Paalaasha pushpa sankaasham * taarakaa graha mastakam * Raudram raudra atmakam * ghoram tam ketu pranamaamyaham
Ketu in 12th-from-Chandra
Aum kem ketave namah
Om Graam Greem Graum Sah Gurve Namah
Sikhi * Akasha
Vyaya-sthana * Shala-daya
Dragon's Tail * caesura * South Node * Catabibazon
the twelfth house
Foggy night, bridge in Prague
power-vacuum in the topics of 12, a bhava of meditator-teacher-preacher Guru:
Ambivalence , apathy, abandonment, dispersion, absence of barriers (Ketu) toward
Rahu-6 pairings = a complementary ambitious risk-positive desire for recognition (Rahu) as
a clever adversary , adventurous druggist, expedient accuser, or agent of conflict.
Self-elevation in the worlds of usury, medicine, pharmacology, theft, exploitation, accusations and criminal defense, argumentative litigation, military, fraudulent or work with oils and oily smoke, animal butchery, toxicity and pollution * chemical, social, emotional
sees the weakness in the ancestor's spiritual guidance
lacks accountability toward the ancestral guides, toward clairsentient experience, toward the products of one's own imagination
distant lands, private worlds, spiritual telepathy
apathy toward matters of the bedroom, clandestine undertakings, the sanctuary, hospitals, hospice, hostels, and hotels
psychic approach to spiritual guidance, imagination, divination, dreams and non-petitionary prayer
dismemberment, dissolution, distance, deportation, departure
no barriers against the invisible, the psychic, the inconspicuous; open access to astral imagery conducted via spiritual guidance indecisively
indecisively unable to make up the mind in matters of meditation, out-of-body identity, dream-world, spiritual guidance, prayer, clairsentience
Dispersed, distanced, disengaged, and dissatisfied from the privileges of bhava-12 = privacy, sanctuary, invisibility, spiritual guidance, clairsentient direction, sleep. Potential for insomnia.
Professor Ketu's connection to the source of sanctuary is somehow severed. similar to Ketu in 8, this is a fairly good or anyway relatively less problematic placement.
Professor Ketu longs for - but cannot sustain (Ketu) peaceful reflection and bed pleasures.
Professor Ketu longs for - but cannot sustain (Ketu) privacy, invisibility, sanctuary
Ketu in Bhava-12 = busts-up, nebulizes, scatters privacy; disperses the imagination; eliminates conventional social restrictions on transactions in distant lands.
Bhukti of Ketuva.give splendid results for extended spiritual retreat.
Gives meditative instincts and private pleasures if Ketu's lord is strong, but Ketu-12 may feel distanced, disengaged, and dissatisfied with these gifts.
Residing in 8 or 12, Ketu is unable to hold onto things which are not, by definition, materially sustainable, and so the results are often favorable or at least not too difficult to manage. Randhrastana is probably the best place for Ketu and Vyayabhava is good too.
Scattered Ketu's weak psychic boundaries create difficulty to achieve, obtain, maintain, or retain connection to:
father-guru-professor's caretakers or parents (4th from 9), partner's enemies, illness of the spouse (6th from 7), wealth of friends (2nd from 11), social recognition for communications messaging (10th fr 3)
Scattering instruction conveyed by ancestral voices
Fragmented or disconnected intuition due to weak psychic boundaries whilst an ambitious and charismatic criminal (Rahu) enjoys an adversarial or exploitive environment (6). The mothers relatives may have predatory characteristics and while Professor Ketu is aware of this situation, He is unable to prevent their illicit activities.
Scattering effects within enclosures such as hospitals and hotels. Beneficially, the enemies of the partner are dispersed. However, the father's caretakers (4th-from-9th) are not a wholesome influence.
Directive signals from the ancestors (12) may become scattered; although dream-life is easy to access. Beneficially, a preponderance of instruction from spirit guides which emphasizes and instructs on the topics of sacrifice, severance, surrender, release, and forgiveness.
Ketu is generally not interested in conventional methods of reflection and prayer. Public * worth-ship * worship may be coherent but private * worth-ship * worship may be eccentric and eclectic.
Beneficially, the opportunity for direct clairsentient revelation on a private basis is wide open, presuming that ruler-of-12 is well disposed. Ketu-12 may grant exceptionally gifted clairvoyance.
Yet if clairsentient gifts are noticed there can be initial negative effects of incomplete grounding and inability to control an inconsistent flow of guidance. It may be difficult to"turn off" the source of intuitive instruction.
crumbling sanctuary near to Grewelthorpe in North Yorkshire, Great Britain
KETU IN Bhava-1 2 =
Similar to Ketu in 12th-from-Chandra
No-contact Ketu does not interfere with clairsentient spiritual communications. Ketu-12 is an asset to the practicing visionary. Ketu-12 does often shatter (Ketu shatter, split) the institutionalized prayer structures of conventional religion. Suddenly cut off from the source of reliable sanctuary. Often Ketu-12 must wander the invisible worlds of bedroom, monastery, sanctuary, imagination. May expose the private life to unwanted public scrutiny. Dusthamsha Ketu = generally beneficial for purpose of psychic freedom. Yet if dissociative Ketu has difficult companions Ketu-12 can yield an incoherent imagination, hearing voices or wandering in search of sanctuary. Naturally, any graha yuti-Ketu can alter the outcome.
Professor Ketu in the 12th bhava affects relationships in the private bedroom, the meditation hall, the prayer sanctuary, the monastery, and the dream world.
Tends to surrender the integrity of boundaries between the material world and the spirit world, such that Professor Ketu's narrative of disconnected wandering may become the tool of strong spirits.
In practical terms, there is often difficulty to establish any reliable boundaries in Professor Ketu's classroom, and there may be a rather hopeless struggle to defend one's private sanctuary against a prying public.
The bedroom (12) is not well guarded. Professor Ketu in His unbounded, unwalled, unrestricted attempts to explore the romantic imagination (12) may if the ruler is uncomfortable be intruded upon. Often a quixotic Don Juan figure in the romance department. As always with Rahu-12 or Ketu-12, the results of nodes in 12 = the bedroom, meditation sanctuary, distant lands, or clandestine research laboratory = will depend largely upon characteristics of Ketu's ruler.
Dusthamsha Beneficial Effects = Freedom from Connection to polarizing catalysis
Professor Ketu delivering His instructions via classrooms in sthana-6, sthana-8, or sthana-12 may produce the apathetic, ego-disconnected "teflon" advantage.
Ketu-dusthamsha effects a slip off from the waking consciousness and one does not feel connected to previously productive polarizing catalysis (6,8,12) statements, commitments, declarations, relationships, etc.
Professor Ketu in bhava-12 provides a classroom consisting of distant lands, invisible activities, and abstract (not concrete) often unsupportable ideas
Apathetic or detached toward conditions of privacy, fantasies, imaginative worlds, enclosed pleasure-sanctuary relationships, animosity in contractual relationships, animosity with the spouse, long journeys, foreign travels , loss of identity, sanctuary, monastery, hospital, prison, concentration camps, asylum, meditation, enclosures, labyrinths, research, libraries, imagination, foreign identity, pilgrimage, surrender.
Neglects, fails to observe, or expresses disinterest in the boundaries which normally enclose private enclosures, the imagination, the intuition, privacy, sanctuary spaces, monasteries, meditation, foreign lands, long journeys, one's own parallel lives , hospitals and hospital officials.
Tends to act with disregard for conventional rules against medical advice in matters of release from hospital, from imprisonment, escape from capture, from distant lands.
Professor Ketu may create a classroom experience in which one wanders aimlessly, disregarding offers of sanctuary. Professor Ketu may instruct the native to hop fences "and cross barriers as one has little regard for separations or boundaries, personal, ethical, ethnic, religious, legal, or material.
Due to His no-barriers character, Professor Ketu's classroom-12 lacks privacy . Normally Professor Ketu in sthana-12= too weak to provide effective separation from predators, either social-material or psycho-spiritual.
Gifted in imaginative works, conducting long journeys, and creation of sanctuary spaces, by one who is too restless to meditate, always disappointed in travel experiences, and cannot retain possession of the products of one's own imagination.
Dismemberment, dissolution, distance, deportation, departure
The corpse undergoes peculiar forms of disintegration, and may be dismembered (Ketu) after death (12).
Few limits or controls upon environments of 12 such as bedroom, hotel, hospital, hospice, distant lands, enclosures, cloister, sanctuary, meditation space, research lab, private retreats, or clandestine places.
Ketu in the 12th house indicates apathy or detachment toward sanctuary enclosures. Tends toward un-bound-aried expenditure, meditation and identity loss.
Similar effects will be felt when Ketu the Releaser occupies 12th-from-Chandra
Papa-graha in dusthamsha while materially frustrating will often give quite good spiritual results.
Ketu is a wanderer. Ketu wants to meditate, to be psychically attuned through neutral clairsentience -- seeing and hearing communication from the spirits, but NOT reacting to it and not getting committed to any relationship.
Ketu does not want the responsibility to maintain an intimate relationship. Occasional intimacy is OK, but Ketu will not support a contract like a marriage, or any long-term commitment. Ketu is quite detached: the Witness.
Ketu wants peace and quiet, especially in the bedroom for sleeping. Ketu needs more sleep than normal.
Potential for damage to the feet (12) via accident or injury when Ketu the Undefended receives malefic drishti which signals a ghostly attack.
Foot reflexology and massage of feet, anointing of feet in religious ceremonies, may be deeply healing and facilitate clairsentient listening.
Vimshottari period of Ketu
During Ketu bhukti of any mahadasha and acutely during the Ketu-Ketu swabhukti, one born with Ketu in Vyaya Bhava may have a hopeless feeling that one's spiritual guides, prayers, divinations, dreams, imagination, long sojourn in foreign lands (e.g., military assignment) and private matters in enclosure such as dormitories and hospitals (12) = slipping away.
These matters seem to be rather persistently out of one's control .
This Ketu-Bhukti feeling of being a drifting spectator toward the conditions of one's own life may be even more profound when either Chandra or the radical lagna occupy a Nakshatra of Ketuva * Azwini, Magha, or Moola.
A natural challenger papagraha in a dushthamsha generally gives some comfortable and pleasing results. May connect very successfully with the quieter spirit guides who frequent serene, private, enclosures.
Regardless of how one is personally handling the world of private imagery and meditative practice, the native can passively reflect the fantasy lifestyle image of the psychic projections of the collective unconscious.
"No barriers " Ketu places the native upon vyaya's astral-material bridge (12) through direct intuition. No analysis, no cultural filters. In bhava-12, the experience is entering sanctuary of the inner mind.
Karaka Ketu-12 for"abandonment in the grotto".
Marginalized by the ashram, hospital, sanctuary, or research establishment. Private fantasies are weak, and closed-door negotiations fail.
Ketu the Witness accepts losses.
Ketu the Witness accepts everything.
Results Depend upon the bhava ruled by Ketu's lord.
Double detachment. Native is highly sensitive to communications from spirits and presences without bodies. May not be inclined toward any specific spiritual practice, but tends to wander from temple to temple, or landscape to landscape, just looking.
during bhukti of Ketuva, there is a Disengagement and Witness Wisdom via pilgrimage, wandering, and clandestine operations in foreign lands.
The material manifestation of the houses ruled by Ketu's lord are not harmed.
Psychological expectation of abandonment and rejection by the ancestors, by meditation guides, and by shepherds or pathfinders in general (Ketu = abandonment, chidrakaraka)
Tends to surrender or give away one's fantasies, privacy, sanctuary, dreams.
Malefic graha in dushthamsha can give comfortable and pleasing results .
One is disconnected from his inner sanctuary but he becomes available for helping those most deeply in need
Ketu is the planet of disconnection and vyayasthana is the house of disconnection... so despite initial restlessness, the native settles into enthusiastic"giving away" of all attachments - which weren't going to last anyway.
Good prognosis for spiritual release and deep neutrality toward all attachments, even those emotional attachments which exist only in fantasy and dreams. the native tends to enjoy a calm meditation space, but this one will not be much interested in elaborate meditative instructions. Natural adept of"surrender"and"release".
Strange experiences when traveling in foreign lands.
Potential for damage to the feet (12) or the astral imaging system [clairsentience, dreams] (13) via accident or injury when Ketu the Undefended receives malefic drishti which signals a ghostly attack.
Long spiritual walks which vigorously exercise the calves may generate spiritual"hearing".[Ketu]
A bit jumpy until age 60. Then, increasing alignment with the Divine cycle of manifestation and dissolution, breathing in and breathing out.
Neutral awareness of the vivid imagery of the aural and visual imagination. Aware that life is but a dream. Apathetic toward psychic capabilities yet possessed of them. If other graha are with Ketu, may activate the dream-interpretive or psychic-healing skills.
As always with Rahu-Ketu the planetary lord defines Ketu's effect. If the lord is a strong benefic there can be great waste seeking after bed pleasures. More sensible approach to loss if the lord is a neutral or malefic. However, even this resolves with time.
Dissatisfaction, ambivalence and uncertainty regarding the privilege to express intuitive awareness and dreamlike perception.
Depending on Ketu's lord, the native may have prayer and meditation skills or ability to handle matters of hospitals, ashrams, cloister and sanctuary -- but one feels detached from their value.
Resistance to validation through dream-work, prayer and communication with the Ancestors;
the maternal grandfather, the elder sibling's in-laws, and the enemies of the spouse seems distant and unconnected to one's essential self.
Dissatisfaction, ambivalence and uncertainty
regarding the privilege to express social, conceptual, and electronic networking as well as material achievements and gains .
Depending on Ketu's lord, the native may have perfectly competent networking skills or ability to set and achieve important material goals -- but one feels detached from the exercise of these skills.
Peculiarities of the skin and nerves . Must take care to protect the skin And The nervous system (sympathetic and parasympathetic) from psychic incursion of grief, due to an ineffable sense of loss .
Resistance to validation through earnings, profits, and successful goal achievement; The elder sibling And spouse of the eldest child seem distant and unconnected to one's essential self.
The ideal place for this Ketu would be a high rocky monastery in the middle east or the Gobi desert or the Karakoram ... somewhere inaccessible except after a long climb up, and somewhere very quiet and windy, very regulated, with a fixed schedule of activities every day. There are still some places like that in Egypt, Yemen, Greece, Syria, Turkey... wars and the drama of the people below do not affect these ancient monastery retreats.
A great place to be or be associated with would be any type of retreat center which features a fairly strict or regulated routine night and day. It could be run by a conservative religious order. Someplace like an addictions or detox center would be good - lots of drama going on around you, but you are only there to validate spirit, not to get involved in the psycho-social relationships.
Professor Ketu wants to work and quite possibly live in a hospital, nursing home, dormitory, a sanctuary, a monastery or convent, a secluded camp, or any environment which is private, behind walls or inside a fence -- even a prison.
Professor Ketu-Makara/12 also likes to be associated with the elderly and people who are dried out. The people Ketu is attracted to can be young but still dried out from"windy" diseases, from fasting, or just constitutionally they are parched, wrinkled, creaky and boney. Ketu even likes alcoholics who are trying to dry out.
Professor Ketu also likes people who are trying to reduce their over-involvement with things; those who are trying to separate and disconnect from a part of the past that is finished. For example, people who are trying to reduce contact with the outside world by entering a monastery, or who are trying to reduce their weight by going to a residential diet spa, or reduce drugs/alcohol, or reduce some type of outdated behavior.
Professor Ketu likes all of these people and when you work with them, serve them, Ketu provides sustenance.
Because Professor Ketu in bhava-12 is all about"enclosures ", Ketu-Makara-12 also likes demarked ethnic reservations, if those are suitably dry and rocky places, like the big Hopi and Navajo lands in the USA-Southwest or the dry dusty, detached-from-mainstream reservations in the deserts of eastern Oregon and Idaho. However many parts of reservation life are quite disorderly, especially the rampant alcoholism and the gambling. Ketu does not like the disorderly parts. Only the orderly parts, such as a medical clinic or a school.
upon Ketu in bhava-12
" In your mind you think of spiritual life as real and true and so you know that material life is not the aim of life.
Also, in an attempt to sort things out in this transition, you become restless ,
Overall, you should do well because of your sincere approach to life .
Areas to try to prevent disease troubles would include
Alan Watts commentary
"It is a special kind of enlightenment to have this feeling that the usual, the way things normally are, is odd, uncanny and highly improbable.
This feeling of universal oddity includes a basic and intense wondering about the sense of things."
Mental Obstacles to Meditation
H. H. Dalai Lama. (2003).Compassion .
"Buddhist texts speak of four principal obstacles that one must overcome for meditation to be successful.
The first is mental scattering or distraction ,
The second obstacle is dullness and drowsiness,
The third is mental laxity ,
Finally, at a more subtle level, there is mental excitement, or agitation
Forest Fog in Estonia
file update: 22-Jan-2020
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