Imperial Standard of Russia before 1917
born 14 months before
Rasputin was born 9 months before
Young Rasputin colorized by Klimbim
Advisor to the Romanov Family of Russia
spiritual healer + hypnotic dancer
dematerialization 30-Dec-1916 (age 47, assassinated)
Romanov family advisor + spiritual healer + peasant icon
1869-1916 * Grigori Yefimovich Rasputin
birth data from https://en.wikipedia.org/wiki/Grigori_Rasputin * tentatively rectified by BP Lama Jyotishavidya
charts + graphs + tables = produced by Shri Jyoti Star * adapted by BP Lama
Aśleṣās * Uraga * Azreshasha * Hydra * Aayilyam * Bhujamaghabha
For Aśleṣa births of a masculine valence, the condition of conversational, discursive, explanatory, instructional, argumentative, commercializing, evangelical Kumara may considerably affect the outcome.
For those born into the Budha-ruled paradigm of Uraga, siblings, cousins, schoolmates, bandmates, team-mates, entourage, ensemble, neighbors, managers, cohort, coterie, collaborative group, publishers, messengers, merchants, commercial agents, reporters, writers, scripts, plans, schedules, instructions, radio-television-internet, news-media, conferences, committees, discussions, travel itineraries, and texts may be especially influential.
Instructional guidance provided by emissaries from the civilizations of Hydra. Their purpose is to hold securely, twist, and control.
Call to Roots
Budha-ruled Aśleṣās are typically storytellers. They are protective, parentally concerned, emotionally responsive communicators. Intensely patriotic and often xenophobic, Naga-born harken to the old ways, the ancient rhythms, the folk stories which bind an ethno-cultural people to their roots.
Aśleṣā have a particular genius for evoking ethnic narratives and ancient resentments.
Emotionally engaged and gesturing [Budha] in their messaging style, Hydra-born are often accomplished writers in literary genre ranging from political speech-scripters to parenting advice to folktale raconteurs. They specialize in tropes of root-culture, customs and habits, protection of the genetic stock, stabilization of the place of settlement, and defense of a way of life.
Bhujamaghabha speak the stories of a people in their land. It is the tale of a beginning in the watery mists, travel by ship, the struggle to farm and build, the cry for protection of a parental god, and finally the rooted possession of their place.
They are natural environmentalists who prefer conversations about parenthood, ritual worship and holidays, food and farms, schools, roads and housing, with an emphasis on ensuring continuity of culture. Depending upon the condition of parental Chandra, Aśleṣa fathers may bind their children closely.
In leadership roles, the Naga-born may communicate in a swaying, hypnotic jargon, talking in the familiar folk style, appealing to the base layers of the society, recalling an ancient past. Their sentimental audience is rapt with feeling. Their rhetoric is soothing, repetitive, simple, and homey, like a parental lullaby, soothing the baby's cries.
Once lulled, the Naga's quarry may be bound and captured, lashed to the safe place. It is a bondage ritual, repeated to ensure that nourishment can continue and ethnic customs can repeat in an unbroken, rhythmic flow.
Aśleṣās-born may be found in socially powerful messaging roles. They come to prominence when a tribe is weakened at the root and feeling vulnerable. An ancient racial narrative is invoked. This storyline may beseech a people to strap themselves to the land and waters which give sustenance. Its clarion call rallies the fyrd, the farmers' army, the simple folk's defense of their habits, their sustenance. To this place they are bound by hunger, by vulnerability, by a need for protection.
Themes of tight bindings, holding to roots, emotional restraint, and defense of ancient folkways may contextualize Naga's terrestrial experience. Applies also to Chandra in Aśleṣa-Naga.
QUOTATION from: Shil-Ponde.(1939). Hindu Astrology Joytisha-Shastra. p 82.
"Outstanding characteristic of these people
They are awkward and gauche in their manners
This attitude militates against success in life
These people should live less introspectively
They should cultivate the habit of doing things for others."
Mr. Ponde often repeats his particular aversion to Aśleṣa nativities. Yet whether male or female, Aśleṣa "the leash" produces many of the world's great writers, poets, and lyricists.
As well, Aśleṣa often show mastery of Budha-type mental manipulation skills including verbal acuity in public speaking, literary publishing, business administration, and clever handcraft. When twisted under a spell of emotional [Chandra] anxiety, this handiness could become Aśleṣa's notorious squeezing, choking, strangling, or extortion -- but rarely.
Aśleṣā are typically mentalized, communicative, Budha-ruled creatures who are tightly bonded to their information, They thrive as choreographers, sequencers, plot-writers, empathetic characterizers, photographers, fine-arts painters, and hands-on managers. Witty and shrewd, Naga-born may have a wicked sense of humor.
Aśleṣa typically worries about security. They are prone to fret about school, home, parents, property ownership, fencing, shipping, roadways, policing, the environment, and all the Karkata World.
Yet, this grasping, cloying feature of their mentality does not naturally parlay into unkindness or uncleanness ... only a rather grumpy intolerance for people and things irrelevant to their task.
Biographical data matched to Vimshottari Dasha Calendar
Shukra Mahadasha * birth until age 17
21-Jan-1869 Earth-birth in Pokrovskoye, Tobolsk Governorate (Siberia), Russian Empire * Shukra-Shukra bhukti
Surya Mahadasha * age 17 until 23
Chandra Mahadasha * age 23 until 33
Mangala Mahadasha * age 33 until 40
Rahu Mahadasha * age 40 until 47
30-Dec-1916 (GR age 47) dematerialization via assassination = strangulation + poisoning + bullet * Rahu-Shani bhukti * Shani activates maraka-7
Distinctive features of the
pitri-karaka (father) * jyoti-karaka (light)
matrikaraka (mother) * garha-karaka (village)
MARRIAGE partnership expectations
Chandra-10 is often a mark of the Two-Person Career
Very little is known about Rasputin's marriage, except that is was never disavowed. He maintained his promise to return to his wife, in the their peasant village, once every year. According to this agreement [Tula] he returned routinely in the appointed season  in order to assist with the harvest .
R was photographed with his children in Moscova. Presumably his wife and children were in full support of R's remarkable career as a faith healer and palace advisor. Their peasant family would have received benefits from Rasputin's social visibility (10).
Compensations for Scattered Ketu-7
Despite the implication of marriage fragmenting conferred by Ketu in classroom-7, Rasputin's extraordinary personality [Aśleṣa] Rahu-Karkata had the power to break class-and-caste restrictions, bringing a mesmerizing field of social privilege into his sphere of movement [Rahu-1 sphere of movement] . Rahu-1 personality sends barrier-breeching drishti into 5-children, 7-partners, 9-faith, belief.
CAREER - MANGALA
dramatic, celebrated, sparkling, self-directed Mangala in bhava-2 activates
Chronic tension via the oppressive, irritating mutual drishti of Shani-and-Mangala.
Mangala-2 insists on vigorously moving forward with capitalization, magic spells and incantations, face-and-voice
yet Shani-5 staunchly resists change in matters of royalty, entitlement, celebrity
yogakaraka Kuja = karmesha
jamayah-karaka (sibling) * sandeza-karaka (message) * zisya-karaka (student)
CAREER - BUDHA
dhava-karaka (husband) * bahuta-karaka (variety)
[karako bhavo nashto for father, patrons, indoctrinators]
[multiple imaginative father-figures]
CAREER - GURU
svadu-karaka (sweet) * kalatra-karaka (wifely companion)
CAREER - SHUKRA
addiction * Rasputin suffered from chronic alcoholism
duro-karaka (endurance) * jara-karaka (years)
Atmakaraka work, class-consciousness, responsibility, hierarchies of power, institutions, law-and-order, respect for elders, endurance, time
CAREER - SHANI
Chronic tension via the oppressive, irritating mutual drishti of Shani-and-Mangala.
Mangala-2 insists on vigorously moving forward yet Shani-5 staunchly resists change
yuvati-pati-7 occupies 11th-from-7th * indicates a friendly marital partner, and social-material gains (11) via the marital contract (7). Rasputin's wife accepted his profligate, wandering lifestyle. She demanded only that he must return to their agricultural peasant village once every year to contribute his labor to the autumnal grain harvest. This agreement also satisfied the village community (11) that he was a contributing member and deserving of membership in their network.
Shani in Bhava-5 suggests that politics, royalty, celebrity, entitlement, games and gambling, showmanship, intelligence, and self-radiance, were among the most frustrating experiences for Rasputin. He would have hated being in the limelight and no doubt held the fragile, privileged royalty in deep contempt.
According to the collective known as Ra, GR was a bona-fide 4th-dimensional-negative entity. His job was to open a new era of violence and a strangling enslavement of the Russian masses. The mission would appear to have been successful.
rajyalobha-karaka (ambition) * picchala-karaka (slippery)
CAREER - RAHU
Ketu kavandha-karaka (headless) * chidra-karaka (gaping) * vasana-karaka (vacuum)
CAREER - KETU
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