Ketu in Karma Bhava-10 * BP Lama Jyotishavidya

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).

Unsettled, disoriented, free-wandering, scattered social responsibilities.
Often dissociated from governance.
Tends to walk away from fixed elite positions.
Abandons conventional executive roles.
Disregard for the authority structures that maintain corporate pyramids.
Liberation via understanding that hierarchies of power are impermanent by design, including one's own professional, legislative, or policy-making roles.

Ketu in Bhava-10 =

Similar to the effect of Ketu in

Ungrounded career.
Scattered approach to leadership
wandering reputation
Cut off from governance roles.

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.

For example,

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.

For example,

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.

Attachment = parochial home life (4)
Detachment = institutional leadership (10)

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

UK-Duchess 1981- Meghan Markle abandoned [Ketu] the authority and entitlements of membership in the "Firm" (as the British royal family is known)

lacks accountability toward the hierarchical social order

disconnected from the social hierarchies

sees the weakness in the Social Order

eccentric public visage; often saintly or apathetic

dispersed directorship

dubious distinctions

anarchism

indecisively ineffective in governance duties

indecisively unable to make up the mind in matters of leadership, institutional governance, social order, regulation, law

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.

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

War and Peace 1828-1910 Leo Tolstoy had Rahu in bhava-4-Kanya. LT inherited from his aristocratic parents a 4000-acre estate replete with gracious manor houses and hundreds of serfs to work the extensive farmlands of the feudal properties [Kanya]. However, as an adult social leader, LT developed a program of Christian Anarchy which eschewed private property ownership-stewardship and celebrated equality of all before God [Meena].

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

Atty Gen, 1968 USA Prea-candidate Bobby Kennedy

Disregard for the conventional decorum of public office via irregular [Ketu] actions:

Earth Changes 1877-1945 Edgar Cayce * eccentric and utterly unique [Simha] career as a psychic trance-channel

Eccentricity or disinterest in the responsibilities of high office, often leading to abandonment of the position

abdicated King of England 1936 Edward-VIII

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:

One's connection to the power-source of social orderis somehow severed.

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.

abdicated King of England 1936 Edward-VIII

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:

the conventional limits , strictness and behavioral comportment expected of public figures
the person might be wildly famous or completely obscure; since Ketu has no desires, the height of public standing is determined by Ketu's ruler and incoming drishti into karma-sthana
the distinctive feature of Ketu-10 = ability to disregard the conventional limits on social decorum and "get away with it"
few or no personal negative consequences to Ketu's disregard and detachment, except some feeling of abandonment and a lingering ennui

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

Ketu in bhava 10 = Rahu in bhava 4

chidrakaraka Ketu =Ambivalence and apathy toward high-visibility social leadership, status rank, governance roles and public reputation
chalakaraka Rahu = Ambition to obtain the entitlements accorded to important parents, shelter-providers, patriotic defenders of the Old Ways and folkways, ancient customs, and established cultural norms, protector of the seas and estuaries; or a steward of lands, buildings, vehicles

Ambivalence and apathy (chidrakaraka Ketu)10

Ketu in karma-bhava scatters attachment toward public respectability, and may cause one to abandon high-visibility, high-responsibility leadership roles.
Often polarizing catalysis from the governmentdue to broken attention or blatant disregard toward lawful statutes and overall weak psychic boundaries .
Scattered Ketu may produce an incoherent , inconsistent performance in leadership roles.
In various ways, the native 's reputation for upholding the social order (10) and carrying leadership roles (10) is "beheaded" by apathy
Strongest effects during Vimshottari Dasha Ketu periods, especially during the svabhukti of Ketu Mahadasha
Ambivalence toward highest level of governing power, executive duties, high-visibility social positions, and the responsibilities of leadership. Channels the vibration of the institution-corporation without ego-membrane interference.

Ambitious desire (chalakaraka Rahu) 4

"Get ahead" instinctive desire to gain privilege via affiliation with elite property and vehicle owners. Craves to be recognized as an importantpatriot, parent, police, protector, custodian of the habitual practices, land-owner, school-teacher, and defender of the Folkways
Hungry for privilege of land-ownership, relishes the life of the oceans and seas, often a great sailor, seeks marine adventure, strives to impress the Mother and teachers, invites exotics into the home, brings foreigners into the homeland, each bhava-shift is self-elevating move up

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 Rahu-parent-teacher-protectors have strong, ambitious personalities which are nevertheless trapped into some type of bondage to the folkways, ancient customs, and established cultural norms of their people; they cannot extend themselves as high as they desire, and they often manipulate their children into achieving what they the parents could not do because of customary limits upon their privilege
Rahu parents-4 crave elite status recognition and privileged entry into exotic groups; but they can be sneaky about their objectives; and may employ whatever means necessary (licit or illicit) to gain upward momentum.
Yet, the Ketu native feels an incurable apathy toward Rahu's hunger for urgent upward ascendance. Ketu prefers to float.
When Rahu-Ketu occupy 4-10, the major drama in life engages one's own wandering nature (Ketu-10) vs. one's parents' desire for establishment (4), and one's own ambivalent open-mindedness toward a fixed social order (10) while the parents hold fiercely to homeland roots and rhythmic folkways, ancient customs, and established cultural norms (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.

Ketu in 2nd-from-Chandra = parents' wealth

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.

A Ketu native may appear to be the victim of an urgently self-elevating, fraudulent, trickster, deceitful, unfaithful, or self-serving parent-teacher-shelterer.
But the old adage applies: there are no victims.
Apathetic Ketu will not complain.
Wealth or poverty, fame or ignominy, profit or loss -- the Ketu native simply walks through the roles provided at birth, counting the days toward final liberation.

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

high-responsibility, high-accountability, ordering and governing roles
the native is disrespected in public life (10) due to one's wandering ways

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

dissolution of outdated rules and regulations
occurrence of widespread vacancies in government posts
toppling or decapitation (usually figurative) of corrupt authority
the disintegration of overly-rigid hierarchies
vacuuming-out of deadwood within corporate hierarchies.

Huangshan Mountains in eastern China, wintertime

Ketu in 10: Wealth Effects

10th = a manifestation of affluence from several sources

2nd from 9th (father's wealth, father's family)"financial support from parents "
5th from 6th (children of one's enemies; good luck from servants)
9th from 2nd (beliefs of one's historic family; cultural lineage knowledge)
11th from 12th (gains from inner life, profits of meditative seclusion)

Wealth arises from domains (2) banking, (5)speculating, (9) wisdom, and (11) marketplace earnings.
bhava-10 = 12-from-11th (an earnings-dissolver) and 6-from-5th (debt caused by amusements and entertainment). A strong concentration of graha in karma-bhava may place so much attention on social leadership that the personal wealth houses are deprived of energy.
However, Ketu alone is not a strong concentration planetary energy. Ketu is a force of emptiness,
If 2, 5, 9, and 11 or any combination of these are strong, Ketu in bhava-10 will not affect wealth and indeed may help it!

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..

Ketu in 10: Ambivalence WRT Career

The strongest effects of the ambivalence and eventual withdrawal from the quest for positional rank in the human hierarchy occurs during bhukti of Ketuva.

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?

Namaste,

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

Esoteric Astrology 1925-2005 Jyotishavidya Bepin Behari [Budha-yuti-Shukra] + [Surya-yuti-Ketu]

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.

Detachment

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 ".

Should the lord of bhava-10 occupy a dushthamsha, Ketu-10 might have no inclination toward a conventional career at all. Ketu-10 may go one's merry way as a hierarchy-free individual.
The combination of Ketu-10 with karma-pati in dushthamsha is common in the nativities of spiritual figures, independent artists and socially isolated inventors, independent scholars and visionaries, and eccentrics of many types!

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.

bhava-2 = wealth from savings (containment)
bhava-5 = wealth from winnings (gambling)
bhava-9 = wealth from knowings (wisdom)
bhava-11 = wealth from earnings (economic profit)

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).

If 2, 5, 9, and 11 or any combination of these are strong, Ketu in bhava-10 will not have the least effect on wealth and indeed may help it!
Ketu-10 has one strong signification = the person is associated with spiritual leadership in some capacity. Yet, entreasurement indicators are not affected by goings-on in karmabhava.

Examples from public life include:

Esoteric Astrology 1925-2005 Jyotishavidya Bepin Behari [Budha-yuti-Shukra] + [Surya-yuti-Ketu] * author of famed Jyotisha explanatory commentaries, Yet, also a successful professional economist drawing a comfortable salary and owned properties throughout life.

Eccentricity in professional profile

Detachment from the hierarchical empowerment model

free agent

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.

Namaste,

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

QUOTATION

Das commentary

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 .

However, your respect for others depends on the real worth of a person, based on inherent qualities.
... society in general favors the external forms of behavior and the recognition of traditional values.

Despite any spiritual contradictions between the hidden and the visible,

you may find most social interactions to be based on hypocrisy.

Much animosity and resentment will be leveled against you,

even though you will be considered quite intelligent ,
with a very fertile brain,
having original ideas on almost all subjects.

You will be religious in the true spiritual sense of the term.

Your knowledge of scriptures will be profound and authentic, and your understanding of their esoteric implications and meanings will be extraordinary.

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.

Now, I have been born as a human with the capacity to understand what is to be adopted in practice and what is to be discarded;
thus, there is no reason for me to be discouraged.
The great saints and so forth of the past who achieved a high level were people with a life-basis such as I have, not something separate."

Through such reflection, a resurgence of will can be generated."

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file update = 18-Sep-2021

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