Dr. Gibson demonstrates the use of new astrological techniques for diagnosingmental illness. Charts & graphs.

Parashari Jaimini and Tajik are the three most popular systems of Vedic Astrology. Parashar gives more importance to the planets while Jaimini considers the rashis to be more important. Tajik is mainly used in Prashna Shastra and in Varshaphal. Tajik diverts slightly always from the main stream of the traditional methods and employs newer techniques of Astrology. 'Tajik Neelakanthi', of Acharya Neelakantha, which was composed in the 16th century AD, is the base of Taik Jyotish. This does not mean that Varshaphal and Prashna techniques were not practised in vedic Astrology before this. 'Uttar Kalamrit' of Kalidas mentions and describes the computation of Varshaphal dasha which is different from the 'Mudda dasha' of Varshaphal. Apart from this, 'Shat Panchashikha' of Prithyushyas is the established classic of Prashna Shastra, which was composed centuries before 'Tajik Neelakanthi'. Ancient Kairaleeya Jyotish is also well known for considering Prashna to be their main technique. The influence of Greek and Arab culture is clearly seen on the word 'Tajik'. Arrival of the invaders from Western Asia initiated the exchange of culture between India and West Asia. This exchange introduced some newer techniques to our Vedic Astrology. One of these techniques was Tajik. This has been marked as the beginning of Tajik jyotish. Tajik word does not belong to Sanskrit. There are different opinions regarding this issue. Some scholars consider it to be a distorted from of the word 'Jatak'. Another view is that meaning of Tajik is a horse in Turkish and Persian language. The speed of this technique has been compared to that of a horse and for this reason it has been named Tajik. In any case the influence of Mohammedans on this knowledge is very clear. This is also confirmed by the other words of Tajik, namely mudda, muntha, sahams and the names of the Tajik yogas like Ithasal, Ikkabal, Ishraf, nakta, radda and khallasar etc. Moving at the average speed of 1° per day, Sun completes one round of the Zodiac in one year. For casting the annual horoscope we select the time when Sun reaches the longitude of the natal Sun. The horoscope cast for that date and time becomes the annual horoscope and the Varshaphal is decided on the basis of this horoscope. In a similar manner prediction for any year of the person's life can be given on the basis of the annual horoscope. In other words the annual horoscope is based on the longitude of the natal Sun and not on the date and time of birth. This also means that the date, day and time of the annual horoscope is generally different from that of the birth horoscope.

This volume, a directory of astrological correspondences, is the result of a research project that drew together the thoughts of many others into a reference book, assuming the role of a dictionary to astrologers, but vastly more complete. It is the only place where all sign, planetary and house rulerships have been brought together and put in a good workable order. It is organized in such a way that one can use the book for quick and easy reference, and it eliminates the need to search through various other volumes. In four parts: an alphabetical listing, a listing by planets, a listing by signs, a listing by houses. Plus an Appendix with special listings: principal bones of the body, principal veins of the body, chart of an organization, flavors and handwriting forms. Enthusiastically endorsed and used by professionals and students alike, no reference library is complete without this best-selling volume.

Astrology is both Science and Art. Hence only the talented can appreciate and understand it. Rightly Visnugupta declares that nobody other than a sage can master the ocean-like science of astrology. The great Varahamihira declares, No sin will creep into a place that is sanctified by the presence of a true astrologer. No person who studies and divines the course of destiny will ever be found in hell, but will reside permanently in the world of Brahman. This book brings to the fore not only the rationality of astrology but also the nature and structure of the correct knowledge that our forefathers possessed regarding the predictable influences of planets on human beings, and gives a spiritual bias to astrology. The reader is taken step by step in this work from the rudiments Viz., the distribution of constellations in the Zodiacal belt which is divided into twelve Signs, and the planetary hierarchy, through the method of calculating the ascendant and other houses of a natal chart, assessment of the strengths, influences, aspects, affliction, mutual relations etc., of the planets, to the final stage of reading the brighter and darker sides of the subject`s life, his chances of success and failure, their periods, ingress of the soul into the mortal coil and exit thereform as well as its departure to other worlds according to its karma. In this book an attempt has been made to give a good account of the science of astrology, with a view to making the reader a good and true astrologer. It also shows that astrology does not make man a fatalist, a helpless automation in the hands of a merciless Fate. It should, on the other hand, help him to take to self-exertion and self-help. This hoary lore, according to the author, is to be practised not for selfish ends, but to guide the needy and the distressed, to remove the cause of their suffering and to turn their attention towards God. Contents Preface to the First Edition, Preface to the Third Edition, 1. General Principles, 2. Planets' Characteristics, 3. Lagna and other Houses, 4. Planetary Strength, 5. Moon's States and Constellations, 6. Rectification of Birth time, 7. Span of Life, 8. Rasi Effects, 9. On Bhavas, 10. Conception and Birth, 11. Ududasas, 12. Yogas, 13. Rajayogas, 14. Issue, 15. Matrimony, 16. Female Horoscopy, 17. Disease, 18. Description of Decanates, 19. Death, 20. Profession, 21. Transits, 22. Astakavarga, Appendix, Index.

At publication date, a free ebook version of this title will be available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more. The Monastery Rules discusses the position of the monasteries in pre-1950s Tibetan Buddhist societies and how that position was informed by the far-reaching relationship of monastic Buddhism with Tibetan society, economy, law, and culture. Jansen focuses her study on monastic guidelines, or bca’ yig. The first study of its kind to examine the genre in detail, the book contains an exploration of its parallels in other Buddhist cultures, its connection to the Vinaya, and its value as socio-historical source-material. The guidelines are witness to certain socio-economic changes, while also containing rules that aim to change the monastery in order to preserve it. Jansen argues that the monastic institutions’ influence on society was maintained not merely due to prevailing power-relations, but also because of certain deep-rooted Buddhist beliefs.