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Shri Shri Ganapati

Jyotisha Practice

The Astrological Profession

Some formal, practical, methodological, sociological, and ethical opinions

Best Practice

The eminent Jyotishi B.S. Rao observes ruefully, the disdain in which most astrologers -- even in India - are held:

B.S. Rao, Strijataka (Female Horoscopy) . 10th ed. revisions by B.V. Raman, 1995.) page 37.:

"Any brain, however intelligent it may be, reels at the stupendous labor which lies before it in astrological calculations.

It is surprising how educated people, themselves discontented with their heavy incomes, can make up their minds to overlook the dignity of the Herculean labor and offer to the really learned astrologer small sums often even less than the humble wages of a street coolie.

Such however is the logic of the learned, and they have the audacity to find fault with the astrologer for false predictions. This is something like jeering at an engineer for not building a tank bund properly when he is paid ten rupees for a work, which really costs a thousand.

What would be his reply the readers can answer."

Shri Rao, who was born in 1866, had to do his own mathematical calculations, either by quill pen, or stone abacus, or by elaborate memorization techniques that were still taught in Vedic-culture villages in his day.

  • Today we have the miracle of home computers which relieve astrologers of part of that "Herculean effort" Shri Rao so admired.

  • Yet the task seems no easier. The computational effort has receded, only to reveal a cosmically massive interpretive task.

21st century astrologer = a therapist?

Clients occasionally ask me if I see myself as a therapist. I say no. One reason is that astrologers are not [yet] licensed. Western society does not authorize astrologers to perform clinical or interpersonal therapy per se.

  • However Western society does admit many categories of knowledge and expertise.

  • I see myself as an educator: A purveyor of helpful psychic and spiritual information.

  • (Guru lord of my 10th navamsha and 10th from Chandra)

Luckily for me, most people come in search of Jyotisha information just at the right time - exactly when they need it. This natural synchronicityof the seeker and the sought makes my educator' s job is fairly easy. I report what the stars say (to the best of my human ability), and folks can use the Jyotisha information however they deem best.

Some astrologers do have counseling degrees. Why?

Many astrologers in the west do specifically see themselves as professional therapists.There is a good reason to think that, because so much of the interaction between astrologer and client takes the form of "why am I feeling this way/why are these things happening to me?" and "what can I do about it?"

Occasionally I meet astrologers (mainly tropical) who have obtained official counseling diplomas in order to use astrology in licensed therapeutic practice. They may have psychotherapy practices similar to modern clergy who are dual-trained in theology and psychology.

My own view on the mixing of Jyotisha and licensed psychotherapy is that:

  • I respect psychotherapy as a short-term healing modality and I often recommend that people in emotionally stressful, identity-challenging planetary periods seek professional counseling.

  • However, I'm uncomfortable with the combination of the two practices.

Jyotisha's "unit of analysis" can never be a "three month treatment plan" or any short-term perspective. Jyotisha's minimum unit of analysis is one single lifetime. It's really not possible to say "here, take this pill or wear this gem and you'll be alright." If a person is not morally capable of taking adult responsibility (without guilt) for their own karma -- which always boils down to how to act with compassion, how to treat others - then no amount of talk or drug or talisman will make a lasting difference.

Jyotisha has a strong religious element that really can't be factored out to accommodate the atheistic/agnostic professional ethics of modern psychotherapy. The religious ethic which is essential to the vidya is the element of personal moral responsibility to oneself, to one's path toward the Divine. When we talk about Jyotisha, we have to be talking about karma, and the path toward the Divine. That vocabulary won't be found in the psychotherapy training manuals!

  • Psychotherapy is about getting comfortable, safe, and functional. Jyotisha is about getting honest, responsible, and awake.

  • Like Ram Dass used to joke, "Psychotherapy is great! So long as Buddha is your therapist."

Will psychotherapy solve all the problems that can be seen in the astrological charts?

Yes and No.

  • Astrology resides in the middle: on a continuum between psychotherapy and spiritual practice.

Psychotherapy and spiritual practice have two different, opposite, goals: "human being" vs, "human doing"

The big difference between psychotherapy and spiritual practice is the value of "problems" (Budha) vs the value of "Light" (Surya).

Astrology sees both the "problematicity" of spiritual, mental, emotional, psychic, and physical life -- and the non-problematic, inarguable and non-negotiable fixed nature of true reality.

  • Modem psychology and ancient spiritual tradition look at the same interior landscape, but they prioritize different features of that landscape. Psychology tends to focus upon the busy mind and its problematizing or problem-articulating behaviors. Spiritual practice tends to focus on the quiet mind and its problem-transcending or problem-annihilation behaviors.

  • Psychotherapy has an important role in modern material society. In the "information age" modern societies tend to define and validate their members according the quantity, the social importance,and complexity of one's problems. Problem solving skills are recognized as socially valuable. Successful problem-solvers "work" on issues of social and personal "improvement". Successful problem-solvers are Important.

  • Psychotherapy recognizes problems as the core components of authentic personhood. Psychotherapists are authorized to help folks "manage" (Budha) problems. Psychotherapy and the varieties of pastoral counseling which mimic psychotherapy tend to focus on problems, celebrate problems, value problems, and reinforce the social importance of having problems. Even the spiritualized varieties of psychotherapy tend to problematize matters of transcendence and merger with the Divine (Carl Jung).

    • For a normal educated middle-class adult, psychotherapy = ego-validating experience. My problems are important, so I'm important. Next step therapeutically: if my problems are spiritualized, then I am spiritualized.

  • By contrast, spiritual traditions tend to recommend disregard for mentally constructed problems. According to most traditional spiritual teachings, feeling attached to problems "is" the problem.

  • The good news is that sustained commitment to disconnect from problematization as a mental habit can actually eliminate the experience of worry, anxiety, and most of the mental ailments of modern life. Spiritual practice can be in that sense therapeutic.

  • Naturally the downside of spiritual practice, from an ego-development perspective, is that a person who doesn't have any problems will not have much ego-attribute definition and will not feel very important.

Psychotherapy can define the problems, but spiritual practice will annihilate the problems

  • For committed spiritual practitioners, ultimately enough problems get released that the astrological chart has no value to the native . Certainly a backwards-looking problematization session with the psychotherapist would mean even less.

  • If a highly spiritually oriented person goes to talk therapy or even to an astrologer, there will be little interest in "managing" problems present in the nativity and as a result not much to talk about. At a certain point of development, ego problems whether these are detected by a psychologist or an astrologer seem rather repetitive and boring. Spiritual aspirants don't generally talk very much because Budha's mentalization process, while ongoing as a normal part of animal-body brain behavior, is not central to their lifestyle interests. the native starts to aspire toward "human being" in contrast to "human doing" and psychotherapy, astrology, other mental-analytical functions may fade into the background as uninteresting "doing" behaviors that take up time and energy better used for celebration, ecstasy, and worship of the Light.

  • Therefore the answer is probably: at the earlier stages of spiritual attention, psychotherapy might be very helpful in defining problems. Psychotherapy can provide a level of mental clarify which improves the previously unexamined life. However the treasury of psychotherapeutic wisdom is quickly exhausted. The world of Budha is small and scripted. Astrology moves the native one step ahead by invoking the presence of the spiritual plane, causal (mental) plane and astral plane in addition to the mental-social explanations given by psychologists. the native might see a slightly wider horizon, and start thinking in terms of multiple incarnations.

  • However ultimately one progresses out of psychotherapy, then out of astrology, and even out of spiritualized orthodoxy, into a complete liberation into the Light, from whence there is no need or desire for problems or their source, which is the darkness of ignorance.

Spiritual education

... takes a different view of life's problems. Problems are mental constructs which are incidental to personhood. The Ego is incidental to personhood. Karma is a complex and intellectually engaging process of moral accounting, but suffering is really not the purpose of incarnation. Consciousness is. So, spiritual disciplines tend to focus much less on the excruciating details of ego development, and a lot more on "being" in a clear space.

  • Unfortunately, the average person defines oneself only in the terminology of "problems".

  • Looking for the communicative-language match, a Jyotisha reading will use a language of problems, karma, how the illusions are operating... but ideally, the reading creates opportunities for suggesting ways to escape from the entrapment of negative self-definition, of "problems", and "what I don't have" or "what's going wrong".

  • This possibility of a fundamental change in self-definition provides a chance to comprehend a way out of negative imagery, victimization, servitude, the focus on scarcity and other fear-driven identity (with which we are all raised by our loving parents!) - is for me, the whole point of the Jyotisha reading service.

In a big hippie assembly in Colorado circa1975, I heard Ram Dassanswer a student' s question about whether psychotherapy was a good thing for consciousness. These were mainly college kids, whose middle-class parents were culturally very much into gaining social validationfrom being "in therapy". Ram Dass himself was still fairly fresh from his professor job at Harvard U.'s cutting-edge psychology department.

Ram Dass said, " Sure, I think psychotherapy is great."

The young, drug-loving, pro-consciousness audience didn' t expect that answer from the missionary of Empty-Your-Mind-by-Chanting-and-Meditation.

There was a long pause. You could have heard a pin drop.

Then he continued, " as long as Buddha is your therapist."

Everyone in the audience chuckled happily.

To study Jyotisha in greater depth, where/who are the best available teachers?

I wish I could answer that clearly. Unfortunately I can't. Personally I have been taught by spirit guides in meditation, and by absorbing Himalayan culture during my time in Nepal. I am more interested in the message than in the messenger, and I prefer to avoid the cult of personality when possible. As a result, I never had a Jyotish-guru per se.

(My 4th house of education is very eccentric! (Not undignified but definitely eccentric!) And my 9th house of religious lineage is also the home of my tantric L-8. )

Look to your own bandhu bhava for the best educational environment. Your teacher may be female (Shukra L-4) or an appreciator of females (male with a devotion to the Great Mother perhaps); wealthy and generous (Guru in 4, Guru = L-11 and L-2) and probably a foreigner (Guru lord of Rahu) with some significant wealth and connections (Rahu in 11).

Best route to locating any type of teacher, even the mundane types but especially the esoteric types, is through private meditation. Ask the divine to provide you the teacher as soon as you are ready. Avoid trying to specify by what means or at what time the teacher will be provided. Simply ask to be shown, when you are eligible.

Then, knowing that you have made that prayer, be aware of opportunities that arise in your environment. One place to start looking for compatible personalities and learning styles might be the biannual conventions hosted by the ACVA http://www.vedicastrology.org or the BAVA in Britain http://www.bava.org/

Also if both Guru and dhanasthana are strong (as they are for you) the study of Sanskrit grammar will repay your efforts. If you can learn a bit of Sanskrit, you can translate some of the foundational texts for yourself. However, studying Sanskrit really is an effort for the working American, so good Jyotisha software that contains lots of Jyotisha reference material (English translations) is an excellent substitute for spending the rest of your life in the library

Do all astrologers give readings?

No. Some astrologers - even master teachers - are strictly researchers. They pursue a spiritual and technical study of astrology, sometimes with a guru or sometimes through conferences, but they don' t necessarily share their learning with clients.

Pure researchers reflect on Jyotisha and the practice devolving from the Vidya, as a contemplative art. Jyotisha can be read as an esoteric language of cosmic evolution. Just reading at that level is a huge contemplative practice. Sometimes they teach, too, but only advanced students, or only within their religious lineage.

Jyotisha is my primary spiritual practice; but it is also my means of earning a living. I'm in the middle.

Jyotisha: tool of consciousness or terror of superstition?

The ultimate goal is liberation from the cycle of lives and deaths. There are many way to:

  • gain knowledge of the subconscious inventory And skills for managing it

  • hat will generate the awareness

  • hat leads tosuccessful achievement of complete peace, or Enlightenment

E.g.,

  • Awareness meditation,

  • antric practice,

  • non-petitionary prayer,

  • selfless service/seva,

  • bhakti/karma/jyapa yoga,

  • many forms of divination,

  • etc.

Many, many ways!

One way is Jyotisha....

Jyotisha can definitely predict "events" and delight and amaze the public. Luckily Jyotisha readings are usually too complex and require too much concentration to allow them to become a mere party trick (which is unfortunately what has happened to most of tropical/western astrology).

Jyotisha is a spiritual practice, and it must be honored as a vehicle for consciousness if the practitioner and their client are to retain their spiritual dignity.

IMO, there is Absolutely no spiritual benefitto being able to predict the timing of events unless one wishes to use the information to learn what's in the subconscious warehouse (at least, the top level of storage that is active in the current lifetime), the timing of the projection mechanism, and (ideally) how to manage it.

Lacking a spiritual motivation,the user of Jyotisha and any other type of divination falls into destructive misuse of the information as a further encouragement to disempowerment through superstition.

hus, some moral responsibilityrests with the Jyotishifor ensuring that with every dose of predictive information comes strong suggestion for how to use this gift most beneficially.

Remind the querent frequently that:

  • we are looking into their OWN life path

  • hey really do own it,

  • hey can have full control over it -- when and if they wish to claim that control

  • but that gaining control does take skill and dedicationto the goal.

(Ask any yogi in a cave exactly how MUCH skill and control. A lot!!)

Most Jyotishi are from India. How do they work there?

In India, traditional astrologers have primarily either academic or merchant orientation. Most are merchant type who have a public room for brief divinations on timing of business and marriage, etc.

The Indian public usually will not make a financial or political move without consulting at least one astrologer - rather in the same way the typical Westerner would not make any big business moves without consulting at least one attorney.

Q:

I heard that you changed an item in your calculations, and that now all the readings you gave to me and my family are invalid. How can I get valid replacement readings for everyone in my family?

A:

Namaste Xerxes ,

Don't worry - the previous readings are "valid".

I am always adjusting small theoretical parameters. It's true that my theoretical perspectiveis evolving but it's not true that previous readings are "invalid".

Jyotisha is different from conventional science, in that Jyotisha readings require an explicitmix of intuition and theory. The intuitive component is divinatory and comes from meditation. Authenticdivination is highly accurate. The theoretical component comes from a 3000 year scriptural tradition, and it is mainly accurate. However there are places in the scriptural tradition where meaning is ambiguous - and these are the places where modern Jyotishi tinker with adjustments to parameters.

During my sabbatical last year I was tinkeringquite a bit and having fun doing it. Vimshottari dasha timelines areslightly different as a result. That does not in any way mean that previous readings are "invalid". All readings match the psychic patterns of the recipient at the time they are given.Divinations are always valid.People always hear what they are ready to hear.

So, no cause for concern! It sounds like our mutual friend jumped to a conclusion. Many people enjoy having a new reading every sooften - most frequently, at the onset of a new mahadasha or preceding major life choices. If you think you'd enjoy a new reading let me know, and I can advise my turnaround time. Right now, with my teaching schedule, readings are booked1-2 months in advance.

Xerxes, if you're not ready for an updated reading not to worry - previous readings are perfectly "valid" and they contain information that can be used for a lifetime.

Sincerely, Barbara

Beginner Jyotisha book suggestions

Here are some good titles in modern English that I have read. There are other good titles out there. These are click-able links that will take you to that book' s selling page on Amazon.com Some of these titles might possibly be in your local esoteric bookstore too. Enjoy!

clearly written descriptions of basic Jyotisha material, rashi/bhava etc.

straightforward descriptions great for the beginner and intermediate analyst. See how Behari explains Kuja, you will appreciate his clarity.

Clearly written, humorous, introductory text with with minimal religious vocabulary (nice for beginners) and chock-full of case studies. The authors approach the study of several famous marriages from a variety of Jyotisha viewpoints, emphasizing the mutual angles of the partner's respective charts.

Very rich introductory text written in clear modern English. Svoboda's expertise in Ayurvedic medicine adds a supporting emphasis on core cultural categories that pervade all Vedic sciences. Not an easy read, but recommended.

One of the first truly readable Jyotisha manuals to emerge in English. Might have a bit too much religious imagery for the Western beginner. Frawley is a leading authority in Vedic scholarship.

A very light read, easily digestible and intentionally superficial. The Nakshatra names and concepts don't translate easily into English. IMO this is a great starting book for western-trained astrologers approaching Nakshatra astrology for the first time. (Just realize that Nakshatra astrology does require much deeper study later in your development!)

You have a Tibetan surname. Do you practice Tibetan Astrology?

My readings use Vaidik Astrology, or Jyotisha, the ancient astrology grounded in the literature and traditions of ancient India.

The astrological techniques I use are strictly classical (Parashari/Jaimini) Jyotisha, primarily as expostulated by the sage Varahamihira (c. 550 CE). Within Jyotisha, I use the Lahiri ayanamsha which is a widely accepted choice.

I am a corn-fed USA Mid-westerner who married into a Sherpa/Tibetan family from the Sagarmatha (Mt. Everest) region of Nepal. My astrological reading vocabulary is liberally spiced with Tibetan cultural, religious and philosophical ideas. In addition, my Western university diplomas are in academic religious philosophy (esp.ethics) and linguistics.

he language of divination comes rather naturally to me. (My own uchcha Budha in vyaya bhava must help!) Divination is an inherently philosophical ("love of knowledge") enterprise, to which the Buddhist vocabulary Ofconsciousnessis ideally suited.

How can I learn Tibetan Astrology independently?

Philippe Cornu' s is the only substantial English text (translated from the French) on Tibetan Astrology currently available in the USA, at least that I am aware of.

Tibetan astrology includes a great variety of regional practice, but in general it can be estimated as = about 50% Indian astrology and 50% Chinese astrology. It seems that basic competency in Tibetan astrology requires knowledge of both Jyotisha and Chinese systems.

Unfortunately, Cornu' s book attempts to interpret Tibetan Astrology by comparing it to tropical European astrology -- rather an apples-and-oranges undertaking, since the two systems have very little in common and much between them is simply incommensurable.

The Western student may be better able to step from tropical astrology (despite its errors) first to Jyotisha. Only as a third step would the educated Westerner comprehend the work of du-shay-wa (du-shey-pa) the remarkable astrology of Tibet. It seems dysfunctional for an introductory text to compare Tibetan astrology to tropical, since the two zodiacs are at variance and the two sets of cultural assumptions are so very different. There is simply too much complexity to negotiate.

  • Snow Lion Press offers a beautifully designed book by Jhampa Kalsang called his lovely piece of art including astrology paintings by Buchung Tsering is not a student textbook. However it is very attractive and reading it may stimulate past-life memory of the practice. Gorgeously printed in Italy.

IMO, it helps tremendously to be able to read classical Tibetan in order to access Tibetan astrology texts. If you are deeply interested in Tibetan Astrology it seems necessary to make this language proficiencycommitment. Also one must invest time at Men-Tsi-Khang Institute for preservation of traditional Tibetan Astrological texts in Dharamshala, where the partially restored Tibetan classical libraries are now located.

However, even with solid reading skills, sorting through the many and contradictory classical Tibetan " astro-medical" texts would take a dedicated researcher several lifetimes!

The lamas I know who practice what they call astrology actually rely much more heavily onintuitive divinationthan on the application of rational astrological principles. This is perfectly fine and gives an accurate reading if the lama is gifted - an exceptionally accurate reading if the lama is exceptionally gifted.

However, intuition cannot be learned from a book. It requires diligent meditative awareness. Therefore the meditative consciousness should be firmly in place before the study of any divination system can be reasonably undertaken.

If you are interested in learning Tibetan astrology, I would recommend first developing minimal linguistic and literary competence in Sanskrit or Chinese. Or, undertake to apprentice directly with a skilled lama.(The word "lama" means "superior person" and its application is not completely limited to conventional robed vow-holders. You may find skillful diviners in a variety of religious lineages, some of them quite eccentric!)

How can I learn Jyotisha independently?

Studying the Jyotisha tradition of Vaidik India is an interesting undertaking in the modern world. There are several ways to approach the project: some innovativeand some

Traditional:

Classical teaching methods involve a massive amount of memorization within the medieval apprenticeship model. Practice skills develop within the guru-sisya relationship, with the guru passing along the totality of their view as unquestionable, authorized knowledge. This model is becoming outdated, due largely to the miracle of computers, but it still has proponents.

The main reason that Jyotisha is still taught this way in traditional temple settings is strictly historical. During the Kali Yugas that spanned approx. 700 B.C. to 1600 A.D., Jyotisha understanding (along with most forms of human spiritual knowledge) pretty much went underground.

of long lists of Sanskrita shlokas that had been set to an extremely regular meter. The meter works to self-correct most errors of oral transmission.

It is said that listening to shloka chanting in a village temple in India today, may be compared to listening to a tape recording of the same chants from the early centuries of the descending Kali Yuga (approx 700 B.C.).

Because memorization and chanting repetition of the shlokas describing planetary characteristics and yogas did preserve the tradition, we who live in a time of an emerging Dwapara Yuga owe these dedicated conservationists a huge debt of gratitude.

The effect on praxis from the chanting method is similar to memorizing a dictionary in order to learn a language. One hopes to match some yoga burned into memory from chanting, to the real nativity one is reading at the moment. But the chances of finding an exact match are slim, and slippage into blanket generalizations is inevitable.

Innovative

As the light begins to just barely peek over the horizon in these early centuries of the emerging Dvapara Yuga, the knowledge is returning and new vehicles for using it has begun to appear. Computers are a major innovation for culture overall, and they have transformed the practice of Jyotisha.

It is no longer necessary to cautiously search one's mental memory for a particular shloka memorized and handed down by the guru. Press a keyboard, do a Boolean search of digitized the Jyotisha literature, and start integrating rational with intuitive systems.

Of course, access to an increasing array of classic and modern Jyotisha writings does not create a capable astrologer. One absolutely must cultivate a lifetime character of intentional, ethical practice and reflective awareness to even begin to have access to the intuitive power to detect one nativity from amongst billions. The intuitive component remains prerequisite.

Intuition and reason are partners in Jyotisha. The new access to information created by computers has dramatically speeded up the rational component of practice.

The modern Jyotishi is no doubt calling upon his or her past lives of Jyotisha practice and thus re-entering a thought world full of subconsciously familiar and attractive patterns. No one practicing Jyotisha these days is doing it for the first time! Anyone attracted into this vidya-practice has a legacy investment in it anyway. The intuitive component is probably "up to speed" already.

It is the dramatic increase in access to the rational discussions - digitized versions of the classics, modern chat boards, international conferences and podcasts and all the modern informational networking - which create the innovative option.

Which learning path works best for you?

It is human nature for conservative thinkers to distrust innovation and vice versa. traditional ists continue to insist that Jyotisha cannot be legitimately practiced outside an authorized guru lineage. Innovative Jyotishi insist on their right to learn independently, through peer discussions, private study, and computers.

IMO: choose the style which suits your personality, and enjoy!

Language proficiency:

Basic reading competence in Sanskrita is recommended. However Sanskrita skills are not as critically important as they used to be, due to emerging translations into English and (less commonly) other European languages.

BTW, some Westerners are not as aware of Jyotisha scriptures which are recorded in other ancient and beautiful languages of India, such as Tamil and Mayalam. Study in classical Dravidian languages in addition to Sanskrita will also richly repay the student of Jyotisha.

Related traditions may lead you into the ancient languages of Persia and other regional classics.

Some next-step suggestions:

Q: Ayoung man struggles with modernization and new roles for knowledge in a changing world:

Dear Barbara Namaste and wishing u even good knowledge of vedic jyotisha...

But i protest that why foreigners are learning this divine science which our saints and sages who developed this science thousands of years ago and gave this to us for the benefit of mankind and why this business flourishes in foreign land.

If u do a small search in net about hindu astrology u will get 50 percent of the websites and astrologers who are located outside india and many of them are foreigners.....!!!!

By commenting here i am not blaming u directly but this divine science is only practiced by brahmanas(brahmins).

But sometimes i feel ashamed that i have no knowledge of Sanskrit which our forefathers spoke while this flourishes in other countries.

Infact ever since i realised the importance of jyotisha i am very much in love of learning hindu vedic jyotisha(astrology) and even yoga in United states of America is a multi billion dollar business....!!!!

But my conscience says that certain people must do their jobs..... like brahmanas who are real protectors and they only are the real people to practice this ancient science and we can to them only for advice. I think that day is far away we have come to a foreigner to know our fate......????!!!!!!

R.

A: Namaste,

Thanks very much for your comments and compliments.

Best wishes to you, in support of your studies of Sanskrit language, Brahminical culture, and the vidya of Jyotisha.

The Jyotisha wisdom of Lord Brihaspati and Lord Ketu is offered to all students of good character who meditate and study. The wisdom of Shri Guru is freely given, without restriction, to all who have commitment to study and faith.

Faith is stronger than blood lineage. Faith is stronger than ceremonial priesthood. Faith is stronger than any other force in human life.

Rather than protesting or blaming, may I recommend that you start studying? Perhaps you will develop the promise of your lineage and become a great Samskriti Jyotishi some day!

Sincerely, Barbara Pijan Lama, Jyotisha

"And now my friends,

all that is true, all that is noble,

all that is just and pure,

all that is loveable and gracious,

whatever is excellent and admirable -

fill all your thoughts with these things."

~~ Philippians 4:8

Om_mani.jpgupdated:18 May 2012

Copyright © 1994-2024 by Barbara Pijan Lama - Contact * How to Request a Jyotisha Reading - -- barbarapijan.com

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