Navamsha lagna is called "swamsha" because it represents "the portion of the soul". The D-9 is a highly spiritualized varga which provides a map of the astral personality. The astral self is composed of subconscious memory banks which store information from all lives past, present, and future.
Astral images are perceptible in dreams and psychic vision, but they have not yet assumed material form.
In addition to other predictive and defining functions, the navamsha indicates the overall architecture of one's next life. The navamsha is also a primary indicator of marriage partnership. Thus the dictum, one will become one's spouse in the next life!
When gochara Ketu crosses the threshold of navamsha ascendant, some of the normal boundaries between the conscious personality and the subconscious memory banks are dissolved. Because Mithuna hosts the human mental communication functions, relationship communication may become vague or erratic when Ketu transits the Mithuna D-9 lagna.
In marriage-type unions, the native behaves with detachment and even disregard for the reality of the partner. One may prefer to engage with the inner spiritual perceptions leaving the day-to-day participation in relationship for a later time.
If the relationship is not yet stabilized by a religious vow or some variety of material bondage, the native's uncertainty about the value of partner communication may cause withdrawal or even abandonment of the union. Issues of language, meaning, and content of daily conversation are especially exhausting, and may lead to disconnection.
If the union is fixed, or if the primary partner is a deity, non-verbal perceptions of the native in Witness or Observer mode can increase the sensitivity of communications and ultimately enrich the understanding of the relationship dynamic. However during the transit one may feel rather numb and lack motivation to plan, schedule, or publish information within or about the union.
Showing posts with label Jyotisha Rahu Ketu gochara transit Mithuna Dhanavana. Show all posts
Showing posts with label Jyotisha Rahu Ketu gochara transit Mithuna Dhanavana. Show all posts
Saturday, October 17, 2009
Gochara Ketu-Mithuna contact radix lagna: 16-Nov-2009 - 06-June-2011
Example: Bill Gates
Deep apathy toward the karaka functions of radix lagna: physical vitality and material appearance. The native loses interest in developing the social personality, in physical exercise and muscular competitiveness, and in fleshly self-maintenance such as grooming and costume.
In Mithuna, radix lagna's manifestation of the past-life patterns into material form of the current-life fleshly appearance will acquire Budha-like communicative characteristics. The native tends to have a quick, mentalized personality that is naturally capable with words, logic, and arguments. Sibling rank defines the social identity.
During Ketu's transit across Mithuna rashi, the bodily vitality is somewhat diffused by uncertainty of one's communicative role and status. The native tends to assume the witness posture even while the public may continue to project attributes and values upon one's personality. It almost doesn't matter what society does or says; the native will have one's own views based on observation and not be much concerned with protocol, social ranking, approved behaviors, conventions etc. If there is a corresponding Vimshottari period of Ketu (or Rahu) in operation during the transit, the effects are more pronounced.
One tends to lose interest in self-justification within groups (family, community, society) and self-maintenance, particularly on the physical level. Apathy toward the flesh, toward muscular fitness, grooming, and overall material health, is evident. A time of withdrawal and rather vague transactions with the material world.
An excellent period for meditation, extended foreign travel such as pilgrimage, and withdrawal into interior spiritual practice. Those with psychic gifts will find the healing channels open wide with little concern to match the astral awareness to the laws of material world. Tendency to get disconnected from mundane others, but spiritual and psychic community based on intuitive recognition of soul relationships is increased.
Deep apathy toward the karaka functions of radix lagna: physical vitality and material appearance. The native loses interest in developing the social personality, in physical exercise and muscular competitiveness, and in fleshly self-maintenance such as grooming and costume.
In Mithuna, radix lagna's manifestation of the past-life patterns into material form of the current-life fleshly appearance will acquire Budha-like communicative characteristics. The native tends to have a quick, mentalized personality that is naturally capable with words, logic, and arguments. Sibling rank defines the social identity.
During Ketu's transit across Mithuna rashi, the bodily vitality is somewhat diffused by uncertainty of one's communicative role and status. The native tends to assume the witness posture even while the public may continue to project attributes and values upon one's personality. It almost doesn't matter what society does or says; the native will have one's own views based on observation and not be much concerned with protocol, social ranking, approved behaviors, conventions etc. If there is a corresponding Vimshottari period of Ketu (or Rahu) in operation during the transit, the effects are more pronounced.
One tends to lose interest in self-justification within groups (family, community, society) and self-maintenance, particularly on the physical level. Apathy toward the flesh, toward muscular fitness, grooming, and overall material health, is evident. A time of withdrawal and rather vague transactions with the material world.
An excellent period for meditation, extended foreign travel such as pilgrimage, and withdrawal into interior spiritual practice. Those with psychic gifts will find the healing channels open wide with little concern to match the astral awareness to the laws of material world. Tendency to get disconnected from mundane others, but spiritual and psychic community based on intuitive recognition of soul relationships is increased.
Gochara Ketu-Mithuna contact Ketu: 16-Nov-2009 - 06-June-2011
Fidel Castro
Deep apathy toward the karaka functions of Ketu: separation and distancing "witness". Cancellation of negative effects of Ketu = strong potential for spiritual awakening through apprehension (not comprehension) of non-existence.
Awareness of the absence of reality in material perception. May signal an enlightenment experience characterized by wondrous detachment and "gestalt" perception of inherent wholeness of reality which is simultaneously unreal and fundamentally non-existent.
In Mithuna, Ketu's detached witness behaviors acquire Budha-like communicative characteristics. The native tends to have a disinterested attitude toward information-transaction events such as human conversations, mass marketing, publications media.
During Ketu's transit across Mithuna rashi, Ketu's fundamental ambivalence toward mental process is pushed into extreme yin, which then starts to go yang. Without engaging in communicative activity, the native may, through observing others in their apparently pointless communicative exercises, be able to apprehend the core non-reality of mental function.
The Rahu-Ketu return transits at age 18, 36, 54, 72, 90, and 108 are profoundly energizing periods for the psychic intuition. The native seeks new experience and challenge to one's previous personal boundaries. An exciting time in personal development. Somewhat physically dangerous due to disregard for boundaries both inner and outer, but high potential for psychic "aha" breakthrough in matters represented by the bhava on Rahu-Ketu axis.
Deep apathy toward the karaka functions of Ketu: separation and distancing "witness". Cancellation of negative effects of Ketu = strong potential for spiritual awakening through apprehension (not comprehension) of non-existence.
Awareness of the absence of reality in material perception. May signal an enlightenment experience characterized by wondrous detachment and "gestalt" perception of inherent wholeness of reality which is simultaneously unreal and fundamentally non-existent.
In Mithuna, Ketu's detached witness behaviors acquire Budha-like communicative characteristics. The native tends to have a disinterested attitude toward information-transaction events such as human conversations, mass marketing, publications media.
During Ketu's transit across Mithuna rashi, Ketu's fundamental ambivalence toward mental process is pushed into extreme yin, which then starts to go yang. Without engaging in communicative activity, the native may, through observing others in their apparently pointless communicative exercises, be able to apprehend the core non-reality of mental function.
The Rahu-Ketu return transits at age 18, 36, 54, 72, 90, and 108 are profoundly energizing periods for the psychic intuition. The native seeks new experience and challenge to one's previous personal boundaries. An exciting time in personal development. Somewhat physically dangerous due to disregard for boundaries both inner and outer, but high potential for psychic "aha" breakthrough in matters represented by the bhava on Rahu-Ketu axis.
Gochara Ketu-Mithuna contact Rahu: 16-Nov-2009 - 06-June-2011
Example: Brad Pitt
Deep apathy toward the karaka functions of Rahu: desire to possess the forbidden, and a passion for extreme experience.
The Rahu-Ketu opposition transits at age 9-10, 27-28, 45-46, 63-64, 81-82, 99-100, and 117-118 may be periods of flip-flopping indecisiveness, as the native's Rahuvian drive toward amplified, magnified experience is interrupted by Ketu's ambivalence.
One may rush passionately toward possession of a goal, a person, a power, only to experience a sudden apathy in mid-rush, and a quick abandonment of the object of desire. Odd, unsuitable relationships may develop which have weird boomerang effects: the relationship (with person or object of desire) starts, fails, starts again, fails again.
The object of desire behaves erratically. This phenomenon of perception is of course the projection of one's inner ambivalence toward the function of intense passions in the human character. We know that passions are trouble-makers, yet life's great burning desires must be accomplished no matter the cost.
In Mithuna, Rahu's desire-inflaming passions acquire Budha-like communicative characteristics. The native tends to have persuasive conversational or articulatory skills that cause others to be attracted to one while simultaneously permitting breakage of designated social taboos. The specific taboo will be indicated by the bhava (e.g., Brad Pitt, Rahu-Mithuna in pitru bhava-9, the house of fatherhood.)
During Ketu's transit across Mithuna rashi, the desire nature is somewhat blunted by uncertainty and disregard for hunger to possess. Rahu's charisma is reduced.
Good time to take a break from extreme sensual experience. Sex, drugs, mood swings, hormone surges, and wild adventures will not completely stop, but they will follow an erratic pattern due to Ketu inference.
An unstable period in subject-object relations, as the pendulum swings between apathy and desire. Inability to achieve lasting or successful connection with the object of affection, while gochara Ketu resides in the natal rashi of Rahu. After Ketu's transit is completed, if other pointers are favorable, the relationship may stabilize.
Deep apathy toward the karaka functions of Rahu: desire to possess the forbidden, and a passion for extreme experience.
The Rahu-Ketu opposition transits at age 9-10, 27-28, 45-46, 63-64, 81-82, 99-100, and 117-118 may be periods of flip-flopping indecisiveness, as the native's Rahuvian drive toward amplified, magnified experience is interrupted by Ketu's ambivalence.
One may rush passionately toward possession of a goal, a person, a power, only to experience a sudden apathy in mid-rush, and a quick abandonment of the object of desire. Odd, unsuitable relationships may develop which have weird boomerang effects: the relationship (with person or object of desire) starts, fails, starts again, fails again.
The object of desire behaves erratically. This phenomenon of perception is of course the projection of one's inner ambivalence toward the function of intense passions in the human character. We know that passions are trouble-makers, yet life's great burning desires must be accomplished no matter the cost.
In Mithuna, Rahu's desire-inflaming passions acquire Budha-like communicative characteristics. The native tends to have persuasive conversational or articulatory skills that cause others to be attracted to one while simultaneously permitting breakage of designated social taboos. The specific taboo will be indicated by the bhava (e.g., Brad Pitt, Rahu-Mithuna in pitru bhava-9, the house of fatherhood.)
During Ketu's transit across Mithuna rashi, the desire nature is somewhat blunted by uncertainty and disregard for hunger to possess. Rahu's charisma is reduced.
Good time to take a break from extreme sensual experience. Sex, drugs, mood swings, hormone surges, and wild adventures will not completely stop, but they will follow an erratic pattern due to Ketu inference.
An unstable period in subject-object relations, as the pendulum swings between apathy and desire. Inability to achieve lasting or successful connection with the object of affection, while gochara Ketu resides in the natal rashi of Rahu. After Ketu's transit is completed, if other pointers are favorable, the relationship may stabilize.
Gochara Ketu-Mithuna contact Shani: 16-Nov-2009 - 06-June-2011
Example: Angelina Jolie
Deep apathy toward the karaka functions of Shani: duty and obligation. The native may lose interest in human law and its material consequences. Social structure and threats to survival will not contain the spiritual instinct to abandon material attachment.
One disregards the consequences and fails to respond to the natural human fears of failure, poverty and death. At the extreme end (when coordinated with matching Vimshottari periods and other harsh transits) the native might disregard such basic social-material responsibilities as paying the rent, tilling the fields, holding a job, or responding to government mandates. Lack of concern for time, ambivalence toward elders, disregard for rules and regulations, absence of fear in general.
In Mithuna, Shani's sense of social duty and safety for survival acquires Budha-like communicative characteristics. The native tends to carry a heavy load of responsibility for social communications. One takes a sober and practical approach to a long roster of information delivery tasks in this lifetime. Teamwork is difficult and team-mates may be intractable or unsupportive. The native works very hard to communicate a particular message to the public.
Shani's workload of message-delivery often involves translation, interpretation, transliteration, advertising, scheduling, and publication. During Ketu's transit across Mithuna rashi, the regular communications schedule is somewhat deranged and disordered. One feels uncertainty about the value and purpose of the task, and one tends to withdraw from the work.
Excellent period for working in dangerous conditions "as if there were no consequences"; for serving the extremely poor and ignorant; in death hospice; in dark and unclear conditions both physically and spiritually. Ketu's transit to Mithuna Shani results in a certain type of liberation through lowering one's social-communicative expectations.
Good for repeated practice in trying to articulate concepts that are difficult to explain in common language; also good for working off one's own karma by handling people who cannot comprehend much mentally. Total communication breakdown is to be expected and if it can be endured with compassion, the karmic debt will be repaid.
Not good for building any type of structure (real or conceptual). May be a period of complete liberation from this vale of suffering that is material life, if other factors point strongly to physical death. However it is mainly a time of liberation from fear.
It may be surprising how easy life becomes when fear of starvation, fear of death, fear of falling, fear of social rejection, and in particular the fear of not being understood can begin to fade into the background of consciousness. The native will not be a model of good citizenship. Indeed there may be trouble from government officials who are annoyed by one's lack of fearful response. Yet the benefit of this transit is that it gives a taste of death, as one feels a release from bondage to survival fears due to extreme apathy. One may experience the peace beyond despair.
For the contemplative-minded, a very quiet and austere period with minimal limitation but also minimal social support. One becomes socially marginalized, it is true - but for certain practices this is a blessing. For the less conscious, Ketu's effect of minimizing the social rules which create life structure can lead to lawlessness and its consequences.
Deep apathy toward the karaka functions of Shani: duty and obligation. The native may lose interest in human law and its material consequences. Social structure and threats to survival will not contain the spiritual instinct to abandon material attachment.
One disregards the consequences and fails to respond to the natural human fears of failure, poverty and death. At the extreme end (when coordinated with matching Vimshottari periods and other harsh transits) the native might disregard such basic social-material responsibilities as paying the rent, tilling the fields, holding a job, or responding to government mandates. Lack of concern for time, ambivalence toward elders, disregard for rules and regulations, absence of fear in general.
In Mithuna, Shani's sense of social duty and safety for survival acquires Budha-like communicative characteristics. The native tends to carry a heavy load of responsibility for social communications. One takes a sober and practical approach to a long roster of information delivery tasks in this lifetime. Teamwork is difficult and team-mates may be intractable or unsupportive. The native works very hard to communicate a particular message to the public.
Shani's workload of message-delivery often involves translation, interpretation, transliteration, advertising, scheduling, and publication. During Ketu's transit across Mithuna rashi, the regular communications schedule is somewhat deranged and disordered. One feels uncertainty about the value and purpose of the task, and one tends to withdraw from the work.
Excellent period for working in dangerous conditions "as if there were no consequences"; for serving the extremely poor and ignorant; in death hospice; in dark and unclear conditions both physically and spiritually. Ketu's transit to Mithuna Shani results in a certain type of liberation through lowering one's social-communicative expectations.
Good for repeated practice in trying to articulate concepts that are difficult to explain in common language; also good for working off one's own karma by handling people who cannot comprehend much mentally. Total communication breakdown is to be expected and if it can be endured with compassion, the karmic debt will be repaid.
Not good for building any type of structure (real or conceptual). May be a period of complete liberation from this vale of suffering that is material life, if other factors point strongly to physical death. However it is mainly a time of liberation from fear.
It may be surprising how easy life becomes when fear of starvation, fear of death, fear of falling, fear of social rejection, and in particular the fear of not being understood can begin to fade into the background of consciousness. The native will not be a model of good citizenship. Indeed there may be trouble from government officials who are annoyed by one's lack of fearful response. Yet the benefit of this transit is that it gives a taste of death, as one feels a release from bondage to survival fears due to extreme apathy. One may experience the peace beyond despair.
For the contemplative-minded, a very quiet and austere period with minimal limitation but also minimal social support. One becomes socially marginalized, it is true - but for certain practices this is a blessing. For the less conscious, Ketu's effect of minimizing the social rules which create life structure can lead to lawlessness and its consequences.
Gochara Ketu-Mithuna contact Shukra: 16-Nov-2009 - 06-June-2011
Examples: Barack Obama -- George H.W. Bush - 41 -- Author V. S. Naipaul
Deep apathy toward the karaka functions of Shukra: money and marriage. Resulting outcome is usually an inability to grow the marriage, expand the business partnership, or increase the bank account. Finances go flat. Reduced affection within the marriage. One may experience disrespect from others (the reflected image of internal apathy or disregard) regarding one's aesthetic or sensual tastes. Withdrawal from the world of sensual pleasures is to be expected.
Liminal understandings of the love-partner's tastes and confusion about the partnership contract are both good possibilities; one is both more sensitive to unspoken realities in the partnership and less inclined to make improvements in the contract.
Wealth acquisition is temporarily reduced, and interest in sensual experience is somewhat numbed. However one may feel deeply reflective on the peculiar role of pairing and partnering in human society, and aware of many subtle relationships (especially one's subtle but influential relationships with astral beings who do not have material form).
In Mithuna, Shukra's wealth-and-pleasure acquisition behaviors take on a variety of Budha-like communicative characteristics, and the native tends to have a persuasive style of engagement in human sensual-pleasure relationships. One enjoys the art of conversation, and tends to be quite talkative in human company. (The content of the talk is determined by bhava.)
During Ketu's transit across Mithuna rashi, the chatty, friendly style of relationship behavior and the use of information-provision as a major tool of wealth acquisition are both rather blunted by uncertainty and disregard for the value of human talk. One may become unusually quiet and detached in marriage communications. Less interest in the sensual pleasures of conversation and knowledge acquisition.
Gochara Ketu in Mithuna gives a much stronger effect for those in a Vimshottari bhukti of Shukra. Not an ideal time for marriage. Bank accounts go flat. Excellent period for extended monastic retreat. Benefit of perceptual calmness to those who disengage from the world of constant sensual experience.
Deep apathy toward the karaka functions of Shukra: money and marriage. Resulting outcome is usually an inability to grow the marriage, expand the business partnership, or increase the bank account. Finances go flat. Reduced affection within the marriage. One may experience disrespect from others (the reflected image of internal apathy or disregard) regarding one's aesthetic or sensual tastes. Withdrawal from the world of sensual pleasures is to be expected.
Liminal understandings of the love-partner's tastes and confusion about the partnership contract are both good possibilities; one is both more sensitive to unspoken realities in the partnership and less inclined to make improvements in the contract.
Wealth acquisition is temporarily reduced, and interest in sensual experience is somewhat numbed. However one may feel deeply reflective on the peculiar role of pairing and partnering in human society, and aware of many subtle relationships (especially one's subtle but influential relationships with astral beings who do not have material form).
In Mithuna, Shukra's wealth-and-pleasure acquisition behaviors take on a variety of Budha-like communicative characteristics, and the native tends to have a persuasive style of engagement in human sensual-pleasure relationships. One enjoys the art of conversation, and tends to be quite talkative in human company. (The content of the talk is determined by bhava.)
During Ketu's transit across Mithuna rashi, the chatty, friendly style of relationship behavior and the use of information-provision as a major tool of wealth acquisition are both rather blunted by uncertainty and disregard for the value of human talk. One may become unusually quiet and detached in marriage communications. Less interest in the sensual pleasures of conversation and knowledge acquisition.
Gochara Ketu in Mithuna gives a much stronger effect for those in a Vimshottari bhukti of Shukra. Not an ideal time for marriage. Bank accounts go flat. Excellent period for extended monastic retreat. Benefit of perceptual calmness to those who disengage from the world of constant sensual experience.
Gochara Ketu-Mithuna contact Guru: 16-Nov-2009 - 06-June-2011
Examples: Ammachi -- Nelson Mandela
Deep apathy toward the karaka functions of Brihaspati: philosophy and religion, the bridges between human and divine. A temporary cessation in the growth of wisdom. Wise men don't seem so wise. Scriptures don't seem so reliable.
Karaka personages such as religious teachers, the father, professors, research directors, and spiritual guides may seem flat and uninterested in supporting one's philosophical progress. Ambivalence toward organized religion, ceremonial procedure, and ritual behaviors. Detachment from priesthood and dogma. Suspicion of fraud in the temple (often valid). Natural inclusiveness and generosity flowing from temples and holy places may seem to dry up. University culture seems less welcoming and traditional wisdom sources such as religious scripture may be viewed with a cynical eye.
For women, peculiar or annoying behaviors in the first husband. Abundance seems reduced. Frustrations with children and those trying to conceive a child may encounter one's own internal ambivalence toward children.
Guru-father figures may reveal eccentricities of character, which may range from significant moral errors to small peccadilloes. Ketu dissolves boundaries; one may be exposed to information about the wise men in one's life, from guru to father to husband, that one would have rather not known...
In Mithuna, Guru's abundant, generous, teacher roles acquire Budha-like communicative characteristics, and the native tends to have a persuasive style of modeling and explaining human capacity to apprehend great truths. During Ketu's transit across Mithuna rashi, one's wisdom-teaching and mentoring behaviors are blunted by uncertainty and disregard for the task of delivering religious knowledge in a pleasant and commonplace style. The native, who is normally gifted at putting large concepts into small digestible words, tends to lose interest in teaching and philosophical writing.
Excellent time to disengage from unreflective, ritualized religious practice and blind faith in human spiritual figures, in order to reflect on the essence of Truth. Ambivalence toward pomposity, ritual and ceremonial trappings, and even toward philosophy itself.
One may enjoy the company of odd or eccentric religious teachers, and find teachers in peculiar, non-traditional places: for example, in hospitals, prisons, and other sanctuary sites.
Ketu's transit of Brihaspati's natal place offers a potential for huge philosophical insight on a personal level. Yet the vehicle of Mithuna is conversation, so the experience is likely to happen in one-to-one communication with another person (or in one's internal conversation with oneself) rather than in a traditional one-to-many guru-teaching event.
Deep apathy toward the karaka functions of Brihaspati: philosophy and religion, the bridges between human and divine. A temporary cessation in the growth of wisdom. Wise men don't seem so wise. Scriptures don't seem so reliable.
Karaka personages such as religious teachers, the father, professors, research directors, and spiritual guides may seem flat and uninterested in supporting one's philosophical progress. Ambivalence toward organized religion, ceremonial procedure, and ritual behaviors. Detachment from priesthood and dogma. Suspicion of fraud in the temple (often valid). Natural inclusiveness and generosity flowing from temples and holy places may seem to dry up. University culture seems less welcoming and traditional wisdom sources such as religious scripture may be viewed with a cynical eye.
For women, peculiar or annoying behaviors in the first husband. Abundance seems reduced. Frustrations with children and those trying to conceive a child may encounter one's own internal ambivalence toward children.
Guru-father figures may reveal eccentricities of character, which may range from significant moral errors to small peccadilloes. Ketu dissolves boundaries; one may be exposed to information about the wise men in one's life, from guru to father to husband, that one would have rather not known...
In Mithuna, Guru's abundant, generous, teacher roles acquire Budha-like communicative characteristics, and the native tends to have a persuasive style of modeling and explaining human capacity to apprehend great truths. During Ketu's transit across Mithuna rashi, one's wisdom-teaching and mentoring behaviors are blunted by uncertainty and disregard for the task of delivering religious knowledge in a pleasant and commonplace style. The native, who is normally gifted at putting large concepts into small digestible words, tends to lose interest in teaching and philosophical writing.
Excellent time to disengage from unreflective, ritualized religious practice and blind faith in human spiritual figures, in order to reflect on the essence of Truth. Ambivalence toward pomposity, ritual and ceremonial trappings, and even toward philosophy itself.
One may enjoy the company of odd or eccentric religious teachers, and find teachers in peculiar, non-traditional places: for example, in hospitals, prisons, and other sanctuary sites.
Ketu's transit of Brihaspati's natal place offers a potential for huge philosophical insight on a personal level. Yet the vehicle of Mithuna is conversation, so the experience is likely to happen in one-to-one communication with another person (or in one's internal conversation with oneself) rather than in a traditional one-to-many guru-teaching event.
Gochara Ketu-Mithuna contact Budha: 16-Nov-2009 - 06-June-2011
Deep apathy toward the karaka functions of Budha: administrative communications and service work. Day-to-day mentality may become flat or disengaged. Less interested in the "news". Learning continues for students, but the method is more by osmosis and less by logical analysis.
Limited ability to make plans and carry out agendas.
One may experience disrespect of others toward one's narrative communication style or the content of one's ideas. If this happens, it is a projection of the inner ambivalence toward mental traffic and an attempt to separate oneself from excess attachment to language as a device for interpreting experience. Siblings and co-workers may act detached or unresponsive.
In Mithuna, Budha's communicative characteristics are exceptionally well-developed. The native tends to have vividly articulate conversational style which quickly engages in one-to-one talk and one-to-many publication. During Ketu's transit across Mithuna rashi, the mercurial faculties are blunted by uncertainty and disregard for administrative media tasks, and the native may produce surprisingly unclear or unspecific speech, writing, gesture, image packaging, etc. Apathy returns to engagement when the transit is completed.
Excellent time to assume the "witness" position in mental practice; also a good time to integrate intuition and holistic apprehension ("gestalt") into the perceptual process. Connotation-denotation issues with words or hand gestures may be problematic as one is not inclined to be overly attentive to semantic boundaries. Communications professionals such a marketing and advertising experts may function better when using the diffused, intuitive, visceral imagery of photo and symbolic icons rather than specific words.
Gochara Ketu in Mithuna gives a much stronger effect for those in a Vimshottari bhukti of Budha. Ketu + Budha is in general good for ministries of service which involve disconnected, ambivalent, unreasonable people who repeat the same mistakes continuously. Thus, an excellent position for social workers and charitable missions to the underclass.
Gives a tolerance for mental imprecision and even illogical argumentation. Mental inclination toward the weird and the absurd.
Limited ability to make plans and carry out agendas.
One may experience disrespect of others toward one's narrative communication style or the content of one's ideas. If this happens, it is a projection of the inner ambivalence toward mental traffic and an attempt to separate oneself from excess attachment to language as a device for interpreting experience. Siblings and co-workers may act detached or unresponsive.
In Mithuna, Budha's communicative characteristics are exceptionally well-developed. The native tends to have vividly articulate conversational style which quickly engages in one-to-one talk and one-to-many publication. During Ketu's transit across Mithuna rashi, the mercurial faculties are blunted by uncertainty and disregard for administrative media tasks, and the native may produce surprisingly unclear or unspecific speech, writing, gesture, image packaging, etc. Apathy returns to engagement when the transit is completed.
Excellent time to assume the "witness" position in mental practice; also a good time to integrate intuition and holistic apprehension ("gestalt") into the perceptual process. Connotation-denotation issues with words or hand gestures may be problematic as one is not inclined to be overly attentive to semantic boundaries. Communications professionals such a marketing and advertising experts may function better when using the diffused, intuitive, visceral imagery of photo and symbolic icons rather than specific words.
Gochara Ketu in Mithuna gives a much stronger effect for those in a Vimshottari bhukti of Budha. Ketu + Budha is in general good for ministries of service which involve disconnected, ambivalent, unreasonable people who repeat the same mistakes continuously. Thus, an excellent position for social workers and charitable missions to the underclass.
Gives a tolerance for mental imprecision and even illogical argumentation. Mental inclination toward the weird and the absurd.
Gochara Ketu-Mithuna contact Mangala: 16-Nov-2009 - 06-June-2011
Example: Author V. S. Naipaul
Deep apathy toward the karaka functions of Mangala: competition and pursuit. The native may temporarily lose interest in matters which involve domination, conquest, winning. Temporary recess of the 'alpha' traits so typical of Mangala. Sex drive and aggressive social instincts are temporarily muted. Not a good time to win a contest, an argument, or a legal case.
Shamanistic hunters, psychologists, archeologists, gold miners, and deep-sea divers may experience intuitively heightened tracking sensations. However the basic physical pursuit instincts – in particular the ability to harness one's power toward a singular goal -- are less reliable in general. Reduced power of the brain signals that motivate one to compete, conquer or kill. Ketu's ambivalence toward Kuja's instinct for direct action is unfavorable for military professionals, police, and go-getters in every field.
Sexual ambivalence, particularly in the male nativity. One may experience disrespect of others toward one's sexual or athletic performance. If this happens, it is a projection of the inner ambivalence toward human competitive behaviors. For the tantriki, an excellent time to divert animal sexuality into more subtle forms of usable energy. In a female nativity, one's career drive and sports dynamism may be temporarily reduced.
In Mithuna, Mangala's pro-active, driven, hunter's instinct acquires Budha-like communicative characteristics, and the native tends to pursue information in a direct and even aggressive style (suitable for careers in journalism, business administration, media and information professionals). During Ketu's transit across Mithuna rashi, the direct and competitive instinct to hunt for information is blunted by uncertainty and disregard for the tasks of reading, writing, and information packaging. Media professionals are especially impacted for these eighteen months.
Excellent time for collaborative or communal work. Gives a temporary tolerance for missed deadlines and ability to accommodate misleading information which creates a false lead. Also beneficial for sitting meditation since the athletic, muscular functions are somewhat reduced. Some increased potential for accidents due to not paying attention to the physical environment. Sports, exploration, other vigorous and challenging activities should be enjoyed with companions so that the native's safety is protected.
Gochara Ketu in Mithuna gives a much stronger effect upon Kuja when the native is also in a Vimshottari bhukti of Mangala.
Deep apathy toward the karaka functions of Mangala: competition and pursuit. The native may temporarily lose interest in matters which involve domination, conquest, winning. Temporary recess of the 'alpha' traits so typical of Mangala. Sex drive and aggressive social instincts are temporarily muted. Not a good time to win a contest, an argument, or a legal case.
Shamanistic hunters, psychologists, archeologists, gold miners, and deep-sea divers may experience intuitively heightened tracking sensations. However the basic physical pursuit instincts – in particular the ability to harness one's power toward a singular goal -- are less reliable in general. Reduced power of the brain signals that motivate one to compete, conquer or kill. Ketu's ambivalence toward Kuja's instinct for direct action is unfavorable for military professionals, police, and go-getters in every field.
Sexual ambivalence, particularly in the male nativity. One may experience disrespect of others toward one's sexual or athletic performance. If this happens, it is a projection of the inner ambivalence toward human competitive behaviors. For the tantriki, an excellent time to divert animal sexuality into more subtle forms of usable energy. In a female nativity, one's career drive and sports dynamism may be temporarily reduced.
In Mithuna, Mangala's pro-active, driven, hunter's instinct acquires Budha-like communicative characteristics, and the native tends to pursue information in a direct and even aggressive style (suitable for careers in journalism, business administration, media and information professionals). During Ketu's transit across Mithuna rashi, the direct and competitive instinct to hunt for information is blunted by uncertainty and disregard for the tasks of reading, writing, and information packaging. Media professionals are especially impacted for these eighteen months.
Excellent time for collaborative or communal work. Gives a temporary tolerance for missed deadlines and ability to accommodate misleading information which creates a false lead. Also beneficial for sitting meditation since the athletic, muscular functions are somewhat reduced. Some increased potential for accidents due to not paying attention to the physical environment. Sports, exploration, other vigorous and challenging activities should be enjoyed with companions so that the native's safety is protected.
Gochara Ketu in Mithuna gives a much stronger effect upon Kuja when the native is also in a Vimshottari bhukti of Mangala.
Gochara Ketu-Mithuna contact Chandra: 16-Nov-2009 - 06-June-2011
Examples: Barbara Walters - Camilla Parker-Bowles
Deep apathy toward the karaka functions of Chandra: nurturing and sheltering. The native loses interest in self-protection, and may wander aimlessly as a result. Not a good time for travel at sea – tends to drift.
The mother may behave oddly, seeming to be out of touch emotionally or unusually distant. In fact, she may travel. A mother with substance abuse issues or emotional trauma will experience a downturn as her pain seems to know no boundaries. A mother with meditative inclinations may seek the sanctuary of her spiritual practice with less concern for her children or household duties. She is less emotionally accessible to the native.
Similar for other central females in one's life; they become rather emotionally distant. In a female nativity, one may experience a fundamental emotional ambivalence toward those in one's care, even to the extreme extent (if there are matching Vimshottari effects) of leaving the home. In a male nativity, women in general are peculiar and unreliable; yet if one has the presence of mind to ask them what they are thinking, their reflective perceptions may surprise you! However do not expect to derive the usual reliable emotional support from your women during Ketu's transit to Moon. Female teachers also distant and apparently unconcerned with nurturing. Exception is support from a female deity which should be consistently available.
In Mithuna, Chandra's psycho-emotional absorptive sensitivity acquires Budha-like communicative characteristics, and the native tends to have persuasive emotional response to the world. The native is prone toward articulated verbal expressions, conversations, information transactions as primary modes of emotional engagement with one's environment.
During Ketu's transit across Mithuna rashi, the sensitive, intuitive, perceptive astral presence (mind in the greater scale of all-aware) is blunted by uncertainty and disregard for the task of mentally articulating the psychic perceptions. The native becomes unusually quiet and surprisingly disengaged from one's normal social-conversational behaviors.
Excellent period for holy pilgrimage, particularly to sites of feminine spirituality. Female deity worship is much enhanced by diffused awareness of the presence of Mother in all things. Great sensitivity toward the healing powers in Earth nature, but not much ability to utilize that power. After the transit, you will be able to integrate the psychic perceptions experienced now, with later practical applications.
Expands the liminal perceptions; can disrupt fragile emotional bonds (weak caretaking relationships may dissolve); hard to manage parental responsibilities; much insight from waking dreams and visions because Ketu dissolves filter-barriers between astral plane and material plane.
Strongest effects when a Vimshottari period of Chandra is in effect. Also, note the passage of Ketu through each nakshatra. Effects are strongest when Ketu transits the Moon's nakshatra.
Deep apathy toward the karaka functions of Chandra: nurturing and sheltering. The native loses interest in self-protection, and may wander aimlessly as a result. Not a good time for travel at sea – tends to drift.
The mother may behave oddly, seeming to be out of touch emotionally or unusually distant. In fact, she may travel. A mother with substance abuse issues or emotional trauma will experience a downturn as her pain seems to know no boundaries. A mother with meditative inclinations may seek the sanctuary of her spiritual practice with less concern for her children or household duties. She is less emotionally accessible to the native.
Similar for other central females in one's life; they become rather emotionally distant. In a female nativity, one may experience a fundamental emotional ambivalence toward those in one's care, even to the extreme extent (if there are matching Vimshottari effects) of leaving the home. In a male nativity, women in general are peculiar and unreliable; yet if one has the presence of mind to ask them what they are thinking, their reflective perceptions may surprise you! However do not expect to derive the usual reliable emotional support from your women during Ketu's transit to Moon. Female teachers also distant and apparently unconcerned with nurturing. Exception is support from a female deity which should be consistently available.
In Mithuna, Chandra's psycho-emotional absorptive sensitivity acquires Budha-like communicative characteristics, and the native tends to have persuasive emotional response to the world. The native is prone toward articulated verbal expressions, conversations, information transactions as primary modes of emotional engagement with one's environment.
During Ketu's transit across Mithuna rashi, the sensitive, intuitive, perceptive astral presence (mind in the greater scale of all-aware) is blunted by uncertainty and disregard for the task of mentally articulating the psychic perceptions. The native becomes unusually quiet and surprisingly disengaged from one's normal social-conversational behaviors.
Excellent period for holy pilgrimage, particularly to sites of feminine spirituality. Female deity worship is much enhanced by diffused awareness of the presence of Mother in all things. Great sensitivity toward the healing powers in Earth nature, but not much ability to utilize that power. After the transit, you will be able to integrate the psychic perceptions experienced now, with later practical applications.
Expands the liminal perceptions; can disrupt fragile emotional bonds (weak caretaking relationships may dissolve); hard to manage parental responsibilities; much insight from waking dreams and visions because Ketu dissolves filter-barriers between astral plane and material plane.
Strongest effects when a Vimshottari period of Chandra is in effect. Also, note the passage of Ketu through each nakshatra. Effects are strongest when Ketu transits the Moon's nakshatra.
Gochara Ketu-Mithuna contact Surya: 16-Nov-2009 - 06-June-2011
Examples: George W. Bush - 43 -- actor Tom Cruise
Deep apathy toward the karaka functions of Surya: creative intelligence and willpower. The native loses interest in self-promotion, political recognition, and receiving praise. The typical craving for attention may fade while the normally center-stage ego is constrained into Ketu's impersonal "eye of the witness". Awareness of Divine Intelligence within the self is softened and diffused; urge toward self-assertion is muted. Authoritative, straightforward thoughts, feelings, and actions are blunted by ambivalence and indecision. The kingly ego-personality, normally front and center, moves into background "observer" roles.
In Mithuna, Surya's intelligent ego-personality acquires Budha-like communicative characteristics, and the native tends to have persuasive public persona regardless of the content of one's message. During Ketu's transit across Mithuna rashi, the kingly, confident communicative personality is blunted by uncertainty and disregard for the task of delivering authoritative instructions to the people.
Not a good time to get famous. Native may feel uncertain about the nature and purpose of one's message. Difficult to establish a distinctive personal style. Celebrity careers may stall. If simultaneous Vimshottari period of Ravi, one's relationship with the father may dissolve.
An excellent time for offering skilled leadership service in charitable works (Seva) without need for immediate personal recognition or reward. Benefits any type of work which is improved through detached but aware observation. Heightens capacity for skillful non-interference in leadership roles, e.g., hands-off management.
Helps develop one's sensitivity toward children's diffused and intuitive style of perception. Also expands the liminal awareness of subtleties in the human character, which is especially helpful for those in management roles within politics, theatre, and literary arts.
Deep apathy toward the karaka functions of Surya: creative intelligence and willpower. The native loses interest in self-promotion, political recognition, and receiving praise. The typical craving for attention may fade while the normally center-stage ego is constrained into Ketu's impersonal "eye of the witness". Awareness of Divine Intelligence within the self is softened and diffused; urge toward self-assertion is muted. Authoritative, straightforward thoughts, feelings, and actions are blunted by ambivalence and indecision. The kingly ego-personality, normally front and center, moves into background "observer" roles.
In Mithuna, Surya's intelligent ego-personality acquires Budha-like communicative characteristics, and the native tends to have persuasive public persona regardless of the content of one's message. During Ketu's transit across Mithuna rashi, the kingly, confident communicative personality is blunted by uncertainty and disregard for the task of delivering authoritative instructions to the people.
Not a good time to get famous. Native may feel uncertain about the nature and purpose of one's message. Difficult to establish a distinctive personal style. Celebrity careers may stall. If simultaneous Vimshottari period of Ravi, one's relationship with the father may dissolve.
An excellent time for offering skilled leadership service in charitable works (Seva) without need for immediate personal recognition or reward. Benefits any type of work which is improved through detached but aware observation. Heightens capacity for skillful non-interference in leadership roles, e.g., hands-off management.
Helps develop one's sensitivity toward children's diffused and intuitive style of perception. Also expands the liminal awareness of subtleties in the human character, which is especially helpful for those in management roles within politics, theatre, and literary arts.
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