OM sram srim sraum sah ketave namah
7 Years Duration
Seven years of Wandering Witness
Unconcerned with consequences
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|
|BP Lama Vimshottari Dasha commentaries|
Nine Bhukti sub-periods of the Ketu Mahadasha
poet, occultist, Sen-Irish Free State 1922-1928 W.B. Yeats
"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. "
|Ketu vs Rahu||
Ketu can see Rahu, but Ketu cannot reunite with Rahu. Ketu's
"tyranny of hope" which results from His constant gazing upon
the unobtainable object of His completeness is the great source
of Ketu's legendary energy-drain.
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, the native hears the siren song of Ketu's endless, helpless hope to reconnect with Rahu.
Meanwhile, ambitious Rahu is busy seeking unearned status privileges. Rahu has no time for directionless, 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and mental scattering -- yet also spiritual enlightenment caused by a "dis-em-burden-ment" from unsustainable and outdated ego attachments.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 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.
However 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 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 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.
"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.
Divorce vs. separation
"Surrender" Apathy Disconnection
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 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:
Predicting the Effects of Ketu Periods
Ketu's effect is best understood through evaluating the combined effects of the Grahawho 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.
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
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 Alwaysplay a dominant role in creating events of Ketu's period.
he directive Others whose 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,
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.
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.
(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.
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 yuti 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?)
"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.
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.
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.
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 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 =
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.
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
Ketu and Rahu give primarily the effect of their Bhava and of their planetary lords. Their rashi significance is quite secondary.
Rashi significations of Ketu
(less predictive effect than Bhava traits)
Ketu mahadasha + Shukra bhukti
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?)
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 disclarity 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.'
Ketu mahadasha + Surya bhukti
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?)
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.
Ketu mahadasha + Chandra bhukti
What to Expect?Evaluate the placements of Chandra.
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.
Ketu mahadasha + Mangala bhukti
What to Expect?Evaluate the placements of Mangala.
A sudden burst of 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.
|quotation from 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.
There are of course exceptions which I will discuss in due course... "
Ketu mahadasha yuti Rahu bhukti
What to expect from a Rahu period? Evaluate the placements of Rahu.
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.
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" .
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.
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.)
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 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.
Ketu mahadasha + Guru bhukti
What to Expect? Evaluate the placements of Guru.
If the Ketu-Rahu relationship continues, it does so on the basis of the more authentic entitlements of Guru. 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).
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.
Ketu mahadasha + Shani bhukti
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 +
transits + age of the native (has the graha
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 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 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.
The Final Bhukti brings end-of-cycle, conclusion, closure.
"chid"from Koeln Sanskrit dictionary
chid (chedi) - IE cognate Latin 'scindo' (rescind)
Ketu mahadasha + Budha bhukti
What to Expect? Evaluate the placements of Budha.
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 voice 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.
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.
Be aware of lung ailments such as pneumonia if a death occurs, which signify processing of grief, which can be a severe experience when one is depleted.
Mental restlessness and confusion. Any work undertaken for "practical" reasons is unsuitable, albeit survival needs go on and the work must be done whether suitable or not. 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.
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.
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:
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
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 capital wealthy 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
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 capital wealthy 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 will naturally provide the result of His lord,
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 attachments, divorce, attendance at rituals as an observer (not a priest), cultivation of emptiness (in the Buddhist style), and 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.
Wishing you best success in Jyotisha studies,
Barbara Pijan Lama, Jyotisha
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!
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?
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."
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 past 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.
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.
|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 past 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:
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.
recommendation for psychically supporting devices during Ketu mahadasha:
file update: 15-Feb-2014
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