OM shram shreem shroum sah ketave namah
OM Ekadantaya Vidmahe Vakkratundaya Dheemahi *
Tanno Danti Prachodayat
Ketuvaye * Sikhi * Akasha
Kavandha * Rundaka
Makhar * Ena * Enadriz * Mrigadriz
Dragon's Tail * South Node
Catabibazon * caesura
Capricornus * Draco
steinbock * stone-buck
aiko-kheros * egokeros * gdi * al-jadi
Ketu in Bhava-8 * no barriers to occult
Ketu in Bhava-9 * scatters sacred doctrine
Ketu in Bhava-10 * anarchy; apathy toward governing hierarchy
Ketu in Bhava-11 * disperses earnings, scatters friendship networks
Ketu in Bhava-12 * scattered barriers spiritual guidance
Ketu-Makara-Draco * formally dissociates from strict regulations * dissolves caste hierarchy * meaningless rules * vacuous laws * walks away from social authority positions * severance from executive roles * not limited by public protocol * ignores conventional structure * disregards class barriers * releases a cold blue cloud of institutional order into the misty abyss
Ketu-Makara the Stone Pulverizer provides the mode of release from the rigid hierarchies of Draco.
Ketu-Draco offers the nebulizing capabilities of Scattered Resistance to elite hierarchies and institutional governance. Yet matters of Makara can become incoherent (don't stick together) when Ketu the Releaser occupies the Endadriz rashi.
Ketu represents surrender, Islam. Ketu surrenders to whatever experience is provided. In Makara-Draco, Ketu surrenders to the flow of
Thus if the nativity shows an otherwise strong development of the regulatory structures (Shani, rules) one may perform as a hierophant at high levels of hierarchical respect and executive authority.
Dissociative Ketu ensures that one is no longer attached to the governing experience, and this detachment liberates both the enemies and the supporters.
One's ability to impose law and order is both unlimited and unimportant.
It is relatively easy to achieve the role of top director or president.
Yet ironically because of the absence of ego-attachment one is unlikely to believe that matters of bureaucratic policy and public legislation are relevant to lasting life success.
There is a sense of ennui, of been there, done that which is quite apathetic and detached even when the relative absence of obstacles has eased the process of developing a respected rank and professional position .
In Makara, Ketu's detached witness behaviors acquire Shani-like law-enforcing, conservative characteristics. Similar to Ketu in bhava-10, but less specific detail. Depends absolutely on how Professor Shani functions in the overall nativity.
Ketu = been there, done that parallel life pull
One is drawn by past-life karma
into the worlds of executive leadership,
where one may mingle with elite rulers as one used to do in a previous life;
Yet, in the current life, the thrill of climbing to high social rank is long gone. The mind turns often to philosophical musings.
Despite basic competence in matters of social governance, the materialistic focus becomes scattered.
However, due to Rahu-Karkata, an ambitious mother may keep pushing for higher roles.
Ketu-Makara = blunts the hierarchical, caste sensitivities of Shani. One may become taciturn without benefit of realism, and expecting protection from the hierarchy without knowledge of or commitment to one's position in that hierarchy.
In general scattered Ketu is problematic in rashi of structured Shani where practical good sense is necessary for basic survival on the material plane.
Ketu-Makara-Draco = inadvertently egalitarian due to their inability to locate their caste/social class identity. They can bring much distributive justice into the world ironically due to their fundamental confusion about their proper level in the social hierarchy.
Ketu-Makara = wonderful position for truly spiritualized (non-attached) social leaders or for the wandering mendicant who takes physical sustenance from temples and government rationing programs.
Mount St Helens Oregon * 1980
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