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It follows from this phenomenon (tested hundreds of times) that every thing may carry around it an invisibly written history. The same thing applies to the human being. Every one of us carries around him a radiance invisible to the human eye, but perceptible to the trained mind. Inscribed in this radiance in the shape of pictures are the most important results of our thoughts and our actions. In accordance with Tradition this radiance is termed the aura, and there is an aura for every principle. Thus there will be an aura of the physical body, of very small extent, an aura of the astral body, an aura of the mind. It is this last which was recognised by religious tradition surrounding the heads of saints and divinities with halos. It is thanks to this radiance of the three principles of the human being that we can explain many seemingly strange phenomena, such as sudden sympathies or antipathies, intuitions, and so-called unconscious previsions, etc.
Speak of Cartomancy in a company, I will not say favourably, but merely sincere and without prejudice. First of all of ten persons eight will confess that they have consulted— secretly—card readers, and six at least will tell you that they have been surprised at the correctness of what was foretold them. Would it be possible to attempt, if not a doctrine, at least an explanation? I believe myself that a good cartomancer begins by guessing fairly correctly the state of mind of her clients. Being a physiognomist, she guesses from their appearance, their voice, their looks, by questioning them skilfully without their being able to see the drift of her questions which seem so alien to their ...
It follows from this phenomenon (tested hundreds of times) that every thing may carry around it an invisibly written history. The same thing applies to the human being. Every one of us carries around him a radiance invisible to the human eye, but perceptible to the trained mind. Inscribed in this radiance in the shape of pictures are the most important results of our thoughts and our actions. In accordance with Tradition this radiance is termed the aura, and there is an aura for every principle. Thus there will be an aura of the physical body, of very small extent, an aura of the astral body, an aura of the mind. It is this last which was recognised by religious tradition surrounding the hea...
It is because his work has been that of popularising and not of creating (according to his account at least) that the author has desired to remain anonymous, and straightway I congratulate him on having so well succeeded with this vade-mecum which the scholar, the woman of the world, the man in the street, the priest and the little maidservant will have on their table, like a dictionary, or a cookery book—a “perfect secretary” in fact. The task which I have before me is at once less difficult and more delicate. Although in more than one passage our anonymous author shews originality, expresses his opinion, discusses, and sometimes sums up, nevertheless he asks me to explain beforehand what in fact the occult sciences are, to state their connection with one another, to relate briefly their general history, to try to explain them shortly, and, finally, to shew their usefulness .
It follows from this phenomenon (tested hundreds of times) that every thing may carry around it an invisibly written history. The same thing applies to the human being. Every one of us carries around him a radiance invisible to the human eye, but perceptible to the trained mind. Inscribed in this radiance in the shape of pictures are the most important results of our thoughts and our actions. In accordance with Tradition this radiance is termed the aura, and there is an aura for every principle. Thus there will be an aura of the physical body, of very small extent, an aura of the astral body, an aura of the mind. It is this last which was recognised by religious tradition surrounding the hea...
Physiognomony is not only the study of a being through its physiognomy, as the layman believes, although the etymology is clear (physis—nature ; gnomon—who knows), but really the study of a being through the whole of its outward appearance ; from which it would seem to follow that Chiromancy is included in it in principle, although it has been detached from it owing to its importance. Is it necessary for me now to justify Physiognomony? It does not in fact enjoy the bad reputation of its mother Astrology. It may be currently observed. Who amongst us is not a physiognomonist when he says of some one that he has “a fine” or “a nasty” head in the ethical sense of the word ? And do w...
Chiromancy is, for the Occultist, the astral sign-manual contained in the hand. But it is not necessary to believe in Astrology tn order to believe in Chiromancy. In the same way as Chouasnard wants to arrive at a scientific Astrology, so Henri Rem wants, and he NII vs it himself, to “disoccult ” Chirology. He is entitled to do so. We are entitled, while respecting his method and admiring his work, to remain in our doctrinal atmosphere which arrives at the same conclusions, but maintains the link of harmony above pointed out. Let us note, however, that the disocculted Chirology keeps various astrological terms, such as the mounts of Jupiter, Saturn, Mercury or Venus, the line of the Sun,...
Victims of the Book uncovers a long-neglected but once widespread subgenre: the fin-de-si?cle novel of formation in France. Novels about and geared toward adolescent male readers were imbued with a deep worry over young Frenchmen's masculinity, as evidenced by titles like Crise de jeunesse (Youth in Crisis, 1897), La Crise virile (Crisis of Virility, 1898), La Vie st?rile (A Sterile Life, 1892), and La Mortelle Impuissance (Deadly Impotence, 1903). In this book, Fran?ois Proulx examines a wide panorama of these novels, many of which have rarely been studied, as well as polemical essays, pedagogical articles, and medical treatises on the perceived threats posed by young Frenchmen's reading ha...
This interdisciplinary volume interrogates bodily thinking in avant-garde texts from Spain and Italy during the early twentieth century and their relevance to larger modernist preoccupations with corporeality. It examines the innovative ways Spanish and Italian avant-gardists explored the body as a locus for various aesthetic and sociopolitical considerations and practices. In reimagining the nexus points where the embodied self and world intersect, the texts surveyed in this book not only shed light on issues such as authority, desire, fetishism, gender, patriarchy, politics, religion, sexuality, subjectivity, violence, and war during a period of unprecedented change, but also explore the c...