and they do not own any signs. Rather, Rahu-Ketu function as magnifiers and distorters of the their bhava and rashi ruler s. Rahu-Ketu also amplify any co-tenant Graha within their house.
Ketu contributes frustration and denial wherever he goes in the normal realms of life. Only at the highest levels of awareness is Ketu really an asset.
When Ketu becomes the mahadasha-pati or bhukti-pat, His Vimshottariperiods will give the results of Ketu's lord and to a large extent also the results of His co-occupants. The quality of experience during Ketu periods is typically a disoriented, confused, and stagnant version of the planets He magnifies.
However under good circumstances Ketu's power of disenchantmentcan also break the spell of material attractions, and show a direct route to enlightenment.
Producing as He does the irresolvable conflict between Saturn/social law and order versus Mars/personal independence, Ketu induces a state of deep frustration and repressed anger which alienates the individual from the matters of the house which Ketu occupies. the native feels that, in matter's of Ketu's house and its lord, an irresistible force is trying to budge an immovable object. The result is Traction and deep alienated frustration.
Furthermore Ketu complicates the expression of his lord and co-occupying planets.
Ketu and a strong Zukra , the native will have not only the excesses of treasury , beauty, prestige, and addiction that this Zukra would have brought independently. Ketu adds a surly, denying, frustrated to Zukra's effects which result in addiction to food, drugs, sex, and elegant company while plunging the individual into great denial about his true behavior.
One will feel that it's not my problem , or that others do not understand me, or that someone else is obviously to blame for the excess. (Since Ketu occupies 7 in this example that someone else is certainly the spouse!) The central complication of any planet ruling or conjuncting Ketu is that the native feels disconnected from his own reality, will not own up to his own actions, and typically seeks to blame the problems that this dishonesty and detachment will cause, onto the Other who is represented by that house. (For example, the Other of bhava-10 is the boss, the Other of bhava-4 is the mother.)
In the example chart above = Ketu + Zukra in Taurus/7, Ketu's rashi drishti from Vrishabha affects Karkata/9, Thula/12, and Makara/3.
Zukra will independently drishti all those three Chara signs, plus Zukra will send His own full planetary aspects to lagna/Vrischika.
Because Ketu is a shadow without his own independent identity, His rashi aspects to houses 9, 12, and 3 - carry along Zukra's energy too.
The luxurious but excessively indulgent effect of Zukra is also subtly carried into the 9th house of religion (where it is quite uncomfortable because Zukra is teacher of the demons) as well as 12th (which Zukra already owns, this is the house of extramarital affairs.
But Ketu may make the native blind (or unsure whether these are happening) and 3rd - the house of small-group associations such as meetings and dinner parties (this native was a highly placed executive who enjoyed very luxurious corporate meetings and gave lovely small parties).
Ketu's sign aspects combined with Zukra's full aspect on the lagna result in destruction of religion, extramarital affairs of the spouse, and lavish corporate entertainments - none of which is very satisfying to the native, because Ketu whilst amplifying Zukra is rather permanently discontent.
If Ketu is alone in his house He will cast rashi drishti and give the results of his lord only. In this case the condition of his lord determines the value of Ketu's three sign aspects. Where the lord is dignified (e.g., in the sign of a friend, or exalted, and in a non-dushthamsha house) Ketu's aspects may induce meditative awareness, the scientist's objective detachment, and other positive forms of non-violent approach toward conflict and profound acceptance of the greater law.
Most of the time, Ketu is far too psychic to be comfortable in the mundane - no matter how luxurious his worldly life.
Ketu is Rahu's diametrically opposite force. Rahu is permissive and expansive like Venus and Jupiter, but Ketu is restrictive and like Shani and Mars. Whereas Rahu is passionate and desirous, Ketu is detached and withdrawn.
Bhava, degree, sign, aspects, and other characteristics of Ketu show psychic imagery that has already been manifested by Rahu,. Under Ketu's influence the matter concerned is finished; we have stopped desiring and now wish to separate that matter from ourselves. Wherever Ketu is, there the person is detached, impassionate, stopped, and uninvolved with the development of those matters. Ketu is a manifestation of Shri Ganesha, the elephant-headed god who is the somber, plodding Remover of Obstacles..
Ketu is excellent for meditation and withdrawal from the world of the senses but understandably Ketu's influence damages any attempt at acquisitions. Ketu will"destroy" marriage in the 7th house because he doesn't really care enough to keep the fires of affection burning. Ketu gives a spouse but not affection toward the spouse; not passion.
Maybe he thinks he should care; maybe his society thinks he should care; but Ketu in 7th proves he really doesn't feel the passion. Often this position is bewildered and frustrated.
Ketu will make the person quite unconcerned about financial well-being when he occupies the 2nd or 11th houses. Financial affairs are blocked in some way, beyond personal control. That doesn't mean a person with Ketu in 2 or 11 will be poor. If the house lord is in good condition, that person with Ketu in 2 or 11 might have much money at his disposal. But he will not care about investing the money, and he will not have permission to change or control it. He will not take steps to protect money, develop his wealth, or show much attachment to it. Often this position is the spouse or child of a financially privileged person, who has access to considerable funds but lacks passion for The treasury .
Ironically, because Ketu's disengaged energy-state has no resistance to money, native with Ketu in a money position (2, 5, 9, 11) could be remarkably financially privileged as a result of past-life labors. Much poverty is caused by resistance to wealth! However whether rich or poor, he will be neutral on the subject of acquiring and developing wealth. Like the native with Ketu in 7, s/he will accept the presence of a spouse as a social given - but express little truly personal interest in marital development.
Similarly, Ketu in 5th house of children gives detachment toward one's children. As with money for Ketu in 2/11, Ketu in 5 or 9 can produce numerous children provided Guru's aspects are fertile. However the parent with Ketu in putra bhava will be emotionally detached from his offspring - and often frustrated with them.
The eldest child may be adopted, from inside or outside the Ketu parent's family. Or, the first child may have some birth condition which detaches the child from the parent's home, such as a health problem, needing special education, or something else that creates an emotional distance.
Ketu is spectacularly helpful for all matters of meditation and spiritual ascendance. Be sure to visit a temple of Ganesha to enhance your transcendent spiritual awareness. However, if you are wanting to enhance your bank account go see Lakshmi; or to acquire academic credentials see Saraswati!
Shri Ganesha's portfolio is the profound cosmic awareness born of the most intractable inner conflicts. Shri Ganesha is not about acquiring, but rather about liberation through transcendence.
Ketu in upachaya bhava = 3, 6, 10, 11
improves over time.
Potential for Abuse from disrespectful, disregarding, abandoning, ambiguous or mentally-ill behavior of
However the native typically will adapt, over time, learning to improve their conscious management of personal psychic boundaries.
Ketu + yuvatipathi-7 = Ketu + Zukra = graha in bhava-6
Ketu + Zukra or Ketu + yuvatipathi-7 = a similar effect to the force of graha in bhava-6 = 12th-from yuvati-bhava-7.
yuvatipathi-7 = Contracts and Agreements
Ketu + yuvatipathi-7 or Ketu + Zukra combined with the presence of graha in bhava-6 may predict a pattern of unsatisfying partnerships.
One may perceive oneself as being competent to craft agreements and under force of Zukra-or-yuvatipathi-7 one may be involved in continuous attempts to make deals and balanced alliances.
However, the overall result when a Ketu + alliance karaka (Zukra or yuvatipathi-7 ) combines with the gravitational pull of graha in bhava-6 more likely quixotic dreaming about the ineffable and unobtainable partner (Ketu) along with psychological resistance to equality in partnership (6) and attraction to unusual or unbalanced partners (Ketu + Zukra). Such a nativity may try and try and try again to form enduring partnerships yet Ketu's tendency to pulverize leaves only dust in the wake.
| 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso (2002).
"How does an emptiness appear to a mind, when it ascertains an emptiness?
If one has a mistaken view of an emptiness, equating it with a vacuity which is a nothingness, this is not the ascertainment of an emptiness.
Or, even if one has developed a proper understanding of an emptiness as merely a lack of inherent existence, still, when the vacuity which is a lack of inherent existence appears, one may subsequently lose sight of the original understanding.
Therefore, that consciousness then becomes a conventional valid cogniser and not the ascertainment of an emptiness.
The Condensed Perfection of Wisdom Sutra says, 'Even if a Bodhisattva realises,"These aggregates are empty," he is acting on signs of conventionalities and does not have faith in the state of non-production.'
Further, 'an emptiness' is a negative [an absence] which must be ascertained through the mere elimination of the object of negation, that is, inherent existence.
Negatives are of two types:
An emptiness is an instance of the latter; therefore, a consciousness cognising an emptiness necessarily ascertains the mere negative or absence of the object of negation.
What appears to the mind is a clear vacuity accompanied by the mere thought, 'These concrete things as they now appear to our minds do not exist at all.'
The mere lack of inherent existence or mere truthlessness which is the referent object of this consciousness is an emptiness; therefore, such a mind ascertains an emptiness."
| FREE FROM FIXED MIND |
Ani Pema Chodron.
Living Beautifully with Uncertainty and Change, p. 18
| "Rather than living a life of resistance and trying to disprove our basic situation of impermanence and change, we could contact the fundamental ambiguity and welcome it. |
But we don't have to close down when we feel groundlessness in any form. Instead, we can turn toward it and say,
Maybe I'll get curious and see if I can go beyond my resistance and experience the goodness."
Encroaching sand-dunes and abandoned homes in El Libia
file update: 09-Nov-2018
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