OM shram shreem shroum sah ketave namah
OM Ekadantaya Vidmahe Vakkratundaya Dheemahi *
Tanno Danti Prachodayat
Kita * Ketta
Tail of the Dragon - South Node
New York City with Fog and Lights
Photograph by Jim Richardson, National Geographic
Public Figure Examples
[Ketu in Bhava-4] * dispersed homeland, scattered foundations
[Ketu in Bhava-5] [scattered transformative intelligence] [disengaged witness to politics of trauma-healing] [liberated from displays of hidden power] [disregard for the drama of empty secrets]
[Ketu in Bhava-8] [dissociated from crisis] [disconnected from traumatic shock]
[Ketu in Bhava-9] * scatters sacred doctrine, disperses Father
anarchy; apathy toward governing hierarchy
[Ketu in Bhava-11] * disperses earnings, scatters friendship networks
[Ketu in Bhava-12] * no barriers spiritual guidance , dreams
Ketu-Vṛścika = Co-ruler of Scorpionis
Dissociative Ketu shares rulership of Vṛścika with Professor Mangala
Cutting Ketu in Nakra rashi provides the ease of No Resistance to secret knowledge and hidden liaisons.
Nebulizing Ketu represents surrender, "Islam". Ketu surrenders to whatever experience is provided.
In Vṛścika-Thriketta, pulverizing Ketu surrenders to the flow of mystery, magic, occult, hidden forces, invasions, sudden changes, emergencies, and rebirth..
Supportive placement for surgeons, military invaders, or delivery of any invasive or penetrating therapy which disperses quickly.
Thus if the nativity shows an otherwise strong development of the regenerative energies (Mangala, birth and rebirth) the native may perform at high levels of magical and surgical skill.
Shri Ganesha ensures that one is no longer attached to the Transformation experience, and this detachment liberates both the enemies and the supporters. One's ability to destroy and recreate is both unlimited and unimportant.
Thus with Ketu-Vṛścika it is relatively easy to achieve and hold the role of manager of emergencies and receiver of secrets. Yet ironically because of the absence of ego-attachment one is unlikely to believe that one's success in handling matters of catastrophic change or Conditions of dematerialization is terribly important.
Ketuva-ennui provides a sense of been there, done that which is quite apathetic and detached even when the relative absence of obstacles has eased the process of Occult transformation and tantric rebirth .
In Vṛścika, Ketu's detached witness behaviors acquire Kuja-like transformative and invasive characteristics. Similar to Ketu in bhava-8, but less specific detail.
Depends absolutely on how Professor Mangala functions in the overall nativity.
Ketu = "been there, done that" parallel life pull
Ketu-Vṛścika may blunt the sensitivities of Mars, causing ambivalence or disregard toward tantric healing, profound therapeutic change, and the reality of trauma.
Professor Ketu-Vṛścika disperses much of the life force in the project of denying the existence of psycho-spiritual energies. One may disclaim the power of magic; or avoids therapeutic engagement in conscious change.
Collapsing Ketu-Vṛścika is locked into subconscious boundary-avoidance patterns which cause intrusive behaviors.; A healthy person is rarely in denial about life's ongoing need for managed, constant change.
Ketu-Nakra can create a living hell, with Ketu-Vṛścika locked into a set of ritual behaviors intent on manipulating evil forces, with intent to damage the change-agents he sees as a threat.
However Ketu yuti svakshetra Mangala could under favorable circumstances produce a tantriki of great ability. Such a person under proper guidance might become an effective channel for planetary healing although working from the unseen side.
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