OM shram shreem shroum sah ketave namah
OM Ekadantaya Vidmahe Vakkratundaya Dheemahi -
Tanno Danti Prachodayat
Partha * Para
Tail of the Dragon - South Node
mystical ministry of service
Ketu in the Patta-chitrakara style of Orissa
Public Figure Examples
scatters personality, disperses identity (typically subsumed by the Rahu-mate)
scatters the second marriage, disperses family lineage
scatters communicative messaging, or writes on abstract topics
[for Mithuna indriya-lagna ] [laboring wanderers have dispersed homeland roots] [unfairly scattered secure foundations] [overworked absentee mother-caretaker] [neutral witness to local exploitation] [Rahu-Meena-10 = elite lyrical-imaginative executive career]
[for Urisha indriya-lagna]
[scattered service intelligence] [disengaged witness to politics of helping] [liberated from ceremonial servitude] [disregard for empty complaints]
[for Mesha indriya-lagna]
scatters illness, disperses accusations
[for Meena-Antya indriya-lagna]
scatters contracts, dissolves promises
[for Kumbha indriya-lagna]
scatters coverings which enclose the occult
[for Makara-Draco indriya-lagna]
scatters sacred doctrine
[for Dhanus-Haya indriya-lagna]
scatters law and hierarchy; anarchy
dispersal of goals, friendship networks
[for Tulā indriya-lagna]
...no barriers to distant lands, imagination, spiritual guidance
Ketu-Kanya provides the ease of No Resistance to medicine, servitude, divorce, disease, 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.
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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