Encyclopedia Of Occult Scienses Vol. I Astrology

Aegitas
5
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It is because his work has been that of popularising and not of creating (according to his account at least) that the author has desired to remain anonymous, and straightway I congratulate him on having so well succeeded with this vade-mecum which the scholar, the woman of the world, the man in the street, the priest and the little maidservant will have on their table, like a dictionary, or a cookery book—a “perfect secretary” in fact. The task which I have before me is at once less difficult and more delicate. Although in more than one passage our anonymous author shews originality, expresses his opinion, discusses, and sometimes sums up, nevertheless he asks me to explain beforehand what in fact the occult sciences are, to state their connection with one another, to relate briefly their general history, to try to explain them shortly, and, finally, to shew their usefulness .
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Additional Information

Publisher
Aegitas
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Published on
May 13, 2015
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Pages
89
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ISBN
9785000647097
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Language
English
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Genres
Fiction / Occult & Supernatural
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Content Protection
This content is DRM protected.
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Physiognomony is not only the study of a being through its physiognomy, as the layman believes, although the etymology is clear (physis—nature ; gnomon—who knows), but really the study of a being through the whole of its outward appearance ; from which it would seem to follow that Chiromancy is included in it in principle, although it has been detached from it owing to its importance. Is it necessary for me now to justify Physiognomony? It does not in fact enjoy the bad reputation of its mother Astrology. It may be currently observed. Who amongst us is not a physiognomonist when he says of some one that he has “a fine” or “a nasty” head in the ethical sense of the word ? And do we not in the same way practise instinctive astrology when we speak of people “ who are born under a lucky star” or “who always seem to be in the moon”? Who in short has not amused himself in the same way by studying passers-by in order to try and guess from their appearance their soul, their social position? According to evidence there are aristocratic faces (apart from any title of nobility) and plebeian faces, the mug of the drunkard and the pretty face of the born amoureuse, the healthy face of the active man, the mask of the brigand, the majestic type, the face of the judge, the domestic, the soldier, the priest, the scholar. It is true that the dress helps a little ; but most certainly the character leaves its mark on the features. It was only necessary to study, to classify these outward marks in order to constitute a science. The idea was old, but the system had to be organised, and this is what the famous Lavater attempted. But where Lavater, Delestre and other physio-psychologists stop, the Occultist does not stop, and saturated with Astrology, he in his turn says :—“ These signs-manual of the stars, you notice them without using the word; you say that a man is choleric after you have examined his face; I say that he is so because he was born under the maleficent influence of Mars. In short we are agreed, but you are satisfied with the observa¬tion, whereas I go back to the causes. And is it not much more interest¬ing to try and guess that the subject will be of a choleric disposition if he is born under such or other particular magnetic aspect of the Sky ? Not only is this more interesting, but this alone will be useful, for if to the birth certificate there were added a horoscopic certificate, the educational task of the parents would be rendered considerably easier.
Chiromancy is, for the Occultist, the astral sign-manual contained in the hand. But it is not necessary to believe in Astrology tn order to believe in Chiromancy. In the same way as Chouasnard wants to arrive at a scientific Astrology, so Henri Rem wants, and he NII vs it himself, to “disoccult ” Chirology. He is entitled to do so. We are entitled, while respecting his method and admiring his work, to remain in our doctrinal atmosphere which arrives at the same conclusions, but maintains the link of harmony above pointed out. Let us note, however, that the disocculted Chirology keeps various astrological terms, such as the mounts of Jupiter, Saturn, Mercury or Venus, the line of the Sun, the plain of Mars, etc. It is true that it looks upon these merely as words for which it is inclined to substitute I hose of mounts of the index, the middle finger, the ring finger, the lines of health, of intuition, of fate, etc. All that has no importance. The main thing is that Chirology (which includes the traditional Chiromancy and Chirognomony) has to its credit, just as has Astrology, a considerable number of proved observations which, even if they do not rest on a valid theory, make it an actual science of great utility. But there is a chiromantic theory, whether we base it on Occultism ns being applied astrology, whether we take as its foundation, with Dcsbarolles, the animal electricity which is peculiarly noticeable in the hand, or relate it with L. Gastin to psycho-physics. Once more, one thing only counts—the amazing frequency of the correspondence l» tween the chiromantic elements and the temperament, the fate of (lie subject. This frequency has been observed for centuries, and constitutes owing to its repeated experience an empirical proof of almost indisputable value.
It follows from this phenomenon (tested hundreds of times) that every thing may carry around it an invisibly written history. The same thing applies to the human being. Every one of us carries around him a radiance invisible to the human eye, but perceptible to the trained mind. Inscribed in this radiance in the shape of pictures are the most important results of our thoughts and our actions. In accordance with Tradition this radiance is termed the aura, and there is an aura for every principle. Thus there will be an aura of the physical body, of very small extent, an aura of the astral body, an aura of the mind. It is this last which was recognised by religious tradition surrounding the heads of saints and divinities with halos. It is thanks to this radiance of the three principles of the human being that we can explain many seemingly strange phenomena, such as sudden sympathies or antipathies, intuitions, and so-called unconscious previsions, etc. Clairvoyance is also produced, as we have said, by means of a special magnetised condenser of the astral plane termed the Magic Mirror, of which our author speaks in connection with the Arsenal of Magic, just, as he speaks of the visions seen in coffee grounds in the chapter dealing with divinations of the second degree. And I quite understand the reserve which he shews here ; but perhaps he ought to have dealt separately at least with the psychometry which has been tested by experiments. Our author, it is felt, gives but a limited belief to these divinations of the second degree. Yet he describes conscientiously, not the hundreds of ancient methods which are nearly forgotten, but those of the Kabbala (such as onomancy, taromancy) and also the oracles, the prophecies which prove that the secret influences of this radiance govern many of our states of mind.
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