Vimshottari Dasha - Rashi - Gochara - Bhava - Graha - Ratna - Nakshatra - Amsha - Karaka - Varga - Bala
indifferent to the brothers, to the competitions, to the war, to the championship (but check for other graha yuti this pair)
scattered muscular movements
discharged, disabled, impartial toward dynamic, forward-moving energy
OM kram kreem kroum sah bhaumaya namah
OM shram shreem shroum sah ketave namah
Tail of the Dragon
Mars Ars Ares Aries Arian Ori Orion
Tiw - Tyr [Tiwesdæg - Tuesday]
// Tibetian Ganpati //
[Ketu-Mesha] yuti [Mangala-Mesha]
[Ketu-Urisha] yuti [Mangala-Urisha]
[Ketu-Mithuna] yuti [Mangala-Mithuna]
[Ketu-Karkata] yuti [Mangala-Karkata] [nīcha]
[Ketu-Singha] yuti [Mangala-Singha]
[Ketu-Kanya] yuti [Mangala-Kanya]
[Ketu-Tula] yuti [Mangala-Tula]
[Ketu-Vṛścika ] yuti [Mangala-Vṛścika]
[Ketu-Dhanus] yuti [Mangala-Dhanus]
[Ketu-Makara-Draco] yuti [Mangala-Maraka-Draco] [uchcha]
[Ketu-Kumbha] yuti [Mangala-Kumbha]
[Ketu-Meena] yuti [Mangala-Meena]
Ketu disperses Mangala's competitive, masculine, pioneering energy.
Yoga for alternative expressions of yang flow. May experience a dissolution and misting-away of the purported physical forms and formalities, such as prescribed athletic or aggressive actions, established protocols for making war and hunting, and various consensus-reality fixed interpretations of male identity. Breaks-up the hunter's instinctual pursuit of sex, game, blood, and alpha dominance.
Ketu and Mangala, co-rulers of Vṛścika, are cooperators in specific tasks which promote the sudden upheaval of social expectations and quick identity changesr.
In a feminine nativity, Ketu provides a tendency to ignore the socially imposed limits on use of yang energy. Ketu pulverizes the barriers which consensus reality may apply to women's use of sexual, creative, athletic, or inventive energies.
May disregard gender limits on innovation, pioneering, or creative performance
In a masculine nativity, tendency to ignore the socially imposed mandates to deploy yang energy.
Dissociated from the stereotypical masculine-gendered pursuits. May be disinterested in sports, military aggression, or sexual conquest. However, one may freely choose to pursue the socially-boxed masculine activities as well, with no obligation but rather enjoying creative license to do so at one's own will.
There is freedom to use no-limits [Ketu] forcefulness [Kuja]. No barriers on explosions, discoveries, carnage, holocaust - up to the point of apocalypse, if other features of the nativity would indicate annihilating force. Annihilation (reduction to nihil zero) is OK with Ketu. It's what Ketu does.
There is freedom to limitless force in pursuit of ultimate surrender [Ketu].
If Shukra is significantly strengthened, while Mangala's prescribed formalities are dissolved by Ketu, one may prefer to disregard male prescribed behaviors and consort with women, or live in a peaceful asexual lifestyle, or live as a woman. Whichever options are chosen, one is not bound by formality or convention.
Professor Ketu teaches His curriculum in environments that are characterized as "out of conventional order". For example, Ketu-10 is out of the conventional social order whereas Ketu-4 is out of the conventional housing order or schooling order.
When Professor Ketu is born conjoint Mangala the Mover, the scattering patterns of Ketu-Akasha tend to disperse the intensity of Kuja's forward-driving pursuit.
Mangala's default drives are muscular movement and sexual conquest. All Mangala energy is pushing, forward moving, and vitalizing.
However, the goal varies according to Kuja's rashi and bhava. [uchcha] Mangala directs His energies into socially motivated pursuit of class-rank and position, whereas [nīcha] Mangala directs His vitality into activities of emotionally motivated bondage and control.
Kuja-Karka acts decisively to bind and secure. [nīcha] Kuja made the marriage decision seem urgent. Along with his parents, J-Q would have felt an emotionally-motivated impulse to act quickly to secure the situation . The marriage vow was hastily sealed on the basis of incorrect understanding. Lifelong consequences included financial insufficiency and marital disagreements.
therefore, in order to correctly identify the environment of this extraordinary pair, it is essential to appreciate both their bhava location and their rashi qualities.
Dispersal in all directions, or a single rather peculiar direction, of the kinetic animal sexual impulse.
Detachment from the goal of conquest. Windy cooling of the heat of the chase.
A male may be somewhat disconnected from one's own urgent, competitive sexuality. A female may feel rather ambivalent toward men in general.
Often the script calls for a dysfunctional brother or male cousin. Other males can be agents too.
Once the personal, embodied sexual and competitive impulses are dispersed in consciousness, it becomes possible to channel the dynamic, athletic, competitive, and sexual energies of others. Thus Kuja-yuti-Ketu helps male dramatists to project intensely male roles,
For both masculine-figures and feminine-figures (and those in-between) Kuja-yuti-Ketu generally assists the psychic projection of diffused sexual imagery into the public subconscious.
Disconnected from competition. Tends toward passive-aggressive style of action. Uses indirect methods to hunt, capture, and win. one is no less successful with this combination of Kuja-yuti-Ketu. However, a manipulative rather than conquesting or boasting style of action is indicated.
Extremely sensitive abdominal region.
With the de-emphasis of animal impulse, raw sexual pursuit [Kuja] can be expressed in impersonal ways and diffused into non-fleshly channels:
into photography, literature , performance arts
into competitive political manipulation
or into social service projects
Ketu-yuti-Kuja may be perceived as being dishonorably manipulative and indirect in situations which which call for great straightforwardness. one may be surprised to discover that while one has "won" the goal through whatever devious strategy was effective, one is less admired for the achieved success and indeed more feared and disliked.
Dissatisfied and doubting of one's brothers (siblings) and one's sexual prowess.
Distrust of aggressive action, hunting, anyone with a dominant personality. Discontented in fraternal relationships.
Unable to fully connect with the brothers or comrades-in-arms. Also unable to fully disconnect from the brothers (in all senses of brother).
Even after death or a public declaration of separation, one longs for fulfillment of the fraternal presence.
Resignation to a separative, psychologically distanced relationship with one's brothers, comrades-in-arms, and fellow competitors.
A deep and ineffable, sense of loss for the siblings, who seems to have been taken away by circumstances beyond one's control. A longing for the imagined satisfaction of completed union with the heroic brethren.
Chronically discontent with one's military, competitive, athletic, heroic, muscular skills and achievements. Always wanting to be stronger, faster, more warlike. Yet, the animal instincts are too vague, and one cannot concentrate sufficient energy into the physique.
Ambivalent about the act of sexual pursuit. Wants to be sexually active and involved, but resigned to the flat feeling that one's sexual vitality is somewhat blunted.
(if other graha are involved in the Ketu yoga e.g. Moneyball 1963- drama-commerce Brad Pitt , the scope of 'saintly' resignation and ambivalence may be broad, and psychologically complex.)
Unacknowledged anger and diffused competitive instincts. Likes to fight but may take bribes on the outcome, or work for the opposing team without scruple. Natural double-agent , or mercenary soldier. Has no moral or political attachment to the outcome of the war.
Inability to register A sense of personal certainty regarding the portfolio of Kuja: competition, sexual pursuit, warfare, invasion, exploration, discovery, passion. one may compete indefinitely, driven by a need to dominate, without ever achieving a clear public victory or a clear personal sense of successr.
Uncomfortable in their own skin. Ambivalent about winning or losing, yet very sensitive on the point. Sore loser.
Polarizing catalysis expressing clear physical directive. Ambivalent about the cycle of birth and death, and his place in it. Little patience for sustained efforts, and tendency toward passive-aggressive physical responser.
Behaviorally, the effective equivalent of [nīcha] Kuja . Not overly attached to the physical body. Therefore, can accept - and often surmount - tremendous risks of life and limb.
Beneficial for high-risk occupations where safety is a dream. By transit, stimulates disease of connective tissue, blood coagulation, and other disconnection types of imbalance-seeking-a-remedy.
The childhood home is competitive and prone toward absenteeism of both parents [Ketu-4] . The adult native tends to replicate this pattern, bringing the warrior energies ofKuja into the adult home, along with Ketu's characteristic disengagement and disdain.
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