Ketu occupies 8th-from-Chandra
AUM kem ketave namah
OM shram shreem shroum sah ketave namah
Ketuvaye * Sikhi * Akasha Kavandha * Rundaka
Kavandha * Rundaka
Ayur-daya * Randhra-sthana
Dragon's Tail * South Node
the eighth house
mors * renatus
* svabhava of Ketu*
see also: Caput Draconis in Scorpionis
Ketu +++ Kuja = co-rulers of Randhrasthana
Revival * Rejuvenation * Recycling * Renovation * Rebirth
foggy sunrise in Reed Canyon, author unknown
NASA Southern Orion : From Belt to Witch *** Credit + Copyright: Stéphane Guisard
power-vacuum in the natural areas of
un-focused dispersal of attention, un-holding of:
Severed connection to the source of hidden wealth, secret resources, inheritance
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 grants the passive benefits of freedom-from, not the active benefits of freedom-to
Ketu in Bhava-8 (beneficial) * analepsis (recovery)
KETU IN Bhava- 8 =
Disregards initiations. Does not wait for permission to enter secret worlds. Dissolves the cultural barriers which surround and obscure the hidden realities. Unimpressed by the fierce guards who forbid the uninvited. Whether the hidden assets are financial, mystical, political, or other (depends upon Ketu's rashi) Ketu-8 lacks fear of consequences for penetrating the veil.
Similar effects may be felt when Ketu the Releaser occupies the revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra
Ketu-8 = a shape-shifter in the world of rebirth, regeneration, renewal. Ketu-8 provides a blank screen upon which the collective consciousness may project its most cherished expectations of rejuvenating energy injections.
Dissociating Ketu says, I am a free agent. I not fixed into any structure. I can be who you want me to be.
Ketu-8 = Conditions of dematerialization-and-rebirth, initiation, and identity-change (8) and a particularly surrendering, abandoning style of accomplishing that regeneration
sees the weaknesses in the masking secrecy covers
tends to be apathetic toward the gate-keeping duties of the protectors of occult treasuries
lacks accountability toward the confidential information, toward
the occult treasuries, toward those who would camouflage, keep secrets
and hide knowledge
splits open the shielding
sees, but is rarely impressed by, great hidden
treasures and secret power goes roaming through the tantric,
occult treasuries mismatched or inconsistent regenerations post-disaster absence of the veil which covers the unknown apathy toward catastrophic change no barriers against rebirth, no limit to hidden forces;
usually, no fear of death indecisively unable to make up the mind in matters of
splits open the shielding
sees, but is rarely impressed by, great hidden treasures and secret power
goes roaming through the tantric, occult treasuries
mismatched or inconsistent regenerations post-disaster
absence of the veil which covers the unknown
apathy toward catastrophic change
no barriers against rebirth, no limit to hidden forces; usually, no fear of death
indecisively unable to make up the mind in matters ofoccult treasury
The value of Ketu-8 is not wealth-provision directly materially but rather a certain occult sensitivity which gives a bit of prescience and Ketu's "non-interference" approach to confidential assets.
The benefits of being Lost.
Professor Ketu tends to produce beneficial results when He delivers the curriculum of Bhava-8. Ketu represents incoherence and doubt, debit, debt or bankruptcy of meaning. Thus the expectations of Ketu are matched by the environment of bhava-8.
The terrain of randhrasthana-8 is by nature incoherent and doubtful; the absence of clear meaning here is to be expected. Sudden shocks often follow a repeating pattern of surrender and forgiveness..
Ketu-8 is unable to break or separate that destruction of 8 which is already fractured and dissociated, and so there may occur a surprisingly comforting confirmation that yes, this is the land of the lost.
It was known in the deep roots of the tree of mind that one would wander here in search of new identity.
One encounters the boundarylessness and foggy concepts in a region famed for these very nebulosities, and feels rather at home.
Generally, Professor Ketu moves like a thick fog and He does not get stuck in or upon forms. However, if Ketu is influenced by His ruler or incoming drishti it is possible for periods of Ketu to express what may seem like a perpetual underlying psychic grief for some ineffable lost connection to hidden pathways or secret treasures.
Randhrasthana-8 is the svabhava of Ketu who is co-lord of Vrischika.
As a result, Ketu occupying bhava-8 grants benefits of a secret, camouflaged nature.
Apathy toward occult truths, secrets, and hidden empowerments within the terrain of bhava-8.
Dispersing Ketu * knows * what is going on behind the mask, but apathetic inactive Ketu does not interfere with that hidden behavior - no matter how heinous or glorious it may be.
Ketu-8 provides a low-resistance path to facilitate identity change, with little significant holding to past containers and according to rashi quick re-identification with a new profile:
Ketu-8 provides relatively little material resource but Ketu's wide, taking-it-all-in witness perspective does permit a view of many things seen and unseen.
Ketu removes the filters and boundaries which prevent humans from seeing directly into the mysterious source of trans-form-at-ive action .
Typically, prescient regarding the conditions of death.
One may be exceptionally sensitive to hidden motivations and can easily maintain camouflaged relationships. Occult knowledge gained through these hidden relationships permits dissolution (Ketu, 12th) of Ketu-8's orthodox beliefs (8th = 12th from 9th).
bhava-8 = 12th-from-9th Therefore, Ketu in 8 dissolves the boundaries between priest-dominated, patriarchal rituals of 9, versus the bonpo tantrik practices of randhrasthana-8.
The Ketu-8 native has access to deepest empowerment of 8 but ironically one may remain disengaged from these powers during the current lifetime.
Although the ruler of dissociating Ketu-8 can sometimes correct the implication regarding in-laws basically Ketu-8 suggests that the (first) spouse's family (8) provide relatively little help or resources or support during the current lifetime.
Rahu in bhava-2 can create a significant family lineage of financial treasure or holders of historical knowledge. Yet, Pretentious Professor Rahu does not always speak honestly. May fabricate a heritage. He may produce self-promoting or expedient speech.
Risk-rewarding Rahu's ability to achieve material-social privilege notoriously first rises and then falls.
Family circumstances are volatile. Ketu-8 lacks ambition to rejuvenate. Unless there are compensating graha in bhava-2, one rarely is able to stabilize whatever treasury the family might have accumulated. Yet, if Rahu-2 receives enough support from friendly drishti, the dissolution of inheritance indicated by Ketu-8 may be compensated. Look to Rahu.
Ketu-8 accepts the reality of sudden, forced changes (8) as a necessary method of clearing the path toward spiritual reunion. Psychologically Ketu-8is somewhat shock-proof = a non-reactive witness to catastrophic change.
May indicate a healer or counselor who can guide others through rapid cycles of destruction-and-rebirth
passive spiritual awareness of the pattern of turnings of the wheel of birth and death.
Generally foggy and confused about how to handle jointly held assets.
Hesitant to trust the partner's family or partner's historic values. Indeed, the first spouse often has very little worldly-historical knowledge.
Who pulverizes the inheritance when Ketu the Releaser occupies bhava-8?
The agency of who is consuming or dissolving the inheritance may be measured to show a family member indicated via steps from Chandra. For example:
Drishti into bhava-8-Ketu is also revealing of the agencies and circumstances which may contribute to the dissolution of the hidden treasuries which are typically gifted (5) from parents (4) such as inherited lands and properties (5th-from-4th).
One may be sensitively equipped to detect the secret patterns of nature which indicate hidden movements, or inheritance from the ancestors, or consequences from unseen causes. For example, one with Ketu-8 may possess surprising intelligence (5) about the hidden influences of the parents within marriages which create sudden changes and trauma in marital life (8). Excellent marker for a professional psychologist or similar psychic healer, providing that the public-dignity markers such as karmesha would indicate public respect toward these psychic abilities.
Yet one enjoys little inherited wealth nor joint assets of marriage.
Material Wealth Treasuries may come, but not much from inheritance nor from the spouse's family such as a dowry.
Ketu tends to draw the money out, toward subsidizing the spouse rather than accruing wealth via partnership -- even if randhresha-8 is strong.
Conditions of death:
if Mesha, often involves the brain:
If Vrishabha, eyes or jaw
If Mithunaya, lungs or hands
If Karkata, stomach
If Simha, Heart
If Kanya, intestines or colon
If Tula, paired organs
If Vrischika, sexual system
If Dhanuzya, pelvis-sacrum
If Makara-Draco, bones
If Kumbha, nerves or skin
If Meena, feet or lymph
|Rahu in Bhava-2|| |
chidrakaraka Ketu in Bhava-8
chalakaraka Rahu in Bhava-2
Professor Ketu and Professor Kuja = natural co-rulers of bhava-8
QUOTATION Behari says, "Ketu arouses supernormal consciousness, establishing direct contact with the inhabitants of other worlds."
the revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra
Scattered Ketu's weak psychic boundaries create difficulty to achieve, obtain, maintain, or retain connection to:
Positive outcome include:
Ketu may have beneficial effects in 8. Ketu"scatters " the energies of His bhava, un-gluing the inherent polarities and sometimes making the thoughts of that house incoherent but usually imposing a climate of non-discrimination which does not damage the mentality so much as it helps the non-reactivity toward matters of the bhava.
Because bhava-8 hosts cycles of self-destruction and rebirth, it can be a terrifying place. Dissociative Ketu scatters the coherence of Conditions of dematerialization and disconnects Ketu-8from the experience of fear of impending transformations, including death and rebirth of the physical vitality body.
Although Ketu-8may not always "understand" the conditions of forced and sudden transformation, one is not afraid of this obligatory, natural experience.
Thus one of the greatest sources of human suffering - the fear of death - is largely eliminated when Ketu the Releaser occupies 8.
chidrakaraka Ketu = 'losing one's head' in 8th environment .
"setting off into the unknown"
In bhava-8 environment = conditions of death, upheaval, disasters, catastrophic change, sudden and forced changes of identity.
Professor Ketu may do His best work here. One will lose one's head, either physically, emotionally, mental-socially, or spiritually, within the Conditions of dematerialization or sudden forced transformations such as surgery. It is a compatible action to lose one's head which also, generally, losing everything else associated with the previous container of the identity.
Ketu provides no resistance to occult knowledge. Ketu-8is therefore typically prescient regarding the Conditions of dematerialization. Being non-attached, Professor Ketu in randhra-bhava may be quite non-reactive in the acceptance of the movement of the cycles of self-destruction and rebirth.
Ketu in Bhava-8 = busts-up, scatters the Conditions of dematerialization; disperses inheritance wealth; also eliminates conventional social restrictions on inheritance monies, opens the possibility of uncommitted, non-avowed extramarital liaisons, and pulverizes the "book-cover" (tantra) which normally obscures the acquisition of occult knowledge (8).
When located in an 8th-angle, Professor Ketu's classroom features an inability or reluctance to establish enduring boundaries against disaster, emergency, or sudden changes of identity. The wealth of the mate (2nd from 7th) is dispersed. Inheritance fortune from parents (5th from 4th) disappears.;
Yet, Bhava-8 also contains valuable occult information, and in this context of secret knowledge unsealed, unmasked Ketu makes "discovery" rather easy. Ultimately, Ketu-8 is well placed.
Ketu's ambivalence is due mainly to Rahu's ambition.
Rahu-2 indicates intense desire to gain privilege via the accumulated hoards of valuable goods and conserved knowledge and the language skills. Ketu-7 indicates the vacuum left behind after Rahu has appropriated the life energies into a desire-focused quest for importance of the treasuries and"memory".
Scattering behavior during or consequent to emergencies and traumatic shock.
Dissolution of hidden resources such as inheritance or retirement"pension".
If there are malefic influences upon randhra bhava (drishti from Shani, from Mangala, from dushthamsha lords; or a papa-graha in 8) there may be multiple sudden negative shocks (8) causing multiple hidden resource-scattering events.
Agency of dissolution, dismemberment, pulverizing, dispersal:
Cut off from matters 4th-from-5th : the children's education seems foggy and incoherent
Cut off from matters 5th-from-4th : good luck and entitlements (5) to the parental properties (4) are dispersed; unless Ketu's lord is extremely strong there is rarely any useful inheritance from the parents nor much luck in regard to the parents in general. Also entitlements (5) from the educational diploma may be "dismembered"; license, certification, degree, or diploma notwithstanding, Ketu-8 can realize very little prestige or charisma (5) on the basis of the education.
Cut off from matters 7th from 2nd : previous spouse of the 2nd mate is cloudy, unknown; marriage contract (7) in the 2nd marriage is unclear, a moving target, unrecognized.
Cut off from matters 10th from 11th: the careers of one's friends are of little interest to the native. Public respect (10) for one's earnings and achievements tends to swirl like a dust cloud, incoherent and dark.
Rahu-2 = partner in the second marriage = acquisitive, seeking prestige connections in banking, curatorship, storage, inventories. Rahu is disregarding, devaluing of Ketu, and Ketu often represents the 1st spouse of the native's second mate. Indeed 1st spouse of one' second mate may be so scattered as to be called "insane". Spouse-2 Rahu-2 = financially privileged, a demanding treasurer coin-collector of current values (currency); passionately invested in historical values; "lives for the library", a connoisseur of food and knowledge yet vulgar in His needy-greedy materialism.
When Ketu resides in 8, the partner's money-voice-knowledge, the marital in-laws, medical information (8 =3rd from 6th) and the private lives (12) of one's guru-guide-professors (9) = unpredictable effects over which one has very little control.
The family history, voice-mouth, banked wealth, cattle-herds, and knowledge treasuries of the partner = mysterious and largely inaccessible. Generally Ketu-8has limited contact with the in-laws due to inability to connect with their lineage.
polarizing catalysis from sudden eruptions of destructively transformative force.
"Scattershot" approach to occult reality Does not prefer some mysteries over others.
Not selective or preferential: treats every cycle of birth-and-death, personal or cosmic, with equally detached awareness, depending upon the graha which control Ketu.
Ketu has special benefits in His svabhava-8. Ketu gives open access to the world of secret relationships; one may see into great historical cycles of civilizations come and gone .
For Ketu, it is enough to know about the cycles of self-destruction and rebirth. It is not necessary to promote or control this "open secret" but rather one persists in the environment, avoiding errors of excessive attachment to structures which are quite clearly (from the Ketu-8 perspective) poised to undergo significant change.
As joint marital treasuries are generally unproductive (Ketu 8) and one gets relatively little support from the spouse, one tends to invest much more energy into personal treasuries of valuable goods and conserved knowledge (Rahu 2).
These folk are normally bankers, librarians, curators of lineage knowledge, custodians of art collections, data-managers, store-holders, warehousers, or provisioners of fine oils, food and drink who are "passionate about lineage knowledge" * especially languages.
Yet, they seem to have rather little ability to get or retain value from trusts or partnerships.
Vimshottari periods of the lord of randhrasthana
when Ketu the Releaser occupies 8, the periods of the randhresha-8 often impose conditions of sudden, unexpected, and often forceful identity change. Much depends on drishti to the bhava and whether there are co-tenants yuti Ketu.
Upheaval in Academic Politics:
Recently an older college professor asked to look at her Jyotishavidya lifeplan. She had just lost an important academic administrative position at the institution where she had been employed for decades.
Importantly, she had not lost her union teaching job; her salary and title would continue. Rather, she had suddenly lost a temporary but prestigious administrative dean position that she had expected to hold for many years into the future, but which suddenly broke up within the early years of the assignment.
She was very upset (8) about the dismissal and felt a deep sense of shock which she described as a nightmare of disintegration and loss. (Ketu-Meena = dreams)
While this career trauma was hardly on par with a natural catastrophe such as an earthquake, flood or fire; or the shocking discovery of spousal infidelity or hidden disease; she was nevertheless upset enough to say tearfully that she had lost her identity, was living in a state of shock and that her life would never be the same.
Apparently this well-qualified administrator lost the position due to collegial perception that she was too secretive (8).
She believed [Guru] that she was managing sensitive academic salary negotiations (8th = 10th from 11th = dignity of salaries) in which confidentiality trumped transparency.
Therefore, she did not advise her peers regarding her dealings.(chidrakaraka Ketu = severed relationships; break-up of agreements; incoherent counsel)
The complaints against her seemed rationally incoherent (Ketu) given the legal requirement to maintain confidentiality Therefore, she dissociated (Ketu) the warning signs (8) of impending interruption of identity (Ketu-8) .
Rather, she experienced a period of denial (Ketu) that her authentic intelligence (Surya, lagnesha) had become disconnected (Ketu) from the increasingly self-destructive (8) nature of the work to which - despite its difficulties - she had become slowly ego-attached.
Several months after the worst effects of the shock had passed, she commented philosophically [Guru] that this minor trauma was probably a"wake up call" to prepare her for the much more dramatic separation to be expected at the time of death. Both of her parents were very elderly and their deaths were also imminent - therefore, in true style of Brihaspati she was learning and expanding her wisdom through every one of life's experiences.
However, for the Simha native, periods of randhresha-8 Guru will always be followed by periods of the difficult (and sometimes deadly) rogesha-6 -yuvati-pati-7 Shani. It is unlikely that she will recover her ego-attachments to educational [Guru] endeavors any time before the onset of the subsequent Budha bhukti at which time being in the classroom will be fun again (Budha = instruction, training).
Agents of Disinheritance
Whichever kin are represented by randhra bhava, that person becomes an agent of separation from inheritance and scatters the will of the dead chidrakaraka
chidrakarakaKetu in 8 contributes an unbridgeable distance and apathetic detachment from the concerns of the agents who occupy 8.
These agents act to separate Ketu-8from one's inheritance (8) and scatter (Ketu) the distribution of the assets (2) of the dead (7).
Lack of reaction = lack of fear
Ketu has neither courage nor fear. When faced with occult phenomena, threat of annihilation via sudden shocking changes, surgery, or stockpiles of hidden resource, Ketu can proceed without fear. Non-ego Ketu can enter and exit terrifying (8) self-destructive environments without threat. (What's to threaten?)
Rahu-Ketu give best results in bhava-3, bhava-6, or bhava-11.
Best place for Ketu = bhava-6, where Ketu disregards the conditions of imbalance-seeking-a-remedy, ignoring enemies, debts, and diseases.
Ketu-8 can passively reflect the occult-mystery image of the psychic projections of the collective unconscious.
"No barriers " Ketu connects Ketu-8to the experiences of the house which Ketu occupies, through the channel of direct intuition. when Ketu the Releaser occupies randhra bhava, no mentalized analysis, no cultural filters, no attachment to dogma or other resistance will block knowledge of the mysterious and forbidden.
As a result, Ketu-8is normally quite alert to the secret transactions on the mental, emotional, and physical plane. Furthermore the knowledge does not disturb one's other co-existing beliefs. Secret, taboo, or confidential knowledge is simply, non-reactively"there".
In bhava-8, the experience is access to secret knowledge and the understanding of the nature of sudden, forced changes in life.
If randhresha-8 is strong, No-Barriers Ketu may indicate capability to serve as a channel for other-worldly voices: a prophet or mystic oracle.
Marginalized by the secret-keeping, hidden-assets establishment. Ketu in 8 dissolves inheritance and evaporates financial accumulations during the first marriage.
One may However, acquire wealth through other means.
Beneficially, Ketu-8 disconnects one from predatory tantrik behavior such as sorcery. One may be knowledgeable in traditionally forbidden sciences without personal endangerment.
Ketu arouses supernatural powers, and your intuitive understanding of relationships will be surprising. You will acquire much fame.
~~ Hora Sara, Chap. 26, Shloka 35
"If Ketu is in the 8th house,
while the 8th lord is in an angle,
malefics in the 12th and the lagna lord be devoid of strength,
the native's death will be due to his resorting to bad ways."
KETU IN 8 = Long-term material success is inhibited by doubtful ability to connect with: circumstances of death, secret information.
Ketu in 8 gives passive access to:
Mesha = secret vitality, hidden identity
Vrishabha = secret treasury , hidden knowledge
Mithuna = secret writings , hidden stories, covert sexuality
Karkata = secret homeland, hidden nationality, hidden parents
Simha = secret kingship, clandestine privilege, hidden intelligence
Kanya = secret logic , occult argumentation; and servants
Thula = secret alliances, hidden partners
Vrizchika = revolutionary forces, secret healing, hidden rebirth
Dhanushya = secret wisdom-teachings or deity rituals, hidden priesthood
Makara = secret governance or hierarchy, hidden laws
Kumbha = secret community, hidden networks of association , hidden source of income
Meena = secret astral conduit or voices of the imagination, hidden spirit guides
Passive spiritual awareness of the inherent transient emptiness of all sudden and forced changes of container, transformations of external form (8).
Disengagement from The trauma of sudden, forced changes.
Does not cling to Form.
Ambivalence toward The spouse's assets.
If an inheritance is expected, it may scatter along its path toward Ketu-8and thus not materialize or be much reduced from the original sum.
Dissociated from in-laws.
The in-laws = Ketu-ish, peculiar, detached, eccentric, disconnected from Ketu-8's reality, directionless, odd. (For a female's in-laws also see 2nd-from-Guru and for a male's in-laws also see 2nd-from-Zukra)
Scattered ego-attach to first-marriage's: spousal wealth, spousal family.
Disregards the financial value of occult knowledge, while having very easy access to this treasury one is likely to scatter the seeds far and wide rather than try to collect profits or retain the value in one's own treasure-chests.
Scatters the spouse's money:
Tends to surrender or give away one's secrets.
Apathetic toward the needs and interests of the first partner's family . (exception = Chandra, Zukra, or another attachment graha is present in 11).
One may However, become business partners with the family of the second spouse (3) because 2nd-from-2nd = bhava-3 commerce
Disconnected from the conditions of death generally. Occult knowledge becomes the means to an end.
Broad awareness of the conditions of death, and many occasions during bhukti of Ketuva especially to observe the conditions being vitalized.
The external facade of one's internally disconnected relationship to occult and transformative knowledge is a blank screen which can reflect the collective unconscious. The inherent lack of mutual engagement within the secret treasurywill be known to very few observers. Folks may attribute great happiness and success therefore to a knowledge-base which is essentially hollow .
Due to Ketu's apathy it may be easy for Ketu-8to dehumanize the catastrophic upheavals which emerge from the cauldron of form-change. Not believing that anything has really changed, may be unable to participate in grieving rituals after a form-change (death).
Ketu in 6, 8, or 12 gives the "teflon" advantage - dushthamsha effects "slip off" of Ketu-8's consciousness. Apathetic or detached from Circumstances of death. Not afraid of death, due to prescient knowledge of the timing and conditions of death. Moment of death is 'weird' (in the ancient sense) and difficult to measure or detect.
If there really is a problem with Ketu- 8, it is that Shri Ketu provides no boundaries in one's relationship to those who create catastrophic change and sudden upheaval . One lacks the instinct, and actually the ability, to prevent contact with the type of person whose destructive use of secret information (8) is very much the product of their own obsession with power and control .
Death in mysterious conditions; native disappears. Likely to"slip away" in a coma . Dividing line between life, death, and rebirth is vague and shifting through life. Native is prone to coma states, trance-medium channel, or extended periods of unconsciousness (necessary to fulfill extended commitments on the astral plane.)
Tantra, hidden process, secret traditions, mystery schools, healing, spouse's wealth, in-laws, assets of marriage, confidential information, therapy, transformation, recycling, conditions of death, death of the first spouse, divorce , secrets, loss of priestly dignity.
This person does not expend the effort to keep confidences tightly secret; to Ketu-8, all information is permeable and modularized; there are no hard boundaries around "secrets ".
Dissatisfaction, ambivalence and uncertainty regarding the privilege to express secret knowledge. Depending on Ketu's lord, Ketu-8may have tantrik healing skills or ability to handle precious confidential information -- but one feels detached from their value.
Peculiarities of the hidden parts of the sexual-reproductive system, including uterus, ovaries, prostate gland, and anus. Must take care to protect the uterus, prostate gland, and anus from psychic incursion of grief, due to an effable sense of loss .
Apathy toward validation via transformative healing and successful management of emergencies;
the spouse's family seems distant and unconnected to one's essential self.
bhava-8 = cycles of destruction and rebirth
Papa-graha in dusthamsha while materially frustrating will often give quite good spiritual results.
gives access to tantric traditions if Ketu's lord is strong, but Ketu-8may feel insecure and dissatisfied with one's knowledge
Ketu in 8 = Long-term material success is inhibited by doubt re: one's ability to form agreements with:
One's connection to the source of mysterious power and rebirth is somehow severed.
Sicknesses are usually not chronic but rather illness comes on sudden, severe and life-threatening. Exacerbated by fever if Ketu receives drishti of Mangala. Tendency to coma or complete system-shutdown if Shani-yuti-Ketu in 8.
Recuperation and recovery are not voluntary and the pace of transformative events, which can be violently rapid like Ketu's original beheading, is out of Ketu-8's control.
The life-span is generally rather short (barring drishti into 8 from change-resistant Shani).
Generally, Ketu-8is calm and detached during disasters and emergencies. In fact, typically, one will survive a number of catastrophic upheavals during the lifetime.
Ketu-8 indicates Psychological expectation of abandonment and rejection
by those who hold secrets, by treasurers of hidden wealth, by the friends of the boss, by the spouse's family, by the children's teachers, by the father's spirit guides, by the priests of the astral plane (Ketu = abandonment, chidrakaraka)
Expects loss of inheritance money through disregard of the trust-managers, expects to not be affected by taxes, understands that annihilation is a mere matter of form that the spirit is not affected,
Tends to surrender or give away one's secret knowledge of destruction and rebirth, marital monies, confidential information.
Vimshottari period s of Ketu
During Ketu bhukti of any mahadasha and acutely during the Ketu-Ketu svabhukti, one born with Ketu in randhra bhava may have a hopeless feeling that things are changing suddenly and perhaps quite forcefully (8) in a way that seems out of your control .
This Ketu-Bhukti feeling of being a drifting spectator toward the randhra-bhava conditions of one's own life may be even more profound when either Chandra or the indriya-lagna occupy a Nakshatra of Ketuva = Azwini, Magha-Regulus, or Mula-Nirriti.
Transition from Ketu Mahadasha into Zukra Mahadasha
While much was learned about the core emptiness of the human condition unless and until an eternal, non-material source of identity is discovered, indeed the Ketu period was entirely consumed by the process of self-destruction (randhra-sthana) via subtle draining of the life force, right to the point of annihilation.
Ketu in bhava-8 is not However, a marana-karaka, not a killer -- Therefore, Ketu-8 tends to bring the native right up to the point of death from exhaustion, but does not kill.
By the end of Ketu mahadasha one is "running on fumes ". Typically, nothing which the native desires has solidified for seven years (with some possible exceptions such as slowly earned achievements related to Shani). The narrative of engagement with Other has become fully incoherent; the Others are consistently unresponsive; and one is left clinging to shadowy dream images not people as the only protection against the utter loss of hope.
And then it ends. Zukra starts His 20-year reign in a noticeable way, first rejuvenating the senses and invigorating one's capacity to form agreements. Quickly it becomes easier to find points of mutual agreement. People and environments that once seemed distant or ineffable become more cooperative and responsive. New opportunities to do things is pairs and partnership begin to bloom.
Profession, Public Reputation, Social Rank
Typically periods of Ketu in randhra bhava produce part-time work and short-term work. During Ketu bhukti the mind does not attach to ego-membrane nor to earthly projects.
of course, the bills still need to be paid; and other more grounded graha are still influential; therefore, in all but the most extreme cases Ketu-8will be able to meet basic expenses through piece work, temporary contracts, seasonal or casual labor, etc.
Unless Ketu occupies 10 Ketu is not concerned too much with career; He is concerned with removing obstacles that block the spiritual path to merger with the divine.
Therefore, Ketu periods are reflective and disconnected from material reality, not fully engaged career periods and not necessarily too concerned with public dignity or other professional status. Ketu produces periods of destruction of the old self and birth of a new more observant"Witness " self.
Malefic graha in dushthamsha can give favorable results.
One cannot establish or loses connection with the spouse's money and spouse's family, with pooled resources of Others, with inheritances and legacies.
One makes his own way on his own terms, without much material resource - but often with extraordinary psychic perception.
Ketu removes the filters and boundaries which prevent humans from seeing directly into the astral place.
Native is exceptionally sensitive to tantrik channeling and can easily maintain"secret" relationships with beings not in bodies. Knowledge gained through these hidden relationships is tantrik in nature and permits self-transformation of Ketu-8's belief system.
bhava-8 = 12th-from-9th Therefore, Ketu in 8 dissolves the boundaries between priest-dominated, socially approved religious beliefs of 9, and the bonpo tantrik magical practices of 8.
The Ketu-8 native has access to deepest truths of 8 but ironically one may not value these within the current lifetime.
Rahu occupies bhava-2 which can create significant wealth from a family legacy, but Ketu-8may not know or care how to develop wealth..
One accepts the reality of sudden, forced changes (8) as a necessary method of clearing the path toward spiritual reunion. Somewhat shock-proof. A non-reactive witness to catastrophic change.
Potential consequences of mishandling the joint assets of marriage such as running up credit card bills in the spouse's name, or making giant purchases/decisions without consulting financial + legal advisors. Generally foggy and confused about how to handle jointly held assets.
Hesitant to trust the partner's family or partner's values. Fears that the partner will exploit them through secret dealings. Either divorced repeatedly by alienated partners, or (more self-knowing) never tries to marry.
Similar to Ketu in 6, there are psycho-mental boundary issues on which resources belong to whom. Can be tempted to file false insurance claims, invest money they don't have, and claim expertise they do not possess... because they see these things in someone else's aura and unconsciously bond with those outside images, thinking it is now part of them.
Malefic incoming drishti
Potential for damage to the internal, invisible portions of the sexual-reproductive systems such as cervix ("randhra"), uterus, prostate (8, regeneration) or the anus (8) via accident or injury when Ketu the Undefended receives malefic drishti.
Ketu, who has no boundaries , already knows about most secrets. For Ketu, secret information is not distinguished from non-secret.
Ketu-8has extraordinary intuition regarding the hidden aspects of interpersonal relationships, and is privy to much secret information.
However, Ketu-8 is also vulnerable to polarizing catalysis leading from knowing or telling the secrets of others.
Ketu in 8 = a profoundly spiritual position whether or not Ketu-8is socially recognized as a spiritual figure.
Outsiders may sometimes find Ketu-8rather blunt-minded and undiscriminating or lacking sensitivity toward the feelings of those who experience great loss or devastating trauma.
However Ketu's very ambivalence toward the supposedly fixed categories of life and death can allow Ketu-8 to serve as a remarkable healer and counselor in matters of shockingly forced change and transformation.
Often Ketu-8's personal sufferings are hidden and the public may find out the extent of Ketu-8's traumatic experience only much later.
The spiritual skill provided by Ketu is the fundamental acceptance of the magic and transformation as prime drivers of life experience.
Depending on Budha, the mind may be fascinated by forms. However Ketu-8glides quite smoothly through upheavals, disasters, trans-form-ations including one's own death, rather like 'teflon' due to Ketu's core apathy toward matters of His bhava of residence.
Catastrophic change is part-and-parcel of Ketu-8's life due partly to enhanced awareness of the constant activity of the cycle of destruction-and-rebirth in every life form. Ketu-8handles catastrophe large and small, beneficial and derogatory, with equal detachment. One's capacity for compassion is often tested but due to Ketu's inherent inability to form attachments, Ketu-8is blessed with the power to disempower the ego's forward drives and accept circumstances as they are.
Ketu-8either does not easily detect the boundaries which separate open knowledge from secret knowledge, or cares little for the consequences of crossing those boundaries. Deep understanding of the cycle of birth and death. Remarkably detached in the midst of catastrophic change.
Sudden and mysterious illnesses
Ketu in 8 is often an indicator of undiagnosable or obscured ailments which are mysterious in origin, acute in onset, and suddenly albeit also mysteriously resolved .
Nature of the symptoms will depend on Ketu's rashi. These ailments are a method by which cellular level attachments to the past can be released permitting new patterns of psychic comprehension to develop in the astral-material bodies. Often the physical body makes a tangibly dramatic change during the sickness or injury and recovery process.
Ketu per se causes only acute separation and apathy -- not fleshly death.
The psychology of acute separation often feels like death however; therefore Bhukti of Ketuva = often provide a near-death experience.
Vimshottari bhukti of Ketu in a rashi of Mangala or Mangala-yuti-Ketu can trigger physical death but not in Ketu's own capacity, rather Ketu can give the effect of His lord and it would be Mangala who was the causative agent.
There is no need to fear during such a disease if encountered; rather appreciate that Ketu does the bidding of Shri Ganesha in doing whatever action is at Ketu's disposal (actions of 8 and its sudden transformations in this case) to promote progress upon the spiritual path.
Causes and Conditions of dematerialization are related to the randhresha-8 and to Ketu, including Apathy and wandering
Death occurs in psychological conditions of apathy and detachment. Typically death in a comatose state or more ideally via mahasamadhi.
Native stops caring about maintenance of physical body; nature takes its course. Death on a long pilgrimage, in a temple of Shri Ganesha, or in a fully detached meditative state.
Native is exceptionally intuitive and aware of the presence of spirits, However, not pro-active in engaging the spirits except for personal guidance (e.g., not a legitimated priest, unless bhava-9 is unusually strong). Deep insights into the reality of human relationships.
Generally knows about hidden connections between people, is the confidante to clandestine affairs, and carries many confidences. One is able to perform this role with impunity due to a profound non-judgmental neutrality regarding the vicissitudes of human karma.
Financial inheritance is typically"lost" or"disregarded" unless the randhresha-8 is very strong. However, one stands in the lineage of spiritual inheritance specifically through clairvoyance.
upon Ketu in bhava-8
"Ketu involves you in secret matters.
Under this impulse, you may
You may even go so far as to engage in some type of cruelty, sexual abandon, or drunkenness.
you are brave and industrious.
You have an eye on The financial wealth and the spouse of another.
Ailing, vicious, greedy."
8th = 11th-from-10th
Das commentary" Ketu is in 8, and Ketu is in Gemini, Virgo, Scorpio, Aries or Taurus."
"Financial gain through government."
|14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso
The Union of Bliss and Emptiness: Teachings on the Practice of Guru Yoga
translated by Thupten Jinpa, p.64
| "The play of this divine mind, |
The union of bliss, the supreme father, and emptiness,
Is unlimited and thus beyond concept."
--The Seventh Dalai Lama, Kelsang Gyatso
"Cultivate a state of mind focused on bliss and emptiness as forcefully as possible. The wisdom of bliss and emptiness is compared to space, which is non-obstructive and expansive. Because offerings are the manifestation of the wisdom of bliss and emptiness, these substances are called "offerings of Samantabhadra (All-Good)."
Generally speaking, a bodhisattva named Samantabhadra is renowned for his elaborate offerings to the buddhas and bodhisattvas. But here the term all-good (samantabhadra) refers most appropriately to the wisdom of bliss and emptiness.
It is all-good from the viewpoint of emptiness and also from the viewpoint of bliss. This emptiness is the ultimate truth and also the ultimate virtue.
And the wisdom of great bliss is the clear light wisdom: With a feeling of joy, imagine that offerings having such a nature pervade entire space."
file update: 16-Jan-2021
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