Exegesis Volume 09 Issues #051-065

 

exegesis Digest Sun, 22 Aug 2004 Volume: 09  Issue: 051

In This Issue:
 #1: From: Dale Huckeby
  Subject: [e] Astrology & Narrative

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Date: Sun, 22 Aug 2004 23:16:05 -0500 (CDT)
From: Dale Huckeby
Subject: [e] Astrology & Narrative

Andre!

  You've been missed.  As you surmised [9:43] I understand "contingency"
and "narrative".  The ubiquity of the latter in recent posts has made
me think.  Since "narrative" is thought to be an important part of what
astrologers do, perhaps it would be interesting to discuss its emergence
in the young child, the Jupiterian schedule it appears to follow, and
its relationship to play and will.

  Although Piaget, Erikson, and others offer developmental insights, my
argument here is based mainly on the work of L.S. Vygotsky.  I'm looking
at _Volume 5: Child Psychology_, of his _Collected Works_ and at his and
Alexander Luria's "Tool and Symbol in Child Development", in Jaan Valsiner
and Rene van der Veer, eds., _The Vygotsky Reader_.  "Jupiterian schedule"
refers to the emergence at the turn to age three of capacities which reach
a developmental climax at around the turn to age twelve.  To recognize
the impact of these changes we have to understand the child's capacities
prior to age three.  For Vygotsky that's Early Childhhod, which follows
the Crisis at (the turn to) Age One and precedes the Crisis at Age Three.

  In Early Childhood perceptual and motor processes are not differentiated
into separate functions.  Whatever attracts the child's attention elicits
characteristic behaviors: "As Lewin graphically expresses it, a ladder lures
the child to climb, a door, to be opened or closed, a bell, to be rung, a
box to be covered or uncovered, a ball to be rolled."  The stimulus that
attracts the child most strongly is the only one she can attend to.  As she
becomes sated with it the balance of attraction shifts and another stimulus
becomes strongest and elicits activity.  She doesn't reflect on what she
wants to do, but is pushed and pulled by her immediate perceptions.  She's
also very concrete.  If she's told to say, "Tanya is walking across the
floor", but sees Tanya sitting, she can only say what she sees is the case:
"Tanya is sitting."  Likewise, she doesn't engage in true play, according
to Vygotsky, because things can only be what she sees them to be.  A stick
can't be a doll, a cowboy horse, or (for me) a car.  Play involves an
imaginary situation in which a set of actions constitute a scenario such
as a mother taking care of her baby, or a cowboy chasing down outlaws
on his horse.  That is, play has a narrative structure.

  This structure emerges at or just before the third birthday.  My oldest
daughter, a few months before her third birthday, started giving enchanting
little performances.  I go to store now.  You be good.  Don't cry.  I not
be long.  And on and on.  As Vygotsky puts it, "Toward the beginning of
preschool age, when desires that cannot be immediately gratified or forgotten
make their appearance and the tendency to immediate fulfillment of desires,
characteristic of the preceding stage, is retained, the child's behavior
changes.  To resolve this tension, the preschool child enters an imaginary,
illusory world in which the unrealizable desires can be realized, and this
world is what we call play."

  I think "desires that cannot be immediately gratified or forgotten" are
complex events that are comprised of a set of related actions that add up to
a larger whole, for instance "going to the store" or "taking my baby to see
the doctor".  This narrative structure, a sequence with a beginning, a middle,
and an end, helps make sense not only of play but also of the symptoms of the
Crisis at Age Three: negativism, stubbornness, obstinacy, and willfulness.
In negativism the child refuses to do something not because he doesn't want
to, but because he was told to.  Stubbornness consists not in continuing
to pursue something he wants, but in refusing to be swayed from a decision
because it's _his_ decision.  The thread running through this crisis is
the child trying to adhere to his own plans, to not be deflected from what
he wants by what someone else wants him to do or not do.  Before, there
was nothing for him to adhere to, since he could not imagine the kinds of
complex wants -- going to the store, going to the movie, playing in the
yard with a friend -- now coming to the fore.

  This planfulness in thinking is reflected in speech.  In fact, speech
is the apparent means of it.  As Vygotsky argued contra Piaget, who posited
the notion of egocentric speech to account for children speaking without
being clear what they're talking about, speech is social from the very
beginning.  At three it splits into two streams, the original speech-for-
others and a new function, speech-for-oneself.  When the child says "It
go there.  She hold it", she's leaving out the referents for "it" and
"she" not because she can't put herself in the shoes of the person she's
talking to, but because _she's_ the person she's talking to.  Instead
of an adult telling her what to do, she's telling herself what to do.
Language helps her figure out what to do, but because speech-for-oneself
isn't fully split off from speech-for-others (she doesn't realize she's
talking to herself) she thinks out loud.  I say "thinks" because that
in essence is what it is, and it emerges at three.  At seven she becomes
self-conscious and aware that some of the words in her head are only
for her, and they become silent.  Once we fully realize that we're just
thinking, not talking to someone else, it doesn't need to be out loud.

  At shortly before twelve play matures into imagination.  Vygotsky saw
play as developmentally prior to imagination, with the latter being play
without motor action, just as thinking is speech without motor action.
As the budding adolescent is overwhelmed with images, ideas, alternatives,
possibilities, he again becomes willful and obstinate.  As before he is
learning, this time at a more advanced level, to _have_ a will of his own,
to not be too malleable.  In addition to the capacities mentioned above,
metaphor also emerges at three and follows a Jupiterian developmental
schedule.  Thus metaphor and narrative both appear to follow a Jupiterian
schedule.  What needs to be considered is, how legitimate are the uses
to which we put them, and how relevant to astrological practice are other
rhythms, such as Saturn's?  Are we doing as much justice to Saturn as
to Jupiter in our practices?

Dale
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End of exegesis Digest V9 #51
 
 

exegesis Digest Sun, 05 Sep 2004 Volume: 09  Issue: 052

In This Issue:
 #1: From: Dale Huckeby
  Subject: [e] Falsifiability

----------------------------------------------------------------------

Date: Sun, 5 Sep 2004 21:11:12 -0500 (CDT)
From: Dale Huckeby
Subject: [e] Falsifiability

In [9:49] Kevin wrote:

> Dales,

  Kevin, I typoed once when signing my name several weeks ago, but
my signature has been "Dale" ever since, as have the headers in all
my posts.  Please make a note of it.

> Instead of complaining of the vagaries of others, simply present your
> method of "filtering out errors and self-deluding bullshit", as you
> put it. Follow the scientific method if you wish to do some more than
> "appear" scientific. At the heart of the scientific method is the
> "falsifiable theory", produce one. Until then you are simply weaving
> words. And while you have joined all of us among words, please answer
> my now four-time repeated question, "What do you plan to do with the
> things that you see in your "better" lens?"

  You first asked me that in [9:36].  I answered it the very next time
I talked to you [9:41]:

me>   About using what we see, don't we have to have the knowledge before
me> we can know how it can be used?  But I do have some thoughts on the
me> matter.  I once worked at a mental institution, and was struck at how
me> agitated many of the patients became during the full moon.  I had
me> the strong feeling that these were windows of opportunity, that the
me> patient was more susceptible to change, for good or ill, at these
me> times.  If I was a mental health professional I would focus my efforts
me> on these periods and on other potential transition periods.  For the
me> person interested in personal development, knowing the issues he'll be
me> preoccupied with in his late 20s, and the possible outcomes of some
me> of the initiatives he might take, is surely not irrelevant.

  I didn't go into much detail because I wasn't sure what to make of
the question.  For instance, I studied general history, then history
of science, then art history, to find out what was recurring during
Uranus/Neptune conjunctions.  The pattern I sought and believe I found
was a series of cultural efflorescences -- the Carolingian Renovatio,
the Feudal Revolution, the Twelfth Century Renaissance, the Early or
Proto Renaissance, "the" Renaissance, "the" Scientific Revolution, and
according to Thomas Kuhn a second scientific revolution centered in
the first half of the nineteenth century -- lasting about twenty years
each (centered on a five or six-year crisis period) and falling at
Uranus/Neptune intervals.  I've written about all this in more detail
elsewhere.  (Ask and ye shall receive.)  But what I don't understand
is, why should I have to _do_ something with it?  My "plan" is simply
to understand how things work.  I assume knowledge is useful, but I'm
more interested in the knowledge than the use, and at any rate don't
think the latter precedes the former.

  If you disagree with my attitude, or feel that the answer quoted
above isn't an answer in the sense you were looking for, please feel
free to say what you disagree with and/or are looking for.

> At the heart of the scientific method is the "falsifiable theory",
> produce one.

  In _Astrology for the Millions_ Grant Lewi posits an "obscure period"
lasting from Saturn's transit over the Ascendant to its transit over
the fourth cusp.  In his account of Hitler's career he refers to his
"obscure period, in which progress is slow but sure; and it receives
no setback until power is achieved.  This is the classic 'obscure'
period . . . In it, success will not flash out spectacularly, but must
be courted by patience and the firm building of foundations."

  Lewi saw this regularity in the lives of Hitler, Mussolini, Stalin,
Napoleon, Kaiser Wilhelm, Lincoln, Wilson, Theodore Roosevelt, Franklin
D. Roosevelt, and a number of "ordinary mortals" from his case files.
I've seen what looks like the same thing in my own life and in the lives
of Sigmund Freud, Charles Manson (cult murderer), and a number of other
people from my own case files.  There is, it seems to me, something
there which needs to be more fully specified and corrected if necessary.
"Obscure period", in Lewi's usage, is not a keyword but a clue to what
Lewi thought he saw.  We can use it as a hint, a starting point in
our endeavor to clarify what the regularity actually is.

  My understanding is that the obscurity Lewi referred to isn't per
se an objective situation in which the individual finds himself, but a
state of mind which underlies the external outcome.  Thus, Freud's
biographers have argued that during his "years of splendid isolation"
(which he didn't think were splendid at the time), which coincided
with his obscure period, he wasn't as isolated as he thought he was.
They note that _The Interpretation of Dreams_ received serious and
respectful reviews from professional compeers during the time Freud
was supposedly being totally ignored.  What they fail to address
is the reason that Freud _felt_ isolated during this period.

  Joachim Fest's _Hitler_ contains evidence of this interiority of the
obscure period effect.  With respect to his opinion that the war that
began on September 3, 1939 was the wrong war at the wrong time, Fest
writes:

      One of the striking aspects of his behavior is the stubborn,
    peculiarly blind impatience with which he pressed forward into the
    conflict.  That impatience was curiously at odds with the hesitancy
    and vacillations that had preceded earlier decisions of his. . . .
    We must go further back, almost to the early, prepolitical phase
    of his career, to find the link with the abruptness of his conduct
    during the summer of 1939, with its reminders of old provocations
    and daredevil risks.
      There is, in fact, every indication that during these months
    Hitler was throwing aside more than tried and tested tactics, that
    he was giving up a policy in which he had excelled for fifteen
    years and in which for a while he had outstripped all antagonists.
    It was as if he were at last tired of having to adapt himself to
    circumstances, tired of the eternal talking, dissimulation, and
    diplomatic wirepulling, and were again seeking "a great, universally
    understandable, liberating action."

  Note that Saturn was below the horizon, going from the Ascendant to
the Descendent, from 1923-24 to 1939.  (April 30, 1889, 6:30 pm MLT,
Braunau, Austria.)  Fest continues:

      The November putsch of 1923, one of the great caesuras that so
    strikingly divide up his life, was also an example of such a
    liberating action. . . . [I]t marked Hitler's specific entry into
    politics.  Until that point, he had made a name for himself by
    the boldness of his agitation, by the radical alternatives of
    either/or that he announced the night before the march to the
    Feldherrnhalle: "When the decisive struggle for to be or not to
    be calls us, then all we want to know is this: heaven above us,
    the ground under us, the enemy before us."  Until that time
    he had recognized only frontal relationships, both inwardly and
    outwardly.  His thrusting, ofensive style as an orator was
    matched by his rude tone of command as party chairman.  Orders
    were issued in a brusque, categorical tone.  Only after the
    collapse of November 9, 1923, did Hitler realize the possibilities
    of the political game, the use that might be made of tactical
    devices. coalitions, and sham compromises.  That insight had
    transformed the rude putschist into a politician who played his
    cards with deliberation.  But even though he had learned to
    play his new part with sovereign skill, he had never been able
    entirely to conceal how much it had gone against the grain
    and that his innate tendency continued to be against detours,
    rules of the game, legality, and in fact against politics
    in general.
      Now he was returning to his earlier self.  He was going to
    slash through the web of dependencies and false concessions,
    to recover the putschist's freedom to call any politician
    a swine for presenting him with a proposal for mediation.
    Hitler had behaved "like a force of nature," Rumanian Foreign
    Minister Gafencu reported in April, 1939, after a visit to
    Berlin.  That phrase would also describe the demagogue and
    rebel of the early twenties.  Significantly, along with his
    decision for war, his old apolitical alternatives about
    victory or annihilation, world power or doom, cropped up
    once more. . . .

  He was returning to the way he had been before Saturn went into the
lower half of his chart.  He was "a force of nature", uncompromising
in his drive for power, while Saturn was above the horizon before late
1923 and when it was again above the horizon from mid-1939 on.  Fest
notes that "he never again returned to politics . . . whose stakes
seemed to him too small, whose points too insipid, and which offered
none of the excitement that transformed successes into triumphs."

  While it doesn't separate out the obscure period from the first
rise period that immediately follows it, Fest's account does suggest
a psychological difference between Saturn being below the horizon
versus above it.  This implication is that the Saturn transit doesn't
predict obscurity per se but rather a mindset that tends to lead to
that outcome.  Also, like Lewi's original account, it raises further
questions, puzzles that are conceivably answerable.  For instance,
in what sense are we obscure during the obscure period?  And how does
that period differ from the second rise period, when Saturn is going
from the Desc to the top of the chart?  Does something analogous to
the Saturn obscure period occur when other planets, like Jupiter, for
instance, are transiting from the Asc to the bottom of the chart?

  Very early in my career I had a client who had transiting Saturn
in the first quadrant, so I explained that according to Lewi he should
be going through a period of obscurity.  He responded that in fact he
was doing quite well.  Did I see the Cadillac parked outside?  That
presented a puzzle.  Was Lewi wrong, or was I (and perhaps he) taking
the notion of obscurity too literally or applying it too broadly?
My client seemed to be saying that he was successful in that he was
making lots of money.  Jupiter was high in his chart.  If we tend to
do well when Jupiter is high in the chart, and badly when it's low,
and experience success when Saturn is high in the chart and obscurity
when it's low, perhaps we need to clarify and differentiate "well"
and "badly" and "success" and "obscurity" so that they both fit the
observations and can be seen not to contradict each other.

  If we see, however imperfectly, a regularity that actually exists
in nature, and have fairly specific expectations based on it, then
instances in which those expectations are violated are puzzles which
if solved will give us a deeper understanding of the regularity that
makes sense both of the earlier instances and the later ones.  But
this can happen _only_ if we base astrology on observed regularities
rather than reasoned-out meanings, such as we get with symbolism.
That means that much of astrology, all that isn't based on observed
regularities, is what we _want_ astrology to be about rather than
what it can be _shown_ to be about.

  There are a couple of issues I haven't explored here which need to
be dealt with, perhaps in a later posting.  One concerns the causal
plausibility of astrology.  How can something like astrology exist in
the world as we think we know it, the world revealed by the sciences?
And that, of course, raises the question (not in my mind but in the
minds of many astrologers), is science relevant to astrology?  I think
those who assume that it isn't are mistaken, but that's an argument
for another time.

Dale
------------------------------

End of exegesis Digest V9 #52
 
 

exegesis Digest Sun, 05 Sep 2004 Volume: 09  Issue: 053

In This Issue:
 #1: From: "Kevin v"
  Subject: [e] Re: exegesis Digest V9 #52

----------------------------------------------------------------------

From: "Kevin v"
Subject: [e] Re: exegesis Digest V9 #52
Date: Sun, 5 Sep 2004 22:40:55 -0400

Dale, -I make a note of your mistake-

If you call that a "falsifiable theory" then we simply have no common
ground on which to speak. If that is an example or explanation of how
you cannot provide a falsifiable theory, you will have to explain the
role that science has in astrology, since the falsifiable hypothesis is
integral to scientific method. In short, how to you avoid the
"self-deluding bullshit" you accuse others of?

Kevin

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End of exegesis Digest V9 #53
 
 

exegesis Digest Mon, 06 Sep 2004 Volume: 09  Issue: 054

In This Issue:
 #1: From: Dale Huckeby
  Subject: [e] Re: Falsifiability
 #2: From: andre
  Subject: [e] Re: exegesis Digest V9 #53

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Date: Mon, 6 Sep 2004 22:27:54 -0500 (CDT)
From: Dale Huckeby
Subject: [e] Re: Falsifiability

On Sun, 5 Sept Kevin wrote:
> If you call that a "falsifiable theory" then we simply have no common
> ground on which to speak. If that is an example or explanation of how
> you cannot provide a falsifiable theory, you will have to explain the
> role that science has in astrology, since the falsifiable hypothesis
> is integral to scientific method. In short, how to you avoid the
> "self-deluding bullshit" you accuse others of?

  By . . . not . . . using . . . symbolism . . . Kevin.

Dale

ps. The alternative to symbolism is to try to determine what each
factor _contributes_ to the whole, by looking for a regularity that
corresponds to _that_ factor.  Then, if our expectations are violated,
that is, falsified, we know which factor is at fault and can adjust
our expectations.  I rethought my understanding of obscure period
obscurity when my description of that period in my client's life was
seen by him (and subsequently by me) to be WRONG.  In short, it was
FALSIFIED, and that resulted in a CHANGE in my expectations.

------------------------------

From: andre
Subject: [e] Re: exegesis Digest V9 #53
Date: Tue, 07 Sep 2004 20:17:32 +1200

Kevin,

It is hard to see how falsificationism can be either a "hypothesis" or a
"theory", since it is _about_ these things.  Is falsification
falsifiable?  It properly belongs to epistemology.

Concerning Dale's post, it was obvious to me that it:

a) contains numerous falsifiable statements, that easily yield good
testable hypotheses (some of these tests might even be possible to the
armchair theorist, if s/he happens to have an internet connection
conveniently at hand);

b) meets one of the fundamental goals of science, to wit the discovery
of regularities (McBurney, 1994);

c) addresses one of the weaknesses of the falsificationist position,
to wit the fallibility of observational data alone due to its dependence
on theory (Chalmers, 1982).

You seem unaware of the latter point  or perhaps you choose to avoid it,
so displaying a lamentable lack of intellectual integrity considering
the context in which you brought it up.  In any case, your statement
that falsifiability lies "At the heart of the scientific method" would trouble
many a philosopher of science (Popper notwithstanding), and many
a modern research scientist (this one included).

Noting that you apparently lack any direct experience of or deep insight
into the scientific process, I have provided introductory-level
references for your edification.

In haste,

Andre.
 
 

For anyone who might be interested, these texts are entertaining and
easy (more or less) to follow:

     Chalmers, A. F. (1982).  What is this thing called Science?
Melbourne: University of Queensland Press.

     McBurney, D. H. (1994). Research methods. Pacific Grove, CA:
Brooks/Cole.
--
------------------------------

End of exegesis Digest V9 #54
 
 

exegesis Digest Tue, 07 Sep 2004 Volume: 09  Issue: 055

In This Issue:
 #1: From: "Kevin v"
  Subject: [e] Re: exegesis Digest V9 #54
 #2: From: Bill Sheeran
  Subject: [e] Re: exegesis Digest V9 #54

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From: "Kevin v"
Subject: [e] Re: exegesis Digest V9 #54
Date: Tue, 7 Sep 2004 06:29:46 -0400

Dale,

I wish you luck with your "unsymbolic" falsifiable theories, if that is
the symbolism that you cling to.=20
 

Kevin

------------------------------

From: Bill Sheeran
Subject: [e] Re: exegesis Digest V9 #54
Date: Tue, 07 Sep 2004 12:31:13 +0100

Andre wote:
>
>For anyone who might be interested, these texts are entertaining and
>easy (more or less) to follow:
>
>     Chalmers, A. F. (1982).  What is this thing called Science?=20
>Melbourne: University of Queensland Press.

I agree with Andre - this is an excellent and very accessible book,
and I would recommend it to anyone who would like to gain a
dispassionate view on the strengths and weaknesses of scientific
method. As I recall, it's written for science or maybe philosophy of
science students.

Bill
 

http://www.radical-astrology.com
 

------------------------------

End of exegesis Digest V9 #55
 
 

exegesis Digest Mon, 13 Sep 2004 Volume: 09  Issue: 056

In This Issue:
 #1: From: Rachel
  Subject: [e] Re: exegesis Digest V9 #55

----------------------------------------------------------------------

Date: Mon, 13 Sep 2004 16:16:30 -0400
From: Rachel
Subject: [e] Re: exegesis Digest V9 #55

Hello Everyone! I hope your September has been exceptional. I am curious what is "harmonic concordance" and what does it signify? There is supposed to be one this October as there was one last November. Does anyone have informed thoughts about it? If so I would appreciate some input. Please excuse my ignorance. Sometimes quite a bit of the discussions go over my head. But they always fascinate me when done with the intent to understand.
wishing you and yours laughter,
Rachel Gobar

--
Tune in: Trust, you are perfection, a creative force in the Universal Mind.
                      Aum Tat Sat
------------------------------

End of exegesis Digest V9 #56
 
 

exegesis Digest Wed, 15 Sep 2004 Volume: 09  Issue: 059

In This Issue:
 #1: From: "Dennis Frank"
  Subject: [e] Re: exegesis Digest V9 #56
----------------------------------------------------------------------

From: "Dennis Frank"
Subject: [e] Re: exegesis Digest V9 #56
Date: Wed, 15 Sep 2004 22:11:12 +1200

> I am curious what is "harmonic concordance" and what does it signify?
There is supposed to be one this October as there was one last November.
Does anyone have informed thoughts about it? If so I would appreciate some
input.
> Rachel Gobar

The scenario is a cosmic pattern which, as it constellates, is meant to
transmit or catalyse lots of harmony.  You know, Osama bin Laden declares
he's going to renounce violence, embrace peaceful coexistence, happy to let
western capitalists exploit everyone forever and ever amen, no hard
feelings.  Bush decides to pull out of Iraq and let them have their own oil
back.  Saddam, having had enough counselling, is released so he can run the
UN branch office in Baghdad.  That sort of thing.

http://www.astrofantasy.com/articles/astroarticles/hrmonic_concordance.htm

"Under the Full lunar eclipse of November the 8th (8:13 EST), six planets
are gathering to form a hexagonal configuration in the sky.  The ancients
called it a Star of David alignment, but it has been dubbed the Harmonic
Concordance this time around.  Technically, itís called a Grand Sextile by
astrologers.  Under a Grand Sextile there is a major opportunity to harness
creative talents, but it requires great effort."

http://www.stariq.com/Main/Articles/P0004917.HTM

"If astrology werenít polarizing enough, the arcane hyperbole surrounding HC
is a tad New Agey for many to have mass appeal. To others, it is a
turn-off... The paradox, however is that this is not so much about the
outward events of a future moment, as it is about this moment right now!
Astrological planets represent different aspects of our own inner being, and
a chart is but a symbolic reminder of our personal psychology."

http://www.harmonicconcordance.com/NewSite/AstrologicalMusings--Quintiles.htm

Last year it was a grand sextile (except if you are a new-age astrologer, in
which case it is a Grand Sextile).  This year it is a grand quintile (as
detailed in the above website).

Some astrologers are prone to magical thinking, and a small minority of them
qet quite entrepreneurial about it.  Jose Arguelles kicked off the syndrome
with the "harmonic convergence" of '87, which the above writers are
replicating.  The game involves spotting an impressive alignment, giving it
a fancy name, and then announcing to everyone that it is a vehicle of
specially potent cosmic good vibes.  Those inclined then proceed to set up
group meditations which, if all are sufficiently attuned, produce group
hallucinations.

Those like me who observe, out of curiosity or even a faint hope that
something special may infuse the world, note with regret that the period
passed with nothing out of the ordinary happening.  Ah well, someone's
Neptune affliction may indeed feel like bliss I guess.  Who's to say that
the world didn't change, perhaps it did for them!

Oh, and one more thing.  Always check the orbs of the pattern that forms in
the sky.  Invariably the promoters turn out to have over-sold the occasion.
There's usually at least one aspect that is way out of orb.  Arguelles, in
'87, successfully conned lots of people who didn't bother to check & see if
he was correct.

Dennis

End of exegesis Digest V9 #59
 
 

exegesis Digest Thu, 16 Sep 2004 Volume: 09  Issue: 060

In This Issue:
 #1: From: "Kevin v"
  Subject: [e] Re: exegesis Digest V9 #59
 #2: From: Rachel
  Subject: [e] Re: exegesis Digest V9 #59

----------------------------------------------------------------------

From: "Kevin v"
Subject: [e] Re: exegesis Digest V9 #59
Date: Thu, 16 Sep 2004 06:26:25 -0400

And to whom it is of interest, there are two "Grand Quintiles" coming
this October. Here is a survey of their frequency:

http://www.grandquintiles.co.uk/

Kevin
 

------------------------------

Date: Thu, 16 Sep 2004 15:05:42 -0400
From: Rachel
Subject: [e] Re: exegesis Digest V9 #59

Dear Dennis,
Thank you for the information.
much appriciated, Rachel

--
Tune in: Trust, you are perfection, a creative force in the Universal Mind.
                      Aum Tat Sat

------------------------------

End of exegesis Digest V9 #60
 
 

exegesis Digest Sat, 13 Nov 2004 Volume: 09  Issue: 061

In This Issue:
 #1: From: Patrice Guinard
  Subject: [e] CURA's Thirty-first and Last Edition

----------------------------------------------------------------------

Date: Sat, 13 Nov 2004 10:24:11 +0100
From: Patrice Guinard <alcelia@club-internet.fr>
Subject: [e] CURA's Thirty-first and Last Edition

News Bulletin of C.U.R.A.
The INTERNATIONAL ASTROLOGY RESEARCH Center
31st edition (NOV. 2004)
http://cura.free.fr
 

60 MBs online
1280 files
360 selected articles, texts, documents & bibliographies
900+ visitors daily
 

Independent Astrology Research Center and a bimonthly
investigation Magazine online, trilingual (English, French,
Spanish), in free access, open to any type of approach of astrology.
It deals with historic and cultural aspects of astrology,
the philosophical combat against the ideological critic of astrology,
and the epistemological investigation on astrological patterns
in agreement with reason, if not with scientific seizure of
reasoning. With the participation of the best specialists.
Bibliographies, Articles, Historical Documents...
 

Review of all the texts & articles already published:
=> http://cura.free.fr/histo.html

...........................................
 

CAUTION: From November 15, only one address to join us:
(see http://cura.free.fr/artic-en.html and CURA's Contact)
 

THANKS TO ALL THE PEOPLE WHO ENCOURAGED OR HELPED ME.
(see http://cura.free.fr/15fans.html)

I'M CLOSING CURA ; THE FILES WILL REMAIN ONLINE.

Thanks for your attention!

Patrice

------------------------------

End of exegesis Digest V9 #61
 
 

exegesis Digest Sat, 13 Nov 2004 Volume: 09  Issue: 062

In This Issue:
 #1: From: Rachel
  Subject: [e] Re: exegesis Digest V9 #61

----------------------------------------------------------------------

Date: Sat, 13 Nov 2004 16:38:44 -0500
From: Rachel
Subject: [e] Re: exegesis Digest V9 #61

Dear Patrice May I ask why you are closing off Cura?
Rachel

--
------------------------------

End of exegesis Digest V9 #62
 
 

exegesis Digest Sun, 14 Nov 2004 Volume: 09  Issue: 063

In This Issue:
 #1: From: Patrice Guinard
  Subject: [e] Re: cura's closing

----------------------------------------------------------------------

Date: Sun, 14 Nov 2004 20:32:29 +0100
From: Patrice Guinard
Subject: [e] Re: cura's closing

1. i need to take a rest
2. i've learned to know what it does mean, in general, working with
astrologers
3. last but not least, try to decipher this:
http://cura.free.fr/curacoro.html

Best,

Patrice

> Dear Patrice May I ask why you are closing off Cura?
> Rachel
>
> --
------------------------------

End of exegesis Digest V9 #63
 
 

exegesis Digest Mon, 15 Nov 2004 Volume: 09  Issue: 064

In This Issue:
 #1: From: Rachel
  Subject: [e] Re: exegesis Digest V9 #63

----------------------------------------------------------------------

Date: Mon, 15 Nov 2004 11:39:17 -0500
From: Rachel
Subject: [e] Re: exegesis Digest V9 #63

thank you Patrice for having done such a great job so far. and I wish you the best of luck with all your endeavors.
kind regards
Rachel

--
Tune in: Trust, you are perfection, a creative force in the Universal Mind.
                      Aum Tat Sat
------------------------------

End of exegesis Digest V9 #64
 
 

exegesis Digest Tue, 16 Nov 2004 Volume: 09  Issue: 065

In This Issue:
 #1: From: Bill Sheeran
  Subject: [e] Re: CURA closure
 #2: Subject: [e] Re: exegesis Digest V9 #63
 From: Robert Tulip
----------------------------------------------------------------------

From: Bill Sheeran
Subject: [e] Re: CURA closure
Date: Tue, 16 Nov 2004 15:22:08 +0000

Hi Patrice

May I also add a voice of appreciation and thanks for all the effort
which you and all those who helped you put into creating and
maintaining CURA.

As far as I am concerned, the site provides the benchmark by which
others can be judged regarding astrological content and overall
intention.

I will always be grateful for the translation work which allowed ideas
and perspectives to transcend language barriers and add some
counterbalance to the dominance of Anglo-American cultural influence
in astrological discourse.

Thanks again, and all the best for your future projects.

Bill

http://www.radical-astrology.com

------------------------------

Subject: [e] Re: exegesis Digest V9 #63
From: Robert Tulip
Date:  Wed, 17 Nov 2004 16:47:10 +1100
 

>From Babelfish

Curae Coronis All arisen, Valentine and Markos! With the last, c'est still
the first. Athyr reigning with the turn of the eight trios, Pachon Mechir
and Mesori cut down. One on two months, five years and the last, With the
Consulate by two hundreds behind. With the three first, two seven and six
are folded, And with the following then meet, To meet excluded l unity,
thousand and hundred verses of l'inspiré. Vintage at the month day plus
year, Reviennent to new let us éons some emanated. In the center broken in
triple staircase Its number deferred to the last; And the final one
redoubled with half, Removes with d'eux l'un its visibility. Double second
withdraws from failing Retourne to the ridge which appears finishing.
Pompontantes with the thirds and harmony Only granted for l'Horus of the
South. Patrice Guinard, 01.11.2004

------------------------------

End of exegesis Digest V9 #65
 

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