SHENJIVA
A Journal of Inner Work and Therapeutic Arts
Immanence and Identity in Plural Personality
Richard Dagan

Briefs Index...

Transiting Ketu in the 10th: Review and transformation.
Worksheet showing sayana (trop geo, whole signs) assessment of TKetu conjunctions with Vesta, Venus, Rahu and MC.
By contrast, in Traditional Lahiri, TKetu moves through bhava-9 and TRahu, bhava-3.

12-19 December 2014

The trop geo whole signs radix (1950) shows Ketu in Libra-4 and Rahu in Aries-10. In contrast, trad Lahiri sid whole signs shows the loci as Pisces-9 and Virgo-3, respectively. Whichever system we use, current positions for Ketu and Rahu are opposite the radical.

The complete nodal cycle is about 18 years, so TKetu and TRahu were first at their opposite radical loci in July 1959. Then again in Feb 1978, and Nov 1996.

We're beginning the fourth instance of this series, as TKetu trines Pluto (~ 14 Dec), conjuncts Vesta (~ 21 Dec), conjuncts Venus (Feb 2015), etc.

TKetu conjunctions with MC [437♈] and RahuM [456♈] will occur in July-August 2015 (conjunt RahuT @ 632♈ in June).

We're working chiefly with the trop geo chart in this exercise (while mindful of the sid geo) because nodal transits of bhavas 10 and 4 figure prominently in our review of constructs, conditions and circumstances during this period. These houses are concerned with power, authority, governance, public, profession (10), and bhakti, devotion, emotional, mental well-being (4).

In the current period, now through September of next year perhaps, we're looking at a transition from life lived in relative seclusion and work predominantly written and analytic, to increased interpersonal contact and transpersonal opening, in conjunction with more active pursuit of certain arts. There is increasing tolerance for such expansion as TJupiter squares the solar stellium but concomitantly trines the Sag complement centered on Chiron R, trine 10th-house Venus and 1st-house Pluto.

It is useful to note, here, that Jupiter is leading planet in the locomotive pattern of the radix, and that Jupiter tenants Pisces-9 in trop geo (Aquarius-8 in sid geo). Of the traditional grahas, Jupiter alone disqualifies from Kala Sarpa Yoga, specifically Ghataka Kalasarpa [Rahu-10 Ketu-4] and Shanchachud Kalasarpa [Rahu-9 Ketu-3] — the Kala Sharpa  ("time snake"): all seven planets to one side of the nodal axis, contained between past and future, so karmic in consequence;  but Jupiter's placement to the West of the line affords Guru added gravitas, I think, in this context. Ashtakavarga bala  for Jupiter is 8 in sayana D-9. And Jupiter-9 contributes to an important kite formation ( 9-11-1-5 ), with apex Hephaistos-11, wing Uranus/Osiris-1, and focus Pallas-5;  this formation goes to psychophilosophical growth, construct-creation serving group enlightenment (Hephaistos, Buddha, Taurus), basic personality and drive (Moon, Neptune, Pof, Uranus/Osiris), creative healing arts (Pallas, androgyne).

The kite clearly shows vocation in trop geo. We know that the Nodal and MC axes square Uranus-1, which is trine Pallas-5, in turn inconjunct Rahu-10 and semisextile Ketu-4;  Pallas is thus a work-through in matters of self-governance, performance, and psychological foundations. The significance of continuous transformation is also evident in these and related placements: 5 is 8th from 10;  Jupiter-9 is 12th from 10;  the Cancer complement is 4th from 10;  and Isis-Transpluto-2 (another Nodal work-through) is sextile Ketu, both forming a YOD with Jupiter as focus ( 2-9-4 ).

In trop geo (sayana) we find Rahu-10 as Amatyakaraka (AmK), the indicator of career, and the conjunction of Rahu with MC and Venus is further suggestive in that regard;  however, this locus does not describe my experience. Rahu-10 is novile Lilith-11, which is trine Saturn-3, which conjuncts Juno/Mars, trine the solar stellium. We might suggest a career in journalism here, and there's certainly an element of the journalist in the journaling I do, but my investigations are psychospiritually oriented, relative to house 6.
In that house we find the Sag complement, centered around Ceres R and Chiron R/Hygiea, both biquintile Lilith-11, which is considered part of the solar stellium by extended conjunction. Each planet in the stellium (including Lilith) figures in YOD formations focused in the Sag complement ( YODs: 11-6-1 ). The "creative healer", Pallas-5, focus of the kite, is novile Ceres R and semi-quintile Vertex (inconjunct Lilith). And we might consider Lilith/Hephaistos as conjoined apex, the ordinating thrust of the kite.

But the main theme of this exploration involves the passage of TKetu through early Aries, beginning now and running till early fall of next year. What do we know of that?

Well, first, note that in sayana Navamsa we find Ketu-10, opposite the Rasi locus. By contrast, in the Traditional Lahiri we find Ketu-10 and Rahu-4 in D-9, Ketu-3 and Rahu-9 in D-1. But with Rohini-paksha* ayanamsa (which I often prefer over Lahiri), we find Ketu-9 and Rahu-3 in D-9, Ketu-3 and Rahu-9 in D-1. At this juncture in such assessments I am wont to shift systems and focus on Rahu-9 and sid geo, because the dissonance I experience in consideration of Rahu-10 grows too loud, particularly with a Mesha rather than Meena locus. I am self- rather than other-competitive, prefer a minimalist lifestyle, and, while sometimes frustrated by poverty, have little interest in material pursuits. There is a sense of "been there, done that...", but also capacity to honor others' experience and accomplishments in those areas, as well as the pain of those distressed or deprived.  Rahu in Meena (Pisces) is a much better fit, and Ketu in Kanya (Virgo). But 9 informs 10, from which we can look to 9 as a base of return, for review and recharge, and, in that sense, recognizing that the time has come to leave the monastery, to adapt, improvise, and overcome, I think Ketu-10 in Mesha is quite meaningful. We are creating a path...

There are many different ways in which the Nodes are interpreted, but among the most common is the idea that South is past, North is future. Elaborations abound. On her summary page, Barbara Pijan shows "fusion * diffusion", "passion * apathy", and "ambition * disregard" as global descriptors that distinguish Rahu from Ketu. Nikil, on the other hand, reduces the differences to "lie" vs "truth";  he describes Rahu as "a planet of expansion [...] beyond limits", with intentions "always malefic". Yet I think both are seen as agencies of enlightenment, one working through passions and desire, the other withdrawing from, decathecting. Carried too far, both paths prove problematic. They represent transformational processes, expansive and contractive, like Sun and Moon, Yang and Yin. I appreciate the take by Dr. Shanker Adawal on Ketu and Rahu, from which I draw the following:

Ketu, [the] South Node or Tail of the Dragon, which is under Neptune's and Saturn's rulerships, means the ideal, the concept. It is the theory and the past. If you want to find out from where the subject extracts the seeds and juices of his dreams, seeking and efforts, see in which constellation or sign and house his South Node resides. Ketu represents the abstract, spiritual, non-material and divine aspect of the individual, and not necessarily misfortune, obstacle and delay, though often misery and suffering shall be present [...]

Locus of radical Ketu is Hasta, ruled by Moon, deity = Savitar [Savitṛ], the Sun God, and the primary motivation is moksha.

As Ketu transits 10 and engages the various dynamics illustrated in the chart, Rahu engages 4 and 2/6. I don't read Rahu and Ketu as bringing disaster and misery, and only in a sense do I see them as future and past.  Rather, they represent different aspects of the same Path;  one engages the external reality, the other detaches and receives. There have been and continue to be many challenges during this period.  Every experience goes to enlightenment. That is the focus. Creative healing.

TRahu-4 has not been emphasized in this brief, but its importance is not diminished by our attention to TKetu-10; again, the Nodes are interpreted with respect to the developmental initiative, as different aspects of the same Path. Jupiter and Saturn may be seen as opposed in the radix (-7.75a), and the nature of that aspect is in some respects similar to the push-pull of Rahu/Ketu. We might also say that like Yin and Yang, they turn into each other. Where Rahu engages desire and belief in the material world as the ultimate reality, source of reward and happiness, Ketu diffuses desire and disengages, making evident that such gains are ephemeral and not the source of happiness. Considered "shadow planets", both are associated with pain and suffering, with extremes. If we presume that incarnation is the result of desire for and belief in the material world, and if we consider that life after life may be lived under that delusion until true awareness is achieved and enlightenment brings moksha, then the desire for life may not itself be construed as emancipatory. The extreme, here, might be that all desire is problematic, as is life itself.

Wuji

A middle path holds more appeal. Life is lived to a purpose. There is desire and belief, there is recognition of limitation, and there is release. For example, as TRahu-4 conjuncts Neptune R, which is sextile Pluto-1 and Ceres R-6 plus the Sag complement, the kite formation is engaged, focused on Venus/Vesta and Rahu/MC-10; that focus goes to what we might call the art of self, or ego-Self, gestalt self, plural personality. Now, with TKetu-10 at that focus, we have a a change in apperception, plural personality as singularity in context of a greater plurality in singularity — movement to another level: One as Many as One as Many as One... Ketu-4, the radical position, is conjunct Neptune R and quintile Ceres R-6, so engaging the Sag complement, including the Great Attractor and Galactic Center, the Sun's Sun. That theme goes to difficult conditions and a lack of harmony with social trends, being out of sync, but at the same time affords perspective and discrimination, working as channel for spiritual purpose.  TRahu-4 magnifies these conditions — I've also been a more active caretaker during this period — and energizes the biquintile NeptuneR/Mercury R/Moon connection, firing up the imagination, pushing for transformation.

The thing is, consistent with TRahu-4, there's a desire to leap forward in material terms, be in a position to provide, to have and own, obtain art supplies, move to a bigger place with studio space — if this, then that, but without the willingness to go through the necessary and normative steps to do so. I have no such sustainable ambition. The reality appears to be that what "I" want is simply not of this reality.

TRahu-4 seems very much to be about identifying what spurs the ascetic in me.

A path is made by walking on it.
— Zhuangzi. (Chuang-tzu.)

Flow with whatever may happen, and let your mind be free:
Stay centered by accepting whatever you are doing. This is the ultimate.
— Zhuangzi (Chuang-tzu). Nan-Hua-Ch'en-Ching: Or the Treatise of the Transcendent Master from Nan-Hua.
Leon Wieger, Trans. Llanerch Press (1992)