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OM sram srim sraum sah ketave namah

Ketu Mahadasha

7 Years Duration

Seven years of Wandering Witness

Unconcerned with consequences


The Tyranny of Hope

This page contains Modern description of the sequence of experiences structured into the Ketu Mahadasha, written by Barbara Pijan Lama

BPHS = Nine Mahadasha Periods of the 108-year Vimshottari Dasha
  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 Vimshottari Dasha commentaries
  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 * swabhukti
  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 * chida-dasha

Sen-Irish Free State 1922-1928, poet, occultist W.B. Yeats

  • "The Second Coming" (1920)

"Things fall apart; the centre cannot hold;

Mere anarchy is loosed upon the world,

The blood-dimmed tide is loosed, and everywhere

The ceremony of innocence is drowned.

The best lack all conviction, while the worst

Are full of passionate intensity. "

Those who typically do not experience the Mahadasha of Ketu in their present physical lifetimes One born with Chandra in nakshatra of Shukra would experience the Ketu mahadasha within the final 27 years of the 120-year Vimshottari Mahadasha. Therefore these natives would be at least 93 solar-years old at the beginning of Ketu Mahadasha.

Also, depending on the actuarial realities of the home culture, folks born with Chandra in a nakshatra of Surya are rather less likely to experience Ketu Mahadasha during the present incarnation.

Their Ketu mahadasha within the final 33 years of the 120-year Vimshottari Mahadasha. Therefore these natives would be at least 87 solar-years old at the beginning of Ketu Mahadasha.

Ketu vs Rahu

Ketu's 'Tyranny of Hope'

cut-off from the matching half

Ketu can see Rahu, but Ketu cannot connect with Rahu.

The notorious "tyranny of hope" during Ketu periods results from Ketu's constant gazing upon the unobtainable object of Rahu. One tends to remain fixed upon an unobtainable object to which vaguely completing or matching attributes have been applied.

The vaguely felt, wistfully hopeful path into the field of Merged Completeness is likely to be

Find the lords's bhava and Ketu's bhava to know the environments through which Ketu wanders.

  1. If Ketu's lord = Surya: seeking ineffable completeness via male honor. For example, USA Pres-18, Gen. Ulysses S. Grant had Ketu-Simha yuti Mangala. Surya + Shani + L-6 Guru indicates young Ulysses' difficult relationship with his Father. He sought success in the all-male Military. However during Ketu Mahadasha, Grant was dishonorably discharged due to alcoholism and misbehavior. His commanding officer said that Grant had "strayed from the path of righteousness".
  2. If Ketu's lord = Chandra: seeking
  3. If Ketu's lord = Mangala : seeking ineffable completeness via competitive speed and force. King of Egypt 1936-1952 Farouk al-Awwal + Chandra yuti Rahu. His Majesty was a racing-car driver and an out-of-control power eater. He died age 45 at Ketu-Ketu from 'no boundaries' excess.
  4. If Ketu's lord = Budha
  5. If Ketu's lord = Guru
  6. If Ketu's lord = Shukra: human love relationship or financial contract.
  7. If Ketu's lord = Shani

A Perception of Incompleteness

Ketu generates a narrative of amputation, two halves severed, a fixed distance, forever gazing but never to touch,

Vaguely sensed pathways guide the search for completeness

Wandering around the World

Ketu's quixotic quest for Completeness is the great source of His legendary energy-drain. Ketu only has eyes for Rahu. Rahu appears to Ketu as "All That Is", the only object of attention, the Source of Identity and Meaning.

Ketu wants to merge with All that Is

The desire to merge with All That Is = beset by a particular irony.

All That Is = formless, meaning-less, and generic.

Yet, pursued steadily, Ketu's habit of abandoning, jettisoning, disconnecting, and disregarding everything He encounters on that path will often produce the Enlightenment experience.

Enlightenment = Dis-emburden-ment

Ketu's narrative "I believe this, I believe that" is abstracted, disconnected from material experience and thus a source of mental disquiet due to the swirl of desiccated, groundless beliefs which taunt the native with their delusory "potential" to materialize.

Ketu's beliefs are not the quickening seeds of impending reality, but are rather the final flickering images of karma already accomplished.

Ketu's imagery is vestigial, antiquated, ready to collapse into dust.

But so long as Ketu periods persist, one hears the siren song of Ketu's endless, helpless, hopeful longing to reconnect with Rahu.

Meanwhile, ambitious Rahu is busy seeking unearned status privileges. Rahu has no time for directionless, prestige-less, goal-less, status-less Ketu.

Vimshottari Periods of Ketu = beneficial spiritually but unproductive materially

The general experience of a "chidakaraka" Ketu period is material dispersal of collected assets, emotional abandonment, and mental scattering -- yet also spiritual enlightenment caused by a "dis-em-burden-ment" from unsustainable and outdated ego-membrane attachments.

It feels a bit like a pile of dried tree-leaves that have fallen upon the ground, getting swirled up and scattered by several multi-directional winds. It is a period of rootlessness and release, often accompanied by feelings of abandonment and surrender to higher forces.

  • The best results of Ketu the Wanderer are uniquely spiritual

The good news is that with Ketu periods, there is no obstacle to success except the mental obstacle of expecting (unrealistically) that things should be different. It is a time of forgiveness, release, dispersal, and removal of the barriers that often prevent busy humans from experiencing direct contact with the Divine. Ketu will bless you, in the unbound state, with many moments of direct apprehension of the Divine -- as if a curtain has been lifted (the curtain of day-to-day mental activities) and suddenly the full landscape appears. It was always there. Ketu simply pulverizes some of the layers of delusion that were blocking awareness of the Presence.

One who is experiencing seven years of Ketu Mahadasha is actually in a highly fortunate spiritual era of life. However materially Ketu disperses attachments and does not permit new ones.

When Ketu Mahadasha expires after seven years, the subsequent Shukra period will generate new relationships and new opportunities to enjoy sensual pleasures.

Ketu's Great Wander may manifest on any combination of the physical, mental, social, emotional, or spiritual planes.

The scale and intensity of the wander depends very much on the characteristics of the bhukti lords.

Typically, Ketu period cuts one free of spiritually restrictive moorings. In the beginning this is disorienting, but after a period of adjustment one may begin to feel "comfortably numb".

Ketu in a dushthamsha can force confrontation with some difficult karma during the wander.

  • In 6, Ketu may create inscrutable and often painful physical ailments.

  • In 8, constant and occasionally catastrophic identity change, along with introduction to mysteries and access to information or hidden places.

  • In 12, pilgrimage, often entering a cloister, and seeking sanctuary in meditation. If ill-disposed, potential imprisonment.

    From the onset of Ketu Mahadasha, one's earthly moorings may become increasingly loose until the bhukti of Ketu's lord.

    If Ketu's lord is one of the earlier bhukti-pati such as Shukra or Surya, the wander begins earlier in the mahadasha. If the bhukti-pati is one of the later lords such as Shani or Budha, the length of the total walkabout is less but intensity of disconnectedness may be stronger. Particularly if Ketu's lord is Shani, the emphasis on austerity and lonely wandering may be very well defined.

  • Ketu Mahadasha = only seven years long.

  • Somewhat dependent upon the native 's age at the time of onset; naturally an older person is less inclined toward the hippie-backpack lifestyle of a younger students.

    In middle age and afterward, Ketu periods tend to instigate social disconnectedness such as job loss and divorce, and can be associated with the "spacing out" behaviors of alcohol and drug use to avoid or numb emotional suffering of loneliness.

  • Ketu_BuddhaChinois.jpg
    Ketu the Psychic

    How to situate the attitudes and expectations for a pleasant and productive Ketu experience.

    Reality is not Real.

    Ketu dissolves boundaries and scatters the awareness. For some people, Ketu's openness to "whatever happens" as opposed to the typical adult daily "planning and procedure" attitude can produce what appears to be a sudden emergence of

    (1) powerful psychic capabilities to see "what is" rather than "what should be"

    (2) inability to maintain strictly expedient bonds with others (such as workplace relationships); loss of common-sense good judgment and openness to unsavory or unapproved relationships

    (3) apparent immaturity, incompetency, ungroundedness, idiocy, or spiritual genius.

    It's nothing new of course - those abilities were always there - but Ketu takes down the barriers of conventionality and conformity that had been denying the permission and blocking the abilities.

    The problem with this magical gift is that very few people in our era know how to use this perceptive power to see "what is" as opposed to "what should be". Ketu blasts out the "should" and one can be left with a confused awareness that things are not as we may have been indoctrinated to see them, like the child in The Emperor's New Clothes.

    But, due to our cyclical Karma, we get the power anyway, like clockwork...

    TThe nice thing about a Jyotisha viewpoint is that we don't need to worry overly about people "outside" of you. The model asserts that all outside reality is a projection of those fuzzy phenomena of the astral plane: your beliefs, hopes, dreams, fears, etc . Reality isn't real.

    Our astrological interpretive model says that one creates reality in the same way that a movie projector creates a movie: by projecting stored subconscious images through the always-on divine light, upon the blank screen of appearances.

    It's important to understand that the appearances aren't absolutely real. However, just like when one is involved as a dramatic actor in a really exciting cinematic production, it's easy to forget that appearances are just .... appearances. It's easy to forget that it's a movie and to believe that this stuff is really happening to me.

    OK, so that's the model. Let's assume that (A) part of the time one understands that the movie is just a movie, and allow yourself to be entertained but you don't get hooked into it. Then (B) part of the time you are hooked into it, and you really think the movie is real.

    If one is in mental state (A) then Ketu's barrier-scattering function can cause a person to feel very psychic, sensitive, and easily aware of other people's motivations because the facade of socially expedient conventionality has Ketu-dispersed.

    The psychic disorientation of Ketu can be unsettling at first if one begins to sense that one might apprehend the motivations of others quite a long time before they themselves know what they are doing or trying to do.

    In mental state (B) one may feel be worried, anxious, or victimized because one suspects that someone is trying to manipulate you. However in state (B) one does not permit oneself to know any more about the previously masked motivation because one is stuck in fear. As in the legendary Alfred Hitchcock film Psycho: the female lead could easily have defended herself, but she was so stuck in fear (Ketu inhibited by Shani) that she had the victim experience.

    Unfortunately Ketu gives *good* experience when the person is conscious but Ketu tends to produce the *weird* experience when one is for various reasons not-so-conscious.

    "not-so-conscious" tends to be related to a drishti of Shani Lord of Ignorance...

    Cease creativity

    Cease self-defense

    Cease new ideas and plans

    Cease the demands for reliability, clarity, and coherence

    During major and minor periods of Ketu, "the wheels of creation grind to a halt".

    Generally the native ceases creating one's own reality and becomes entirely passive, allowing the default conditions to evolve on their own organic basis. It is not possible to produce anything new, because the psychological projection machinery is shut down.

    There is actually a strong tendency to do nothing whatsoever in the world, or the minimum possible in order to obtain food clothing and shelter. Previous interests and contracts seem to dissolve.

    In truth when there are no new projections for a term, the default conditions of human experience become so neutral that the native often becomes the "result" of other people's objectives and ambitions. as Ketu was a victim of Rahu's selfish aspirations, thus off with His head by Vishnu, It is possible to unwittingly become a victim of other's stronger, more organized, more clearly articulated desires.

    During Ketu periods is little concern or connection to the concept of "future" and major risks can be taken due to Ketu's classic disregard for consequences. It is liberating but also undefended and vulnerable to separations.

    For the duration of Ketu periods the native does not care very deeply what happens or why. A splendid time for meditation and withdrawn, reflective spiritual practice or extended pilgrimage. Yet, be on the lookout for psychic predators who can capitalize on the native 's "openness to all possibilities and resistance toward none" during the "headless" era of thechidakaraka.


    • "Discontinuation"

    • Splits

    • Abandonment

    • Ketu = Chidakaraka

    "chidakaraka" Ketu periods generate a psychic beheading: one can no longer accept instruction from the Other.

    Longer periods of Ketu often feature an abandonment experience: one is unable to create the continuation of the bond, attachment desire toward the Other seems to dissolve, and the default human situation of isolation and wandering comes to fill the vacuum.

    The clean-up period after Ketu bhukti is usually a Shukra era which re-establishes contracts and reinvigorates one's interests in the lives of other human beings.

    The exception is Shukra-Ketu, the final bhukti of the 20-year Shukra period.

    • Shukra-Ketu is followed by Surya-Surya swabhukti.

    • There is no agenda for recovery of the abandoned relationship at this time and if a partnership split has occurred during Shukra-Ketu it is likely permanent, as the subsequent agenda of Surya is the narrative of Self.

    • However there can be exceptions such as when Surya is lord of navamsha 1-7 or Surya has another contract-enforcing power.


    Divorce vs. separation


    • when Ketu rules Chandra-nakshatra

    • when Ketu's lord = mahadasha pati





    Legal Divorces can occur in periods of radix L-6 (12th from 7th = dissolution of legal contract)

    Psychic and consequently physical separations can occur in periods of Ketu. If not a physical separation, Ketu periods may induce a reflective, detached observer's distance from marriage.

    Should Ketu be lord of Chandra's nakshatra (Azwini, Magha, Mula) or Ketu's lord = the Mahadasha-pati, Ketu's witness view will have a more determinative influence in decisions about emotional (Chandra) or social material (L-7) marriage direction.

    Ketu gives an apathetic relationship-separative tendency (Ketu chidakaraka = "the beheaded one") . Marriage separation under Ketu influence produces a significant spiritual advancement; however society (Shani, anti-change) will not generally appreciate any sort of marriage separation and one should expect significant criticism for wandering away from the task of upholding social structure (being married).

    Psychic benefits of separative Ketu

    Ketu periods offer protection from the effects of most external-material fluctuation. One may feel so numb that criticism does not penetrate the consciousness. Unless Shani yuti Ketu, very little ego-membrane invalidation may be felt from other people's negative opinions, and one does (un-does) what one feels to be 'inevitable' whether it is socially popular or not. There is often a profound sense of spiritual certainty during periods of Ketu which is not confirmed by any external agency but which produces a tangible sense of dissolution into the greater soul of the universe.


    Staying connected: a spiritual approach that can work.

    Ketu eradicates Lust to possess, Desire to join something to make Whole.

    If the previous Budha period was unfavorable for marriage (e.g., Budha yuti Ketu or Budha yuti L-6 or lagna = Makara or Mesha) it may feel difficult to maintain intimate connection during the subsequent Ketu period. One possible solution can be to re-think the whole purpose of marriage.

    If one is able to identify a high-value spiritual outcome from the spiritual practice of partnership, Ketu periods can produce transformative "watershed" recommitments to move the entire relation into a new framework.

    It can be worth a try to transform a required-participation social-material relationship like marriage (upon which Ketu by nature has only a witness perspective) into a well-defined spiritual practice with measurable spiritual goals. If this re-configuration can be accomplished, the re-assessed marriage can last long into the future.

    The defeating factor is often resistance from friends and family who habitually define marriage in material-contract terms and who fervently believe that sensual attachments to money, pleasure and status are signs of marital success while those who detach from lust are maritally incompetent.

    During a Ketu period, mental health depends on stepping back from conventional social values. the native will (whether consciously or not) take the broader view of "looking into Krishna's mouth" seeing all things "good" and "bad" via the neutral observer's perspective.

    Marriage can indeed function very happily upon a detached spiritual foundation. However, the partners must be willing to hold and defend the broader view of human relationships. From the broader spiritual perspective, human relationships with their weighty "skandha" (heaps) of attachment are justified only via their ability to serve as stepping-stones toward full merger with the Divine.

    If marriage was avowed during a Rahu bhukti

    For one married during a Rahu bhukti (marriage to a foreigner or Other of diverse social station) Ketu periods can have a more vivid effect of highlighting the cultural gap between self and partner.

    At a deeper psychic level Ketu will broadcast a subliminal message regarding the hopelessness of all human endeavors .

    This type of psycho-mental climate is normally not too motivating when one is trying to start something new, such as attempts to rejuvenate an unsatisfying marriage.

    Predict by Angle

    Predict effects by the angle from Ketu to the current bhukti pati.

    Ketu-Ketu bhukti must be 1/1 and Ketu-Rahu bhukti must be 7/7.

    Otherwise look into the kundali to see the anglesfor each unique nativity:

    • 1/1 angle = self-confidence, vitality

    • 2/12 angle = mutual suspicion, agenda for money/values hoard, family intrigue

    • 3-11 angle = collaboration with groups and increased income from publications

    • 4-10 angle = stability and public respectability

    • 5-9 angle = creativity, good luck, and wisdom

    • shad-ashtaka 6-8 angle = inner argument, emotional upsets, transformation

    • 7/7 angle = alliance, mutual engagement, bargains and deals

    Predicting the Effects of Ketu Periods

    Ketu is a psychically permeable, passive, identity-less, spiritual, dependent, absorptive, Other-oriented, non-directive graha. Ketu "the Witness" is a passive observer.

    Ketuva absorbs everything and deflects nothing. Ketu has no active role, nor personality of His own. Therefore predicting the effect of Ketu's periods is trickier than predicting periods of active, bhava-owning graha.

    Ketu's effect is best understood through evaluating the combined effects of the Graha who associate with and control Ketu .

    Ketu mirrors the effects of other graha -- especially Rahu

    IMO detecting the influence of Ketu is similar to using a car's rearview and side mirrors to see the "blind spot" before proceeding into traffic.

    • Ketu is like those blind-spot mirror. Ketu is always present, but we are not normally aware of His viewpoint until a Ketu period exposes this subtle psychic information. However, Ketu's radix and navamsha lords, plus any drishti upon Ketu, can define to a good extent the type of psychic information seen in Ketu's witness-mirror.

    The 'subtle psychic information' see through Ketu the passive Witness can be as large as an uninterrupted movie-screening of the whole cosmic process or as small as one's personal cycle of separations and disappointments. The scale of the "view" Ketu provides will depend on His lord, drishti, domain, etc.

    Being the most subtle and spiritual of all the graha, Ketu's performance is strongly influenced by His situation in navamsha.

    The lord of Ketu's navamsha has a highly directive role, which can cause Ketu period to give The effect of Ketu's navamsha lord

    • Of course, all Grahawill display the results of their navamsha lord to some extent. The strength of the effect of the navamsha lord depends on many factors including the radix position of the graha, the ruling mahadasha pati, the bhukti-pat's radix angular relationship to the bhukti-pat's navamsha lord, etc.

    Under some conditions the navamsha lord of *any* graha may indeed have dramatic power to enforce His own agenda during the bhukti of a planet occupying His navamsha.

    However, for the purpose of making Jyotisha predictions, the point of awareness with Ketu is that "secondary" influences such as radix drishti and the agenda of the navamsha lord will always play a dominant role in creating events of Ketu's period.

    Others whose directing agenda emerges clearly during Ketu periods will include Ketu's radix lord but will also always include Ketu's navamsha lord.

    If during Ketu bhukti,

    • Ketu's navamsha lord has a strong relationship to Ketu (such as being a radix or navamsha co-tenant with Ketu)

    • And Ketu's navamsha lord's relationship to Ketu is ALSO temporarily strengthened due to a Rahu-Ketu transit through Ketu's navamsha lord's radix bhava,

    Then the agenda of the navamsha lord can very easily predominate, even over the effects of Ketu's own radix lord.

    In this example, Ketu's radix lord is L-7+L-12 swakshetra Shukra, whose agenda includes karaka sexual unions, marital animosity (L-12) but also marital agreement (L-7). Yet Ketu period gave divorce. Why? Ketu's navamsha lord dominated.

    • Because Rahu-Ketu do not own any kshetra, successfully predicting the effects of Rahu periods requires a similar awareness of the effects of secondary influences, such as Rahu's radix lord, navamsha lord, incoming drishti etc.

    However, Rahu has a much stronger, outgoing personality than Ketu. Ketu casts no drishti, but Rahu casts powerful drishti. Rahu dramatically amplifies the agenda of His radix lord at all times, but particularly during Rahu's periods.

    • Therefore, the agenda of Rahu's navamsha lord and effects upon Rahu of received drishti are truly secondary considerations in predicting the events of any Rahu bhukti.

    • Rahu is more similar to the seven visible graha in the sense of Rahu having a strong personality and acting definitively in the material world. It is only the uniquely subtle and psycho-emotional Ketu who is so prominently directed by His navamsha lord, and so remarkably subject to the influence of incoming drishti.

    (The lucky person who can "hitch their wagon to a star" and speak a vow that their primary Other is the Divine, will receive the most beneficial effects of Ketu. Unfortunately the default Other is another human; and where other humans control one's destiny there is much contradictory direction, disappointment, and grief.)

    Creativity can be helped, but usually Ketu period is a mind-clearing pre-step

    During Ketu periods whether long or short, there is often a partly good result of enhanced intuition leading to a deeper creativity, but the results of this inner improvement don't materialize until the Ketu period ceases and the more artistic Shukra period starts up.

    Exceptions: Ketu yuti Shukra or, a strong Shukra that is Lord of Ketu, can produce works of art or music based in contemplative witness mind, during the actual Ketu period.

    However if you like to de-materialize, purge, release, and purify -- then Ketu can be very helpful in these pursuits.

    Partnership scattering of focus, distancing, disinterest

    Ketu evokes the subconscious script of separation and abandonment in relationships. Expect some mental distancing behavior exhibited by the partner. This is after all the period of the chidakaraka.

    Ideally, human intimate relationships should go completely and consciously on hiatus, because Ketu is explicitly the disconnector and human-to-human connections are under Ketu's influence temporarily unsustainable.

    One's relationship to the Disincarnate Divine is however enhanced. Therefore one should take the opportunity for retreat and live solo like a "mono" (monk) during Ketu-times.



    scattering of the process of conceptualization advancing to production of tangible reality

    keep the psychology of "material expectations" as low and modest as possible. Very little can be reasonably expected to manifest in the material plane during any Ketu period, since Ketu is the anti-materializing agent.

    Health not affected unless Ketu in 6 or 12

    Try to avoid heavy metal drugs (most pharmaceuticals) however homeopathic remedies are often very successful due to Ketu's psychic fine-tuning.

    Scattering, sweep of the dry brittle outdated stuff

    Ketu's job to to eliminate outdated, outgrown, brittle, unnecessary ego-attachments. Ketu sweeps old attachments off the path like so many dried sticks and leaves. It can feel a bit stark sometimes.

    But, spiritually, each of us has programmed specific interludes of Ketu to do precisely this release, severing, and surrender of outdated attachments so that we can move forward less impeded upon the path to realization of our underlying foundational identity with the Divine.

    Out with the Old -- but not quite yet in with the New

    Hiatus in Attachments

    Naturally other less valid identities are subject to the "sweep".

    Sometimes it seems like the baby has gone out with the bathwater.

    The major attributes of social and material identity can feel quite worthless, and occasionally a previously ego-attached person becomes so disconnected that they quit the job and go live in their car, or on the street...

    But that is extreme. The more normal effect is a continuous discontinuity : ) or pervasive ennui, caused by not having much external attachment.

    Depending on the Vimshottari period in questions, the length of a Ketu bhukti produces some several months of continuous dissatisfaction, esp in the area of relationships where it may seem that since one is born alone and dies alone, there is very little purpose in mating during the middle part.

    Meditation Excellent

    The good news is that, properly understood, Ketu periods are splendidly productive for one thing only, and that is psychic meditation.

    If you have an established meditation practice, you are exceptionally well positioned to made productive use of an otherwise unproductive and sometimes overtly destructive Vimshottari period.

    The best thing about Ketu, for people who know how to use the psychic process of forgiveness and release, is that the chida-karaka - the significator of "beheading" -- literally cuts the head off of the ego-desire entity (Rahu).

    Temporary Freedom from constant disrupting Desires

    Many desires are quite negative, for example the desire for another to suffer or the desire to hurt someone, revenge, reprisal, other attachment to a specific moral repayment outcome. Also, many people are completely unaware of their subconscious attachment to the destructive and frustrating emotions of grief and guilt,, which can hold a person back for lifetimes.

    In the attempt to 'liberate' these dysfunctional emotional attachments to a negative narrative loop, Ketu is a tremendous asset. However, subconscious attachments are often discovered only via meditation, and thus the meditator usually knows much more about what she or he would like to release at the earliest possible opportunity.

    Luckily, Ketu provides that opportunity.

    Old Grievances Going Out

    Ketu periods deliver a splendid window of opportunity for psycho-emotional release of outdated attachments. One will likely feel that one simply does not care enough about these old grievances to keep maintaining them.

    Down the drain, into the black hole of Time, these old psychic corpses will go.

    Health issues related to the abandonment response

    For simple and practical guidance regarding the emotional cause of many physical symptoms, I recommend Louise Hay's "You Can Heal Your Life" (1984) - mainly for the index to ailments in the back of the book.

    This book also provides hours of amusement from looking up the ailments of one's favorite cranky relatives, whom Ketu allows us to see with non-discriminating non-judgmental Witness Eyes during the Blessed periods of Lord Ketu.

    Ketu mahadasha + Ketu bhukti

    What to Expect? Evaluate the placements of Ketu.

    Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

    Has the graha matured?

    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 in Mesha
    2. Ketu in Vrishabha
    3. Ketu in Mithunaya
    4. Ketu in Karkata
    5. Ketu in Simha
    6. Ketu in Kanya
    7. Ketu in Thula
    8. Ketu in Vrischika
    9. Ketu in Dhanushya
    10. Ketu in Makara
    11. Ketu in Kumbha
    12. Ketu in Meena

    "things fall apart"


    One may feel a pervasive sense of wandering uncertainty. Ketu induces particulate dispersion, as if a slowly swirling dust cloud had descended into the field of vision.

    The previous period Budha-Shani was an era of severe closure, due not only to the effect of any chida-dasha terminating the mahadasha, but also to Shani's characteristic added impact of resource scarcity and fear of change.

    Shani the Stopper has already stripped away most of motivation to ego-individualize, replacing the joy of personal uniqueness with His 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.

    • for USA Pres-33 Harry S. Truman, his Ketu mahadasha 1952-1959 began immediately upon completing his presidency in 1952. After seven years of vitally important service to the nation as President and Commander in Chief, Truman with Ketu in bhava-11 returned to a private life of penury. By the onset of Ketu Mahadasha at his age 69, Truman had never created an investment portfolio (11, economic gains). In 1952, there was no provision for pensioning of former presidents. It had never been necessary in 175 years since the founding of USA, because all previous USA Presidents had either been landowners, businessmen, earned from their memoirs (Grant) or had died on the job. Truman and his wife Bess lived in near-poverty for several years until Ketu-Rahu period, when an embarrassed USA Congress established a pension fund for ex-presidents. (Rahu-5 winnings)

    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.

    Ketu is not desired by Rahu.

    Vain hope for connection or re-connection. Illusion of connection dissipates into fantasy, numbness, or distraction. Desires dispersed in awareness that one is not desired.

    Often a feeling of attempted reconnection with a person, place, thing, experience 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 is 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.

    1. If Ketu's rashi lord = 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 rashi lord = 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 rashi lord = 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 rashi lord = 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 rashi lord = 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 rashi lord = 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 Ketu's rashi lord = 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 swabhukti of Ketu-Ketu is particularly abstract because it does not produce anything material.

    Ketu is an anti-material force which acts on the astral plane. The astral plane is where expectations, beliefs, dreams, self-image, fears, and aspirations (breathings) create the seeds of later manifestation.

    What one believes will happen, will happen.

    • surrender

    • 1/1 angle = spiritual self-confidence

    • 5 months duration

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

    • The native is still somewhat awake due to receding influence of Budha.

    • Yet matters of the bhava in which Lord 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 sandhi ligature from the previous Budha period across to the Ketu mahadasha = approx 2 years 4 months. That's 1.7 years approx at the end of Budha period 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 period, 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-pathi, 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 chidakaraka 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 period 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-pathi, drishti and other characteristics of Ketu.

    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.


    • mate (Rahu, Other) may seem Incoherent

    The swa-bhukti of any mahadasha gives the most attention-getting symbolic effects, usually opening the period with some type of distinctive theatrical signal that the scene has changed.

    The Ketu-Ketu period typically generates perceptions of observer detachment and dissociation, monastic inclination to reflection and Witness perspective that is alert but specifically and intentionally disengaged.

    One may be acutely aware of things breaking apart, with a sense of both abandonment and liberation.

    On the liberating side, Ketu helps to release old, intractable problems which never found a solution during the Budha mahadasha. "Problems" are a product of mentalized Budha. Some problems which may have started at the Budha-Budha swabhukti and persisted for 17 years of the Budha mahadasha may rather suddenly seem to vaporize and become unreal. One suddenly perceives the obvious freedom to walk away, to abandon ship, to cut the losses, to surrender.

    Surrender with honor or surrender with dishonor -- it matters not to Ketu. The chidakaraka simply cuts off the bindings and drifts away.

    Ketu can also pulverize old conventional social bonds, turning ashes to ashes, and dust to dust. Historic, previously affectionate, legal, filial, parental, financially essential, or professionally-institutionally mandatory relationships may begin to seem incoherent, unreliable, or even meaningless.

    Most associations acquire a peculiar hazy quality, characterized by neither party being quite sure why the connection exists.

    While normal relationships tend to continue normally, if momentum toward terminal break has been building in the preceding Budha-Shani period, Ketu the chidakaraka (significator of beheading!) can precipitate a mate-relationship or job-contract break that was imminently pending from earlier causes.

    Effects of Ketu's Bhava

    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 *

    Ketu and Rahu give primarily the effect of their Bhava and of their planetary lords. Their rashi significance is quite secondary.

    • Ketu in Bhava-11 affects the social and conceptual, associative and distributive networks. Rahu-5 feels passion for the lover and children but Ketu "the guillotine" in 11 feels apathetic and dispersed in regard to friendships with equals (11). Unless there are other graha in 5-11, Ketu-11 often signifies a talented dramatist, politician, or celebrity figure with few real friends. Ketu-11 disengages from pursuit of material income and coherence of the social community. Eccentric elder sibling of the native or odd paternal sibling. During Ketu periods one may earn via unusual, peculiar, or abandoned sources. If Ketu's lord is well disposed the income is not harmed, in fact barrier-free Ketu-11 can signify a huge income depending on the vriddhipati.

    • "Mighty Heart" dramatist-activist Angelina Jolie = 3 graha in sthana-11, L-11 Shukra strong in lagna, very high income.

    • Ketu in Bhava-2 : Ketu suggest a draining of administrative business energy along with a certain amount of apathy toward eating food, saving money, collecting things, or acquiring historical knowledge. These are very spiritual periods during which one may feel liberated to give away possessions and live amongst less avaricious peoples.

    Rashi significations of Ketu

    (less predictive effect than Bhava traits)

    • Ketu in rashi of Shukra, favors aimless relationships with other wanderers, or with those who are addicted to escapist behaviors. Surrender of monies, devaluation of trust, dissolution of stored wealth, famine, scattering of diplomatic intentions. One remains physically attractive, but feels deeply unsettled in human relationships.

    • Ketu in rashi of Surya, favors groundless self-assertion and meaningless moral claims. Comical self-righteousness; a clown. Pretty much a nutcase, but wildly excited by their own genius proposals. Easily offended.

    • Ketu in rashi of Chandra, painfully sensitive to all feelings. Due to psychic nerve pain, the native must withdraw from interaction. One may remain at home with the mother, or seek a similarly safe enclosed space. Fear of the ocean, of dying, of loss. Terror of abandonment, often projected upon the caregivers.

    • Ketu in rashi of Kuja = sporadically aggressive and competitive, while appearing physically passive most of the time. Overall passive-aggressive psychology. Favors surprise attacks and brilliant insights. Ketu periods have a fleshly expression because Ketu occupies a rashi of muscular, sexualized, competitive Mangala. Requires a strong, supportive Kuja to achieve good results.

    • Ketu in rashi of Guru=ambivalent about humanistic goals due an underlying despair about the human condition, but wants to "do something" about large-scale social ills. Prone to take off traveling, saying one is going to "help" - but gets distracted along the way. Accepts teaching assignments but does not fulfill them. Angry at times.

    • Ketu in rashi of Shani= passive and depressed. Complete apathy. May have no motivation to make choices or participate in social life. Tends to wear grey, black, and dark blue clothing. Extreme detachment may lead to enlightenment. May stop eating.

    • Ketu in rashi of Budha=mentally confused and chattery speech. Wrong analysis; proposes unsupportable claims and argues for their defense. Calculation mistakes. Unintentional incursions into the lives and conversations of others. Cannot be trusted. Does not know where the social boundaries are.

    Ketu mahadasha + Shukra bhukti

    What to Expect? Evaluate the placements of Shukra.

    Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

    Has the graha matured?

    1. Shukra in Mesha
    2. Shukra in Vrishabha * swakshetra
    3. Shukra in Mithuna
    4. Shukra in Karkata
    5. Shukra in Simha
    6. Shukra in Kanya * nichha
    7. Shukra in Thula * swakshetra
    8. Shukra in Vrischika
    9. Shukra in Dhanushya
    10. Shukra in Makara
    11. Shukra in Kumbha
    12. Shukra in Meena * uttama

    1. Shukra-1
    2. Shukra-2
    3. Shukra-3
    4. Shukra-4 * digbala
    5. Shukra-5
    6. Shukra-6
    7. Shukra-7
    8. Shukra-8
    9. Shukra-9
    10. Shukra-10
    11. Shukra -11
    12. Shukra-12

    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 period, Shukra'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 period may be that the chosen human partner can manifest the Ketu-ish psychological imbalance. 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 unfavorable, expect some tension between spiritual detachment and attraction to Other.

    Ketu mahadasha + Surya bhukti

    • duration of the bhukti: 5 months

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

    What to Expect? Evaluate the placements of Surya.

    Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

    Has the graha matured?

    1. Ravi in Mesha * uttama
    2. Ravi in Vrishabha
    3. Ravi in Mithuna
    4. Ravi in Karkata
    5. Ravi in Simha * swakshetra
    6. Ravi in Kanya
    7. Ravi in Thula * nichha
    8. Ravi in Vrischika
    9. Ravi in Dhanushya
    10. Ravi in Makara
    11. Ravi in Kumbha
    12. Ravi in Meena

    1. Ravi in bhava-1
    2. Ravi in bhava-2
    3. Ravi in bhava-3
    4. Ravi in bhava-4
    5. Ravi in bhava-5
    6. Ravi in bhava-6
    7. Ravi in bhava-7
    8. Ravi in bhava-8
    9. Ravi in bhava-9
    10. Ravi in bhava-10 * digbala
    11. Ravi in bhava-11
    12. Ravi in bhava-12

    Via the "bulldozer" action of elephant-headed Shri Ganesha, 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, Ketu and Surya can cooperate.

    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 unfavorable, expect some tension between spiritual detachment and asserted moral principle.

    Ketu mahadasha + Chandra bhukti

    • duration of the bhukti: 7 months

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

    What to Expect?

    Evaluate the placements of Chandra.

    Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

    Has the graha matured?

    1. Chandra in bhava-1
    2. Chandra in bhava-2
    3. Chandra in bhava-3
    4. Chandra in bhava-4 * digbala
    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

    1. Chandra-Mesha
    2. Chandra-Vrishabha * uttama
    3. Chandra-Mithuna
    4. Chandra-Karkata * swakshetra
    5. Chandra-Simha
    6. Chandra-Kanya
    7. Chandra-Thula
    8. Chandra-Vrischika * nichha
    9. Chandra-Dhanushya
    10. Chandra-Makara
    11. Chandra-Kumbha
    12. Chandra-Meena

    Retreat to safety and a secure routine. In Ketu-Chandra period, Chandra seeks shelter from sudden changes and insecurity along the pilgrim's path.

    A time 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.

    • 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 unfavorable, expect some tension between spiritual detachment and the demands of core family + Love relationships.

    Ketu mahadasha + Mangala bhukti

    • duration of the bhukti: 5 months

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

    What to Expect?

    Evaluate the placements of Mangala.

    Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

    Has the graha matured?

    1. Mangala in Mesha * Swakshetra
    2. Mangala in Vrishabha
    3. Mangala in Mithuna
    4. Mangala in Karkata * nichha
    5. Mangala in Simha
    6. Mangala in Kanya
    7. Mangala in Thula
    8. Mangala in Vrischika * Swakshetra
    9. Mangala in Dhanushya
    10. Mangala in Makara * uttama
    11. Mangala in Kumbha
    12. Mangala in Meena

    1. Mangala in bhava-1
    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
    9. Mangala in bhava-9
    10. Mangala in bhava-10 * dig-bala
    11. Mangala in bhava-11
    12. Mangala in bhava-12

    A sudden burst of muscular, dynamic, competitive energy from Mangala changes 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 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.

    • If Ketu and Mangala are well-balanced in radix and navamsha, psychic sensitivity complements and supports the desire for a spiritual "win".

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

    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... "

    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 from a Rahu period?

    Evaluate the placements of Rahu.

    Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

    Has the graha matured?

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

    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

    1. Rahu in Mesha
    2. Rahu in Vrishabha * uttama
    3. Rahu in Mithuna *
    4. Rahu in Karkata *
    5. Rahu in Simha * nichha
    6. Rahu in Kanya *
    7. Rahu in Thula *
    8. Rahu in Vrischika *
    9. Rahu in Dhanushya *
    10. Rahu in Makara *
    11. Rahu in Kumbha * swakshetra
    12. Rahu in Meena *

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

    A fascinating person is likely to enter your life. 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 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 and that one has no independent or contradictory needs.

    If 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 period 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.

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

    However 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 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 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; 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" i.e. 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 period, 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 nodal apathy (Ketu mahadasha) + strong nodal desires (Rahu bhukti) may provoke a particularly sensitivity to fluctuations in the lunar cycles and thus in articulating this narrative one sounds like a bit of a lunatic.

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

    Should the nativity feature very strong placements of Rahu-Ketu such as Kala Sarpa Yoga or Rahu in bhava-1 or particularly Rahu in bhava-7, the effects of the Ketu-Rahu period can become highly exaggerated with the entrance of a mesmerizing Rahu agent followed by a dramatic un-masking.

    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 is caught off guard.

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

    • Yet 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 rashi lord 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.

    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.

    the native and 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. Like 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!

    Ketu is not concerned with consequences.

    Rahu is co-ruler of 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.

    • USA Pres. 26 Theodore Roosevelt = Rahu-Kumbha in 10 yuti Rahu drishti upon Mithuna Chandra. according to Wikipedia, Roosevelt went on African Safari in 1908 during his Ketu-Rahu period, ""All told, Roosevelt and his companions killed or trapped over 11,397 animals"

    Ketu mahadasha + Guru bhukti

    What to Expect? Evaluate the placements of Guru.

    Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

    Has the graha matured?

    1. Guru in Mesha
    2. Guru in Vrishabha
    3. Guru in Mithuna
    4. Guru in Karkata * uttama
    5. Guru in Simha
    6. Guru in Kanya
    7. Guru in Thula
    8. Guru n Vrischika
    9. Guru in Dhanushya
    10. Guru in Makara * nichha
    11. Guru in Kumbha
    12. Guru in Meena

    1. Guru in bhava-1 * dig-bala
    2. Guru in bhava-2
    3. Guru in bhava-3
    4. Guru in bhava-4
    5. Guru in bhava-5
    6. Guru in bhava-6
    7. Guru in bhava-7
    8. Guru in bhava-8
    9. Guru in bhava-9
    10. Guru in bhava-10
    11. Guru in bhava-11
    12. Guru in bhava-12

    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 unfavorable, expect some tension between spiritual detachment and competitive instinct.

    Ketu mahadasha + Shani bhukti

    • durationof the bhukti: 13 months

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

    What to Expect?

    Evaluate the placements of Shani.

    Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

    Has the graha matured?.

    1. Shani in Bhava-1
    2. Shani in bhava-2
    3. Shani in Bhava-3
    4. Shani in Bhava-4
    5. Shani in Bhava-5
    6. Shani in Bhava-6
    7. Shani in Bhava-7 * digbala
    8. Shani in Bhava-8
    9. Shani in Bhava-9
    10. Shani in Bhava-10
    11. Shani in Bhava-11
    12. Shani in Bhava-12

    1. Shani in Mesha * nichha
    2. Shani in Vrishabha
    3. Shani in Mithuna
    4. Shani in Karkata
    5. Shani in Simha
    6. Shani in Kanya
    7. Shani in Thula * uttama
    8. Shani in Vrischika
    9. Shani in Dhanushya
    10. Shani in Makara
    11. Shani in Kumbha
    12. Shani in Meena

    Optimism may turn to skepticism and even despair during this double-malefic period, as Shani's cold realism creates a need for disciplined self-control. Along the path. Focus on work, and spiritual practices.

    the native's personal sensitivities may be ignored by a thoughtless, mechanized institution or socially regulated program. Loss of ego-membrane involvement creates psychological invisibility. The individual identity nearly disappears.

    Work process is demanding, highly routinized, and since the native is not invested the outcome, results have no value for ego-membrane justification. Yet one proceeds, locked into the work process and the institutional structure (Shani).

    If Shani = Yogakaraka, Ketu/Shani period is a hard-labor building-block phase of social duty and responsibility. Longer term benefits from indoctrination (4/5) or leadership training (9/10) pursued now.

    Despite the scarcity implications of these two malefics, you will have everything you need, although certainly nothing unnecessary will be of interest to you. Collecting for the sake of collecting will not bind you. There may be at least one moment of feeling close to death due to Shani-Ketu both being separators. One normally survives these periods but it is a wake-up call of sorts, which serves to remind that mortal life is … mortal.

    • 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/Shani angle is unfavorable, expect some tension between spiritual detachment and work demands.

    The Final Bhukti brings end-of-cycle, conclusion, closure

    • Chidra-dasha, the final few months of "cutting" (chid = cut) may sever dried-out attachment to completed, outdated behaviors so that one may move forward upon the spiritual path.

    "chid"from Koeln Sanskrit dictionary

    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

    Ketu mahadasha + Budha bhukti

    • chidra-dasha

    • duration of the bhukti: 12 months

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

    What to Expect?

    Evaluate the placements of Budha.

    Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

    Has the graha matured?

    1. Budha in Mesha
    2. Budha in Vrishabha
    3. Budha in Mithuna
    4. Budha in Karkata
    5. Budha in Simha
    6. Budha in Kanya * uttama
    7. Budha in Thula
    8. Budha in Vrischika
    9. Budha in Dhanushya
    10. Budha in Makara
    11. Budha in Kumbha
    12. Budha in Meena * nichha
    1. Budha in bhava-1 * digbala
    2. Budha in bhava-2
    3. Budha in bhava-3
    4. Budha in bhava-4
    5. Budha in bhava-5
    6. Budha in bhava-6
    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
    chidra-dasha *

    the period of cutting-off, release, 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. Thus the internal narrator voice is 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.

    • "Be Here Now" Baba Ram Dass = Ketu in bhava-3 = evangelism and explaining, and Ketu-Kanya is ruled by Budha-Mesha in 10. Budha = karaka for completion of educational diplomas and examinations. Ram Dass * 'Dick Alpert finished his psychology Ph.D. at Stanford U. It is true that during the Ketu mahadasha with Ketu-3 brief meetings, exposed to the alternative lifestyles available in San Francisco, his energies were rather dispersed.

    • But lagnesha Budha is dignified in bhava-10, Budha nakshatra lord of his Jyestha Moon had governed the previous 17-year-long mahadasha representing all of R.D.'s education until grad school, and Ketu-Budha = the final bhukti = a period of completion and closure + planning for the next 20-year Shukra sustained-focus-on-relationships period.

    • His next mahadasha of Shukra would be spectacular with Shukra-Kumbha in 8 = secret relationships, tantric spiritual experience, world travel, and wisdom teaching.

    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.


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

    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 Budha's mundane counting and conversational practices. 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 period. 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.

    Shukra will seek luxury; marriage partnership; and knowledge of human love.

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

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


    Be aware that the final bhukti of any mahadasha is a close-out and completion period. It is generally inauspicious to begin new projects during the final bhukti.

    Best to wrap up ongoing projects and cut the losses on any possibilities long cherished which for their own reasons did not reach their full potential. It is a good time to de-clutter, scale back, and relax to clear the mind in anticipation of the exciting new Shukra period forthcoming.


    Starting a new relationship during Ketu periods:

    Shri Shri Gana-pati


    I am a professional woman of respectable background. Since the onset of Shukra-Ketu period, I have fallen desperately in love with a person that I would never have expected to be my "type".

    He is from a different race, different religion, has been married and divorced several times. (I am seeking a first alliance.) Furthermore he has in several important matters failed to disclose the truth of his background until the facts surfaced from other sources.

    I have felt one disappointment after the next with this guy, my parents don't like him at all, he doesn't seem deeply interested in me or wanting to build a future with me... but I am so in love with him, I can barely concentrate on my work!

    Is there any chance that, despite the social barriers, this fellow is the "One"? I feel so lost in this relationship -- my craving to connect with him seems to know no bounds. I can hardly think of anything but this man when I am away from him. (Not the best mentality for success in my professional duties!)

    Yet on his part he seems to be able to carry on daily without asking for my support. He seems preoccupied with his job and his future (building accomplishments, getting promoted), his car (showing off his racing car to other sports aficionados and seeking the company of financial wealth y racers) and his own thoughts. He doesn't seem to care whether I am his partner or not .

    Despite my parents' inevitable objections -- can I make it work?


    As a general rule of interpretation for periods of Ketu regardless of the mahadashapathi, drishti into Ketu etc. Ketu = "I surrender".

    • Ketu = a karaka for separation, detachment, and despair.

    • Attachments formed in Ketu periods will break.

    • Ketu periods tend toward non-attraction however in mahadasha of Shukra or lord of navamsha 1-7 or Rahu, the Ketu bhukti might bring an unobtainable prospective partner who is pre-occupied with other things and may not take much notice of the native

    Ketu will naturally provide the result of His lord,

    • so have a close look at the bhava and karaka function of Ketu's lord to get more information about what the subconscious is trying to accomplish by creating a new relationship in a period that usually signals some script for abandonment

    Think of the myth of Rahu-Ketu! Ketu is the hapless, headless tail cauda draconis whose fate is the result of another person's inauspicious choices (the other person is usually a Rahu-intensive personality).

    The head Roguish Rahu, full of passionate desire, pays very little attention to the intuitive balancing function of Cut-off Ketu its severed tail.

    If a new attachment forms during Ketu periods, it is quite likely that the object of affection is a manifestation of Shri Shri Gana-pati (lord of the 'gana' or the common troops) who is the agent of a very important spiritual teaching about attachment and revulsion, passion and disappointment, exhilaration and despair. Shri Ganesha completes the last, teeny, tiny bit of an almost-completely outdated attachment, and pushes onward.

    Good results from Ketu:

    Ketu is an excellent influence for meditation to cultivate the objective, neutral "witness" perspective.

    Ketu favors scientific observation, spiritual practices of all varieties, inner discipline to reduce ego-membrane attachments, divorce, attendance at rituals as an observer (not a priest), cultivation of emptiness (in the Buddhist style), and * worth-ship * worship of Shri Ganesha the "remover of obstacles". Ketu's job is to remove outdated attachments in order to clear the path toward complete reunion with the Divine.

    Best outcome:

    • As one engages in affectionate discourse with the object of desire, try to have part of the mind fixed in "observer" mode and keep a diary of the expectations, fantasies, emotional needs which arise seeking fulfillment, hopes, wishes, and desires.

    • If one can form a detailed scientific picture of all the subconsciously motivated impulses which are arising in the context of the relationship, it is possible make a big picture lifetime knowledge profit during separative Ketu periods!

    • Indeed self-observation and spiritual awareness are Ketu's great gifts.

    Wishing you best success in Jyotisha studies,


    Barbara Pijan Lama, Jyotisha

    Shri Shri Gana-pati

    How to use a Ketu period effectively

    Utilizing the apathy and detachment to good effect

    For Ketu to give positive results, it is Essential to be grounded in a meditation practice


    Namaste Barbara, thank you very much for encouraging me to match up my life drama with the Vimshottari dasha you gave me.

    And thanks for saying that Ketu is good for meditators. That makes me feel less apprehensive. I have to tell you that I am scared.

    Yes, I am a lifetime meditator but I don't quite know how to approach my Chandra-Ketu period with positive expectations.

    In the past, my Budha-Ketu period, all seven years of my Ketu mahadasha, and my Shukra-Ketu period, gave me ba-a-ad trouble. All of these periods match times of health crisis for me especially drug-related (even as a kid I got wrong drugs from doctors). Also Ketu periods match times of serious relationship stress.

    Ketu-Ketu produced a nasty divorce and in Shukra-Ketu my second husband at the time brought home a drug-addict prostitute and had intimacy with her in my home. In Surya-Ketu I lost my job due to insane jealousy of a co-worker. I think I am OK now but I hope you can see why I am scared of no-boundaries no-respect pulverizing Ketu!

    A: Namaste,

    I completely agree with you: Ketu "surrender" periods of any length can be deeply disorienting and even sometimes explicitly harmful to social-material identity.

    It does make sense as you report that Ketu periods tend to harm your health being in the 6th bhava (jealousy, marital discord, upset employees) from radical Kanya lagna and accepting drishti of Shani-Rahu from 12th.

    Plus Ketu-6 can be associated with iatrogenic (physician-caused) disease, esp due to wrongly prescribed drugs and treatments. It is as if the doctor has "lost his head" when forming the treatment plan or the pharmacist was "out of his mind" when handing out the drugs.

    Ketu gives mainly the effects of His lord who is Shani, the L-5+L-6 -- so there is often a partly pleasant result of bhava-5 charisma mixed with the generally irritating effects of bhava-6 disagreement and imbalance.

    For the upcoming Chandra-Ketu, it would be recommended to adopt the Witness viewpoint and just watch the parade of psychic corpses as they walk out of your life, taking their paid-up karma with them.

    Ketu can scatter old outdated mental habits with a tormenta of cosmic wind.

    Be prepared to "let go and let God".

    So glad to know that you meditate! You are one of the few who can profit from Ketu's special gifts of forgiveness, separation, surrender, and release.

    Wishing you best success in all of life's endeavors,

    wishing you every happiness,

    Barbara Pijan Lama, Jyotisha

    Ketu in the Workplace

    Supporting a Family during Ketu Dasha

    when compulsive grasping, self-elevating, and competition become suddenly not interesting

    predatory personalities in the workplace

    should I quit?

    Cleaning Out Negative Energy from Your Workplace

    Setting Your Performance Energy at Seniority and Fun

    "I try to take one day at a time, but sometimes several days attack me at once."

    Think Teflon!

    The people in one's work group are karmic partners. In terms of the expectations-vs-reality continuum, co-workers act like marriage partners. They may have fantasy expectations of unconditional acceptance in an adult relationship (incomplete parenting), personality disorders based in guilt or shame which cause them to dominate and exploit others, etc.

    Similar to the traditional /arranged marriage consciousness, workplace co-dependencies must maintain a culture of "don't ask/don't tell." According to the script = Vimshottari Dasha, karmic personalities enter into one's life script on cue.

    If during His periods Lord Ketu detects an unsavory personality in the workplace environment, yet one does not allow oneself to find out more about the matching energy between oneself and the predator, and then one may sense the evil taste of ignorance which may be called the "victim" experience.

    Taking full advantage of Ketu's high-consciousness non-filtered mind, it is recommended to use Ketu's special awareness to view the co-workers psycho-spiritually, rather than via the conventional social-material lens.

    Look at the interpersonal relationships in the workplace. In first world economies, most adults spend considerably more time interacting with co-worker colleagues than with the at-home family. Even if one works outside the corporate office structure, communications with the colleagues are constant and mentally dominating. They consume vast portions of the waking (and dreaming) mind-share.

    These constant communications and interactions might not be overtly sexual, but they are psychologically intense and complex, full of expectation, disappointment, praise, and frightening potential for psychic punishment. The corporate workplace can feel like a fraternity hazing for the ego.

    Naturally one already knows ALL of these colleague-beings from parallel lives and they ALL have a karmic agenda!! Ranking second only after the super-demanding spiritual practice of marriage, workplace environments can produce some of the heaviest karma = obligatory interaction following a script of anger, grief, and resistance to truth (ignorance).

    Where is the energy stuck?

    Whatever is stuck, outdated, archaic, desiccated, creating an unnecessary burden along the path -- Ketu will un-stick it. Breaking apart stuck patterns of fear and resistance is a free service of Lord Ketu :) However, if one does not appreciate the timing of this spiritually liberating Ketu-function, fear in the mind may cause one to attempt to re-stick oneself. Fear and anxiety may not be pleasant but they are familiar and we humans do seek the familiar.

    Of what is one afraid? What consequence. Lords Rahu and Ketu of course have no regard for consequences.

    • Rahu does not care about consequences of sudden gain
    • Ketu does not care about the consequences of sudden abandonment.

    If one might fear that "they" (the Scripted Ones) know more than oneself, it can be very helpful to release that fear and bring in the energy of seniority.

    "Seniority" is the attitude-energy of "knowing what you are doing" and deserving to be recognized and appreciated for knowing and doing good work. Perhaps surprisingly, Ketu the Detached One is also capable of channeling high levels of Seniority and Entitlement when Ketu's power of "no barriers" is consciously invoked. One of the Big Secrets of material success is knowing how to release the fear of success. It's huge. And there is no better, faster, more effective agent of dissolution, beheading, and release than Shri Shri Ketu. Want to lose a burdensome "head full of fear"? Call upon Shri Ketu to drop His guillotine. Fear Be Gone.

    Q: I feel like Ketu Mahadasha destroyed my personal life. Business and personal relationships were destroyed. I feel dead. I have nothing left. A: From a Jyotisha perspective, Ketu disconnects, desiccates, and disperses only those outdated ego-membrane attachments which have outlived their purpose. The only items in life which are affect-able by Ketu are those which are outmoded, unnecessary, and so dried out that they can no longer support life.

    Ketu does not destroy (Mangala destroys) ... so it is not clear what is the claim about 'destruction' during Ketu mahadasha.

    If an object of perception was "cut off, dried up and blew away" during a Ketu period, chances are that one had long since finished the attachment.

    Relationships which begin during Ketu mahadasha tend to be short-duration, because these relationships are nearing the end of their multi-lifetime karmic cycle. Even the Ketu-Rahu bhukti, which can bring into the field of perception some intense attractions to an all-defining "Other", will normally produce fascinating but unsustainable bonds.

    Nothing was aggressively "destroyed" by Lord Ketu. Ketuva is not a destroyer. Destruction = the portfolio of Lord Mangala. However anything that was already breaking apart and entering a state of organic decomposition post-mortem was therefore on schedule to be released -- was released.

    By removing debris and "mulching" the dried, decaying material to provide cover for new growth emerging, Ketu mahadasha clears the way for the Great Spring Blossoming of Shukra - a riot of beauty, harmony, and relationship bliss.

    There is significant Love stored in the bare naked branches which are all that can be seen after Ketu's dead leaves fall away. You just won't see this amazing love beauty until those branches begin to bud again in Shukra Mahadasha .

    Remember to allow time for dasha sandhi which lasts for approximately 30 months spread from end of Ketu dispersion to beginning of Shukra yoke. First rustlings of new attraction (or rejuvenation of existing attraction, if one is already married) can be expected to be felt approximately 15-16 months counted from the onset of the Shukra Mahadasha.

    wishing you every happiness,


    To a young, aspiring corporate CEO in the Ketu-Ketu swabhukti for Ketu in bhava-7:

    Young CEO's of big organizations, who *are* smart and *do* have a clear vision and intellectual ability to run their organizations, may have to fend off threats of invalidation from older, more experienced in years, but less ambitious and less talented senior managers.

    In literary drama this scenario, an eternal dynamic in human culture, called the "senex" complex. Older men like warrior-kings resist losing their hard-won authority. Old king attacks up-and-coming new king.

    Young CEO's may be very talented, but they must constantly consciously reinforce seniority energy as the counterforce to Shani's negating, change-resistant, age-entitled privilege hierarchy. Age in years and number of years with the company are not proof of ability - although insecure and predatory personality may attempt to assert so. The quality of your work is the only valid proof of your ability.

    During seven years of Ketu mahadasha, and particularly in this acute "things fall apart" stage of Ketu swabhukti, one may need to *set the energy* of work communications at "seniority, validation and FUN".

    Where does energy get "set"? In daily meditation, every single morning (or evening) but at least once per day.

    Without a daily meditation it is very easy for Ketu-scattered astral "pulverizing" effect to cause material actions to seem incoherent. However with the attentiveness and wisdom of a daily meditation, it becomes possible to track the shifting sands of Ketu's liberating disconnections. Much like watching the shifting sands of the Sahara or Gobi deserts from an above-earth satellite telescope, one can see via insight that just like the patterns of sand-hill dispersion in the great deserts of earth, there is indeed a pattern to Ketu's disconnecting-and-rearranging of in the mind's psychic field.

    Meditation is essential to re-ground and re-orient the material consciousness via intuitive "pre-alerts" that arrive in the state of equipoise. Without meditation, Ketu mahadasha can be a time of disorientation and sorrow.

    One born with natal Ketu in bhava-7 comes into this life with past-life originating uncertainty about the reality and location of the points of mutual interest and mutual benefit that structure and anchor coherent social agreements e.g. marital union, collegial partnerships, advising and consulting peerage. Ketu-in-7 is born with a bit of a handicap in relationships: the value of bargaining, balancing, mutually supportive pairings that may seem obvious to others may seem rather vague and incoherent to the Ketu-7 nativity.

    In order to "release the fear of release" and rebalance the karmic accounting sheets, it is usually necessary to re-meet beings whom one may have harmed in parallel lives and actually permit them try to return the harm.

    The re-meetings may occur on the astral plane of consciousness (daydreams, night-dreams, meditation, contemplative reflection) or upon the material plane of daily consciousness.

    The nature of the harm -- and the reason that Liberator Ketu is considered to be a malefic graha -- is that social-material agreements "break up" rather quickly during Ketu periods.

    Each time the bond of a pairing is cut (chida) the energy that was being used to hold that bond together becomes available for other purposes. It can be very liberating, particularly if the "other purposes" are psycho-spiritual in nature. Ketu's newly available "un-doing" energy can unlock many doors!

    However unhappiness may ensue if and only if the native was clinging to outdated expectations regarding longevity and identity in social relationships. I.e. one feeling fear of freedom might report "I was not ready to let go."

    These past-life rebalancers need not cause material harm. However it is necessary to insightfully see the functioning psychological motivation (one's own beliefs, interacting with the beliefs of the Other) in Real Time in daily life in order to identify the karmic Ketu-problem.

    One has the option then to consciously choose to accept the causes and accept the consequences of break-up, dissolution, uncertainty, irrelevance, or incoherence in the relationship (7).

    In general, the decision to accept rather than resist will immediately clear the mind of Ketu's dust-cloud and one may have the experience of "looking into Shiva's mouth" wherein ALL that is - good, bad, and other - is seen as WHAT IS. This moment of enlightenment is brought to you as a free service of Shri Shri Ketu!

    Principles of understanding Ketu periods:

    • What Rahu gains, Ketu loses.
    • To which Rahu adheres, Ketu is inadhesive.
    • To which Rahu sticks, Ketu un-sticks.

    Ketu mahadasha special considerations for Ketu-7, esp in context of a significant professional aspiration knowing that Ketu in 7 occupies 10th-from-10th and that public careers are built upon peer relationships (7). Ketu-7 may have trouble believing that other people have needs and realities that are different from one's own but equally valid.

    1. During Ketu's dasha, Ketu in bhava-7 may re-attract people from one's parallel life inventory. These beings are on schedule to be re-attracted because one previously "did a Rahu" upon them, i.e. used these folks in some means or manner as expedient platforms upon which to launch one's own ambition for gain of privilege (Rahu).

    2. During Ketu's dasha, Ketu in bhava-7 may have the experience of having these beings try to do to you, what you previously did to them . During Ketu mahadasha, Rahu-personalities dominant the field of "Other" in both business deals and intimate relationships.

    3. During Ketu's dasha, Ketu in bhava-7 has the *opportunity* due to divine blessing to catch the disinterested scattering of shared agreement *in the act* and become consciously aware of the dynamic of Ketu-native apathy paired with Rahu-personality's ambition

    4. During Ketu's dasha, Ketu in bhava-7 re-set personal identity energy = release of fear of dispersal = no longer "matching" that false (Rahu) interpretation of completion and closure as "failure". Ketu's dispersal of ego-membrane attachment is not failure! It is a huge success from a spiritual point of view. One may feel a great peace in the moment of this realization.

    recommendation for psychically supporting devices during Ketu mahadasha:

    • daytime = pure essential lavender oil for environmental cleansing and eradication of infective spirits
    • evening-time =santal-wood for calm wisdom and awareness of the presence of helpful, guiding, disembodied friendly beings
    • when Ketu's rashi-pathi = strong and positive, and the native would welcome an increase in spiritual perceptions accompanied by a decrease in ego-membrane attachments, wearing a chatoyant cymophane chrysoberyl Ketu-ratna may provide beneficial insights

    Om_mani.jpgfile update: 17-Dec-2014

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