Saturday, April 22, 2023

If there are star marks on the fingers, there is a risk of drowning in water?

If there are star marks on the fingers, there is a risk of drowning in water? Which sign does the auspicious fruit match?

The auspiciousness of the star sign depends on the place. Where is this ominous sign?

Asterisks are very important symbols. Star marks are observed at different places on the hand. Somewhere this sign is particularly auspicious, somewhere or particularly inauspicious. The auspiciousness of the star sign depends on the place. Asterisks appear at the end or middle of a line and become very bright and make the surrounding area bright or very bright. 

In which line is the evil star sign visible? 

But it is partly as sinister as a fake mark. If the asterisk is again excessively large, deep, and red in color, the risk of explosion is indicated.If such a star sign is observed in the lifeline, it indicates sudden death. If such a star sign is observed on the headline, the person may become insane due to excessive mental development which indicates suicidal tendencies. 

If a well-formed star sign is observed over a planet mount, such a star sign does not destroy the power of the planet but invigorates the power of the planet. In the case of Jupiter, the sign indicates a head injury or wound. In the case of Saturn or Saturn's Church they indicate sign paralysis.

The star sign (both hands) on the third finger of Saturn indicates a risk of suicide or death by drowning. Star signs over the Mercury sector indicate the danger of harm due to poisoning or food poisoning. As for the Moon, they indicate danger in the water, or the possibility of drowning and indicates jaundice, paralysis, trauma, and suicidal tendencies.

The star sign of the heart line (between the Sun and Mercury sector) indicates heart problems or heart-related diseases. Star signs at the front or end of the headline indicate mental paralysis, and delusions.

CONCLUSION

If a well-formed star sign is observed over a planet mount, such a star sign does not destroy the power of the planet but invigorates the power of the planet. The star sign (both hands) on the third finger of Saturn indicates a risk of suicide or death by drowning. Star signs over the Mercury sector indicate the danger of harm due to poisoning or food poisoning.


Tuesday, April 11, 2023

How To Improve At ASTROLOGY AND THE RENAISSANCE In 60 Minutes

Do ASTROLOGY AND THE RENAISSANCE Better Than Barack Obama

For the sake of simplicity, it would be tempting to say that this paper on Renaissance astrology begins with Petrarch (1304-1374) and ends with Shakespeare (1564-1616).

Empty the coffers, deafen the ears of those who murmur, who corrupt justice by their errors, and who confuse our present life and make men miserable with false fears of the future."

In reflecting on the Renaissance and its glories in art, music and literature—and astrology—it is important to note that the era's significant changes occurred against a backdrop of plague, war, religious strife, economic depression.

For the sake of simplicity, it would be tempting to say that this paper on Renaissance astrology begins with Petrarch (1304-1374) and ends with Shakespeare (1564-1616). Petrarch, the "first man of the Renaissance", was no fan of astrology and railed against its fatalistic tendencies. "Leave the way of truth and life... These balls of fire cannot be our guides... Illumined by this ray, we have no need of these deceitful astrologers and false prophets who pass off gold as their faithful followers." Empty the coffers, deafen the ears of those who murmur, who corrupt justice by their errors, and who confuse our present life and make men miserable with false fears of the future." In contrast, Shakespeare's work almost 250 years later gave the world "Star-Crossed Lovers. " gives the term and attributes the murder of two young princes at the hands of an evil king to an evil antithesis. 

This evidence in literature suggests a radical change in public opinion about astrology, but why?

It is important to note from the outset that the changes brought about by the Renaissance had myriad manifestations. As Richard Turnus explains in The Passion of the Western Mind, "The phenomenon of the Renaissance was as great in its extraordinary quality as in the sheer diversity of its manifestations." The Renaissance expressed a new view of the sky not only through literature (or at the same time or place for that matter), but also through art, theology, the rise of science, and the discovery of new lands on Earth. Therefore, it will be emphasized, it is particularly important that the commentary on the pre-Renaissance learning environment is examined to establish a contrasting perspective.

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In reflecting on the Renaissance and its glories in art, music and literature—and astrology—it is important to note that the era's significant changes occurred against a backdrop of plague, war, religious strife, economic depression. , the Inquisition and ecclesiastical conspiracies. In this comprehensive exhibition, an attempt will be made to determine the renewed interest and development in astrology during the Renaissance during this fascinating period of history.

The Twin Stars: The Transition from Aristotle to Plato

The discovery and translation of ancient texts was the driving force behind major changes in history, especially the works of Plato and Aristotle. Arthur Koestler comments on the influence and popularity of these Greek thinkers in his book The Sleepwalkers. "As far as their influence on the future is concerned," Koestler writes, "Plato and Aristotle should be called twin stars having the same centre of gravity, revolving around each other and coming after them." They have shed light on generations. ." Each would take turns enjoying being "in fashion" while the other went out of style. According to Koestler, Plato would reign supreme until the twelfth century, when Aristotle's works were rediscovered, and two centuries later, when the world's thinkers had tired of Aristotle's lectures, Plato again would appear in different guises. During the rise of the Renaissance, it was Aristotle's star that shone, and although it may be hard to believe that astrology lacks approval in modern Christianity, it was a wise theologian who united Aristotle, church doctrine, and astrology. .

Thomas Aquinas (1225-1274) was in the right place at the right time and said the right thing. Arabic scholarship and the eventual translation of Aristotle's works into medieval Latin meant a revival of Aristotelian thought during Aquinas' lifetime. These works of Aristotle became an important project for this Dominican monk, who was a disciple of Albertus Magnus (1206–1280), himself a translator of Aristotle. Turnus reports that "Aquinas converted Aristotle to Christianity and baptized him." The rise of Aristotelian thought in the medieval period benefited astrology because of his view that "everything that happens in the sub-lunar world is caused and controlled by the motion of the celestial spheres." Brahe's discovery disproved the idea of a separate and distinct "sublunary world". But still the harmony of heavenly bodies on earth was maintained and therefore the influence of life on earth was greater. Astrology and alchemy both used the same method of Aristotelian logic, only they were not bound by academic scholarship or completely subject to church doctrine: classical astrology, often associated with medical studies and codified by Ptolemy, was taught in universities. Surely it would have been thought that their influence would have been greater.

Aquinas was convinced and clear about the influence of the stars as he realized at this time: "Most men ... are governed by their passions, which are dependent on bodily appetites; are felt in. Indeed they are the few who are intelligent enough to resist their animal instincts." able." In other words, there was a direct connection between what happened in heaven and what happened on earth. Aquinas adds the important and memorable words:

"Astrologers, consequently, are able to predict the truth in most cases, especially when they make general predictions. In special predictions, they do not achieve certainty, because nothing compels a man to oppose the orders of his lower faculties." So the astrologer himself likes to say. It is not that 'the wise man rules the stars' as he rules his own passions.

In this way he avoids a contradiction that would preoccupy humanists in later centuries: the concept of free will.

Even with Aquinas' endorsement, this is not to say that the Church endorsed all aspects of astrology: there were quite clear limits. Medical astrology was acceptable, while delving too deeply into the future could be considered treading on the toes of a god. Aquinas, for the time being, carefully reconciles astrology/astrology and the Church with a presupposition of free will rather than absolute determinism.

As the Renaissance arose, there can be no doubt that astrology re-emerged in three different cultures, despite being ridiculed almost simultaneously. Along with Petrarch's comments, the Muslim scholar Ibn Khaldun (1332–1406) denounced astrology as "all conjecture and conjecture based on astrological effects (perceptions of existence) and arising from air conditioning". The Frenchman Nicolas Oresme wrote in 1370 that "many princes and magnates, driven by malicious curiosity, endeavoured with vain art to discover hidden things and to inquire into the future." For these men (including Petrarch), astrology offered an irresistible allure for man to discover his future. Having established the existence of astrology before the Renaissance, the question remains as to how it gained popularity despite its notoriety.

An allusion is meant to make a connection between heaven and earth in a more metaphorical sense. Aquinas noted that there existed a 'principle of continuity' (as it was later called) that linked higher beings to lower life forms and extended to the realm of Lucifer, a church with elements of Catholic orthodoxy. It was associated with a positive view of life and therefore worthy of study from other worldly practices. We see a reflection of this new perspective in Dante's (1265–1321) La Divina Commedia, in which man is at the centre of an Aristotelian universe balanced between heaven and hell in a Christian morality play. It should be noted that Aristotle – as well as Dante and Aquinas – considered the universe to be geocentric, a premise that must ultimately be rejected. Dante's popular work shows how the "common" people of the time inextricably linked astronomy and theology – and, in a clear break with the priestly tradition, it was written in a language that most of the people of the time could not understand. Even the illiterate could appreciate. Thus, what was once available only to the elite or the clergy became available to the general public.

Turnus noted that while Dante's work concludes and summarizes the medieval age, Petrarch "looks to and inspires a future age to bring about a rebirth of culture, creativity and human greatness." Petrarch, according to Turnus, was inspired by a new spirit but inspired by the ancients and that man himself could create a greater glory as the centre of God's creation. Petrarch's ideal was an educated religiosity and he called for the recall of Europe's classical heritage through literature.

Even with the outbreak of the plague, the idea that life should be enjoyed rather than merely studied was evident in Giovanni Boccaccio's work The Decameron (1353). Boccaccio wrote about how life really was, rather than how the Church thought life should be lived. The uncertainty of daily survival produces a general mood of unease, which influences people to "live for the moment". It appears that Petrarch was not immune to this new way of looking at life. In 1336, Petrarch climbed Mount Venous, which rises above the Vaucluse to a height of more than six thousand feet, just for the pleasure of it. He read St. Augustine's confession on the summit and reflected that his ascent was merely a metaphor for longing for a better life. In his experience, one can understand why he does not want to admit being limited by fate or destiny and refused to see himself as "so useless to God, the Church or nature".

During the plague years, when Europe turned its eyes to the authorities on medicine at the time, members of the College of Physicians of Paris gave this cause (in part) of the Great Plague:

"The astral effect is believed to be the origin of the "Great Death," physicians and scholars being fully convinced of its reality. According to Marche Guy de Chebulic, a great conjunction of the three superior planets, Saturn, Jupiter, and Mars. 24, 1345, the sign Aquarius usually It was accepted as the main reason.

Was Petrarch dismayed to learn that the plague that claimed so many of his loved ones was caused by a great conjunction of the planets in the air signs?

By the 15th century, astrology had grown further in the form of Byzantine scholarship. In 1438, Byzantine Emperor John VIII Palaeologus joined the Council of Ferrara and the Council of Florence to discuss the union of the Greek and Roman churches. He was accompanied by the Plato scholar Pelton, who generously offered to translate Plato's writings to interested Florentines. It was a dramatic development of earlier work on translation done by Petrarch and his contemporaries as they were influenced by their difficulties in translating from Greek to Latin. Pelton (also known as George Zemstvo's) "had resorted to an ambitious plan to restore the long-standing pagan religion that had belonged to the cult of Justinian and before the suppression of the Athenian Academy: in short, he was, in name only, a 'pagan' philosopher" as fully pagan, Plato predicted. That the world will forget Jesus and Mohammed and that absolute truth will blossom through the universe!

Casino demodicid, head of the influential Medici family of bankers (who built their business empire amid the economic depression following the bubonic plague), was so impressed by this "new" knowledge that he opened a Platonic Academy in 1439 and elected promising. Marcelino Ficino (1433-1499) to direct it to the youth. Although a boy, Ficino showed a precocious talent for translation and was encouraged by the Medici family, eventually translating a large number of ancient texts, including Plato and Hermes Trismegistus. Campion notes that Greek manuscripts also found their way to the West after the fall of Constantinople to the Turks in 1453. Because he established himself as an interpreter, many of these texts fell directly into Ficino's hands.

Ficino not only interpreted these texts, but he commented on them and was clearly influenced by them. His own contributions include three books of life ("De triplicate vita"), including a work entitled Life from Heaven ("De vita colitis comparand"). Ficino is a major work for the return of the Neoplatonic belief that the stars are gods. This belief is reflected in the works of Michelangelo (1475-1564), Raphael (1483-1520), Da Vinci (1452-1519), Botticelli (1445-1510) and others. A general shift in art occurred during this time: earlier artists focused on recreating biblical images or symbols, while Renaissance artists began to study models of nature more closely and used more colour and more realism in their work, adding depth. and using linear perspective, (a mathematical technique). As Bezant eloquently puts it, Ficino's influence on these painters led them to "incorporate the divinity into their art in such a way that each piece becomes a pure crystal of divinity, a talisman." Able to transform those who see it." Thus Frances Yates describes Botticelli's work and, in particular, his masterpiece, The Birth of Venus, as Ficino's practical application of magic to reach "the sexual spirit from the star and the wearer or viewer of his beloved image". ” Yeats implied that Venus himself was once again walking the earth.

Under the revival of Neo-Platonism and the revival of pagan deities, astrology also gained support through the use of almanacs and its popularity at various European courts. Without almanacs, astrology would have been available only to those who could read and write (i.e. royalty) if not for one thing: the invention of the printing press by Johann Gutenberg in 1440. Until this time, printed material was limited to religious material copied on vellum whose composition was intended as a form of worship (eg the Book of Kills), reproduced by hand and therefore quite rare. . For example, an inventory of the library's books in the Cambridge University Library in 1424 shows that the university had only 122 books—each equivalent to one field or vineyard. The printing press allowed the reprinting of religious and secular texts. Astrological charts and almanacs were only one aspect of the myriad subjects that suddenly became available to curious new readers.

Pico's attack

Thus, astrology reached its peak of popularity with allusions to pagan gods and goddesses. However, just as one thought astrology would be safe, an unprecedented and posthumous attack was made in 1494 by Ficino, a student of Pico Della Mira Ndola. Pico's attack rocked astrology and is still cited as the most devastating attack on astrology in history. Cornelius characterizes Pico's attack as a "Neo-Platonic interpretation of mania using the weapons of Aristotelian logic", adding that at that time in our history the imaginative feeling called magic and the craft of astrological judgment divided company. ... After Pico, the birth of the craft was never a serious intellectual affair

There are some widespread misconceptions about this attack. This was certainly bad news for Italian astrology. But in England, for example, in the next century, Elizabeth I was openly consulting the magician John Dee (1527–1608) for astrological advice. Dee's rival in France, Jean-Baptiste Morin (1583–1659), enjoyed wide acclaim in Europe, like Dee. Secondly, the attack was not against astrology but against the negligent practices of astrologers. Campion notes that Pico's intention was to reform rather than destroy astrology. This astrological development, like any other reform, would eventually shed light on many astrological practices, such as erroneous astronomical tables and a geocentric universe, as well as developments outside the Ptolemaic system, such as the new home system.

It cannot be denied that the reputation of astrology was dealt a severe blow in February 1524 by the predictions of Johann Stouffer during the planetary conjunction in Pisces, which is famous for its good weather. Although there was some significant rainfall during the summer, it was a far cry from the deluge predicted by more than fifty astrologers in the wake of Stuffer's forecast. However, this did not diminish the fame of Nostradamus (1503–1566), whose travels became famous in his own lifetime.

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Nicolaus Copernicus' (1473–1543) revolutionary idea of a heliocentric universe was published in 1543 when On the Revolution of the Heavenly Spheres was published. Worst Seller. However, this work would eventually transform man's view of the world into a cosmos (in the Greek sense), where a proportionality existed between man and the cosmos in the post-Renaissance heliocentric world associated with the development of modern science. Astrology needs this scale for man and the universe to flourish. In 1609, Galileo's best-selling book, Sideris Nuncios, brought the heliocentric world-view into the public consciousness.

About thirty-one years after the death of Copernicus, on 11 November 1572, Tyco Brahe, leaving a chemical laboratory to eat his dinner, observed a bright new star near the constellation Cassiopeia. Regarding this incident, Koestler said:

"The dramatic significance of the event lies in the fact that it contradicts the fundamental dogmas – Aristotelian, Platonic and Christian – that all change, all generation and decay were confined to the Earth's surroundings, the sub-lunar region; while the distant eighth All the fixed stars in the sphere were situated unchanged from the day of creation to eternity."

Brahe's thesis had a feature rarely found in Aristotelian logic: precision. The logic of the time emphasized qualitative rather than quantitative measurement; Brahe was devoted to measurement, down to fractions of an arc minute in his calculations, and did not tolerate the "close enough" attitude of the planetary tables. Later, Brahe proved that the Great Comet of 1577 was not a sub-lunar object (an Aristotelian idea at the time), but was 'at least six times as distant' in space as the Moon. In the same year, Brahe, at his own insistence, received the first clock with a minute hand from its inventor, Just Berge. Up to this point in history it was impossible to keep accurate time.

A few years later, astrology was further damaged by the papal bull of 1585, which effectively outlawed judicial astrology and ordered the cessation of all serious astrological publications except for the simplest leaflets (the ones Pico disputed). As fairly traditional if not orthodox, astrology was not helped by a major paradigm shift in cosmology. When cold and hungry Johannes Kepler (1571-1630) appeared on Brahe's doorstep in 1600, it was only a matter of time before the world was firmly convinced that the earth revolved around the sun.

If the "scientific" side of astrology began to unfold, it hardly affected the affections of Elizabethan audiences. William Shakespeare made over a hundred allusions to astrology in his thirty-seven plays. In his time, the planets and stars were personified, the heavenly realms contained eternal souls, and people feared disturbing the traditional order of things. "The heavens themselves, the planets and this centre observe the degrees, priorities and places... But when the planets wander from bad mixture to disorder, what a plague and what a sign!" Another example of this can be seen in Shakespeare's The Tempest, as the sorcerer Prospero (a character based on Queen Elizabeth's astrologer John Dee) is depicted facing a great storm and subsequent shipwreck, which leads to his death. Very frustrating for young people. Daughter Miranda. It's an ironic but sweet tribute to astrology that characters from the play were used to name the moons of the planet Uranus in the mid-19th century. It can almost seem like an olive branch from astronomy to astrology.

The Renaissance, according to Turnus, was "the vigorous rise of a new consciousness - expansive, rebellious, energetic and creative, individualistic, ambitious and often unscrupulous, inquisitive, self-confident, committed to this life and this world, open-eyed and sceptical, inspired and inspired..." Platonism was not astrology, but the revival of Neo-Platonism in the Renaissance was the essential matrix for the great flowering of astrology that then took place. It saw the world open up through inventions such as new shipping routes and the printing press, along with the discovery of ancient texts and the joys of living through the plague. The Renaissance was a spectacular explosion of Europe's ancient pagan ideas. Astrology was involved in all this and at this point, for better or worse, astrology had to pull itself up by its bootstraps.

CONCLUSION

A few years later, astrology was further damaged by the papal bull of 1585, which effectively outlawed judicial astrology and ordered the cessation of all serious astrological publications except for the simplest leaflets (the ones Pico disputed). The Renaissance, according to Turnus, was the vigorous rise of a new consciousness - expansive, rebellious, energetic and creative, individualistic, ambitious and often unscrupulous, inquisitive, self-confident, committed to this life and this world, open-eyed and sceptical, inspired and inspired... Platonism was not astrology, but the revival of Neo-Platonism in the Renaissance was the essential matrix for the great flowering of astrology that then took place. Astrology was involved in all this and at this point, for better or worse, astrology had to pull itself up by its bootstraps.

Friday, April 7, 2023

Girls of all zodiac signs do not get equally beautiful husbands, who will have a happy married life according to Jyotish

Girls of all zodiac signs do not get equally beautiful husbands, who will have a happy married life according to Jyotish

Women have special dreams about married life and their husband. Astrology mentions certain things about the married life of women and their husbands.

Everyone has a special dream about marriage. Every man or woman wants their married life to be full of love. May happiness always prevail in the world. Similarly, many women look for handsome men as their partners. Astrology mentions certain things about the married life of women and their husbands.

Different planets give fruits according to their guna and dharma. That is, planets give different results according to their respective karakas. Like Jupiter Atmakaraka, Saturn Karmakaraka, Mercury Vidya, Business Merchant, etc. Similarly, each rasi and each place (with respect to lagna or rasi) has its own karkat. More clearly it can be said that every place first, second, third etc. with respect to lagna or rashi has karkata. Like the first place Tanu Bhava. From the first place, the body is judged. Especially the seventh house is judged by Jaya Bhava, marriage, marital happiness, etc. from the seventh house.

If Makar and Kumbha are 7th from Lagna, women cannot be all happy i.e., there is the possibility of unhappiness in conjugal happiness.

If Aries and Scorpio are in the seventh house, the husband will be ill-tempered but in good health and will be famous.

If Taurus and Libra are in the 7th, the husband will be handsome, attractive, and benevolent.

If Cancer is in the 7th house husband will be charitable and pious.

If Leo is in the seventh place, the husband will be an established businessman or will be well-established in business.

If Sagittarius and Pisces are in the seventh house, the husband will be particularly talented.

If there are star marks on the fingers, there is a risk of drowning in water?

If there are star marks on the fingers, there is a risk of drowning in water? Which sign does the auspicious fruit match? The auspiciousness...

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