|
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
----------------------------------------------------------------------
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
------------------------------
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
------------------------------
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
----------------------------------------------------------------------
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
----------------------------------------------------------------------
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, it’s
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 weren’t 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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