Mercurius * Georg Pencz, Germany * 1528-1529; collection of the Victoria and Albert Museum
"The way we label things is the way they will appear to us.
When we label a piece of the earth China or Brazil or the United States, it becomes an entity that carries strong emotional baggage.
When we label something good, we see it as good. When we label something bad, we see it as bad. We get so hung up on like and dislike, on who's right and who's wrong, as if these labels were ultimately real.
Yet, the human experience is an experience of nothing to hang on to, nothing that's set once and for all.
Reality is always falling apart.
In this fleeting situation, the only thing that makes sense is for us to reach out to one another."
~~ Living Beautifully by Pema Chödrön, page 96
Om shram shreem shroum sah ketave namah
Om bram breem broum sah budhaya namah
Dragon's Tail * South Node
caesura * Catabibazon
Mercury * Thoth
Merx * Mark * Merch * Hermes
Vimshottari Dasha effects:
Budha mahadasha continues seamlessly into the Ketu mahadasha, creating a continuous Budha-Ketu era lasting 24 years. Effects of the umbrella 24-year period depend primarily on Chattering Kumara's bhava-rulerships but also upon Ketu's bhava.
When Budha and Ketu are conjoined at birth, within each Mahadasha there is effectively one long continuous Vimshottari Dasha bhukti of Budha-then-Ketu. (Except during Mahadasha of Ketu.)
The linkage of Budha-with-Ketu allows Dissociative Ketu to enjoy an extended opportunity to do His work of separation, alienation, and abandonment.
Budha's conversations engage Ketu's disengaged narrative of spiritual pilgrimage.
Ketu fragments Budha's mental narrative and inner argumentation.
Ketu-Budha narrative promotes liberation, surrender of unsustainable attachments to people, places, objects, or ideas.
Budha may be doing many other jobs in the nativity. He might be a marriage agent who rules the Svamsha. He might be the karmesha who rules career and professional promotions. He might rule the sahaja-bhava stimulating commerce and management behaviors. However, when Budha-yuti-Ketu, all of Budha's social roles are deeply influenced by Ketu's subtle narrative of spiritual surrender to impermanence. In general, whatever attachments Clever Budha weaves together -- whether it is marriage, career, children, property ownership, banking, or other material achievements -- Ketu will tend to unravel.
Ketu disperses Budha's narrative mentality, while Budha contributes a conversational quality to Ketu's dispersing actions.
Yoga for mental detachment. One may sound inarticulate, unless other structured graha join the pair, or one is speaking from a prearranged script. This combination disperses the arising of the forms of independent thought and thus assists dramatic acting by clearing the path to channel the character. It is found in successful dramatists.
One may be unusually gifted at describing, explaining, and depicting [Budha] matters of Akasha-Ketu.
May experience a dissolution and misting-away of the purported mental forms and formalities, such as prescribed routines of communication, established protocols for messaging and signaling, and fixed associations between words and their consensus-reality accepted meanings.
The natural speech communication may express in a disjointed or incoherent fashion, while few barriers prevent the thoughts of others from wandering into one's own head. Typically, the mental faculties experience foggy or indiscriminate thinking. There may be occasions of impaired judgment due to misinterpretation of facts. Ketu + Budha suggests a tendency to throw oneself into sketchy projects on the basis of scattered or fantastic evidence.
However, in more organized nativities, the communicative expressions have the potential to mature into an otherworldly (Ketu) correspondence [Budha] pattern.
In an otherwise well-organized nativity, Ketu + Budha may facilitate careers which involve highly conceptual, unconventional, dream-like thinking. However, the support of other graha is critical for manifestation of these conceptual perceptions into a coherent terrestrial expression.
So long as at least one supporting graha joins this other-worldly mentality, Ketu + Budha is not an obstacle to professional success or sustained leadership roles. However, there is always an issue of clarity of discernment and personal judgment based on adequate concrete facts.
These distinguished social leaders have the additional strengthening graha:
Ketu + Budha can indicate success in tasks which require unlimited, unrestrained experience of the thoughts and perceptions of others such as psychic reading and dramatic psychological portrayals that require channeling of the mentality of another.
It is a mentally receptive (but not emotionally sensitive) indicator of clairsentience.
Due to the Ketu-crippling of Budha's logical albeit superficial voice, in the absence of conventional reasoning a deeper apprehension may arise. With support from other graha, the deeper more inchoate apprehension can empower the ability to detect patterns in that etheric realm which surrounds each person, planet, and entity.
Ketu + Budha nativities are often unique people who offer their mentalities [Budha] as radio broadcasting stations to articulate the messages of ghostly others (Ketu). One may be gifted with the ability to perceive apparitions at a level of not simply apprehension but of informative messaging communication [Budha].
Not everything which occurs in this mentality is correct or pragmatically applicable to human life, but the information is typically of a higher signature frequency. The issue is Typically, Rational discernment or lack of it.
Supports the publication of information received via psychic channeling.
Disconnected from siblings and team-mates.
Thinks often of leaving the earthly vale. Does not really care about words, announcements, media programming, publications, writing etc. although may be perfectly capable in message delivery, without attachment to outcome.
Often the younger siblings suffer psychologically from abandonment disorientations and fears which originated in early life and continue to manifest as separativeness and distrust throughout the adult relationships.
The instructions, descriptions, explanations produced by this combination may be very abstracted, nebulous or metaphorical. Often the communications are lacking a specific material referent.
Communications may lack definition, accuracy
The audience (Budha, audio) may receive a fuzzy, cloudy mental picture from the Ketu-yuti-Budha communicator. Depending on other graha with may join the Ketu-Budha pair, perhaps the native sounds very idealistic, or very poetic, or lacking the correct vocabulary, or hedging and uncertain in their definitions.
An adult with Budha-yuti-Ketu may give the impression of talking like a spacey teenager (Budha Kumara) who lacks the life-experience to accurately explain and describe their experience.
Budha-yuti-Ketu is a splendid yoga for channeling the ideas and perceptions of others. The native does not have a coherent personal framework of interpretive concepts, and thus one is not impeded by egoized thoughts.
Witness agent Budha-yuti-Ketu benefits dramatists and other chameleons who channel different personalities in their professional theatrical work.
Budha-yuti-Ketu also benefits psychic channels who are able to step aside and allow the Other voice to dictate their communications:
Budha-yuti-Ketu also benefits those who would parrot or echo the ideas of others (whether pragmatic instructions or abstract doctrine) without changing or reformulating the original message.
If other graha support it, this yoga can form a key piece of the Rescuer profile that is often found in healers.
Thin and permeable boundaries between the thought-minds of the two partners, whether in a brief healing partnership or in a marriage or business union. Seeks one like-minded yet convinced in advance that there could never be (Ketu) one like minded.
Depending on characteristics of the rashi, bhava, incoming drishti, and Ketu's ruler, mixed narratives of the topics indicated by the bhava may emerge.
Spacey conversations. Less clear distinctions, possibly inarticulate, with generally a limited even childlike vocabulary (extremely so if Budha = nichha). Alternatively, a tendency to use highly conceptual terminology where a simple denotation would do!
Dissatisfied and doubting of one's employees and servants. Distrust of commercial business and communications media.
Unable to fully connect with the twin. Also unable to fully disconnect from the twin. Even after death or a public declaration of separation from a sibling or conversation partner, one longs for fulfillment of The ineffable missing other half.
Resignation to a separative, psychologically distanced relationship with the patients, clients, co-workers and employees, and with all those who interact through scripted daily conversations in an administrative or service role .
A deep but abstract sense of loss for the true-equal conversation partner, who seems to have been taken away by circumstances beyond one's control. A longing for the imagined satisfaction of completed union with the perfectly matched and mirroring twin.
Dissatisfied with the effects of medicines and the conditions of the ill. Not settled in one's own thoughts . Sexual relationships become hazy and disconnected.
Inability to establish personal certainty regarding the portfolio of Budha:
logical thought, verbal and written language, gesture and image communication, publications and announcements, service and servitude, argumentation and litigation.
One may engage in intellectual and communicative life indefinitely, driven by a need to express oneself precisely, without ever achieving a clear public communicative identity or a clear personal sense of having said what one really means.
Wants to look more youthful perhaps. May wish to adopt a younger person's mercurial mentality, but yet quickly resigned to the flatness of one's own thought process. Cannot invigorate the daily communication process with any degree of excitement.
Unfortunately this type of healer is generally not conscious of what they are trying to accomplish - , manipulate/improve another's field of perception - and Therefore, one is often exhausted mentally and physically from their work.
Psychically absorptive hands and thoughts. Profound sensitivity to the mental patterns of others in one's environment.
Not a clear analytical thinker unless Budha is uttama or svakshetra, or receives drishti of Shani. Shani drishti gives sobriety and a degree of pessimism which is actually stabilizing for this spacey, intuitive yoga.
Often a life of frequent tours and travels for indefinite or unboundaried communicative purposes. Naturally other graha add stability and coherence to the reporting-and-announcing agenda, there may be a more materialized outcome. However, in their own expression as a planetary yoga, Ketu and Budha yoked tend to produce a wandering, rather empty sort of evangelism and a disengaged rhetorical style of repeating the words of others sans personal engagement in critical thinking.
The planetary pair Budha-Ketu may be implicated in fuzzy thinking leading to unanalyzed decisions, particularly in marriage and intimate relationships, where sexuality [Budha] can be confused with spirituality (Ketu).
May express scattered, vaguely formed views on matters of coupling and marital communications [Budha] which may not match up very accurately with the real world behavior of either the self or the spouse. Potential to attract inaccurately described or awkwardly aligned partners, particularly if Ketu or Budha feature prominently in navamsha.
Budha Main Page
Traditional Jyotishavidya Sacred Jewels Ratna for Budha
Busy Budha reaches maturity = age 32
BP Lama commentary Budha-Mahadasha
Unless supported by additional graha yuti Ketu, Budha-yuti-Ketu alone suggest that the speech style may be incoherent regarding matters of fact, uncertain, apathetic or ambivalent.
Does not harm a professional thespian or other role which needs to channel the speech of another. Ketu actually assists with all tasks that benefit from scattered boundaries, such as imitating the speech or personality of another person as in dramatic acting. For conventional speech tasks, there can be some disclarity.
Cognitive dissonance is the psychological condition of living with, and trying to make life decisions based on, two or more logically contradictory life principles or core beliefs.
The yoga of Ketu + Budha may yield a psycho-mental proclivity toward cognitive dissonance. The combination of Budha's mental logic with Ketu's other-worldly, shape-shifting, boundary-dissolving un-materiality, tends to produce a thinking style which is poorly defined, illogical, contradictory, or incomplete.
To logically minded observers, the native may seem to live somewhere along the continuum of hypocrisy to psychosis.
On the positive side, Budha-yuti-Ketu diminishes the tendency to form rigid judgments, criticism according to strict rules, or otherwise discriminate between categories. Therefore, one may be more merciful, or more able to accept the improper behaviors of others.
The thought process may seem inconsistent, and incompletely compartmentalized. (Compare to Shani-yuti-Budha, a condition of strict mental compartmentalization.]
The presumptive rules of logic, which are normally the guiding principles of "sanity" within the social-communicative conventions, are often replaced by a foggy, circumstantial reasoning.
Most people have one single set of life principles from which their life decisions are chosen. For Ketu + Budha nativities, several different sets of principles and beliefs may "co-exist" simultaneously and incoherently, with no one set of guiding principles ever completely in force. One's mentality may devolve into unpredictability. One may feel ostracized due to episodes of erratic or insane communication.
Trustworthiness and Unpredictability
the native may sound and seem highly inconsistent in their life-choice decisions. the native tends to send mixed signals to others regarding one's core intent, plans, commitments.
Due to inconsistency and shifting-with-the-winds perception along with a tendency to interact with apparitions, Ketu + Budha may operate as s a difficult parent from the child's point of view, and a challenging partner from the spousal or business point of view.
Ketu + Budha nativities may self-characterize as creative, sincere or intuitive and one may be genuinely surprised to be considered flaky or incomprehensible by more conventional associates. Yet, in general the social and mental-health consequences of circumstantial reinterpretation of vows, promises, declared intentions, programs, priorities, and day-to-day communications [Budha] may signal a gradual loss of social accountability (Budha, accounts) leading to communicative isolation.
However, one additional supporting graha can make an important difference which can potentially transform the incoherence and permeability of Ketu-ized mentality into a variety of clairsentience that can strengthen the social trust.
Ketu + Budha nativities generally feel more comfortable in speech communities which encourage vague, intuitive or poetic verbal expression, and less comfortable in more rigorously conventional, logical, legalistic, or high-accountability cultures.
In relationships: Ketu + Budha can operate at:
Because one may be remarkably detached from one's own thoughts, one may be a natural meditator and teacher of meditation.
However, in human relationships, where communicative engagement is more desirable than witness-style detachment, a partner may be frustrated by one's tendency to withdraw from active communication for extended periods of time.
|The knower catches in the
ecstasy of his heart
the full light of that Brahman (that Divine Essence)
which is indescribable—all pure bliss, incomparable,
transcending time, ever free, beyond desire.
file update = 18-Jan-2021
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