Ketu occupies 2nd-from-Chandra
AUM kem ketave namah
OM shram shreem shroum sah ketave namah
Ketuvaye * Sikhi * Akasha
Kavandha * Rundaka
Koza-sthana * Kutumbha-daya
Dragon's Tail * South Node
catabibazon * caesura
the second house
lucrum * luxor
Herbert River, Alaska
in the areas of Zukra the Hoarder's natural terrain:
sees the weaknesses in the compulsive human collecting behaviors: treasury, banking, wealth-storage, database, recording, containment patterns
lacks accountability toward the genetic line, toward the historical knowledge, toward the treasuries of stored values, toward the bankers, toward the singers, toward the tellers of tales
goes roaming from the lineage values-fulfillment
incoherent or scattered speech
senseless songs, dispersed material assets
typically one has a passionate interest (Rahu) is secret, confidential assets but feels apathetic toward the more visible, materialized assets (Ketu)
wanders away from the contained treasuries
separated from the family of origin
apathy toward containment, knowledge, food, second marriage, flesh-death
indecisively unable to make up the mind in matters of language, history, collections, storage, treasuries of valuable goods and knowledge
Vasana-Karaka Ketu creates a vacuum in matters of heritage values, treasuries, family lineage, historical-linguistic knowledge, speech-song, and storage-preservation.
Decapitated Ketu in bhava-2 = apathetic toward accumulation of Capital.
Scattered Ketu's weak magnetic force = disinterest toward actions = collect, obtain, maintain, or retain connection. In particular Ketu exhibits ambivalence toward hoarding of:
chidrakaraka Ketu =
chalakaraka Rahu =
Ambition to obtain "by whatever means necessary" the privileges accorded to holders of mysterious or confidential empowerments
Gifted speaker or historian who has for oneself only scattered knowledge of one's family history or even a speech impediment.
One who expresses deep cultural values while lacking personal attachment to those values.
Scattering behavior may give an incoherent collection of values.
family history does not stick together properly.
KETU IN Bhava-2 = Ketu in 2nd-from-Chandra
Ketu diffuses, scatters, nebulizes matters of His residential bhava.
Professor Ketu teaches on the topics of liberation from fixed form, freedom from conventional limitations, dispersal of burdens, and spiritual wandering.
Effects of Ketu include wandering in cloud-form (nebula) and unsettled, liberated behavior in the bhava.
Ketu in Bhava-2 * anaesthesia (incomplete sensation) amnesia (memory scattering).
Ketu grants the passive benefits of freedom-from, not the active benefits of freedom-to
Ketu in bhava-2 * the chidra-karaka (cutter-agent) indicates that one's family of origin is disconnected from reality, perhaps spiritually detached but often mentally disoriented or simply absent. Persons of mentally deranged character, or those of spiritually surrendered nature such as wanderers and mendicants, may play an important role in the family history. The vocabulary of pilgrimage, dispersion, witness-perspective, or abandonment may be a salient feature of the family identity.
Blurs the Speech
Ketu-2 may speak in a dreamlike or cloudy fashion, in a rather vague representation of one's core values, without much commitment to material enforcement of those beliefs (Ketu).
Vaporizes Second Marriage
Despite potential frustration with the first marriage, Ketu-2 provides insufficient motivation to produce a second marriage. Often the power of Undisclosed Others (Rahu-8) creates a fascination with hidden assets which can prevent commitment to to a second alliance.
Ketu in Bhava-2 even when there are other indicators suggesting multiple marriages, Ketu-2 tends to dissolves the likelihood of a second social-recognized contractual union. Whatever disagreements may arise in the first marriage, Ketu-2 tends to dissipate the potentials for a second ceremonial marriage.
Severance from Family lineage heritage traditions
Ketu-2 inability to connect to one's own lineage * Rahu-8 appears fascinating to outsiders
busts-up, nebulizes. scatters the financial wealth storage; disperses the family lineage; eliminates conventional social restrictions on treasuries of stored knowledge, dimsisses values-fulfillment, disorients the second marriage, and numbs the mouth to the pleasures of food and drink.
Decapitator Professor Ketu occupies the bhava of Capital * Ketu cuts the head off capital reserves
Often disinterested in conventional treasuries such as banking, food, facial beautification, family lineage, prestige of language (content with default dialect), conventional knowledge, earthly lineages in general (preferring an astral, formless lineage knowledge) accumulations on the material plane
Depending on Ketu's ruler, there may be so much fragmentation and vagueness in the speech that one's intention is difficult to determine.
Rahu-8 yuti Ketu -2
Attraction-Repulsion * akarshana ** vikarshana *= mysteries - knowledge
Desire-Apathy = other peoples money (8) - one's own hoard (2)
perpetual underlying psychic grief for some ineffable lost connection to family history and lineage values-fulfillment .
Often the genetic lineage is distinctively eccentric, peculiar, or disconnected. If Ketu joins other graha, the kutumbha-bhava-2 can signify a dissolution of integrity in the family line, or in certain members of the line (not necessarily all of them).
Ketu-2 = ambivalent about second-marriage, treasuries, historical-linguistic knowledge, speech-song, storage-preservation, and dematerialization.
Weaknesses in the second marriage. Weakness when manageable presents opportunities for growth.
If additional graha occupy bhava-2, expect more visible activity Yet, there will remain a perceivable eccentric mismatch of accumulated values with present life behavior.
When Professor Ketu must deliver His instruction in the classroom-2 which is a svabhava of Zukra dedicated to balancing, accumulating, materializing, form-harmonizing, then the environment may reflect eccentricity, off-orbit, inequality, off-balance in matters of food, family, finance (2).
Long-term material accumulation hoarding behavior is inhibited by doubt re: ability to connect to: Wealth, family property, food, wines, museums, hoarded goods, history of one's people, blood and values lineages, all varieties of values, historic traditions, costume, song, stories, tales, banking, conservation, ethics, aesthetics, loss of siblings, loss of administrative routine, loss of habitual small group communications
Apathetic or detached from accumulations and features: hair, teeth, mouth, in the body; moveable wealth, history, values in the family, including their herds of animals;
little interest in drama, spoken poetry, or song
Regardless of how one is really handling the world of home and country, the native can passively reflect the historic narrative values image of the psychic projections of the collective unconscious.
"No barriers " Ketu connects the native to the experiences of His house through direct intuition. No analysis, no cultural filters. In bhava-2, the experience is acquisition of financial wealth and ancient knowledge, including historic tales and languages.
Karaka for "falling into the hoard".
Depending on the strength of Ketu's lord, one may accidentally 'fall into' great collections of financial wealth , but such accumulated luxury has little attraction for the native .
One may have a neutral disregard for sensual pleasures, indulging or not, with no limits and no special concern for public opinion, on an erratic basis.
Detached from the family values-history-language lineage.
Disregard (Ketu) for the consequences of speech-acts. May be outspoken
May face difficulties in saving money since at a fundamental psychological level one simply does not believe that collecting things is important.
Speech may sound apathetic, or it may function as a signal of surrender
SCATTERS the capital assets, dissolves the collections, releases the family's lineage holdings
Displaced pleasure sensations due to death or rejection of the historic values lineage.
Dispersion, scattering of sensual indulgence.
Visual pleasures pulverized; inattention to the field of vision, especially right eye.
Disengaged from historic lineage values-fulfillment of one's people; derives little pleasure from collections and treasuries.
Aware of the dictum that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the gates of heaven. Not an accumulator as a rule.
Marginalized by the financial establishment.
Considered highly eccentric, odd, or even (+ Shani) ostracized by the class of historically monied families.
Ketu in 2 = Long-term material success is inhibited by disregard toward or inability to significantly connect with:
Dissatisfaction, ambivalence and uncertainty regarding the privilege to express accrued historical values. Depending on Ketu's lord, the native may have language or artistic skills, but one feels detached from their value.
Scattering of validation. W ealth and knowledge on the one hand no-barriers to acquire it but on the other hand, material accumulations of any sort have limited significance to one' own value hoard.
family history seem distant and unconnected to one's essential self. One wanders from heritage values of the family lineage into a peculiar line of work or unprecedented lifestyle.
KETU IN bhava-2 governs family/relatives, treasury acrrual, speech, food, and values
Similar effects may be felt when Ketu the Releaser occupies 2nd-from-Chandra
Ketu in bhava-2 longs for strong values and deep family bonds, but cannot sustain it
(gives speech, wealth and family bonds if Ketu's lord is strong, but the native may feel unconnected to these assets)
Psychological expectation of abandonment and rejection by family history, bankers, store-keepers, collectors, The treasury y, the learned, the beautiful (Ketu = abandonment, chidrakaraka)
May give a necessary separation from the second spouse or inability to remarry after widowhood or divorce.
Respectful of the family lineage but not bound to it. A highly liberated position, often very creative in the expression of voice and face, use of language, knowledge of history.
voice and face, language
Vimshottari period of Ketu
During Ketu bhukti of any mahadasha and acutely during the Ketu-Ketu svabhukti, one born with Ketu in yuvati bhava may have a hopeless feeling that one's ability to maintain family history, bank accounts, food and drink, sensual pleasures, knowledge of languages and history, and second marriage (2) are slipping away for reasons that seem out of one's personal control .
This feeling of being a distant observer or powerless bystander toward dhana-bhava conditions in one's own life may be even more profound when either Chandra or the radical lagna occupy a Nakshatra of Ketuva = Azwini, Magha-Regulus, or Mula-Nirriti.
Remarriage for Ketu in bhava-2
In many lifetimes, remarriage never becomes necessary, and there is no need for prediction on the topic.
However Ketu resident in bhava-2 suggests a scattering of the focus in matters of the second marriage Should the dhanapati-2 also be weak, Ketu in bhava-2 likely indicates a deficiency of willpower to manifest the second ceremonial marriage.
However, should remarriage become a pressing question, for example when strong graha occupy the 2-8 navamsha axis, in general it can be predicted that when Ketu the Releaser occupies bhava-2, the circumstances of ceremonial remarriage are detached via a broadly cosmic worldview; disconnected from ego-attachment, apathetic toward the emotions of others, or socially eccentric. One may not have the patience for a big second wedding.
One may be prone to abandon (Ketu) the conventional marriage protocols, and simply live in a convenient mutual partnership without the sanction of ceremony.
Or, if there are no strong pointers toward a second union, one may have very little motivation or direct interest in a remarriage and Yet, having little control over its circumstances if the lord of 2 is strong, remarriage or a second union may be arranged or enforced by those with a stronger willpower.
Attempts to remarry may be abandoned as felt to be impractical or too much polarizing catalysis. Commitment to the second lifepartnership as a social vow is less although the "calendar time" measurement of the authenticity of partnership may not be lacking. Eccentric second spouse who is not connected to one's primary social identity or to one's professional or intellectual work.
Rahu in 2nd-from-7th suggests that the first spouse retains a self-promoting interest in the financial accounts of the native .
Also similar apathy, eccentricity, and emotional disconnection in the second lifepartnership = Ketu in 2nd from Chandra.
Deeper spiritual values such as neutrality, non-discrimination, and non-judging can enter once the more superficial values are blocked.
Second marriage may be non-traditional , or may take the shape of a service path not a human relationship.
Psychic (non-rational) access to knowledge of history, languages, cultural traditions of art and song, and also a surprising ability to have treasuries of affluence simply because one brooks no resistance to money.
Often found in the nativities of those who accidentally acquire great wealth.
Ambivalent relationship to one's family history . Difficult to consciously access and express their lineage values-fulfillment .
Has polarizing catalysis related to knowing what to do, what to say, what to buy/choose, how to behave, what is expected -- because they have not successfully integrated cultural values-expectations into their ego-membrane structure. the native speaks better when given a script to follow.
May reject spoken truth, claiming that important things can't be known or expressed properly with language, and ignoring the value of family lineage and history.
May acquire wealth Yet, have no firm idea on how to use enjoy, invest , or spend it.
Often wastes it due to disconnection from the social habit of resource conservation.
General psychological issues re: inadequate family life and values development.
Eccentric facial appearance.
Peculiarities or scattered appearance of the face, hair, eyes, teeth, mouth, lips and voice.
Detached from values expressed through facial features, hair, teeth, and eyes. Neglects the upkeep of overall appearance.
Das commentary of Ketu in bhava-2
"... May make you conceited, or feel depraved.
There is something in your feelings which makes you careful to watch out for yourself.
There are conditions which cause you to worry about finances in general.
You'll have a hard time speaking before many people, or they won't accept or understand what you're trying to say.
You may therefore adopt a sweet tone of voice by and by, having learned that it provokes less trouble from others,
file update: 31-Oct-2020
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