Ketu Mahadasha and the bhukti of Ketu can give quite similar results to the periods of Shani.

• Isolation, self-concern, fear, separation, survival pressure etc. are attributes of both Shani and Ketu.

Shani bhukti produce a pulsing physical survival signal from the reptile brain. Shani bhukti focus attention on acquiring and defending one's hoard, while casting an anxious eye toward the future. Whether one's need is material (food, clothing, shelter, cintamani * mani * money ) or political (power, recognition, control) or psychic (creativity, space, free time, privacy) the Learner feels a powerful obligation to feed that need .

By contrast, Ketu is detached, disconnected, and apathetic. Ketu feels no survival drive. Ketu tends to accept fate, wandering aimlessly, hopeless and often deranged.

Shani bhukti are practical, materialistic, and self-concerned . Although Shani bhukti can be very difficult physically and emotionally, shani bhukti are rarely permanently crippling. Shani strengthens the moral judgment and create a more solid foundation for better times in the futurer.

Ketu has no sense of separate self, so being cut off from other selves is rather a non-starter for Ketu. Ketu doesn't care about food, clothing, and shelter.

• Ketu is out of touch with The earthen body .

• Ketu does not hear the reptile brain signal except very faintly, and usually only then if Ketu is associated with Shani.

Shani bhukti keep the Learner focused on defending his fortress. Ketu periods typically involve wandering . Bhukti of Ketuva may create a pattern of physical, emotional, or mental wandering - the energetic level at which the wandering occurs will be defined by Ketu's house, His lord, and any drishti coming to Ketu from other graha. But in general the physical wandering component as in"pilgrimage" is fairly strong, especially if Ketu is angularr.

By contrast to Shani, Ketu is not a hoarder and Ketu knows nothing about boundaries. Ketu is open and"trusting" -- but not trusting in the sense of expecting a specific, predictable result from a defined relationship. With Shani, relationships may be highly negative as in predatory and recognition-denying, but Shani is clear and firm on this cause-and-effect relationship. Shani is a clear if negative thinker.

Ketu is "trusting" in the sense of having no expectations either positive or negative. Any outcome is acceptable to Ketu. Unlike Shani who is specifically building toward a secure future, Ketu has no stake in the future. Ketu does not recognize Time and has no interest nor capacity to invest in the future. Nor does Ketu care about the past, nor learn from the past nor have any attachment to history or tradition (which Shani highly values).

Ketu's highly permeable"always open" willingness to share the food, body, and other resources with any who enquire may create either a tamasic or a sattvic effect. As always the final results of Ketu depend absolutely upon the graha who controls Ketu's rashi, along with graha who send drishti, svabhava lord, etc.

Ketu exemplifies what modern psychology calls "attachment deficit disorder" . Ketu natives may appear to form relationships but they act like pre-verbal infants, attaching themselves to virtually any caretaker. Results of these no-expectation relationships range from serendipitous to unsavory. If Ketu is yuti Moon, this wandering and psycho-emotional permeability is a lifelong condition, much exacerbated during Ketu bhuktir.

As a manifestation of Shri Ganesha, Ketu can provide superior spiritual results. Complete detachment from material welfare including core ambivalence toward fleshly survival can produce a great Saint.

At lower levels of consciousness, Ketu is associated with a lack of Appropriate personal boundaries which generates a victim state : moral breakdown utter loss of social dignity profligacy and disrepute.

However, at the higher levels of consciousness the Ketu native consciously chooses to abandon the energy-consuming practice of managing social boundaries, and concentrate instead on Absorbing the omnipresence of the Divine.

In sum, certain effects of Shani and Ketu will appear similar. Isolation, social disconnection, frustration and alienation in human relationships, scarce resources, and a feeling of circumstances beyond one's control, are common factors. Also, both Shani bhukti and Ketu period can produce excellent spiritual results.

The key difference = Shani is urgently concerned with survival whereas Ketu is apathetic. As a result, shani bhukti are characterized by hard work, planning, and stern self-reliance whereas Ketu periods feature ambivalence, wandering and unexpected social relationships