BPHS Ketu Mahadasha
Aum kem ketave namah
Professor Ketu * Sikhi * Akasha
Dharma * Marga * Pithru * Bhava-9
occupies the ninth house
roaming through theories, philosophies
disregard for dogma * unorthodox
disconnected from the father
indecisively unable to make up the mind in matters of global affairs, doctrine, ideology, patronage, philosophy, preaching, sangha
Ta Prohm Temple, Cambodia
in the areas of
Severed connection to the father
Disperses the ego-membrane connection to orthodoxy, public religion
(private religion, the province of bhava-12, is unharmed by ketu-9
Sudden disruption scattering of the higher doctrines of patriarchal culture
Careless about conventional doctrinal moral-religious orthodoxy and disregarding of the power of priests (9)
9th = 8th from-2nd = likely to disperse historical knowledge (2) without approval of or interpretation by the high priests
Disconnectedness in the significations of dharmasthana
Scattered Ketu's weak psychic boundaries create difficulty to achieve, obtain, maintain, or retain connection to:
Masjid Sultan Ahmed in Mazar-e-Sharif, Balkh Province, Afghanistan
chalakaraka Rahu in bhava-3
chidakaraka Ketu in bhava-9
self-deprecating ambivalence toward patriarchal religion, orthodox piety and guru-father-priest figures.
Ketu-9 has no agenda regarding religion. Generally disregards temple discourses, scripture, principles and prescriptions.
Typically disinterested in university culture, scholarship, global travel, and internationalist. Tends therefore to be less educated, more parochial in philosophical viewpoint.
The Father is rarely at home during childhood; or, if available physically, is unavailable emotionally.
Normally an atheist. However, Ketu can accept the garb of other graha. May be an atheist in sheep's clothing - even an atheist working as a priest or religious figure.
The nebulous, dusty Ketu-cloud tends to simply reflect the projection of the collective unconscious;; people can believe all sorts of things about Ketu, which have nothing to do with Ketu, including the projected belief that this native is deeply religious.
UNESCO World Heritage: Chola Temple
When located in a 9th-angle , Professor Ketu's classroom features an inability or reluctance to form enduring contracts.
Ketu's ambivalence is due mainly to Rahu's ambition.
Rahu-1 indicates intense desire to gain privilege via the personal appearance and competitive skills. Ketu-7 indicates the vacuum left behind after Rahu has appropriated the life energies into a desire-focused quest for importance of the flesh-body and "being first".
Professor Ketu in dharma bhava scatters attachment to the birth religion, and cause a relativistic approach to the articles of doctrine and creed.
May open the mind to true philosophy, world faiths, and the priesthood of all religions.
Gifted in apprehending the core spiritual communication between humans and the divine, yet one has chronic dissatisfaction (Ketu) from priests and priestly pretenders, guru and guru-poseurs, rigidly structured temple and * worth-ship * worship rituals, and most aspects of conventional religious dogma.
The nativities of many productive, ambitious writers and evangelists with Rahu in bhava-3 also display a disregard for patriarchal orthodoxy, promoting instead the primacy of doctrinally neutral Witness observation.
One may be a highly wise and spiritual person who is disconnected from the university culture and lacks interest in securing social approval via social roles of philosopher or professor.
Ambivalence (Ketu) toward organized religion and dogmatic spiritual teachings, toward scripture and scholarship in religions, toward universities and professors, toward displays of orthodox piety and toward patriarchal cultures + father-figures
The father is scattered, distant, or disengaged from Ketu-9 's process of identity development. The father may travel frequently for his livelihood or have some pattern of chronic dissociation.
The siblings of the spouse (3rd from 7th) have a similar dissociative pattern = the father-figures; they are scattered and unreliable socially, although the potential for spiritual realization via complete abandonment of attachment to vacuous objects is excellent indeed.
KETU IN Bhava-9 = Dissolution of the Dogma
See Ketu 9th-from-Chandra for psycho-emotional nebulizing
perpetual underlying psychic grief for some ineffable lost connection to higher truth
This placement has two possible results:
(1) Professor Ketu's lord is weak = lost connection to the father
(2) Ketu's lord is strong = maintaining connection to the father, however his character is perceived as incoherent
Lost of contact with the father. Although he may remain living, the patriarch has emotionally abandoned the child.
Ketu in Bhava-9 = busts-up, scatters ritual observance of religio-philosophical orthodoxy; disperses the roles of father, guru, professor, preacher, and priest; eliminates restrictions on religious identity (9). Liberates strictures upon the belief and nebulizes the catechism.
Scattered behavior in the areas of religious scholarship, ritual priesthood, and orthodox teachings may lead to incoherent styles of * worth-ship * worship -- or at minimum, to a mismatch between religious practice and authentic lifestyle
Alternatively, Professor Ketu can profoundly dissolve the doctrinal ritualism which normally inheres into the 9th bhava of temples and universities.
A more pure truth, unpolluted by the accrual superstitions of the ages, may indeed emerge via direct and unmediated revelation
In any case Ketu-9 will have an eccentric or highly dispersed, nebulous expression of Public Religion. (Private religion = bhava-12).
Ketu-9 = often defined by a charismatic validation -hungry Rahu type sibling-cousin or communication group-member. The father is correspondingly weak and oft manipulated (3) by the Rahu-agent sibling.
Other Rahu-agents in this configuration can include
Most typically it is a sibling and especially if Rahu conjoins a malefic, that sibling can be a very difficult person. However Rahu does His best work in bhava-3, bhava-6, and bhava-11 therefore ultimately this is a successful angle.
The father = often religious in character but weak (scattered) in doctrinal commitments and easily manipulated by those more motivated to achieve a higher station in life (Rahu).
There is a pattern of being an "interviewer" who is compelled to create a preaching platform (9) for the more willful, ambitious Rahu-communicator-3 personalities to express their ambitions via telecommunications or publishing
The Rahu-Other craves elite status recognition and privileged entry into exotic groups.
Yet Professor Ketu feels an incurable apathy toward Rahu's adventures.
Unconcerned to obtain or even appear to obtain elite brahminical privileges (9), Ketu-9 may appear disinterested and dissatisfied with even the most socially grand and spectacular expression of"divinely appointed" truth-bearing.
The ambitious younger sibling may choose a distinctively different cultural lifestyle, preferring a different social class or background. Even with twins, in this yoga, the siblings have little in common. They may try to exploit each other.
Just as Rahu the demi-god wanted desperately to sneak into the ranks of the immortal gods, and He would adopt any disguise to do so, Rahu in the nativity represents the desire to attain membership in an ultimate, exalted, pinnacle elite.
Rahu the Jyotisha Graha represents one who aims to"pass "as a member of an exotic collectivity or association (11) and thus to gain (11) privileges granted to this elite target group.
The Other-sibling-cousin-playmate (Rahu) wants to take risks, have grand adventures, and shoot for high goals.
The Other-sibling-cousin-playmate (Rahu) = passionate about life and quick-uncoiling but Ketu-9 (Ketu) = apathetic about life and statically ambivalent toward movement. If Ketu moves at all, He is reluctant and slow.
The Other-sibling-cousin-playmate (Rahu) = expedient, materialistic, and Goal-Oriented. (Rahu = co-lord of Kumbha-11 = goals and achievements)
(Rahu) desires to charm, pander, poach and seduce one's way into a higher social station through clever business arrangements (3) and media packages; Ketu-9 (Ketu) = disinterested in mating behaviors and generally ambivalent - sometimes even repulsed by - toward matters of the daily commercial mentality.
The Other-sibling-cousin-playmate (Rahu) wants to experience a sudden, exhilarating trajectory from the station of one's birth to a measurably"more valuable" position. Ketu-9 (Ketu) seeks no weight, no value, no validation. Ketu does not care about station, location, position, valuation, or recognition.
The Other-sibling-cousin-playmate (Rahu) is boastful and possibly deceitful.
Rahu is an expedient agent in contractual agreements and often His true motives are cleverly disguised.
For His part, Ketu = can be uncaring and negligent in matters of both fathering * especially affects males * and maintenance of religious orthodoxy.
The Ketu native is often reluctant to undertake the Movement that Rahu demands in order to meet Rahu's urgent need for social visibility, promotion, and elevation to a higher level of privilege.
Thus the Rahu sibling-cousin-playmate feels considerable resentment, feeling that the Ketu native is not putting in the necessary effort. Rahu-agent complains of feeling unsupported by an unresponsive Ketu.
|Abandons patronage (9) ceremony (9 5th-from-5th) and its hierophantic roles|| |
clairsentient perception of the Divine Will and detachment
and detachmenttoward conventional religious rites
Psychic communication with spirits and disregard for conventional priest-controlled ritual propriety. May walk through the motions but is fully disengaged from materialistic rites. The father is distant and disconnected, either physically or emotionally.
If the father has died, he may communicate with Professor Ketu-9 via dreams. The guru communicates primarily from the astral plane, via dreams and darshana visions.
May wander from temple to temple, connecting briefly and clairvoyantly with the custodial spirits. Special devotion to Shri Ganesha. Clairvoyant and clairaudient in religious places, but mental health may be unstable.
Not capable of sustained interest in the affairs of others; so not normally a motivated guru-type. Yet there are no barriers to ritual priesthood, and one can safely ignore the protestations of others who warn about the consequences of disregard for orthodoxy.
surrender to the Divine. The nature of the surrender tends to take the form prescribed by Ketu's lord; Ketu Himself is not attached to form. One breaks free of outmoded established religious teachings. In particular, one comes to a universalist view which causes abandon of the institutionalized patriarchal teachings. In a devoted religious personality, this often results in adoration of the feminine deity which comes to fill the gap left by rejection of the masculine model
Ketu in 9 = Long-term material success is inhibited by doubt re: one's Ability to connect with:
worship-ritual-sacred texts - philosophy
The Rahu-sibling and the Ketu native will often share a weak, religious but mentally vacillating father.
Also configurations such a"spiritual brother-sister" in a religious cult may share a weak, religious but mentally vacillating Guru.
University students such as room-mates who bond in a sibling fashion because they are chosen, advanced students of a prestigious professor"guide" into the philosophical world, may also by extension share the disappointment and disconnection that comes from Ketu-9.
Such a father-guru-professor is a rather unhelpful Guide in matters of university education, religious philosophy, and world travel. For graduate students with Ketu-9, the dissertation adviser may fail to promote the student's research, neglect to mention the job-seeking student's merits to the colleagues who are hiring, or otherwise demur in matters of guidance and support in academic careers.
In some cases there may form a strong sibling-type Rahu-bond between intellectually gifted students at a high-rank college or university who are for karmic reasons scheduled to be let down by their entire course of study. They may share an extrapolated frustration with the entire institution, feeling that they have not been properly guided because the entire priest-infested temple of wisdom"didn't care".
Similarly if Professor Ketu-9 would wish to obtain a prestigious priestly assignment within one's religious organization or a plum professorship within the global university network, the prospects for this level of materialized success are rather low due to Ketu's fundamental ambivalence toward religious liturgy or academically packaged wisdom.
In fact, Professor Ketu in 9 is a frequent factor in denial of advance to candidacy from the masters level to the doctoral level, within the university hierarchy. It is not a victimization by the institution but rather an accurate expression of an attitude of benign neglect on the part of Ketu-9 .
If the L-9 is strong Ketu-9 can accomplish these scholarly goals for oneself but importantly the father-guru-professor-university is configured so as to provide very little support in the wisdom-getting process.
Professor Ketu-9 often develops a rather peculiar philosophy of life which wistfully gazes upon the figure of the father-guru-professor as a container of great potential without mentioning the failures.
One may walk through life in an apparent state of trance, knowing that something is missing but unwilling to blame the father-guru-professor or the church-temple-university for their obvious lack of support.
One's connection to the source of fathering, philosophy and higher wisdom is somehow severed. However, 9 being a highly spiritual location, a substitute"spiritual" father may be obtained if the nativity shows strength - especially if L-9 is well-disposed.
Ketu in 9 = surrender to Divine Truth without regard for the mediating services of paternoster, philosophy professor, priest, or preacher-in-the-pulpit.
The nature of the surrender tends to take the form prescribed by Ketu's lord; Ketu Himself is not attached to form.
One breaks free of outmoded established religious teachings. In particular, one comes to a universalist view which causes abandon of the religiously institutionalized patriarchal teachings.
In an otherwise pious religious personality, Ketu-9 may produce a shift toward adoration of feminine deities which comes to fill the gap left by rejection of the masculine (9) model.
If Professor Ketu's lord is uncomfortable , the object of religious * worth-ship * worship and its doctrine may become an ideology or an idol.
Disregard for orthodox religious teachings. Disinterest toward university culture, scholarly thought, and priestly entitlements
May display a universalist moral viewpoint that ignores the customs of popular piety.
Breaks loose of the father and patriarchal religious culture. Abandons received religious dogma.
Psychological expectation of abandonment and rejection by the temple or university culture, during global travels, or by an agent such as priest, guru, preacher, or professor(Ketu = abandonment, chidakaraka)
The father and the third spouse (if any) = Ketu-ish, peculiar, detached, eccentric, odd.
Loss of connection to or emotional unavailability of the human moral preceptor. Spiritual preaching and philosophical teaching may be peculiar in nature, unorthodox, clairsentient, or Ketu-9 is apathetic toward it.
Professor Ketu's classroom when located in bhava-9 may produce a natural tantriki who may preach against religious pageantry and self-promoting (Rahu) misuse of priestly privilege. Impatient with self-righteousness or hypocrisy of the established priestly castes or designated"truth-tellers " of a society.
Professor Ketu's classroom may encourage its students to speak the truth about doctrine without fear of consequences and often in a prophetic manner guides by ancestor spirits. Such behavior may evoke the wrath of established interests and propaganda-makers and could suffer by this wrath unless Ketu-the-Undefended is protected by other graha.
religious practice may be oddly inconsistent and fundamentally lack passion; Ketu-9 can go toward either sensual excess or austerities of asceticism or both, but feels ambivalent either way and in any case the outcome of momentary ecstasy is normally quite impermanent (Ketuva).
... is unreliable, unpredictable, often away physically due to wandering (Ketu) perhaps for business travel, or psycho-emotionally due to addictions.
Perhaps father has weak interpersonal boundaries, or allows others to determine his life path decisions.
Father may if other unfortunate factors point to it, be somewhat invasive or predatory toward Professor Ketu-9 . One lacks strong and direct guidance from the father.
Father might leech off Ketu-9 's money or fame without contributing support or guidance.
Disconnected from the sahangha. (sangha)
Ambivalent about religion, ritual or moral. Typically agnostic
The father is absent or unavailable, either physically or emotionally. Frequently if the lord of 9 is corrupt the father is an alcoholic or has mental health conditions which cause withdrawal from the child's life.
One longs for wholeness with the father, guru, for liturgy, ceremonial roles and advanced religious truth - but cannot connect to it
One may profess adherence to the standard religious dogma without questioning, yet one may be spotty and inconsistent in its application to the moral challenges of daily life.
Often a specialist in the sacrificial rituals of orthodox religion such as penance.
Sacramental ritualism with either Rahu or Ketu in 9 will be pronounced. Liturgical ceremony such as the ritual sacrifice of the Mass or other step-by-step rehearsals or remembrances of the actions of severance and separation will form the basis of religious practice.
Ketu in 9 gives the appearance of engagement with global religions such as charitable missions or global travel for educational purposes, but Ketu-9 is too much disengaged therefore nothing is given nor is anything learned although on the surface there is some mimicry.
May wish to extract some higher meaning from the father, the priests, or global travels - but indeed there is much smoke and little fire, with minimal knowledge gained from any of these.
Potential for damage to the sacral plexus (9) or the sciatic nerve (9) via accident or injury when Ketu the Undefended receives malefic drishti which signals a ghostly attack.
Similar to Professor Ketu's classroom in 4 which can give withdrawn, unavailable mother; Ketu in 9 gives unavailable/distracted father or father figure. Religious authorities may be deceptive.
Mental health issues with perceived direct connection to religious truth may cause the individual to develop a variety of religious complexes, none of them healthy. Again as always with dysfunctional Ketu it is a boundary issue.
General psychological issues with compensation for inadequate fathering, tends toward later over-focus, fixation, over-compensation on religious absolutes.
Vimshottari period s of Ketu
During Ketu bhukti of any mahadasha and acutely during the Ketu-Ketu swabhukti, one born with Ketu in dharma bhava may have a hopeless feeling that
the Father, guru and professor, university life, priestly ritual and religious dogma, global travel, and possibly the third marriage (9)
This Ketu-Bhukti feeling of being a drifting spectator toward the dharma-bhava conditions of one's own life may be even more profound when either Chandra or the radical lagna occupy a nakshatra of Ketu (Azwini, Magha, or Mula ).
Apathetic or detached toward religious fellowship, priesthood, religious liturgy , professorship, universities, father, guru, spouse's younger sibling, sahangha, religious discussions, philosophy, temples, * worth-ship * worship traditions, fortune in general, grandchildren, loss of public leadership roles, wisdom, spiritual knowledge transmission
Long-term material success is inhibited by doubt re: one's ability to connect with orthodox religion. Does not share in the concerns of theologians, preachers, priests and liturgists.
Regardless of what one is really doing in religious priesthood, Ketu-9 can passively reflect the fortune and spiritual wisdom image of the psychic projections of the collective unconscious.
Karaka for religious conversion or eccentric spiritual education.
May not gain entrance to the temple due to personal eccentricity, unpreparedness for the path of ceremonial priesthood or may indeed have realized the insubstantiality of that path already.
Marginalized by the religious and philosophical establishment. Disregarded by universities.
Odd and eccentric ritual practices. Often"self taught" in religion through books or personal experience.
"No barriers " Ketu connects Ketu-9 to the experiences of His bhava through direct intuition. No analysis, no cultural filters.
Spiritually detached, yet seeks religious teachers, yet is dissatisfied with them. Must apprehend the spiritual world directly.
Dissatisfaction, ambivalence and uncertainty regarding the privilege to express priestly ritual and moral teachings. Depending on Ketu's lord, Ketu-9 may have guru-professor skills or ability to handle advanced philosophical wisdom -- but one feels detached from their value.
Resistance to validation through priestly or professorial status; the father seems distant and unconnected to one's essential self.
Das commentary of Ketu in bhava-9
"... leads to a blossoming of liberated consciousness regardless of the sign involved.
It produces a different vision, a new approach to the problems of life, and consequently a sublime ethic of its own.
Desirous of sons.
Your generosity is considered a boast.
Gain through foreigners and success over troubles.
Brothers are in difficulty; much pain and suffering in both the arms.
Mocked for religious fervor and activities;
Trouble for father since childhood.
Valiant, well-armed, absence of friends, wealth; piety and modesty; worried about relatives and sons.
This Ketu keeps you free from many troubles and calamities.
Satisfaction through asceticism and benevolence.
May be a leader or advisor, fame, glory, wisdom, generosity, kindness and devotion.
Voyages bring misery and misfortune;
file update: 18-Jun-2016
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