Ketu Main Page

• Surrendering Ketu reaches maturity = age 48
• BPHS Ketu Mahadasha
• Ketu Mahadasha, BPL modern comments
• Traditional remedial Ratna for Ketu
• Defining influence of the Lord of Ketu's Rashi
• Ketu's infatuation with Rahu
• Rahu-Ketu Pages

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

Brihat Parasara Hora Shastra = Nine Mahadasha Periods of the 108-year Vimshottari Dasha Calendar

1. BPHS Ketu Mahadasha = 7 years
2. BPHS Shukra Mahadasha = 20 years
3. BPHS Surya Mahadasha = 6 years
4. BPHS Chandra Mahadasha = 10 years
5. BPHS Mangala Mahadasha = 7 years
6. BPHS Rahu Mahadasha = 18 years
7. BPHS Guru Mahadasha = 16 years
8. BPHS Shani Mahadasha = 19 years
9. BPHS Budha Mahadasha = 17 years

BP Lama Jyotisha * modern commentary

1. BP Lama Ketu Mahadasha
2. BP Lama Shukra Mahadasha
3. BP Lama Surya Mahadasha
4. BP Lama Chandra Mahadasha
5. BP Lama Mangala Mahadasha
6. BP Lama Rahu Mahadasha
7. BP Lama Guru Mahadasha
8. BP Lama Shani Mahadasha
9. BP Lama Budha Mahadasha

Nine bhukti sub-periods of the Ketu Mahadasha

1. Ketu Mahadasha + Ketu bhukti [svabhukti]
2. Ketu Mahadasha + Shukra bhukti
3. Ketu Mahadasha + Surya bhukti
4. Ketu Mahadasha + Chandra bhukti
5. Ketu Mahadasha + Mangala bhukti
6. Ketu Mahadasha + Rahu bhukti
7. Ketu Mahadasha + Guru bhukti
8. Ketu Mahadasha + Shani bhukti
9. Ketu Mahadasha + Budha bhukti [chidra-dasha]

Related

• Rahu-Ketu: Directory of Jyotisha Descriptions
• Shani bhukti Compared to Ketu periods
• challenging angles toward Ketu
• Rahu-Ketu Pages
• Ketu vs. Shani
• BPL additional commentary regarding Ketu Mahadasha
• Traditional remedial Jyotisha jewel = Ketu-ratna = Vaidurya = Cats-eye, chatoyant chrysoberyl

Ketu Yantra

OM shram shreem shroum sah ketave namah

B. P. Lama Modern Commentary

School of Earth Curriculum

Professor Ketu's curriculum teaches about Surrender, Severance, Incompleteness, and Liberation from the Tyranny of Hope

Seven years of Wandering Witness

Nine Bhukti

of the

Mahadasha of

Ketu

Sikhi

Akasha

Kavandha

Rundaka

duration seven years

Modern description of the sequence of experiences structured into the nine bhukti * sub-periods of the Vimshottari Mahadasha of Ketu, written by BP Lama

Ketu receives offerings of all service that allows one to disconnect from outdated, unneeded old baggage.

For example, Ketu supports extraction of damaged teeth, surgical excision of tumors, removal of debris, power-washing, cutting of chains of bondage, release of old grievances, maha-samadhi, dematerialization, nebulousness, acts of forgiveness and release.

During Ketu periods, SEVA may be offered to wanderers, pilgrims, mendicants, the insane, the stateless, the dispossessed, widows, and refugees.

Also favored are donations to monasteries, ashrams, hospitals, and prisons, where absenteeism, abandonment, contemplative distance, psychic trance states, and meditation are practiced.

Why seva is nearly always preferred to Ketu-ratna

Vaidurya, the Ketu-ratna, is rarely recommended as a remedial ratana.

Generally, the chatoyant chrysoberyl is appropriate only for a small class of usual persons who have abandoned the quest for material attainments and withdrawn into meditation.

Best beneficiaries for Ketu-timed Service

The matched beneficiaries of Seva during a Vimshottari Dasha period of Ketu may be any person or group that would be apprehended as lacking material ambition. These Ketu-folk are often identified as diviners, clairsentients, psychic channels, monastic meditators, pilgrims, wanderers, and other disconnected eccentrics who have only a minimal connection to the Earth plane.

Typically, Ketu-ish persons are spiritual aspirants whose attention is focused on non-material planes. They usually disregard social conventions, are unmarried, may have no fixed address, and may be able to see into other dimensions.

Donations to monks and nuns who have taken vows of chastity and poverty may be appropriate, along with aid to those who have lost limbs [Ketu indicates amputation] or are missing other body parts via injury or as a condition of birth. Also orphans, widows, and those who have lost their kinship connections are attuned to Ketu.

Recognition for offering Seva?

Seva beneficiaries might not express any gratitude for your aid. That is OK. Seva is not intended to produce applause or material rewards. If pursued for the sole purpose of social validation, proving one's noble character, or making a public display of holy virtue, Seva tends to backfire.

Conscious service is a fabulous learning tool. The knowledge revealed within this learning pathway is tightly focused upon one's own planetary placement. By observing its operational patterns in the lives of others, one may gain swift insight into one's own situation. Listen carefully to the repeating narratives of this specific variety of victim, and observe the victims' attachment to their suffering. Then, change one's own narrative consciously.

As a learning tool, a remediation, and a mitigant, Seva can be much more effective than ratana, puja, or any other upaya.

Ketu mahadasha + + Ketu bhukti

• svabhukti

• duration of the bhukti = 5 months

• graha pakvata : Ketu periods yield improved results after age 48 = the age of maturity for Shri Ketu

What to Expect during a Ketu bhukti?

Evaluate the placements of Ketu.

Consider

• the rashi + bhava occupied
• Shri Ketu owns no bhava -- but consider the Vṛścika co-ruler relationship between Ketu ++ Mangala
• the mutual angle from the Mahadasha-pati to the bhukti-pati
• incoming graha-drishti [Ketu sends no outgoing drishti]
• current gochara transits
• chronological age of the native.
• Has Ketu the wandering Witness matured ?
• Are the Mahadasha-pati and the bhukti-pati mutually friendly?

Ketu Main Page

• Surrendering Ketu reaches maturity = age 48
• BPHS Ketu Mahadasha
• Ketu Mahadasha, BPL modern comments
• Traditional remedial Ratna for Ketu

1. [Ketu in Bhava-1]
2. [Ketu in Bhava-2]
3. [Ketu in Bhava-3]
4. [Ketu in Bhava-4]
5. [Ketu in Bhava-5]
6. [Ketu in Bhava-6] *
7. [Ketu in Bhava-7]
8. [Ketu in Bhava-8] *
9. [Ketu in Bhava-9]
10. [Ketu in Bhava-10]
11. [Ketu in Bhava-11]
12. [Ketu in Bhava-12]*

1. [Ketu-Mesha]
2. [Ketu-Urisha]
3. [Ketu-Mithuna]
4. [Ketu-Karkata]
5. [Ketu-Singha]
6. [Ketu-Kanya]
7. [Ketu-Tula]
8. [Ketu-Vṛścika]
9. [Ketu-Dhanus]
10. [Ketu-Makara-Draco]
11. [Ketu-Kumbha]
12. [Ketu-Meena]

OM shram shreem shroum sah ketave namah

Surrender

Disregard for consequences

Things fall apart

Scatter-shot

Apathy

Dissociation

Liberation from concepts, fears, rules

freedom

Apathetic Ketu = the dried and lifeless tail [cauda] of passionate Rahu. Headless Ketu flutters in the ethers like a flag in the wind.

Ketu periods follow a script of disintegration and anti-regulation.

A certain amount of wandering and blowing in the wind is expected. For the conscious, intentional surrender of outdated components of the material identity may manifest.

The specific social-material effects of the Ketu mahadasha depend explicitly upon Ketu's bhava, ruler, and incoming drishti. Nevertheless, the Vimshottari periods of chidra-karaka Ketu may exhibit some common features. Dispersion of material focus and a tolerance for ambiguity, as well as general apathy toward structure, form, and reality are widely experienced.

Each bhukti of the Ketu mahadasha is definitively commanded by its own bhukti-pati, providing nine alternating contexts for overall Ketu-characterized disintegration of forms and formalities. Nine disconnections, nine dissolutions, and nine surrenders can be expected.

Before Ketu matures at age 48, bhukti of wandering Ketu can produce a significant social-identity disorientation due to Ketu's disregard for social caste or demographic distinctions. Yet, after 48, the beneficial states of philosophical neutrality toward supposedly permanent social-material laws and structures may begin to predominate in the consciousness, and the result can be blessedly liberating.

One may feel a pervasive sense of wandering uncertainty. Professor Ketu's classroom is a field of particulate dispersion. The classroom environment feels as if a slowly swirling dust cloud had descended into the field of vision. Life feels indefinite, foggy and dispersed.

The previous bhukti of Budha-Shani was an era of mature but rigid [Shani] closure. The experience of finality and ending during the Budha-Shani bhukti is due not only to the typical effects of mahadasha-terminating chidra-dasha, but due also to Professor Shani's characteristic behavior of imposing a culture of resource scarcity and fear of change within His classroom.

Shani the Stopper has already stripped away most of Surya's motivation to ego-individualize. According to the instructional needs of His classroom, Professor Shani has replaced the joy of personal uniqueness with His characteristically unyielding, mature, responsible, and sober realism regarding social class structure and brutal facts of survival.

One enters Ketu Mahadasha feeling already tired, resource-poor and cautious of new enticements. Ego-glitter of any kind seems to have lost its glamour and the craving for praise for performance in school, work, or home duties dwindles to nearly nothing.

It is a highly spiritualized state for those who can recognize the supreme spiritual utility of detachment, but if the environment demands social-material engagement then others may display their disappointment in one's level of performance. Things toward which one has been consistently apathetic may rise to the surface of consciousness.

Generally, Vimshottari periods of Professor Ketu are scheduled for the purpose of release and forgiveness.

The substance, idea, person, relationship, entity, or social role that is surrendered during the Ketu period is by definition spiritually unnecessary. It has outlived its usefulness and it has lost its vitality Maintaining this enervated phenomenon [whatever it is] is costing too much energy within the life system.

Thus it is scheduled for release at the appointed time.

Examples of things to be released include experiences from other lives which have expired in their relevance to the current life, outdated relationships that no longer match the authentic life-force energy of the native, parts of the body that may be holding genetic memories that are scheduled for release [hair, teeth, appendix, sometimes other limbs or organs] and other similar scenarios.

Professor Ketu is Rahu's dried and lifeless tail which flutters in the ethers like a flag in the wind. Therefore, Ketu periods are often associated with the cutting-off of some desiccated appendage, whether psychic or physical. Along with Professor Mangala, Ketu is the co-ruler of transformative randhra-bhava-8. After releasing the unnecessary form, one often begins a path toward rejuvenation.

• Christian Science 1821-1910 Mary Baker Eddy [MBE age 76] 1897 MBE breaks all relationships - legal, financial, parental, personal - with adoptive adult son Ebenezer Foster Eddy * Ketu-Ketu svabhukti [Ketu in classroom-7] cut-off relationships-7

Ketu is not desired by Rahu. Feelings of emptiness and rejection.

Before fully realizing that the Desired One no longer matches the authentic spiritual body, Bhukti of Ketuva may produce a vain hope for connection with an unavailable or inappropriate person, social role, idea, or object. Before the realization of the need to release the attachment, even knowing that the desire is lifeless, one may experience the illusion of connection which dissipates into fantasy, numbness, or distraction.

Desires are dispersed into echo awareness that one is not desired by the object of affection. This is merely an echo of one's own higher consciousness signaling that this Object is no longer suitably connected to oneself * although in other lives and other realities the Object may have been a vital companion.

The barest vestige of a faded connection

Professor Ketu often induces a feeling of attempted reconnection with a person, place, thing, or idea that was significant in a previous life or in a distant phase of the present life. However, the attachment is vestigial, no longer part of the vital script of the true present identity. Thus, connection is often unsustainable for reasons of spirit.

The reasons of spirit often have more tangible echoes in reasons of social class attributes, reasons of knowledge lineage, reasons of ethnicity or race, reasons of doctrine, and other formal rationale. However, the definitive reason for the non-connection experience of Ketu = one sees the object of attachment in a distant mirror, as a mere reflection of an already completed script. The object, for its part, will generally not allow the native to make more than a temporary and superficial connection to itself.

Professor Ketu often induces a feeling feeling of attempted reconnection with a person, place, thing, or idea that was significant in a previous life or in a distant phase of the present life. However, the attachment is vestigial, no longer part of the vital script of the true present identity. Thus, connection is often unsustainable.

Often Ketu's object of longing [Rahu] is unavailable due to the presence of an unacknowledged, misty, unclear previous *incomplete* attachment in the script of the Rahu-Other.

Ketu often indicates a field of perception that is foggy or unclear. Thus the reason for Rahu-Other's distracted inability to connect with the Ketu-native is often swathed in mist.

The purpose of this Ketuish conundrum = to see in the mirror a behavior dynamic which actually originates in oneself.

However, in the condition of longing for the ineffable Other, the behavior is first seen in the Other [Rahu].

1. If Ketu's ruler = Surya, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to the father, to individual entitlements, to gambling.
2. If Ketu's ruler = Chandra, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to mother, bondage to the past, or to guilt.
3. If Ketu's ruler = Mangala, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to competition, to physical dominance, to fighting.
4. If Ketu's ruler = Budha, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to siblings and cousins, to neighbors or workmates, to talking.
5. If Ketu's ruler = Brihaspati, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to children, to priests, to religious orthodoxy.
6. If Ketu's ruler = Shukra, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to sweet temptations, to the promise of reconnection with a previous passion, or to alcohol or drugs.
7. If dissociative Ketu's ruler = Shani, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to elders, to social responsibilities, to the government.

The material-social relationship may survive in skeleton form, while the spiritually conscious intent retreats into the nebulous status of dissociation from social-validation seeking ego-membrane.

The svabhukti of Ketu-Ketu is particularly abstract because it does not produce anything material.

Professor Ketu teaches through an anti-material force which acts on the astral plane. The astral plane is where expectations, the paradigm of belief, dreams, self-image, fears, and aspirations [breathings] create the seeds of later material manifestation.

As one believes, so one receives.

• surrender

• spiritual awareness

• 5 months duration

• completely contained within dasha sandhi = carrying over from the previous Budha bhukti . Thus the character of Budha is an essential piece of any predictions regarding this brief but influential transition period.

• One may remain somewhat awake due to receding influence of Budha.

• Yet matters of the bhava in which Professor Ketu resides are beginning to break up, separate, scatter, and disperse.

One embarks upon the Ketu bhukti with an expectation of mythical beheading, which manifests as resignation to the state of affairs As They Are .

There is no motive to change, intervene, or disrupt. Rather it is as if one were a motionless, sagging-sail ship at sea, stuck in the " doldrums" per Coleridge's " Rhyme of the Ancient Mariner"

" all in a hot and copper sky,

The bloody Sun, at noon,

' Right up above the mast did stand,

No bigger than the Moon.

Day after day, day after day,

We stuck, no breath no motion

As idle as a painted ship

Upon a painted ocean."

The transitional Dasha sandhiligature from the previous Budha bhukti across to the Ketu mahadasha = approx 2 years 4 months. That's 1.7 years approx at the end of Budha bhukti and 9 months approx at the beginning of Ketu mahadasha.

One method of reckoning the length of Dasha Sandhi between Budha Mahadasha and Ketu Mahadasha =

• take the full transition period of 2 yrs 4 months and split that in half,

so that the first 14 months of Ketu period continues to output a significant Budha-style mental dialog. This protection of the continuing mundane daily narrative is a safety device to keep humans from going off the deep end at the beginning of nihilistic, anti-gravity Ketu periods.

Because the dasha sandhi ends about mid-way through the Ketu-Shukra bhukti , most people don't really start to feel the separative, observing not participating, wandering spirituality of Ketu until approximately 14 months after onset of Ketu-Ketu.

Agenda for spiritual detachment via disappointment in the incoherence of mutual bonds and trusts.

Ketu is present, but not involved.

Uprooting induces pilgrimage and wandering at maximum potential now. Permeability of the aura, overall state of distraction, and fearful memories of abandonment and rejection Yet, a belief that suffering is inevitable in the human condition may dominate the awareness. Passive, reactive, and in despair.

The route and fashion of wandering = determined by Ketu's bhava, bhava-pati, drishti and other characteristics. Ketu owns no bhava and has no material goals. He is a passive observer whose detachment aids intuition [Soma] via eradication of conflicting beliefs and desires [Ketu eradicates all beliefs and desires, whether conflicting or not] .

Ketu's spiritualized detachment can accept cruelty along with compassion, dehumanization along with divinity.

Ketu's wanderings are driven by a sense of pointlessness of the endeavor and a general ennui the chidrakaraka also grants a tolerance for mindless repetition.

Philosophically one is deeply aware of the dictum that nothing lasts there is only change and attachment to form is the greatest of all delusions.

One enters and exits various environments in an ego-less fashion with little conviction or commitment. If the conscious awareness is very high or Ketu is associated with Guru or the ninth lord, one might bid good-riddance to the world of social-material attachments and take monastic vows.

There is wandering and momentary curiosity followed by apathy toward the parade of rupa=forms, as one confirms and reconfirms the original impression that the only thing which stays the same is change.

The urge toward pilgrimage and wandering will reach its maximum potential during Ketu-Ketu and the bhukti of the Lord of Ketu. If Ketu's lord is Shukra, the wandering peaks during the 19 months from onset of Ketu-Ketu until the end of Ketu-Shukra. Otherwise, there are two spikes of maximum Ketu-ness: Ketu-Ketu bhukti and then again during the subsequent bhukti of Ketu's lord.

Permeability of the aura, overall state of distraction, and fearful memories of abandonment and rejection dominate the awareness. Passive, reactive, and in despair.

One's wandering style = determined by Ketu's bhava, bhava-pati, drishti and other characteristics of Ketu.

Collapsing Ketu owns no bhava and Ketu holds no goals . He is a passive observer, and dramatically intuitive, but His intuition is directed to no purpose.

Ketu is present, but not involved.

Marriage

Wedding + Sacred Vows + Holy Pledge + Solemn Oath + Covenant + Contractual Promise + Ceremonial Agreement

Professor Ketu is teaching a curriculum that focuses upon topics of impermanence, severance, amputation, abandonment, wandering, windiness, disemburdenment, and surrender. Naturally Ketu periods support psycho-spiritual opening of awareness and ego-dissolving projects.

Normally, the purpose of marriage is to establish a permanent and fruitful bond of mutual trust. Therefore, sacred avowal during bhukti of Ketuva is rare and unusual.

Alliances formalized during Ketu-Ketu svabhukti may be framed via Rahu's political, financial, diplomatic, or other ambitious expediency. The partner tends to be unavailable by reason of sexual preference for a different-gender partner, religious forbidding, or other expression of constitutional disinterest.

A marriage ceremony performed during Ketu bhukti may remain unconsummated. The spouse disappears either literally or figuratively, or the behavior of the spouse is exceptionally eccentric. Much depends on Ketu's ruler and upon any graha which may share a rashi with Professor Ketu.

Ketu-7 may produce exceptional arrangements for marriages of convenience.

Maraka Agency for Professor Ketu

Exit Opening for dematerialization

When Ketu the Releaser is ruled by a graha which itself rules classroom-2 or classroom-7, Ketu becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience [2] + balanced completion of the life contract [7] .

Collapsing Ketu also has, independent of His planetary ruler, the individual chidra-karaka agency of a decapitator, cord-cutter, incisor, shredder, slicer, and amputator.

Predominant patterns of Ketu bhukti = scattering of outdated material-world forms.

Therefore, any Learning Pathway of dissociative Ketu can potentially catter the material-world forms. Those left behind - who continue to materially limit their understanding- may perceive Ketu's molecular dispersal as a physical death. However, it is merely a grand act of recycling.

One may hold spiritually aware witness which confirms the unsustainability of the disconnected bond.

• Israel-PM 1898-1978 Our Strength Golda Meir [GM age 80] 08-Dec-1978 dis-embodiment via lymphoma * Ketu-Ketu svabhukti

• Experience 1942-1970 guitarist Jimi Hendrix [JMH age 27] 18-Sep-1970 dematerialization via overdose of barbiturates * Ketu-Ketu svabhukti

Decease of Relatives

• Ring of Fire 1932-2003 rockabilly Johnny Cash [JC age 53] 23-Dec-1985 grieved the decease of father, Ray Cash * Ketu-Ketu svabhukti ++ dvithya Sade-Sati

Ketu mahadasha + + Shukra bhukti

• duration of the bhukti = 14 months

• graha pakvata : Shukra bhukti yield improved results after age 25 = the age of maturity for Shri Bhrigu

What to Expect during a Shukra bhukti?

Evaluate the placements of Shukra

Consider

• the rashi + bhava owned and occupied
• the mutual angle from the Mahadasha-pati to the bhukti-pati
• incoming-outgoing graha-drishti
• current gochara transits
• chronological age of the native
• culturally expected events for this age

Suave Sensual Shukra has matured?

KetuMahadasha-pati ++ Shukra bhukti-pati = mutually friendly? [No, they work at cross-purposes]

Shukra Main Page

• Traditional Jyotishavidya Sacred Jewels Shukra-Ratna
• Sweet-seeking Shukra reaches maturity = age 25
• [energizing-identifying lagnesha for Urisha indriya-lagna]
• [energizing-identifying lagnesha for Tulā indriya-lagna]
• BPHS Vimshottari Dasha of Shukra
• BP Lama commentary Shukra-Mahadasha

1. [Shukra-Mesha]
2. [Shukra-Urisha] [svakshetra]
3. [Shukra-Mithuna]
4. [Shukra-Karkata]
5. [Shukra-Singha]
6. [Shukra-Kanya] [nīcha]
7. [Shukra-Vanika] [svakshetra] [mūlatrikoṇa if within 1-10 deg]
8. [Shukra-Vṛścika]
9. [Shukra-Dhanus]
10. [Shukra-Makara-Draco]
11. [Shukra-Kumbha]
12. [Shukra-Meena] [uchcha]

1. [Shukra in bhava-1]
2. [Shukra in bhava-2] [svabhava]
3. [Shukra in bhava-3]
4. [Shukra in bhava-4] [dikbala]
5. [Shukra in bhava-5]
6. [Shukra in bhava-6]
7. [Shukra in bhava-7] [svabhava]
8. [Shukra in bhava-8]
9. [Shukra in bhava-9]
10. [Shukra in bhava-10]
11. [Shukra in bhava-11]
12. [Shukra in bhava-12]

• [Shukra-yuti-Surya]
• [Shukra-yuti-Chandra]
• [Shukra-yuti-Mangala]
• [Shukra-yuti-Budha]
• [Shukra-yuti-Guru]
• [Shukra-yuti-Shani]
• [Shukra-yuti-Rahu]
• [Shukra-yuti-Ketu]

oM shum shukraya namah

OM dram drim draum sah shukraya namah

Note: if [Ketu-Urisha] or [Ketu-Tula] then there is effectively one continuous period of seven years Ketu Mahadasha followed by twenty years Shukra Mahadasha = 27 years of Shukra patterns dominating the incarnational flow.

If [Shukra-yuti-Ketu] in a rashi of Shukra, the transition from Ketu Mahadasha into Shukra Mahadasha may be quite seamless, with relationships always foremost in mind. Yet, those very mind-claiming relationships are often continuously scattered and fragmented for the 27 year duration.

Professor Ketu's mandate for nebulizing incoherence and spiritualized detachment from material sensations is directly in conflict with Shukra 's agenda to balance, provide and receive pleasure, and luxuriate in the sensual company of human beings.

Ketu Mahadasha creates an overall psychic climate of spiritual seeking and a predisposition to non-investment in material relationships.

During the Ketu-Shukra bhukti , Shri Bhrigu's agenda can encourage the native to enter a new love relationship or re-invest in an existing marriage. However, the results may be disappointing or neutral.

One consequence Ketu/Shukra bhukti may be that the chosen human partner can manifest the Ketu-ish psychological imbalance-seeking-a-remedy . Perhaps the love partner or business partner is longing to bond with someone else, not the native .

Generally this dilemma is not discussed within the partnership. The couple flip-flops around in a state of mismatch, unable to set goals, plan their future, or be concrete about anything more complex than their next meal.

The best relationships during Ketu period are spiritualized friendships without sexual implications, and direct meditative bonds with one's ishta-devata.

Human bonds seem too heavy and easy sensuality quickly develops too much " baggage" . Ketu likes to 'travel light.'

• If Ketu and Shukra are well-balanced in radix and navamsha, psychic sensitivity complements and supplements the quest for luxury and pleasure.

• If the radix Ketu/Shukra angle is uncomfortable , expect some tension between spiritual detachment and attraction * akarshana * to Other.

Events related to Balancing Bhrigu's bhava location, rulerships, or karaka functions

Giving advice + sharing information + partnering

Leadership Duties + Public Respect + Professional Recognition

When Shukra activates the 7th or 10th radical bhava or [10th navamsha] or the emotionally dignified , social-ordering, leadership-seeking 10th-from-Chandra , Professor Bhrigu carries the potential to elevate the native into socially recognized positions of leadership duty associated with match-making, bargains, agreements, trusts, and contracts.

Promotion and obtainment of professional portfolio may be expected. For maximum results, Shukra should possess other strengths via bhava-activating rulership, rashi, companion graha, drishti, inter alia.

Marriage

Wedding + Sacred Vows + Holy Pledge + Solemn Oath + Covenant + Contractual Promise + Ceremonial Agreement

Any Shukra bhukti during any mahadasha is a common and beneficial time to join the partner in a marriage contract, provided that samchara Rau-Ketu are transiting a key lagna.

Any Shukra bhukti during any mahadasha is a common and beneficial time to join the partner in a marriage contract. Shukra signifies marriage alliance, equity, fairness, balance, and harmonious agreement.

Shukra-timed marriage especially indicates the qualities of sweet-seeking Shukra in the marital union, including an adjustable, negotiating, harmony-seeking mate. Mate would also reflect qualities of the rashi and bhava of radical Shukra.

• India-PM 1889-1964 Toward Freedom Jawaharlal Nehru 08-Feb-1916 [JN age 27] consecration of marriage-1-of-1 with Kamala Kaul * Ketu-Shukra bhukti * R-K gochara Makara-Karkata contact navamsha R-K contact [

  Chandra-Karkata]

• China-Dictator 1893-1976 Mao Zedong [MZD age 14] [Luo Yixiur age 18] 1908 consecration of marriage-1-of-4 with Luo Yixiu [ Ketu-Shukra bhukti * samchara Rahu-Ketu Karkata-Makara contact Chandra-Karkata

• Top Gun 1962- cinema Tom Cruise 09-May-1987 [Tom's age 24] consecration of marriage-1 with dramatist Mimi Rogers * Ketu-Shukra bhukti * gochara R-K via Mesha-Tula contact navamsha-Chandra

***

Maraka Agency for Professor Bright Beautiful Bhrigu

Exit Opening for dematerialization

When the DaityaGuru activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience [2] + balanced completion of the life contract [7] .

Measured from Mesha indriya-lagna , Shukra activates both bhava-2 and bhava-7.

Measured from Kanya indriya-lagna, Shukra obtains maraka empowerment as ruler of dhana-bhava-2.

Measured from Vṛścika indriya-lagna , Shukra obtains maraka empowerment as ruler of jaya-bhava-7.

Decease of Relatives

Ketu mahadasha + + Surya bhukti

• duration of the bhukti = 5 months

• graha pakvata : Surya bhukti yield improved results after age 22 = the age of maturity for Ravi

What to Expect during a Surya bhukti?

Evaluate the placements of Surya.

Consider

• the rashi + bhava owned and occupied
• the mutual angle from the Mahadasha-pati to the bhukti-pati
• incoming-outgoing graha-drishti
• current gochara transits
• chronological age of the native
• culturally expected events for this age

Splendid Surya has matured?

The Mahadasha-pati and Surya bhukti-pati = mutually friendly?

Surya Main Page

• Traditional Jyotishavidya Sacred Jewels Ratna for Surya
• Sparkling Surya reaches maturity = age 22
• lagnesha for Simha indriya-lagna
• BPHS Surya Mahadasha
• BPL modern commentary Surya Mahadasha

1. [Surya-Mesha] [uchcha]
2. [Surya-Urisha]
3. [Surya-Mithuna]
4. [Surya-Karkata]
5. [Surya-Simha] [svakshetra] [mūlatrikoṇa if within 1-10 deg]
6. [Surya-Kanya]
7. [Surya-Vanika] [nīcha]
8. [Surya-Vṛścika]
9. [Surya-Dhanus]
10. [Surya-Makara-Draco]
11. [Surya-Kumbha]
12. [Surya-Meena]

1. [Surya in bhava-1]
2. [Surya in bhava-2]
3. [Surya in bhava-3]
4. [Surya in bhava-4]
5. [Surya in bhava-5] [svabhava]
6. [Surya in bhava-6]
7. [Surya in bhava-7]
8. [Surya in bhava-8]
9. [Surya in bhava-9]
10. [Surya in bhava-10] [dikbala]
11. [Surya in bhava-11]
12. [Surya in bhava-12]

• [Surya-yuti-Chandra]
• [Surya-yuti-Kuja]
• [Surya-yuti-Budha]
• [Surya-yuti-Guru]
• [Surya-yuti-Shukra]
• [Surya yuti Shani]
• [Surya-yuti-Rahu]
• [Surya-yuti-Ketu]

SEVA OFFERINGS for SHRI SURYA

Surya = rights and entitlements.

Offerings of appreciable assets such as time, money, or valued goods to Surya-entities such as creative performing arts groups, human-rights activists, or political-action organizations.

• Give in charity, lights, lamps, torches, flames, and implements of cooking or heating.
• Give in charity: games, costumes, glittery decorations, bright red textiles, rubies, garnets, red glass, red dyes, entertainments, ways to have fun.
• Give sunflowers, sunglasses, light-catching crystals to brighten dark spaces
• Help the blind.

Honor the Radiant One. Brighten your aura by laughing. Live like a king, and help others to recognize their entitlements.

Support creative theatre that dramatizes intelligent ideals [Surya]

Financial or volunteer-work support of games and gambling, especially for charitable fundraising purposes

Support individual integrity, personal sovereignty, and human rights.

If Surya-yuti-Budha, make jokes. Consider offerings especially to those radiant, confident, creative, game-playing dramatic, fashionable, bright entities who serve adolescents [Budha].

Offer your time in personal political activism toward human rights entitlements

• support individual authenticity and intelligent ideals [Surya]

Wearing or donation of red-and-gold garments and ornaments, in praise of the divine light of Surya

If [Surya-yuti-Budha] , serve benevolent organizations serving adolescents [Budha] .

Seva offerings to father-figures, dramatists, speculators, game-players, royalty. Special focus on fathers of children, and to teachers-or-priests who may be addressed as Father.

Offering agni-homa [fire ceremony] to the Earth, in praise of elemental fire spirits and their sparkling genius

• Say hello to the Sun every morning, offering gratitude for the Light.

Follow the inspiration of the poet Maya Angelou, who wrote, “ This is a wonderful day. I’ ve never seen this one before.”

Offer to the world, the splendor of your own bright smile.

OM grinih suryaya namah

Via the bulldozer action of elephant-headed Shri Ganesha, Professor Ketu pushes away all obstacles on the spiritual path. Surya is divine intelligence seeking expression in the human being.

Barring an unfortunate 6/12 angle, Professor Ketu and Surya can cooperate.

Professor Ketu clears the path for pilgrimage, and Surya supplies the ego entitlement to travel that path. the native remains inward-focused, but with a surprisingly self-righteous outer expression. Often a time of high adventure.

• If Ketu and Surya are well-balanced in radix and navamsha, psychic sensitivity complements and supplements the quest for certain truth.

• If the radix Ketu/Surya angle is uncomfortable , expect some tension between spiritual detachment and asserted moral principle.

Ketu influenced, Surya-characterized

Events related to Surya's bhava location, rulerships, or karaka functions

• SoAfrica-Pres 1918-2013 Long Walk to Freedom Nelson Mandela 12-Jun 1964 [until 1982] condemned to life-imprisonment. Robben Island duration 18 years * Ketu-Surya bhukti * Surya-yuti-Budha activates 12 ++ Budha activates 12th-from-Chandra isolation, imprisonment

Leadership Duties + Public Respect + Professional Recognition

When Surya activates the 7th or 10th radical bhava or [10th navamsha] or the emotionally dignified , social-ordering, leadership-seeking 10th-from-Chandra, Professor Suraja carries the potential to elevate the native into socially recognized positions of leadership duty associated with politics, celebrity, charisma, egocentricity, royalty, brilliance, entertainment, game-playing, literary and theatrical creativity. Promotion and obtainment of professional portfolio may be expected.

For maximum results, Surya must occupy a supportive angle vis-a-vis Mahadasha-pati Ketu, and Surya should possess other strengths via bhava-activating rulership, rashi, companion graha, drishti, inter alia.

Marriage

Wedding + Sacred Vows + Holy Pledge + Solemn Oath + Covenant + Contractual Promise + Ceremonial Agreement

Any Surya bhukti during any mahadasha may support ceremonial marriage, if Surya activates either the Svamsha or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting of the primary axes of the nativity.

Marriage during a Surya bhukti may signify a lifemate who is brightly independent, uniquely creative, regal, entitled, independent-minded, speculative, a master of games, a literary or artistic genius, theatrical, charmingly intelligent, who is gifted in social entertaining, who is frequently half of a political couple.

• Cleopatra 1932-2011 AIDS activist Elizabeth Taylor [ERT age 44] 04-Dec-1976 consecration of marriage-7-of-8 with USA-Senator from Virginia, John Warner. * Ketu-Surya bhukti * [Budha-yuti-Surya] Budha rules Mithuna svamsha * samchara Rahu-Ketu via Tula-Mesha contact [Chandra-Tula]

Children

Maraka Agency for Professor Surya

Exit Opening for dematerialization

When Professor Surya activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience [2] + balanced completion of the life contract [7] .

For Karkata indriya-lagna Brightly Burning maraka Surya activates-2

For Kumbha indriya-lagna , Professor maraka Surya rules-7

For Karkata indriya-lagna or Kumbha indriya-lagna , maraka potential is enhanced if Surya occupies bhava-2 or Surya occupies bhava-7.

Other combinations

Decease of relatives

• Aquero 1844-1879 St. Bernadette of Lourdes [Bernarda's age 22] 08-Dec-1866 grieved the decease of mother, Louise Casterot * Ketu-Surya bhukti * Surya activates 2nd-from-Chandra

Ketu mahadasha + + Chandra bhukti

• duration of the bhukti = 7 months

• graha pakvata : Chandra bhukti yield improved results after age 24 = the age of maturity for Chandra

What to Expect during a bhukti of Comfort-seeking Chandra?

Evaluate the placements of Chandra .

Consider

• the rashi + bhava owned and occupied
• the mutual angle from the Mahadasha-pati to the bhukti-pati
• incoming-outgoing graha-drishti
• current gochara transits
• chronological age of the native
• culturally expected events for this age

Candescent Chandra has matured?

The Mahadasha-pati ++ Somana bhukti-pati = mutually friendly?

Chandra Main Page

• Comforting-seeking Chandra reaches maturity = age 24
• Traditional Jyotishavidya Sacred Jewels Ratna for Chandra
• [energizing-identifying lagnesha for Karkata indriya lagna]
• BPHS Vimshottari Mahadasha of Chandra
• BP Lama modern commentary Chandra Mahadasha

Sade-Sati by Chandra Rashi

1. [Chandra-Mesha]
2. [Chandra-Urisha] [uchcha] {mūlatrikoṇa if within 4-30 deg]
3. [Chandra-Mithuna]
4. [Chandra-Karkata]
5. [Chandra-Simha]
6. [Chandra-Kanya]
7. [Chandra-Tula]
8. [Chandra-Vṛścika] [nīcha]
9. [Chandra-Dhanus]
10. [Chandra-Makara-Draco]
11. [Chandra-Kumbha]
12. [Chandra-Meena]

1. [Chandra in bhava-1]
2. [Chandra in bhava-2]
3. [Chandra in bhava-3]
4. [Chandra in bhava-4] [svabhava] [dikbala]
5. [Chandra in bhava-5]
6. [Chandra in bhava-6]
7. [Chandra in bhava-7]
8. [Chandra in bhava-8]
9. [Chandra in bhava-9]
10. [Chandra in bhava-10]
11. [Chandra in bhava-11]
12. [Chandra in bhava-12]

• [Somana-yuti-Kuja]
• [Somana-yuti-Budha]
• [Somana-yuti-Guru]
• [Somana yuti Shukra]
• [Somana-yuti-Shani]
• [Somana-yuti-Surya]
• [Somana-yuti-Rahu]
• [Somana-yuti-Ketu]

SEVA FOR CHANDRA

Seat of Mind * Mens * Moon * feelings * emotional flow

During Vimshottari periods of Chandra, SEVA may be offered to the oceans, to mothers-and-children, to charitable organizations that serve young families, and to groups which praise manifestations of the Holy Mother.

Seva offered to mothers, schoolteachers, caretakers, gardeners, fisherwomen, and guardians of the land-and-waters can yield a vastly more effective spiritual healing than any Pearl.

Worship of the Divine Feminine can be found in all of the world's great religious traditions.

Investing assets and attention into agriculture, fishing, gardening, irrigation, and germination is Chandra-positive Earth-seva

Thinking of the past and offering fond appreciation to ancestors

Aid and support provided to professional nurses, schoolteachers, parents-and-grandparents, protectors, and caretakers is a beautiful and Chandra-appropriate SEVa

Consider supporting the protective functions of house-building, sheltering, nesting, fencing, and sustainable settlements. Charities may benefit the denizens of the rivers, lakes, and seas.

The beneficiaries may not express any gratitude for your aid. That is OK. Seva is not intended to produce applause or material rewards. It is intended as a learning tool for expansion of wisdom and compassion.

Undulating Chandra

AUM som somaya namah

AUM hreem shreem chandraya namah

General characteristics of a Chandra bhukti

An era of amplified feelings for home and homeland. One may seek residence near the ocean shores, or shipbound. Retreat to safety and a secure routine. Typically, Chandra bhukti mark times of quiet retreat, ideally near the ocean. Emotional relationships are psychically sensitive and care-taking. Emphasis on domestic routines, food and nurturing, caring for and serving others, staying close to home.

Chandra is the garha-karaka for household life. Promoting the experience of familiar, rhythmic, routines and sheltered security Professor Chandra nearly always maintains some degree of comfort.

Yet, the outcome depends significantly upon the angle between chidra-karaka Ketu agent of surrender to impermanence and matri-karaka Chandra agent of ancestral deep roots. However, any angle may produce heightened feelings of patriotism, self-defense, attachment to parents, love of the land, need for comfortable rhythms and routines, need for security.

Any nativity may expect an increase in the experiences associated with Chandra such as deeper emotional sensitivity, engagement with matters of security and stability, cultural tap-roots, foundational education, patriotism, defense of national-ethnic boundaries and fenced lands, as well as matters of the mother and her folk.

The specific outcome of any Chandra bhukti depends upon the bhava-activating rulerships held by Chandra as measured from both the radical lagna and the Chandra-lagna.

Outcomes are also affected by drishti entering Chandra, by the role of Chandra's planetary ruler, and very importantly by the bhava in which Chandra resides. Chandra is so sensitive psycho-emotionally that Chandra bhukti outcomes are also particularly influenced by transits of Rahu-Ketu or transits of Shani.

In Ketu-Chandra bhukti , Chandra seeks shelter from sudden changes and insecurity along the pilgrim's wandering path.

• If Ketu and Chandra are well-balanced in radix and navamsha, psychic sensitivity complements and supplements the quest for shelter and nurturing.

• If the radix Ketu-Chandra angle is uncomfortable , expect some tension between spiritual detachment and the demands of core family relationships.

Events related to Chandra's bhava location, rulerships, or karaka functions

[Chandra-Kumbha] [Chandra in classroom-5] rules 6th-from-Chandra = 10-reputation, public respect

• POTUS-pair-37 Watergate 1912-1993 Pat Ryan Nixon 09-Aug-1974 [PRN age 62] husband Richard Nixon resigns in disgrace, pending Impeachment for tax evasion and felony burglary. Whitehouse staff reported hearing Pat scream at her crooked husband, " You have ruined my life!" Two years later, PRN suffered a series of debilitating strokes and lung disease [grief] which abruptly ended her public appearances. * Ketu-Chandra bhukti * Chandra rules 6th-from-Chandra

Leadership Duties + Public Respect + Professional Recognition

When candescent Chandra activates the 7th or 10th radical bhava or [10th navamsha] or the emotionally dignified , social-ordering, leadership-seeking 10th-from-Chandra, Professor Para carries the potential to elevate the native into socially recognized positions of career authority and responsibilities. Promotion and obtainment of professional portfolio may be expected.

Professor Somana carries the potential to elevate the native into socially recognized positions of leadership duty associated with parenting, schoolteaching, security and police protection , farming and fishing, housing and real estate, vehicles and transportation [especially the safety aspects] ritualists and routine-makers, patriotism , and all matters of nourishing and sustaining the place of settlement .

For maximum results, Chandra must occupy a supportive angle vis-a-vis Mahadasha-patiKetuva, and Professor Somana should possess other strengths via bhava-activating rulership, rashi, companion graha, drishti, inter alia.

• Particularly for Chandra karma-pati Tulā indriya-lagna and also for Makara indriya-lagna where Chandra activates 10th-from-10th, appointment to a higher position of social leadership can be expected to raise the social reputation and increase public regard.

Marriage Covenant + Sacred Vows

Any Chandra bhukti during any mahadasha may support ceremonial marriage, if Chandra activates either the Svamsha or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity.

Chandra-timed weddings especially indicate matri-karaka qualities of the marital match. The union may emphasize adherence to ethno-cultural folkways and established local routines. Spouse may offer a customary, protective, sheltering, parental style of relating to the spouse. The partner may behave in ways that are similar to the mother, emotionally sensitive, securing, or responsive to feelings.

Chandra can signify a foundational provider, caretaker, guardian, gardener, or patriot. The mate also may have a connection with real-estate, pathways of transportation, border defense, policing, or schooling.

• Among the Believers 1932-2018 culturalist V.S. Naipaul* [VSN age 63] 15-Apr-1996, following six weeks of widowhood, consecration of marriage-2-of-2 with Pakistani journalist, Nadira Khannum Alvi *Ketu-Chandra bhukti [Chandra-yuti-Rahu] * R-K samchara Kanya-Meena contact navamsha Shukra-Meena + dvithiya Sade-Sati

Maraka Agency for Professor Thoma

Exit Opening for dematerialization

When Professor Chandra activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience [2] + balanced completion of the life contract [7] .

Measured from Makara indriya-lagna, Chandra obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Mithuna indriya-lagna , Chandra obtains maraka empowerment as ruler of dhana-bhava-2.

Other Combinations

• POTUS-40 American Life 1911-2004 Ronald Reagan [RWR age 93] dis-embodiment via Alzheimer's Brain Disease. State funeral attended by dignitaries. * Ketu-Chandra bhukti * Chandra rules 12, decease in a vegetative state + Chandra-10 public dignity ++ dvithya Sade-Sati

Ketu mahadasha + Mangala bhukti

• duration of the bhukti = 5 months

• graha pakvata : Mangala bhukti yield improved results after age 28 = the age of maturity for Kuja

What to Expect during a bhukti of Mangala?

Evaluate the placements of Mangala.

Consider

• the rashi + bhava owned and occupied
• the mutual angle from the Mahadasha-pati to the bhukti-pati
• incoming-outgoing graha-drishti
• current gochara transits
• chronological age of the native.

Kuja has matured?

Mahadasha-pati and the bhukti-pati are mutually friendly?

Mangala Main Page

• Traditional Jyotishavidya Sacred Jewels Ratna for Mangala
• Moving Mangala reaches maturity = graha pakvata = age 28
• [energizing-identifying lagnesha for Mesha indriya-lagna]
• [energizing-identifying lagnesha for Vṛścika indriya-lagna]
• Kuja Dosha
• BPHS Mangala Mahadasha
• BP Lama commentary Kuja-Mahadasha

1. [Mangala in bhava-1] svabhava]
2. [Mangala in bhava-2]
3. [Mangala in bhava-3]
4. [Mangala in bhava-4]
5. [Mangala in bhava-5]
6. [Mangala in bhava-6]
7. [Mangala in bhava-7]
8. [Mangala in bhava-8] [svabhava]
9. [Mangala in bhava-9]
10. [Mangala in bhava-10] [dikbala]
11. [Mangala in bhava-11]
12. [Mangala in bhava-12]

1. [Mangala-Mesha] [mūlatrikoṇa if within 0-18 deg] [svakshetra]
2. [Mangala-Urisha]
3. [Mangala-Mithuna]
4. [Mangala-Karkata] nīcha]
5. [Mangala-Singha]
6. [Mangala-Kanya]
7. [Mangala-Tula]
8. [Mangala-Vṛścika] [svakshetra]
9. [Mangala-Dhanus]
10. [Mangala-Maraka] [uchcha]
11. [Mangala-Kumbha]
12. [Mangala-Meena]

• [Kuja-yuti-Surya]
• [Kuja-yuti-Chandra]
• [Kuja-yuti-Budha\
• [Kuja-yuti-Guru]
• [Kuja-yuti-Shukra]
• [Kuja-yuti-Shani]
• [Kuja-yuti-Rahu]
• [Ketu-yuti-Kuja]

Mangala-targeted SEVa

Celebrate Kuja Colors. While offering Seva and in all activities, throughout any Mangala bhukti, honor Martial Mangala by wearing blood-red and black garments, gold ornaments, and by vigorous exercising the movement-seeking physical body.

Mangala seva = movement

Conscious service is a fabulous learning tool. The knowledge revealed within this learning pathway is tightly focused upon one's own planetary placement. By observing its operational patterns in the lives of others, one may gain swift insight into one's own situation. Using the added wisdom gained through Seva, change one's own narrative consciously.

As a learning tool, a remediation, and a mitigant, Seva can be much more effective than ratna, puja, or any other upaya. Targeted Seva can alleviate the violence of Kuja''s unconsciously dominating competitiveness by dynamically promoting the well-being of the Mangala people.

Service for Masculine Pushing Energies

During Mangala bhukti, intentional Seva may focus upon charitable service dedicated to Mangala-figures in any gender, such as athletes, activists, competitors, warriors, military, diggers, divers, plumbers, drillers, explorers, inventors, detectives, interventionists, pioneers, and champions.

Mangala prefers to work on a physical level. Service offered to the beneficiaries of the Mangala-Seva should involve physical activity that is sporting, challenging, thrusting, penetrating, and forward-directed. For example, leading science students in vigorous outdoor fieldwork exploration is a Mangala-seva.

Discovery Exploration Pursuit

Mangala-seva helps those who pursue discoveries. Revealers of newness can be Mangala agents, such as therapists revealing buried trauma, archeologists revealing ancient worlds, defense attorneys revealing facts of the crime, research scientists revealing unseen patterns, or forensic coroners revealing conditions of decease. Mangala seva can be offered to assist any agent who is pro-actively pushing toward a discovery goal.

Example for Mangala-Kanya = skilled volunteering or fundraising for legal investigations supporting those falsely convicted of crimes.

Recognition for offering Seva?

Seva beneficiaries might not express any gratitude for your aid. That is OK. Seva is not intended to produce applause or material rewards. If pursued for the sole purpose of social validation, proving one's noble character, or making a public display of holy virtue, Seva tends to backfire. Offer seva not for reason of improving another person, but rather as a method of self-learning about the energy of this graha.

A sudden burst of muscular, dynamic, competitive energy from Mangala changes Professor Ketu 's passive mood.

Intolerance toward those not committed to the austerities of the path.

Separations and splits from those with whom one can no longer travel [whether the traveling is a physical pilgrimage or one's path leads through more fixed life environments like school, home, and work] .

Separations are easy, due to Professor Ketu 's fundamental detachment. Rejection of those who are not committed to the rigors of the path. Strict military style of spiritual discipline. Goal-oriented and intolerant of weakness.

Co-rulers

Traditionally, Ketu along with Mangala are considered as a co-operating team to be the co-rulers of the rashi of Vṛścika.

During Ketu-Mangala bhukti ++ Mangala-Ketu-bhukti, it may be important to consider that dissociative liberating Ketu can have a virtual rulership of the Vṛścika-ruled bhava, even while the more tangible rulership belongs to Kuja.

• If Ketu and Mangala are well-balanced in radix and navamsha, Ketu's psychic sensitivity complements and supports Kuja's desire for spiritual championship.

• If the radix Ketu/Mangala angle is uncomfortable , expect some tension between the Witness-view of spiritual detachment [Ketu] versus the athletic, innovative, competitive instincts [Kuja].

• Vacuous Ketu casts no drishti. However, Mangala may cast His 4th, 7thh or 8th drishti into Ketu. Look for spiritually characterized [Ketu] productive human activities [Kuja] when Kuja's eye casts Its glance into the incoherent, wandering particle-fields of Shri Ketu's cosmic awareness. Typically, these folk have an interest in the yogi-business such as retreat centers, yoga studio, sacred place tours, alternate healing practices, meditation instruction. They are actively engaged in human life but only on condition that they can have periods of observation and retreat. Ketu-Mangala bhukti ++ Mangala-Ketu-bhukti may evoke their complex need for physical movement combined with spiritual disengagement.

Events related to Mangala's bhava location, rulerships, or karaka functions

Leadership Duties + Public Respect + Professional Recognition

When Mangala activates the 7th or 10th radical bhava or [10th navamsha] or the emotionally dignified , social-ordering, leadership-seeking 10th-from-Chandra, Professor Kuja carries the potential to elevate the native into socially recognized positions of career authority and responsibilities. Promotion and obtainment of professional portfolio may be expected.

Typically, Mangala-type duties are associated with movement, dance, energy, competition, conquest, innovation, engines and engineering, invasion, surgery, sexual pursuit, sport, physical body and its sciences, military, explosion, drilling, diving, weaponry and warfare, heat, speed, investigation, exploration, and male-dominated environments.

For maximum results, Kuja must occupy a supportive angle vis-a-vis Mahadasha-pati Ketu, and Professor Angarika should possess several strengths via bhava-activating rulership, rashi, companion graha, drishti, inter alia.

Marriage

Wedding + Sacred Vows + Holy Pledge + Solemn Oath + Covenant + Contractual Promise + Ceremonial Agreement

Any Mangala bhukti during any mahadasha may support ceremonial marriage, if Kuja activates either the Svamsha or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity.

Mangala-timed vows especially indicate the qualities of Angarika in the marital union, including a physically able, athletic, champion, competitive, exploratory, innovative, dynamically energetic, or warlike mate.

Maraka Agency for Professor Mangala

Exit Opening for dematerialization

When Professor Mangala activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience [2] + balanced completion of the life contract [7] .

Measured from Urisha indriya-lagna and from Tulā indriya-lagna, Mangala obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Urisha indriya-lagna and from Meena indriya-lagna , Mangala obtains maraka empowerment as ruler of dhana-bhava-2.

Other Combinations

Decease of Relatives

Red Currant * ribes rubrum

Ketu Mahadasha + + Rahu bhukti

• duration of the bhukti = 13 months

• graha pakvata : Rahu periods yield improved results after age 48 = the age of maturity for Rahu

What to Expect during a Rahu bhukti?

Evaluate the placements of Rahu.

Consider

• the rashi + bhava owned and occupied
• the mutual angle from the Mahadasha-pati to the bhukti-pati
• incoming-outgoing graha-drishti
• current gochara transits
• chronological age of the native.

Risk-seeking Rahu the bhukti-pati has matured? [age 48]

Mahadasha-pati Ketu and Rahuva the bhukti-pati are mutually friendly? [These two are an inseparable pair. Rahu is wily, passionate, and important. Ketu dispassionately, inevitably follows along.]

Now, consider each of these factors again with reference to Rahu's ruler . Rahu gives BOTH effects of His occupied bhava AND effects of the bhava which are ruled by His planetary ruler.

1. [Rahu in bhava-1]
2. [Rahu in bhava-2]
3. [Rahu in bhava-3]
4. [Rahu in bhava-4]
5. [Rahu in bhava-5]
6. [Rahu in bhava-6] *
7. [Rahu in bhava-7]
8. [Rahu in bhava-8]
9. [Rahu in bhava-9]
10. [Rahu in bhava-10] *
11. [Rahu in bhava-11]
12. [Rahu in bhava-12]

• [Rahu-Mesha-Arya]
• [Rahu-Urisha] [uchcha]
• [Rahu-Mithuna]
• [Rahu-Karkata]
• [Rahu-Singha] [nīcha]
• [Rahu-Parthya]
• [Rahu-Tula] *
• [Rahu-Vṛścika] *
• [Rahu-Dhanus]
• [Rahu-Makara-Draco]
• [Rahu-Kumbha] [svakshetra]
• [Rahu-Meena]

• [Surya-yuti-Rahu]
• [Chandra-yuti-Rahu]
• [Kuja-yuti-Rahu]
• [Budha-yuti-Rahu]
• [Guru-yuti-Rahu]
• [Shukra-yuti-Rahu]
• [Shani-yuti-Rahu]

SEVA FOR RAHU

Ministries of service offered to Mix-Master Rahu may include beneficiaries who have exotic, culturally mixed, smoky-oily, or light-speckled qualities.

Shimmering Rahu is honored by Seva to those considered outsiders, considered magical but perhaps dangerous, considered masters of illusion, considered as dark foreigners, considered related to oils, gasses, or grease.

Roguish Rahu appreciates the risk-takers, the over-reaching, the opportunists, the ambitious, the boundary-breaching, the cultural-mixers, the pretenders, the impostors, the grandiose, the fascinating, the marvelous, and those colored in many shades of dark purple or brown.

Extraordinary Rahu appreciates philanthropic donations to communities of mixed ethnicity, those who hold multiple passports, organizations the serve immigrants learning new languages and customs while keeping the old traditions too, and those who produce marvelous displays that disappear into a puff of smoke.

Over-reaching Rahu accepts offerings of oils, incense, fireworks, and exaggerated imagery such as theatrical masks.

Also consider to donate in charity, camouflage clothing, mechanisms of inflation or amplification such as sound-speakers, magic tricks, cosmetics, generators of illusion such as theatrical stage equipment, and entrancing images such as weeping statues and doctored photographs.

QUOTATION commentary from Shri B.V. Raman, Autobiography of a Vedic Astrologer , p. 99-100

" It has been my experience over nearly sixty years that Rahu as sub-lord, whether in his own period or in the period of other planets, would always create problems of a serious nature, affecting family and personal matters, which would test the mental and physical stamina of an individual whatever be his social, educational, or financial attainments.

• It is also found, contrary to general belief, that planets like the Sun and Mercury, occupying Rahu's constellations are capable of conferring happy results financially and career-wise but would create situations in domestic life, which could shatter a person's self-confidence and make him experience results which he would ordinarily never expect to happen.

There are of course exceptions which I will discuss in due course..."

AUM ram ravahe namah

OM bhram bhreem bhroum sah rahave namah

Defined by Other * seeking Wholeness, the Tail finds a Head

Often a time of dramatic lifestyle change

• POTUS-33 Trial and Hope 1884-1972 Harry Truman [HST age 71] completed his POTUS term of office on 20-Jan-1953. After living and working for eight years as one of the most powerful men on earth, HST boarded a train alone. He quietly returned home to Independence, Missouri. Aside from some small parcels of land, HST had no pension, no savings, and no assets * Ketu-Rahu bhukti ++ janma Sade-Sati [via 4, retirement]

Terms of contract in relationship alliance = R-K = 1-7 fixed angle

A fascinating person is likely to enter the life drama.

Often a stunningly psychological period of intense passion to possess a person, place, experience, or thing - coupled with the opposite expectation that the object of desire is unobtainable.

On the basis of Professor Ketu 's spiritualized detachment which seems to be leading into monastic austerities - willingly accepted - there springs into the center of attention an astoundingly energized, ambitious, self-elevating, trickster figure.

One may feel that " I want what s/he wants" or " I want to do whatever s/he wants me to do."

It seems that one's own interests are completely allied with the interests of the Rahu personality. It may appear that one has no independent or contradictory needs.

If dissociating Professor Collapsing Ketu occupies a dissolving bhava such as 8 or 12, one may feel very scattered. An internal narrative may repeat the message that one cannot maintain an independent existence without the defining identity provided by the Rahu figure.

Ketu-Rahu bhukti is certainly not an ideal occasion to formalize a legal marriage. Yet, motivated by the urgency to lock in a commitment from the fascinating Rahu figure, it is possible for marriage to occur.

Generally a union during Ketu-Rahu bhukti = expedient for some ulterior purpose such as a personal elevation in social rank.

After some years of uncertainty and wandering during the first half of the Ketu mahadasha [particularly if Ketu or Ketu's lord occupies a dissolving bhava] one may crave access to privileges gained via marriage to a higher-entitlement personality, such as marrying into a [perceived, Rahu] higher-rank family that is distinguished by the appearance of prosperity, achievement, and ambition.

Wander-weary Ketu may embrace Rahu's apparent powers without enquiring too deeply behind the mask.

Under these camouflaged circumstances, a lasting union may be difficult to achieve. The partner is not what s/he appears. Despite convincing exterior appearance, the mate may be indeed unmatched, unequal, or unsuitable to the native.

During Ketu mahadasha one assumes the role of the disengaged Witness = always a spectator, never a player.

Ketu = distant, scattered, sacrificial, non-attached .

Ketu-Rahu bhukti often brings Rahu-agents [usually in the role of partner ] who are associated with quiet, observant lifestyles [Ketu] which promise an absence of emotional drama and free-ranging peripatetic movements unencumbered [Ketu] by baggage of attachment to persons, ideas, or actions.

Behind Rahu-camouflage, the partner-poseur seems to cultivate an environment of spiritual freedom [Ketu] which at the same time promises fulfillment of ambition [Rahu] to obtain higher rank and privilege via association with the elite targeted by Rahu

See risk-rewarding Rahu's bhava conditions to identify that targeted elite.

The Rahu-agent signals empowerment to provide one with goal-oriented focus that offers respite from the scattered, apathetic Ketu experience that is typically sustained throughout the Ketu mahadasha.

This masked agent apparently offers a highly attractive alternative to Ketu's constant wandering. Rahu offers a view of Life at the Top, full of elite privilege and recognition.

Scatter-Focus + Attraction-Repulsion + akarshana + vikarshana + Abandonment-Reunion

The Rahu agent stimulates the attraction-scattering dynamic of Rahu-Ketu. The partner-agent may appear to be calm but concerned, apathetic but alert.

In a very compelling illusion, due to the unique relationship between Rahu and Ketu, the Rahu-agent may presumptively claim Entitlement as one's [long-lost] " Other Half" .

• Although Rahu is always scanning outward, looking for exploitable opportunities for self-promotion -- Ketu has eyes only for Rahu!

One may indeed self-elevate toward the entitlements of The Observers [the pitri] via obtainment of greater spiritual detachment while in company with the Rahu agent[s] . Yet this extraordinary contradiction -- abandonment of material desire [Ketu] + ambition for recognition and privilege [Rahu] ultimately creates what modern psychologists call cognitive dissonance holding simultaneous claim to two mutually exclusive beliefs.

Toward the end of Ketu-Rahu bhukti it may become more obvious that most of the Rahu agent's glamour is both illusory and ironic. If a key relationship has been formed during Ketu-Rahu bhukti, the end of Rahu bhukti does not always signal the end of the relationship. Guru who brings creative humanistic expansion, including children, follows Rahu and Guru breaks the spell .

The logical contradiction creates an impossible conundrum which can only resolve in the fantasy world. Ketu-Rahu bhukti can generate a contradictory inner narrative, exemplified by Doctor Doolittle s pushmi-pullyu two-headed fantasy animal.

Maximum apathy [Ketu mahadasha] + passionate desires [Rahu bhukti] may provoke a particularly sensitivity to fluctuations in the lunar cycles. While articulating this narrative, one sounds like a bit of a lunatic.

The profound apathy of the chidrakarakaKetu-native who expects imminent separation can neither accept nor reject chalakaraka Rahu-agent's purported capability to provide reunification of halves resulting in completeness .

Example nearly killed by poison gas, imprisoned with officers' privileges [Rahu] transformative learning from Foreigners [Rahu]

[Rahu-Urisha] [Rahu in bhava-8] discoveries + Rahu-Rohiṇī-4 national defense

• 02-Mar-1916 [CdG age 26] trapped and wounded in WW-1 battle, CdG nearly died from poison gas. He was captured unconscious + spent 32 months in an officers' prison camp. * Ketu-Rahu bhukti * [Rahu in bhava-8] poison

• Mar-1916 until Nov-1918 [CdG age 26-28] immobilized in prison, CdG had ongoing conversations with ranking officers from several European lands. CdG discovered that while his calls for military innovation were dismissed [Ketu] in France, many foreign fighters had read his books and were thrilled by his proposals * Ketu-Rahu bhukti until Ketu-Budha chidradasha * Rahu-8-foreigners-discoveries + interlocutors of Guru-Shani-Budha bhukti

• Dec-1918 [CdG age 28] WW-1 armistice. CdG released from officers' prisoner-of-war camp. Returns to France. * Ketu-Budha chidradasha - Budha rules 12-release

A volatile, internally conflicted Rahu explodes [Kuja] under pressure [Shani] and a family is destroyed by the father's passions [2 receiving drishti of Kuja-Rahu-Shani]

Rahu-Kumbha] [Rahu in bhava-8] [Rahu-yuti-Mangala ] [Rahu-yuti-Shani] [Kuja-Rahu in Sadachbia, Shani in Pegasus] [rules of 5 + 7 + 8 + 10 amplified by Rahu]

• Steppenwolf 1877-1962 anti-Nazi Hermann Hesse 1919-1920 [HKH age 44] divorce-1 causes HKH to abandon [Ketu] his three sons. The children are flung into homes of relatives.

  - Ketu-Rahu bhukti [Rahu in bhava-8] sudden upheaval

Extraordinary placement of Rahu

produce extraordinary excitements

When Rahu-Ketu are exceptionally empowered, such as Kala Sarpa Yoga or [Rahu in bhava-1] or particularly Rahu in bhava-7, the effects of the Ketu-Rahu bhukti can become highly exaggerated with the entrance of a mesmerizing Rahu agent followed by a dramatic un-masking.

• Formula One 1980-2013 test driver Maria de Villota [MdV age 32] 03-Jul-2012 near-fatal test-track accident results in severe head injury including loss of right eye. Simha-1 eyes contains Kuja-yuti-Guru + [Kuja-yuti-Rahu] * Ketu-Rahu bhukti

[Rahu-Karkata-Aslesha] [Rahu in bhava-9]

Rahu-9 exchange drishti with Guru-1 ++ Rahu occupies 5th-navamsha

• POTUS-39 Talking Peace 1924- Jimmy Carter 02-Nov-1976 [JEC age 52] in a surprise dark-horse win, elected POTUS-39

• - Ketu-Rahu bhukti * samchara Rahu-Ketu crossed Shani-12 axis at precisely 10 degrees of Tula-Mesha ++ Rahu intakes Shani 10th-drishti. Gochara Shani-Karkata was transiting Rahu-9 ]elections] in 10th-from-Chandra

Having already surrendered to the inevitability of abandonment after several continuous years of Ketu-ized distancing, one often feels psycho-emotionally overwhelmed, even delirious, in response to Rahu's sudden infusion of passionate excitement.

One may be caught off guard.

[Rahu-Mesha-Arya] [Rahu in bhava-7] [nīcha-Shani-yuti-Rahu]

• POTUS-pair-37 Watergate 1912-1993 Pat Ryan Nixon [PRN age 64] following the extreme stress of RMN's criminal exposure and banishment, suffers cerebral hemorrhage [stroke] causing loss of speech and left-side paralysis * Ketu-Rahu bhukti * [nicha-Shani-yuti-Rahu] brain-blood-blockage

Rahu-driven urgest feeling = one MUST obtain this person, this power, this place, these privileges!

• Yet entrancing Professor Rahu typically " bites off more than He can chew"

• Rahu's achievements, However, breath-taking and amazing, are not sustainable in the longer term unless there are other more sober, sustaining, structural influences following the Rahu bhukti.

• [If Guru is, for example, lord of a navamsha 1-7 or lord of 7th from Chandra then prognosis for sustainability will increase.]

The characteristics of the specific obtainment urgent-ambition may be found in Rahu's rashi and the bhava, with the bhava significations for Rahu-Ketu always being much strong than rashi values - perhaps bhava definition accounts for 70% of the prediction while the placement of the ruler tells approximately 30% of the story.

These Rahu behaviors will apply to any Rahu bhukti during any mahadasha, but they feel especially acute during Ketu mahadasha because the mind is so open under influence of no-boundaries Ketu.

Taboo Mixing [Rahu] of tribes and traditions may meet with no resistance [Ketu no barriers]

Strange and sudden attractions and rejections . A passive, inexpressible desire to possess the unattainable yet profoundly familiar Other. Deep subconscious recognition that this Other is the One. [Ketu's undeniable " genetic" recognition of His missing head, Rahu.]

• Anticipation of wholeness, but generally no lasting communion is possible due to the agent - the Rahu person or Rahu empowerment - having fixed their gaze upon their own upward path.

Oneself + one's object remain interactive in the same local environment, Yet, the couple cannot mate. Ketu looks longingly at Rahu, but Rahu looks passionately at Mt. Meru, where He wishes to sneak in to the party of the gods. Rahu has no interest in Ketu.

One can see the Beloved, one's Other Half, yet One is not recognized. Similar to Ketu, one lacks the status prestige that Rahu is seeking. Exhilaration, frustration, obsession, and certainty that the Other has now been found. Yet, the bond with this miraculously discovered Other cannot be consummated. Potential for an experience of Unrequited love .

• Ketu and Rahu are always well-balanced in radix and navamsha. Psychic sensitivity always complements and supports obsessive-compulsive desire. Rahu and Ketu are crazy-making!

Events related to Rahu's location by bhava, or related to Rahu's ruler

Glamorous Upsets of the Social Order, Excitements, Thrills, Adventures, Unusual Opportunities, Sudden Success, Unexpected Collapse, Risk-taking, Mesmerizing Performance, Fascinations, Surprises

• Ms. Magazine 1934- women's rights Gloria Steinem* 1971 GS forms the activist group National Women's Political Caucus * Ketu-Rahu bhukti * Rahu-3 groupwork

• Jan-1972 = GS founded Ms Magazine * Ketu-Rahu bhukti [Shukra-yuti-Rahu] -3 publications for women

Marriage

Wedding + Sacred Vows + Holy Pledge + Solemn Oath + Covenant + Contractual Promise + Ceremonial Agreement

Any Rahu bhukti during any mahadasha may support ceremonial marriage, if a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity.

Rahu-timed weddings show Rahu-the-Mixmaster at work. Rahu-timed alliance suggests a potentially impulsive but also socially mobile and goal-oriented alliance.

The partner often hails from a fascinatingly different set of cultural roots, a different demographic, exotic social class, unconventional age-gap, thrilling race, or a different religion. These variations promote roguish Rahu's over-reaching ascent. The partnership seems intriguing and exciting.

Entrancing Professor Rahu sees in the partner a mesmerizing opportunity for expedient achievement. Rahu may feel utterly fascinated or even psychologically obsessed with the must-have Other. He acts instinctively without delay. There is often relatively little time invested in preparation for the ceremony. There may be only partial agreement of the families.

Rahu-Rahu svabhukti = a classic era for impassioned or unorthodox marriage decisions, often in culturally-mixed circumstances which enflame the ambitions of both partners.

So long as the partners continue to reach their respective goals through agency of the union. agency of the union, Rahu-timed avowals may endure. Longevity of the sacred pledge depends upon the marriage profile elements in both nativities, particularly the 7th-from-Chandra.

Much depends upon Rahu's bhava-drishti-ruler, which would indicate the marriage partner's role in one's life.

Ketu-Rahu bhukti has certain unique characteristics which include passionate attractions * akarshana * to partners who may be simultaneously desirable [Rahu] and unavailable [Ketu].

It may be a time to experience the narrative of unrequited love, or to experience a passion for a person, place, or idea which appears [Rahu] to be capable of satisfying the yearning of headless Ketu to join His severed body Rahu. One is often in the throes of searching for one's own lost body and thus magnetically attracted to the physical appearance of the Beloved.

• A very busy Narcissist who had only recently divorced his second wife on a pretext, Bello Gallico 100-44 BCE Julius Caesarsuddenly became fascinated with and married his third wife Calpurnia in the year 59 BCE.

Because Ketu's impossible yearning for wholeness is directed at Rahu whose gaze is fixated on material-social achievements, often the Beloved does not // see // the native.

However, Rahu's natural passionate impulsiveness means that fascinating and powerful marriages can occur during the risk-taking Ketu-Rahu bhukti . Typically, Rahu evokes a thrilling cultural difference of age, gender-identity, religion, nationality, or economic class.

• Cleopatra 1932-2011 AIDS activist Elizabeth Taylor [ERT age 43] 10-Oct-1975  consecration of wedding-6-of-8 * re-marriage with the Welsh dramatist, Richard Burton [nationality difference] * Ketu-Rahu bhukti * samchara Rahu-Ketu via Vṛṣa-Vṛścika

[Rahu-Kumbha] [Rahu in bhava-10] ++ Rahu-in-svamsha

• Zorro 1969- drama-commerce Catherine Zeta Jones [KZJ age 31] [MKD = 56 ] 18-Nov-2000 consecration of marriage-1 with the famed dramatist-and-producer, Michael Douglas. Their romance and first child occurred while MD was still married to his first wife of 18-years [Rahu breaks taboo]. MD was 25-years her senior. CZJ's [Rahu in bhava-10] guaranteed a lavish, star-studded New York ceremony covered by elite magazines. Photo rights were sold for a high price. * Ketu-Rahu bhukti * R-K samchara Mithuna-Dhanus contact navamsha R-K

Longevity of the marriage depends upon the marriage profile elements in both nativities, particularly the role of Rahu and the characteristics of the 7th-from-Chandra.

• POTUS-18 Civil War 1822-1885 Ulysses S. Grant married Julia Dent [the sister of his college roommate] on 22-Aug-1848 during USG's Ketu-Rahu bhukti.

• Typical of a Rahu-timed marriage, their families were incompatible. Julia's were alcohol-sipping, wealthy southern slave-owners who provided her a gracious education. USG's were vehement northern abolitionists and alcohol-eschewing tea-totalers. Grant's parents very deeply disagreed with his bride's family. Despite living only a day's journey away, Grant's parents refused to attend the wedding .

• Grant's Rahu gives the effect of His ruler: the extremely complex yogakaraka-[nīcha-dikbala-Shani-7] yuti [uchcha-Surya]-parivartamsha-Mangala AND yuti roga-pati Guru signifying war. Grant was an alcoholic but also a gifted military commander. He bankrupted and binge-drank. Although he helped to win the Civil War for the North, his presidency was rocked by shaming corruption scandals. Through it all, his wife Julia was intensely loyal to her marriage contract. After decades of polarizing catalysis , at long last they arrived at a position of widespread public respect [Rahu amplifying Shani-7] .

Ketu is not concerned with consequences, while Rahu drives the ambitions.

Rahu co-rules Kumbha thus Rahu-Kumbha gains extra power . Rahu-Kumbha produces strong desire for connected, orderly scientific pursuits involving somewhat wild, reckless, disruptive or exotic behaviors.

Children

• Zorro 1969- drama-commerce Catherine Zeta Jones 08-Aug-2000 [KZJ age 31] celebrated the birth of child-1 * Ketu-Rahu bhukti

Maraka Agency for Professor Ketu

Exit Opening for dematerialization

As chidra-karaka, Ketu governs cut-off, severance, amputation, pulverization. nebulization, and all forms of dematerializing, distancing and disregard. However Ketu's actions are typically triggered by a narrative of escape or evaporation or being sucked into a vacuum.

Shri Rahu is a a natural maraka agent. His periods are empowered with Permission to cross shadowy boundaries, and the line between incarnate vs. disincarnate is just such a boundary. Therefore Rahu needs no further justification via His ruler in order to effect a Release.

Rahu can also produce the maraka effects of His ruler, or of graha yuti Rahu.

For any lagna, Rahu's maraka potential is enhanced if Rahu occupies bhava-2 or Rahu occupies bhava-7.

Decease of Relatives

Ketu mahadasha + + Guru bhukti

• duration of the bhukti = 11 months

• graha pakvata: Guru bhukti yield improved results after age 16 = the age of maturity for Brihaspati

What to Expect during a Guru bhukti?

Evaluate the placements of Saptarishi

Consider

• the rashi + bhava owned and occupied
• the mutual angle from the Mahadasha-pati to the bhukti-pati
• incoming-outgoing graha-drishti
• current gochara transits
• chronological age of the native.

Has the bhukti-pati matured?

The Mahadasha-pati and bhukti-pati Guru = mutually friendly?

Guru Main Page

• Traditional Jyotishavidya Sacred Jewels Ratna for Brihaspati
• Generous Guru reaches maturity = age 16

• [energizing-identifying lagnesha for Dhanus-Haya indriya-lagna]

• [energizing-identifying lagnesha for Meena - Antya indriya-lagna]
• BPHS Vimshottari Mahadasha of Guru
• BP Lama commentary Guru-Mahadasha

1. [Guru-Mesha]
2. [Guru-Urisha]
3. [ Guru-Mithuna]
4. [Guru-Karkata] [uchcha]
5. [Guru-Simha]
6. [Guru-Kanya]
7. [Guru-Tula]
8. [Guru-Vṛścika]
9. [Guru-Dhanus] [svakshetra] [mūlatrikoṇa if within 0-13 deg]
10. [Guru-Makara] [nīcha]
11. [Guru-Kumbha]
12. [Guru-Meena] [svakshetra]

1. [Guru in classroom-1] [dikbala]
2. [Guru in classroom-2]
3. [Guru in classroom-3]
4. [Guru in classroom-4]
5. [Guru in classroom-5]
6. [Guru in classroom-6]
7. [Guru in classroom-7]
8. [Guru in classroom-8]
9. [Guru in classroom-9] [svabhava]
10. [Guru in classroom-10]
11. [Guru in classroom-11]
12. [Guru in classroom-12] [svabhava]

Poppies * papaveraceae

OM graam greem graum sah gurve namah

OM jhram jhreem jroum sah gurave namah

OM hrim srim blim aim gloum grhadhipataye brhaspataye vim ta aim ta svaha

If the Ketu-Rahu relationship continues, it does so on the basis of the more authentic entitlements of Brihaspati.

Naturally, look for Guru's role in the nativity to predict the next phase. [For example if Guru = lord of 1-7 navamsha or lord of yuvati-bhava, such a relationship whether personal-union or professional-advising may well continue.]

From Ketu's detached and neutral perspective, one knows that the Other is present [proven during Ketu-Rahu] yet Rahu's connection and wholeness may prove ineffable. Based in Guru faith and optimism , one sallies forth into a phase of wisdom, travel, and encounters with teacher-preacher types [Brihaspati] .

• The spiritual path is energized by Guru's wisdom teachings. One may expand the worldview via higher education in philosophy of nearly any subject. Emphasis on theoretical and principled learning, rather than rote or customary indoctrination.

On the basis of Ketu's detached indiscriminate ability to go where the wind doth blow, one develops a philosophical openness to divine guidance without prejudice toward any particular form. Higher powers may provide perhaps a different path than one might have presumed for oneself. A cheerful optimism, grounded in neutrality and passive observation.

• If Ketu and Guru are well-balanced in radix and navamsha, Ketu's 'Witness' observer role provides a neutral basis for Guru's general optimism and the native enjoys a broad, slightly positive-valence philosophical view.

• If * rahu* and Guru are in trine angles, the object of desire - be it a person, a deity, a magical power, or an experience - will be obtained.

• If the radix Ketu/Guru angle is uncomfortable , expect some tension between spiritual detachment and competitive instinct.

Higher Education and Theoretical or Doctrinal Awards

Naturally Guru's bhava determines the manifestation of this bhukti. Overall, Guru bhukti signify the arrival of a significant teacher-preacher figure within wise, sacred locations. The locations are often determined by the residential bhava of Guru. For example Guru-12 location would be meditative or imaginative or distant world, whereas Guru-9 would be a classic university setting but Guru-4 would be a local settlement and Guru-3 likely a commercial business.

The emphasis is on wisdom and expansion. Periods of Brihaspati the university-karaka are likely times to complete a tertiary diploma following many [Guru] years of study, particularly if Guru is otherwise associated by rashi or by bhava, and particularly if the native intends to use their knowledge in order to teach.

Marriage

Wedding + Sacred Vows + Holy Pledge + Solemn Oath + Covenant + Contractual Promise + Ceremonial Agreement

Any Guru bhukti during any mahadasha may support ceremonial marriage, if Brihaspati activates either the Svamsha or the navamsha-7 +++ there occurs a suitable transit of Rahu-Ketu to one of the required axes of the nativity.

Marriage avowal completed during a bhukti of Brihaspati especially indicates a fertile mate, a philosopher, an ideologue, a paternal figure, a professor, a patron, a preacher, a priest, one whose doctrine of belief is personality-defining, or one well suited to patriarchal roles.

• Formula One 1980-2013 test driver Maria de Villota * 28-Jul-2013 married on in Sevilla, Espagna = 2.5 months before her death resulting from severe racetrack injury * Ketu-Guru bhukti * Guru activates Dhanus svamsha

***

• Top Gun 1962- cinema Tom Cruise [TC age 28] 24-Dec-1990 celebrated a second marriage to the dramatist Nicole Kidman * Ketu-Guru bhukti * Guru activates Svamsha - gochara R-K via Makara-Karkata contact natal axis

Children

Guru bhukti of any mahadasha are naturally fertile periods which tend to produce children on the basis of Brihaspati's role as a natural putra-putriki karaka without regard to bhava-activating rulerships or other rules.

Even an otherwise child-resistant nativity may produce children during Guru Bhukti, so long as samchara Rahu-Ketu are transiting a key lagna.

Maraka Agency for Professor Brihaspati

Exit Opening for dematerialization

When the Saptarishi rules classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience [2] + balanced completion of the life contract [7] .

Measured from Mithuna indriya-lagna or from Kanya indriya-lagna, Brihaspati obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Vṛścika indriya-lagna or from Kumbha indriya-lagna , Brihaspati obtains maraka empowerment as ruler of dhana-bhava-2.

• Ford Motor Co. 1863-1947 assembly line Henry Ford [HF age 83] 07-Apr-1947 dematerialization via cerebral hemorrhage * Ketu-Guru bhukti * maraka Guru rules 2

Decease of relatives

• POTUS-37 Watergate 1913-1994 Richard Nixon [RMN age 80] 22-Jun-1993, Grieved the decease of lifepartner-1-of-1, Pat Ryan Nixon * Ketu-Shani bhukti * Shani rules 12th-from-Shukra

Ketu mahadasha ++ Shani bhukti

• duration of the bhukti = 13 months

• graha pakvata : Shani bhukti yield improved results after age 36 = the age of maturity for Shani

What to Expect during a Shani bhukti?

Evaluate the placements of structured Shani .

Consider

• the rashi + bhava owned and occupied
• the mutual angle from the Mahadasha-pati to the bhukti-pati
• incoming-outgoing graha-drishti
• current gochara transits
• chronological age of the native.

Has strict, sober, elderly bhukti-pati Shani matured?

Witnessing, impermanent Mahadasha-pati Ketuand permanent, unyielding, change-resistant elderly Shani bhukti-pati are mutually friendly? [no!]

Shani Main Page

• Traditional Jyotishavidya Sacred Jewels Ratna for Shani
• Serious Shanaicarya reaches maturity = age 36
• [energizing-identifying lagnesha for Makara indriya-lagna]
• [energizing-identifying lagnesha for Kumbha indriya-lagna]
• BPHS Vimshottari MahaDasha of Shani

• BP Lama commentary Shani Mahadasha

1. [Shani in classroom-1]
2. [Shani in classroom-2]
3. [Shani in classroom-3]
4. [Shani in classroom-4]
5. [Shani in classroom-5]
6. [Shani in classroom-6]
7. [Shani in classroom-7] [dikbala]
8. [Shani in classroom-8]
9. [Shani in classroom-9]
10. [Shani in classroom-10] [svabhava]
11. [Shani in classroom-11] [svabhava]
12. [Shani in classroom-12]

1. [Shani-Mesha] [nīcha]
2. [Shani-Urisha]
3. [Shani-Mithuna]
4. [Shani-Karkata]
5. [Shani-Simha]
6. [Shani-Kanya]
7. [Shani-Tula] [uchcha]
8. [Shani-Vṛścika]
9. [Shani-Dhanus]
10. [Shani-Makara-Draco] [svakshetra]
11. [Shani-Kumbha] [svakshetra] [mulatrikona if within 0-20 deg]
12. [Shani-Meena]

• [Shani-yuti-Surya]
• [Shani-yuti-Chandra]
• [Shani-yuti-Mangala]
• [Shani-yuti-Budha]
• [Shani-yuti-Guru]
• [Shani-yuti-Shukra]
• [Shani-yuti-Rahu]
• [Shani-yuti-Ketu]

Thorn tree in the desert

OM sham shanaishcharaye namah

Brihaspati's Optimism may turn to skepticism and even despair during the Ketu-Shani double-challenge period.

Shani-Ketu = extra distancing, extra neutrality, extra pragmatism

• Ketu continues to dissipate the world of coherent forms while He encourages a spacious, wandering emptiness
• while for a bit more than a year, Shani add a dose of cold realism.

Shani mandates disciplined work in conditions of scarce time and limited resources.

This 13 month learning plan tends to maintain a strict focus on orderly behavior despite daily awareness of impermanence, tight restrictions in all areas of life, and getting it all done with minimal support.

The delicacy and sensitivity of one's psychic perceptions [Ketu] may be challenged by a thoughtless, mechanized, rules-for-the-sake-of-rules institution or socially regulated hierarchy [Shani].

As the Ketu mahadasha moves into its seventh bhukti , one may continue to feel unanchored socially and emotionally with a tendency to float away from the normal field of perception.

The individual identity nearly disappears. Doubled loss of ego-membrane coherence is perceived via the effects of two anti-ego agents Ketu and Shani. Ketu continues to suggest openness to other-worldly experience coupled with psychological invisibility. And yet this is a Shani bhukti! There is work to be done!

Work process is high-demand low-resource [Shani]. Since one is feeling Ketu-detached and disinvested from material outcomes, the usual process of evaluation and justification measured by material outcomes does not function very well. Yet one proceeds, locked into the structure of time and the institutional rules [Shani].

Double-Separation, dry-cold distancing, non-judgmental realism

Each in their own characteristic way, both Professor Ketu and Professor Shani control a teaching portfolio of separation.

They both control game-options which impose climates of windy dryness. However, their individual styles are quite different.

Stoic Shani uses separative organizing methods such as step-wise systems, ranked hierarchies, and social status positioning. He specializes in scarcity, intimidation, and the rule of law.

Three Levels of Ketu-effect

Collapsing Ketu uses separative devices such as emotional apathy, detachment, and philosophical awareness of impermanence. Ketu tends to function at three levels, depending upon available consciousness.

1. Ketu can operate at a wise level of surveying overview in which all meanings are understood to be circumstantial and relative. The high viewpoint is usually peacefully observant and largely undisturbed by Shani's regime. One is aware as the Watcher, but not involved.
2. Ketu can operate at a moderate level of abandonment and disregard, at which one may experience disappointment when expected connections cannot be sustained. Although Ketu only breaks bonds which are outdated or otherwise have outlived their purpose, nevertheless at this level one may feel rejected or dismissed.
3. At the lowest level, one may experience disorientation, meaninglessness, or numbness. Psycho-mental confusion and the experience of temporary disembodiment can lead to joblessness, homelessness, or repeating evacuations. There may be a profound severing of connections to the place of belonging, or other disruptions of Chandra's ability to provide safety, nourishment, and stabilizing routine. Much will depend upon Chandra.

By the time Ketu-Shani period begins, the Ketu Mahadasha has already been operating for five years. At this point, one is well habituated to Ketu-ized themes of abandonment, wandering, liberation, free-ranging, surrender, and pilgrimage.

Maturity Matters

Before Ketu's maturity at the the age of 48, Ketu Mahadasha may contain repeating patterns of confusing and frustrating break-ups and missed connections.

After the age of 48, one tends to be more familiar with the nine professors of the School of Earth. The Ways of Cutting Ketu are not strange. One may more easily grasp that certain bonds to people-places-things-ideas have naturally expired. Furthermore, by graciously releasing unsustainable links, one may know the benefits of forgiveness - a hallmark of Shri Ketu.

Shani continues Ketu's dry climate, adds more work

Being already well acclimatized to the liberating, spacious, windy, distancing nature of Ketu's realm, one may apprehend the time-space regulated realities of Shani's term-of-office as rather more of the same. More cold, more dry, more wind, more emptiness... To which is now added more workload, more drill, more responsibility, more obligatory minimalism.

Shani typically offers less support, less individualism, less creativity, less tolerance, less variety. However, He may supply a reliable calendar, firm institutional rules, and a life-defining awareness of the timeclock. One rarely feels lost in Shani's world. Overworked, almost certainly. But steady, lawful, and orderly, not an observer, very much a worker, completing tasks, following a system.

Mahadasha-pati Ketu Eliminates = removes limitation

Shani's reign restores structural Limitation

During the Great Wandering of a seven-year Ketu Mahadasha, one may feel unmoored at every level - social, mental, sexual, psychological, financial, emotional.

During these 13-months, Shani's insistence on strict limits may be more than welcome.

Stodgy, somber Shani imposes 13 months of unyielding structure based in the timeclock, the calendar, and the social reality of deadlines.

Whether it is the relentless necessity of agricultural work according to the seasonal calendar, the revenue-driven obligation to meet project deadlines, or the daily workload of householding and parenting, one previously cut adrift by Ketu may find solace in reliably unmoving Shani.

Yes, Shani is a taskmaster. The work is tiring. Yet the work is often meaningful, as one has a strong awareness of operating within a great system.

Amputation, Severance, Separation = 13 months

Youthful Version - Betrayed Expectations, Stunned Exhaustion

ChidrakarakaKeturepresents severance and Shani is additionally a master teacher on topics of Coldness, Darkness, Dryness, and Separation.

In the years of life that occur before Shani matures [age 36] the Ketu-Shani bhukti can provide an intensive education in the experience of acute separation [Ketu cutting].

This fiercely spiritual teaching pathway can potentially involve the drama of losing a limb, or more likely, feeling psycho-emotionally as if one has lost a limb. The sense of loss may be devastating.

There is a severed dependency on the primary level of spiritual work. The cold reality may be perceived on the spiritual, mental, social, financial, emotional, or physical levels, depending upon the portfolio held by Shani in the nativity.

Look to Shani's bhava and profile characteristics to identify the specific severed connection. Especially note Shani's relationship to Chandra.

When Shani is well-placed, one may be pushed into self-reliance due to the absence of the previously existing support [limb] . When Shani is weakened at birth, one may initially struggle to locate the inner strength needed to carry on.

Shani can temporarily shut-down one's joyful awareness of the life-core heart.

1. [Shani in Bhava-1] - devitalization, reduced identity. Movement halted.
2. [Shani in bhava-2] - devaluation, reduced worth. Food takes like sand.
3. [Shani in Bhava-3] - dementalization, reduced communications. Depression.
4. [Shani in Bhava-4] - destabilization of schooling or housing. dulling routines
5. [Shani in Bhava-5] - lack of confidence, self-doubt, limitations on children
6. [Shani in Bhava-6] - outlasts the enemies [often a beneficial position]
7. [Shani in Bhava-7] - insufficient support from partner, delayed agreement
8. [Shani in Bhava-8] - reduced healing, stuck in trauma, PTSD
9. [Shani in Bhava-9] - lack of confidence in dogma, limitations on religious teachers
10. [Shani in Bhava-10] - delayed honor, reduced respect for work
11. [Shani in Bhava-11] - delayed earnings, reduced fellowship
12. Shani in Bhava-12 - isolation, reduced inspiration

The Ketu-Shani bhukti may create a temporary vacuum. while awareness of the presence of the eternal heart-center is temporarily evacuated from the consciousness. Before regaining awareness of the vital heart-center, one may feel stunned by sudden disconnection or abandonment. The experience of absence, emptiness, or lack can be so pervasive that the world seems like an endless sandy desert.

Mature Version - Keep Calm and Carry On

After the age of 36-37, a Ketu-Shani bhukti can be expected to produce thematic lessons involving alienation, separation, and disappointment. Due to chronology, mature Shani has an improved understanding of the structure of the social order. A devastating loss may occur, such as a work dismissal, divorce, or severance of supporting relationships.

For the duration of 13 months, Shani's scarcity messaging may pervade the inner narrative. Still, one soldiers on. Shani is about survival. Usually, Shani has the wherewithal to locate a replacement job, receive a prosthetic limb, find another partner, or survive sufficiently on reduced resources.

Middle-phase examples between age-36 and age 48

* * *

• Dittoheads 1951-2021 radio polemic Rush Limbaugh [RHL age 39] 1990 divorce from marriage 2-of-4 * Ketu-Shani bhukti * Shani activates 8-change-identity, divorce

Mastery Version - All Things Must Pass

After the age of 48-49, both Shani and Ketu have matured.

The learning pathway of the Ketu-Shani bhukti can be expected to produce thematic lessons involving separation and disappointment.

Due to chronology, mature Ketu and mature Shani are capable of holding the Witness position. As Shani observes the brittle and aging structure of the social order, Ketu also observes the dissolution of the expired parts of that order. A devastating loss may occur, such as a work dismissal, divorce, or severance of supporting relationships. One's attitude may be entirely philosophical and even appreciative.

Ketu nKetu never removes anything that is important for the continuation of the learning pathway. Ketu only removes outdated debris from previous, completed learning pathway.

Despite the inevitable sense of loss, it may be recognized by the Elder Master that one has blessedly escaped a more severe consequence [Shani]. With a more experienced view of human nature, elder Shani may acknowledge that one been removed from worse trouble, or dodged a bullet [as the Americans say] .

Shani delays, but He does not deny. Kalakaraka Shani grants the greatest of all forms of peace via neutral acceptance of the mechanisms of Time. All things come - and go - in their appointed calendar order. Not deprivation or betrayal of expected support, but rather a Blessed Release.

Mastery examples

themes of extreme separation from the homeland

themes of exclusion and separation

[Bharani] Shani-Mesha [Shani in Bhava-1] [Shani-yuti-Guru]

• VPOTUS Military Weapons Contracts 1941- Dick Cheney 03-Nov-1992 [RBC age 51] POTUS election of Bill Clinton puts many Republican operatives out of work. *Ketu-Shani bhukti However, by 1993, Cheney had used his financial expertise in the weapons industry [Bharani] Shani-Mesha to obtain an executive role at oil industry corporation, Halliburton * Shukra-Shukra svabhukti

Regarding all bhukti of Shani * for Thula and Urisha lagna only

[Yogakaraka] Shani produces a hard-labor building-block phase that forms a step upon one's longer career ladder.

• Tula indriya-lagna focuses on foundational schooling [4] and intellectual scholarship [5] .
• Urisha indriya-lagna focuses on indoctrination into theory and dogma [9] and professionalization toward socially responsible leadership [10] .

Despite a low-resources environment which connotes material scarcity, all of the essential working pieces are provided. One tends to bunker-down and get the work done, while simultaneously perceiving that the work is meaningless. The institutional system [Shani] generates tasks which are duly completed while life is pervaded by a persistent sense of exhaustion and ennui [Ketu].

Presuming that neither Ketu nor Shani are located in bhava-3, the mental health state benefits from Ketu's detachment and Shani's structure. [However, shani-3 or Ketu-3 can be depressed during an period of Ketu or Shani.] One is usually too busy working to feel depressed. Little time or opportunity for drama. Nothing unnecessary is provided However, nothing unnecessary is of interest.

There may be at least one moment of feeling close to death due to Shani-Ketu both being mortal separators. Tangible [Shani] experiences of disconnection [Ketu].

• If Ketu and Shani are well-balanced in radix and navamsha, psychic sensitivity complements and supports Shani's neutrality, dedicated hard work and following the rules

• If the radix Ketu-to-Shani angle is less benevolent [especially with the awkward shshad-ashtaka 6/8 angle] it is reasonable to expect some conflict between spiritual detachment [Ketu] and institutionally required work duties [Shani].

The previous Ketu-Guru bhukti has been spiritually expansive and permissive. During the philosophical theoretical abstract Ketu-Guru bhukti , one floats through the teachings about unrealism. With the mind freed to travel the realms of pure thought, little in the way of material consequences is experienced during broad-minded, theoretical Guru bhukti. Ketu-Shani bhukti may introduce a new era of social-material accountability to the universal ordering systems.

Penalty means weight [Shani]

Vimshottari bhukti of Shani are generally easier to endure as one grows older. Acceptance of the structure of the law becomes easier after Professor Shani has matured at age 36, and acceptance continues to ease as the decades progress. The older one gets chronologically, the more aligned one may feel with the architectonic of the innumerable nested systems of universal order.

Older folks may more easily accept that by residing within these nested rule-ordered systems one may have earned a penalty through some previous irregularity and that the system for the good of all concerned will eventually act to correct that imbalance-seeking-a-remedy by applying a weighty consequence or a penalty. Further, older folks tend to accommodate rather than fight the regulatory penalty, displaying a sober neutrality befitting their seasoned experience in the material world.

For many, Ketu-Shani bhukti is purely exhausting. The weight is unsustainable and one retreats. If Budha is supportive, the next bhukti of Budha might show improvement, but if Budha is beset by challenges then life may feel as if it is grinding to a halt.

Special situation for dusthamsha-pati Shani for Simha indriya-lagna and Kanya lagna

Even for the chronologically mature native, for the Kanya and Simha indriya-lagna nativities, Professor Shani-the-System ruler of bhava-6 may teach a particularly punitive lesson for purpose of correction regarding previous un-contractual actions, imbalanced treatment of others, or betrayal of trust - particularly in a marriage.

An Ice Age Begins

If the previous bhukti of Guru has centered on theoretical teachings while ignoring data that could disprove the theories, it may be a shock when Guru's inclusive global perspective shifts to Shani's regime of strict methods," provings " and limitations. Guru's generously guiding lights have seemingly been extinguished. Shani's brittle, cold darkness comes on. Professor Shani's merciless insistence on practical reality and hard rules of survival may seem like the onset of a nuclear winter. The system and the people in it may seem to behave coldly with icy disregard [Ketu] for one's personal, individual welfare.

• For both Simha indriya-lagna and Kanya lagna, Shani activates bhava-6 while Professor Ketu is the chidra-karaka. After Ketu-Guru's emphasis on theoretical or doctrinal perspectives and granting permissive allowance to act without consequences, Budha-Shani bhukti may " get real" and impose penalties for negligence, including divorce.
• For Simha indriya-lagna, Professor Shani instructs in both the dissolution of alliance [6] and in the maintenance of alliance [7] suggesting that the marital or business contract may prove intractable with significant consequences for exiting the union. For Kanya lagna, Professor Shani instructs in both the dissolution of alliance [6] and in the welfare of children [5] suggesting that along with divorce may come a heavy responsibility for the kids.
• Ketu-Shani bhukti is certainly not an inevitable era of divorce. Shani may produce other outcomes of imbalance-seeking-a-remedy such as illness, addiction, poverty, servitude, and exploitation which can be endured [Shani] while maintaining the marriage contract.
• If the marriage is continued then Ketu-Shani is at minimum a heavy-weighted, sober, survival-thinking era at the end of which some unsustainable relationship or behavior must be released.

For all other radical lagna

Ketu-Shani bhukti is a time of reckoning when materially tangible eliminations and separations " test" one in order to prove or disprove the theoretical beliefs. Professor Shani says now we shall see whether Professor Guru's cherished conceptual views are materially true. If Guru has been delivering a convenient truth based on pre-selected information, then Shani's job is to expose the operational structure that is supporting those beliefs to see whether the ideology is sustainable or not.

Ketu-Shani imposes a realistic maturity upon the personal narrative. Philosophical claims are disproven by the facts of human behavior. Optimistic delusions about relationships may be flash-frozen then shattered as a method of exposing the truth behind the presumptions. It is harsh but clarifying, and the mental health benefits are measurable due to the eradication of delusion via methods of testing and proving.

Usually, Cynical Shani imposes a culture of realism which judges all experience on the basis of material sustainability. Thus relationships, careers, ideologies, visions of the future, and cherished ideals which cannot stand the test of reality must be removed.

Age is crucial

Professor Shani soberly refuses to support ideals of individual centrality. He harshly denies the glamour of romance, charisma, and intellect [all expressions of Surya] . Before one reaches the age of 36, a Ketu-Shani bhukti could potentially feel crushing, devastating, and ego-annihilating particularly in the matter of Ketu's amputative specialty the break-up .

Cold and Bitter

During the adolescent or young-adult years when the future should glitter brilliantly inviting romance and creative intelligence to flourish, the Ketu-Shani bhukti may seem like a tour through T.S. Eliot's The Waste Land [written about the hideous misery of World-War-1] . The young-at-heart may feel old-in-tooth, at least until the Ketu-Budha bhukti brings back some adolescent friskiness.

Those older than 36 - can weather Shani's dark realism more successfully. As a general rule, the older one is at the time of Budha-Shani bhukti , the more one appreciates Professor Shani's minimalist aesthetic.

of universal ordering via associative and distributive networks reaches an optimal maximum during any Shani bhukti. Shanaicarya gives the strongest results for the rashi of His mūlatrikoṇa Kumbha.

For Simha indriya-lagna nativities which tend to acquire an elder spouse, Shani may indicate a brief [ situation with the life-partner that is most often characterized by the natural limitations of aging and time. For the native, temporary imbalances-seeking-remedy of the bones and cartilage, particularly the knees, may signal a deeper imbalance-seeking-a-remedy caused by resistance to releasing unsustainable commitments.

In the case of Kanya indriya-lagna, Ketu-Shani bhukti may produce temporary conditions animosity or illness. Ketu-Guru bhukti may have permitted some brief over-extension in matters of 4-home-school-parents and 7-relationship-trust-agreement which now arrive to a state of correction. Nerve-and-skin ailments, disputes, or criminal accusations may unfold.

Shani bhukti gives most salient material effects per radical lagna according to the bhava that is Kumbha. If Shani occupies or casts drishti into Kumbha, the effects may be more rigidly realistic.

1. Mesha indriya-lagna = corrective realism related to bhava-11 * economic marketplace, salary, income, cold or rigid friendships. If the nativity contains Mesha-Chandra, these effects impact the emotional [not material] level of perception.
2. Urisha indriya-lagna = corrective realism related to bhava-10 * professional dignity, cold or rigid boss or statutory authority. If the nativity contains Vrishabha-Chandra, these effects impact the emotional [not material] level of perception.
3. Mithuna indriya-lagna = corrective realism related to bhava-9 * indoctrination, guru, professor, theory, first principles, university, cold or rigid father-figure. If the nativity contains Mithuna-Chandra, these effects impact the emotional [not material] level of perception.
4. Karkata indriya-lagna = corrective realism related to bhava-8 * hidden assets, secret relationships, taxes, cold or rigid in-laws. If the nativity contains Karkata-Chandra, these effects impact the emotional [not material] level of perception.
5. Simha indriya-lagna = corrective realism related to bhava-7 * legal contracts, terms of agreement, advisors, attorneys, cold or rigid life-partner. If the nativity contains Simha-Chandra, these effects impact the emotional [not material] level of perception.
6. Kanya indriya-lagna = corrective realism related to bhava-6 * litigation, accusation, servitude, injustice, nervous ailments, cold or rigid maternal relatives. If the nativity contains Kanya-Chandra, these effects impact the emotional [not material] level of perception.
7. Tulā indriya-lagna = corrective realism related to bhava-5 * romance, children, creative intelligence, cold or rigid heart. If the nativity contains Tula-Chandra, these effects impact the emotional [not material] level of perception.
8. Vṛścika indriya-lagna = corrective realism related to bhava-4 * home, owned-stewarded property , schooling, cold or rigid mother-figure. If the nativity contains Vṛścika-Chandra, these effects impact the emotional [not material] level of perception.
9. Dhanus indriya-lagna = corrective realism related to bhava-3 * business, communication, mercantile operations, cold or rigid sibling-cohort. If the nativity contains Dhanus-Chandra, these effects impact the emotional [not material] level of perception.
10. Makara indriya-lagna = corrective realism related to bhava-2 * treasuries, knowledge, banking, collections, cold or rigid family lineage. If the nativity contains Makara-Chandra, these effects impact the emotional [not material] level of perception.
11. Kumbha indriya-lagna = corrective realism related to bhava-1 * personality, appearance, embodiment, vital energy, cold or rigid fleshbody. If the nativity contains Kumbha-Chandra, these effects impact the emotional [not material] level of perception.
12. Meena indriya-lagna = corrective realism related to bhava-12 * imagine, dreams, foreign residence, cold or rigid spiritual guidance. If the nativity contains Meena-Chandra, these effects impact the emotional [not material] level of perception.

Shani is not a starter * Shani is a finisher.

Shani's job is to freeze forward movement in order to impose law-and-order in the world. Shani is an agent of time, aging, rewards given after works achieved, proven mastery , socially responsibility, dignified labor, and public respect. Shani allows only very slow progress and often no progress at all His preferred condition is fixed, cold, wooden, stony stasis.

Ketu's perceptions operates mainly in the spiritual plane. Ketu and Shani control two realms which are " worlds apart" . The Ketu-Shani experience is peculiar. Ketu creates a seven-year long mahadasha environment that emphasizes the absence of inherent meaning. Then Shani arrives as the ruler of the seventh bhukti, imposing a strict order of work and reward after accomplishment.

Within a Ketu-ruled wandering field of perception that is disconnected from socially approved meanings, bhukti-pati Shani applies regular and systematic conditions. Generally one is working hard according to Professor Shani's rules.

But importantly, the meaning of the work is conferred by the social order, by the institutions, and by the phenomenon of Time -- not by the native. One's family and other non-institutional relationships may be unable to register the purpose of one's diligent efforts during Ketu-Shani bhukti . Ketu-Shani bhukti may feel like working in a vacuum.

Potential for dusthamsha related anxiety and stress

• For Simha-Leya nativities, Professor Shani's test of personal dignity in the face of social impunity may involve stress-related illness, usurious debts, workplace animosity or marital discord [6] .

• For Karkata-Kadaga natives, the test of Shani activates 7-and-8 may expose a bitter but realistic truth once masked by emotional illusions of safety, especially regarding spousal in-laws, marital assets and hidden affairs. The native must prove that one can establish one's own safety structure without unreliable others.

• For the radical Meena - Antya nativity, the test of ruler-of-12 Shani is rarely harmful, but a mandatory retreat into sanctuary may be required. Shani being also vriddhi-pati-11 , friendships although limited can continue, and marketplace income remains steady.

Tiring perhaps restrictive uncreative and definitely overworked... but not harmful to body or spirit. Ketu-Shani imposes a quieting order.

Events related to Shani's bhava location, rulership, or karaka functions

Maturity, Sobriety, Authority of Leadership, Slowness, Retardation, Rigidity, Hierarchy, Social Class, Respect for Age and Accomplishment, Seniority, Systems Regulation, Rule of Law

• POTUS-pair-40 Just Say No 1921-2016 Nancy Davis Reagan [NDR age 45] 08-Nov-1966 her husband RWReagan - who had held no previous government office - was elected Governor of California * Ketu-Shani bhukti * [Shani in Bhava-5] elections rules 10 governance + 11-goals

Leadership Duties + Public Respect + Professional Recognition

When Shani activates the 7th or 10th radical bhava or [10th navamsha] the emotionally dignified , social-ordering, leadership-seeking 10th-from-Chandra Professor Shanaicarya may socially elevate. One may be required to accept recognized positions of leadership duty, governance, regulation, systematization, hierarchies, and the maintenance of the legal order. Promotion and obtainment of professional portfolio may be expected.

For maximum results, Shani must occupy a supportive angle vis-a-vis Mahadasha-pati Ketuva, and Shani should possess other strengths via bhava-activating rulership, rashi, companion graha, drishti, inter alia.

Marriage

Wedding + Sacred Vows + Holy Pledge + Solemn Oath + Covenant + Contractual Promise + Ceremonial Agreement

Any Shani bhukti during any mahadasha may signal the timing of f ormalization of alliance. Shani must rule either Svamsha or navamsha-7 +++ a suitable transit of Rahu-Ketu must contact one of the required axes of the nativity.

Weddings matched to a jarana-karaka Shani bhukti especially indicate an elder, more experienced, or more senior mate. Shani durosha-karaka also suggests union with a hard-working, class-conscious, sober, socially responsible partner who shows respect for law, longevity, and endurance.

Niyama-karaka Shani may require weddings that are less the consequence of personal affection and more imposed by societal rules. Shanaicarya Bhagwan may require a marriage to regulate the weight of shared children. Orderly Shani bhukti-pati can signal witnessed vows of sacred ordination such as Holy Orders.

The spouses may be marrying as an expression of duty or in conformance with conventional expectations. Shani-timed vows may also signal a heavy governance portfolio that is shared by the partners. Shani-timed events often carry the weight of pressing material-social obligations.

Special notes for Shani-timed marriage

When Shani activates the 1-7 navamsha axis, the lifeplan features an orderly expectation of negotiated contracts. Shani imposes pressure to form a partnership according to the conventions of the social order. Shani disfavors romantic love, poetic ideals, and creative entitlement.

For partners older than age 36, the alliance may elegantly align personal material goals with dignified social standing. Benefits of Shani-timed marriage may include loyalty to the contract and longevity of the working pair.

The conventional expectations regarding division of labor within the union must be scrupulously maintained, particularly with regard to social class, age, position in the hierarchy, caste, and rank.

For one possessed of mature, realistic, and sober character, who is able to accept the weight of social obligation, the agreement may well fulfill the expectations of its many stakeholders, including parents, extended family, ethnic group, and faith community.

Shani suggests a likelihood that one partner is significantly elder to the other or more senior professionally.

• Miracle Roses 1207-1231 St. Elizabeth of Hungary [EH age 14] [Louis age 21] Year 1221-AD. EH married Louis IV, Landgrave of Thuringia, Surya rules Simha 7th navamsha. By marrying the 21-yo king, she became the 14-yo queen. * Ketu-Shani bhukti * Shani rules Kumbha svamsha

• Violet Flame 1939-2009 Elizabeth Clare Prophet [ECP age 21] 1960 consecration of marriage-1-of-4 with Norwegian attorney Dag Ytreburg * Ketu-Shani bhukti * Shani activates Kumbha svamsha - samchara Rahu-Ketu via Kumbha-Simha

Children

Maraka Agency for Professor Shani

Exit Opening for dematerialization

When Shanideva Bhagavan rules classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience [2] + balanced completion of the life contract [7] .

Measured from Karkata indriya-lagna or from Simha indriya-lagna, Shani obtains maraka empowerment as ruler of jaya-bhava-7.

• Nepal 1945-2001 The Last Hindu King Birendra Bir Bikram Shah 01-Jun-2001 assassinated during the Royal Nepalese Massacre in Kathmandu at 13:49 *Ketu-Shani bhukti * Shani activates-7 * samchara Rahu-Ketu via Mithuna-Dhanus contact natal R-K ++ gochara Ketu contacts radix-Surya exactly

• Formula One 1980-2013 test driver Maria de Villota Compa 11-Oct-2013 decease in Sevilla [MdV age 33] from cardiac arrest related to Oct-2012 test-track crash head injuries * Ketu-Shani bhukti * maraka Shani rules 7

Measured from Dhanus indriya-lagna or Makara indriya-lagna, Shani obtains maraka empowerment as ruler of dhana-bhava-2.

• Gospel of Wealth 1835-1919 Andrew Carnegie [AC age 83] 11-Aug-1919 dematerialization * Ketu-Shani bhukti * maraka Shani activates-2

BBecause Shani and Ketu are both natural marana-karaka, their combined bhukti is sufficient to produce dematerialization during old age [Shani] even if Shani is not ruler of 2 or 7

• POTUS-37 Watergate 1913-1994 Richard Nixon [RMN age 81] 22-Apr-1994, after an adulthood plagued by phlebitis, 10 months after Pat's demise, dematerialization via cerebral hemorrhage [stroke] followed by cremation * Ketu-Budha chidradasha * maraka Budha rules Ketu-2

Decease of Relatives

Ketu mahadasha + + Budha bhukti

• chidra-dasha

• duration of the bhukti = 12 months

• graha pakvata: Budha bhukti yield improved results after age 32 = the age of maturity for Budha

What to Expect during a Budha bhukti?

Evaluate the placements of blustering Budha.

Consider

• the rashi + bhava owned and occupied by Shanideva Bhagavan
• the mutual angle from the Mahadasha-pati to the bhukti-pati
• incoming-outgoing graha-drishti
• current gochara transits
• chronological age of the native
• culturally expected events for this age

Are the Mahadasha-pati and the bhukti-pati mutually friendly?

Budha Main Page

• Traditional Jyotishavidya Sacred Jewels Ratna for Budha
• Busy Budha reaches maturity = age 32
• [energizing-identifying lagnesha for Kanya indriya-lagna]
• [energizing-identifying lagnesha for Mithuna indriya-lagna]
• BPHS Vimshottari Mahadasha of Budha
• BP Lama commentary Budha-Mahadasha

1. [Budha-Mesha]
2. [Budha-Urisha]
3. [Budha-Mithuna] [svakshetra]
4. [Budha-Karkata]
5. [Budha-Simha]
6. [Budha-Kanya] [uchcha] [svakshetra] [mūlatrikoṇa if within 16-20 deg]
7. [Budha-Tula]
8. [Budha-Vṛścika]
9. [Budha-Dhanus]
10. [Budha-Makara]
11. [Budha-Kumbha]
12. [Budha-Meena] [nīcha]

1. [Budha in bhava-1] [dikbala ]
2. [Budha in bhava-2]
3. [Budha in bhava-3] [svabhava]
4. [Budha in bhava-4]
5. [Budha in bhava-5]
6. [Budha in bhava-6] [svabhava]
7. [Budha in bhava-7]
8. [Budha in bhava-8]
9. [Budha in bhava-9]
10. [Budha in bhava-10]
11. [Budha in bhava-11]
12. [Budha in bhava-12]

• [Budha-yuti-Surya]
• [Budha-yuti-Chandra]
• [Budha-yuti-Mangala]
• [Budha-yuti-Guru]
• [Budha-yuti-Shukra]
• [Budha-yuti-Shani]
• [Budha-yuti-Rahu]
• [Budha-yuti-Ketu]

The Final Bhuktibrings end-of-cycle, conclusion, closure.

chid * ched * chidr - cut

Chidra-dasha, the final few months of" cutting" , may disconnect residual attachments to finished, completed, outdated behaviors so that one may move forward upon the spiritual path.

chid

from Koeln Sanskrit Lexicon - www.sanskrit-lexicon.uni-koeln.de

• chid [chedi]

• IE cognate Latin 'scindo' [rescind]

• to cut off, amputate, cut through, hew, chop, split, pierce
• to divide, separate from
• to destroy, annihilate, efface, blot out
• Passive = to be split or cut, break
• to cut off. To cause to cut off or through cutting, cutting off. cutting through
• splitting, piercing
• destroying, annihilating, removing
• the divisor, denominator

Final bhukti of the seven year Mahadasha of Ketu

The final bhukti requires cutting-off, release, return of unusable energy, forgiveness

Unless the native is younger than age 24, the Budha narrative has been ongoing for quite a long time - throughout the 17 years of Budha mahadasha. The internal narrator voice = well established in the interior talking mind [Budha] and hearing it will not feel like anything new.

Budha is a planner, an analyst, a describer, an instructor, and an explainer.

If Budha is strong, one may be already making plans for the next phase of life which will be Shukra Mahadasha. Typically, the Ketu-Budha bhukti does not yet materialize the plans but may be outlining and strategizing in detail for a forthcoming re-focused push back into the world of attachments.

चिद्रदश = cut-cut-cut

• What gets cut?

• Only dead wood.

Usually on the chopping block are

[1] Budha-karaka items which have been outgrown

• talking, writing, gesturing, business, commerce, siblings, team-mates, handcraft, hobbies, media-messaging, radio-television-internet-cinema-magazines, students, neighbors, daily chatter
• going to classes, doing research, going to the office, attending meetings, writing reports, composing documentation, scripted conversations
• Mental process needed for competent daily communications in a typical ongoing alert lifestyle is not cut.

[2] items related to Budha's temporal rulerships which have completed their educational purpose

• Budha's two bhava from indriya-lagna
• Budha's two bhava from Chandra lagna
• traits of the rashi + navamsha
• traits of the bhava of residence
• traits of any graha yuti-Budha
• consider incoming drishti
• consider impact of current gochara Shani and gochara Rahu

Is the [chidra-dasha of Budha] a time of catastrophic loss and devastation?

No, not at all.

Chidra-dasha only cuts from the vital tree those few, old dried branches which had outlived their educational purpose. It is an intentional pruning.

What gets released are completed learning tasks which have already fully satisfied the mastery requirement on those topics for the current incarnation. The Chidra-dasha advances one's positive evolution and growth of understanding. This pruning is very beneficial for the health of the living tree.

The Cut is not an unrecoverable loss.

It is a housecleaning that creates free space. Anything that is still useful, still flowing with life-force, still juicy - lively things - will be retained, not cut. Only the debris and completed homework are scheduled to be released.

Review and Release

Mastery of the learning curriculum of the witness-perspective Ketu Mahadasha has been achieved! Let go now of old assignments, old projects, old research. You have passed the Wandering Ketu Mahadasha mastery exam!

A spacious uncluttered environment can greatly assist the student in taking advantage of the new Learning Pathway offered by the upcoming new trust-seeking, alliance-agreement Shukra Mahadasha.

Randhresha Budha-4 offers identity change and home change

• The Mirror 1895-1986 theosophy Jiddu Krishnamurti [JK age 16] JK's father filed a lawsuit against English spiritual leader Annie Besant, seeking to recover child-custody over his purportedly kidnapped son JK. The lawsuit charged that pedophile Leadbeater had groomed teenage JK into a sexual relationship. Evoking a bitter cultural narrative of stolen patrimony, the father's traditional rights are upheld by Indian courts. * Ketu-Budha chidra-dasha * randhresha Budha-4 local-culture, property

Ketu-Budha = the Summary = Concluding Report = Debriefing stage of the Ketu pilgrimage. Praise for the deep interior awareness achieved, and release of unsustainable beliefs and expectations.

Ketu is still pushing away obstacles to spiritual progress, removing attachments, and perpetuating discontent with material reality. Budha wants to think, analyze, to discuss. Budha realizes that the path of pilgrimage is ending, a One feels the urge to make a plan [Budha] for the future.

Yet Ketu the passive observer resists mental involvement with the world, and concrete discussions quickly turn into mystical musings. The only type of plan that Budha can develop is a slightly more detailed continuation of the wander -- albeit this final phase of pilgrimage is a bit more commercially engaged.

Mental restlessness and confusion.

Work undertaken for practical reasons may seem unsuitable, difficult to complete since Ketu is not a completer but rather a disperser. Yet, survival needs persist and the work must be done whether suitable or not. Therefore generally: apathy and ennui. Good for partnership and conversation with fellow travelers short-term travels such as visits to temples and ashrams visits to family and friends.

Conversations, though frequent, tend toward aimless musings. Ketu's spacey intuitiveness provides an unstable foundation for bantering Budha's mundane counting scripts and conversational banter. No sense of direction, and a deep unhappiness from inability for form a clear, mentally precise future plan.

Tremendous gap between the longing for a spiritual life that is like looking into a still pool of clear water, versus the mentally busy, daily chat and chatter of modern commercial life.

• Often a mix of activities, none of them grounded in spiritual practice, and adolescent frustration with things being just too difficult and complicated. Not quite ready to come out of one's shell. A sibling-type relationship offers protection.

The path of pilgrimage is essentially completed by the end of Ketu/Budha bhukti . The native has journeyed long enough. The sibling-type partnerships formed during Ketu/Budha may develop into something sweeter during the forthcoming Shukra Mahadasha.

But even if the native continues alone, one is finished with the emptiness, the disconnectedness, the minimalist lifestyle, and perpetual wandering of Ketu.

Austerity shifts to acquisitiveness, and loneliness to loving daily union.

Sensual Shukra seeks luxury + marriage partnership + knowledge of human love.

• If Ketu and Budha are well-balanced in radix and navamsha, psychic sensitivity complements and supports Budha's planning, scheduling, schematics, accounting, and communication agenda.

• If the radix Ketu/Budha angle is uncomfortable , expect some tension between spiritual detachment and daily conversational interactions with others. Mental breakdown is possible.

Best to wrap up ongoing projects and cut your losses on any possibilities long cherished which for their own reasons did not reach their full potential.

chidra-dasha of Budha = time to de-clutter, scale back, and relax to clear the mind in anticipation of the exciting new Shukra bhukti forthcoming.

Lung ailments such as pneumonia * Budha lungs * may signal that one has received permission to exit the flesh-body. However, normally the present incarnation may persist while enduring a feeling a depletion, which signifies organic processing of grief.

Events related to Budha's bhava location, rulerships, or karaka functions

Budha can be a karaka for tasks related to studying, reading, writing, explaining, describing, instructing, playing an instrument, drawing, diagraming, handling, and counting.

Busy Buzzy Budha does planning, scheduling, schematics, documenting, reporting, announcing, messaging, and ticketing. Budha can represent curiosity, handcraft, adolescents, younger siblings, and young people in general. Also Budha is a general karaka for business, sales, marketing, advertising, and transactions.

As the karaka for passing examinations, receiving licenses, and earning diplomas or certificates at the successful conclusion of a course of study , Budha often grants school graduation.

Leadership Duties + Public Respect + Professional Recognition

When Budha activates the 7th or 10th radical bhava or [10th navamsha] the emotionally dignified , social-ordering, leadership-seeking 10th-from-Chandra, Professor Para carries the potential to elevate the native into socially recognized positions of career authority and responsibilities. Promotion and obtainment of professional portfolio may be expected.

Budha-types duties are Typically, associated with communication, commercial business , marketing, instruction, media-messaging, evangelism, publication, reports and announcements, planning and analysis, management, manufacturing, manipulation, handcraft, apprenticeship, clinical practice, and cooperative work in cohort, entourage, ensemble performers, or team environments.

For maximum results, Budha must occupy a supportive angle vis-a-vis Mahadasha-pati Ketu, and Professor Budha-Margara should possess other strengths via bhava-activating rulership, rashi, companion graha, drishti, inter alia.

Special considerations for Rank-and-Status Raise during the chidra-dasha

The closure-and-completion signification of the chidra-dasha does not alter the benefits of public honors bestowed during the chidra-dasha. Yet, the promotion in rank that may be obtained during this final bhukti may signify the end of a period of respected accomplishments rather than the beginning of a new era of public responsibilities.

Typically, the titles bestowed during a chidra-dasha social promotion are honorific and summative in nature rather than formative toward the next phase career development. Nevertheless, if Professor Bhrigu is materially strong , the entitlement or authority received even at this time of forgiveness and conclusion may carry forward into the subsequent Mahadasha of Shukra.

Marriage

Wedding + Sacred Vows + Holy Pledge + Solemn Oath + Covenant + Contractual Promise + Ceremonial Agreement

Any Budha bhukti during any mahadasha may support ceremonial marriage, if Budha activates either the Svamsha or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu which contacts one of the required axes of the nativity.

Weddings that occur during a bhukti of samdeza-karaka Budha may indicate that one of the partners is significantly younger [youthful Kumara] . Budha-timed weddings also highlight the spouse's mental ability. The marital match may be a capable writer, an attorney, a commercial business manager, conductor of an entourage, ensemble team-mate. The other-half may be involved in sales, marketing, advertising, or public-relations. A younger match may have a gesturing, mercurially alert style which later matures into communicative skill.

Marriages timed by Busy Buzzy Budha suggest adolescence, students-studies, sibling-cousins and team-mates, critical thinking, logical argumentation, technical facility, handcraft, communication programming, writing-publishing, scripting, journalism, reports-announcements, commercial business, information delivery, rapidly interactive media-messaging.

However, considering that the Ketu-Budha bhukti is the chidra-dasha, this particular bhukti of Budha may be less comfortable for contractual alliances.

• Homeopathy 1755-1843 Dr. Samuel Hahnemann 01-Dec-1782 consecration of marriage-1-of-2 [age 27] Ketu-Budha chidra-dasha * Budha activates Svamsha. The marriage was said to have been contentious [Samuel's Chandra-12] Yet the union produced 11 children and endured for 48 years.

• France-Pres 1955- financier Nicolas Sarkozy [NS age 27] 23-Sep-1982 consecration of marriage-1-of-3 with Marie-Dominique Culioli * Ketu-Budha chidradasha * Budha rules Kanya svamsha * samchara Rahu-Ketu Mithuna-Dhanus * contact R-K

Children

Maraka Agency for Professor Budha

Exit Opening for dematerialization

chidra-dasha exit marks the End of an Era

When ProfessorBudha activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience [2] + balanced completion of the life contract [7] .

Measured from Meena indriya-lagna or from Dhanus indriya-lagna, Budha obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Urisha indriya-lagna or Simha indriya-lagna, Budha obtains maraka empowerment as ruler of dhana-bhava-2.

• Christian Science 1821-1910 Mary Baker Eddy [MBE age 89] 03-Dec-1910 dematerialization via pneumonia * Ketu-Budha bhukti * maraka Budha-lungs, rules-2

Other Combinations

Decease of relatives marks the End of an Era

• Berkshire Hathaway 1930- mutual funds Warren Buffett [WB age 33] 30-Apr-1964 grieved decease of father - Ketu-Budha bhukti * Budha activates 2nd-from-Surya

• Graceland 1945- drama-homeware Priscilla Beaulieu Presley [PBP age 60] 17-Aug-2005 grieve the decease of Mother - Ketu-Budha chidra-dasha * Budha activates 12th-from-Chandra

• Syria-Pres 1965- ophthalmologist Bashar al-Assad [BA age 51] 06-Feb-2016 grieved the decease of mother * Ketu-Budha chidradasha * Budha rules 7th-from-matribhava

Predict Ketu Mahadasha effects via placements of [1] Ketu's bhava and [2] characteristics of Chandra

[Chandra in bhava-1] + Ketu-3

[Chandra in bhava-2]

[Chandra in bhava-3]

• Contempt 1934- animal-activist Brigitte Bardot - Rohini cinema, photographs, magazines

• Golden Girls 1934-2010 drama Rue McClanahan - Rohini cinema, photographs, magazines

• Berkshire Hathaway 1930- mutual funds Warren Buffett comfortable in commerce + Ketu-2 no limits on valuation. [Ketu Mahadasha] [age 27-34 = a somewhat wobbly start in the capital markets business.

[Chandra in bhava-4] [dikbala]

• POTUS-04 USA-Constitution 1751-1836 James Madison * Viśākha-Tula

• Heartbreak Hotel 1935-1977 Graceland Elvis Presley * shatataraka + Shani

[Chandra in bhava-5]

• POTUS-07 Indian Removal 1767-1845 Andrew Jackson- Uttaraphalgunī-Kanya

[Chandra in bhava-6]

[Chandra in bhava-7]

• POTUS-19 Railroad Strike 1822-1893 Rutherford B. Hayes - krittika + Guru

[Chandra in bhava-8]

[Chandra in bhava-9]

[Chandra in bhava-10]

• POTUS-06 American System 1767-1868 John Quincy Adams - Chandra-yuti-Rahu - Uttarāṣāḍha-Makara

[Chandra in bhava-11]

[Chandra in bhava-12]

• Sound and Fury 1897-1962 novelist William Faulkner - Uttaraphalgunī - Aryaman + Shukra

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And he said to them,

"Therefore every scribe who has been trained for the kingdom of heaven

is like a master of a house,

who brings out of his treasure what is new and what is old."

~~ Gospel of Matthew, ch. 52 [International Standard Version]