Ketu in conjunction with other planets
Shri Ganesha "Tibetian Ganpati"
Dissatisfaction, Distancing, Detachment, Devaluation, Dissolution, Despair
Resignation and Surrender
Unable to fully connect - Unable to fully disconnect
Ketu = disconnection from the desire (Rahu) to experience perceptual reality.
Ketu Combinations with other planets
Generally, Ketu materially harms one 's ability to connect with, recognize the value of, and utilize the powers of, any graha = yuti Ketu.
In all cases, Ketu's motive is to clear away obstacles which are inhibiting one 's spiritual development.
Even when the material consequences appear to be unfavorable, Ketu will succeed in separating one from unnecessary ego attachment to some external artifact of perception.
Graha yuti Ketu
Scattering of the energy and subconscious expectation of abandonment by the Father.
For women, additionally, disconnection and disinterest in the male persona, which tends toward exaggeration of the maternal feminine roles.
For men, additionally, disconnection and disinterest in the conventional male social roles. May be able to take on surface characteristics of all genders.
Helpful placement for a dramatic actor, who benefits from Ketu's no-boundaries free-entry into theatrical (Surya) radiance. Ketu grants dissolution of barriers that would otherwise prevent a single person from hosting multiple personalities.
General disinterest toward celebrity and politics. Lack of self-direction. If talented, such a person is easy to manage and accepts 'handling' without much resistance.
Generally, a healthy sense of the basic foolishness of the creative ego.
Pleasant and amenable most of the time.
Male is somewhat distanced from the glory of fatherhood, and will not exaggerate that glamour, although one may perform the quieter parenting roles just fine if the L-4 is stable.
Female is somewhat distanced or apathetic toward the men in her life. She may hold low expectations of their ability to experience true confidence. These men may i her view lack faith in their ability to engage (chidakaraka Ketu) with the adult father-husband roles (Ravi).
However she herself may be entirely capable and not actually need male support if her Chandra is strong.
Skepticism and doubt toward actors, politicians, entertainers, gamers, celebrities, and great speculators.
Apathy toward the social ego; toward royal or celebrity glamour; toward charismatic success.
Dissatisfied and doubting of one's father. Distrust of the divine.
Unable to fully connect with the father. Also unable to fully disconnect from the father.
Resignation to a separative, psychologically distanced relationship with the father, and with all men who are actor-performers, gamer-speculators, or self-aggrandizing in nature.
A deep and ineffable sense of loss regarding the father, who seems to have been taken away by circumstances beyond one's control. A longing for the imagined satisfaction of completed union with the fantasized morally courageous and honest father.
Inability to register a deep sense of personal certainty regarding the portfolio of Surya: creative intelligence, speculative winnings, individual genius, power to channel divine truth, gamesmanship, artistic and theatrical performance.
Moral doubt. Unsure about ethical boundaries. Irrational behavior. May be extraordinarily lucky, but one experiences deep ambivalence about the meaning or value of one's own creative empowerment..
Native is a positive, slightly eccentric person with a pernicious tendency to promote philosophical ideals which one neither understands nor believes. Although constantly seeking the Divine, does not clearly apprehend the light of truth. Tends to feel depressed in the presence of highly charismatic persons.
Psychically absorptive heart (Surya).
If Surya is strong, one may accept iconic positions in politics and theatre. If one becomes famous, there is limited ego-attachment to the royal position and its privileges. Ambivalence toward kingship, fatherhood, politics, and celebrity.
If Surya by its nature in the Jyotisha nativity should create notoriety or fame, one uses one's celebrity charisma and personal magnetism to further a host of non-egotistic (Ketu) noble (Surya) ideals
If Surya is weak, access to divine intelligence may be disconnected or disoriented, resulting in a tendency toward lack of compassion and disregard for those who seek enlightenment.
Note: the Chandra-Ketu pair is very much influenced by
The description below must be adjusted to accommodate Chandra's absorptive relationship to other graha.
Lack of empathy caused by fundamental (Chandra)disengagement (Ketu) from emotional experience in the present lifetime.
Feelings are scattered into a dust cloud.
Emotional apathy. (Not antipathy. Just apathy.)
Chandra's natural compassion may have been completely pulverized.
Ambivalent toward Chandra matters such as parents, homeland, foundational education, emotional security, daily routine, nourishment, transportation, defense of the nation, patriotism.
Benefits from absence of feelings.
Both positive feelings and negative feelings are scattered to the winds.
If Chandra is competitive (rashi of Surya, Mangala, lagnesha, activating drishti) there may be short-term advantage in life due to lack of restraint from negative emotions of grief or guilt.
Life is perceived as inherently uncertain. Yet lacking the natural instinct to prevent harm to others, one may feel liberated to act, free from the twin burdens of pain and regret.
However the positive emotions of love and compassion are also lacking.
The ensuing moral vacuum may create a profound insensitivity to the emotions of others. Ketu-Chandra may be unable to acknowledge the plight of those less fortunate than oneself. If other planets suggest evil, harmfully selfish and even dehumanizing actions may feel acceptable
if the natural incoming drishti of Rahu gets compounded by drishti from other sources of materialistic power - particularly from Shani.
In particular, a lack of empathy toward mothers and caretakers, toward the weak or vulnerable, toward one's own parents, and toward the emotional component of parenting roles.
Mother is less emotionally available. The native is disengaged from sheltering, caretaking, and parenting tasks; largely out of touch with children's feelings although the external, material duties may be well accomplish providing that Bandusthana and the bandu-pathi are well disposed..
Ego-connection to parents = much reduced. Native = free agent, unencumbered by the needs of others.
Males are disinclined to marry despite producing children, although a 'common law' (Chandra, customs) marriage is frequently developed. Females have mother (Soma) trouble; specifically, abandonment (Ketu).
Both male and female get into rather peculiar relationships with maternal-type women, due to a lack of emotional clarity regarding one's own intentions.
The mother is emotionally detached, with minimal interest in the native, although she may well accomplish the social-material requirements of her parenting, there is a weak or gone channel of emotional recognition between mother and native. Mother may feel that she needs to invest all of her energy in trying to connect with her ambitious mate (Rahu drishti to Ketu-Chandra) and as a consequence, mother's energy reserves available for non-mate nurturing (such as caring for her children) remain rather low. Her attention wanders (Ketu) from everything except her mate. Usually as a carry-through, Mother has little interest in helping to raise the grandchildren.
Significant resistance to making emotional commitments; and should the commitment be undertaken, one may experience a persistent apathy and dissatisfaction in the relationship with the female.
If Chandra occupies a Nakshatra of Shukra (Bharani, Purvaphalguni, Purvazadha) the relationship with the wife is impacted, and Shukra's characteristics will describe the nature of the emotional detachment from the wife. ('Wife' can apply to the person who is the dominant pleasure-provider and sensual nurturer in any gender configuration any sexual union.)
Childhood conditions include an emotionally detached mother. Does not indicate a lack of basic caretaking, but rather, the mother's priorities are elsewhere. Typically, the mother chooses to be more emotionally available toward her partner; or her partner is so extremely demanding so that no matter how she might rationalize her behavior, the fact is that she has relatively little nurturing energy left for her child. (cf., JFK-Jr's mom was famously dominated by her wealthy, philandering husbands during his upbringing.)
Cf. in a nativity which expresses hideous lack of empathy = ability to dehumanize people due to Ketu + Chandra + expansive Guru: Adolf Hitler 's mother was consumed and exhausted by a marriage to her abusive maternal uncle. Note his Mula Chandra, "Alakshmi" in a nakshatra of Ketu, suggesting emotional disengagement and with the drishti of permissive Guru upon his Surya-Shukra-Mangala-Budha sexual complex in bhava-8, a disconcern for others in an abundance of illicit relationships.
Devaluation of the Mother. Emotional detachment from women overall.
Psychically absorptive breasts and chest, front and back torso, lymph system, "immune" system.
Dissatisfied and doubting of one's mother and women overall. Uneasiness or detachment from the parents and a subtle apathy shown by the parents toward this child, in the childhood home.
Unable to fully connectwith the mother. Also unable to fully disconnectfrom the mother. Even after death or a public declaration of separation, one longs for fulfillment of the maternal presence.
Resignation to a separative, psychologically distanced relationship with the mother, and with all women who hold a supporting or nurturing role. A deep and ineffable, sense of loss for the mother, who seems to have been taken away by circumstances beyond one's control. A longing for theimagined satisfaction of completed unionwith the unconditionally loving mother.
Confused emotionsand strong survival instinct programmed to disconnect from emotional intimacy. Poor boundaries with an unpredictable Mother: she is both distant and invasive by turns.
Inability to register A sense of personalcertainty regarding the portfolio of Chandra:emotional intelligence, maternal-parental instincts, intuition, family, parents, relationship to earth and water. belong, without ever achieving a clear public parental identity or a clear personal sense of emotional connection in relationships.
Native is sincere but somewhat unreliable; prone to emotional escape tactics to avoid feeling overwhelmed. A sorrowful individual; far too sensitive to the feelings of others and so one numbs those feelings; in despair of ever finding one's own emotional balance; never truly comfortable in this life but unable to define what is missing.
Tries to be a brave protector. Yet, emotionally numbed, the courageous behavior is modeled on outsiders, not rooted in tangible personal experience of satisfaction in protective and defensive (Chandra) roles.
Ketu + Chandra may produce a gifted psychic who can flourish in a protected (Chandra) environment. Excellent for spiritual practice of sacrificial love; anything in the bhakti tradition will be satisfying.
Emotional perceptions may be blunted. May have trouble expressing his feelings verbally and may also be unable to recall his childhood, which is often traumatic.
Devaluation of the dominating and pursuing sexual impulse. Detachment from the heat of the chase.
A male may be somewhat disconnected from his own urgent, competitive sexuality. A female may feel rather ambivalent toward men in general.
Disconnected from competition. Tends toward passive-aggressive style of action. Uses indirect methods to hunt, capture, and win. one is no less successful with this combination of Ketu + Kuja. However a manipulative rather than conquesting or boasting style of action is indicated.
Extremely sensitive abdominal region.
Sexual pursuit (Kuja) is diffused into non-fleshly channels: into art and literature
into political manipulation
or into social service projects
Ketu-yuti-Kuja may be perceived as being dishonorably manipulative and indirect in situations which which call for great straightforwardness. one may be surprised to discover that while one has "won" the goal through whatever devious strategy was effective, one is less admired for the achieved success and indeed more feared and disliked.
Dissatisfied and doubting of one's brothers (siblings) and one's sexual prowess.
Distrust of aggressive action, hunting, anyone with a dominant personality. Discontented in fraternal relationships.
Unable to fully connect with the brothers or comrades-in-arms. Also unable to fully disconnect from the brothers (in all senses of brother). Even after death or a public declaration of separation, one longs for fulfillment of the fraternal presence.
Resignation to a separative, psychologically distanced relationship with one's brothers, comrades-in-arms, and fellow competitors.
A deep and ineffable, sense of loss for the siblings, who seems to have been taken away by circumstances beyond one's control. A longing for the imagined satisfaction of completed union with the heroic brethren.
Chronically discontent with one's military, competitive, athletic, heroic, muscular skills and achievements. Always wanting to be stronger, faster, more warlike. Yet the animal instincts are too vague, and one cannot concentrate sufficient energy into the physique.
Ambivalent about the act of sexual pursuit. Wants to be sexually active and involved, but resigned to the flat feeling that one's sexual vitality is somewhat blunted.
(if other graha are involved in the Ketu yoga e.g. Brad Pitt, the scope of 'saintly' resignation and ambivalence may be broad, and psychologically complex.)
Unacknowledged anger and diffused competitive instincts. Likes to fight but may take bribes on the outcome, or work for the opposing team without scruple. Natural double-agent, or mercenary soldier.Has no moral or political attachment to the outcome of the war.
Inability to register A sense of personalcertainty regarding the portfolio of Kuja: competition, sexual pursuit, warfare, invasion, exploration, discovery, passion. one may compete indefinitely, driven by a need to dominate, without ever achieving a clear public victory or a clear personal sense of success.
Uncomfortable in their own skin. Ambivalent about winning or losing, yet very sensitive on the point. Sore loser.
Trouble expressing clear physical directive. Ambivalent about the cycle of birth and death, and his place in it. Little patience for sustained efforts, and tendency toward passive-aggressive physical response.
Behaviorally, the effective equivalent of nichha- Kuja. Not overly attached to the physical body. Therefore, can accept - and often surmount - tremendous risks of life and limb.
Beneficial for high-risk occupations where safety is a dream. By transit, stimulates disease of connective tissue, blood coagulation, and other "disconnection" imbalances.
Devaluation of the Narrative Mentality.
(Yoga for mental detachment.)
Disconnected from siblings and team-mates.
Thinks often of leaving the earthly vale. Does not really care about words, announcements, media programming, publications, writing etc. although may be perfectly capable in message delivery, without attachment to outcome.
The instructions, descriptions, explanations produced by this combination may be very abstract or metaphorical.
If other Graha support it, this yoga is a key piece of the "Rescuer" profile that is often found in healers.
Thin and permeable boundaries between the thought-minds of the two partners, whether in a brief healing partnership or in a marriage or business union. Seeks one like-minded yet convinced in advance that there could never be (Ketu) one like minded.
Spacey conversations. Less clear distinctions, possibly inarticulate, with generally a limited even childlike vocabulary (extremely so if Budha = nichha). Alternatively, a tendency to use highly conceptual terminology Bepin Behari where a simple denotation would do!
Dissatisfied and doubting of one's employees and servants. Distrust of commercial business and communications media.
Unable to fully connect with the twin. Also unable to fully disconnect from the twin. Even after death or a public declaration of separation from a sibling or conversation partner, one longs for fulfillment of the "missing other half".
Resignation to a separative, psychologically distanced relationship with the patients, clients, co-workers and employees, and with all those who interact through scripted daily conversations in an Administrative or service role.
A deep and ineffable sense of loss for the true-equal conversation partner, who seems to have been taken away by circumstances beyond one's control. A longing for the imagined satisfaction of completed union with the perfectly matched and mirroring twin.
Dissatisfied with the effects of medicines and the conditions of the ill. Not settled in one's own thoughts. Sexual relationships become hazy and disconnected.
Inability to establish personal certainty regarding the portfolio of Budha:
logical thought, verbal and written language, gesture and image communication, publications and announcements, service and servitude, argumentation and litigation.
One may engage in intellectual and communicative life indefinitely, driven by a need to express oneself precisely, without ever achieving a clear public communicative identity or a clear personal sense of having said what one really means Winston Churchill.
Wants to look more youthful. Tries to adopt a younger person's quick mentality, but gets resigned to the flatness of one's own thought process. Cannot invigorate the daily communication process with any degree of excitement.
Unfortunately this type of healer is generally not conscious of what they are trying to accomplish - i.e., manipulate/improve another's field of perception - and therefore one is often exhausted mentally and physically from their work.
Psychically absorptive hands and thoughts. Profound sensitivity to the mental patterns of others in one's environment.
Not a clear analytical thinker unless Budha is uttama or swakshetra, or receives drishti of Shani. Shani drishti gives sobriety and a degree of pessimism which is actually stabilizing for this spacey, intuitive yoga.
Impulsive decisions, particularly in intimate relationships, where sexuality (Budha) is confused with spirituality (Ketu).
Mystical views on love and commitment which may not match up very accurately with the real world behavior of either self or spouse, but one persists in the eternal hope of a perfect love.
Attracts needy and deceptive partners - particularly if Ketu or Budha feature prominently in navamsha.
comedian Jerry Seinfeld
USA-VP - President Dan Quayle
20th cen. modern artist Pablo Picasso
USA Gov. New Mexico: Bill Richardson
bribery-disgraced USA Congressman: Tom DeLay
USA Sec. of Defense 1975-1977 and 2001-2006, Donald Rumsfeld
Dispersion of Children and Religious Teachers
Psychically absorptive sciatic nerve and reproductive complex.
Dissatisfied and doubting of one's children (esp. the first child). Ambivalent about birthing and raising children. Cannot sincerely confirm the value of children in one's life. Distrust of priests, professors, religion and prayer.
Unable to fully connect with the children (esp. the first child.). Also unable to fully disconnect from the children. Even after death, or a public declaration of separation from one's children or spiritual teacher, one longs for fulfillment of the wisdom-presence.
Resignation to a separative, psychologically distanced relationship to children and advanced students.
A deep and ineffable, sense of loss for the spiritual teacher and dream guide, who seems to have been taken away by circumstances beyond one's control. A longing for the imagined satisfaction of completed union with the source of universal wisdom.
Groundless optimism and scattered generosity. Highly sensitive to religious dogma and the elite behaviors of the priesthood, but disconnected from the authentic source of the wisdom teachings. Tends to feel depressed around priests and professors.
Inability to establish personal certainty regarding the portfolio of Guru: religious faith, philosophical inquiry, temple culture, priesthood and public ritual, the father, teachers and preachers, humanistic education.
one may engage in religious and philosophical life indefinitely, driven by a need to find a wisdom truth, without ever achieving a clear public religious identity or a clear personal sense of lasting truth.
In a woman's nativity, Ketu + Guru indicates an unpredictable and inconstant first husband from whom the native feels somewhat detached, albeit not adversarial. First husband may have psychically weak boundaries which allow predatory others to enter his intimate space.
For women, also uncertainty regarding the rather nebulousness character of the first husband (Guru).
Ketu + a strong benefic, e.g. well-placed Shukra or Guru, indicates surprisingly easy popularity(what Americans call "like-ability) with the common folk, even despite potentially glaring character flaws.
Ketu is inherently unpredictable and His effects fluctuate over time. The Ketu-supported ride to popularity can also collapse into public disgrace.
If Guru is stronger, native may be an ungrounded spiritual minister.
If Ketu is stronger, native can become a "talking head" who promotes a certain religious or philosophical view to which he is not personally connected.
Profound ambivalence veiled in an aura of humanism. Will promote any view that brings him acceptance and gain.
Confusion about what genuine faith is, or feels like. Public approval can replace personal faith.
Subject to cult beliefs and idolatry of a guru or an ideology. Sudden changes of religious or moral conviction, in order to serve the interests of others.
Tendency to Absorb the children of others. Large family with numerous offspring, but few are one's own.
Beholden to many for one's own prosperity.
Usually a happy person, not prone to deep inquiry, willing to serve as a symbolic guru or social figurehead. Enjoys public approval through promoting a generalized positive view of life and the future. Constitutional dislike of religious inquiry.
Ketu is trying to eliminate attachment to belief systems which have become an obstacle on one 's path to spiritual development. In this process, one experiences confusion about what expansion is and what faith is and how to connect authentically to the source of prosperity and faith.
Unless one is sufficiently conscious, tendency to enthusiastically promote beliefs to which one has no authentic connection. Classic yuti for a hypocritical preacher.
Ketu + Shukra generates a particular sort of intangible, dispersed dis-satisfaction (Ketu)and de-valuation of women (Shukra) which can result in dis-appointment of expectations for lasting harmony in relationships and inability to sustain lasting pleasures in life.
For a male, the first marriage is particularly perplexing since Ketu's ennui may not be familiar. A second marriage with this configuration may bring out the steadier familiarity with Ketu's characteristic ennui but at the same time the disappointment is much less acute as it has become familiar.
Contracts, terms of agreement, sensual pleasure, wealth, and beauty are eventually "beheaded" as the chidakaraka Ketu causes detachment from the sources of pleasure and values.
Difficulty to firmly establish the value and worth of the Other.
Disregard and detachment from beauty, pleasure, and wealth
In a male nativity = devaluation of the wife. Similar to Ketu + Guru for a woman's first husband, Ketu + Shukra for a man's first wife indicates the female partner's weak psychic boundaries, suggesting her availability to predatory others who pursue her intimate space.
In a female nativity, devaluation of the organs of sexual pleasure, and of the female associates. For a woman, distancing and devaluation from one's own beauty.
For both genders, devaluation of capital wealth and chronic inability to maintain agreements.
The sexual pleasuring tastes may be peculiar and lovemaking becomes both very permissive (no limits) and emotionally distant.
If Shani is involved, the tastes may become either vulgar (tamasic)or strictly austere (sattvic).
One feels apathetic toward sensual pleasures and yet because Ketu dissolves boundaries, one constantly pursues these unattainable pleasures, into the void.
Inability to establish personal certainty regarding the portfolio of Shukra: Alliances and contracts, harmony and relationships based on mutual interest, sweets and sugars, pleasures of the senses, beauty and art, music and women.
Ketu may engage in sense-pleasuring life indefinitely, driven by a need to indulge oneself in sweet and harmonious experience, without ever achieving a clear public marital identity or a clear personal sense of being satisfied in a relationship.
There is no natural boundary that says " enough" and therefore this combination may lead to excessive indulgence and possibly addictions (if associated with domain 6 or 12). Interpersonal relationships may bring abundant pleasure but one is never satisfied with the quality of the partner or the union.
Peculiar pleasuring behaviors
Ketu+ Shukra, especially if Shukra = strong or the yoga occurs in kendra, can suggest promiscuity, sex addictions involving pornography (especially visual stimuli which show exaggerated sexual pleasure organs. Shukra rules the 'external' or pleasure-producing sex organs).
Shukra yuti Ketu may suggest a habitual use of pleasure-stimulating drugs, or chronic auto-eroticism, exotic sexual unions, or other attempts to overcome the fundamental distancing from one's own natural ability to experience pleasure within a committed relationship.
In the end there is a tragic
Marriage and the female partner(s)
A married man with Shukra yuti Ketu is never satisfied with his wife. Due to Ketu, he is unclear or unrealistic about women, and generally unable to sustain a lasting bond with his partner. He swings between extremes of fantastic adoration and urgent need for union upon the one hand, and bitter disappointment or cold disregard for the fair sex, upon the other.
In marriage - whether his first or his tenth - such a man believes that he has made a poor choice - and that some ineffable better wife is just waiting to "complete" his unsatisfying life. He is of course "uncompletable" due to Ketu.
If Shukra is adequately strong esp, if angular, there will be at least two marriages. The first marriage is defined by Shukra and the second marriage is quite likely defined by Ketu itself (unless some other graha interacting with Shukra is stronger than Ketu.) The second marriage is even more "incomplete" than the first, and the second wife for a male nativity is likely to be beautiful, distant, and utterly apathetic toward one 's need for pleasurable attention. She may be quite disengaged from the world or have contempt for material attachments.
One's relationships with women, regardless of one's own gender or orientation, are undermined by one's own fundamental apathy toward beauty, pleasure, and wealth. Ketu enforces a lack of engagement with promise-based alliance (Shukra), which erodes trust in the source of pleasure will eventually cause the subconscious to destroy most of one's accumulated wealth.
Although this correction can be remediated by conscious behavioral adaption, the birth condition in the nativity does indicate a past-life proclivity toward chronic lack of respect for the material pleasuring processes. Ketu + Shukra is an excellent combination for vows of sugar-austerity (no alcohol or other sugars, no sexual pleasuring, no wealth accumulation) if one is spiritually prepared.
Male or female, one will tend to fantasize and project unrealistic qualities upon the lover; then (esp. if incoming Shani drishti) reality intrudes in the fantasy . During some Ketu bhukti, there is a massive disappointment.
In the physical body, Shukra energizes the pleasure-producing "external" sexual organs (not the "interior sexual parts such as uterus or prostate, but rather the luxuriously nerve-rich external genitalia.
Ketu + Shukra may indicate a peculiarity of the sexual organs.In males, there is some oddness of the penis or testicles. In females, there is some oddness of the clitoris or vulva.
Ketu's job is separation and detachment. For the male, wife becomes an agent of dissolution of The capital wealth. There may be a long period of capital wealth-building in marriage but some occurrence of a Ketu bhukti will cause a major loss of capital wealth through one's own apathy combined with The capital wealth-dissolving agency of the wife. Whether one is male or female in this life, Shukra yuti Ketu shows wealth lost through an invalid, incomplete, untrusting, alienated, or unsuitable partner.
Doubts the Partner
Dissatisfied and doubting with one's partner. Distrust of intimate unions and equal advising or consulting relationships. Unable to fully connect with the partner. Also unable to fully disconnect from the partner. Even after death, divorce, or a public declaration of separation, one longs for fulfillment of the spousal presence.
A longing for the imagined satisfaction of completed union with the perfect mate. Unable to appreciate the benefits of the real mate. Wants another more sexual, more beautiful, more wealthy, more talented, more musical, more artistic, more diplomatic, more sweet.
Persistent disconnection from the sweetness of partnership relations may drive one to seek chemical sweetness and thus alcoholism drug addiction and various sexual addictions are associated with Ketu + Shukra.
Shukra yuti Ketu = perhaps the most difficult placement for Ketu. Shukra's job is to create balanced, mutually pleasurable partnerships between human beings which give enormous value to life.
Without the prospect of satisfaction from promise-based committed relationships, life becomes rather flat and unsatisfying.
Only the advanced spiritual aspirant will recognize an important opportunity to take a vow of "no sweets" for a lifetime, which can permit the tantric upgrade of Shukra's pleasures into extraordinary magical knowledge.
one may feel rather ambivalent about all of the values typically signified by Shukra: money, knowledge, speech, history, appearance of the face and neck; as well as alliances, partners as persons, partnership as an art form, terms of contracts, agreements and promises.
The male native is chronically unhappy in marriage. If there is a divorce due to one 's belief that he can find that ineffably perfect "better" wife, he will yet be unable to make a clean psychological separation from the unsatisfying first spouse. For a male, the second marriage if any will be plagued by one 's continuing unhappy engagement with the problematic first spouse.
Resignation to a separative, psychologically distanced relationship with the partner, and with all women who hold a wifely or lover-ly role. A deep and ineffable, sense of loss for the chosen life partner, who seems to have been taken away by circumstances beyond one's control.
One may be attracted in long-distance love relationships, where true to Ketu's programming, one may gaze at the partner from afar. At a distance, one feels locked into an orbiting mutual bond with the partner - but there is a deeply resigned sadness that the partnership will never successfully conjoin. Cannot confirmthe value of the partner.
In a male nativity, the husband = chronically ambivalent regarding "real" value of the wife's qualities, particularly her beauty. The male feels there is something "missing" in his relationshipto his wife. Something in the list of her valuable qualities isnot completed.
In both male and female nativities, a resigned state of discontent in marriage. Tends to feel depressed around women.
Ambivalence toward aesthetic values. After a "honeymoon" period, becomes dissatisfied with works of art and architecture, with musical compositions and performances, and feels uncertain about the value of capital wealth and knowledge.
Persistently romantic on the surface yet fundamentally expects a disengaged flatness in relationships.
Wanting relationships to be ever-lovely and sweet; always disappointed. Karaka for disconnection with the spouse.
If Shukra is stronger, may substitute a plethora of sensual pleasures for abiding love.
If Ketu is stronger, at birth or by dasha/gochara, extraordinary disappointment in partnership, leading to depression and despair.
Extremely sensitive to sugars: delicate kidney, pancreas, hormones.Karaka for surrender into alcoholism and other sugar addictions.
Poor choice of spouse due to wearing "rose colored glasses" at the time of marriage.
Does not harm sexual relations, esp. if Shukra is strong.
This yoga limits sexual communication to the realm of sensual pleasure and does not permit deeper psychic union in sex, due to the distancing of Ketu.
Both native and spouse practice distancing behaviors due to trauma in their childhoods.
Typically the parents' marriage was also sensually rather than spiritually focused and/or subsisted in a condition of deep despair.
Meditation engaging a female deity such as Laxmi, Saraswati, Tara, KwanYin, Mother Mary, or any female divine energy form from one 's own religious tradition, will improve native's awareness of this distancing habit (rooted in an underlying despair).
It may be helpful to appreciate that Ketu is trying to remove excess sensual pleasures which have become obstacles in one 's spiritual development.
Typically one "fights back" by asserting a right to pleasures, the exclusive focus on personal pleasure will - ironically - deprive one of lasting harmonious interpersonal agreement.
This is a tricky yoga because of the strong addiction and denial, but it will resolve in honest meditation if one so desires.
Ketu + Shukra = similar to Ketu + L-7.
Ketu + Shukra affects men more acutely as it brings discontent with the personality of the wife-partnerand inability to maintain commitment to a specific promise or inability to develop an agreed set of values in the partnership.
Ketu + Shukra for women has a different effect of throwing off-balance the woman's own inner harmony, which is the basis of her ability to offer a harmonizing beauty to Others and to the world. Marriage is a major source of psychological and bio-chemical stress for her.
Ketu + L-7 = difficulty to establish a lasting balance point
Ketu yuti Shukra: Natural beauty = odd . Not unattractive, but quirky; eccentric; occasionally withdrawn.
Ketu yuti Shukra may lack a natural sense of fashion or may miss the beat of conventional standards for decorum and dress. Under the right circumstances their inability to pick up the mainstream conventional signals can support creative expansion in unique, personalized style in the arts.
"fear (Shani) of freedom (Ketu)"
Fear of disconnection; disconnected fear.
Random anxiety; panic.
Fear of Humiliation.
Psychically absorptive and sensitive to oppressive and drying forces: delicate bones, skin, nails, hair.
Dissatisfied and doubting the importance of one's work. Ambivalence regarding the vocation or profession. Distrust of social hierarchies. Longing to know the rule-driven structure of the universe, to achieve realistic and socially respected goals.
Unable to fully connect with a respected social position. Also unable to fully disconnect from a respected social position. Even after death or a public declaration of separation from a leader or a public duty, one longs for fulfillment of a respected place in the world.
A longing for the imagined satisfaction of completed union with a fixed and eternal code of human law.
Resignation to a separative, psychologically distanced relationship with the boss, and with one's superiors and those in social leadership roles. A deep and ineffable, sense of loss for the "good leader", who seems to have been taken away by circumstances beyond one's control.
Cannot sincerely confirm the value of the one's work. Unclear about one's social position. Not tightly identified with the social class of one's birth; does not know one's place. Without intending to, acts in a low-class or common way. Feels distancing from the people, from the masses, and yet may have a detached capability to interact with the masses.
Profound and incurable sense of harsh separation from the Source. Crushing workload, never-ending and undeserved.
Social distancing behaviors as a form of survival. Social marginalization due to not adhering to, or never having been educated in, the basic social rules for politeness, obligations, status ranking.
Inability to establish personal certainty regarding the portfolio of Shani: Duty and responsibility, adherence to a code of law, structure and rules, time and space, survival and persistence.
one may engage in a socially lawful and conformist life indefinitely, driven by a need for security and public approval, without ever achieving a clear public status or a clear personal sense of having satisfied the requirements of the law.
There is no natural boundary that says "enough" and therefore this combination may lead to excessive concern with public opinion ; with the letter of the law (not the spirit); and with insistently pushing to establish one's position in a hierarchical social organization
Taciturn despite great sensitivity to the plight of mankind. Resents the whole fact of incarnation, despite having chosen the privilege. Anxiety over social injustice.
May exhaust oneself in futile attempts to spiritualize "the system" or personally correct social class inequities. Missing basic information about conformity, boundaries, rules.
Fabulously good yoga for true mystics who are finished with the cycle of lifetimes of infatuation with material reality.
For the less evolved, will signify frustration with their own social marginalization, impotence in fixing the problems to which they are so sensitive, and a lifetime Sisyphus complex caused by wanting to spiritualize a materialistic society.
Typically a karaka for "outsider" status, but can be skillfully successful in "fringe" roles if other Graha give ego support.
|Suggestions for a person enduring a long-term family-wide suffering. Simultaneous Ketu mahadasha + Sade Saati .||
Thanks very much for your compliments on the website . I'm delighted to know that you find the materials there to be useful in your study of the samayavidya. People around the world write in to say that their Jyotisha comprehension is improving as they work more with case studies and example charts. I'm committed to maintaining (and I hope improving) the site so long as it remains useful. Thanks very much for your kind encouragement.
I'm very sorry to hear of the deep suffering in your family and wish you every possible healing. Depending on your belief system and depending on the bhava of Ketu, periods of unorthodox and dissolving Ketu can indeed lead to healing because chidakaraka (the "cutter") Ketu can cut through old blockage.
Ketu the Cutter is particularly a healing agent when change is needed to modernize painfully outdated relationship agreements ... although it often doesn't seem so at the time, if one is afraid (Shani) that any change in the status-quo may make things worse.
Often the experience of being locked-in (Shani, freezing) to long-term relationships that feature tightness, scarcity of resources, heavy obligations, and chronic pain is related to Shani's mandate to uphold the conventional rules and conform to social expectations.
Shani the Regulator is an agent of fear.
Ketu disregards structure and Ketu is fearless.
Ketu yuti Shani (or in other conjoined circumstances such as gochara when acting as a yoked pair) = never directly confrontational. Yet their mixing can produce some significant suffering.
Ketu can actually show the way out of the painful state of seizure (Shani), primarily via mediation. Ketu can provide helpful openings in the barrier between the material world and the astral world.
"disembodied" Ketu periods provide the opportunity to connect with spirit guides who are sentient beings just like us humans however they do not have flesh-bodies.
Spirit guides can be exceptionally helpful if it is understood by both the human-being and the spirit-being that ultimately, the human has seniority; the human controls the relationship. Good quality spirit guides enjoy helping and they are usually quite amenable to service roles. (However if a spirit guide seems too controlling they need to be dismissed.)
Spirit guides can call our attention to things that we don't normally see. By directing our attention to subtle patterns in human-to-human relationships and helping us to get validation from sources outside the outdated bond, spirit guides may be able to show a compassionate way out of the obligation trap. For example, a spirit-guide may send a signal such as small skin chill when one is feeling an emotional trigger in a painful relationship. It is just a small attention-getter but it can help build consciousness of painful, dysfunctional patterns that need to change.
During Ketu periods, whether one chooses to work with spirit guides or not, metaphorically cutting the cord and conducting an exit from the unsustainable structure may eventually leads to truly transformative healing. At first it feels like abandonment or deprivation but soon one may have a feeling of great dis-em-burden-ment (enlightenment).
Ketu tends to vaporize the fear-barriers that can block important knowledge about alternatives to the present situation. Therefore fearless Ketu (the "fool" in tarot) can be an agent of passive enlightenment via 'un-doing" rigid (Shani) habits.
Along the path of undoing, one may access certain spiritualized, otherworldly-guided methods of healing. These methods often involve guidance during the "breaking up" phrase which has to happen before the "big flow" of healing can begin.
Shame - and healing it
If Shani conjoins Ketu in the nativity, an underlying toxic emotion can be 'shame' . In its essence, shame = the deep fear (Shani) of disconnection (Ketu).
If you are psychologically inclined and there is a pairing of Ketu + Shani (yuti or drishti) in the kundali, an inquiry into the terrifying emotion of 'shame' may provide some insight into those conditions of paralyzing pain, physical or mental, which pair with emotions of embarrassment or a psychology of masking of the truth.
During Ketu periods, Shani's conventional methods of dealing with metnal or physical pain are unlikely to seem very coherent. One tries to be responsible (Shani) and "do the right thing" yet Ketu creates a fog of dust particles which make it hard to see the socially correct solution.
During any Ketu period, outdated attachments are trying to dissolve.
Shani can counteract Ketu by trying to freeze this dissolving fog.
If you're dealing with Shani effects and Ketu effects at the same time, it can feel like being stuck in a frozen fog or a dark, static dust cloud with no insight into ways to initiate positive movement or change. The gauge is stuck at "pain".
Therefore meditation entered with an openness to accept guidance, even from some rather eccentric spiritual way-show-ers, can offer a first opportunity to start (slowly) getting "un-stuck". Naturally the belief system must be willing to accommodate the presence of beings without bodies such as ancestor spirits, angels etc. because these are the disembodied (Ketu) agents who can guide the way through the fearful blockage (Shani).
However with or without a psycho-emotional approach to understanding the complex of problems which can result in physical health crisis, I would recommend reliance on meditation with openness to spiritual guidance as the first step in any coincidence of Ketu-with-Shani whether natal or temporary due to transits, drishti, Vimshottari dasha effects etc.
Lord Ketu can serve as a positive spiritual influence indeed but Ketu is effective only after one has crossed the threshold of "abandon all hope". While the tyranny of hope persists, Ketu and Shani will tend to remain in lockdown.
So, check in with your spiritual state of mind to see if you are willing to release all false hopes and admit that -- having exhausted all conventional methods -- help from otherworldly sources would at this point be welcomed. If that despairing, apathetic Ketuized state of mind is present, then Lord Ketu, who dissolves the barrier between material world vs. astral world, can bring in some amazingly insightful guidance.
Shri Ketu teaches as humanistic psychiatrist Carl Jung wrote:
Wishing you and your family the very best in healthy relationships and freedom from suffering,
Sincerely, Barbara Pijan Lama, Jyotisha
Devaluation of one's own role in society And dissociation from the physical body appearance.
Generally one is uncertain of one's physical appearance . Physically awkward or disconnected from the natural grace of the muscular body. Neglects basic grooming, chooses odd garments in which to clothe the physical form, and has an unusual appearance.
Flesh-form appears a bit scattered, or haggard, or greyish, more dispersed than natural. Ketu-1 + lagnesha may have less interest or discipline regarding maintenance of the physical body vitality. Can be particularly psychically sensitive or standoffish, somewhat lacking social connective interest. Rather unengaged to learn customary habits of decorum and dress
Circumstances of birth are peculiar in some way. May indicate a multiple birth or some peculiarity of the birth process.
If Shukra is involved with Ketu + lagnesha, there is some type of eccentric hair or facial grooming (or lack of it) which makes an otherwise attractive person look odd. Such manifestation as infelicitous hair dye, awkward or unflattering spectacles, clashing patterns in the clothing textiles,
Native is socially disenchanted and as a result rather insecure. One does not quite know which social role is appropriate to the conditions of one's birth. Flitting like a chameleon through various marginally satisfying roles, enjoying certain aspects of many different social environments but securely fitting in nowhere. one moves from pursuit to pursuit, environment to environment, looking for social validation but finding little of lasting value.
Always dissatisfied with one's social personality.
A longing for theimagined satisfaction of completed unionwith a fixed social definition.
Resignation to a separative, psychologically distancedrelationship with one's "persona" in society. Not clear quite who one is. A deep and ineffable, sense of loss for the individual identity, which seems to have been taken away by circumstances beyond one's control. Aperson whom one does not trust may be defining one's deepest identity.
For material success, the lagnesha and Shani (material grounding) should be strong. Then one will find safe harbor in some organization, ideology, or set of social practices which can provide self-definition.
In one's deep inner awareness, however, the fragility and temporary nature of the bodily manifestation will always be known, and attachment to a fixed social identity will remain rather weak.
Native is socially disenchanted and as a result rather insecure. One does not know which social role to assume.
Flitting like a chameleon through various marginally satisfying roles, enjoying certain aspects of many different social environments but securely fitting in nowhere. one moves from pursuit to pursuit, environment to environment, looking for social validation but finding little of lasting value.
Always dissatisfied with one's social personality.
A longing for theimagined satisfaction of completed union with a fixed social definition.
Resignation to a separative, psychologically distanced relationship with one's "persona" in society. Not clear quite who one is. A deep and ineffable, sense of loss for the individual identity, which seems to have been taken away by circumstances beyond one's control. A person whom one does not trust may be defining one's deepest identity.
For material success, the lagnesha and Shani (material grounding) should be strong. Then one will find safe harbor in some organization, ideology, or set of social practices which can provide self-definition.
In one's deep inner awareness, however, the fragility and temporary nature of the bodily manifestation will always be known, and attachment to a fixed social identity will remain rather weak.
Devaluation and dispersal of the social personality and bodily appearance. one becomes a blank screen upon which the collective unconscious of an entire society may project its fantastic imaginings. Always dissatisfied with one's body. Longing for the imagined satisfaction of completed union with a perfect physique.
One may be only minimally attached to a particular physically based identity (such as family, ethnic or gender identity). One has little natural desire for publicity, and may in fact express an explicit desire to be left alone.
Yet, destiny comes calling - and one 's image is projected into the public awareness as a icon of some set of values that are either lionized or demonized (depending on drishti to lagna, and arudha lagna).
In fact, for analysis, when one has Ketu in lagna or with Chandra, there is so much illusion surrounding one's physical appearance that it is essential to look into all of the arudha's before predicting results.
One may become an icon of various collective fantasies, such as Fabulous Wealth, Spectacular Beauty, Fervent Spirituality, or Demonic Evil.
Naturally Ketu is subject to drishti from other, more definitive, graha. For example
Ketu + L-7 = Ketu + Shukra = graha in bhava-6
Ketu + Shukra or Ketu + L-7 = a similar effect to the force of graha in bhava-6, the 12th-from yuvati bhava, the house of alliances.
Ketu + L-7 or Shukra in addition to the presence of graha in bhava-6 should predict a lifetime of inability to establish emotionally satisfying partnerships. one may perceive oneself as being very well aware of how to craft agreements and one will certainly be involved in continuous attempts to make deals and establish alliances.
However, the overall result when a Ketu + alliance karaka (Shukra or L-7) combines with the gravitational pull of graha in bhava-6 is a heavy weighting toward quixotic dreaming about the ineffable and unobtainable partner (Ketu) along with psychological resistance to equality in partnership (6) and attraction to unusual (and usually also inappropriate) partners (Ketu + Shukra). Such a nativity is bound to try and try and try again - with little or not satisfaction - due entirely to one's own peculiarities.
file update: 02-Dec-2013
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