"Resistance to the unpleasant situation is the root of suffering."
| Om shram shreem shroum sah ketave namah |
Om pram preem proum sah shanaischaraya namah
Cauda Draconis * The Dragon's Tail * Catabibazon
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
Die Ruinen von Flossenberg Schloss in Deutschland
"fear (Shani) of freedom (Ketu)"
untimely, unconventional, disoriented
incommensurability of material goals
inconsistent social leadership
unclear mix of duties and objectives
resistance to release
maintenance of fixed, empty status
apathy (Ketu) and realism (Shani) must co-operate
Both graha share qualities of separation and harshness.
Fear of disconnection; disconnected fears.
Random anxiety; widespread dispersal of fears; panic.
Fear of Humiliation.
Graha Pakvata * Delayed Planetary maturity
Shani normally matures at age 36, while Rahu and Ketu mature at age 48.
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.
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.
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:
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 .
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:
|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.
all three women = Vrizchika = secrets, new identities
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.
Effective practice of the morality of individual liberation depends upon sound, long-term motivation.
This is confirmed by Buddha's life story.
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."
ocean fog blankets the fir forest in Cape Lookout, Tillamook County, Oregon
file update: 25-Mar-2017
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