Aum kem ketave namah OM Ekadantaya Vidmahe Vakkratundaya Dheemahi *
Tanno Danti Prachodayat
Om kram krim kraum sah bhaumaya namah
Sikhi * Akasha
Kalpasthana * Tanudaya
Ketu in 1st navamsha
Dragon's Tail * South Node * Catabibazon * caesura
the first house
in the areas of Mangala the Competitor-Dominator-Inventor's natural terrain:
"I can be whoever you want me to be"
lacks accountability toward the integrity of the personality integrity
Ambivalent, apathetic Professor Ketu expresses disconnected spiritually diffused separation toward one's personal appearance and individual identity.
Yet unrestricted access to personality imagery and freedom to use any temporary, convenient social identity.
Ketu-1 native is often a shadow personality. One serves the Game in a life-role as a blank screen, available to receive any projected image from any source The projected imagery may originate with the partner, from the imagination, from the public, or other sources depending upon Ketu's ruler.
Apathetic in matters of unique personal identity * scattered layers of energy-grid surrounding and interpenetrating the physical kernel
Goes roaming in pursuit of the experience of scattering the identity. Sporadically connects-and-disconnects from relationships. Permeability of the aura is indicated which may facilitate psychic channeling, and usually accompanies marriage or significant partnership to an exciting, roguish, opportunistic mate (Rahu-7).
indecisively unable to make up the mind in matters of physical appearance, social personality, muscular sport, competitions, identity
due to Rahu-7, tends to form relationships with mesmerizing partners
Scattered Ketu's weak psychic boundaries create difficulty to achieve, obtain, maintain, or retain connection to:
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chidrakaraka Ketu in bhava-1 inflicts an impossible loneliness.
Disengaged, day-dreaming masters of the Blank Stare.
Incoherent personality may express as a tendency toward unclear statements proceeding from Fuzzy Thinking.
When faced with a data-driven decision , the Ketu native may assert it is entirely a matter of faith. When faced with a challenge to declare the tenets of their faith, the Ketu native may assert all trust in the guru (Rahu-Other). When the guru insists on personal responsibility, Ketu-1 withdraws from the sangha. When faced with a disloyal or misbehaving spouse, Ketu-1 (who tends to marry an expedience-oriented mate) Ketu-1 tends to respond with simple denial.
Typically indecisive until forced into action, Ketu-1 is a conflict-avoider of the highest order. Denial which permits a sustained state of indecision is the first response for Ketu-1. When denial becomes unsustainable, Ketu-1 enters a state of surrender. One simply walks away without explanation, and often without future reference to the previous event.
However with incoming drishti of Zukra+Rahu, formless Ketu-1 can reflect a balanced, physically attractive form.
Regardless of perceived beauty or not, Ketu-1 may be possessed of a uniquely significant appearance, associated primarily with ego-dispersion and inescapably tragic loss.
Barring drishti from Zukra (which can increase interest in being attractive) one cares rather little about making a good impression .
By contrast, Rahu in bhava-1 = deeply impassioned about making a good impression.
Ketu in lagna forms no impediment to marriage. the Rahu-7 mate is ambitious and self-motivated.
Ketu-1 produces a scattered, disconnected social identity known for its marital break-ups, widowhood, and overall identity dissolution. One may be a cultural chameleon, adopting convenient identities which suit the agenda of the Rahu Other.
Marriage = Rahu Mate
The first life-partner may be fascinating and seductively attractive (Rahu), but the match is typically unsuitable.
Marriage can bring humiliation as Ketu-1 is being 'used' by a social-climbing partner. Graha yuti Rahu may show a collaborating agent working with the ambitious partner for mutual self-elevation.
defensively mimics the dominant qualities of the social environment to avoid detection." I can be whoever you want me to be."
Ketu-1 becomes a blank screen upon whom the collective unconscious projects its own fantasy.
The Ketu-rising native seems to suggest or imply a powerful value or set of values - yet Ketu-1 is not committed to developing that value, and Ketu-1 's life may proceed without conscious awareness that the collective unconscious is vigorously busy in its projection.
By serving as the"blank screen" Ketu-1 is ironically helping others to shape identity-definitions. The people often develop a powerful ego-attachment to the projected values as supposedly expressed through the material appearance of Ketu-1, and the audience engages in it's own ego-development through the childlike process of forming imaginary reactive relationships with Ketu-1 which range from rejection to imitation.
Many people believe that they"know about" Ketu-1 whereas very few personally know Ketu-1 .
(Saber vs. cognocer, wissen vs kennen..)
Ketu-1 may take up and then abandon various causes, social movements, and dogmatic affiliations with surprising speed.
Rushing to adopt an all-encompassing, identity-shaping political, religious, or moral programme, the Ketu-1 personality expresses a deceptive certainty and apparent depth of commitment to the cause-of-the-moment that can engage the dramatic power of Ketu's lord to exhilarating effect. But within a short time, the thrill is gone, and Ketu retreats to His default state of uncertainty, dispersal, and disconnection.
Those who interact with Ketu-1 may begin to detect the presence of multiple persons in one body.
Ketu-1 has few boundaries. The personality is available to be used as a channel by stronger, more defined energies. Thus Ketu-1 can be a signal of mental health challenge stemming from an inability to definitively answer the question"who am I"?
Ketu-1 can be exploited, because this native is exploitable.
If Rahu-7 = strong, the mates and spouses, the talent agents, the attorneys, the business managers, and the"allies " find it easy to control this person. Ketu-1 can become a mouthpiece for background Rahu agents with controlling personalities. A predatory pattern may emerge.
Ketu-1 is easy to"window dress " like a mannequin, because dis-identified Ketu = a blank screen upon which any decoration may be temporarily applied.
Thus in the hands of capable managers, Ketu-1 may become equally as "iconic" as Rahu-1. The difference is that Rahu-1 is radiating an authentic ambition coming from inside the native's own self. Ketu-1 is simply enacting the wishes of others - primarily the Others represented by agents of Rahu in 7.
The skillful agents of 7 may literally create a personality integrity package and apply that package to Ketu-1. Thus may emerge into public view an apparently glamorous, glittering, rich, beautiful, sartorially exquisite, accomplished, elite, or has some other super-desirable package-of-qualities which give Ketu-1 a public visage.
Ketu-Vrizchika * lagnesha in bhava-1
Similar to the effect of Chandra-yuti-Ketu
perpetual underlying psychic grief for some ineffable lost connection to identity-Self.
Busts-up, nebulizes, scatters the coherent personality integrity identity, particularly one's role as a partner in alliances (7th from 7th); eliminates conventional social restrictions on flesh-body appearance . One becomes the blank screen upon which the public may project its collective unconscious.
A splendid placement for spiritual development, Ketu-1 reminds that "there is no 'ness' in emptiness ".
Scattering behavior may give an incoherent (un-glued) personal identity.
Ketu-1 may function like a blank screen upon which the conflicting expectations of the public may be projected. Many variegated attributes may be assigned to the personality even while in truth the person is unattached to the social identity.
Rahu-defined life partner-advisers however, whether human or divine, are charismatic and ambitious.
Ketu in lagna = whether male or female or somewhere in-between, one is often defined by marriage or alliance to a charismatic validation -hungry Rahu type.
The Ketu native may appear disinterested and dissatisfied toward even the most socially grand and spectacular relationship.
The first spouse is often from a different social class or background. The first spouse is self-elevating (even self-catapulting) and notably ambitious.
Just as Rahu the immortality-seeking demi-god wanted desperately to sneak into the ranks of the immortal gods, and He would adopt any disguise to do so, Rahu in the kundali represents the desire to attain membership in an ultimate, exalted, pinnacle elite.
Rahu the Jyotisha Graha represents one who aims to "pass" as a member of an exotic collectivity or association (11) and thus to gain (11) privileges granted to this elite target group.
The Other-partner (Rahu) wants to take risks, have grand adventures, and shoot for high goals.
The Other-partner (Rahu) = passionate about life and quick-uncoiling but Ketu-1 (Ketu) = apathetic about life and statically ambivalent toward movement. If Ketu moves at all, He is reluctant and slow.
The Other-partner (Rahu) = expedient, materialistic, and Goal-Oriented. (Rahu = co-lord of Kumbha-11 = goals and achievements)
(Rahu) desires to charm, pander, poach and seduce one's way into a higher social station through clever marriages and exciting sexual liaisons;
Ketu-1 (Ketu) = disinterested in mating behaviors and generally ambivalent - sometimes even repulsed by - toward matters of the Flesh .
The Other-partner (Rahu) wants to experience a sudden, exhilarating trajectory from the station of one's birth to a measurably "more valuable" position. Ketu-1 (Ketu) seeks no weight, no value, no validation. Ketu does not care about station, location, position, valuation, or recognition.
The Other-partner (Rahu) is boastful and possibly deceitful. Rahu is an expedient agent in contractual agreements and often His true motives are cleverly disguised.
For His part, Ketu = uncaring and negligent in relationship, often reluctant to undertake the Movement that Rahu demands in order to meet Rahu's urgent need for social visibility, promotion, and elevation.
The Rahu agent complains of feeling unsupported by an unresponsive Ketu partner .
Often but not always a de-sexualizing, anti-lust, anti-ambition influence which turns Ketu-1 's attention to other-worldly views while the spouse becomes increasingly ambitious.
other-worldly energy, eccentric or peculiar physical appearance, disregard for customary appearances and ways of social-physical movement
exception: Rahu-Ketu mixed with other graha.
Psychological expectation of abandonment and rejection by one's own flesh-body, by the social agencies which judge the merits of one's appearance, by the warriors and the athletes, by those strongly attached to life and birth, by the forces of vitality and regeneration (Ketu = abandonment, chidrakaraka)
Tends to surrender or give away one's social-attribute package of personality identity.
Disconnected from ownership of one's own appearance
The flesh-body = Ketu-ish, peculiar, detached, eccentric, odd. Best results occur with drishti from Ketu - gives the power to move forward on eccentric life path. Without the Mangala drishti one may be buffeted by the winds of other people's agendas.
Feels that the body appearance is a 'mirage'. Loses attachment-grounding in his natural body . May lack ego-membrane coherence, but he gains psychic sensitivity of the ego-detached, has a great awareness of others' needs.
reinventing the attribute-package of the social personality.
Extraordinary ability to reflect the aspirations and psychic projections of the public. Ketu-1 is available to public Idealization.
Ability to apprehend reality that is not related to the physical plane, e.g. direct spiritual perceptions not impeded by materialistic skepticism.
Potential for damage to the total body often at time of birth (1) via accident or injury when Ketu the Undefended receives malefic drishti which signals a ghostly attack. Possibly an unwanted or difficult child but more often a spiritually gifted one.
Ketu in 1 = a significant spiritual asset for those who live a life of conscious detachment.
Can give psychic permeability, involuntary channeling, substance disorders related to unstable ego, psychic"walk-ins ".
May have polarizing catalysis related to respecting the boundaries of others. Often had a psychically predatory parent who invaded their space. Feels unsettled, rootless.
Dissatisfaction, ambivalence and uncertainty regarding the privilege to manifest a physical body. Weakened vitality;
Resistance to ego-validation;
potentially so much repulsion and distrust toward the flesh that one might experience even resistance to core validation by the divine
flesh-body's physical vitality.
One's connection to the source of identity and vitality is somehow severed.
Long-term material success is inhibited by doubt re: one's Ability to connect with:
| Ketu gives effect of lord of rashi
Ketu-1 receives Projection of the Collective Unconscious
Ketu-1 may be quite photogenic and socially magnetic when on display.
In private Ketu-1 may suffer from psychic overload, and need much time away from showcase duties in order to maintain their health and well-being.
Ketu in lagna allows the public to project its collective fantasy upon the absorptive blank screen of the native 's public identity.
If Ketu-1 = rashi of Surya, Ketu-1 can reflect the people's collective desire to see a confident, brilliant godlike heroism
If Ketu-1 = rashi of Chandra , Ketu-1 can reflect the people's collective desire to see a caretaking, protective local Patriot or Mother Goddess
If Ketu-1 = rashi of Mangala , Ketu-1 can reflect the people's collective desire to see a competitive warrior or hunter
If Ketu-1 = rashi of Budha , Ketu-1 can reflect the people's collective desire to see a skillful, service-oriented communicator
If Ketu-1 = rashi of Guru , Ketu-1 can reflect the people's collective desire to see humanistic benevolent charity
If Ketu-1 = rashi of Zukra , Ketu-1 can reflect the people's collective desire to see a designer, a decorator, a beautiful gracious style icon
If Ketu-1 = rashi of Shani, Ketu-1 can mirror collective projection of social order and organization, conformist and conservative social structures, rule of principle and law
Regardless of how one is really handling the world of home and country, Ketu-1 can passively reflect the body-personality image of the psychic projections of The collective unconscious.
Marriage provides identity
Ketu-1 = relatively little distinguishable identity until after the time of marriage.
Rahu-7 = spouse = vital, ambitious, charismatic character which is intriguing, risky. Rahu-partner often capable of mesmerizing the public .
"No barriers " Ketu connects one to the experiences of Ketu-occupied bhava via Ketu-ish apathy and disregard for expectations. One does as one wants, wandering somewhat aimlessly in varied pursuits; the public is free to project whatever values or attributes it desires.
Ketu-1 = "falling into life".
Ketu-1 = ability to absorb the public projection upon one's physical image may lead to a career in fashion-modeling, film roles, warrior-athlete, body-image.
Body image is iconic but often haggard (modified via any graha yuti Ketu, drishti Ketu)
Like all graha, Ketu gains dignity in lagna.
Ketu absorbs all projections. The mirage of a vigorously healthy body reflecting the complete socially-approved facade may be strong with Ketu in lagna.
E.g., Ketu-1 may be a self-destructively chronic dieter + smoker who tries desperately to defy the Ketu-body-image marginalization dilemma. Ketu-1 may apparentlysucceed in looking fashionable but at the cost of fatal lung cancer or a tragic paralysis.
Often indicates that Ketu-1 becomes exceedingly famous due to "passive absorption" of the public projected fantasy image.
Dispersal and release of the social-attribute package and bodily appearance.
Ketu-1 may serve as a blank screen upon which the collective unconscious of an entire society may project its fantastic imaginings.
Witness view of one's body. Identity tends to be defined by the Rahu-7 Mate-Other.
One may be less attached to a particular physically based identity (such as family, ethnic or gender identity). One has little natural desire for publicity, and may in fact express an explicit desire to be left alone.
Yet, destiny comes calling - and one 's image is projected into the public awareness as a icon of some set of values that are either lionized or demonized (depending on drishti to lagna, and arudha lagna).
In fact, for analysis, when one has Ketu in lagna or with Chandra, there is so much illusion surrounding one's physical appearance that it is essential to look into all of the arudha's before predicting results.
One may become an icon of various collective fantasies, such as Fabulous Wealth, Spectacular Beauty, Fervent Spirituality, or Demonic Evil.
Behind the collective projections, lives a normal person just getting through one's life, trying to minimize psychic invasion.
Naturally Ketu is subject to drishti from other, more definitive, graha.
Ketu in swamsha
Ketu in swamsha can be associated with a lifetime sense of disconnectedness or incompleteness. A splendid placement for spiritual development, as it reminds Ketu-1 that there is no 'ness' in emptiness.
However, relationships both personal and professional may feel rather empty and Ketu-1 must remind oneself that this is a correct perception, despite much social advertising that would suggest otherwise. Ketu neither adds nor subtracts. No matter the external glamour, there is an inner sense of being scattered and unhinged.
|Q:My nativity has Ketu-Kumbha , within the Kumbha lagna . I know that Rahu + Shani in my marriage bhava is not the easiest arrangement... but I love my husband and I expect to be with him for the rest of our lives. I'm just wondering though -- in my chart, is there one central lesson? I want to complete the main lesson during this lifetime, if I can.|| A:Namaste, |
Your question is a universal one. All humans, whatever their cosmic origins (whether they are repeat customers here or have just dropped in for a single incarnation in order to offer guidance via a ministry of service) are born on Earth for a singular purpose: to learn to love.
Love not desire. Love not lust. Love not contract. Love not bargain. Love not pleasure. Love means ability to see the divine in the eyes of another person.
It is a major challenge! Our bodies are fabricated from elements of the mineral kingdom, elements of the plant kingdom, and built on a chassis of animal flesh with primal instinct for hunting, competing for mates, and killing off threats.
So, we've assigned ourselves a rather daunting lesson: to penetrate the veil of animal instinct, social anxieties, hungry greed, burning jealousies, passionate lust, craving for power, death terrors, tribal survival warfare, poisonous anger, killing rage, choking possessiveness .... geez. Most people need to take this class a few times before they can earn a passing grade.
On a more personal scale, each of us individual humans also has our own unique curriculum of specialized experiences that we have crafted before birth. 'Curriculum' was originally an athletic running obstacle course that required speed-running (curros) jumping over barriers, wading through water, and multiple other obstacles. From this model, we draw the modern academic use of the word curriculum. It means running through an obstacle course!
In an individual Jyotisha nativity, the relatively easy sections of the obstacle-course will be periods of the lords of sukha-bhava, easy or 'sweet' bhava. The more difficult challenges occur during periods of the planetary lords of the dusht-amsha 6, 8, and 12; and periods of Shani or Ketu no matter which bhava because Shani and Ketu are bitter, cold and distant - not warm and loving.
Watch for these dasha periods, because these periods signal planned experiences of betrayal (Chandra); traumatic shock (Budha); and invisibility or invalidation (Shani).
One cannot love others until one can love one's own self; and these periods of Chandra, Budha, and Shani are designed to provide vivid lessons which expose
For most people the most notably challenging agent in the life script is Shani.
Shani broadcasts a narrative of scarcity, oppression, exhaustion, and punishment. However, Shani periods for you are socially strengthening, because Shani is the ruler of your Kumbha radical lagna, and Shani enjoys parivartamsha with your contracts-and-agreements ruler Surya. You are a loyal person and a very hard worker; these qualities make your life proceed more smoothly even under Shani's classic lesson conditions of scarcity and heavy workload.
For you, Ketu-in-lagna is probably the most vivid school-master.
Ketu's narrative develops the experience of abandonment, separation, apathy, and uselessness.
Ketu periods may cause the most bewildering types of lessons to emerge.
Because Ketu is so prominent in your radical kundali that He provides the most dominant, most thematic lessons. These assignments demand your attention over and above the lessons delivered by the other graha-upagraha.
The nature of Ketu's lessons has to do with managing your delicate psychic perceptions accurately, realistically, and with emotional maturity, so that you can be in a position to appreciate other people and help them, whilst preserving your own integrity and not becoming the 'result' of other, dominant personalities.
Ketu's lesson is to take responsibility for not getting exploited -- especially by the mate. Don't give away your power. Maintain distinct boundaries. Any person with Ketu in lagna is both very psychic and very vulnerable to predatory personalities in their environment.
The psychic capabilities make you a dream-reader and an astral traveler. Those sound like wonderful gifts, and they are. However, under the pretext of 'love', Ketu's mistake is to completely capitulate one's own personality and one's own truth to the directives of the Other.
When Ketu rises, Rahu occupies yuvati-bhava. According to the script, the spouse must display a fascinating, ambitious, and often controlling personality.
Your lesson is to find a path to love which is mutually respectful, fair, balanced, and psychically sensitive. True love is deeply caring and compassionate but it is also absolutely validating and equal. It might be easy for you who are so sensitive, to see the divine in others. Ketu being headless, it might be more of a challenge to locate and maintain your center-ground core of divine identity within yourself.
Only when one can see the divine in another AND match that wisdom with certainty of the divine in oneself, does the true moment of love join you to all creation. So, Ketu's narrative of severance, beheading, and abandonment creates a lesson-plan for one who is a past-master at recognizing emptiness (Ketu) and also who has advanced past the point of undue ego attachment.
Ketu people are typically fairly advanced along the path. However Ketu people do reach a certain juncture, and it is likely that you are nearing this point, when they realize that in the low-ego (headless) state they have become defined not by God (inside) but rather by their strong willed and charismatic Rahu partners (outside).
Society provides plenty of encouragement for Ketu mates to pour their life-force energy into their partners... but marriage is only a human relationship. Ketu at some point feels the aching emptiness of disconnection and that void cannot be filled by even the most ambitious or controlling spouse.
It must be filled by the Divine Presence.
The Rahu mate mayl typically take and take Ketu's life-force energy, which Ketu freely gives in the name of love, until the Ketu-mate is exhausted; then, according to Ketu's narrative of abandonment, dispersion, thrown away, Ketu is discarded.
It is very easy for Ketu to get used-up, drained, instrumentalized by the Rahu-mates (which can be marital partners, business partners, and other contractual peers).
A Ketu person can live for decades seeing themselves only as a mirror for Rahu, pining for the attentions of Rahu, longing to reunite with Rahu .... but if the Ketu-person is projecting the presence of the Divine into their Rahu mate and not also verifying and validating the Divine within, then Rahu takes all the power.
There may have been marriage, there may have been mutual support, there may have been affection, there may have been meeting social expectations, there may have been financial advantages, there may have been children, houses, community service, caring for parents.... but there has never been Love.
After a lifetime of devoted attention to the (ambitious, charismatic, fascinating) human Other, Ketu can feel terribly empty and ... abandoned.
According to the myth, Ketu longs for Rahu but Rahu does not care for Ketu. So, the lesson is to clarify the distinction between the outer focus upon the fascinating mate, and the inner focus upon the eternal Divine, and then to ensure that when you express Love for the mate, that it comes from a deep certainty of your own divinely defined worth, and not from some hopelessly repeating anxiety about getting recognition and security from the mate.
Establishing an unshakable inner foundation of spiritual certainty during the challenges of dealing with a Rahu mate will guarantee that you are in a position to Love, in this life and future lives, no matter what the mate does - up to and including the typical Ketu results of disregard, disengagement, and dismissal.
The advantage of the Ketu-style Love Lesson is that Ketu-centric personalities have already reduced their ego-membrane and are already habituated to interior emptiness. In relationships, they carry low expectations and prefer low drama. There are very few ego-related obstacles to spiritual development.
The disadvantage is that Ketu-folk are very psychically sensitive. Lacking sufficient boundary protection they are easily invaded by predatory personalities who fill up Ketu's inner temple with the predator's images, ideas, and agenda.
Thus Ketu may never get the chance to identify the inner Divine because Ketu is so busy managing the foreign energy dumped into their space by the dashing Rahu-personalities that surround every Ketu-ite.
It is always a challenge for the Ketu personality (Ketu in lagna, Ketu yuti Lagnesha, Ketu-Chandra, or anyone enduring a Ketu mahadasha ) to keep clean separation from their Rahu-Others. Yet if this distinction is not maintained, then Ketu might not be able to identify their inner Divine flame, and true Love remains inaccessible.
Strong clear interpersonal boundaries and robust center-Earth grounding are essential.
Once the boundaries and the grounding are established (and maintained in daily mediation ) Ketu often matures into a splendid spiritual medium and low-ego 'seer' whose second-sight can dissolve ego-blocked barriers in the psyches of others and help others to see their own truth.
So, dear Ketu-ite, your lesson is "Ketu-Love" with all of its special challenges, gifts and blessings.
Wishing you every happiness,
BP Lama, Jyotisha
Das commentary of Ketu in bhava-1
"Anguish through relatives; fear and anxiety from the wicked.
file update: 12-Aug-2018
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