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 = 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

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

de Mundi Systemate 1643-1727 Isaac Newton [Ketu-Meena] yuti [Shani-Meena] [2] [yuti Guru]. 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, mr. Newton showed a disregard for Shani-type social conventions and strictures of behavior, preferring instead to follow his own inclinations.

The lagnesha Shani-parivartamsha-Guru exchange allowed him to capitalize (2) upon his eccentricities [Ketu] building a personality (lagnesha) which flaunted the minor social rules even while developing [Guru] the major conceptual-scientific rules (Kumbha-Meena).

[Shani in classroom-2]

rigidly restrictive adherence to an invalid assessment or a fractured family [2]

• de Mundi Systemate 1643-1727 Isaac Newton (2) ] As Master of the Mint, iN was charged with regulating the wildly corrupt coinage system of England. Surprisingly and with great effort against great opposition he largely succeeded, due to [Shani-2 parivartamsha Guru-1]
• POTUS-pair-02 Letters 1744-1818 Abigail Adams

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.

[Shani in classroom-3]

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

• Louisiana-Gov 1893-1935 Kingfish Huey P. Long [Shukra-yuti-Ketu] -- [Shani-yuti-Ketu]
• Top Gun 1962- cinema Tom Cruise

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

[Shani in classroom-4]

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

• Clairsentient 1939-1994 social justice Paul Solomon [Shani-4 parivartamsha Kuja-1]

scattered resistance + conventionalized apathy re:

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

[Shani in classroom-5]

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

scattered resistance + conventionalized apathy WRT

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

[Shani in classroom-6]

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

• Four Seasons 1678-1741 Baroque sacred music Antonio Vivaldi

Paranoid schizophrenic who won Nobel Prize in mathematics John Forbes Nash - Vṛścika - Thriketta

20th cen. Modern dance choreographer, writer, performer Martha Graham - Kanya - Parthya [?]

[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

[Shani in classroom-7] -- [dikbala]

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

• pioneer sex therapist, advisor, radio-TV counseling d. Ruth Westheimer - Vṛścika

[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

[Shani in classroom-8]

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

[Shani in classroom-9]

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

• POTUS-pair-04 hostess 1768-1849 Dolley Payne Madison slavery-advocating father becomes abolitionist Quaker, sells slaves, business fails, is then shunned by Quakers
• POTUS-pair-18 Civil War 1826-1902 Julia Dent Grant [Mriga-Shani-yuti-Ketu-Rohiṇī] slavery-advocating Father
• Michel Gauquelin Vṛścika - Thriketta + Chandra * Quixotic attempt to develop a data-proven, rule-driven theory (9) of tropical astrology
• UK-Master 2019- Archie H. M. Windsor

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 * 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 USA-Constitution 1751-1836 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 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, mrs. Grant expressed the Ketu disregard for unnecessary rules, forms, and consequences. Ultimately her liberality created a happier Whitehouse during her husband's post-war tenure, 1869-1877.

Shani in Bhava-10 + 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

[Shani in classroom-10] [svabhava]

rigidly authoritarian adherence to an invalid directorship [10]

• abdicated King of England 1936 Edward-VIII - Kanya - Parthya

• widow of assassinated Bobby Kennedy; founder and vigorous promoter of the "Special Olympics" for stigmatized Down-Syndrome children Ethel Skakel Kennedy Vṛścika

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]

• Devdas 1973- drama-fashion Aishwarya Rai tax avoidance schemes [Mithuna ]

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

[Shani in classroom-12]

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

• Protestant Reformation 1483-1549 hymns Martin Luther + [Shukra-yuti-Ketu] + [Guru-yuti-Shani-uchcha] + Mangala
• POTUS-pair-05 La belle Americaine 1768-1830 Elizabeth Kortright Monroe + [Shukra-yuti-Surya] Staunch supporter of Emperor Napoleon and the Revolutionary vision - even after its descent into cruelty, repression, and violence
• POTUS-22-24 Interstate Commerce 1837-1908 Grover Cleveland = [Svati-Ketu-yuti-Shani--uchcha-Viśākha ] ++ [uchcha-Viśākha-Shani-12 parivartamsha Sukra-Pegasus-4] 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.

Supreme Soviet Chairman 1953-1964 Nikita Khrushchev - Kanya - Parthya

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