Ketu occupies 10th-from-Chandra
AUM kem ketave namah
OM shram shreem shroum sah ketave namah
कावन्ध kāvandha (appearing as a headless trunk)
pralaya (cosmic dissolution)
Manasthana * Karmadaya
disregards hierarchy * incomplete authority
Dragon's Tail * caesura * South Node
the tenth house
"You are an idealist, though an unhappy one, uninterested in life."
~~ Bepin Behari, Planets in Signs and Houses
from NASA http://apod.nasa.gov/apod/ap130324.html Dust Pillar of the Carina Nebula * Image Credit: NASA, ESA, N. Smith, and The Hubble Heritage Team
"The most exquisite paradox: as soon as you give it all up, you can have it all.
As long as you want power, you can' t have it.
The minute you don' t want power, you'll have more than you ever dreamed possible."
~~ Ram Dass
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.
surrender of public responsibilities
Ketu grants the passive benefits of freedom-from, not the active benefits of freedom-to
Ketu in Bhava-10 * anarchy (incomplete structure).
Ketu in Bhava-10 =
Similar to the effect of Ketu in
Ketu yuti another graha in 10 -- or in 10th navamsha
may indicate a pattern of competency in leadership roles, yet life circumstances require frequent cut-offs.
However, the severances are rarely a source of grief. Ketu is mainly immune to worry and failure. ; Gain-and-loss of position are taken in stride.
A wife whose career ability is praised. Yet due to her husband's corporate relocations, she starts-and-stops in various jobs (usually within the same profession). The company is always sorry to see her goes, but she does go, because the husband's promotion or relocation is considered more essential, and her priority is her family's welfare.
A top coach in high-stakes professional athletics. In this industry, qualified workers can be hired-and-fired according to the vicissitudes of the scoreboard. As a pattern of career ascent, coaches frequently move from one city to the next, one team to the next.
Big wins, big losses, are less important than earning the bonuses. ; The career is not conventionally stable, but it succeeds by the standards of the sport.
perpetual underlying psychic grief for some ineffable lost connection to governing leadership
In bhava-10, disconnecting Ketu's environment = leadership, governance, public duties, executive authority, iconic-symbolic high-visibility public command roles, effortful regulation of social order, responsible and publicly accountable positions in ranked, hierarchical organizations.
With additional planetary support, Ketu-10 can signify a prominent (10) spiritual figure
disinterested in leadership roles and often abandons a high-visibility role at some point during the career
tends to walk-out of high-position roles
lacks accountability toward
the hierarchical social order
the social hierarchies
sees the weakness in the
eccentric public visage; often saintly or apathetic dispersed directorship
indecisively ineffective in governance duties
indecisively unable to make
up the mind in matters of chidrakarakaKetu scatters attachment toward public respect and reputation. May signal the abandonment of high-visibility, high-responsibility leadership roles.
Ambivalence and apathy toward the government protocols, and often
polarizing catalysis from police (4) due to broken attention or blatant disregard toward the
Local Law (4) and overall
weak psychic boundaries . Strongest effects during the
svabhukti of Ketu Mahadasha Ambivalence toward highest level of governing power, executive duties, high-visibility social positions, and the responsibilities of leadership.
disconnected from the social hierarchies
sees the weakness in the Social Order
eccentric public visage; often saintly or apathetic
indecisively ineffective in governance duties
indecisively unable to make up the mind in matters ofleadership, institutional governance, social order, regulation, law
scatters attachment toward public respect and reputation.
May signal the abandonment of high-visibility, high-responsibility leadership roles. Ambivalence and apathy toward the government protocols, and often polarizing catalysis from police (4) due to broken attention or blatant disregard toward the Local Law (4) and overall weak psychic boundaries .
Strongest effects during the svabhukti of Ketu Mahadasha
Ambivalence toward highest level of governing power, executive duties, high-visibility social positions, and the responsibilities of leadership.
One may be recognized social primarily in roles which are characterized as spiritual, or which feature detachment from material status.
One may become an icon of the Witness Perspective, despite the significant social notoriety which often accompanies Ketu-10.
Scattered Ketu may produce a nebulizing, materially incoherent, inconsistent performance in leadership roles (10).
The conventional social reputation may be beheaded by apathetic chidrakaraka Ketu
Outcome may emerge on the physical or emotional or social-mental or spiritual plane of perception:
Literally having the flesh-head be cut-off or shot-off while serving in high office
Disregard for the conventional decorum of public office via irregular [Ketu] actions:
Eccentricity or disinterest in the responsibilities of high office, often leading to abandonment of the position
Scattering of public order; breaking up governments; disconnecting the ranks of a hierarchy, anarchism
Ketu in Bhava-10 * anarchy= busts-up, scatters the consistency of the career; disperses most strictures upon public reputation; eliminates conventional social restrictions on definition of profession(10)
Power vacuum in areas of Shani the Governor's natural territory:
Professor Ketu in karma-sthana-10 does not harm the career nor does it negatively impact the income.
However Professor Ketu-10 may prefer to be a free-lancer or find a similar way to remain detached from the large corporate hierarchies.
May decline high-visibility roles due to disinterest. Yet Ketu's ruler can change this attribute of apathy toward social governance roles, and depending upon companion graha with Ketu and upon Ketu's ruler one may accept ordering duties toward hierarchies and institutions.
Nevertheless with Ketu-10 the career is likely to be punctuated by events of surrender or abandonment, during which one feels that the connection to the directing role has become unsustainable. Perhaps recurring attempts to lead may be summoned, but eventually one sees the weaknesses in the organizational structure and enthusiasm again wanes.
Ketu-10 is very rarely found working for the government or for corporate bureaucracies. Freedom of movement, freedom of time, freedom from laws and regulations, and ability to disconnect from burdensome expectations are all keynotes of Ketu-10.
Thus a preference for independent projects rather than departmental work groups, for contractor pay-for-work-done rather than salaried pay-for-loyalty, and a preference for on-site cash payments rather than paper-trail billing schemes.
Ketu-10 can be found in the nativities of those who are not beholden to the social law - whether they be above the law, below the law, or simply outside the law (most common).
For example, royal figures such as Kings whose people place them above the law, and Spiritual Guru figures whose followers elevate them to divine status, again above the law.
However, Most commonly Ketu-10 indicates a normal working person who does not wish to become entrapped in the complex regulations and expectations of the conventional salary-worker. They typically come-and-go at their own whim. May be a musician, a skilled craftsman, or independent practitioner of any trade.
Scattered Ketu's weak psychic boundaries create difficulty to cohere, adhere , affix, obtain, maintain, or retain:
Vacuous Ketu-10 neither adds power nor subtracts capability to hold positions of public visibility, rank and respect; dignity, career, profession, reputation, leadership roles, governance, orderly societies, hierarchical structures, law and order, regulation, bureaucracy.
However, when a nativity with Ketu-10 does rise into high visibility governance and executive roles, then the social-ordering empowerment may seem to drift away as connections and agreements are nearly impossible to sustain.
Ketu-ish detachment from the conventional obligations attached to utilization of the father's assets. If the bhava is otherwise strong, the father may have resources, and the native may exploit those without consequence
Ambivalence and apathy (chidrakaraka Ketu)10
Ambitious desire (chalakaraka Rahu) 4
Relationships: Parochial vs. institutional
Collapsing Ketu 10 = often defined by charismatic validation -hungry ambitious parents (or caretakers or schoolteachers) and a fascinating [Rahu] bondage (4) to the local folkways culture (4) .
The Ketu native may appear disinterested and dissatisfied toward even the most socially grand and spectacular public dignity - often doing things which sabotage or scatter the public's respect.
The parents = often from a different social class or background, likely immigrants or notable foreign (or criminal) elements in their cultural background.
With the opportunistic passion of Rahu, the parents = self-elevating (even self-catapulting) and notably ambitious.
Pretentious Professor Rahu
Just as Rahu the demi-god wanted desperately to sneak into the ranks of the immortal gods, and He would adopt any disguise to do so, Rahu in the nativity represents the desire to attain membership in an ultimate, exalted, pinnacle elite.
Rahu the Jyotisha Graha represents one who aims to"pass "as a member of an exotic collectivity or association (11) and thus to gain (11) privileges granted to this elite target group.
The Rahu-parent-teacher-shelterers wants to take risks, have grand adventures, and shoot for high goals.
The Rahu-parent-teacher-shelterers = passionate about life and quick-uncoiling but the native [Ketu] = apathetic about life and statically ambivalent toward movement. If Ketu moves at all, He is reluctant and slow.
The Rahu-parent-teacher-shelterers = expedient, materialistic, and Goal-Oriented regarding home and homeland . (Rahu = co-lord of Kumbha-11 = goals and achievements)
Rahu-parent-teacher-shelterers desire to charm, pander, poach and seduce one's way into a higher social station through patriotic use of schools, houses and vehicles; the native [Ketu] = observes risk-rewarding Rahu's passions with a disinterested objectivity and generally feels ambivalent - sometimes even repulsed by - the call to leadership which The mother passionately desires for her child.
The Rahu-parent-teacher-shelterers want to experience a sudden, exhilarating trajectory from the station of one's birth to a measurably"more visible" (10) position. the native [Ketu] seeks no recognition for the ego-self . Ketu does not care about station, location, position. Yet one may"feel the heat" of a recognition-hungry pair of parents pushing from underneath since childhood .
The Rahu-protector-agent is boastful of belonging to the desired folk-culture and possibly deceitful in claiming protection from the spirits of the place. Religion with Rahu in 4 is a folkways grounding tool, not a philosophy. Rahu is an expedient actor in matters of home and homeland, who evokes an altruistic patriotic folk allegiance. His true motive of self-gain may be cleverly disguised.
For His part, Ketu = uncaring and negligent in leadership role, contrary in making and maintaining of public policy, and often reluctant to undertake the Risky Movement that Rahu demands. Rahu-ish persons who wish to move covertly but effectively to the TOP of their pyramid in order to meet their urgent need for recognition of their power, will become deadly enemies.
The Rahu agent complains of feeling unsupported by an unresponsiveKetunative, and Rahu keeps pushing Ketu higher into the public spotlight even while Ketu cares naught for the tasks of governance, law-giving, and imposing a reliable social order.
One's connection to the source of dignity and respectability is somehow severed.
Collapsing Ketu in 10 = Long-term material success is inhibited by doubt WRT one's Ability to connect with
Gifted in understanding leadership roles while oneself holding no attachment to position. Many ups and downs in career, Yet, the native bears no resentment toward the fickle public, remains willing to selflessly serve.
However Ketu-10 is an excellent placement for one whose public persona is explicitly saintly (clean) a spokesperson for meditation or barrier-free perception, and free of concern for government law or material status.
Spacey and disconnected sort of career, perhaps interfacing with otherworldly or highly intuitive materials or persons. Esoteric information provided to the public through an authoritative position. Outcome depends on Ketu's lord.
May be an icon of otherworldly pursuits, such as astrologer, occultist, philosopher, mystic.
Associated with unconventional or materially detached lifestyles.
With the nodes of course everything depends on rashi Lord. Check Ketu's role in dazamamza-10 to clarify the public-responsibility and iconic symbolism effect.
Ketu-10 may be out of touch with the regulatory structure of the social order.
Yet, the social order is affected by Ketu-10's public image as an abdicator, an evacuator, or an agent of surrender.
Ketu-10 often has more effective influence on the Social Order than one realizes.
The Chidrakaraka's dissolving power is seen in situations that resemble a cleansing purge, such as
Huangshan Mountains in eastern China, wintertime
10th = a manifestation of affluence from several sources
Spacey and disconnected sort of career, perhaps interfacing with otherworldly or highly intuitive materials or persons. Esoteric information provided to the public through an authoritative position.
May be an icon of otherworldly pursuits, such as astrologer, philosopher, mystic.
Associated with unconventional or materially detached lifestyles.
With the nodes of course everything depends on rashi Lord. Check Ketu's role in dazamamza-10 to clarify the public-responsibility and iconic symbolism effect.
Basically one is out of touch with the folkways, ancient customs, and established cultural norms of the masses of people, Yet, the people are greatly affected by his public image and offerings. the native has more influence than one realizes..
Despite Ketu's inherent ambivalence and emptiness of the goals of social position and dignified public reputation, it is possible for the native with Ketu in 10 to be immensely successful by public standards (e.g., large material assets, great learning, and realization of major organizational leadership achievements).
Yet Ketu-10 may not experience much ego -attachment to either the glittering prospect of"heights of career success " or the dismal embarrassment of"pit of career failure". Ketu does not care about any feature of the exterior"dust" shells that surround the crystalline pure self.
In fact, Ketu recognizes that all of the structures of human civilization on Earth and beyond (there are many humanoid civilizations beyond) are fabricated from just-so-much particulate dust. Ketu knows the truth of the old saying "ashes to ashes, dust to dust". And He is not too impressed with the :heights " of big piles of dust!
One may disregard the commands of government, bureaucracy, and statutory law; pay little regard to Time; and generally disconnect from the quest for professional recognition.
I am a working professional in hi-tech industry. from my Vedic chart, I found that the Ketu is in 10th house (Karma Sthana). Would that mean I am unsuccessful professionally? Detached on material front of Job?
In answer to your question: no, Ketu in bhava-10 of the radix nativity does not per se give a lack of public approval or professional success.
It may however cause suspicion or uncertainty in regard to your professional credentials or suitability for the job. (See example above.)
Also, Ketu-10 by character is disinterested in climbing the corporate ladder or clawing one's way up the pyramid of institutional promotion. Unlike Rahu the chameleon, Ketu is not good at"faking it" thus the boss is likely to recognize the signs of Ketu-10 via employee behaviors which are disregarding of protocol, distanced from the group, uninterested in conventional socializing, explicitly spiritualized to the point of abandoning the work agenda in favor of personal meditation or reflection.
However, a more important consideration is often the power of Ketu's lord. A super-strong lord may catapult Ketu-10 to the highest peak of public visibility for example an uttama graha in bhava-10 yuti Ketu or in bhava-7 the 10th-from-10th.
As noted below, matters of karma-bhava have relatively little to do with savings, winnings, or economic earnings.
Bhava-10 indicates the scope of one's ability to impose an orderly environment. karmesha-10 is a regulator, a rule-giver, a policy maker and enforcer. No doubt, the native with Ketu-10 behaves ambivalently in matters of human social law.
As well, Ketu-10 tends to be less ego-attached to the task of imposing rules upon those below one in the hierarchy.
Probably you have been a major bureaucrat, a regulator, a structure-provider in many parallel lives , and you are just about done with it!
That which reflect the outside of self, such as public respect, is determined by the lord of karma sthana, any graha in 10th-from-Chandra and the lord of 10th-from-Chandra, the overall condition of the dashamamsha, and other factors.
Ketu attitudes inside of self.
Even if you're on the right track, you'll get run over if you just sit there.
~~ Will Rogers
I am a working professional in hi-tech industry. from my Vedic chart, I found that the Ketu is in 10th house (Karma Sthana).
Would that mean I am unsuccessful professionally?
Detached on material front of Job?
Namaste, These public figures have Ketu in karma-bhava as measured from lagna
Clearly these people had recognized careers.
Collapsing Ketu in bhava-10 does not per se give a lack of public approval or professional success. That which approaches from the outside of self, such as public respect, is determined by the karma-pati, any graha in 10th-from-Chandra and the lord of 10th-from-Chandra, the overall condition of the dazamamza-10 , and other factors.
Ketu-10 provided an internal detachment, which is deeply spiritual in its essential nature. Basically, you don't care very much whether you earn public praise or not.
Ketu-10 =sensitive to the hypocrisy surrounding public reputation and claims of superiority or exalted leadership. Ketu-10 = the first to see"the emperor's new clothes ".
Ketu's detachment from public opinion and it's ego-constraining consequences is very beneficial for spiritual progress. You do not give a whit what other people think. You are not intimidated by the fear of public disapproval. (As the karaka of loss and surrender, Ketu is fearless.) Your sense of personal dignity derives from your relationship to the divine intelligence and not from human-organizational performance performance evaluations.
All this mental independence from the social safety-net of Shani's naturally conformist house will, however, have some consequences for status and career. You will be much more independent from the lockstep movement toward higher positions, titles, recognitions etc. and thus may not work too hard to achieve higher social ranking.
Meditative reflection and disengagement
during bhukti of Ketuva, Ketu-10 may feel withdrawn into a state of meditative reflection and inclined to take temple pilgrimage or serve the needy, rather than work a"respectable" 40+ hour week. You don't resist the status achievement and career position that may come to you from providential sources. But you don't invest much will-power into the pursuit of these objects, either.
Feeling relatively little motivating anxiety to do work that is essentially meaningless (unless it serves the divine in some way that is meaningful to you, such as through charitable service) you may, at some point, stop investing your personal resources into a conventional career.
Ambivalence toward public leadership titles, but due to Rahu-4 a great ambition usually for acquisition of properties such as real estate in the form of residences, warehouses, barns, storage containers large and small, automobles, boats, aeroplanes, shipping trucks, farms, and coastal fisheries.
The strongest effects of the ambivalence and eventual withdrawal from the quest for position in the human hierarchy will be noticed during bhukti of Ketuva.
Despite inherent ambivalence and emptiness of the goals of social position and dignified public reputation, it is possible to be immensely successful by public standards (e.g., large material assets, great learning, and realization of major organizational achievements) while still not caring much ego-wise about the consequences.
| Meditative reflection and disengagement Material Wealth
Ketu-10 neither helps not harms the material acquisition of treasuries.
Treasuries of value are seen via dhanabhava-2. Treasure may consist of many species of valuable items such as financial wealth , monies of monetary systems, herds of animals, chest of jewels, fine perfumes, stored foods, libraries of stored knowledge -- exempli gratia, books and scrolls, knowledge of languages, stored songs and stories, and more.
There are plenty of examples of persons who are in possession of treasuries of valuable goods and knowledge whose nativities feature Ketu in bhava-10.
Ability to materialize the experience of well-being * wealth * arises via bhava-2, bhava-5, bhava-9, and bhava-11.
As 12th-from-11th and 6th-from-5th, karma-sthana gives if anything the loss of wealth , through placing too much attention on leadership and not enough on sources of financial wealth such as financial banking and animal husbandry (2), venture speculating (5), wisdom to elicit specific forms at the right time (9) and marketplace participation (11).
Examples from public life include:
| Eccentricity in professional profile
Detachment from the hierarchical empowerment model
Collapsing Ketu in bhava-10 tends to make a person eccentric in their public decorum. As a class, these natives have some tendency to appear unkempt due to disregard for hierarchies and protocol.
Ketu makes a conventional career trajectory unsustainable. Ketu-10 tends toward short-term career projects which do not involve long-lasting institutional commitments. Project orientation rather than life career
In career terms Ketu-10 tend to prefer working as consultants with a project orientation. Ketu-10 are not institutionally invested employees. Ketu-10 tend to lack the stamina that is needed to maintain the appearance of being interested in a pyramidal organization's material objectives. That is because Ketu-10 are profoundly detached from the hierarchical empowerment model. They are free agents.
While disinclined to become a captain of industry, the native may have extraordinary "out of the box" insights about organizational structure, which can be invaluable to the seated leaders. Thus if the lord of bhava-10, 10th-from-Chandra etc. are well disposed, Ketu-10 may enjoy a successful consulting career.
| Hello! I read over your ketu 10th house article (loved it) and was wondering about the electrical/computer part of the nodes as far as career/skills.
Rahu represents computers/electronics and ketu represents electronics, and in the 4th/10th axis, wouldn't that mean that technology/computers play a crucial role in career?
I ask this because I have mars/rahu in 4th scorpio opposite ketu Taurus with Venus in 3rd house libra, and I'd like to get a better understanding of ketu's influence.
I also ended ketu's dasha 2 years ago, but it's still very active since I'm now in Venus dasha and ketu is in Venus' sign.
In order to assess career orientation, each nativity must be analyzed according to not only the rashi and bhava of Rahu-Ketu but also the full disposition of their respective planetary lords and the role of R-K in navamsha D-9 and dashamamsha D-10 at minimum. Also many other factors are involved in assessing professional responsibilities.
Rahu does not represent computers. If Rahu represents computers and technology, it would be growth-challenging to account for the influence of Rahu on billions of human incarnations during the past 3000 years when electricity was almost completely forgotten.
The English word Technology (derived from Greek) means reasoning tools -logy = reasoning; tech = tool.
Reasoning and tools have been around for a long time. However, Modern electro-magnetic technology is a recent re-development from an older civilization that the modern world is just now remembering.
The rashi of Kumbha does represent networks of all kinds, including but not limited to social networks, interconnected linkages of communities and economies, fishing nets and fabrics made of knots, knitting and textile weaving, and the structured wave patterns which connect electro-magnetic device networks.
Ketu does not represent electronics, or computers, or networks, or coherent linkage of any kind. Ketu is disconnected incoherent, unlinked.. Ketu represents beheading, the guillotine, knife-cutting, amputation, scattering, abandonment, severance, and surrender to the ineffable. Ketu can represent spiritual liberation via wandering pilgrimage in the nativity of a person of sacrificial nature. The concept of sacrifice is a key understanding for those wishing to comprehend the curriculum of Professor Ketu.
Wishing you best in health and every success in your study of the samayavidya,
Sincerely, BP Lama Jyotisha
Ketu in bhava-10
"Ketuis our critical faculty, seeking self-knowledge and self-importance, in exchange for which it receives humiliation in the short run, followed by enduring recognition and respectability.
... its impulse often causes one to be maladjusted to society .
Despite any spiritual contradictions between the hidden and the visible,
Much animosity and resentment will be leveled against you,
You will be religious in the true spiritual sense of the term.
You may feel unfortunate and miserable.
Danger of falling from horseback or other conveyance etc.
Fond of playing musical instruments and black objects.
Opposes all good activities, vicious.
Impressive, reputed and gallant.
Trouble through thieves.
Loss of reputation through fraud, treachery and unfavorable public and market conditions, failures, changes or depressions.
Indicates trouble for the father or you yourself are unattractive. Danger from horse, cow or bull etc.
You may suffer from diseases of the rectum, lowly habits and deeds, adulterous.
No gain or support through parents."
Discouragement + Resurgence of Will
-- from The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace
by 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso translated and edited by Jeffrey Hopkins
"One has to be cautious when one is very successful since at that time there is danger of becoming prideful and becoming involved in the non-religious,
and one has to be cautious also when one has undergone lack of success and so forth since there is a danger of becoming discouraged -- the life of the mind, so to speak, dying -- due to which, harm to one's practice could be incurred.
... Specifically, in situations of low self-esteem, Shantideva recommends reflection this way:
"Even very tiny bugs and worms have the Buddha nature and thus, when they encounter certain conditions, through the power of effort they can achieve the non-abiding nirvana of a Buddha.
Through such reflection, a resurgence of will can be generated."
file update = 18-Sep-2021
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