Astrology

Sul profilo biografico di Cecco d'Ascoli, al secolo Francesco Stabili, gravano secoli di leggenda che si è frammista alla storia. Le scarse notizie sulla sua formazione, la rapida e fortunata carriera universitaria, i processi inquisitoriali e la tragica fine sul rogo a Firenze  hanno alimentato una pluralità di notizie a suo carico che devono fare i conti con le fonti storiche. Il presente lavoro tenta innanzi tutto di chiarire quali siano queste fonti e, quindi, di tracciare un profilo biografico attendibile.
Nel secondo capitolo, invece, viene analizzata quella che per diverse ragioni può essere ritenuta come l'opera più rappresentativa dell'autore: il Commento alla Sfera del Sacrobosco. La lettura del manuale di astronomia più diffuso del medioevo, diviene nel corso stabiliano occasione per intrecciare astrologia, negromanzia e magia.
L'ultima parte dell'elaborato, infine, è più ricca di domande che di risposte. Dopo aver analizzato in chiave diacronica e sincronica il contesto dello studium bolognese, vengono espresse alcune suggestioni in merito alle problematiche poetico-letterarie e alcuni indirizzi di ricerca futuri sulle questioni stabiliane.

PROLOGUE of this paper is an extreme detail analysis of Chartres Cathedral's the symbolism embedded into the three Rose Windows. The whole purpose of this paper is to illustrate how Ezekiel's Merkabah is symbolized by the North and South Rose Windows. This analysis will demonstrate the pivotal esoteric teaching of the Roman Catholic Church. The history of Chartres will be discussed along with some of its sculpture. This is the second paper in a three part series on the analysis of Ezekiel's Merkabah. Part-One of the series will be on Ezekiel's Merkabah in the first chapter of Genesis and Part Three will be on Ezekiel's Merkabah laid out symbolically in the Sistine Chapel. Part-Two of the series is published first; because, I was well into writing it and; because, I had already written a paper on Ezekiel's Merkabah in the first chapter of Genesis; however, that second version has to be revised to incorporate other interpretations of the texts of the first chapter of Genesis in order for the initiate to envisage the symbolism laid out in Chartres Cathedral and the Sistine Chapel.

More than any other object of historical and anthropological study, Islamicate occult science cuts to the quick of what it means to be modern, to be Western, to be scientific. Yet nowhere else are 19th-century colonialist metaphysics and materialist cosmology more firmly entrenched. The piecemeal, truncated study of “Magic in Islam” to date has thus of-ten been pursued in service of either scientistic or religionist agendas, whereby magic can only ever be failed science or apolitical religion, and Islam can never be the West; Islamic Magic as simply Western and often imperial Science-and-Religion is thereby utterly disappeared from historiographical purview. And even those Islamicist historians of science and historians of religion who eschew ideology in favor of rigorously empirical philology, the majority, have tended to favor outsider, polemical discourses over insider, practitioner ones, and “classical” sources over “postclassical,” resulting in bizarre historiographical distortions and the disenchanting sanitization of Islamicate societies past and present. This manifesto therefore proposes a way out of this dire epistemological and ethical bind. To re-store Islamic Magic to its rightful place in Western intellectual and cultural history, especially history of science, we must take far more seriously the panpsychist cosmology on which it is predicated, and realize that our own reflexive materialism commits us willynilly to a colonialist agenda that is, ironically, both antireligious and antiscientific.

This commentary is the start of a series presenting various topics found in seven major texts in the jyotis canon. The texts I chose are listed in chronological order as follows:

Yavanajātaka of Sphujidhvaja (3rd century CE)
Vṛddhayavanajātaka of Mīnarāja (4th century CE)
Bṛhajjātaka of Varāhamihira (6th century CE)
Sārāvalī of Kalyāṇavarma (9th century CE)
Horāsāraḥ of Pṛthuyaśas (9th to 14th century CE)
Jātakapārijāta of Vaidyanātha (15th century CE)
Phaladīpikā of Mantreśvara (after JPJ in the 15th century CE)

Most of these texts initially discuss the zodiac signs, planets, and strength, so these will be the first set of topics in this series. I translated every chapter of the above Sanskrit texts that deal specifically with the topics of this commentary.

Even though the Bṛhatpārāśarahorā of Pārāśara (between the 7th or 8th century CE) is in vogue, I chose not to use it in this canon review because there are some issues with the current published versions of it.

David Pingree’s commentary on the Yavanajātaka takes a far more detailed and expansive look at the topics covered in this commentary than I could ever do. I wrote this commentary in order to walk some of the same steps that Pingree did, gain my own understanding of the texts that I examined, and present them in my own way. Pingree’s publications were a great help in writing this commentary and I would highly recommend them. This commentary will point out a number of ideas that Pingree misstated or overlooked. In particular, Pingree does seem to be a bit over generous at times when assigning similarities between foreign and native sources, and also when exclusively making correspondences among the native jyotis sources. Given the volume and scope of Pingree’s work, these oversights would be within the norm of errors.

Pingree often gets painted with a broad brush that he advocated a one way transmission of horoscopic knowledge to India from Greece. This is not entirely true. If one would read the introduction to his commentary on the Yavanajātaka, one would see that he was just putting forth his best possible guess in regards to the horoscopic knowledge origins of India from the source materials available to him. He outright states that knowledge between India and Greece went both ways. Many important texts have been lost or have yet to be translated that would fill in the gaps with the subject matter of this commentary. In a very real sense, we are working with fragments of the past in regards to the history of jyotis.

ТОЛЬКО ОЗНАКОМИТЕЛЬНЫЙ ФРАГМЕНТ, электронная версия не распространяется.

Роджер Бэкон: алхимия, астрология, магия и медицина (сборник) / М. М. Пэттисон Мьюр, Г. С. Редгроув, Л. Торндайк, Э. Т. Уитингтон, Г. У. Л. Хайм / Пер. с англ. и лат., коммент. Ю. Ф. Родиченкова ; предисл. Б. К. Двинянинова, Ю. Ф. Родиченкова ; послесл. С. А. Панина ; под общ. ред. Б. К. Двинянинова. — СПб.: Издательство «Академия исследований культуры», 2021. — 240 с.: ил. — (Серия Librarium Aureum. Opus Minus). ISBN 978–5-94396–224–0 Уменьшенный формат, тв. обложка, тираж 300 экз.

Роджер Бэкон (ок. 1214 — ок. 1292) — английский философ и естествоиспытатель, монах-францисканец, профессор богословия, автор трактатов по алхимии. В сборник включены ранее не переводившиеся на русский язык работы известных и мало известных авторов конца XIX века начала XX века о Роджере Бэконе. В начале небольшая книга Герберта Стенли Редгроува «Роджер Бэкон. Отец экспериментальной науки и средневекового оккультизма» дает представление об экспериментах и эзотерическом наследии философа. Статья М. М. Пэттисона Мьюра «Роджер Бэкон: его отношение к алхимии и химии» более подробно раскрывает алхимический аспект его творчества. Далее следуют две одноименные, но различные в подходах работы — «Роджер Бэкон и порох», посвященные экспериментам с порохом, подполковника Г. У. Л Хайма и религиоведа Линна Торндайка. В заключение в статье «Роджер Бэкон и медицина» Э. Т. Уитингтон. раскрывает исторические особенности медицины XIII века и подробно останавливается на медицинских трактатах Р. Бэкона. Перевод снабжен предисловием и послесловием. Книга будет интересна широкому кругу читателей, а также культурологам, историкам философии, историкам науки, в частности химии и медицины, эзотериологам и всем интересующимся западной эзотерической традицией и корнями формирования экспериментальной науки.

Содержание

Б. К. Двинянинов, Ю. Ф. Родиченков.
Вместо предисловия переводчика ...................................... 5
Роджер Бэкон о секретах алхимии и магии ............................... 9
Роджер Бэкон и «Зеркало алхимии» .......................................... 13
Пророчества Роджера Бэкона о перспективах науки.................. 17

Г. С. Редгроув. Роджер Бэкон. Отец экспериментальной
науки и средневекового оккультизма.................................. 21
Заметка о портрете Роджера Бэкона ................................... 23
Глава I. Формирование взглядов Роджера Бэкона ............. 25
Глава II. Плоды обучения Роджера Бэкона......................... 37
Глава III. Астрология ........................................................... 49
Глава IV. Алхимия............................................................... 57
Глава V. Медицина............................................................... 67
Глава VI. Магия и открытие пороха.................................... 75

М. М. Пэттисон Мьюр. Роджер Бэкон: его отношение
к алхимии и химии............................................................... 85

Г. У. Л. Хайм. Роджер Бэкон и порох ....................................... 139
Cap. IX. De modo faciendi ovum philosophorum ................ 148
Cap. X. De codem, sed alio modo......................................... 152
Cap. XI. De eodem, tamen alio modo................................... 158

Л. Торндайк. Роджер Бэкон и порох ........................................ 167

Э. Т. Уитингтон. Роджер Бэкон и медицина............................ 175
Медицина тринадцатого века .............................................. 177
Медицинские трактаты Роджера Бэкона............................. 196

С. А. Панин. Роджер Бэкон и его историческое значение ....... 217

Библиография .............................................................................. 231

This study surveys the introduction of astrology into East Asia with a primary focus on the Buddhist experience of Indian and Iranian astrology during the eighth and ninth centuries. It is argued that prior to the introduction of Esoteric Buddhism during the 8th century, the Chinese sangha had no pressing need to observe astrology. However, following the rising popularity of Tantric rituals, which require proper timing according to non-Chinese astrological conventions, Chinese Buddhism took a deep interest in astrology. This in turn prompted a wider interest in astrology among Chinese elites, encouraging the translation of more foreign works on astrology, even outside of a Buddhist context. It is shown that around the year 800 there was a shift from Indian to Iranian sources of astrology, most likely as a result of ethnic Iranians working at court. Iranian astrology, which included a rich system of horoscopy rooted in the earlier Hellenistic tradition, prompted a booming popular interest in astrology. Buddhists subsequently took up practice of horoscopy for themselves. Chinese Buddhist astrology was then exported to neighboring countries, most notably Japan where it influenced medieval religious and court cultures.

Jung on Astrology brings together C. G. Jung's thoughts on astrology in a single volume for the first time, significantly adding to our understanding of his work. Jung's Collected Works , seminars, and letters contain numerous discussions of this ancient divinatory system, and Jung himself used astrological horoscopes as a diagnostic tool in his analytic practice. Understood in terms of his own psychology as a symbolic representation of the archetypes of the collective unconscious, Jung found in astrology a wealth of spiritual and psychological meaning and suggested it represents the "sum of all the psychological knowledge of antiquity." The selections and editorial introductions by Safron Rossi and Keiron Le Grice address topics that were of critical importance to Jung-such as the archetypal symbolism in astrology, the precession of the equinoxes and astrological ages, astrology as a form of synchronicity and acausal correspondence, the qualitative nature of time, and the experience of astrological fate-allowing readers to assess astrology's place within the larger corpus of Jung's work and its value as a source of symbolic meaning for our time. The book will be of great interest to analytical psychologists, Jungian psychotherapists, and academics and students of depth psychology and Jungian and post-Jungian studies, as well as to astrologers and therapists of other orientations, especially transpersonal.

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An eclipse occurs when one celestial body blocks the other celestial body partially or completely. When Earth blocks the light of the Sun from reaching to the Moon, a Lunar Eclipse takes place. During a Lunar eclipse, the Moon moves into the Earth’s shadow. Apart from this one happening on 29th-30th November, here is the list of upcoming Lunar eclipses:

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The main objective of this work was to place under the light of analytical and valiant scrutiny, the biography and psychological profile of Simone Veil, a woman of the 20th century who, like few others, not only marked the French nation, but also influenced other institutions, men and women of the world, as now may be observed. Simone Veil is a symbol of courage, strength, and perseverance in the struggle to defend minorities and to build a better world; a world of unity and peace between nations. Based on her humanitarian contributions, she acquired her well-deserved place in the “Pantheon Français” and is part of the intangible heritage of humanity.

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Dans l'expression Astrologie : « science des astres » il y a… 3 mots qui posent problème : « science », « des » et « astres » ! Ce sera le fil conducteur pour une analyse critique en profondeur de l'astrologie, qui plus est rénovée par l'EX-astrologue que je suis.
Ce tome 1 est donc une introduction à cette nouvelle analyse d'une discipline dont on sous-estime souvent la complexité. Signe "d'une grande richesse" pour l'astrologue, elle constitue pour moi le terreau idéal pour les biais cognitifs. La raison première, peut-être, pour laquelle l'astrologie a pu si aisément traverser les siècles.
----------------
4e de couverture :
Il y a 12 ans, assistant aux désaccords profonds entre ses collègues, un jeune astrologue commence à s’interroger sur la question de l’erreur. Il débute une autocritique et se confronte aux sceptiques. Cet essai est le témoignage d’un homme sur son long parcours de déconversion. C’est aussi l’introduction à une analyse critique rénovée et sereine de l’astrologie qui ouvre à des problématiques plus fécondes.
Pourquoi les astrologues ne se réfèrent-ils pas aux positions des planètes réellement observées sur la voûte céleste ? Pourquoi conservent-ils certains astres qui n’existent plus ? Pourquoi les interprétations « marchent-elles » quand le praticien se trompe de date de naissance ?! L’outil astrologique (complexe et sacré) dupe-t-il ses utilisateurs de générations en générations ? Le zodiaque mésopotamien a-t-il, d’ailleurs, été créé par des astrologues ? Est-il vraiment né dans le ciel ?!
Et quel est l’énorme coup de chance qui permit aux horoscopes d’intégrer la presse, il y a juste 80 ans, avant d’inonder littéralement toute la planète ?
Le brainstorming, enfin, peut-il expliquer succès, échecs et longévité de l’astrologie sans prétexte scientifique ni métaphysique ?
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Membre du bureau de l’Observatoire Zététique et ex-astrologue de la Fédération Des Astrologues Francophones, Serge BRET-MOREL a développé une expertise unique. Dans ses conférences et publications, il met un point d’honneur à décrire avec pédagogie les questions déroutantes posées à, et par, l’astrologie.
Plus d’informations : www.astroscept.com

In the early Renaissance, some illustrations appeared in medical manuscripts, depicting constellations of the Zodiac associated with the human body. Nowadays, these images are called the “Zodiac-Man” or the “Homo Signorum”. Later, similar images emerged in Persia, which had no counterpart in the Islamic world. Being very few in number, researches on the Persian zodiac-man have nothing much of interest, but a succinct and imperfect description. Thus, it is necessary to justify the abrupt emergence of the Persian one. For this purpose, social circumstances, court patronage, arts, and sciences should be investigated alongside an explanation for the theoretical and pictorial backgrounds of the zodiac-man. In addition to pointing out these theoretical origins from the ancient Greek to the Islamic period, this paper investigates the idea of zodiac-man during the Middle Ages and the Renaissance. Moreover, it indicates that despite the earlier background of the theory of zodiac-man in Persia, its visual representation was produced in imitation of the European version. Finally, by delving into the social, cultural, and political history of Persia, it is demonstrated that the portrayal of zodiac-man is likely to be a transitory experience, which took place in the 2nd century of the Safavid sovereignty.

I was appalled when I read a report in Nature last year about proposals by the Indian government to encourage universities to teach astrology (Nature 411, 227; 200110.1038/35077282), but never thought that anything similar might occur in the West. ... To read this story in full you ...

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Cyclone Burevi was media hyped to reach India as a  cyclonic storm and cross the southern districts of Tamilnadu and Kerala and move into the Arabian sea on 3rd,4th  of December as per earlier weather forecasts.But suddenly on 3rd December evening the cyclone weakened into a deep depression and lay in the Gulf of Mannar , baffling weather forecast experts and  making  forecasts of its advance go haywire. This calls for strengthening of the weather/cyclone prediction models with additional right data inputs as explained in this article.

Il volume è il risultato di una ricerca sull’atteggiamento di medici e filosofi di fronte alla peste, dalle prime reazioni nel ‘300 fino al maturo ‘400, con particolare attenzione all’umanesimo fiorentino e alla figura di Marsilio Ficino. Si è voluto mostrare come l’avvento del morbo abbia profondamente inciso sulla produzione della letteratura filosofica, accelerando l’osmosi tra i saperi e le tendenze culturali, calamitando l’attenzione di molti sull’urgenza medica. La trattazione si concentra sulle opere di Marsilio Ficino, soprattutto sul Consilio contro la pestilentia, pubblicato per la prima volta a Firenze nel 1481 e da allora testo di riferimento per la tradizione posteriore. Attraverso l’analisi delle fonti e della fortuna di quest’opera si possono rileggere le questioni fondamentali che sono al centro della letteratura medico-filosofica contro la peste. In Appendice si presenta un’edizione accompagnata da alcune annotazioni critiche, con un Glossario essenziale di termini notevoli.

Current political movements have raised the issue of the problematic diversity of forms of domination and oppression, as well as strategies to counter them, in the way black feminism has signaled the importance of intersectionality. This questioning has also reached Brazilian anarchism in an effort to combat inequalities within the organization of the movement itself. This endeavor can exacerbate internal conflicts, when factors such as race, class, gender, sexual orientation, age and other markers of difference are called into question. So, in situations of mutual support across such different perspectives, methods of attenuating conflict may be used. That is the (strange) case of astrology, which some anarchists have informally deployed to reduce tensions within their collective force, a kind of "spectral counterpower" (David Graeber).

Translation and interpretation of Paul Kammerer's 1919 Das Gesetz Der Serie, its implications and applications from chaos and complexity theory to multiple aspects of anomalism and the generally ineffable...co-authored with Robert Schmidt, copyright 1991-2014...introduction only...
The complete text has now been uploaded and available here as Cause and Coincidence: The Serial Structure of Reality, q.v....

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Following a piece published in the previous issue of this journal analysing the nature of sacred kingship in 17th century Ayutthaya, this article proceeds to show how these tensions in the performance of royal office shaped King Narai's response to Christian proselytism in the 1680s. This involves a consideration of his increasing residence in Lopburi; his fractious relationship with the Buddhist monastic order; his desire to innovate in the field of astrology and chronicle writing; the appeal of French culture and monarchical grandeur; and the possibility that his metaphysical worldview underwent a significant shift towards deism. With the exception of the latter, for which the evidence is dubious, all these themes helped stimulate hopes among the French that his conversion was indeed a real possibility. This was largely an illusion: while Narai chafed within the confines of his role, and remained curious and cosmopolitan in his tastes, there was no great structural crisis which the French could take advantage of, and nor were they able to precipitate one.

Öz
Yaşamın her anında ve her alanında mitlerin yaygın kullanımı söz konusudur. Mitler, medya sektörü ve reklamcılık gibi iletişimsel alanların yanı sıra, kendi özünü oluşturan astroloji tarafından da kullanılmaktadır. Astrologlar, gökyüzü hareketlerini hesaplayarak bireylerin gelecekte karşılaşacakları olaylar hakkında kehanette bulunmayı ve onlara rehber olmayı yarı-dinsel tonlarla vaaz ederler. Böylesi bir özellik astrolojinin, siyaset tarafından medya yoluyla kullanılmasını sağlamaktadır.
Bu çalışma, medyanın astroloji yoluyla okuyucuyu eylemsizlik ya da eylemliliğe nasıl yönlendirdiğini ortaya çıkarmayı amaçlamıştır. Bu noktada, astrologların hangi manipülatif stratejilerle kimler adına hegemonya oluşturmaya çalıştıkları önemlidir. Amaç doğrultusunda, siyasal iktidara yakın olan Sabah, Bugün, Habertürk ile muhalif çizgideki Sözcü, Cumhuriyet, Hürriyet/Posta gazetelerinin 2014-2015 yıllarındaki siyasal içerikli astrolojik haber, röportaj, yorum niteliği taşıyan metinleri belirlenmiştir. Bu medya metinlerine, astrolojinin yoğun olarak kullandığı mitlerin manipülatif özelliklerinde dolayı, söylemsel manipülasyon çözümlemesi uygulanmıştır. Bulgular, gazetelerin okuyucuları kendi ideolojileri çerçevesinde eylemsizliğe ya da eylemliliğe yönlendirmeyi hedeflediklerini göstermektedir. Ayrıca, kitleler üzerinde iktidara yönelik bir tutum oluştururlarken, aynı zamanda kendi aralarında örtük bir mücadele içinde oldukları anlaşılmaktadır.

Anahtar Kelimeler: Medya, Astroloji, Mitoloji, Mit, Manipülasyon, Hegemonya, Kimlik.

The Power Struggle under the Stars: The Construction of Hegemony and Identity

Abstract
Myths in every field and in every moment of life are widely in use. Myths, such as the media and advertising industry as well as a communicative space, its essence are used by astrology. Astrologers, by calculating the sky movements, preach individuals to foretell about the events they may encounter in the future and to be their guide in quasi-religious tones. Its such a feature, allows it to be used by politics through the media.
This study aims to reveal how media drives the reader to action or inaction by astrology. At this point, with which kind of manipulative strategies and for whom astrologers try to establish hegemony is important. For this purpose, the astrological news, interviews, comments containing political content were determined from the Sabah, Bugün, Habertürk which is closer to political power, and Sözcü, Cumhuriyet, Hürriyet/Posta which is opposition newspapers’ in the years 2014-2015. Because of the manipulative characteristics of the myths which are used by astrology widely, discursive manipulation analysis has been applied to these media texts. The findings show that newspapers aim at directing the readers to action or inaction within the framework of their own ideology. In addition, while creating an attitude towards power over the masses, at the same time it’s understood that they are in an implicit struggle among themselves.

Keywords: Media, Astrology, Mythology, Myth, Manipulation, Hegemony, Identity.

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While the Book of Mormon recounts a variety of miracles, two miraculous events have special significance, the illuminated night and associated signs and wonders and the appearance of a new star in Mesoamerica previous to the birth of Christ, and the darkness and destruction which occurred upon his death.  In a previous work, The Geology of the Book of Mormon, I elucidated a scientific explanation of the destruction, here I will provide the most likely scientific explanation for the illuminated night and signs and wonders.  Also established is the correlation of the day of Christ’s birth with a solar eclipse, seen both in Mesoamerica and Mesopotamia, and the Old World astrological calculation used by the Magi of the day of Christ’s birth, together with a planetary Bethlehem Star and a separate Mesoamerican new star as a comet.  Exact dates are then determined for Christ’s birth and death based on this astronomical information and information from the Book of Mormon and associated information.