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Vimshottari Dasha - Rashi - Gochara - Bhava - Graha - Ratna - Nakshatra - Amsha - Karaka - Varga - Bala

"Resistance to the unpleasant situation is the root of suffering."

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"the twisted tree lives its life, while the straight tree ends up in boards".

~~ Chinese proverb

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OM shram shreem shroum sah ketave namah

OM pram preem proum sah shanaischaraya namah

शनि śani Shani

yuti

केतु ketu Ketu

Cauda Draconis

Tail of the Dragon - South Node

Caesura

[cut]

Comet-tail [Ketu-tārā]

Catabibazon

yati

conjunct

Saturan - Sauran - Sætern - Saturnus

the seventh one

Satu = Saturday

kevan - kaiwan - kiyyun - kaiamanu - khima

kρονος - kronos

Ninurta - Anu - El - Eli

"The Old Sun // the best Sun"

the tedium and absurdity of human existence

anachronism
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Die Ruinen von Flossenberg Schloss in Deutschland

Ketu yutiShani

EXAMPLE

[Shani-Mesha] [nīcha] yuti [Ketu-Mesha]

[Shani-Urisha] yuti [Ketu-Urisha]

[Shani-Mithuna] yuti [Ketu-Mithuna]

[Shani-Karkata] yuti [Ketu-Karkata]

[Shani-Simha] yuti [Ketu-Singha]

[Shani-Kanya] yuti [Ketu-Kanya]

[Shani-Tula-uchcha] yuti [Ketu-Tula]

[Shani in Vṛścika] yuti ]Ketu-Vṛścika]

[Shani-Dhanus] yuti [Ketu-Dhanus]

[Shani-Makara-Draco] yuti [Ketu-Makara-Draco]

[Shani-Kumbha] yuti [Ketu-Kumbha]

[Shani-Meena] yuti [Ketu-Meena]

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Stirling Castle, Scotland

;

Descriptions below may also apply to Ketu receiving drishti of Shani. Results tend to be much less harsh if these two enemies do not share a bhava.

devastation

self-sacrifice [Ketu] for the cause of the institutional order [Shani]

odd departures from the conventional rules

very little measurable result proportional to the sustained work effort required

reduced concern for social, physical, or financial consequences

When reading any nativity, single-yoga effects must be balanced with all other effects of all the other graha.

  • Shani = Fear of Punishment, maintenance of the Social Order, resistance to Movement, Rigidity

  • ++ Ketu = Disregard for material Consequences, Impermanence, egoic-mind detachment, apathy Dispersion of Temporary Form

may lack [Ketu] the filter which normally provides coherent boundaries within conventional social regulation restrictions [Shani]

as a result, may be dissatisfied with lawful hierarchical conventions, yet due to lack of social standing, unable to change things

may be attuned to higher architectonic of the psychic realms

  • impermanence fatigue
  • meditation fatigue
  • pilgrimage fatigue
  • detachment fatigue

physically, astate of dusty decrepitude may ensue such as tattered fabrics, peeling paint, or crumbling walls.

The delayed but steadily inevitable deterioration = Shani imposes inexorable aging, while Ketu slowly, constrained by Shani-time, erodes and decays the form.

often a frustrating puzzle to solve - needs engagement from spiritual guides

  • indifferent to the social order
  • incoherent rules
  • incommensurability of material goals

  • resistance to release

regulated abandonment

  • spiritual paralysis
  • disciplined apathy
  • constrained wandering

inapplicable regulations

  • legislated dissolution
  • suppressed surrender
  • surrendered reputation
  • normalized incoherence

delayed dispersion

  • limited liberation
  • pragmatic dissociation
  • lawful surrender

  • unclear mix of duties and objectives

empty governance

  • conventionalized awareness
  • walks away from unsustainable structures

  • inconsistent conformity

  • plausible deniability

structured surrender

Despair

  • indifferent to the social order
  • indifferent to rules
  • not affected by the cold
  • disregards dryness
  • unimpressed by age
  • unconcerned with hierarchies

Descriptions may also apply to Ketu receiving drishti of Shani; yet, results may be much less ambivalent if these papa-graha do not share a bhava

  • surrendered structures
  • empty governance
  • fear [Shani] of freedom [Ketu]
  • untimely, unconventional, disoriented
  • Dilemma
  • maintenance of fixed, empty status
  • Stagnation

apathy [Collapsing Ketu ] and realism [Shani] must co-operate

Shani in Bhava-1 ++ Ketu in Bhava-1

scattered resistance + conventionalized apathy WRt

  • competition, conception, birth, vitality
  • blood, muscles, skull
  • social and personal identity
  • via the physical form and its attributes

[Shani in classroom-1]

rigidly disciplined adherence to an invalid identity [1]

] Shani in bhava-2] yuti [Ketu in Bhava-2] ;

scattered resistance + conventionalized apathy WRT

  • conventional knowledge
  • family of origin
  • beautiful face
  • sound, words, voice, song, speech
  • food, wine, wealth, conventional values,
  • storage, accumulation, banking
  • face, eyes, jaw, teeth, mouth, hair, voice

challenges for the second marriage alliance

aids longevity

[Shani-Kanya] yuti [Ketu-Kanya]

[Shani-Kumbha] yuti [Ketu-Kumbha]

[Shani-Meena] yuti [Ketu-Meena] ;

de Mundi Systemate 1643-1727 Isaac Newton [algorithmic-undulating Pūrvābhādra-4] + [Pūrvābhādra-Shani-yuti-Ketu-Revatī] [Pūrvābhādra-Shani-2 parivartamsha Guru-1-Pūrvābhādra] [2, valuation, knowledge, collection] ;

  • Newton endured a terrible heartbreak from his primary love partnership with a younger Dutch scientists.
  • Although he lived a long life (Shani drishti to 8, rahu-8) Newton never formed a second, replacement relationship.
  • In general, IN showed a disregard for Shani-type social conventions and strictures of behavior, preferring instead to follow his own eccentricities [Ketu] ;
  • Lagnesha Shani-parivartamsha-Guru allowed IN to capitalize (2) upon his oddness [Ketu]

[Shani in Bhava-3 + [Ketu in Bhava-3]

scattered resistance + conventionalized apathy re:

  • messaging, writing, reports, communications
  • publications and announcements
  • scripts, media production, cinema, internet
  • siblings, cousins, cohort, ensemble, work-team
  • the hands, the lungs

Shani-yuti-Ketu in bhava-3 often indicates mental-health challenges characterized by oscillation between

  • [Shani in Bhava-3] suggesting a depressive, fearful and rigid protocol of thought and communication in which there may be punitive consequences (real or perceived) for release of unlawful, disallowed, or unauthorized information

  • and on the other pole, Ketu in Bhava-3 suggesting a scattered, incoherent disregard for the conventional formats of business and work-group transaction. This disregard may result in full freedom to abandon the rules and make statements, plans, or descriptions that seem random or disconnected from Shani's protocols.

One's reports, announcements, directions, and management style may be difficult for others to understand and interpret due to its inconsistency and irregular broadcasts cycles. There may be some tendency toward odd, eccentric, or peculiar thought patterns which are framed in a set of rigidly hierarchical potentially punitive communication rules.

rigidly strict adherence to an invalid process or a disoriented mentality[3] ;

[Shani-Kanya] yuti [Ketu-Kanya]

[Shani-Makara-Draco] yuti [Ketu-Makara-Draco]

[Shani in Bhava-4 + [Ketu in Bhava-4]

scattered resistance + conventionalized apathy re:

  • home, homeland, patriotism, national defense
  • parents, protection, shelter
  • nationality and ethnicity, folkways, ancient customs, and established cultural norms;
  • the End of Things, burials, basements
  • oceans, emotions, liquids
  • body's liquid systems, drainage; osmosis, lymph
  • fourth marriage

rigidly patriotic adherence to an invalid Way-of-Life, vacuous protectionism, or a disengaged Mother [4]

[Shani-Mesha] [nīcha] yuti [Ketu-Mesha]

[Shani in Bhava-5 + [Ketu in Bhava-5]

scattered resistance + conventionalized apathy re:

  • celebrity, radiance, creativity, performance arts, fine arts
  • divine intelligence, children
  • theatre and politics, royalty
  • the heart anahata chakra
;

rigidly formalized adherence to an invalid entitlement or empty political display [5]

[Shani in Bhava-6 + [Ketu in Bhava-6]

scattered resistance + conventionalized apathy WRT

  • illness, mental argumentation,
  • conflict, altercation, disagreement, servitude
  • digestion, argument
  • unmarried, un-yoked, un-allied
  • unbalanced, unrelated, ostracized
  • the intestines

rigidly punitive adherence to an invalid ministry, unsustainable disease-medication, or dissolved attempts to help [6]

[Shani-Urisha] yuti [Ketu-Urisha]

Four Seasons 1678-1741 Baroque sacred music Antonio Vivaldi + [Kṛttikā-Ketu-yuti-Shani-Rohiṇī] [6, poverty, marginalization, ailment]

Ketu = Excused from Shani's Obligations

Urisha music + 6-service requirements

  • Four Seasons 1678-1741 Baroque sacred music Antonio Vivaldi was an ordained Roman-Rite priest. He obtained a special excuse [Ketu excuses] which freed him from the normal priestly obligation to perform the daily Mass [message] reuqired of all ordained priests. Having achieved this time-saving freedom while maintaining the protective dignity of his office and his church-guaranteed sustenance, Vivaldi was able to devote more time to developing his music. [Ketu-Urisha]

[Shani in Bhava-7] -- [dikbala + [Ketu in Bhava-7]

scattered resistance + conventionalized apathy re:

  • alliance, agreement, diplomacy, marriage, terms of contract
  • design, harmony, balance
  • legal resolution to conflict, law courts
  • the kidneys, adrenals, pancreas

rigidly legalistic adherence to an invalid contract or wandering partnership [7]

[Shani in Bhava-8 + [Ketu in Bhava-8]

scattered resistance + conventionalized apathy re:

  • discovery, emergence, cycles of destruction-and-rebirth
  • emergencies and disasters; hidden truths
  • sudden change, catastrophe; calamity
  • trauma and healing; occult, forbidden, magical knowledge
  • the fleshbody liver

rigidly fearful adherence to an invalid identity-change or an unsustainable state of emergency [8]

[Shani in Bhava-9 + [Ketu in Bhava-9]

scattered resistance + conventionalized apathy re:

  • humanistic philosophy; sacred doctrine
  • priesthood; preaching
  • orthodox religion and the fixed catechism of belief
  • universities and higher teaching
  • the sacral plexus; hips and thighs

challenge for the third marriage

rigidly righteous adherence to an invalid belief , a hypocritical religion, or a misguided father [9]

[Shani-Urisha] yuti [Ketu-Urisha]

[Shani-Mithuna] yuti [Ketu-Mithuna]

  • POTUS-pair-04 hostess 1768-1849 Dolley Payne Madison + [Arudra-Shani-yuti-Ketu-Punarvasu] [9, worldview, ideology, patronage] DPM's slavery-advocating father becomes abolitionist Quaker, sells slaves. When dad's business fails, he is brutally shunned by Quakers

[Shani-Dhanus] yuti [Ketu-Dhanus]

One may appear entirely Shani-orthodox in matters of received beliefs and expected. The patron properly practices the rules of patronage. A professor masters the approved methods. A theologian follows the correct sequence of steps toward discerning the mind of God. A philosopher may promote the standard dogma. Popes, proselytes, pater-nosters, holder of patrician entitlements, tend to maintain the externally visible hierarchy according to the catechism.

The father-figure appears to demonstrate the conservative, publicly respected paternal behavior. The rules governing development of higher theory are respected. The dharma, according to Shani's limited scope, is understood only at the level of the lowest common denominator (Shani-9).

And yet Ketu holds an apathy toward fixed truths. Like a subtle undertow, under the surface of a normal ocean wave, Ketu counter-pulls beneath the apparent normalcy. Conventional behavior may persist for many years [Shani] in the university, the high-temple, and the world of global-humanistic thought. Yet, at some point, the rigidity of a fixed system feels corrupt and unsustainable. It all falls apart.

The paradigm of belief appears strictly structured, yet one may abandon the entire fabric of interlocked convictions and perhaps at some fractured, fragmented moment one may walk away from every old, outdated truth-claim.

One may decide to cultivate beliefs that are abnormal, eccentric, or disorganized. In so doing there is liberation (Ketu the Liberator) from the brittle stiffness and elderliness of the Old Order.

Sudden abandonment of catechism

  • POTUS-pair-04 hostess 1768-1849 Dolley Payne Madison + [Arudra-Shani-yuti-Ketu-Punarvasu] [9, worldview, ideology, patronage] in 1793, she suffered the painful death of her first husband during Budha-Shani chidra-dasha due to a sudden epidemic of yellow fever in Philadelphia. The devastation (Shani-yuti-Ketu devastation) swept through the city, killing more than 5000 people in only a few months, and causing 20,000 people to flee. The young marriage had been happy and produced two sons. The younger infant son died on the same day as his father.

  • Yogakaraka Shani makes harsh endings during this chidra-dasha, but as bandesha He is also a stabilizer and as vidya-pati Shani is also an agent of romance and children. Dolley's Shani-9 indicates the capacity for endurance often based in a rigidly judgmental faith. Dolley was a strict Philadelphia Quaker until her widowhood.

  • Yet, in the ensuing Ketu-Ketu swabhutki, less than a year after the tragic death of her first husband, dolley remarried to non-Quaker slave-owner POTUS-04 James Madison her. Shani-yuti-Ketu allowed Ketu to produce the results of Shani activates her 2nd-navamsha, rescuing her from poverty and the stigma of widowhood. She swiftly abandoned her lifelong Quaker catechism and became a popular southern socialite based on a slave plantation. Her second marriage happily lasted 45 years.

One may have received beliefs from the father-figures which are true descriptions of material reality [Shani] but which leave one feeling spiritually empty [Ketu] and seeking further guidance. This combination can be frustrating as the native generally makes an effort [Shani] to conform [Shani] to the existing ideologies of institutional structures such as university and doctrinal organizations of priests and patriarchs. Yet, the conformity efforts yield little satisfaction as the native may be perpetually questioning the validity [Ketu] of the beliefs and principles to which one has publically subscribed.

Often found in the nativities of professional academics, priests, pastors, and pater-noster figures who see themselves as guided (9) by socially approved [Shani] philosophical principles and indeed themselves guides for others. Yet, are aware that their supposedly firm [Shani] principles indeed rest on shifting sands [Ketu].

On the benevolent side, an open mind toward alternative [Ketu] belief systems (9, 11th-from-11th, the system of systems which originates reality is the belief system). On the more growth-challenging side, insistence upon continuing the rigid [Shani] beliefs of the conventional social order forms an obstacle to new understanding (9) and the native is often overburdened by widely[Ketu] duties [Shani] attending to a university or temple profession.

The seeds of belief are widely cast like blowing dust [Ketu] and the father-figures such as mentor, pastor, guru and professor are often ideologically or theoretically inconsistent . The father-figures sometimes taking the Witness perspective and sometimes insisting upon socially conventional dogma. One may use the shield of approved catechism when convenient, and question or even disregard the dominant paradigm of belief when that freedom is allowed.

Ultimately the socially approved paradigm of belief is unsupportable [Ketu] due to its limitations [Shani] and the native tends to think, and do, as one pleases.

  • POTUS-pair-18 Civil War 1826-1902 Julia Dent Grant + [Mriga-Shani-yuti-Ketu-Rohiṇī] + [Shukra-5 parivartamsha Shani-9] [9, father, worldview, ideology] JDG was raised in a strict Methodist Christian household which nonetheless allowed considerable pleasures. However, as an adult, she enjoyed alcohol, card playing, and in particular gambling on the horse races - all of which were forbidden in the rigid Methodist doctrine of the day. While always respectful to the more sober [Shani] of her family members, JDG expressed the Ketu disregard for unnecessary rules, forms, and consequences. Ultimately her liberality created a happier Whitehouse during the post-Civil-War POTUS terms of Ulysses S. Grant, 1869-1877.

Shani in Bhava-10 [svabhava] + Ketu in Bhava-10

scattered resistance + conventionalized apathy re:

  • government, conformity to customary law
  • public reputation
  • rank and position,
  • social order, social programming, the castes and classes
  • the skeleton, bones, tumors

propensity toward anarchism

rigidly authoritarian adherence to an invalid directorship [10]

One may appear entirely Shani-orthodox in matters of governance duty, public dignity, and regulatory roles. The leader properly practices the rules of leadership. An executive masters the approved methods of decision-making. A legislator follows the correct sequence of steps toward preparing and submitting laws to the approvers. The rules promoting persistence and maintenance of the hierarchy are respected. Karma, according to Shani's limited scope, is understood only at the level of the lowest common denominator (Shani-10).

And yet Ketu holds an apathy toward fixed social orders. Like a subtle undertow, under the surface of a normal ocean wave, Ketu counter-pulls beneath the apparent normalcy. Conventional behavior may persist for many years [Shani] in the pyramid-shaped organizations of corporate business and government bureaucracies. Yet, at some point, the rigidity of a fixed system feels corrupt and unsustainable. It all falls apart.

The professional career appears strictly structured, yet one may abandon the entire fabric of interlocked conventions and perhaps at some fractured, fragmented moment one may walk away from every old, outdated responsibility to uphold the social order. One may decide to support a constituency that is abnormal, undermining of the system, eccentric, or disorganized. In so doing there is liberation from the stiffness and elderliness of the old order.

  • Ethel Skakel Kennedy widow of assassinated US Attorney-General Bobby Kennedy was the founder and vigorous promoter of the "Special Olympics" for stigmatized Down-Syndrome children. Mrs. Kennedy belonged to a family of great wealth and political power, but she eschewed the elite preoccupations and dedicated her life to the constituency of abnormal, eccentric, and disorganized populations. Due to her leadership, in the USA, this previously denigrated and often invisible population now has dignity (10) and government recognition (10).

Shani in Bhava-11 + Ketu in Bhava-11]

scattered resistance + conventionalized apathy re:

  • social participation movements,
  • economies, social networks, regulated systems
  • opportunity to participate in the marketplace,
  • achievement of material goals
  • theory, conceptual systems, science, conceptual philosophy,
  • the skin, nerves , naervous system

[Shani in classroom-11] [svabhava]

rigidly systemic adherence to an invalid gain [11]

Shani in Bhava-12 + Ketu in Bhava-12

[12, interior guidance, distant lands] smoke-filled rooms and other private, clandestine, invisible environments.

scattered resistance + conventionalized apathy re:

  • distant lands, clandestine operations
  • meditation - prayer, clairsentience
  • imagination, possible hallucination
  • world travel (pilgrimage)
  • private sanctuary; fantasies; the bedroom
  • withdrawal from public life
  • (complete withdrawal is not allowed by Shani)
  • dissolution of the ego; the feet, nerve plexus of the feet

rigidly isolating adherence to an invalid vision or a disoriented imagination [12]

[Shani-Mithuna] yuti [Ketu-Mithuna]

[Shani-Tula-uchcha] yuti [Ketu-Tula]

  • Protestant Reformation 1483-1549 hymns Martin Luther + [Svati-Ketu-yuti-Kuja-Svati] [Svati-Ketu-yuti-Guru-Svati] [Svati-Ketu-yuti-Shukra-Viśākha ] [Svati-Ketu-yuti-Shani-Viśākha -uchcha] [12, fantasy, contemplation, symbolism]

  • POTUS-22-24 Interstate Commerce 1837-1908 Grover Cleveland = [Svati-Ketu-yuti-Shani-Viśākha -uchcha ] + + [uchcha-Viśākha -Shani-12 parivartamsha Shukra-Pegasus-4] [12, clandestine agreements] Despite Shani's exaltation, and His stabilizing rulership of bandhusthana = 7th-from-Chandra, Shanaicarya's location in 12 tends to force Shani to operate within enclosures, such as smoke-filled backrooms. Shani demands invisibility, clandestine environments. GC worked in machine-politics from the 1850's until the 1890's.

Don Quixote legal advocacy works with institutionalized poverty

  • Louisiana-Gov 1893-1935 Kingfish Huey P. Long [Shani-yuti-Ketu-Kanya-3] HPL worked daunting hours daily [Shani-3 rules legal contracts-7] His administrative efforts [Shani-Ketu-3] were aiming to articulate the legal mechanisms [Shani-3] These were necessary [Shani] to correct institutionalized exploitation [Shani-Kanya] HPL worked in state and national governance roles [Shani rules 10th-from-10] to install the transport and education infrastructure that would improve the quality of life for the great masses. For example, as the poorest state in the union, Louisiana still had farm wagons mired in unpaved mud roads [Shani-yuti-Shukra-nīcha , shukra bandesha transport]. Facing constant erosion of influence and having often misdirected his efforts, HPL was assassinated.
BlueGalaxy_cosmicspiral.JPG ;

Both graha share qualities of separation and harshness.

Anarchy.

Openness toward realities of disconnection

May be unaware of one's own degree of detachment, relative to social norms.

Randomized anxiety may be incompletely understood due to disinterest in coherent explanations

widespread dispersal of concern for conventional expectations.

Collapsing Ketu's disregard toward public opinion

  • Ketu-Devaluation of bureaucracy and bureaucrats, yet environment contains many Shani-bureaucrats.

  • Ketu-Disregard for conformism and convention, yet environment contains Shani-conformists.

  • Ketu-Irrelevancy of the customary social order, yet environment contains many Shani-agents of law-and-order.

  • Ketu-Detachment and disrespect toward the regulations and protocols, yet environment contains many Shani-regulators.

Graha Pakvata = ; Delayed Planetary maturity

Shani normally matures at age 36, while Rahu and Ketu mature at age 48.

When Shani-yuti-Rahu or Shani-yuti-Ketu, shani's maturity is delayed, and Shani cannot mature until after age 48-50.

One effect of the delayed maturity of Shani = one may remain distanced from social leadership and unable to connect to governance roles or elder figures, perhaps finding social obligations irrelevant to one's purpose, until after age 48.

EXAMPLE

de Mundi Systemate 1643-1727 Isaac Newton [algorithmic-undulating Pūrvābhādra-4] + [Pūrvābhādra-Shani-yuti-Ketu-Revatī] [Pūrvābhādra-Shani-2 parivartamsha Guru-1-Pūrvābhādra] [2, valuation, knowledge, weights]

  • ;Newton's scientific publications were well-admired, but his family was unsupportive (Ketu-Shani-2) IN had no reliable source of income.

    Among his powerful friends, Newton made it no secret that he wanted a remunerative government appointment. However, his quest for a government role [Shani] was consistently ignored [Ketu]. He wrote of his disappointment in tones of dismissal and scorn.

    Ketu-Rahu mature at age 48.

    Finally at age 52, in 1696, he obtained a long-sought government position as Warden of the Mint. Wrangling with the regulatory assessments, weights-and-measures of the national coinage - which had fallen into deep corruption [Ketu deterioration] - IN eventually re-established integrity [Shani] of the national coinage.

    ;He kept this plum post for the remainder of his career.

THROUGH THE LENS OF THE RASHI

[Ketu-Mesha] yuti [Shani-Mesha-nīcha]

self-sacrifice [Ketu] for the cause of a pioneering, innovating, competitive institutional order [Shani]

[Ketu-Urisha] yuti [Shani-Urisha]

self-sacrifice [Ketu] for the cause of a sound-knowing, values-preserving, luxury-loving institutional order [Shani]

  • POTUS-18 partner Julia Dent Grant [9] Shani rules 6/7th-from-Chandra ++ + [9-Shani-parivartamsha-Shukra-5.] Her father.

  • Four Seasons 1678-1741 Baroque sacred music Antonio Vivaldi (6) Music.

[Ketu-Mithuna] yuti [Shani-Mithuna]

self-sacrifice [Ketu] for the cause of a commercial, communicative, messaging institutional order [Shani]

  • POTUS-pair-04 hostess 1768-1849 Dolley Payne Madison (9 politics, ideology, understanding) DPM dedicated herself to civilizing the political discourse of young America. Conditions of debate had been rough and violent. She introduced musical social events, dancing parties, dinners and soirees. DPM's work was principled [9]. She encouraged barbaric colonial revolutionaries to understand that political disagreements could be civilly discussed rather than viciously fought. Naturally, with Ketu, dPM sought and received no recognition for her guidance work.

  • Devdas 1973- drama-fashion Aishwarya Rai [11 populism, proletarian fanclubs. Shani rogesha located in 6th-from-6.

[Ketu-Karkata] yuti [Shani-Karkata]

self-sacrifice [Ketu] for the cause of a customary, rhythmic, predictable institutional order [Shani]

[Ketu-Singha] yuti [Shani-Simha]

self-sacrifice [Ketu] for the cause of a brilliant, charismatic, gambling institutional order [Shani]

[Ketu-Kanya] yuti Shani-Kanya

self-sacrifice [Ketu] for the cause of a service-oriented, exploiting, logically argued institutional order [Shani]

[Ketu-Tula] yuti [Shani-Tula-uchcha]

self-sacrifice [Ketu] for the cause of a balanced, negotiated, arranged institutional order [Shani]

[Ketu-vṛścika-uchcha] yuti [Shani-vṛścika]

self-sacrifice [Ketu] for the cause of a transformative, invasive, revolutionary institutional order [Shani]

[Ketu-Dhanus] yuti [Shani-Dhanus]

self-sacrifice [Ketu] for the cause of a global, humanistic, doctrinally taught institutional order [Shani]

[Ketu-Makara-Draco] yuti [Shani-Makara-Draco]

self-sacrifice [Ketu] for the cause of a fixed-rank, hierarchical institutional order [Shani] . Often works for a government institution, or a highly class-conscious, materialistic or elitist organization.

[Ketu-Kumbha] yuti [Shani-Kumbha] -- [mūlatrikoṇa] 0-20 deg

self-sacrifice [Ketu] for the cause of a socially networked, economically regulated institutional order [Shani]

Shani-yuti-Ketu-Kumbha is likely to produce extreme disengagement from earthly politics and distrust of human social movements, marginalizing the native and forcing the group-think scope into galactic or even cosmic range.

[Ketu-Meena] yuti [Shani-Meena]

self-sacrifice [Ketu] for the cause of an intuitive, clairsentient, spiritually guided institutional order [Shani]

See also: Shani-yuti-Ketu THROUGH THE LENS OF THE BHAVA

Psychically absorptive and sensitive to oppressive and drying forces: delicate bones, skin, naails, hair.

Dissatisfied and doubting the importance of one's work. Ambivalence regarding the vocation or profession. Distrust of social hierarchies.

Longing to know the rule-driven structure of the universe, to achieve realistic and socially respected goals. Yet often confused or ambivalent about the function of laws and systems, with some tendency to misapply rules or misinterpret the structural relationships within complex systems. Ketu-yuti-Shani tends to attract hopeless or un-interpretable social situations.

  • Louisiana-Gov 1893-1935 Kingfish Huey P. Long = [Shukra-yuti-Ketu-3] + [Shani-yuti-Ketu-3]. Similar to Cleveland, HPL was pragmatic [Shani] when he needed to think out of the box [Ketu] This contradictory mixture led him into corrupt relationships involving bribery (see also Guru-rogesha crime). HPL was ambivalent [Ketu] about the rule of law [Shani] and about contractual agreements [nīcha] Shukra]. Matters were more complex and difficult for HPL's career than for Cleveland's, since the [nīcha] Shukra caused HPL to over-identify with the victim class. HPL's response to the perceived injustice was to simply disregard the law.

Unable to fully connect with a respected social position. Also unable to fully disconnect from a respected social position. Even after death or a public declaration of separation from a leader or a public duty, one longs for fulfillment of a respected place in the world.

A longing for The imagined satisfaction of completed union with a fixed and eternal code of statutory law .

Resignation to a separative, psychologically distanced relationship with the boss, and with one's superiors and those in social leadership roles. A deep and ineffable, sense of loss for the "good leader" , who seems to have been taken away by circumstances beyond one's control.

Cannot sincerely confirm the value of the one's work. Unclear about one's social position. Not tightly identified with the social class of one's birth; does not know one's place. Without intending to, acts in a low-class or common way. Feels distancing from the people, from the masses, and yet may have a detached capability to interact with the masses.

Profound and incurable sense of harsh separation from the Source. Crushing workload, never-ending and undeserved.

Social distancing behaviors as a form of survival. Social marginalization due to not adhering to, or never having been educated in, the basic social rules for politeness, obligations, status ranking.

Inability to establish personal certainty regarding the portfolio of Shani: Duty and heightened responsibility, adherence to a code of law, structure and rules, time and space, survival and persistence.

one may engage in a socially lawful and conformist life indefinitely, driven by a need for security and public approval, without ever achieving a clear public status or a clear personal sense of having satisfied the requirements of the law.

There is no natural restraining boundary that marks the limit of "enough". This combination may lead to excessive concern with public opinion; with the letter of the law (not the spirit); and with insistently pushing to establish one's position in a hierarchical social organization

Example of Shani-yuti-Ketu in bhava-2 speech, where Shani is also the imaginative, perhaps deluded ruler-of-12 and Ketu-2 exhibits the lack-of-boundaries consequences

  • de Mundi Systemate 1643-1727 Isaac Newton launched a bitter accusatory attack against his adversary Gottlieb Leibniz as to who indeed had invented the calculus. Friends of both scholars had asked them to stop this long-lasting diatribe, but Newton apparently could not stop. The accusations (6) sullied the dignity of both parties, and left the intellectual legacy of Leibniz in permanent disrepute. de Mundi Systemate 1643-1727 Isaac Newton * [6th-from-Chandra] = bhava-10 suggesting that matters of public reputation and respect were especially contentious for him.

Shani-yuti-Ketu

Ketu is tricky. He is splendid for meditation. The authentic spiritual seeker may welcome His detached, apathetic approach to reality.

For the householder trying to pursue an emotionally stable, socially dignified and materially prosperous lifestyle, dispersing Ketu can pulverize Shani's structure leaving behind a cloud of dust.

Shani-Ketu affects performance of social roles and duties.

When Shani is involved with Ketu there is a sort of yo-yo effect wherein the native bounces between (1) materialism and social duty versus (2) spiritualism and Witness perspective of detached awareness. This inconsistency of perspective and mixed approach to social duty may produce a confusing narrative of personality. The native is sometimes conventional and sometimes eccentric.

When Shani predominates by bhukti-patiship, by transit, or by drishti to the leading graha of the personal calendar, achieving material goals, rank, and status (a task of Shani) may seem to take a clear priority. However, when Ketu predominates, tasks of structure, goal achievement, networking, governance, and maintaining social respect may seem quite irrelevant. One may behave in a somewhat inconsistent or unpredictable fashion during period of Ketu and Ketu's lord. Observers may comment,"that's odd... I thought that person was more conventional."

Depending on the bhava, agents of the bhava may mirror the stagnation, cloudiness, or mixed-signals of the Shani-Ketu pairing, yielding performance anxiety and sometimes obsession-to-connect with a social role which seems to offer wholeness and completion, but wh.

We know from the myth of Rahu-Ketu that the completion is quite unavailable for pre-incarnationally planned reasons. Therefore my suggestion would be to keep the psychic channels as free and simple as possible; live a calm and spiritually relaxed lifestyle; and deal with the connection-disassociation mentality as it arises, with compassion for self.

Collapsing Ketu wants to withdraw to the Witness role but Shani has pre-incarnationally planned obligations to lawfully satisfy and Shani will not allow the native to withdraw from society completely.

One pursues the scheduled pre-incarnationally planned responsibilities therefore, in a state of profound apathy and often moral dissolution as well, wanting at every moment to escape but imprisoned by duty and the strictures of social expectation.

Similar to Ketu-10, the reputation is harmed by implication and innuendo but the native does not care what others think .

If this pair Shani-yuti-Ketu occupy a kendra the native will undoubtedly bear some significant social responsibilities but the attitude is one of perpetual seeking for disengagement and abdication .

  • King of England 1936 Edward-VIII, abdicated king of England, Shani-yuti-Ketu-Kanya-10 (abdication crisis during his Shani-Rahu bhukti 1936)

Taciturn despite great sensitivity to the plight of mankind. Resents the whole fact of incarnation, despite having chosen the privilege. Anxiety over social injustice.

May exhaust oneself in futile attempts to spiritualize"the system" or personally correct social register inequities. Missing basic information about conformity, boundaries, rules.

Fabulously good yoga for true mystics who are finished with the cycle of lifetimes of infatuation with material reality.

For the less evolved, will signify frustration with their own social marginalization, impotence in fixing the problems to which they are so sensitive, and a lifetime Sisyphus complex caused by wanting to spiritualize a materialistic society.

Typically, akaraka for"outsider" status, but can be skillfully successful in"fringe" roles if other Graha give egoic-mind membrane support.

Growth-Challenging Angles

6th-from Shani

6th-from-Ketu

For Shani-yuti-Ketu within a single bhava

one hapless bhava then becomes the landing pad for BOTH 6th-from-Ketu/12th-from-Rahu AND 6th-from Shani.

When said hapless bhava also becomes disabled via Challenging Angle from any of the remaining graha, the agency of that bhava may be severely crippled.

Additional challenging angles which can compound the problem

  • 6th-from Surya
  • 12th-from-Chandra
  • 3rd-from-Budha,
  • 4th-from-Shukra,

  • 12th-from-Mangala,

  • 6th-from-Guru

Shani-yuti-Ketu in Vṛścika

Ketu = co-lord of vṛścika Therefore, shani-yuti-Ketu-vṛścika gives surprisingly comfortable results in quests that contradict or disregard social conventions.

  • d. Ruth Westheimer the pioneering radio-talk psychiatrist sex therapist

  • the pioneering poet Maya Angelou who wrote about childhood sexual abuse within the family

  • Ethel S. Kennedy widowed founder and vigorous promoter of the"Special Olympics " for stigmatized Down-Syndrome children

all three women = vṛścika = secrets, new identities

[Ketu in Bhava-3] yuti [Shani in bhava-3]

Materialistic and realistic signification may be loss of a limb for the sibling, typically, arm or hand (3). Normally the outcome is not physical, but rather metaphorical amputation, separation, or alienation of matters in bhava-3,

in matters of siblings, mental process, or communication style (3) = something is cut off, amputated, severed, or dispersed into a state of non-form, nebulous, absence.

Immediate younger sibling [3] may be mentally disoriented, mentally oppressed or depressed, severely disenchanted, eccentric, apathetic, or zombie-ish and weird yet may be a functional task-worker due to capacity of diligent Shani for repetitive tasks.

Communications may be conventional [Shani] and disinterested [Ketu].

Frequently a state of mental exhaustion, characterized by pessimistic solemnity. Little interest in business; yet, can do most manual jobs without passion [Shani] and with some tendency to walk-away unexpectedly.

For Simha indriya-lagna and Kanya indriya-lagna, shani = rogesha-6 . The immediate younger sibling may have physical health issues in addition to mental challenges. Their pattern involves splitting, or compartmentalization.

EXAMPLE

[Ketu in Bhava-3] yuti [Shani in bhava-3] in Makara

Q:

Namaste Barbara,

I had a question about dealing with the mental aspects of tough ketu placements. If the detachment is intense how do we stay attached to material world to fulfill our current dharma and incarnated birth? This question comes mainly to your page on Shani Yuti Ketu and the mental and soul struggle within that classroom of teaching.

A: Namaste,

From a Jyotishavidya perspective, every moment of the unfoldment of experience is properly orchestrated according to your personal learning plan that was crafted before birth. The only recommendation for "what should I do?" is to make compassionate choices whenever faced with a potential choice.

  • during bhukti of Ketuva one becomes deeply aware of the reality of impermanence
  • During Shani bhukti one becomes deeply aware of the structure of material reality.

When these effects occur simultaneously -- for example during Shani-Ketu bhukti or during Ketu-Shani bhukti , or when Shani-yuti-Ketu occurs at birth -- then potential exists for dark experiences like loneliness, abandonment, deep separation, or social-physical rejection.

If those mentally dark or fearful patterns occur, then one is well served by learning to adjust the focus of the camera lens.

  • Ketu is the Witness perspective. Ketu sees that all reality is made from an infinite ocean of light particles.
  • Shani is the Lawful perspective. Shani sees the architectural structure of all existence, from molecules to galaxies.

Both of these perspectives are valid. There is nothing to fear. You are eternal. The experience is planned. You are building a skill set.

The skill of maintaining two perspectives is similar to a skillful photographer who knows how to set a wide-angle that sees the big picture then switch to a narrow view to capture vivid material details.

From a Jyotisha perspective, both of these planetary viewpoints are part of the total view of the dharma. "Dharma" means steady perspective, viewpoint, vista, or scope (from the root dher- = to hold steady). The only action that is implied in the concept of dharma is the action of steady understanding. Dharma means (1) looking steadily (2) understanding what is seen. The highest form of understanding is compassion.

Shani-Ketu mixes can provide the perfect opportunity for observing the different experiences of self. From the Ketu perspective there is no self (and no anything else either). But from the Shani perspective, the self is a tangible social construct that has an observable form. So, start with compassion for the self who exists and does not exists, who fears abandonment but knows that there is nothing to lose, who fears death but knows that life is eternal. (Hint: the opposite of death is birth. Life of the soul is eternal.) There is nothing to fear, but fear is a scientifically interesting human experience. These planetary periods do require (1) steadily looking at it (2) understanding it compassionately.

If Shani is co-active with Ketu then one's plan involves learning to compassionately understand the fear which arises from ancient memory due to lack of awareness that all beings are supported by loving guidance at all times.

The special conditions of Earthly incarnation temporarily block the knowledge of eternal connectedness in order to stimulate the soul to reach inward for the deepest inner knowing of divine holding. The purpose of certain very dark and disorienting times within every life plan is to force one to pay attention to that tiny light. The darker it gets, the easier and more compelling it becomes to know that pinpoint light. That is why the darkest times are the most useful times spiritually.

Follow that tiny light.

The answer to loneliness, alienation, disorientation, or profound fear is found always in the same location. It is a tiny pinpoint of light deep within the self, in the center core.

Follow that light.

Although it may seem preposterous when one is existing in a state of terrifying or depressing or exhausting darkness, which may arise during Shani-Ketu events, that tiny light indeed leads outward through a dark tunnel into the intense embrace of divine brilliance. You have a spiritual home and you are in that home now -- the planned darkness is just a little test to increase your proficiency in recognizing that the way home is to know that you are already home.

Follow that tiny light.

On a practical level, when anything gets too intense psychologically, the best action is seva. Find those who are suffering in a similar way to you, but slightly worse than you. Then serve them. Many answers may occur during purposeful, targeted seva.

Wishing you and your family every happiness, healing from sorrow, guidance by inner light, and success in all of life's endeavors,

Sincerely,

Barbara Pijan Lama, Jyotishavidya ;

Motivation and Morality: taking vows of pure behavior

QUOTATION from How to Practice: The Way to a Meaningful Life

by Tenzing Gyatso , translated and edited by Jeffrey Hopkins, p.29

" When I was a boy, Ling Rinpochay, who was then my junior tutor, was always very stern; he never smiled, not even a little.

  • This bothered me a lot. By wondering why he was so humorless, iexamined more and more what I was doing in my own mind.
  • This helped me develop self-awareness with regard to my motivation. By my early twenties when I had matured, Ling Rinpochay completely changed; he always had a big smile when we were together.

Effective practice of the morality of individual liberation depends upon sound, long-term motivation.

  • For example, one should not become a monk or a nun to avoid having to work at a worldly job for food and clothing.
  • Also, it is not sufficient merely to seek to avoid difficulty in this lifetime.
  • To be motivated by such trifling purposes does not help to achieve freedom from cyclic existence -- the ultimate reason to practice the morality of individual liberation.

This is confirmed by Buddha's life story.

  • One day Shakyamuni slipped outside the palace wall to experience life for himself. For the first time he saw a sick person, an old person, and a corpse.
  • Deeply troubled by the suffering of sickness, aging, and death, he came to the conclusion that worldly life is without substance.
  • Later, inspired by several religious practitioners, buddha became captivated by the possibility of a higher, more meaningful, spiritual life. At that point he escaped from the palace, leaving his ordinary life behind to pursue that vision.

What does this teach us? Like Buddha we need to begin by becoming concerned about the suffering of cyclic existence and by turning away from temporary distractions. Influenced by this new attitude, we must take up a system of morality by renouncing cyclic existence and by taking vows of pure behavior through seeking to avoid the ten nonvirtues."

[end quote]
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