only search B.P. Lama Jyotisha
bpl_jyotisha_logo3.gif
ganesha_black.jpg

Graha * Bhava* Amsha * Rashi


"Resistance to the unpleasant situation is the root of suffering."

Om shram shreem shroum sah ketave namah

Om pram preem proum sah shanaischaraya namah


Ketu

yuti

Shani


Cauda Draconis * The Dragon's Tail * Catabibazon

conjunct

Saturan


Despair

indifferent to the social order, rules, cold, dryness, age, hierarchies

Descriptions may also apply to Ketu receiving drishti of Shani , yet results will be much less ambivalent if these papa-graha do not share a bhava

Ketu_FlossnbergKastlRuin.jpg

Die Ruinen von Flossenberg Schloss in Deutschland

Ketu yuti Shani

Public Figures


Shani-Meza * nichha yuti Ketu-Meza


Shani-Vrishabha yuti Ketu-Vrishabha


Shani-Mithunaya yuti Ketu-Mithunaya


Shani-Karkata yuti Ketu-Karkata


Shani in Simha yuti Ketu-Singha


Shani-Kanya yuti Ketu-Kanya


Shani-Thula * uttama yuti Ketu-Thula


Shani in Vrizchika yuti Ketu-Vrizchika


Shani-Dhanuzya yuti Ketu-Dhanuzya


Shani-Makara yuti Ketu-Makara


Shani-Kumbha yuti Ketu-Kumbha


Shani-Meena yuti Ketu-Meena

  • de Mundi Systemate 1643-1727 Isaac Newton (2) Shani-parivartamsha-Guru

"fear (Shani) of freedom (Ketu)"

untimely, unconventional, disoriented

Dilemma

incommensurability of material goals

inconsistent social leadership

unclear mix of duties and objectives

resistance to release

maintenance of fixed, empty status

Stagnation

apathy (Ketu) and realism (Shani) must co-operate


Both graha share qualities of separation and harshness.

Anarchy.

Fear of disconnection; disconnected fears.

Random anxiety; widespread dispersal of fears; panic.

Fear of Humiliation.

  • Ketu-Devaluation of bureaucracy and bureaucrats, yet environment contains many Shani-bureaucrats.

  • Ketu-Disregard for conformism and convention, yet environment contains Shani-conformists.

  • Ketu-Irrelevancy of the customary social order, yet environment contains many Shani-agents of law-and-order.

  • Ketu-Detachment and disrespect toward the regulations and protocols, yet environment contains many Shani-regulators.


Graha Pakvata * Delayed Planetary maturity

Shani normally matures at age 36, while Rahu and Ketu mature at age 48.

When Shani-yuti-Rahu or Shani-yuti-Ketu, Shani's maturity is delayed, and Shani cannot mature until after age 48-50.

One effect of the delayed maturity of Shani is that one may remain distanced from social leadership and unable to connect to governance roles or elder figures, perhaps finding social obligations irrelevant to one's purpose, until after age 48.

  • de Mundi Systemate 1643-1727 Isaac Newton (Ketu-2). Newton's scientific publications were well-admired, but his family was unsupportive (Shani-2) and he had no reliable source of income. Amongst his powerful friends, Newton made it no secret that he wanted a remunerative government appointment. However his quest for a government role (Shani) was consistently ignored (Ketu). He wrote of his disappointment in tones of dismissal and scorn. Finally at age 52, in 1696, he obtained a long-sought government position as Warden of the Mint. He kept this plum post for the remainder of his career.


Psychically absorptive and sensitive to oppressive and drying forces: delicate bones, skin, nails, hair.

Dissatisfied and doubting the importance of one's work. Ambivalence regarding the vocation or profession. Distrust of social hierarchies.

Longing to know the rule-driven structure of the universe, to achieve realistic and socially respected goals. Yet often confused or ambivalent about the function of laws and systems, with some tendency to misapply rules or misinterpret the structural relationships within complex systems. Ketu-yuti-Shani tends to attract hopeless or un-interpretable social situations.

  • Louisiana-Gov 1893-1935 Kingfish Huey P. Long had Ketu yuti uttama-Shani yuti nichha-Zukra in labha-bhava-11. Similar to Cleveland, Huey Long was pragmatic (Shani) when he needed to think out of the box (Ketu) which led him into corrupt relationships involving bribery. He was ambivalent (Ketu) about the legitimacy of t he capitalistic economic system (Shani) but had no coherent proposal for an alternative system or even for sensible reforms to the present system. Matters were more complex and difficult for Long's career than for Cleveland's however, since the nichha-Zukra caused Long to over-identify with the victim class (those unfairly treated by the economic system) and Long's response to the perceived injustice was to

Unable to fully connect with a respected social position. Also unable to fully disconnect from a respected social position. Even after death or a public declaration of separation from a leader or a public duty, one longs for fulfillment of a respected place in the world.

A longing for The imagined satisfaction of completed union with a fixed and eternal code of statutory law .

Resignation to a separative, psychologically distanced relationship with the boss, and with one's superiors and those in social leadership roles. A deep and ineffable, sense of loss for the "good leader", who seems to have been taken away by circumstances beyond one's control.

Cannot sincerely confirm the value of the one's work. Unclear about one's social position. Not tightly identified with the social class of one's birth; does not know one's place. Without intending to, acts in a low-class or common way. Feels distancing from the people, from the masses, and yet may have a detached capability to interact with the masses.

Profound and incurable sense of harsh separation from the Source. Crushing workload, never-ending and undeserved.

Social distancing behaviors as a form of survival. Social marginalization due to not adhering to, or never having been educated in, the basic social rules for politeness, obligations, status ranking.

Inability to establish personal certainty regarding the portfolio of Shani: Duty and responsibility, adherence to a code of law, structure and rules, time and space, survival and persistence.

one may engage in a socially lawful and conformist life indefinitely, driven by a need for security and public approval, without ever achieving a clear public status or a clear personal sense of having satisfied the requirements of the law.

There is no natural restraining boundary that marks the limit of "enough". This combination may lead to excessive concern with public opinion; with the letter of the law (not the spirit); and with insistently pushing to establish one's position in a hierarchical social organization

Example of Shani-yuti-Ketu in bhava-2 speech, where Shani is also the imaginative, perhaps deluded ruler-of-12 and Ketu-2 exhibits the lack-of-boundaries consequences:

  • de Mundi Systemate 1643-1727 Isaac Newton launched a bitter accusatory attack against his adversary Gottlieb Leibniz as to who indeed had invented the calculus. Friends of both scholars had asked them to stop this long-lasting diatribe, but Newton apparently could not stop. The accusations (6) sullied the dignity of both parties, and left the intellectual legacy of Leibniz in permanent disrepute. de Mundi Systemate 1643-1727 Isaac Newton * 6th-from-Chandra = bhava-10 suggesting that matters of public reputation and respect were especially contentious for him.

Shani-yuti-Ketu

Ketu is tricky. He is splendid for meditation and the authentic spiritual seeker will welcome His detached, apathetic approach to reality.

However for the householder trying to pursue an emotionally stable, socially dignified and materially prosperous lifestyle, dispersing Ketu can pulverize Shani's structure leaving behind a cloud of dust.

Shani-Ketu affects performance of social roles and duties.

When Shani is involved with Ketu there is a sort of yo-yo effect wherein the native bounces between (1) materialism and social duty versus (2) spiritualism and Witness perspective of detached awareness. This inconsistency of perspective and mixed approach to social duty may produce a confusing narrative of personality. The native is sometimes conventional and sometimes eccentric.

When Shani predominates by bhukti lordship, by transit, or by drishti to the leading graha of the personal calendar, achieving material goals, rank, and status (a task of Shani) may seem to take a clear priority. However when Ketu predominates, tasks of structure, goal achievement, networking, governance, and maintaining social respect may seem quite irrelevant. The native may behave in a somewhat inconsistent or unpredictable fashion during period of Ketu and Ketu's lord. Observers may comment,"that's odd... I thought that person was more conventional."

Depending on the bhava, agents of the bhava may mirror the stagnation, cloudiness, or mixed-signals of the Shani-Ketu pairing, yielding performance anxiety and sometimes obsession-to-connect with a social role which seems to offer wholeness and completion, but wh.

We know from the myth of Rahu-Ketu that the completion is quite unavailable for karmic reasons. Therefore my suggestion would be to keep the psychic channels as free and simple as possible; live a calm and spiritually relaxed lifestyle; and deal with the connection-disassociation mentality as it arises, with compassion for self.

Ketu wants to withdraw to the Witness role but Shani has karmic obligations to lawfully satisfy and Shani will not allow the native to withdraw from society completely.

One pursues the scheduled karmic responsibilities therefore in a state of profound apathy and often moral dissolution as well, wanting at every moment to escape but imprisoned by duty and the strictures of social expectation.

Similar to Ketu-10, the reputation is harmed by implication and innuendo but the native does not care what others think .

If this pair Shani-yuti-Ketu occupy a kendra the native will undoubtedly bear some significant social responsibilities but the attitude is one of perpetual seeking for disengagement and abdication .

  • King of England 1936 Edward-VIII, abdicated king of England, Shani-yuti-Ketu-Kanya-10 (abdication crisis during his Shani-Rahu period 1936)

Taciturn despite great sensitivity to the plight of mankind. Resents the whole fact of incarnation, despite having chosen the privilege. Anxiety over social injustice.

May exhaust oneself in futile attempts to spiritualize"the system" or personally correct social class inequities. Missing basic information about conformity, boundaries, rules.


Fabulously good yoga for true mystics who are finished with the cycle of lifetimes of infatuation with material reality.

For the less evolved, will signify frustration with their own social marginalization, impotence in fixing the problems to which they are so sensitive, and a lifetime Sisyphus complex caused by wanting to spiritualize a materialistic society.

Typically a karaka for"outsider" status, but can be skillfully successful in"fringe" roles if other Graha give ego-membrane support.

Challenging Angles : 6th-from Shani = 6th-from- Ketu

The biggest negative consequence of Shani-yuti-Ketu yuti in a single bhava = one hapless bhava of the 12 will become the landing zone for BOTH 6th-from-Ketu/12th-from-Rahu AND 6th-from Shani.

When said hapless bhava also becomes disabled via Challenging Angle from any of the remaining graha, the agency of that bhava may be severely crippled.

Additional challenging angles which can compound the problem:

  • 6th-from Surya
  • 12th-from-Chandra
  • 3rd-from-Budha,
  • 4th-from-Zukra,
  • 12th-from-Mangala,
  • 6th-from-Guru
Shani-yuti-Ketuin Vrischika

Ketu = co-lord of Vrizchika therefore Shani-yuti-Ketu-Vrizchika gives surprisingly comfortable results in quests that contradict or disregard social conventions.

  • Dr. Ruth Westheimer the pioneering radio-talk psychiatrist sex therapist

  • the pioneering poet Maya Angelou who wrote about childhood sexual abuse within the family

  • Ethel S. Kennedy widowed founder and vigorous promoter of the"Special Olympics " for stigmatized Down-Syndrome children

all three women = Vrizchika = secrets, new identities

Ketu in bhava-3 yuti Shani in bhava-3

Public Figures


Because Shani is materialistic and realistic, the signification may be loss of a limb for the sibling, typically arm or hand (3).

in matters of siblings, mental process, or communication style (3) = something is cut off, amputated, severed, or dispersed into a state of non-form, nebulous, absence.

Because Shani is material and realistic, the signification may be loss of an ear or a limb for the sibling, typically arm or hand (3). Immediate younger sibling may be poor, eccentric and depressed.

One's communications are conventional (Shani) and rather apathetic (Ketu).

Frequently a state of mental depression, characterized by pessimistic apathy. Little interest in business; yet, a karma (Shani) to endure basic teamwork.

For Simha lagna and Kanya lagna, Shani = rogesha-6 . The immediate younger sibling may have physical health issues in addition to mental challenges. The pattern involves splitting, or compartmentalization mental .

Motivation and Morality: taking vows of pure behavior

from How to Practice: The Way to a Meaningful Life

by 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso, translated and edited by Jeffrey Hopkins, p.29:


"When I was a boy, Ling Rinpochay, who was then my junior tutor, was always very stern; he never smiled, not even a little.

  • This bothered me a lot. By wondering why he was so humorless, I examined more and more what I was doing in my own mind.
  • This helped me develop self-awareness with regard to my motivation. By my early twenties when I had matured, Ling Rinpochay completely changed; he always had a big smile when we were together.

Effective practice of the morality of individual liberation depends upon sound, long-term motivation.

  • For example, one should not become a monk or a nun to avoid having to work at a worldly job for food and clothing.
  • Also, it is not sufficient merely to seek to avoid difficulty in this lifetime.
  • To be motivated by such trifling purposes does not help to achieve freedom from cyclic existence -- the ultimate reason to practice the morality of individual liberation.

This is confirmed by Buddha's life story.

  • One day Shakyamuni slipped outside the palace wall to experience life for himself. For the first time he saw a sick person, an old person, and a corpse.
  • Deeply troubled by the suffering of sickness, aging, and death, he came to the conclusion that worldly life is without substance.
  • Later, inspired by several religious practitioners, Buddha became captivated by the possibility of a higher, more meaningful, spiritual life. At that point he escaped from the palace, leaving his ordinary life behind to pursue that vision.

What does this teach us? Like Buddha we need to begin by becoming concerned about the suffering of cyclic existence and by turning away from temporary distractions. Influenced by this new attitude, we must take up a system of morality by renouncing cyclic existence and by taking vows of pure behavior through seeking to avoid the ten nonvirtues."

Ketu_CapeLookoutTillamookCoOR.jpg

ocean fog blankets the fir forest in Cape Lookout, Tillamook County, Oregon

read_req.GIF

file update: 25-Mar-2017

Om_mani.jpg Copyright © 1994-2024 by Barbara Pijan Lama * Contact* How to Request a Jyotisha Reading

Barbara Pijan Lama Jyotisha Vedic Astrology Surya Sun Chandra Moon Mangala Mars Budha Mercury Guru Jupiter Zukra Venus Shani Saturn Rahu Ketu Graha Planets Dasha Timeline Nakshatra Navamsha Marriage Children Wealth Career Spiritual Wisdom Cycles of Death and Rebirth

The information on barbarapijan.com , including all readings and reports, is provided for educational purposes only. Wishing you every happiness and continuing success in studies!