The Art Of Astrology
Any reader of Kepler's biography will wonder how the three great planetary laws could have emerged from so inconsonant a mind, in which mysticism was mixed up with a passion for accurate observation, which perceived as one of its great intellectual achievements the spacing of the six planets in the solar system as related to the shape of the five regular geometrical solids, a mind which took astrology seriously, and which experienced ecstasy over both its true and false successes. (p. 683)
Personality, moral) they are claimed to 'reveal' lack consistency and await standardization. Attempts by Furnham et al. (2003) to predict psychometrically valid personality measures from reliably measured handwriting factors collected under non-self-conscious conditions have also failed to establish robust relationships between graphology and personality. The claims made for graphology are either not supported, or at best only occasionally and weakly supported. Yet, the possibility of future success cannot be ruled out. Graphology should not be dismissed as mere quackery and pseudo-science, or dismissed along with astrology, parapsychology, palmistry, the Tarot, and other such occult knowledge practices, even though the roots of graphology can be found in sympathetic magical practices.
Of nonscientific knowledge practices such as astrology, the Tarot, and the I Ching. Persons can indeed experience some insight into the self as a result of having their handwriting 'read' by an adept practitioner of graphology. As one of these authors, Santoy (1994 230) proudly concluded, Any novice who has studied this book carefully is now capable of analyzing the handwriting of his friends or acquaintances. To assert that a written t with a short, tapered horizontal stroke reveals a person with Caustic humor sarcasm destructive tendencies is not science, but it does possess a kind of synthetic rationality. It is rooted not in science but in sympathetic magic. The problem with this 'key to personality' level of graphology is that, whatever clues are detected about an individual's handwriting script, there is no way to validate that the clues measure what it is claimed they measure, and the same clues can be interpreted in wildly different ways. There is no doubt that graphologists...
Research at the level of the individual supports the claim that motivation toward transcendence remains relatively constant despite developments of conventional religion. One group of researchers tested the hypothesis that nonreligious paranormal beliefs and rituals (e.g., clairvoyance, witches, ghosts, ESP, astrology, UFOs) serve as functional equivalents to mainstream religion.18 Specifically, they predicted that a greater amount of paranormal belief and ritual would be found in individuals with low levels of mainstream religion. As predicted, low-religion people had significantly greater belief in the paranormal than their high-religion counterparts. These results, which have been replicated by other researchers, substantiate that nonreligious paranormal belief is a type of invisible religion that tries to make up for an inadequate measure of traditional group religion.
Jung waited until late in his career to focus on synchronicity because of its controversial and nonempirical implications -that effect does not logically follow cause, even though he first used the term publically in 1930. Among his experiments, he tallied the similarity in married couples' astrological profiles. Mathematicians and scientists were shocked and dismayed that he would give such credence to astrology. His editors urged him not to publish his 1955 monograph on synchronicity in his Collected Works, but after a long delay, in which Jung questioned the very premises of empiricism, the work was 3. Jung settled on another intuitive technique based on ancient science, and that was astrology. He conducted an experiment with 80 married couples and found that their signs were compatible to a degree that was statistically significant. A mathematician colleague of Jung's looked at the data and found that 25 of the couples had signs that were compatible. Of course, the other 75 did...
The original concept of modern aromatherapy was based on the assumption that the volatile, fat-soluble essential oil was equivalent in bioactivity to that of the whole plant when inhaled or massaged onto the skin. Information about the medicinal and other properties of the plants was taken from old English herbals (e.g., Culpeper, 1653), combined with some more esoteric nuances involving the planets and astrology (Tisserand, 1977).
John Gerard (1545-1612) and Nicholas Culpeper (1616-1654) were two of the better-known apothecaries of their time. Nicholas Culpeper combined healing herbs with astrology as he believed that each plant, like each part of the body, and each disease, was governed or under the influence of one of the planets rosemary was believed to be ruled by the Sun, lavender by Mercury, and spearmint by Venus. Culpeper also adhered to the Doctrine of Signatures, introduced by Paracelsus in the sixteenth century, and mythology played a role in many of the descriptive virtues in Culpeper's herbal. This astrological tradition is carried through by many aromatherapists today, together with other innovations such as ying and yang, crystals, and colors.
Sufis, or mystics, believed that illness should be treated through prayer or other religious observances and not by medical means at all. In addition, many people believed in astrological influences on disease causation. Astrological medicine was widely practiced, and most astrological manuals had sections giving medical advice (Savage-Smith 1988). The obvious contradiction between natural causation, divine causation, and planetary control of events was never entirely resolved. The late Fazlur Rahman, the noted Muslim philosopher and scholar, while dismissing astrology, confronted the dilemma of the orthodox theological insistence on total reliance on God's will and the necessity of seeking secular medical intervention. He concluded that the Qur'an's position appears to be that God acts through natural causation and human volition to further His purposes and that whereas many theologians and Sufi leaders clearly advocated resignation to the will of God at all times, most, when sick,...
The decline of reason that marked the Middle Ages was reflected in interpretations of the birth of malformed infants. T. W. Glenister (1964) notes that such children were called Devil's brats and were generally believed to have been conceived in a union with Satan. As was the case with any perceived deviation from piety, the fate of both infant and mother was quickly and ruthlessly determined. Late in the Middle Ages, however, the rise of astrology sometimes made for surprising outcomes. For example, when in the beginning of the thirteenth century
The Art Of Astrology
Get All The Support And Guidance You Need To Be A Success With Astrology. This Book Is One Of The Most Valuable Resources In The World When It Comes To A Look at Principles and Practices.