Om shram shreem shroum sah ketave namah
Om jhram jhreem jroum sah gurave namah
Cauda Draconis * Catabibazon
indifferent to the teacher, belief, creed, ideology, theory
heterodox, agnostic, unconcerned with dogma
disregards the paradigm of belief
Ketu * breaks-up * the Guru * doctrine *
pulverizes and disperses the received teachings
Temple in the Mist, by Alfred Ng
comedian Jerry Seinfeld
dramatist Charlie Chaplin
USA-VP - President Dan Quayle
20th cen. modern artist Pablo Picasso
USA Gov. New Mexico: Bill Richardson
bribery-disgraced USA Congressman: Tom DeLay
USA Sec. of Defense 1975-1977 and 2001-2006, Donald Rumsfeld
Many Scatterings * Much Dispersion * Excess Vata
Brihaspati is a multiplier, producing many and much.
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.
Dispersion of Children, Doctrine, and Preachers
Psychically absorptive sciatic nerve and reproductive complex.
Dissatisfied and doubting of one's children (esp. the first child). ambivalent about birthing and raising children. Cannot sincerely confirm the value of children in one's life. Distrust of priests, professors, religion and prayer.
Unable to fully connect with the children (esp. the first child.). Also unable to fully disconnect from the children. Even after death, or a public declaration of separation from one's children or spiritual teacher, one longs for fulfillment of the wisdom-presence.
Resignation to a separative, psychologically distanced relationship to children and advanced students.
A deep and ineffable, sense of loss for the spiritual teacher and dream guides, who seem to have been taken away by circumstances beyond one's control.
Eliminates all that is outdated, including desiccated beliefs and no longer needed experiences for children
A longing (Ketu) for the imagined satisfaction of completed union with the source of universal wisdom (Guru).
Groundless optimism and scattered generosity. Highly sensitive to religious dogma and the elite behaviors of the priesthood, but disconnected from the authentic source of the wisdom teachings . Tends to feel depressed around priests and professors.
Inability to establish personal certainty regarding the portfolio of Guru: religious faith, philosophical inquiry, temple culture, priesthood and public ritual, the father, teachers and preachers, humanistic education.
one may engage in religious and philosophical life indefinitely, driven by a need to find a wisdom truth, without ever achieving a clear public religious identity or a clear personal sense of lasting truth.
The Incoherent Husband.
In the nativity of a wife, Guru-yuti-Ketu may represent a second partner whose presence is dispersed or not formalized.
Often the husband suffers psychologically from abandonment disorientations and fears which originated in early life and continue to manifest as separativeness and distrust throughout the adult relationships, particularly playing the husband role within a marriage.
In the nativity of a wife, Guru-yuti-Ketu may indicate a somewhat unpredictable and inconstant first husband from whom the native feels detached, albeit not adversarial.
If Rahu occupies a position of strength, the relationship may continue to be defining and supportive while accommodating the non-threatening and dispersed-focus of the second-or-additional partner.
First husband may have psychically weak boundaries which allow predatory others to enter his intimate space.
In the nativity of a wife, Ketu-yuti-Guru may also indicate uncertainty regarding the rather nebulous (Ketu) character of the first husband (Guru).
In bhava-1: the husband has multiple identities. He contributes to the native's personal identity. However he is not much interested in the native and he does not remain for long.
In bhava-2, impacts the relationship with family lineage values and ancestral knowledge treasuries. Should Brihaspati be also the ruler of dhanabhava, the traditional wisdom lineage of the family ancestry may be expansive, but one may feel ambivalent toward those traditions, seeking something undefined and often unavailable.
In bhava-5: no children. The husband has multiple talents. He may be a politician or entertainer. He is not inclined to contribute financially to the marriage; the native earns everything.
In bhava-6: husband has multiple accidents, injuries, and ailments; financial indebtedness; and perhaps due to the incoherent aura can be attacked. May be strengthened by psychic exercise to fortify the aura.
In bhava-8: husband may have secret lives or undisclosed personality traits, or other covered items.
In bhava-11: the husband has multiple friends and the marriage is socially well networked. He helps the wife to make social connections. However has few boundaries in his friendly relations and may have many friends with benefits.
Ketu + a strong benefic, e.g. well-placed Zukra or Guru, indicates surprisingly easy popularity * what Americans call "like-ability" * with the common folk , even despite potentially glaring character flaws.
Misapprehension or dispersion of clarity (Ketu) re: Doctrine and Beliefs (Guru) "unclear convictions" * "boundary issues"
The lessons of Professor Ketu are inherently unpredictable and His effects fluctuate over time. These lessons are in reality multiple opportunities for accepting of gifts of understanding. The Ketu-supported ride to popularity can also collapse into public disregard, divorce, disassociation, or disgrace.
If the lessons of Professor Guru are stronger, one may become an ungrounded spiritual minister .
The lessons of Professor Ketu are stronger, one can become a "talking head" who promotes a certain religious or philosophical view to which he is not personally connected.
Profound ambivalence veiled in an aura of humanism. Will promote any view that brings him acceptance and gain.
If there is a spiritual-religious doctrinal authority figure (and often there is none because Ketu disregards doctrine) that figure suffers psychologically from abandonment disorientations and fears which originated in early life and continue to manifest as separativeness and distrust throughout the teaching-preaching relationships.
Confusion about what genuine faith is, or feels like. Public approval can replace personal faith.
Subject to cult beliefs and idolatry of a guru or an ideology. Sudden changes of religious or moral conviction, in order to serve the interests of others .
Tendency to absorb the children of others . Large family with numerous offspring, but few are one's own.
Beholden to many for one's own prosperity.
Usually a happy person, not prone to deep inquiry, willing to serve as a symbolic guru or social figurehead. Enjoys public approval through promoting a generalized positive view of life and the future. Constitutional dislike of religious inquiry.
Ketu is trying to eliminate attachment to belief systems which have become an obstacle on one 's path to spiritual development. In this process, one experiences confusion about what expansion is and what faith is and how to connect authentically to the source of prosperity and faith.
Unless one is sufficiently conscious, tendency to enthusiastically promote beliefs to which one has no authentic connection . Classic planetary yoga for a hypocritical preacher.
file update: 17-Jul-2018
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