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Ketu Main Page

  1. Ketu in classroom-1
  2. Ketu in classroom-2
  3. Ketu in classroom-3
  4. Ketu in classroom-4
  5. Ketu in classroom-5
  6. Ketu in classroom-6
  7. Ketu in classroom-7
  8. Ketu in classroom-8
  9. Ketu in classroom-9
  10. Ketu in classroom-10
  11. Ketu in classroom-11
  12. Ketu in classroom-12
  1. Ketu-Mesha
  2. Ketu-Urisha
  3. Ketu-Mithunaya
  4. Ketu-Karkata
  5. Ketu-Singha
  6. Ketu-Kanya
  7. Ketu-Tula
  8. Ketu-Vṛścika [svakshetra]
  9. Ketu-Dhanus
  10. Ketu-Makara-Draco
  11. Ketu-Kumbha
  12. Ketu-Meena

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OM shram shreem shroum sah ketave namah

OM Ekadantaya Vidmahe Vakkratundaya Dheemahi *

Tanno Danti Prachodayat

Professor Ketu

Sikhi * Akasha

Kavandha * Rundaka

vi-ziras-ka (headless)

occupies

Kanya

Partha * Para

Cauda Draconis

Tail of the Dragon * South Node

Catabibazon

resides in

Viergo

Persephone

mystical ministry of service

ketu_pattachitra.jpg

Ketu in the Patta-chitrakara style of Orissa

from exoticindia.com

Public Figures

Ketu in Bhava-1 * scatters personality, disperses identity (typically subsumed by the mate)

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Ketu in Bhava-2 * scatters the second marriage, disperses family lineage

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Ketu in Bhava-3 [Karkata indriya-lagna] scatters communicative messaging, or writes on abstract topics

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Ketu in Bhava-4 * scatters roots, disperses foundations

Ketu in Bhava-5 * scatters intelligence, disperses creativity-children

Ketu in Bhava-6 * scatters illness, disperses accusations

Ketu in Bhava-7 * scatters contracts, dissolves promises

Ketu in Bhava-8 * scatters coverings which enclose the occult

Ketu in Bhava-9 * scatters sacred doctrine

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Ketu in Bhava-10 * scatters law and hierarchy; anarchy

Ketu in Bhava-11 * dispersal of goals, friendship networks

Ketu in Bhava-12 * no barriers to distant lands, 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.

  • Be Here Now 1931-2019 Baba Ram Dass abandoned [Ketu] a teaching (4) career in analytical, logical academic psychology.

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 past-life karma

  • into the worlds of class inequality, accusations, divorce, punitive litigation, and chronic argument

  • where one may mingle with physicians and the ill, and the impoverished or enslaved as one used to do in a previous life;

  • Yet, in the current life, the thrill of problematizing, blaming and conflict is long gone.

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.

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Olympic National Forest, Washington State USA
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