OM shram shreem shroum sah ketave namah
OM Ekadantaya Vidmahe Vakkratundaya Dheemahi -
Tanno Danti Prachodayat
Partha - Para
Tail of the Dragon
mystical ministry of service
Ketu in the Patta-chitrakara style of Orissa
Public Figure Examples
[disregards logical identity conventions] [eccentric assisting movements] [incoherently ministerial appearance] [empty individual services] [medically liberating disconnected behaviors]
[scattered criticizing personality] [passively fixated on ambitiously imaginative-symbolic Rahu-Meena-7 risk-rewarding partner-advisers]
[passively fixated on ambitiously imaginative-symbolic Rahu-Meena-8 healers, explorers, transformers]
scatters the second marriage, disperses family lineage
[disregards logical discourse conventions] [eccentric accusatory publications] [incoherent service-ministry planning]
[empty litigious announcements] [liberating abstract grievance discussions] [scattered complaining mentality]
[passively fixated on ambitiously imaginative-symbolic Rahu-Meena-9 indoctrinators, father-figures, public spiritual guides]
[for Mithuna indriya-lagna ]
[laboring wanderers have dispersed homeland roots] [unfairly scattered secure foundations] [overworked absentee mother-caretaker] [neutral witness to local exploitation]
[passively fixated on ambitiously imaginative-symbolic Rahu-Meena-10 leaders, commanders, hierarchs]
[for Urisha indriya-lagna]
[unconcerned with speculation on lawsuits and accusations]
[scattered service intelligence] [disengaged witness to politics of helping] [liberated from ceremonial ministry] [disregard for drama of empty complaints]
[material relationship to children, especially but not exclusively the eldest, may medically dissolve. The spiritual relationship remains.]
[passively fixated on ambitiously imaginative-symbolic Rahu-Meena-11 friends, earners, economists, distributors, associates, community-members]
[beneficial placement for Mesha indriya-lagna]
[unconcerned with victimizing quarrels]
[scatters the medical conflicts] [disengaged witness to military imbalances] [liberated from disagreements within service-class]
[disregard toward the complaints of the physicians] [adversaries accuse one of empty ministry] [dismisses the digestive ailments] [apathetic toward accusatory arguments]
[passively fixated on ambitiously imaginative-symbolic Rahu-Meena-12 symbolists, ancestor spirits, private guides]
for Meena - Antya indriya-lagna]
[dispersed engagement with enslaving partnership] [dissolution of medical advocacies]
[surrenders useless assisting advice] [apatheticly forgives the trespass of disoriented legal assistants] [abandons unsustainable complaining arrangements] [absent from empty toxic alliances]
[disregards unbalanced agreements] [eccentric service contracts]
[passively fixated on ambitiously imaginative-symbolic Rahu-Meena-1 fabulous physical embodiment]
[for Kumbha indriya-lagna]
[passively fixated on ambitiously imaginative-symbolic Rahu-Meena-2 family-members, bankers, memory-collectors, warehousers, knowledge-preservers, or second-spouse]
scatters coverings which enclose the occult
[for Makara-Draco indriya-lagna]
usually fixated on ambitiously imaginative-symbolic Rahu-Meena-3 sibling-cousins, co-workers, neighbors]
scatters sacred doctrine
[for Dhanus-Haya indriya-lagna]
[dispersed engagement with exploitive leadership] [dissolution of commanding service positions] [restlessly anarchic toward high-ranking assistance roles] [may abdicate a top ministry position]
[surrenders useless problematic authority] [apatheticly forgives the trespass of executive helpers] [abandons unsustainable elite accusations] [absent from empty state-regulated litigation]
[disregards respected medical conventions] [eccentric misconduct may symbolize imbalance of the regime ] [reputation for erratic disregard for avowals] [has the logical reasoning and the status, but walks away from public empowerments]
[passively fixated on ambitiously imaginative-symbolic Rahu-Meena-4 parents, householders, property-owners, gardeners, stewards of Earth]
[energizing-identifying lagnesha co-ruler for Vṛścika indriya- lagna] [passively fixated on ambitiously imaginative-symbolic Rahu-Meena-5 children, celebrities, idealists, creative artists, politicians, speculators]
dispersal of goals, friendship networks
[beneficial placement for Tulā indriya-lagna]
[disengaged from invisible service roles] [few/no boundaries within assistive private spaces] [no barriers to ministering movement between foreign lands] [potentially unfettered awareness in cloistered agricultural settings]
[release from unfair imprisonment] [unencumbered meditation upon dematerialized essence of inner humility] [unlimited exploitive fantasy worlds] [unafraid of imagined medical annihilation] [may perceive non-verbal intuitive helping guidance]
[passively fixated on ambitiously imaginative-symbolic Rahu-Meena-6 enemies, animals, assistants, servants]
Ketu-Kanya provides the ease of No Resistance to medicine, servitude, divorce, disease-discomfort, litigation, exploitation, or accusations.
Ketu represents surrender, Islam. Ketu surrenders to whatever experience is provided. In Kanya - Parthya, Ketu surrenders to the flow of logical argumentation, analysis, disagreement, disenfranchisement, and disease.
Thus if the nativity shows an otherwise strong development of the logical energies (Budha, logos) the native may perform at high levels of diagnostic and argumentative skill.
Shri Ganesha ensures that one is no longer attached to the victim experience, and this detachment liberates both the enemies and the supporters. One's ability to analyze and discriminate is both unlimited and unimportant.
Thus with Ketu-Kanya it is relatively easy to achieve and hold the role of sophist, rationalizer, or litigator.
Ironically, because of the absence of ego-attachment, one is unlikely to believe that one's success in matters of argumentative persuasion or disease analysis is terribly important.
There is a sense of been there, done that regarding logical narratives which can seem apathetic and detached even when the relative absence of obstacles has eased the process of delivering argumentation and rendering complaints .
The narrative of detachment is However, More natural thus for spiritualized discourse Ketu-Kanya may be an asset.
Generally Kanya-Ketu-10 suggests a passive ministry of service which involves doing little or nothing, but rather offering assistance to the public in symbolic leadership roles.
One serves by being recognized  via high-visibility status, but there is no empirically measurable helping agenda. Ketu-10 does lead, but by un-doing rather than doing. Ketu demurs from material action.
In Kanya, Ketu's detached witness behaviors acquire Budha-like logical argumentative characteristics. Similar to Ketu in bhava-6, but less specific detail. Depends absolutely on how Professor Budha functions in the overall nativity.
Rahu and Ketu should be interpreted primarily from their house location. However, one minimal comment is that, when occupying Kanya rashi, Ketu yield a detached apprehension of servitude and victimhood.
One understands the conditions of disenfranchisement, imbalance-seeking-a-remedy, etc. and one may work to address those conditions, but the ego-membrane is not attached to the outcome of one's own service.
Ketu = been there, done that parallel life pull
One is drawn by [akashic memory]
These ideas may be of profound spiritual significance, but they are so eccentric, ungrounded, or unusual that one finds no lasting home in conventional social-educational institutions.
One may be intellectually gifted but the method of organizing information is quite peculiar. Often unable to marshal the force of their intellect for much beyond casual chat and as they say in Nepal, "time-pass ".
May pursue dead-end analytical philosophy, or elaborately documented yet unfounded conspiracy theories. Mistakenly they substitute a vast collection of details for an actual system, they miss the forest for the trees at least intellectually. Verbally inconsistent but insight is profound. Spiritually the information is good and liberating.
Traumatized by scholarship in a parallel life , and is fundamentally ambivalent about categorical thought. Yet, due to residual ego-attachment, one is still compelled to think.
As a result one follows circuitous analytical paths, mentalizing when they should be meditating and meditating when they should be mentalizing.
Ketu-Kanya may be a gifted analyst, physician, or minister of human service. Yet one is often apathetic toward the value and purpose of Kanya's categorizing, processing, logical mentality.
Olympic National Forest, Washington State USA
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