classes ::: Occultism, subject,
children :::
branches ::: Divination
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Divination
subject class:Occultism
subject:Occultism
class:subject

--- QUESTIONS
  What is the farthest ive seen ahead?

--- NOTES
  coming here from Chronomancy, with the question of "if I could visit the future I hope to make exist, what would I do there? and what is it?" but such questions seem more to be Divination than Chronomancy, perhaps. Maybe Divination is an early stage of Chronomancy.

  but how far I have seen ahead in the past, isnt seeing ahead now. though things are related perhaps.




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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
Kosmic_Consciousness
Liber_Null
Modern_Man_in_Search_of_a_Soul
Process_and_Reality
The_Life_Divine
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Yoga_Sutras
Three_Books_on_Occult_Philosophy

IN CHAPTERS TITLE
LUX.06_-_DIVINATION

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_The_Human_Aspiration
1.04_-_Descent_into_Future_Hell
1.04_-_The_Gods_of_the_Veda
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.07_-_Incarnate_Human_Gods
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.10_-_Foresight
1.11_-_The_Master_of_the_Work
1.11_-_The_Reason_as_Governor_of_Life
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_The_Office_and_Limitations_of_the_Reason
1.13_-_Reason_and_Religion
1.201_-_Socrates
1.22_-_Tabooed_Words
14.01_-_To_Read_Sri_Aurobindo
1.59_-_Geomancy
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_The_Interpretation_of_the_Fire-Festivals
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1958-07-06
1.A_-_ANTHROPOLOGY,_THE_SOUL
1f.lovecraft_-_The_Trap
1.pbs_-_Hymn_To_Mercury
1.poe_-_Eureka_-_A_Prose_Poem
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.2.03_-_The_Divine_Force_in_Work
2.21_-_The_Order_of_the_Worlds
2.26_-_The_Ascent_towards_Supermind
3.05_-_The_Divine_Personality
3.06_-_The_Formula_of_The_Neophyte
3.11_-_Spells
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.20_-_Of_the_Eucharist
3_-_Commentaries_and_Annotated_Translations
4.01_-_THE_COLLECTIVE_ISSUE
5.05_-_Supermind_and_Humanity
Appendix_4_-_Priest_Spells
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
Book_of_Imaginary_Beings_(text)
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
COSA_-_BOOK_IV
COSA_-_BOOK_VII
Cratylus
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
Ion
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Meno
Symposium
The_Act_of_Creation_text
the_Eternal_Wisdom
The_Poems_of_Cold_Mountain
Timaeus

PRIMARY CLASS

subject
SEE ALSO

SIMILAR TITLES
Divination

DEFINITIONS

Divination ::: A process through which one attempts to gain insight into a situation or tries to answer a question through ritualistic or symbolic means. Cartomancy is one such form of divination that is especially used in modern practice. The Tarot is an application of that. But there are other forms of divination as well including augury and runecasting. How and why these systems work will be discussed in a future article or section.

Divination [from Latin divination a soothsayer from divus spiritual being, god] The art of obtaining hidden knowledge by the aid of spiritual or ethereal beings. It is divisible into two main kinds: the inducing of seership or clairvoyance, and the interpretation of signs. Under the former come the oracular responses of the Pythian priestess, of the Cumaean Sibyl, and many similar instances, including all cases where the diviner induces trance or clairvoyance, whether in himself by natural power or by incantations, drugs, or other preparations; or in a subject, as when ink is poured into the palm of a child, who sees visions in it, or by some kind of hypnotism. Under the second head come geomancy, augury, the reading of the marks on the liver of a slaughtered animal, reading cards, Chinese throwing-sticks, predictive astrology, palmistry, numerology, and a great variety of other forms. Between the two classes are ranged such practices as gazing into crystal or water, where external means and interior vision both play a part in the result. Often it is a means of utilizing one’s own inner faculties, whether by natural or induced clairvoyance, or by employing the agencies which regulate events apparently casual such as the fall of the cards, the marks in the sand, the drawing of lots; and this last is related to the subject of omens.

Divination: The use of occult, esoteric or spiritualistic means, skill or practices for gaining knowledge of the unknown or of the future.

divination">Divination Divination is the attempt to gain knowledge of future events or otherwise of occult information through paranormal or supernatural agencies using methods such as Tarot cards, rune casting, scrying mirrors/bowls, and astrology (amongst others).

divination ::: n. --> The act of divining; a foreseeing or foretelling of future events; the pretended art discovering secret or future by preternatural means.
An indication of what is future or secret; augury omen; conjectural presage; prediction.




QUOTES [7 / 7 - 123 / 123]


KEYS (10k)

   3 Peter J Carroll
   1 Sri Aurobindo
   1 Saichō
   1 Plato
   1 Longchenpa

NEW FULL DB (2.4M)

   21 J K Rowling
   7 Benedict Jacka
   3 Peter J Carroll
   3 Joanne Harris
   3 Edgar Lee Masters
   3 Anonymous
   2 Marilyn Johnson
   2 Heinrich Cornelius Agrippa
   2 Francois de La Rochefoucauld
   2 Brian Godawa
   2 Antonin Artaud

1:Saichō's Prayer

   So long as I have not attained the stage where my six faculties are pure, I will not venture out into the world.

   So long as I have not realized the absolute, I will not acquire any special skills or arts (e.g. medicine, divination, calligraphy, etc.)

   So long as I have not kept all the precepts purely, I will not participate in any lay donor's Buddhist meetings.

   So long as I have not attained wisdom (lit. hannya 般若), I will not participate in worldly affairs unless it be to benefit others.

   May any merit from my practice in the past, present and future be given not to me, but to all sentient beings so that they may attain supreme enlightenment. ~ Saichō,
2:''He is a great spirit,151 Socrates. All spirits are intermediate between god and mortal''.
''What is the function of a spirit?'' I asked.
''Interpreting and conveying all that passes between gods and humans: from humans, petitions and sacrificial offerings, and from gods, instructions and the favours they return. Spirits, being intermediary, fill the space between the other two, so that all are bound together into one entity. It is by means of spirits that all divination can take place, the whole craft of seers and priests, with their sacrifices, rites and spells, and all prophecy and magic. Deity and humanity are completely separate, but through the mediation of spirits all converse and communication from gods to humans, waking and sleeping, is made possible. The man who is wise in these matters is a man of the spirit,152 whereas the man who is wise in a skill153 or a manual craft,154 which is a different sort of expertise, is materialistic.155 These spirits are many and of many kinds, and one of them is Love''. ~ Plato, Symposium, 202e,
3:To prepare for Astral Magic a temple or series of temples needs to be erected on the plane of visualized imagination. Such temples can take any convenient form although some magicians prefer to work with an exact simulacrum of their physical temple. The astral temple is visualized in fine detail and should contain all the equipment required for ritual or at least cupboards where any required instruments can be found.
   Any objects visualized into the temple should always remain there for subsequent inspection unless specifically dissolved or removed. The most important object in the temple is the magician's image of himself working in it. At first it may seem that he is merely manipulating a puppet of himself in the temple but with persistence this should give way to a feeling of actually being there. Before beginning Astral Magic proper, the required temple and instruments together with an image of the magician moving about in it should be built up by a repeated series of visualizations until all the details are perfect. Only when this is complete should the magician begin to use the temple. Each conjuration that is performed should be planned in advance with the same attention to detail as in Ritual Magic. The various acts of astral evocation, divination, enchantment, invocation and illumination take on a similar general form to the acts of Ritual Magic which the magician adapts for astral work. ~ Peter J Carroll, Liber Kaos [T2],
4:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
5:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.

You stop arranging your usual living space,
But make everything just right for your retreat.
This makes little sense and just wastes time.
Forget all this - that's my sincere advice.

You make an effort at practice and become a good and knowledgeable person.
You may even master some particular capabilities.
But whatever you attach to will tie you up.
Be unbiased and know how to let things be - that's my sincere advice.

You may think awakened activity means to subdue skeptics
By using sorcery, directing or warding off hail or lightning, for example.
But to burn the minds of others will lead you to lower states.
Keep a low profile - that's my sincere advice.

Maybe you collect a lot of important writings,
Major texts, personal instructions, private notes, whatever.
If you haven't practiced, books won't help you when you die.
Look at the mind - that's my sincere advice.

When you focus on practice, to compare understandings and experience,
Write books or poetry, to compose songs about your experience
Are all expressions of your creativity. But they just give rise to thinking.
Keep yourself free from intellectualization - that's my sincere advice.

In these difficult times you may feel that it is helpful
To be sharp and critical with aggressive people around you.
This approach will just be a source of distress and confusion for you.
Speak calmly - that's my sincere advice.

Intending to be helpful and without personal investment,
You tell your friends what is really wrong with them.
You may have been honest but your words gnaw at their heart.
Speak pleasantly - that's my sincere advice.

You engage in discussions, defending your views and refuting others'
Thinking that you are clarifying the teachings.
But this just gives rise to emotional posturing.
Keep quiet - that's my sincere advice.

You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,
6:SLEIGHT OF MIND IN ILLUMINATION
Only those forms of illumination which lead to useful behaviour changes deserve to be known as such. When I hear the word "spirituality", I tend to reach for a loaded wand. Most professionally spiritual people are vile and untrustworthy when off duty, simply because their beliefs conflict with basic drives and only manage to distort their natural behaviour temporarily. The demons then come screaming up out of the cellar at unexpected moments.

When selecting objectives for illumination, the magician should choose forms of self improvement which can be precisely specified and measured and which effect changes of behaviour in his entire existence. Invocation is the main tool in illumination, although enchantment where spells are cast upon oneselves and divination to seek objectives for illumination may also find some application.

Evocation can sometimes be used with care, but there is no point in simply creating an entity that is the repository of what one wishes were true for oneself in general. This is a frequent mistake in religion. Forms of worship which create only entities in the subconscious are inferior to more wholehearted worship, which, at its best, is pure invocation. The Jesuits "Imitation of Christ" is more effective than merely praying to Jesus for example.

Illumination proceeds in the same general manner as invocation, except that the magician is striving to effect specific changes to his everyday behaviour, rather than to create enhanced facilities that can be drawn upon for particular purposes. The basic technique remains the same, the required beliefs are identified and then implanted in the subconscious by ritual or other acts. Such acts force the subconscious acquisition of the beliefs they imply.

Modest and realistic objectives are preferable to grandiose schemes in illumination.

One modifies the behaviour and beliefs of others by beginning with only the most trivial demands. The same applies to oneselves. The magician should beware of implanting beliefs whose expression cannot be sustained by the human body or the environment. For example it is possible to implant the belief that flight can be achieved without an aircraft. However it has rarely proved possible to implant this belief deeply enough to ensure that such flights were not of exceedingly short duration. Nevertheless such feats as fire-walking and obliviousness to extreme pain are sometimes achieved by this mechanism.

The sleight of mind which implants belief through ritual action is more powerful than any other weapon that humanity possesses, yet its influence is so pervasive that we seldom notice it. It makes religions, wars, cults and cultures possible. It has killed countless millions and created our personal and social realities. Those who understand how to use it on others can be messiahs or dictators, depending on their degree of personal myopia. Those who understand how to apply it to themselves have a jewel beyond price if they use it wisely; otherwise they tend to rapidly invoke their own Nemesis with it. ~ Peter J Carroll, Liber Kaos,
7:EVOCATION
   Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter.

   Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him.

   Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself.

   In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.

   A name and an image, and if desired, a characteristic number can also be selected for the elemental.

   Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will.

   This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth.

   An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null,

*** NEWFULLDB 2.4M ***

1:Do not practice divination or seek omens. ~ Anonymous
2:Divination is the ketchup of shamanism. ~ S Kelley Harrell M Div
3:Bibliomancy: "Divination by jolly well Looking It Up. ~ Marilyn Johnson
4:Contentment is better than divinations or visions. ~ Walter Savage Landor
5:Divination is a means of telling ourselves what we already know. ~ Joanne Harris
6:There is nothing so ridiculous but some philosopher has said it. ~ Cicero De Divinatione.
7:It’s never too early to think about the future, so I’d recommend Divination. ~ J K Rowling
8:Divination reflects a desire to know and control the future by removing uncertainty. ~ Soong Chan Rah
9:Nihil est quod deus efficere non possit. ~ There is nothing which God cannot do. ~ Cicero, De Divinatione, II. 41
10:My definition of divination is to see and know yourself with clarity, not see or know the future. Tarot ~ Benebell Wen
11:And suddenly my precognition flared.
My divination magic might have been dulled but my reactions weren't. ~ Benedict Jacka
12:That's what they should teach us here. How girls' brains work... It would be more useful than divination, anyway. ~ J K Rowling
13:That's what they should teach us here. How girls' brains work... It would be more useful than divination, anyway... ~ J K Rowling
14:Penetration has an air of divination; it pleases our vanity more than any other quality of the mind. ~ Francois de La Rochefoucauld
15:Divination is turning out to be much more trouble than I could have foreseen, never having studied the subject myself. ~ J K Rowling
16:A novel should be an act of divination by entrails, not a careful record of a game of pat-ball on some vicarage lawn! ~ Lawrence Durrell
17:Popular poets are the parish priests of the Muse, retailing her ancient divinations to a long since converted public. ~ George Santayana
18:Divination is one of the most imprecise branches of magic. I shall not conceal from you that I have very little patience with it. ~ J K Rowling
19:If only one fifth of your spells work you have real power. If only one fifth of your divinations work you have a serious disability. ~ Peter J Carroll
20:So requisite is the use of Astrology to the Arts of Divination, as it were the Key that opens the door of all their Mysteries. ~ Heinrich Cornelius Agrippa
21:A career in divination either meant one weathered the fits and starts, or fashioned fail-safes for consistent results and became a fraud. ~ Leanna Renee Hieber
22:Divination of true nature. Of motivation. Of desirous hearts. I saw the whole world in a flash and I recognized it at once: We want what we want. ~ Jess Walter
23:Divination was his least favorite subject, apart from Potions. Professor Trelawney kept predicting Harry’s death, which he found extremely annoying. ~ J K Rowling
24:That’s what they should teach us here, he thought, turning over on to his side, how girls’ brains work … it’d be more useful than Divination, anyway … ~ J K Rowling
25:That’s what they should teach us here, he thought, turning over onto his side, how girls’ brains work . . . it’d be more useful than Divination anyway. . ~ J K Rowling
26:eleven types of magic found in the real world that are in Harry Potter, including divination, outer-body experience, and traveling through space and time. ~ Melissa Anelli
27:That’s what they should teach us here, he thought, turning over onto his side, how girls’ brains work . . . it’d be more useful than Divination anyway. . . . ~ J K Rowling
28:The fathers who contrived and passed the Consititution were wise in their generation; as time passes, we come more and more to realize their powers of divination. ~ Learned Hand
29:Now, everybody, I suppose, is aware that in recent years the silly business of divination by dreams has ceased to be a joke and has become a very serious science. ~ Arthur Machen
30:Divination magic works by sensing probabilities. To me, potential futures appear as lines of light against the darkness - the brighter and more vivid, the more likely. ~ Benedict Jacka
31:A tainted society has invented psychiatry to defend itself against the investigations of certain superior intellects whose faculties of divination would be troublesome. ~ Antonin Artaud
32:Members of the Order take vows of literacy, obstinancy and bibliomancy. Bibliomancy? It's defined for us a little further down: "Divination by jolly well Looking It Up. ~ Marilyn Johnson
33:Harry groaned, looking down. Divination was his least favorite subject, apart from Potions. Professor Trelawney kept predicting Harry’s death, which he found extremely annoying. ~ J K Rowling
34:Harry James Potter has achieved: Astronomy A Care of Magical Creatures E Charms E Defense Against the Dark Arts O Divination P Herbology E History of Magic D Potions E Transfiguration E ~ J K Rowling
35:He is a stranger to the magical arts and divination and necromancy, to exorcisms and other analogous practices. He takes no part in the accomplishment of any prayer or religious ceremony. ~ Digha Nikaya
36:If you knew enough Greek, she thought, you could assemble a word that meant divination via the pattern of grease left on a paper plate by broasted potatoes. But it would be a long word. ~ William Gibson
37:If in any divination the Tenth Card should be a Court Card, it shews that the subject of the divination falls ultimately into the hands of a person represented by that card, and its end depends mainly on him. ~ A E Waite
38:The gods always spoke ambivalently, and sometimes they even changed their minds in the middle of your asking them a question. Divination was a matter of ascertaining the future through inherently unreliable methods. ~ Ken Liu
39:Quod enim munus reipublicæ afferre majus, meliusve possumus, quam si docemus atque erudimus juventutem? - What greater or better gift can we offer the republic than to teach and instruct our youth? ~ Cicero, De Divinatione, II. 2.
40:The art of tea-leaf reading—or tasseomancy—is an ancient one. The practice spread from the Orient to Europe with the trade and consumption of tea. Of course, it borrows much from other ancient forms of divination. ~ Emily Arsenault
41:Curiosity was first excited by fancy (and the fancy of primitive man... was far more active and vigorous than ours), and when it found itself baffled by a natural reaction, it had recourse to divination. ~ Encyclopedia Brittanica (1875)
42:Not only are magical texts among the oldest surviving pieces of literature, but many scholars and anthropologists suggest that it was the need to record spells and divination results that stimulated the very birth of writing. ~ Judika Illes
43:It was the hushed daybreak of the Roman revelation in particular that he could usually best recover – the way that there above all, where the princes and popes had been before him, his divination of his faculty had gone to his head. He ~ Henry James
44:The secret of pleasing in conversation is not to explain too much everything; to say them half and leave a little for divination is a mark of the good opinion we have of others, and nothing flatters their self-love more. ~ Francois de La Rochefoucauld
45:Somewhere in the world there must be a cult of divination centered on the interpretation of cranial sutures, but he couldn’t recall any from his Cultural Anthro classes. Papua New Guinea maybe. They were big into cranial curation there. ~ Scott Nicolay
46:The whole world is an omen and a sign. Why look so wistfully in a corner? Man is the Image of God. Why run after a ghost or a dream? The voice of divination resounds everywhere and runs to waste unheard, unregarded, as the mountains echo with the bleatings of cattle. ~ Ralph Waldo Emerson
47:Professor Trelawney broke into hysterical sobs during Divination and announced to the startled class, and a very disapproving Umbridge, that Harry was not going to suffer an early death after all, but would live to a ripe old age, become Minister of Magic, and have twelve children. ~ J K Rowling
48:Divination is a mirror, reflecting what is here and here,” Kezia would tell her, pointing to Nettie’s heart and head. Nettie nodded like a solemn student.

“Whatever the cards show you, always trust the words that well inside you. The truth is waiting to be heard. Never doubt it. ~ Gwendolyn Womack
49:Sybill Trelawney, Divination teacher,’” Harry read. “How’re we supposed to get up there?” As though in answer to his question, the trapdoor suddenly opened, and a silvery ladder descended right at Harry’s feet. Everyone got quiet. “After you,” said Ron, grinning, so Harry climbed the ladder first. ~ J K Rowling
50:So, Harry,' said Dumbledore quietly. "Before you got lost in my thoughts, you wanted to tell me something.'
'Yes,' said Harry. 'Professor - I was in Divination just now, and - er - I fell asleep.'
He hesitated here, wondering if a reprimand was coming, but Dumbledore merely said, 'Quite understandable. Continue. ~ J K Rowling
51:The Astronomy theory paper on Wednesday morning went well enough. Harry was not convinced he had got the names of all Jupiter’s moons right, but was at least confident that none of them was inhabited by mice. They had to wait until evening for their practical Astronomy; the afternoon was devoted instead to Divination. ~ J K Rowling
52:I’ll use my divination and look into the future. Hey, you know what, I’m seeing the future right now. If I stand here and wait, then in three minutes a train’s going to come. And after that, another train’s going to come. Here, I’ll let you guess what’s going to happen afterwards. I’ll give you a hint—there’s a train. ~ Benedict Jacka
53:Besides knowing which sacrifices, incantations or magical rituals to perform in order to appease deities or otherwise turn away evil (which could originate from the gods themselves or from demons), priests often practiced divination to sort out the variables, such as why the gods reacted as they did and what would placate them. ~ Anonymous
54:The seers of ancient India had, in their experiments and efforts at spiritual training and the conquest of the body, perfected a discovery which in its importance to the future of human knowledge dwarfs the divinations of Newton and Galileo , even the discovery of the inductive and experimental method in Science was not more momentous. ~ Sri Aurobindo
55:The value of dreams, like ... divinations, is not that they give a specific answer, but that they open up new areas of psychic reality, shake us out of our customary ruts, and throw light on a new segment of our lives. Thus the sayings of the shrine, like dreams, were not to be received passively; the recipients had to "live" themselves into the message. ~ Rollo May
56:The ancients could communicate with the gods in two ways. First, it was (and is) possible to go into a trance and visit the gods in their celestial retreats, as the great shamans have always done. More easily, and less dangerously, they could let the gods speak through code, that is, divination, using dice, entrails, bird patterns, yarrow sticks, cards. ~ Rachel Pollack
57:Every instinct I had was shouting to stay away (...) I wasn't responsible for her and it wasn't my fault she was hurt. And she'd just tried to . . . actually I didn't know what she'd tried to do. My divination magic can only see what my own senses would perceive and all I could see down that path was darkness. For all I knew taking her hand would mean we'd both end up dead. ~ Benedict Jacka
58:This is the nature of war, whose stake is at once the game and the authority and the justification. Seen so, war is the truest form of divination. It is the testing of one's will and the will of another within that larger will which because it binds them is therefore forced to select. War is the ultimate game because war is at last a forcing of the unity of existence.War is god. ~ Cormac McCarthy
59:When you need something to be true, you will look for patterns; you connect the dots like the stars of a constellation. Your brain abhors disorder. You see faces in clouds and demons in bonfires. Those who claim the powers of divination hijack these natural human tendencies. They know they can depend on you to use subjective validation in the moment and confirmation bias afterward. ~ David McRaney
60:Ariovistus did not come to an engagement, he discovered this to be the reason--that among the Germans it was the custom for their matrons to pronounce from lots and divination whether it were expedient that the battle should be engaged in or not; that they had said, "that it was not the will of heaven that the Germans should conquer, if they engaged in battle before the new moon. ~ Gaius Julius Caesar
61:Divination can only predict what can be predicted. Some things are truly random, or so close that it makes no difference (...) But there's another thing that can't be predetermined - thought. Free will is one of the points at which divination magic breaks downs. If a person hasn't made a choice, then no magic can see beyond it. You can see probabilities, but they're no more than guesses, wisps that fade as fast as they appear. ~ Benedict Jacka
62:Divination is great for avoiding danger but it also lets you see every possible fate in vivid detail. In the process of dodging those shots, I'd seen exactly what would have happened if I hadn't dodged them and I'd gotten to watch myself torn apart by high-velocity bullets over and over again. It's gruesome and it's one hell of a mental shock if you're not prepared for it. I stuffed my hands into my pockets to stop them shaking. ~ Benedict Jacka
63:Astrology is the sheerest hokum. This pseudoscience has been around since the day of the Chaldeans and Babylonians. It is as phony as numerology, phrenology, palmistry, alchemy, the reading of tea leaves, and the practice of divination by the entrails of a goat. No serious person will buy the notion that our lives are influenced individually by the movement of distant planets. This is the sawdust blarney of the carnival midway. ~ James J Kilpatrick
64:A ‘true’ magic circle is the growing of ears to hear the stars and voices to speak the language of the dead. It is building nerve endings that let you caress the spines of demons. It is opening eyes that can see angels dancing between subatomic particles. It is having a portable research lab and postal address in this world and the next. Divination, enchantment, malefica, prayer. These all blur into the right action in the opportune moment. ~ Gordon White
65:If I do I will secure for you ringside seats." Remus busies himself with looking busy. "Perhaps your future lies in the fine art of divination."

"Now that," Sirius says, "is a flat-out ridiculous waste of time."

"You're only saying that," Remus replies vaguely, "because you only ever see drapery in your crystal ball."

"The professor says they're veils," Sirius mutters. "There's no need to bring that rubbish up again, now is there. ~ Jaida Jones
66:The Watchers spread out over all the land, claiming their peoples and unveiling secrets to the sons of men — dark occult secrets that humanity should never have known. They taught mankind the ways of sorcery and alchemy, incantations and the cutting of magical roots, casting of spells and the arts of divination, necromancy, and astrology. Elohim fast became a distant memory for mankind as they worshipped and served the creation instead of the Creator. ~ Brian Godawa
67:All these delusions of Divination have their root and foundation from Astrology. For whether the lineaments of the body, countenance, or hand be inspected, whether dream or vision be seen, whether marking of entrails or mad inspiration be consulted, there must be a Celestial Figure first erected, by the means of whole indications, together with the conjectures of Signs and Similitudes, they endeavour to find out the truth of what is desired. ~ Heinrich Cornelius Agrippa
68:He used his intellect as he used his legs: to carry him somewhere else. He studied astrology, astronomy, botany, chemistry, numerology, fortification, divination, organ building, metallurgy, medicine, perspective, the kabbala, toxicology, philosophy, and jurisprudence. He kept his interest in anatomy and did a dissection whenever he could get hold of a body. He learned Arabic, Catalan, Polish, Icelandic, Basque, Hungarian, Romany, and demotic Greek. ~ Sylvia Townsend Warner
69:The teachers were of course forbidden from mentioning the interview by Educational Decree Number Twenty-six, but they found ways to express their feelings about it all the same. [...] and Professor Trelawney broke into hysterical sobs during Divination and announced to the startled class, and a very disapproving Umbridge, that Harry was not going to suffer an early death after all, but would live to a ripe old age, become Minister for Magic and have twelve children ~ J K Rowling
70:Host of heaven” was a term that referred to astronomical bodies that were also considered to be gods or members of the divine council.[8] The Encyclopedia Judaica notes that, “in many cultures the sky, the sun, the moon, and the known planets were conceived as personal gods. These gods were responsible for all or some aspects of existence. Prayers were addressed to them, offerings were made to them, and their opinions on important matters were sought through divination.”[9] ~ Brian Godawa
71:If Sybill Trelawney’s post as Divination teacher required her to predict danger, employment as the Care of Magical Creatures teacher put you right in the middle of it. Rubeus Hagrid adored the beasts in his care, from his forbidden dragon to his arachnid friend Aragog. The man in the job before Hagrid – Silvanus Kettleburn – also loved magical beasts. He also, presumably, loved having the full use of all his limbs – something he certainly did not have by the time he retired. ~ J K Rowling
72:Of course, even the general designation 'religious' includes various basic ideas or convictions, for example, the indestructibility of the soul, the eternity of its existence, the existence of a higher being, etc. But all these ideas, regardless of how convincing they may be for the individual, are submitted to the critical examination of this individual and hence to a fluctuating affirmation or negation until emotional divination or knowledge assumes the binding force of apodictic faith. ~ Adolf Hitler
73:Because the future was a constantly changing thing. Ephemeral and entropic, meaning that it was impossible to predict with any type of accuracy, because the mere act of divination changed ones perception and thereby changed the predicted future.  But it was possible to guide. To shepherd the future in a general direction. This was, and always had been, the unicorn’s purpose. Its sole purpose. And, although it knew not the intimate details of the coming future, it did know one thing for certain… It ~ Craig Zerf
74:When the waiter brought the cheese-board, there was a large carrot carved in the shape of a mermaid sitting between the Dolcelatte and the Pecorino. Teo could have sworn that the carrot-mermaid flexed her tail and plunged her little hand inside a smelly Gorgonzola. 'Tyromancy, ye know,' remarked the mermaid. 'The Ancient Art of Divination by Cheese.' Then she pulled her tiny hand out and inspected the green cheese-mold on her tiny fingers. 'Lackaday!' she moaned. 'Stinking! It goes poorly for Venice and Teodora, it do! ~ Michelle Lovric
75:The highest reach of science is, one may say, an inventive power, a faculty of divination, akin to the highest power exercised in poetry; therefore, a nation whose spirit is characterised by energy may well be eminent in science; and we have Newton. Shakspeare [sic] and Newton: in the intellectual sphere there can be no higher names. And what that energy, which is the life of genius, above everything demands and insists upon, is freedom; entire independence of all authority, prescription and routine, the fullest room to expand as it will. ~ Matthew Arnold
76:The question that perplexed him was how to get back the something he had lost. That something lost to modern man, call it soul, call it harmony, call it God. By withdrawing from the world and giving himself up to the magic carpet of learning, he entered, as he said, the rose garden of knowledge, esoterica, dream divination and trance. With careful study he arrived at a simple observation, which is the analogy of opposites and from that he hit upon the idea of combining ancient medicine with modern science, a synthesis of old and new, the one enriched by the other. ~ Edna O Brien
77:As an antidote I read Jung and Herman Hesse, and learned about the collective unconscious. Divination is a means of telling ourselves what we already know. What we fear. There are no demons but a collection of archetypes every civilization has in common. The fear of loss – Death. The fear of displacement – the Tower. The fear of transience – the Chariot. And yet Mother died. I put the cards away tenderly into their scented box. Goodbye, Mother. This is where our journey stops. This is where we stay to face whatever the wind brings us. I shall not read the cards again. ~ Joanne Harris
78:Art and poetry cannot do without one another. Yet the two words are far from being synonymous. By Art I mean the creative or producing, work-making activity of the human mind. By Poetry I mean, not the particular art which consists in writing verses, but a process both more general and more primary: that intercommunication between the inner being of things and the inner being of the human Self which is a kind of divination (as was realized in ancient times; the Latin vates was both a poet and a diviner). Poetry, in this sense, is the secret life of each and all of the arts. ~ Jacques Maritain
79:Philostratus, in his Life of Apollonius Tyaneus represents the latter as informing King Phraotes that "the Oneiropolists, or Interpreters of Visions, are wont never to interpret any vision till they have first enquired the time at which it befell; for, if it were early, and of the morning sleep, they then thought that they might make a good interpretation thereof... in that the soul was then fitted for divination, and disincumbered. But if in the first sleep, or near midnight, while the soul was as yet clouded and drowned in libations, they, being wise, refused to give any interpretation. ~ Anna Kingsford
80:Jonathan Swift Somers
After you have enriched your soul
To the highest point,
With books, thought, suffering, the understanding of many personalities,
The power to interpret glances, silences,
The pauses in momentous transformations,
The genius of divination and prophecy;
So that you feel able at times to hold the world
In the hollow of your hand;
Then, if, by the crowding of so many powers
Into the compass of your soul,
Your soul takes fire,
And in the conflagration of your soul
The evil of the world is lighted up and made clear -Be thankful if in that hour of supreme vision
Life does not fiddle.
~ Edgar Lee Masters
81:This vampire which is amongst us is of himself so strong in person as twenty men, he is of cunning more than mortal, for his cunning be the growth of ages, he have still the aids of necromancy, which is, as his etymology imply, the divination by the dead, and all the dead that he can come nigh to are for him at command; he is brute, and more than brute; he is devil in callous, and the heart of him is not; he can, within his range, direct the elements, the storm, the fog, the thunder; he can command all the meaner things, the rat, and the owl, and the bat, the moth, and the fox, and the wolf, he can grow and become small; and he can at times vanish and come unknown. ~ Bram Stoker
82:They encouraged the public festivals which humanize the manners of the people. They managed the arts of divination, as a convenient instrument of policy; and they respected as the firmest bond of society, the useful persuasion, that, either in this or in a future life, the crime of perjury is most assuredly punished by the avenging gods.9 But whilst they acknowledged the general advantages of religion, they were convinced, that the various modes of worship contributed alike to the same salutary purposes; and that, in every country, the form of superstition, which had received the sanction of time and experience, was the best adapted to the climate, and to its inhabitants. ~ Edward Gibbon
83:Saichō's Prayer

   So long as I have not attained the stage where my six faculties are pure, I will not venture out into the world.

   So long as I have not realized the absolute, I will not acquire any special skills or arts (e.g. medicine, divination, calligraphy, etc.)

   So long as I have not kept all the precepts purely, I will not participate in any lay donor's Buddhist meetings.

   So long as I have not attained wisdom (lit. hannya 般若), I will not participate in worldly affairs unless it be to benefit others.

   May any merit from my practice in the past, present and future be given not to me, but to all sentient beings so that they may attain supreme enlightenment. ~ Saichō,
84:Jump Rope
There is menace
in its relentless course, round and round,
describing an ellipsoid,
an airy prison in which a young girl
is incarcerated.
Whom will she marry? Whom will she love?
The rope, like a snake,
has the gift of divination,
yet reveals only a hint, a single initial.
But what if she never misses?
Is competence its own reward?
Will the rope never strike her ankle,
love's bite? The enders turn and turn,
two-handed as their arms tire,
their enchantments exhausted.
It hurts to watch her now,
flushed and scowling,
her will stronger than her limbs,
her braids lashing her shoulders
with each small success.
Submitted by Venus
~ Connie Wanek
85:This is why a tainted society has invented psychiatry to defend itself against the investigations of certain superior intellects whose faculties of divination would be troublesome.

No, van Gogh was not mad, but his paintings were bursts of Greek fire, atomic bombs, whose angle of vision would have been capable of seriously upsetting the spectral conformity of the
bourgeoisie.

In comparison with the lucidity of van Gogh, psychiatry is no better than a den of apes who are themselves obsessed and persecuted and who possess nothing to mitigate the most appalling states of anguish and human suffocation but a ridiculous terminology. To a man, this whole gang of pected scoundrels and patented quacks are all erotomaniacs. ~ Antonin Artaud
86:The future is dark, which is the best thing the future can be, I think. It’s an extraordinary declaration, asserting that the unknown need not be turned into the known through false divination or the projection of grim political or ideological narratives; it’s a celebration of darkness, willing – as that “I think” indicates—to be uncertain even about its own assertion. Most people are afraid of the dark. Literally when it comes to children, while many adults fear, above all, the darkness that is the unknown, the unseeable, the obscure. And yet the night in which distinctions and definitions cannot be readily made is the same night in which love is made, in which things merge, change, become enchanted, aroused, impregnated, possessed, released, renewed. ~ Rebecca Solnit
87:Have you ever seen an anthill?" he said at last. "A machine of tiny marchers. Too much motion, you cannot make out the aims in it. But take something away from that anthill – a stone, a leaf, a dead caterpillar – and the ants scurry. You see which ones you have sabotaged, which ones are disturbed and scuttling to prop something in its place. That is what I do. That is kleptomancy. Divination by theft. Find something that is important, something on which you suspect many plans rely, and remove it. Then sit and watch. That’s why stealing you will help, even if you know nothing. Right now, the people who want to use you and the people who want you dead will be in a race to find you before the other does. People in a hurry often show their hand by mistake. ~ Frances Hardinge
88:Imam Mawlūd mentions next the concept of divination and foreboding (taṭayyur). When the pre-Islamic Arabs needed to decide upon something, they would run toward a flock of birds. If the flock veered to the left, they took this to be a bad omen; if to the right, it was a good omen. Foreboding is blatant superstition. The Arabic word mutaṭayyir Arabic refers to someone who is a pessimist, who always sees the worst in any given situation. Imam Mawlūd says that superstition is lack of knowledge that everything belongs to God. All affairs are His. Having a good opinion of God produces a view of Him that is impregnable to negative thoughts and behaviors that thrive in the soil of disbelief. To hang on to superstitions is to have a negative understanding of the reality of God and His authority and presence. ~ Hamza Yusuf
89:Even by Harry’s low standards in Divination, the exam went very badly. He might as well have tried to see moving pictures on the desktop as in the stubbornly blank crystal ball; he lost his head completely during tea-leaf reading, saying it looked to him as though Professor Marchbanks would shortly be meeting a round, dark, soggy stranger, and rounded off the whole fiasco by mixing up the life and head lines on her palm and informing her that she ought to have died the previous Tuesday. ‘Well, we were always going to fail that one,’ said Ron gloomily as they ascended the marble staircase. He had just made Harry feel rather better by telling him how he had told the examiner in detail about the ugly man with a wart on his nose in his crystal ball, only to look up and realise he had been describing his examiner’s reflection. ~ J K Rowling
90:Perhaps it is only in childhood that books have any deep influence on our lives. In later life we admire, we are entertained, we may modify some views we already hold, but we are more likely to find in books merely a confirmation of what it is in our minds already; as in a love affair it is our own features that we see reflected flatteringly back. But in childhood all books are books of divination, telling us about the future, and like the fortune teller who sees a long journey in the cards or death by water they influence the future. I suppose that is why books excited us so much. What do we ever get nowadays from reading to equal the excitement and the revelation in those first fourteen years? . . . It is in those early years that I would look for the crisis, the moment when life took a new slant in its journey towards death. ~ Graham Greene
91:Forecasting what a living creature will do is much harder. Free will is one of the points at which divination breaks down: if someone hasn't made a choice then no divination magic can see beyond it. You can see the branching futures, see the consequences of each, but the final decision is always theirs.
But while everyone has free will, one of the odd things you learn as a diviner is that not everyone actually uses it. A surprising number of people don't make choices, not most of the time anyway - they just react on predefined patterns until something happens to shake them out of it. A thoughtful person, though, someone who makes decisions based on what they hear and think and see - to a diviner's eye they look totally different. By looking at the shape of someone's futures, I can actually make a pretty good guess at what kind of person they are. ~ Benedict Jacka
92:He hardly heard what Professor McGonagall was telling them about Animagi (wizards who could transform at will into animals), and wasn’t even watching when she transformed herself in front of their eyes into a tabby cat with spectacle markings around her eyes.

“Really, what has got into you all today?” said Professor McGonagall, turning back into herself with a faint pop, and staring around at them all. “Not that it matters, but that’s the first time my transformation’s not got applause from a class.”

Everybody’s heads turned toward Harry again, but nobody spoke. Then Hermione raised her hand. “Please, Professor, we’ve just had our first Divination class, and we were reading the tea leaves, and —”

“Ah, of course,” said Professor McGonagall, suddenly frowning. “There is no need to say any more, Miss Granger. Tell me, which of you will be dying this year? ~ J K Rowling
93:He found Ron and Hermione in the Great Hall, already halfway through an early lunch. “I did it — well, kind of!” Ron told Harry enthusiastically when he caught sight of him. “I was supposed to be Apparating to outside Madam Puddifoot’s Tea Shop and I overshot it a bit, ended up near Scrivenshaft’s, but at least I moved!” “Good one,” said Harry. “How’d you do, Hermione?” “Oh, she was perfect, obviously,” said Ron, before Hermione could answer. “Perfect deliberation, divination, and desperation or whatever the hell it is — we all went for a quick drink in the Three Broomsticks after and you should’ve heard Twycross going on about her — I’ll be surprised if he doesn’t pop the question soon —” “And what about you?” asked Hermione, ignoring Ron. “Have you been up at the Room of Requirement all this time?” “Yep,” said Harry. “And guess who I ran into up there? Tonks!” “Tonks?” repeated Ron and Hermione together, ~ J K Rowling
94:Attack the silence of Pythagoras, and the Orphic beans, and that preposterous brag, "Himself has spoken." Attack the "Ideas" of Plato, and the transbodiment and circulation of our souls, and the reminiscences, and the unlovely loves of lovely bodies, though directed to the beloved's soul. Attack the atheism of Epicurus, and his atoms, and his doctrine of pleasure, unworthy of a philosopher; or Aristotle's petty Providence, and his artificial system, and his discourses about the mortality of the soul, and the exclusively human focus his teaching. Attack the haughtiness of the Stoa, or the greed and vulgarity of the Cynic. Attack for me the emptiness that is full of absurdities - all that stuff about the gods and the sacrifices and the idols and the demons, whether beneficent or malignant, and all the tricks that people play with divination, the calling up of gods or of souls, and the power of stars. ~ Gregory of Nazianzus
95:What You Should Know to be a Poet"

all you can know about animals as persons.
the names of trees and flowers and weeds.
the names of stars and the movements of planets
and the moon.
your own six senses, with a watchful elegant mind.
at least one kind of traditional magic:
divination, astrology, the book of changes, the tarot;

dreams.
the illusory demons and the illusory shining gods.
kiss the ass of the devil and eat sh*t;
fuck his horny barbed cock,
fuck the hag,
and all the celestial angels
and maidens perfum’d and golden-

& then love the human: wives husbands and friends
children’s games, comic books, bubble-gum,
the weirdness of television and advertising.

work long, dry hours of dull work swallowed and accepted
and lived with and finally lovd. exhaustion,
hunger, rest.

the wild freedom of the dance, extasy
silent solitary illumination, entasy

real danger. gambles and the edge of death. ~ Gary Snyder
96:''He is a great spirit,151 Socrates. All spirits are intermediate between god and mortal''.
''What is the function of a spirit?'' I asked.
''Interpreting and conveying all that passes between gods and humans: from humans, petitions and sacrificial offerings, and from gods, instructions and the favours they return. Spirits, being intermediary, fill the space between the other two, so that all are bound together into one entity. It is by means of spirits that all divination can take place, the whole craft of seers and priests, with their sacrifices, rites and spells, and all prophecy and magic. Deity and humanity are completely separate, but through the mediation of spirits all converse and communication from gods to humans, waking and sleeping, is made possible. The man who is wise in these matters is a man of the spirit,152 whereas the man who is wise in a skill153 or a manual craft,154 which is a different sort of expertise, is materialistic.155 These spirits are many and of many kinds, and one of them is Love''. ~ Plato, Symposium, 202e,
97:Three causes especially have excited the discontent of mankind; and, by impelling us to seek for remedies for the irremediable, have bewildered us in a maze of madness and error. These are death, toil, and ignorance of the future—the doom of man upon this sphere, and for which he shews his antipathy by his love of life, his longing for abundance, and his craving curiosity to pierce the secrets of the days to come. The first has led many to imagine that they might find means to avoid death, or, failing in this, that they might, nevertheless, so prolong existence as to reckon it by centuries instead of units. From this sprang the search, so long continued and still pursued, for the elixir vitæ, or water of life, which has led thousands to pretend to it and millions to believe in it. From the second sprang the absurd search for the philosopher's stone, which was to create plenty by changing all metals into gold; and from the third, the false sciences of astrology, divination, and their divisions of necromancy, chiromancy, augury, with all their train of signs, portents, and omens. ~ Charles Mackay
98:My shamans have read the sands. They have learned much of your future. (...)’

Gamet was scowling. ‘I do not wish to offend, Warchief, but I hold little faith in divination. No mortal—no god—can say we are doomed, or destined. The future remains unknown, the one thing we cannot force a pattern upon.’

(...)

‘Do you not see patterns in history, Fist? Are you blind to the cycles we all suffer through? Look upon this desert, this wasteland you cross. Yours is not the first empire that would claim it. And what of the tribes? Before the Khundryl, before the Kherahn Dhobri and the Tregyn, there were the Sanid, and the Oruth, and before them there were others whose names have vanished. Look upon the ruined cities, the old roads. The past is all patterns, and those patterns remain beneath our feet, even as the stars above reveal their own patterns—for the stars we gaze upon each night are naught but an illusion from the past.’ He raised the jug again and studied it for a moment. ‘Thus, the past lies beneath and above the present, Fist. This is the truth my shamans embrace, the bones upon which the future clings like muscle. ~ Steven Erikson
99:The Colorful Rose
You are not troubled with solving enigmas
O, beautiful Rose! nor do you have sublime feelings in your heart
Though you ornament the assembly, still you flower apart
In life's assembly I am not permitted such comforts
In my garden I am the complete orchestra of longing
While your life is devoid of love's passionate warmth
To pluck you from the branch is not my custom
I am not blinded by mere appearances
O, colorful rose this hand is not your tormentor
I am no callous flower picker!
I am no intern to analyze you with scientific eyes
Like a lover, I see you with nightingales' eyes
Despite your innumerable tongues, you have chosen silence
What secrets, O Rose, lie concealed in your bosom?
Like me you're a leaf from the garden of Ñër
Far from the garden I am, far from the garden we both are
You are content, but I am a scattered fragrance
Pierced by the sword of love in my quest
This turmoil within me might be a means of fulfillment
This torment, a source of illumination
My frailty might be the beginning of strength
My envy might mirror the cup of divination
My constant vigil is a world-illuminating candle
And teaches this steed, the human intellect, to gallop
~ Allama Muhammad Iqbal
100:I haven’t got a clue what this lot’s supposed to mean,” he said, staring down at a long list of calculations. “You know,” said Ron, whose hair was on end because of all the times he had run his fingers through it in frustration, “I think it’s back to the old Divination standby.” “What — make it up?” “Yeah,” said Ron, sweeping the jumble of scrawled notes off the table, dipping his pen into some ink, and starting to write. “Next Monday,” he said as he scribbled, “I am likely to develop a cough, owing to the unlucky conjunction of Mars and Jupiter.” He looked up at Harry. “You know her — just put in loads of misery, she’ll lap it up.” “Right,” said Harry, crumpling up his first attempt and lobbing it over the heads of a group of chattering first years into the fire. “Okay … on Monday, I will be in danger of — er — burns.” “Yeah, you will be,” said Ron darkly, “we’re seeing the skrewts again on Monday. Okay, Tuesday, I’ll … erm …” “Lose a treasured possession,” said Harry, who was flicking through Unfogging the Future for ideas. “Good one,” said Ron, copying it down. “Because of … erm … Mercury. Why don’t you get stabbed in the back by someone you thought was a friend?” “Yeah … cool …” said Harry, scribbling it down, “because … Venus is in the twelfth house.” “And on Wednesday, I think I’ll come off worst in a fight.” “Aaah, I was going to have a fight. Okay, I’ll lose a bet.” “Yeah, you’ll be betting I’ll win my fight. ~ J K Rowling
101:To prepare for Astral Magic a temple or series of temples needs to be erected on the plane of visualized imagination. Such temples can take any convenient form although some magicians prefer to work with an exact simulacrum of their physical temple. The astral temple is visualized in fine detail and should contain all the equipment required for ritual or at least cupboards where any required instruments can be found.
   Any objects visualized into the temple should always remain there for subsequent inspection unless specifically dissolved or removed. The most important object in the temple is the magician's image of himself working in it. At first it may seem that he is merely manipulating a puppet of himself in the temple but with persistence this should give way to a feeling of actually being there. Before beginning Astral Magic proper, the required temple and instruments together with an image of the magician moving about in it should be built up by a repeated series of visualizations until all the details are perfect. Only when this is complete should the magician begin to use the temple. Each conjuration that is performed should be planned in advance with the same attention to detail as in Ritual Magic. The various acts of astral evocation, divination, enchantment, invocation and illumination take on a similar general form to the acts of Ritual Magic which the magician adapts for astral work. ~ Peter J Carroll, Liber Kaos [T2],
102:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
103:This is an art I can enjoy. There is a kind of sorcery in all cooking; in the choosing of ingredients, the process of mixing, grating, melting, infusing, and flavoring, the recipes taken from ancient books, the traditional utensils- the pestle and mortar with which my mother made her incense turned to a more homely purpose, her spices and aromatics giving up their subtleties to a baser, more sensual magic. And it is partly the transience of it delights me; so much loving preparation, so much art and experience, put into a pleasure that can last only a moment, and which only a few will ever fully appreciate. My mother always viewed my interest with indulgent contempt. To her, food was no pleasure but a tiresome necessity to be worried over, a tax on the price of our freedom. I stole menus from restaurants and looked longingly into patisserie windows. I must have been ten years old- maybe older- before I first tasted real chocolate. But still the fascination endured. I carried recipes in my head like maps. All kinds of recipes: torn from abandoned magazines in busy railway stations, wheedled from people on the road, strange marriages of my own confection. Mother with her cards, her divinations, directed our mad course across Europe. Cookery cards anchored us, placed landmarks on the bleak borders. Paris smells of baking bread and croissants; Marseille of bouillabaisse and grilled garlic. Berlin was Eisbrei with sauerkraut and Kartoffelsalat, Rome was the ice cream I ate without paying in a tiny restaurant beside the river. ~ Joanne Harris
104:The mythological hero setting forth from his common-day hut or castle is lured, carried away, or else voluntarily proceeds, to the threshold of adventure. There, he encounters a shadow presence that guards the passage. The hero may defeat or conciliate this power and go alive into the kingdom of the dark (brother battle, dragon battle, offering, charm) or be slain by the opponent and descend in death (dismemberment, crucifiction). Beyond this threshold, then, the hero journeys through a world of unfamilir yet strangely intimate forces, some of which severely threaten him (tests), some of which give him magical aid (helpers). When he arrives at the nadir of the mythological round, he undergoes a supreme ordeal and gains his reward. The triumph may be represented as the hero's sexual union with the goddess-mother of the world (sacred marriage), his recognition by the father-creator (father atonement), his own divination (apotheosis), or again - if the powers have remained unfriendly to him - his theft of the boon he came to gain (bride-theft, fire-theft), intrinsically, it is an expansion of consciousness and therewith of being (illumination, transfiguration, freedom). The final work is that of return. If the powers have blessed the hero, he now sets forth under their protection (emissary); if not, he flees and is pursued (transformational flight). At the return threshold, the transcendental powers must remain behind;; the hero re-emerges from the kingdom of dread (resurrection, return). The boon that he brings restores the world (elixir, eternal life). ~ Joseph Campbell
105:But psychology is passing into a less simple phase. Within a few years what one may call a microscopic psychology has arisen in Germany, carried on by experimental methods, asking of course every moment for introspective data, but eliminating their uncertainty by operating on a large scale and taking statistical means. This method taxes patience to the utmost, and could hardly have arisen in a country whose natives could be bored. Such Germans as Weber, Fechner, Vierordt, and Wundt obviously cannot ; and their success has brought into the field an array of younger experimental psychologists, bent on studying the elements of the mental life, dissecting them out from the gross results in which they are embedded, and as far as possible reducing them to quantitative scales. The simple and open method of attack having done what it can, the method of patience, starving out, and harassing to death is tried ; the Mind must submit to a regular siege, in which minute advantages gained night and day by the forces that hem her in must sum themselves up at last into her overthrow. There is little of the grand style about these new prism, pendulum, and chronograph-philosophers. They mean business, not chivalry. What generous divination, and that superiority in virtue which was thought by Cicero to give a man the best insight into nature, have failed to do, their spying and scraping, their deadly tenacity and almost diabolic cunning, will doubtless some day bring about.

No general description of the methods of experimental psychology would be instructive to one unfamiliar with the instances of their application, so we will waste no words upon the attempt. ~ William James
106:The failure of Hellenism has been, largely, a matter of organization. Rome never tried to impose any sort of worship upon the countries it conquered and civilized; in fact, quite the contrary, Rome was eclectic. All religions were given an equal opportunity and even Isis—after some resistance—was worshipped at Rome. As a result we have a hundred important gods and a dozen mysteries. Certain rites are—or were—supported by the state because they involved the genius of Rome. But no attempt was ever made to coordinate the worship of Zeus on the Capitol with, let us say, the Vestals who kept the sacred fire in the old forum. As time passed our rites became, and one must admit it bluntly, merely form, a reassuring reminder of the great age of the city, a token gesture to the old gods who were thought to have founded and guided Rome from a village by the Tiber to world empire. Yet from the beginning, there were always those who mocked. A senator of the old Republic once asked an auger how he was able to get through a ceremony of divination without laughing. I am not so light-minded, though I concede that many of our rites have lost their meaning over the centuries; witness those temples at Rome where certain verses learned by rote are chanted year in and year out, yet no one, including the priests, knows what they mean, for they are in the early language of the Etruscans, long since forgotten.

As the religious forms of the state became more and more rigid and perfunctory, the people were drawn to the mystery cults, many of them Asiatic in origin. At Eleusis or in the various caves of Mithras, they were able to get a vision of what this life can be, as well as a foretaste of the one that follows. There are, then, three sorts of religious experiences. The ancient rites, which are essentially propitiatory. The mysteries, which purge the soul and allow us to glimpse eternity. And philosophy, which attempts to define not only the material world but to suggest practical ways to the good life, as well as attempting to synthesize (as Iamblichos does so beautifully) all true religion in a single comprehensive system. ~ Gore Vidal
107:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.

You stop arranging your usual living space,
But make everything just right for your retreat.
This makes little sense and just wastes time.
Forget all this - that's my sincere advice.

You make an effort at practice and become a good and knowledgeable person.
You may even master some particular capabilities.
But whatever you attach to will tie you up.
Be unbiased and know how to let things be - that's my sincere advice.

You may think awakened activity means to subdue skeptics
By using sorcery, directing or warding off hail or lightning, for example.
But to burn the minds of others will lead you to lower states.
Keep a low profile - that's my sincere advice.

Maybe you collect a lot of important writings,
Major texts, personal instructions, private notes, whatever.
If you haven't practiced, books won't help you when you die.
Look at the mind - that's my sincere advice.

When you focus on practice, to compare understandings and experience,
Write books or poetry, to compose songs about your experience
Are all expressions of your creativity. But they just give rise to thinking.
Keep yourself free from intellectualization - that's my sincere advice.

In these difficult times you may feel that it is helpful
To be sharp and critical with aggressive people around you.
This approach will just be a source of distress and confusion for you.
Speak calmly - that's my sincere advice.

Intending to be helpful and without personal investment,
You tell your friends what is really wrong with them.
You may have been honest but your words gnaw at their heart.
Speak pleasantly - that's my sincere advice.

You engage in discussions, defending your views and refuting others'
Thinking that you are clarifying the teachings.
But this just gives rise to emotional posturing.
Keep quiet - that's my sincere advice.

You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,
108:Red: Maintaining health, bodily strength, physical energy, sex, passion, courage, protection, and defensive magic. This is the color of the element of fire. Throughout the world, red is associated with life and death, for this is the color of blood spilled in both childbirth and injury. Pink: Love, friendship, compassion, relaxation. Pink candles can be burned during rituals designed to improve self-love. They’re ideal for weddings and for all forms of emotional union. Orange: Attraction, energy. Burn to attract specific influences or objects. Yellow: Intellect, confidence, divination, communication, eloquence, travel, movement. Yellow is the color of the element of air. Burn yellow candles during rituals designed to heighten your visualization abilities. Before studying for any purpose, program a yellow candle to stimulate your conscious mind. Light the candle and let it burn while you study. Green: Money, prosperity, employment, fertility, healing, growth. Green is the color of the element of earth. It’s also the color of the fertility of the earth, for it echoes the tint of chlorophyll. Burn when looking for a job or seeking a needed raise. Blue: Healing, peace, psychism, patience, happiness. Blue is the color of the element of water. This is also the realm of the ocean and of all water, of sleep, and of twilight. If you have trouble sleeping, charge a small blue candle with a visualization of yourself sleeping through the night. Burn for a few moments before you get into bed, then extinguish its flame. Blue candles can also be charged and burned to awaken the psychic mind. Purple: Power, healing severe diseases, spirituality, meditation, religion. Purple candles can be burned to enhance all spiritual activities, to increase your magical power, and as a part of intense healing rituals in combination with blue candles. White: Protection, purification, all purposes. White contains all colors. It’s linked with the moon. White candles are specifically burned during purification and protection rituals. If you’re to keep but one candle on hand for magical purposes, choose a white one. Before use, charge it with personal power and it’ll work for all positive purposes. Black: Banishing negativity, absorbing negativity. Black is the absence of color. In magic, it’s also representative of outer space. Despite what you may have heard, black candles are burned for positive purposes, such as casting out baneful energies or to absorb illnesses and nasty habits. Brown: Burned for spells involving animals, usually in combination with other colors. A brown candle and a red candle for animal protection, brown and blue for healing, and so on. ~ Scott Cunningham
109:Glorious France
You have become a forge of snow-white fire,
A crucible of molten steel, O France!
Your sons are stars who cluster to a dawn
And fade in light for you, O glorious France!
They pass through meteor changes with a song
Which to all islands and all continents
Says life is neither comfort, wealth, nor fame,
Nor quiet hearthstones, friendship, wife nor child,
Nor love, nor youth's delight, nor manhood's power,
Nor many days spent in a chosen work,
Nor honored merit, nor the patterned theme
Of daily labor, nor the crowns nor wreaths
Of seventy years.
These are not all of life,
O France, whose sons amid the rolling thunder
Of cannon stand in trenches where the dead
Clog the ensanguined ice. But life to these
Prophetic and enraptured souls in vision,
And the keen ecstasy of faded strife,
And divination of the loss as gain,
And reading mysteries with brightened eyes
In fiery shock and dazzling pain before
The orient splendour of the face of Death,
As a great light beside a shadowy sea;
And in a high will's strenuous exercise,
Where the warmed spirit finds its fullest strength
And is no more afraid, and in the stroke
Of azure lightning when the hidden essence
And shifting meaning of man's spiritual worth
And mystical significance in time
Are instantly distilled to one clear drop
Which mirrors earth and heaven.
This is life
Flaming to heaven in a minute's span
When the breath of battle blows the smouldering spark.
And across these seas
We who cry Peace and treasure life and cling
137
To cities, happiness, or daily toil
For daily bread, or trail the long routine
Of seventy years, taste not the terrible wine
Whereof you drink, who drain and toss the cup
Empty and ringing by the finished feast;
Or have it shaken from your hand by sight
Of God against the olive woods.
As Joan of Arc amid the apple trees
With sacred joy first heard the voices, then
Obeying plunged at Orleans in a field
Of spears and lived her dream and died in fire,
Thou, France, hast heard the voices and hast lived
The dream and known the meaning of the dream,
And read its riddle: how the soul of man
May to one greatest purpose make itself
A lens of clearness, how it loves the cup
Of deepest truth, and how its bitterest gall
Turns sweet to soul's surrender.
And you say:
Take days for repitition, stretch your hands
For mocked renewal of familiar things:
The beaten path, the chair beside the window,
The crowded street, the task, the accustomed sleep,
And waking to the task, or many springs
Of lifted cloud, blue water, flowering fields The prison-house grows close no less, the feast
A place of memory sick for senses dulled
Down to the dusty end where pitiful Time
Grown weary cries Enough!
~ Edgar Lee Masters
110:O Glorious France
You have become a forge of snow-white fire,
A crucible of molten steel, O France!
Your sons are stars who cluster to a dawn
And fade in light for you, O glorious France!
They pass through meteor changes with a song
Which to all islands and all continents
Says life is neither comfort, wealth, nor fame,
Nor quiet hearthstones, friendship, wife nor child,
Nor love, nor youth's delight, nor manhood's power,
Nor many days spent in a chosen work,
Nor honored merit, nor the patterned theme
Of daily labor, nor the crowns nor wreaths
Of seventy years.
These are not all of life,
O France, whose sons amid the rolling thunder
Of cannon stand in trenches where the dead
Clog the ensanguined ice. But life to these
Prophetic and enraptured souls in vision,
And the keen ecstasy of faded strife,
And divination of the loss as gain,
And reading mysteries with brightened eyes
In fiery shock and dazzling pain before
The orient splendour of the face of Death,
As a great light beside a shadowy sea;
And in a high will's strenuous exercise,
Where the warmed spirit finds its fullest strength
And is no more afraid, and in the stroke
Of azure lightning when the hidden essence
And shifting meaning of man's spiritual worth
And mystical significance in time
Are instantly distilled to one clear drop
Which mirrors earth and heaven.
This is life
Flaming to heaven in a minute's span
When the breath of battle blows the smouldering spark.
And across these seas
We who cry Peace and treasure life and cling
232
To cities, happiness, or daily toil
For daily bread, or trail the long routine
Of seventy years, taste not the terrible wine
Whereof you drink, who drain and toss the cup
Empty and ringing by the finished feast;
Or have it shaken from your hand by sight
Of God against the olive woods.
As Joan of Arc amid the apple trees
With sacred joy first heard the voices, then
Obeying plunged at Orleans in a field
Of spears and lived her dream and died in fire,
Thou, France, hast heard the voices and hast lived
The dream and known the meaning of the dream,
And read its riddle: how the soul of man
May to one greatest purpose make itself
A lens of clearness, how it loves the cup
Of deepest truth, and how its bitterest gall
Turns sweet to soul's surrender.
And you say:
Take days for repitition, stretch your hands
For mocked renewal of familiar things:
The beaten path, the chair beside the window,
The crowded street, the task, the accustomed sleep,
And waking to the task, or many springs
Of lifted cloud, blue water, flowering fields -The prison-house grows close no less, the feast
A place of memory sick for senses dulled
Down to the dusty end where pitiful Time
Grown weary cries Enough!
~ Edgar Lee Masters
111:Retroduction To American History
Cats walk the floor at midnight; that enemy of fog,
The moon, wraps the bedpost in receding stillness; sleep
Collects all weary nothings and lugs away the towers,
The pinnacles of dust that feed the subway.
What stiff unhappy silence waits on sleep
Struts like an officer; tongues next-door bewitch
Themselves with divination; I like a melancholy oaf
Beg the nightly pillow with impossible loves.
And abnegation folds hands, crossed like the knees
Of the complacent tailor, stitches cloaks of mercy
To the backs of obsessions.
Winter like spring no less
Tolerates the air; the wild pheasant meets innocently
The gun; night flouts illumination with meagre impudence.
In such serenity of equal fates, why has Narcissus
Urged the brook with questions? Merged with the element
Speculation suffuses the meadow with drops to tickle
The cow's gullet; grasshoppers drink the rain.
Antiquity breached mortality with myths.
Narcissus is vocabulary. Hermes decorates
A cornice on the Third National Bank. Vocabulary
Becomes confusion, decoration a blight; the Parthenon
In ..Tennessee stucco, art for the sake of death. Now
(The bedpost receding in stillness) you brush your teeth
'Hitting on all thirty-two;' scholarship pares
The nails of Catullus, sniffs his sheets, restores
His 'passionate underwear;' morality disciplines the other
Person; every son-of-a-bitch is Christ, at least Rousseau;
Prospero serves humanity in steam-heated universities, three
Thousand dollars a year. Simplicity, Flamineo, is obscene;
Sunlight topples indignant from the hill.
In every railroad station everywhere every lover
Waits for his train. He cannot hear. The smoke
Thickens. Ticket in hand, he pumps his body
Toward lower six, for one more terse ineffable trip,
His very eyeballs fixed in disarticulation. The berth
Is clean; no elephants, vultures, mice or spiders
59
Distract him from nonentity: his metaphors are dead.
More sanitation is enough, enough remains: dreams
Do not end lucidities beyond the stint of thought.
For intellect is a mansion where waste is without drain;
A corpse is your bedfellow, your great-grandfather dines
With you this evening on a cavalry horse. Intellect
Connives with heredity, creates fate as Euclid geometry
By definition:
The sunlit bones in your house
Are immortal in the titmouse,
They trip the feet of grandma
Like an afterthought each day.
These unseen sunlit bones,
They may be in the cat
That startles them in grandma
But look at this or that
They meet you every way.
For Pelops' and Tantalus' successions were at once simpler,
If perplexed, and less subtle than you think. Heredity
Proposes love, love exacts language, and we lack
Language. When shall we speak again? When shall
The sparrow dusting the gutter sing? When shall
This drift with silence meet the sun? When shall I wake?
~ Allen Tate
112:SLEIGHT OF MIND IN ILLUMINATION
Only those forms of illumination which lead to useful behaviour changes deserve to be known as such. When I hear the word "spirituality", I tend to reach for a loaded wand. Most professionally spiritual people are vile and untrustworthy when off duty, simply because their beliefs conflict with basic drives and only manage to distort their natural behaviour temporarily. The demons then come screaming up out of the cellar at unexpected moments.

When selecting objectives for illumination, the magician should choose forms of self improvement which can be precisely specified and measured and which effect changes of behaviour in his entire existence. Invocation is the main tool in illumination, although enchantment where spells are cast upon oneselves and divination to seek objectives for illumination may also find some application.

Evocation can sometimes be used with care, but there is no point in simply creating an entity that is the repository of what one wishes were true for oneself in general. This is a frequent mistake in religion. Forms of worship which create only entities in the subconscious are inferior to more wholehearted worship, which, at its best, is pure invocation. The Jesuits "Imitation of Christ" is more effective than merely praying to Jesus for example.

Illumination proceeds in the same general manner as invocation, except that the magician is striving to effect specific changes to his everyday behaviour, rather than to create enhanced facilities that can be drawn upon for particular purposes. The basic technique remains the same, the required beliefs are identified and then implanted in the subconscious by ritual or other acts. Such acts force the subconscious acquisition of the beliefs they imply.

Modest and realistic objectives are preferable to grandiose schemes in illumination.

One modifies the behaviour and beliefs of others by beginning with only the most trivial demands. The same applies to oneselves. The magician should beware of implanting beliefs whose expression cannot be sustained by the human body or the environment. For example it is possible to implant the belief that flight can be achieved without an aircraft. However it has rarely proved possible to implant this belief deeply enough to ensure that such flights were not of exceedingly short duration. Nevertheless such feats as fire-walking and obliviousness to extreme pain are sometimes achieved by this mechanism.

The sleight of mind which implants belief through ritual action is more powerful than any other weapon that humanity possesses, yet its influence is so pervasive that we seldom notice it. It makes religions, wars, cults and cultures possible. It has killed countless millions and created our personal and social realities. Those who understand how to use it on others can be messiahs or dictators, depending on their degree of personal myopia. Those who understand how to apply it to themselves have a jewel beyond price if they use it wisely; otherwise they tend to rapidly invoke their own Nemesis with it. ~ Peter J Carroll, Liber Kaos,
113:Verses Inspired By 'My Old Black Pipe'
Aye ! Many a sport old Homer names.
By Achilles held ' at his little games ',
On the banks of the swift Scamander ;
And Pindar sings the Olympian deeds
Of the ivory car and the milk-white steeds
Of Catullus or Lysander.
How clouds of dust aloft were spurn'd
By wheels that grazed the goals as they turn'd
Till the bright sparks flicker'd redly ;
How the strains of mingled mirth and fury,
That swell'd in the chant of ' Morituri ',
Proclaimed when the sports were deadly.
Ah ! little we cared for classic lore,
When Greek was a task and Latin a bore,
In school-days that are deemed of yore ;
And who will venture to chide us,
If better we loved the play-field green,
And the black-thorn hedge that served as a screen
In the mills that settled our boyish spleen,
From the tutor's eyes to hide us ?
Who envies the bygone days of old ?
They never were half so good as we're told ;
Their loss is not worth bewailing.
We have seen young Camel's slashing stride,
And Archer's rush, and Mormon's pride ;
And the deer-like bound of Ingleside,
At ' five-foot-three ' of a paling.
We've seen how the side of Falcon bled,
And the hopes of Arinna's backers fled
When the Rose of Denmark shot ahead,
And never again they caught her.
How false were the shouts of ' Barwon's first ! '
When she came 'from the distance home' with a burst,
And the favourite's friends devoutly cursed
Old Premier's gamest daughter.
314
What cheers for King Alfred's white-faced son
Were heard when the Western chase was done,
And the judge's verdict given ;
While Vandyke fell in the beaten ranks,
And the red spots showed on the mare's great flanks
How vainly the steel was driven.
And with anxious longing we wait the day,
When the prads must strip for the coming fray,
To be criticized in rotation ;
But to spot the winner we well not try,
For a mist obscures our mental eye,
And we have not the power of prophecy,
Nor the spirit of divination.
Yet in fancy's glass we may scan the course,
And hear the bookmaker's challenge hoarse,
The odds incessantly dunning ;
We may watch the starter's signal fall,
And the nags may picture, one and all,
For a Cup in a cluster running.
And mark, as they sweep before the stand
How Ebor is going well in hand,
And Banker is pulling double ;
How longer each moment grows the tail,
As one by one the outsiders fail,
To get into grief and trouble.
How Trainor pulls out of Waldock's track,
And Morrison steadies the Caulfield crack,
While up on the right comes the rose and black
Like an eagle that scents the plunder ;
How round the turn they jostle and crush,
And Simpson clears his whip for a rush,
And then on the crowd comes a lull and a hush
And then a roar like thunder.
And when Beaufort collars the Western pet,
Then Greek meets Greek, unconquered yet,
And the tug of war commences ;
315
As stride for stride, with the stoke of one,
Like greyhounds running with couples on
Together they fly their fences.
There ' Vates ' and ' Rhyming Richard ' too,
Can tell much better than I or you
What nags are likely the trick to do,
Nor will I their judgement sneer at ;
If the gift of second sight were mine,
I'd make a fortune, and then ' I'd shine ',
But I haven't got it, and so I'll sign
' Qui Meruit Palmam Ferat '.
~ Adam Lindsay Gordon
114:Controversy remains about what kind of ceremony is carried out in Ge 15:9–21. What/whom do the pieces represent (possibilities: sacrifice for oath, God if he reneges, nations already as good as dead, Israelites in slavery)? Whom do the birds of prey represent (nations seeking to seize available land, e.g., Ge 14, or to plunder Israel)? Whom do the implements represent (God and/or Abram)? These issues cannot currently be resolved, but a few observations can help identify some of the possible connections with the ancient world. Before we look at the options, a word is in order about what this is not. 1. It is not a sacrifice. There is no altar, no offering of the animals to deity and no ritual with the carcasses, the meat or the blood. 2. It is not divination. The entrails are not examined and no meal is offered to deity. 3. It is not an incantation. No words are spoken to accompany the ritual and no efficacy is sought—Abram is asleep. The remaining options are based on where animals are ritually slaughtered in the ancient world when it is not for the purposes of sacrifice, divination or incantation. Option 1: A covenant ceremony or, more specifically, a royal land grant ceremony. In this case the animals typically are understood as substituting for the participants or proclaiming a self-curse if the stipulations are violated. Examples of the slaughter of animals in such ceremonies but not for sacrificial purposes are numerous. In tablets from Alalakh, the throat of a lamb is slit in connection to a deed executed between Abba-El and Yarimlim. In a Mari text, the head of a donkey is cut off when sealing a formal agreement. In an Aramaic treaty of Sefire, a calf is cut in two with the explicit statement that such will be the fate of the one who breaks the treaty. In Neo-Assyrian literature, the head of a spring lamb is cut off in a treaty between Ashurnirari V and Mati’ilu, not for sacrifice but explicitly as an example of punishment. The strength of these examples lies in the contextual connection to covenant. The weakness is that only one animal is killed in these examples, and there is no passing through the pieces and no torch and firepot. Furthermore, there are significant limitations regarding the efficacy of a divine self-curse. Option 2: Purification. The “torch” (Ge 15:17) is a portable, handheld object for bringing light. The “smoking firepot” (15:17) can refer to a number of different vessels used to heat things (e.g., an oven for food, a kiln for pottery). Here the two items are generally assumed to be associated with God, but need not be symbolic representations of him. These implements are occasionally used symbolically to represent deities in ancient Near Eastern literature, but usually sun-gods (e.g., Shamash) or fire-gods (e.g., Girru/Gibil). Gibil and Kusu are often invoked together as divine torch and censer in a wide range of cultic ceremonies for purification. Abram would have probably been familiar with the role of Gibil and Kusu in purification rituals, so that function would be plausibly communicated to him by the presence of these implements. Yet in a purification role, neither the torch nor the censer ever pass between the pieces of cut-up animals in the literature available to us. Further weakness is in the fact that Yahweh doesn’t need purification and Abram is a spectator, not a participant, so neither does he. In the Mesopotamian Hymn to Gibil (the torch), the god purifies the objects used in the ritual, but the only objects in the ritual in Ge 15 are the dead animals, and it is difficult to understand why they would need to be purified. ~ Anonymous
115:The "kindness of giving you a body" means that, at first, our bodies are not fully matured nor are our pleasant complexions. We started in the mother's womb as just an oval spot and oblong lump, and from there we developed through the vital essence of the mother's blood and flesh. We grew through the vital essence of her food while she endured embarrassment, pain, and suffering. After we were born, from a small worm until we were fully grown, she developed our body.
The "kindness of undergoing hardships for you" means that, at first, we were not wearing any clothes with all their ornamentation, did not possess any wealth, and did not bring any provisions. We just came with a mouth and stomach-empty-handed, without any material things.
When we came to this place where we knew no one, she gave food when we were hungry, she gave drink when we were thirsty, she gave clothes when we were cold, she gave wealth when we had nothing. Also, she did not just give us things she did not need. Rather, she has given us what she did not dare use for herself, things she did not dare eat, drink, or wear for herself, things she did not dare employ for the happiness of this life, things she did not dare use for her next life's wealth. In brief, without looking for happiness in this life or next, she nurtured her child.
She did not obtain these things easily or with pleasure. She collected them by creating various negative karmas, by sufferings and hardships, and gave them all to the child. For example, creating negative karma: she fed the child through various nonvirtuous actions like fishing, butchering, and so forth. For example, suffering: to give to the child, she accumulated wealth by working at a business or farm and so forth, wearing frost for shoes, wearing stars as a hat, riding on the horse of her legs, her hem like a whip, giving her legs to the dogs and her face to the people.
Furthermore, she loved the unknown one much more than her father, mother, and teachers who were very kind to her. She watched the child with eyes of love, and kept it warm in soft cloth. She dandled the child in her ten fingers, and lifted it up in the sky. She called to it in a loving, pleasant voice, saying, "Joyful one, you who delight Mommy. Lu, lu, you happy one," and so forth.
The "kindness of giving you life" means that, at first, we were not capable of eating with our mouth and hands nor were we capable of enduring all the different hardships. We were like feeble insects without strength; we were just silly and could not think anything. Again, without rejection, the mother served us, put us on her lap, protected us from fire and water, held us away from precipices, dispelled all harmful things, and performed rituals. Out of fear for our death or fear for our health, she did divinations and consulted astrologers. Through many ritual ceremonies and many other different things, in inconceivable ways, she protected the life of her child.
The "kindness of showing you the world" means that, at first, we did not come here knowing various things, seeing broadly, and being talented. We could only cry and move our legs and hands. Other than that, we knew nothing. The mother taught us how to eat when we did not know how. She taught us how to wear clothes when we did not know how. She taught us how to walk when we did not know how. She taught us how to talk when we did not know how to say "Mama," or "Hi," and so forth. She taught us various skills, creative arts, and so forth. She tried to make us equal when we were unequal, and tried to make the uneven even for us.
Not only have we had a mother in this lifetime, but from beginningless samsara she served as a mother countless times. ~ Gampopa
116:EVOCATION
   Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter.

   Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him.

   Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself.

   In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.

   A name and an image, and if desired, a characteristic number can also be selected for the elemental.

   Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will.

   This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth.

   An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null, #Tulpa #Servitor #Thoughtform,
117:And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (arph), -- it is a curved sword, -- and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelth). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (qureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangaean mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a triterme; and it was built by Bosporus, an aboriginal. Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Paeonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. In music, Olympus the Mysian practised the Lydian harmony; and the people called Troglodytes invented the sambuca, a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." [...] ~ Clement of Alexandria
118:The Givers Of Life
I.
WHO called us forth out of darkness and gave us the gift of life,
Who set our hands to the toiling, our feet in the field of strife?
Darkly they mused, predestined to knowledge of viewless things,
Sowing the seed of wisdom, guarding the living springs.
Little they reckoned privation, hunger or hardship or cold,
If only the life might prosper, and the joy that grows not old.
With sorceries subtler than music, with knowledge older than speech,
Gentle as wind in the wheat-field, strong as the tide on the beach,
Out of their beauty and longing, out of their raptures and tears,
In patience and pride they bore us, to war with the warring years.
2.
Who looked on the world before them, and summoned and chose our sires,
Subduing the wayward impulse to the will of their deep desires?
Sovereigns of ultimate issues under the greater laws,
Theirs was the mystic mission of the eternal cause;
Confident, tender, courageous, leaving the low for the higher,
Lifting the feet of the nations out of the dust and the mire;
Luring civilization on to the fair and new,
Given God's bidding to follow, having God's business to do.
3.
Who strengthened our souls with courage, and taught us the ways of Earth?
Who gave us our patterns of beauty, our standards of flawless worth?
Mothers, unmilitant, lovely, moulding our manhood then,
Walked in their woman's glory, swaying the might of men.
They schooled us to service and honor, modest and clean and fair, —
The code of their worth of living, taught with the sanction of prayer.
They were our sharers of sorrow, they were our makers of joy,
Lighting the lamp of manhood in the heart of the lonely boy.
Haloed with love and with wonder, in sheltered ways they trod,
Seers of sublime divination, keeping the truce of God.
4.
Who called us from youth and dreaming, and set ambition alight,
And made us fit for the contest, —men, by their tender rite?
Sweethearts above our merit, charming our strength and skill
To be the pride of their loving, to be the means of their will.
If we be the builders of beauty, if we be the masters of art,
Theirs were the gleaming ideals, theirs the uplift of the heart.
Truly they measure the lightness of trappings and ease and fame,
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For the teeming desire of their yearning is ever and ever the same:
To crown their lovers with gladness, to clothe their sons with delight,
And see the men of their making lords in the best man's right.
Lavish of joy and labor, broken only by wrong,
These are the guardians of being, spirited, sentient and strong.
Theirs is the starry vision, theirs the inspiriting hope,
Since Night, the brooding enchantress, promised that day should ope.
5.
Lo, we have built and invented, reasoned, discovered and planned,
To rear us a palace of splendor, and make us a heaven by hand.
We are shaken with dark misgiving, as kingdoms rise and fall;
But the women who went to found them are never counted at all.
Versed in the soul's traditions, skilled in humanity's lore,
They wait for their crown of rapture, and weep for the sins of war.
And behold they turn from our triumphs, as it was in the first of days,
For a little heaven of ardor and a little heartening of praise.
These are the rulers of kingdoms beyond the domains of state,
Martyrs of all men's folly, over-rulers of fate.
These we will love and honor, these we will serve and defend,
Fulfilling the pride of nature, till nature shall have an end.
6.
This is the code unwritten, this is the creed we hold,
Guarding the little and lonely, gladdening the helpless and old,—
Apart from the brunt of the battle our wondrous women shall bide,
For the sake of a tranquil wisdom and the need of a spirit's guide.
Come they into assembly, or keep they another door,
Our makers of life shall lighten the days as the years of yore.
The lure of their laughter shall lead us, the lilt of their words shall sway.
Though life and death should defeat us, their solace shall be our stay.
Veiled in mysterious beauty, vested in magical grace,
They have walked with angels at twilight and looked upon glory's face.
Life we will give for their safety, care for their fruitful ease,
Though we break at the toiling benches or go down in the smoky seas.
This is the gospel appointed to govern a world of men,
Till love has died, and the echoes have whispered the last Amen.
~ Bliss William Carman
119:The Falls Of The Chaudiere, Ottawa
I have laid my cheek to Nature's, placed my puny hand in hers,
Felt a kindred spirit warming all the life-blood of my face,
Moved amid the very foremost of her truest worshippers,
Studying each curve of beauty, marking every minute grace;
Loved not less the mountain cedar than the flowers at its feet,
Looking skyward from the valley, open-lipped as if in prayer,
Felt a pleasure in the brooklet singing of its wild retreat,
But I knelt before the splendour of the thunderous Chaudiere.
All my manhood waked within me, every nerve had tenfold force,
And my soul stood up rejoicing, looking on with cheerful eyes,
Watching the resistless waters speeding on their downward course,
Titan strength and queenly beauty diademed with rainbow dyes.
Eye and ear, with spirit quickened, mingled with the lovely strife,
Saw the living Genius shrined within her sanctuary fair,
Heard her voice of sweetness singing, peered into her hidden life,
And discerned the tuneful secret of the jubilant Chaudiere:
'Within my pearl-roofed shell,
Whose floor is woven with the iris bright,
Genius and Queen of the Chaudiere I dwell,
As in a world of immaterial light.
My throne, an ancient rock,
Marked by the foot of ages long-departed,
My joy, the cataract's stupendous shock,
Whose roll is music to the grateful-hearted.
I've seen the eras glide
With muffled tread to their eternal dreams,
While I have lived in vale and mountain side,
With leaping torrents and sweet purling streams.
The Red-Man's active life;
His love, pride, passions, courage, and great deeds;
His perfect freedom, and his thirst for strife;
His swift revenge, at which the memory bleeds:
The sanguinary years,
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When sullen Terror, like a raging Fate,
Swept down the stately tribes like slaughtered deers,
And war and hatred joined to decimate
The remnants of the race,
And spread decay through centuries of painNo more I mark their sure, avenging pace,
And forests wave where war-whoops shook the plain.
Their deeds I envied not.
The royal tyrant on his purple throne,
I, in secluded grove or shady grot,
Had purer joys than he had ever known,
God made the ancient hills,
The valleys and the solemn wildernesses,
The merry-hearted and melodious rills,
And strung with diamond dews the pine-trees' tresses;
But man's hand built the palace,
And he that reigns therein is simply man;
Man turns God's gifts to poison in the chalice
That brimmed with nectar in the primal plan.
Here I abide aloneThe wild Chaudiere's eternal jubilee
Has such sweet divination in its tone,
And utters nature's truest prophecy
In thunderings of zeal!
I've seen the Atheist in terror start,
Awed to contrition by the strong appeal
That waked conviction in his doubting heart:
'Teachers speak throughout all nature,
From the womb of Silence born,
Heed ye not their words, O Scoffer?
Flinging back thy scorn with scorn!
To the desert spring that leapeth,
Pulsing, from the parched sod,
Points the famished trav'ler, saying'Brothers, here, indeed, is God!'
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From the patriarchal fountains,
Sending forth their tribes of rills,
From the cedar-shadowed lakelets
In the hearts of distant hills,
Whispers softer than the moonbeams
Wisdom's gentle heart have awed,
Till its lips approved the cadence'Surely here, indeed, is God!'
Lo! o'er all, the Torrent Prophet,
An inspired Demosthenes,
To the Doubter's soul appealing,
Louder than the preacher-seas:
Dreamer! wouldst have nature spurn thee
For a dumb, insensate clod?
Dare to doubt! and these shall teach thee
Of a truth there lives a God!'
By day and night, for hours,
I watch the cataract's impulsive leap,
Refreshed and gladdened by the cheering showers
Wrung from the passion of the seething deep.
Pleased when the buried waves
Emerge again, like incorporeal hosts
Rising, white-sheeted, from their gloomy graves,
As if the depths had yielded up their ghosts.
And when the midnight storm
Enfolds the welkin in its robe of clouds,
Through the dim vapours of the cauldron swarm
The sheeted spectres in their whitest shrouds,
By the lightning's flash betrayed.
These gather from the insubstantial vapour
The lunar rainbows, which by them are madeWoven with moonbeams by some starry taper,
To decorate the halls
Of my fair palace, whence I'm pained to see
Thy human brethren watch the waterfalls-
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Not with such rev'rence as I've found in thee:
Too many with an eye
To speculation and the worldling's dreams;
Others, who seek from nature no reply,
Nor read the oral language of the streams.
But of the few who loved
The beautiful with grateful heart and soul,
Who looked on nature fondly, and were moved
By one sweet glance, as by the mighty whole:
Of these, the thoughtful few,
Thou wert the first to seek the inner temple,
And stand before the Priestess. Thou wert true
To nature and thyself. Be thy example
The harbinger of times
When the Chaudiere's imposing majesty
Will awe the spirits of the heartless mimes
To worship God in truth, with nature's constancy.'
Still I heard the mellow sweetness of her voice at intervals,
Mingling with the fall of waters, rising with the snowy spray,
Ringing through the sportive current like the joy of waterfalls,
Sending up their hearty vespers at the calmy close of day.
Loath to leave the scene of beauty, lover-like I stayed, and stayed,
Folding to my eager bosom memories beyond compare;
Deeper, stronger, more enduring than my dreams of wood and glade,
Were the eloquent appeals of the magnificent Chaudiere.
E'en the solid bridge is trembling, whence I look my last farewell,
Dizzy with the roar and trampling of the mighty herd of waves,
Speeding past the rocky Island, steadfast as a sentinel,
Towards the loveliest bay that ever mirrored the Algonquin Braves.
Soul of Beauty! Genius! Spirit! Priestess of the lovely strife!
In my heart thy words are shrined, as in a sanctuary fair;
Echoes of thy voice of sweetness, rousing all my better life,
Ever haunt my wildest visions of the jubilant Chaudiere.
~ Charles Sangster
120:Merlin
“Gawaine, Gawaine, what look ye for to see,
So far beyond the faint edge of the world?
D’ye look to see the lady Vivian,
Pursued by divers ominous vile demons
That have another king more fierce than ours?
Or think ye that if ye look far enough
And hard enough into the feathery west
Ye’ll have a glimmer of the Grail itself?
And if ye look for neither Grail nor lady,
What look ye for to see, Gawaine, Gawaine?”
So Dagonet, whom Arthur made a knight
Because he loved him as he laughed at him,
Intoned his idle presence on a day
To Gawaine, who had thought himself alone,
Had there been in him thought of anything
Save what was murmured now in Camelot
Of Merlin’s hushed and all but unconfirmed
Appearance out of Brittany. It was heard
At first there was a ghost in Arthur’s palace,
But soon among the scullions and anon
Among the knights a firmer credit held
All tongues from uttering what all glances told—
Though not for long. Gawaine, this afternoon,
Fearing he might say more to Lancelot
Of Merlin’s rumor-laden resurrection
Than Lancelot would have an ear to cherish,
Had sauntered off with his imagination
To Merlin’s Rock, where now there was no Merlin
To meditate upon a whispering town
Below him in the silence.—Once he said
To Gawaine: “You are young; and that being so,
Behold the shining city of our dreams
And of our King.”—“Long live the King,” said Gawaine.—
“Long live the King,” said Merlin after him;
“Better for me that I shall not be King;
Wherefore I say again, Long live the King,
And add, God save him, also, and all kings—
All kings and queens. I speak in general.
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Kings have I known that were but weary men
With no stout appetite for more than peace
That was not made for them.”—“Nor were they made
For kings,” Gawaine said, laughing.—“You are young,
Gawaine, and you may one day hold the world
Between your fingers, knowing not what it is
That you are holding. Better for you and me,
I think, that we shall not be kings.”
Gawaine,
Remembering Merlin’s words of long ago,
Frowned as he thought, and having frowned again,
He smiled and threw an acorn at a lizard:
“There’s more afoot and in the air to-day
Than what is good for Camelot. Merlin
May or may not know all, but he said well
To say to me that he would not be King.
Nor more would I be King.” Far down he gazed
On Camelot, until he made of it
A phantom town of many stillnesses,
Not reared for men to dwell in, or for kings
To reign in, without omens and obscure
Familiars to bring terror to their days;
For though a knight, and one as hard at arms
As any, save the fate-begotten few
That all acknowledged or in envy loathed,
He felt a foreign sort of creeping up
And down him, as of moist things in the dark,—
When Dagonet, coming on him unawares,
Presuming on his title of Sir Fool,
Addressed him and crooned on till he was done:
“What look ye for to see, Gawaine, Gawaine?”
“Sir Dagonet, you best and wariest
Of all dishonest men, I look through Time,
For sight of what it is that is to be.
I look to see it, though I see it not.
I see a town down there that holds a king,
And over it I see a few small clouds—
Like feathers in the west, as you observe;
And I shall see no more this afternoon
Than what there is around us every day,
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Unless you have a skill that I have not
To ferret the invisible for rats.”
“If you see what’s around us every day,
You need no other showing to go mad.
Remember that and take it home with you;
And say tonight, ‘I had it of a fool—
With no immediate obliquity
For this one or for that one, or for me.’”
Gawaine, having risen, eyed the fool curiously:
“I’ll not forget I had it of a knight,
Whose only folly is to fool himself;
And as for making other men to laugh,
And so forget their sins and selves a little,
There’s no great folly there. So keep it up,
As long as you’ve a legend or a song,
And have whatever sport of us you like
Till havoc is the word and we fall howling.
For I’ve a guess there may not be so loud
A sound of laughing here in Camelot
When Merlin goes again to his gay grave
In Brittany. To mention lesser terrors,
Men say his beard is gone.”
“Do men say that?”
A twitch of an impatient weariness
Played for a moment over the lean face
Of Dagonet, who reasoned inwardly:
“The friendly zeal of this inquiring knight
Will overtake his tact and leave it squealing,
One of these days.”—Gawaine looked hard at him:
“If I be too familiar with a fool,
I’m on the way to be another fool,”
He mused, and owned a rueful qualm within him:
“Yes, Dagonet,” he ventured, with a laugh,
“Men tell me that his beard has vanished wholly,
And that he shines now as the Lord’s anointed,
And wears the valiance of an ageless youth
Crowned with a glory of eternal peace.”
Dagonet, smiling strangely, shook his head:
“I grant your valiance of a kind of youth
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To Merlin, but your crown of peace I question;
For, though I know no more than any churl
Who pinches any chambermaid soever
In the King’s palace, I look not to Merlin
For peace, when out of his peculiar tomb
He comes again to Camelot. Time swings
A mighty scythe, and some day all your peace
Goes down before its edge like so much clover.
No, it is not for peace that Merlin comes,
Without a trumpet—and without a beard,
If what you say men say of him be true—
Nor yet for sudden war.”
Gawaine, for a moment,
Met then the ambiguous gaze of Dagonet,
And, making nothing of it, looked abroad
As if at something cheerful on all sides,
And back again to the fool’s unasking eyes:
“Well, Dagonet, if Merlin would have peace,
Let Merlin stay away from Brittany,”
Said he, with admiration for the man
Whom Folly called a fool: “And we have known him;
We knew him once when he knew everything.”
“He knew as much as God would let him know
Until he met the lady Vivian.
I tell you that, for the world knows all that;
Also it knows he told the King one day
That he was to be buried, and alive,
In Brittany; and that the King should see
The face of him no more. Then Merlin sailed
Away to Vivian in Broceliande,
Where now she crowns him and herself with flowers
And feeds him fruits and wines and many foods
Of many savors, and sweet ortolans.
Wise books of every lore of every land
Are there to fill his days, if he require them,
And there are players of all instruments—
Flutes, hautboys, drums, and viols; and she sings
To Merlin, till he trembles in her arms
And there forgets that any town alive
Had ever such a name as Camelot.
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So Vivian holds him with her love, they say,
And he, who has no age, has not grown old.
I swear to nothing, but that’s what they say.
That’s being buried in Broceliande
For too much wisdom and clairvoyancy.
But you and all who live, Gawaine, have heard
This tale, or many like it, more than once;
And you must know that Love, when Love invites
Philosophy to play, plays high and wins,
Or low and loses. And you say to me,
‘If Merlin would have peace, let Merlin stay
Away from Brittany.’ Gawaine, you are young,
And Merlin’s in his grave.”
“Merlin said once
That I was young, and it’s a joy for me
That I am here to listen while you say it.
Young or not young, if that be burial,
May I be buried long before I die.
I might be worse than young; I might be old.”—
Dagonet answered, and without a smile:
“Somehow I fancy Merlin saying that;
A fancy—a mere fancy.” Then he smiled:
“And such a doom as his may be for you,
Gawaine, should your untiring divination
Delve in the veiled eternal mysteries
Too far to be a pleasure for the Lord.
And when you stake your wisdom for a woman,
Compute the woman to be worth a grave,
As Merlin did, and say no more about it.
But Vivian, she played high. Oh, very high!
Flutes, hautboys, drums, and viols,—and her love.
Gawaine, farewell.”
“Farewell, Sir Dagonet,
And may the devil take you presently.”
He followed with a vexed and envious eye,
And with an arid laugh, Sir Dagonet’s
Departure, till his gaunt obscurity
Was cloaked and lost amid the glimmering trees.
“Poor fool!” he murmured. “Or am I the fool?
With all my fast ascendency in arms,
188
That ominous clown is nearer to the King
Than I am—yet; and God knows what he knows,
And what his wits infer from what he sees
And feels and hears. I wonder what he knows
Of Lancelot, or what I might know now,
Could I have sunk myself to sound a fool
To springe a friend.… No, I like not this day.
There’s a cloud coming over Camelot
Larger than any that is in the sky,—
Or Merlin would be still in Brittany,
With Vivian and the viols. It’s all too strange.”
And later, when descending to the city,
Through unavailing casements he could hear
The roaring of a mighty voice within,
Confirming fervidly his own conviction:
“It’s all too strange, and half the world’s half crazy!”—
He scowled: “Well, I agree with Lamorak.”
He frowned, and passed: “And I like not this day.”
~ Edwin Arlington Robinson
121:The Ghost - Book I
With eager search to dart the soul,
Curiously vain, from pole to pole,
And from the planets' wandering spheres
To extort the number of our years,
And whether all those years shall flow
Serenely smooth, and free from woe,
Or rude misfortune shall deform
Our life with one continual storm;
Or if the scene shall motley be.
Alternate joy and misery,
Is a desire which, more or less.
All men must feel, though few confess.
Hence, every place and every age
Affords subsistence to the sage,
Who, free from this world and its cares,
Holds an acquaintance with the stars,
From whom he gains intelligence
Of things to come some ages hence,
Which unto friends, at easy rates.
He readily communicates.
At its first rise, which all agree on,
This noble science was Chaldean;
That ancient people, as they fed
Their flocks upon the mountain's head,
Gazed on the stars, observed their motions,
And suck'd in astrologic notions,
Which they so eagerly pursue,
As folks are apt whate'er is new,
That things below at random rove,
Whilst they're consulting things above;
And when they now so poor were grown,
That they'd no houses of their own,
They made bold with their friends the stars,
And prudently made use of theirs.
To Egypt from Chaldee it travell'd,
And Fate at Memphis was unravell'd:
The exotic science soon struck root,
And flourish'd into high repute.
Each learned priest, oh strange to tell!
177
Could circles make, and cast a spell;
Could read and write, and taught the nation
The holy art of divination.
Nobles themselves, for at that time
Knowledge in nobles was no crime,
Could talk as learned as the priest,
And prophesy as much, at least.
Hence all the fortune-telling crew,
Whose crafty skill mars Nature's hue,
Who, in vile tatters, with smirch'd face,
Run up and down from place to place,
To gratify their friends' desires,
From Bampfield Carew, to Moll Squires,
Are rightly term'd Egyptians all;
Whom we, mistaking, Gypsies call.
The Grecian sages borrow'd this,
As they did other sciences,
From fertile Egypt, though the loan
They had not honesty to own.
Dodona's oaks, inspired by Jove,
A learned and prophetic grove,
Turn'd vegetable necromancers,
And to all comers gave their answers.
At Delphos, to Apollo dear,
All men the voice of Fate might hear;
Each subtle priest on three-legg'd stool,
To take in wise men, play'd the fool.
A mystery, so made for gain,
E'en now in fashion must remain;
Enthusiasts never will let drop
What brings such business to their shop;
And that great saint we Whitefield call,
Keeps up the humbug spiritual.
Among the Romans, not a bird
Without a prophecy was heard;
Fortunes of empires often hung
On the magician magpie's tongue,
And every crow was to the state
A sure interpreter of Fate.
Prophets, embodied in a college
(Time out of mind your seat of knowledge;
For genius never fruit can bear
178
Unless it first is planted there,
And solid learning never falls
Without the verge of college walls)
Infallible accounts would keep
When it was best to watch or sleep,
To eat or drink, to go or stay,
And when to fight or run away;
When matters were for action ripe,
By looking at a double tripe;
When emperors would live or die,
They in an ass's skull could spy;
When generals would their station keep,
Or turn their backs, in hearts of sheep.
In matters, whether small or great,
In private families or state
As amongst us, the holy seer
Officiously would interfere;
With pious arts and reverend skill
Would bend lay bigots to his will;
Would help or injure foes or friends,
Just as it served his private ends.
Whether in honest way of trade
Traps for virginity were laid;
Or if, to make their party great,
Designs were form'd against the state,
Regardless of the common weal,
By interest led, which they call zeal,
Into the scale was always thrown
The will of Heaven to back their own.
England--a happy land we know,
Where follies naturally grow,
Where without culture they arise
And tower above the common size;
England, a fortune-telling host,
As numerous as the stars, could boast,-Matrons, who toss the cup, and see
The grounds of Fate in grounds of tea,
Who, versed in every modest lore,
Can a lost maidenhead restore,
Or, if their pupils rather choose it,
Can show the readiest way to lose it;
Gypsies, who every ill can cure,
179
Except the ill of being poor,
Who charms 'gainst love and agues sell,
Who can in hen-roost set a spell,
Prepared by arts, to them best known,
To catch all feet except their own,
Who, as to fortune, can unlock it
As easily as pick a pocket;
Scotchmen, who, in their country's right,
Possess the gift of second-sight,
Who (when their barren heaths they quit,
Sure argument of prudent wit,
Which reputation to maintain,
They never venture back again)
By lies prophetic heap up riches,
And boast the luxury of breeches.
Amongst the rest, in former years,
Campbell (illustrious name!) appears,
Great hero of futurity,
Who, blind, could every thing foresee,
Who, dumb, could every thing foretell,
Who, Fate with equity to sell,
Always dealt out the will of Heaven
According to what price was given.
Of Scottish race, in Highlands born,
Possess'd with native pride and scorn,
He hither came, by custom led,
To curse the hands which gave him bread.
With want of truth, and want of sense,
Amply made up by impudence
(A succedaneum, which we find
In common use with all mankind);
Caress'd and favour'd too by those
Whose heart with patriot feelings glows,
Who foolishly, where'er dispersed,
Still place their native country first;
(For Englishmen alone have sense
To give a stranger preference,
Whilst modest merit of their own
Is left in poverty to groan)
Campbell foretold just what he would,
And left the stars to make it good,
On whom he had impress'd such awe,
180
His dictates current pass'd for law;
Submissive, all his empire own'd;
No star durst smile, when Campbell frown'd.
This sage deceased,--for all must die,
And Campbell's no more safe than I,
No more than I can guard the heart,
When Death shall hurl the fatal dart,-Succeeded, ripe in art and years,
Another favourite of the spheres;
Another and another came,
Of equal skill, and equal fame;
As white each wand, as black each gown,
As long each beard, as wise each frown,
In every thing so like, you'd swear
Campbell himself was sitting there:
To all the happy art was known,
To tell our fortunes, make their own.
Seated in garret,--for, you know,
The nearer to the stars we go
The greater we esteem his art,-Fools, curious, flock'd from every part;
The rich, the poor, the maid, the married,
And those who could not walk, were carried.
The butler, hanging down his head,
By chambermaid, or cookmaid led,
Inquires, if from his friend the Moon
He has advice of pilfer'd spoon.
The court-bred woman of condition,
(Who, to approve her disposition
As much superior as her birth
To those composed of common earth,
With double spirit must engage
In every folly of the age)
The honourable arts would buy,
To pack the cards, and cog a die.
The hero--who, for brawn and face,
May claim right honourable place
Amongst the chiefs of Butcher-row:
Who might, some thirty years ago,
If we may be allow'd to guess
At his employment by his dress,
Put medicines off from cart or stage,
181
The grand Toscano of the age;
Or might about the country go
High-steward of a puppet-show,-Steward and stewardship most meet,
For all know puppets never eat:
Who would be thought (though, save the mark!
That point is something in the dark)
The man of honour, one like those
Renown'd in story, who loved blows
Better than victuals, and would fight,
Merely for sport, from morn to night:
Who treads like Mavors firm, whose tongue
Is with the triple thunder hung,
Who cries to Fear, 'Stand off--aloof,'
And talks as he were cannon-proof;
Would be deem'd ready, when you list,
With sword and pistol, stick and fist,
Careless of points, balls, bruises, knocks,
At once to fence, fire, cudgel, box,
But at the same time bears about,
Within himself, some touch of doubt,
Of prudent doubt, which hints--that fame
Is nothing but an empty name;
That life is rightly understood
By all to be a real good;
That, even in a hero's heart,
Discretion is the better part;
That this same honour may be won,
And yet no kind of danger run-Like Drugger comes, that magic powers
May ascertain his lucky hours;
For at some hours the fickle dame,
Whom Fortune properly we name,
Who ne'er considers wrong or right,
When wanted most, plays least in sight,
And, like a modern court-bred jilt,
Leaves her chief favourites in a tilt.
Some hours there are, when from the heart
Courage into some other part,
No matter wherefore, makes retreat,
And Fear usurps the vacant seat;
Whence, planet-struck, we often find
182
Stuarts and Sackvilles of mankind.
Farther, he'd know (and by his art
A conjurer can that impart)
Whether politer it is reckon'd
To have, or not to have, a second;
To drag the friends in, or alone
To make the danger all their own;
Whether repletion is not bad,
And fighters with full stomachs mad;
Whether, before he seeks the plain,
It were not well to breathe a vein;
Whether a gentle salivation,
Consistently with reputation,
Might not of precious use be found,
Not to prevent, indeed, a wound,
But to prevent the consequence
Which oftentimes arises thence,
Those fevers, which the patient urge on
To gates of death, by help of surgeon;
Whether a wind at east or west
Is for green wounds accounted best;
Whether (was he to choose) his mouth
Should point towards the north or south;
Whether more safely he might use,
On these occasions, pumps or shoes;
Whether it better is to fight
By sunshine or by candlelight;
Or, lest a candle should appear
Too mean to shine in such a sphere,
For who could of a candle tell
To light a hero into hell;
And, lest the sun should partial rise
To dazzle one or t'other's eyes,
Or one or t'other's brains to scorch,
Might not Dame Luna hold a torch?
These points with dignity discuss'd,
And gravely fix'd,--a task which must
Require no little time and pains,
To make our hearts friends with our brains,-The man of war would next engage
The kind assistance of the sage,
Some previous method to direct,
183
Which should make these of none effect.
Could he not, from the mystic school
Of Art, produce some sacred rule,
By which a knowledge might be got
Whether men valiant were, or not;
So he that challenges might write
Only to those who would not fight?
Or could he not some way dispense
By help of which (without offence
To Honour, whose nice nature's such
She scarce endures the slightest touch)
When he, for want of t'other rule,
Mistakes his man, and, like a fool,
With some vain fighting blade gets in,
He fairly may get out again?
Or should some demon lay a scheme
To drive him to the last extreme,
So that he must confess his fears,
In mercy to his nose and ears,
And like a prudent recreant knight,
Rather do anything than fight,
Could he not some expedient buy
To keep his shame from public eye?
For well he held,--and, men review,
Nine in ten hold the maxim too,-That honour's like a maidenhead,
Which, if in private brought to bed,
Is none the worse, but walks the town,
Ne'er lost, until the loss be known.
The parson, too, (for now and then
Parsons are just like other men,
And here and there a grave divine
Has passions such as yours and mine)
Burning with holy lust to know
When Fate preferment will bestow,
'Fraid of detection, not of sin,
With circumspection sneaking in
To conjurer, as he does to whore,
Through some bye-alley or back-door,
With the same caution orthodox
Consults the stars, and gets a pox.
The citizen, in fraud grown old,
184
Who knows no deity but gold,
Worn out, and gasping now for breath,
A medicine wants to keep off death;
Would know, if that he cannot have,
What coins are current in the grave;
If, when the stocks (which, by his power,
Would rise or fall in half an hour;
For, though unthought of and unseen,
He work'd the springs behind the screen)
By his directions came about,
And rose to par, he should sell out;
Whether he safely might, or no,
Replace it in the funds below?
By all address'd, believed, and paid,
Many pursued the thriving trade,
And, great in reputation grown,
Successive held the magic throne.
Favour'd by every darling passion,
The love of novelty and fashion,
Ambition, avarice, lust, and pride,
Riches pour'd in on every side.
But when the prudent laws thought fit
To curb this insolence of wit;
When senates wisely had provided,
Decreed, enacted, and decided,
That no such vile and upstart elves
Should have more knowledge than themselves;
When fines and penalties were laid
To stop the progress of the trade,
And stars no longer could dispense,
With honour, further influence;
And wizards (which must be confess'd
Was of more force than all the rest)
No certain way to tell had got
Which were informers, and which not;
Affrighted sages were, perforce,
Obliged to steer some other course.
By various ways, these sons of Chance
Their fortunes labour'd to advance,
Well knowing, by unerring rules,
Knaves starve not in the land of fools.
Some, with high titles and degrees,
185
Which wise men borrow when they please,
Without or trouble, or expense,
Physicians instantly commence,
And proudly boast an Equal skill
With those who claim the right to kill.
Others about the country roam,
(For not one thought of going home)
With pistol and adopted leg,
Prepared at once to rob or beg.
Some, the more subtle of their race,
(Who felt some touch of coward grace,
Who Tyburn to avoid had wit,
But never fear'd deserving it)
Came to their brother Smollett's aid,
And carried on the critic trade.
Attach'd to letters and the Muse,
Some verses wrote, and some wrote news;
Those each revolving month are seen,
The heroes of a magazine;
These, every morning, great appear
In Ledger, or in Gazetteer,
Spreading the falsehoods of the day,
By turns for Faden and for Say.
Like Swiss, their force is always laid
On that side where they best are paid:
Hence mighty prodigies arise,
And daily monsters strike our eyes;
Wonders, to propagate the trade,
More strange than ever Baker made,
Are hawk'd about from street to street,
And fools believe, whilst liars eat.
Now armies in the air engage,
To fright a superstitious age;
Now comets through the ether range,
In governments portending change;
Now rivers to the ocean fly
So quick, they leave their channels dry;
Now monstrous whales on Lambeth shore
Drink the Thames dry, and thirst for more;
And every now and then appears
An Irish savage, numbering years
More than those happy sages could
186
Who drew their breath before the flood;
Now, to the wonder of all people,
A church is left without a steeple;
A steeple now is left in lurch,
And mourns departure of the church,
Which, borne on wings of mighty wind,
Removed a furlong off we find;
Now, wrath on cattle to discharge,
Hailstones as deadly fall, and large,
As those which were on Egypt sent,
At once their crime and punishment;
Or those which, as the prophet writes,
Fell on the necks of Amorites,
When, struck with wonder and amaze,
The sun, suspended, stay'd to gaze,
And, from her duty longer kept,
In Ajalon his sister slept.
But if such things no more engage
The taste of a politer age,
To help them out in time of need
Another Tofts must rabbits breed:
Each pregnant female trembling hears,
And, overcome with spleen and fears,
Consults her faithful glass no more,
But, madly bounding o'er the floor,
Feels hairs all o'er her body grow,
By Fancy turn'd into a doe.
Now, to promote their private ends,
Nature her usual course suspends,
And varies from the stated plan
Observed e'er since the world began.
Bodies--which foolishly we thought,
By Custom's servile maxims taught,
Needed a regular supply,
And without nourishment must die-With craving appetites, and sense
Of hunger easily dispense,
And, pliant to their wondrous skill,
Are taught, like watches, to stand still,
Uninjured, for a month or more,
Then go on as they did before.
The novel takes, the tale succeeds,
187
Amply supplies its author's needs,
And Betty Canning is at least,
With Gascoyne's help, a six months' feast.
Whilst, in contempt of all our pains,
The tyrant Superstition reigns
Imperious in the heart of man,
And warps his thoughts from Nature's plan;
Whilst fond Credulity, who ne'er
The weight of wholesome doubts could bear,
To Reason and herself unjust,
Takes all things blindly upon trust;
Whilst Curiosity, whose rage
No mercy shows to sex or age,
Must be indulged at the expense
Of judgment, truth, and common sense,
Impostures cannot but prevail;
And when old miracles grow stale,
Jugglers will still the art pursue,
And entertain the world with new.
For them, obedient to their will,
And trembling at their mighty skill,
Sad spirits, summon'd from the tomb,
Glide, glaring ghastly, through the gloom;
In all the usual pomp of storms,
In horrid customary forms,
A wolf, a bear, a horse, an ape,
As Fear and Fancy give them shape,
Tormented with despair and pain,
They roar, they yell, and clank the chain.
Folly and Guilt (for Guilt, howe'er
The face of Courage it may wear,
Is still a coward at the heart)
At fear-created phantoms start.
The priest--that very word implies
That he's both innocent and wise-Yet fears to travel in the dark,
Unless escorted by his clerk.
But let not every bungler deem
Too lightly of so deep a scheme;
For reputation of the art,
Each ghost must act a proper part,
Observe Decorum's needful grace,
188
And keep the laws of Time and Place;
Must change, with happy variation,
His manners with his situation;
What in the country might pass down,
Would be impertinent in town.
No spirit of discretion here
Can think of breeding awe and fear;
'Twill serve the purpose more by half
To make the congregation laugh.
We want no ensigns of surprise,
Locks stiff with gore, and saucer eyes;
Give us an entertaining sprite,
Gentle, familiar, and polite,
One who appears in such a form
As might an holy hermit warm,
Or who on former schemes refines,
And only talks by sounds and signs,
Who will not to the eye appear,
But pays her visits to the ear,
And knocks so gently, 't would not fright
A lady in the darkest night.
Such is our Fanny, whose good-will,
Which cannot in the grave lie still,
Brings her on earth to entertain
Her friends and lovers in Cock-lane.
~ Charles Churchill
122:or Callistratus. Similarly, the hero in The Acharnians complains about Cleon
"dragging me into court" over "last year's play" but here again it is not clear if
this was said on behalf of ~ Aristophanes



or Callistratus, either of whom might
have been prosecuted by Cleon.
Comments made by the Chorus on behalf of ~ Aristophanes



in The Clouds have
been interpreted as evidence that he can have been hardly more than 18 years
old when his first play The Banqueters was produced. The second parabasis in
Wasps appears to indicate that he reached some kind of temporary
accommodation with Cleon following either the controversy over The Babylonians
or a subsequent controversy over The Knights.[ It has been inferred from
statements in The Clouds and Peace that ~ Aristophanes



was prematurely bald.
We know that ~ Aristophanes



was probably victorious at least once at the City
Dionysia (with Babylonians in 427)and at least three times at the Lenaia, with
Acharnians in 425, Knights in 424, and Frogs in 405. Frogs in fact won the
unique distinction of a repeat performance at a subsequent festival. We know
that a son of ~ Aristophanes



, Araros, was also a comic poet and he could have
been heavily involved in the production of his father's play Wealth II in s is also
thought to have been responsible for the posthumous performances of the now
lost plays Aeolosicon II and Cocalus, and it is possible that the last of these won
the prize at the City Dionysia in 387. It appears that a second son, Philippus, was
twice victorious at the Lenaia and he could have directed some of Eubulus’
comedies.A third son was called either Nicostratus or Philetaerus, and a man by
the latter name appears in the catalogue of Lenaia victors with two victories, the
first probably in the late 370s.
Plato's The Symposium appears to be a useful source of biographical information
about ~ Aristophanes



, but its reliability is open to doubt. It purports to be a record
of conversations at a dinner party at which both ~ Aristophanes



and Socrates are
guests, held some seven years after the performance of The Clouds, the play in
which Socrates was cruelly caricatured. One of the guests, Alcibiades, even
quotes from the play when teasing Socrates over his appearance and yet there is
no indication of any ill-feeling between Socrates and ~ Aristophanes



. Plato's
~ Aristophanes



is in fact a genial character and this has been interpreted as
evidence of Plato's own friendship with him (their friendship appears to be
corroborated by an epitaph for ~ Aristophanes



, reputedly written by Plato, in which
the playwright's soul is compared to an eternal shrine for the Graces). Plato was
only a boy when the events in The Symposium are supposed to have occurred
and it is possible that his ~ Aristophanes



is in fact based on a reading of the plays.
For example, conversation among the guests turns to the subject of Love and
~ Aristophanes



explains his notion of it in terms of an amusing allegory, a device
he often uses in his plays. He is represented as suffering an attack of hiccoughs
and this might be a humorous reference to the crude physical jokes in his plays.
He tells the other guests that he is quite happy to be thought amusing but he is
wary of appearing ridiculous. This fear of being ridiculed is consistent with his
declaration in The Knights that he embarked on a career of comic playwright
warily after witnessing the public contempt and ridicule that other dramatists had
incurred.
~ Aristophanes



survived The Peloponnesian War, two oligarchic revolutions and two
democratic restorations; this has been interpreted as evidence that he was not
actively involved in politics despite his highly political plays. He was probably
appointed to the Council of Five Hundred for a year at the beginning of the fourth
century but such appointments were very common in democratic tes, in the trial
leading up to his own death, put the issue of a personal conscience in those
troubled times quite succinctly:
"...he who will really fight for the right, if he would live even for a little while,
must have a private station and not a public one.
~ Aristophanes



the Poet
The language in ~ Aristophanes



' plays, and in Old Comedy generally, was valued
by ancient commentators as a model of the Attic dialect. The orator Quintilian
believed that the charm and grandeur of the Attic dialect made Old Comedy an
example for orators to study and follow, and he considered it inferior in these
respects only to the works of
A full appreciation of ~ Aristophanes



' plays requires an understanding of the poetic
forms he employed with virtuoso skill, and of their different rhythms and
associations. There were three broad poetic forms: iambic dialogue, tetrameter
verses and lyrics:
Iambic dialogue: ~ Aristophanes



achieves an effect resembling natural speech
through the use of the iambic hexameter (corresponding to the effects achieved
by English poets such as

based on words that are similar rather than identical, and it has been observed
that there could be more of them than scholars have yet been able to identify.
Others are based on double meanings. Sometimes entire scenes are constructed
on puns, as in The Acharnians with the Megarian farmer and his pigs: the
Megarian farmer defies the Athenian embargo against Megarian trade, and tries
to trade his daughters disguised as pigs, except "pig" was ancient slang for
"vagina". Since the embargo against Megara was the pretext for the
Peloponnesian War, ~ Aristophanes



naturally concludes that this whole mess
happened because of "three cunts".
It can be argued that the most important feature of the language of the plays is
imagery, particularly the use of similes, metaphors and pictorial expressions. In
'The Knights', for example, the ears of a character with selective hearing are
represented as parasols that open and close.In The Frogs, Aeschylus is said to
compose verses in the manner of a horse rolling in a sandpit. Some plays feature
revelations of human perfectibility that are poetic rather than religious in
character, such as the marriage of the hero Pisthetairos to Zeus's paramour in
The Birds and the 'recreation' of old Athens, crowned with roses, at the end of
The Knights.
~ Aristophanes



and Old Comedy
The Greek word for 'comedy' (komoidía) derives from the words for 'revel' and
'song' (komos and ode) and according to Aristotle comic drama actually
developed from song. The first, official comedy at the City Dionysia was not
staged until 487/6 BC, by which time tragedy had already been long established
there. The first comedy at the Lenaia was staged later still, only about 20 years
before the performance there of The Acharnians, the first of ~ Aristophanes



'
surviving plays. According to Aristotle, comedy was slow to gain official
acceptance because nobody took it seriously yet, only sixty years after comedy
first appeared at 'The City Dionysia', ~ Aristophanes



observed that producing
comedies was the most difficult work of tition at the Dionysian festivals needed
dramatic conventions for plays to be judged, but it also fuelled innovations.
Developments were quite rapid and Aristotle was able to distinguish between
'old' and 'new' comedy by 330 BC. The trend from Old Comedy to New Comedy
saw a move away from highly topical concerns with real individuals and local
issues towards generalized situations and stock characters. This was partly due
to the internationalization of cultural perspectives during and after the
Peloponnesian War. For ancient commentators such as Plutarch, New Comedy
was a more sophisticated form of drama than Old Comedy. However Old Comedy
was in fact a complex and sophisticated dramatic form incorporating many
approaches to humour and entertainment. In ~ Aristophanes



' early plays, the
genre appears to have developed around a complex set of dramatic conventions
and these were only gradually simplified and abandoned.
The City Dionysia and the Lenaia were celebrated in honour of Dionysus, a god
who represented Man's darker nature (Euripides' play The Bacchae offers the
best insight into 5th Century ideas about this god). Old Comedy can be
understood as a celebration of the exuberant sense of release inherent in his
worship It was more interested in finding targets for satire than in any kind of
advocacy. During the City Dionysia, a statue of the god was brought to the
theatre from a temple outside the city and it remained in the theatre throughout
the festival, overseeing the plays like a privileged member of the audience.[102]
In The Frogs, the god appears also as a dramatic character and he enters the
theatre ludicrously disguised as Hercules. He observes to the audience that every
time he is on hand to hear a joke from a comic dramatist like Phrynichus (one of
~ Aristophanes



' rivals) he ages by more than a year. The scene opens the play and
it is a reminder to the audience that nobody is above mockery in Old Comedy —
not even its patron god and its practitioners! Gods, artists, politicians and
ordinary citizens were legitimate targets, comedy was a kind of licensed
buffoonery and there was no legal redress for anyone who was slandered in a
play. There were some limits to the scope of the satire, but they are not easily
defined. Impiety could be punished in 5th century Athens but absurdities implicit
in traditional religion were open to ridicule. The polis was not allowed to be
slandered but, as stated in the biography section of this article, that could
depend on who was in the audience and which festival was involved.
For convenience, Old Comedy, as represented by ~ Aristophanes



' early plays, is
analysed below in terms of three broad characteristics — topicality, festivity and
complexity. Dramatic structure contributes to the complexity of ~ Aristophanes



'
plays. However it is associated with poetic rhythms and meters that have little
relevance to English translations and it is therefore treated in a separate section.
Influence and legacy
The tragic dramatists, Sophocles and Euripides, died near the end of the
Peloponnesian War and the art of tragedy thereafter ceased to develop, yet
comedy did continue to develop after the defeat of Athens and it is possible that
it did so because, in ~ Aristophanes



, it had a master craftsman who lived long
enough to help usher it into a new age. Indeed, according to one ancient source
(Platonius, c.9th Century AD), one of ~ Aristophanes



's last plays, Aioliskon, had
neither a parabasis nor any choral lyrics (making it a type of Middle Comedy),
while Kolakos anticipated all the elements of New Comedy, including a rape and
a recognition scene. ~ Aristophanes



seems to have had some appreciation of his
formative role in the development of comedy, as indicated by his comment in
Clouds that his audience would be judged by other times according to its
reception of his plays. Clouds was awarded third (i.e. last) place after its original
performance and the text that has come down to the modern age was a
subsequent draft that ~ Aristophanes



intended to be read rather than circulation of
his plays in manuscript extended their influence beyond the original audience,
over whom in fact they seem to have had little or no practical influence: they did
not affect the career of Cleon, they failed to persuade the Athenians to pursue an
honourable peace with Sparta and it is not clear that they were instrumental in
the trial and execution of Socrates, whose death probably resulted from public
animosity towards the philosopher's disgraced associates (such as Alcibiades),
exacerbated of course by his own intransigence during the plays, in manuscript
form, have been put to some surprising uses — as indicated earlier, they were
used in the study of rhetoric on the recommendation of Quintilian and by
students of the Attic dialect in the Fourth and Fifth Centuries AD. It is possible
that Plato sent copies of the plays to Dionysius of Syracuse so that he might
learn about Athenian life and government.
Latin translations of the plays by Andreas Divus (Venice 1528) were circulated
widely throughout Europe in the Renaissance and these were soon followed by
translations and adaptations in modern languages. Racine, for example, drew Les
Plaideurs (1668) from The Wasps.

winged."
Drama
1909: Wasps, original Greek, Cambridge University undergraduate production,
music by Vaughan Williams;
2004, July–October: The Frogs (musical), adapted by Nathan Lane, music and
lyrics by Stephen Sondheim, performed at The Vivian Beaumont Theatre
Broadway;
1962-2006: various plays by students and staff, Kings College London, in the
original Greek:Frogs 1962,1971,1988; Thesmophoriazusae 1965, 1974, 1985;
Acharnians 1968, 1992, 2004; Clouds 1977, 1990; Birds 1982, 2000;
Ecclesiazusae 2006; Peace 1970; Wasps 1981
2002: Lysistrata, adapted by Robert Brustein, music by Galt McDermot,
performed by American Repertory Theatre, Boston U.S.A.;
10
2008, May–June: Frogs, adapted by David Greenspan, music by Thomas
Cabaniss, performed by Classic Stage Company, New York, U.S.A.
Literature
The romantic poet, Percy Shelley, wrote a comic, lyrical drama (Swellfoot the
Tyrrant) in imitation of ~ Aristophanes



' play The Frogs after he was reminded of
the Chorus in that play by a herd of pigs passing to market under the window of
his lodgings in San Giuliano, Italy.
~ Aristophanes



(particularly in reference to The Clouds) is mentioned frequently by
the character Menedemos in the Hellenic Traders series of novels by H N
Turteltaub.
A liberal version of the comedies have been published in comic book format,
initially by "Agrotikes Ekdoseis" during the 1990s and republished over the years
by other companies. The plot was written by Tasos Apostolidis and the sketches
were of George Akokalidis. The stories feature either ~ Aristophanes



narrating
them, directing the play, or even as a character inside one of his stories.
Electronic Media
The Wasps, radio play adapted by David Pountney, music by Vaughan Williams,
recorded 26–28 July 2005, Albert Halls, Bolten, in association with BBC, under
Halle label;
Acropolis Now is a comedy radio show for the BBC set in Ancient Greece. It
features ~ Aristophanes



, Socrates and many other famous Greeks. (Not to be
confused with the Australian sitcom of the same name.) ~ Aristophanes



is
characterised as a celebrity playwright, and most of his plays have the title
formula: One of Our [e.g] Slaves has an Enormous Knob (a reference to the
exaggerated appendages worn by Greek comic actors)
~ Aristophanes



Against the World was a radio play by Martyn Wade and broadcast
on BBC Radio 4. Loosely based on several of his plays, it featured Clive Merrison
as ~ Aristophanes



.
In The Odd Couple, Oscar and Felix are on Password, and when the password is
bird, Felix’s esoteric clue is "~ Aristophanes



" because of his play The Birds. During
the commercial break (having failed to guess the password and lost the round),
Oscar orders Felix not to give any more Greek clues and angrily growls,
"~ Aristophanes



is ridiculous"! Then when it's Oscar’s turn to give the clue on the
11
team’s next shot, the password is ridiculous and Oscar angrily growls
"~ Aristophanes



", to which Felix gleefully responds, "Ridiculous!"
Music
Satiric Dances for a Comedy by ~ Aristophanes



is a three-movement piece for
concert band composed by Norman Dello Joio. It was commissioned in
commemoration of the Bicentennial of April 19, 1775 (the start of the American
Revolutionary War) by the Concord (Massachusetts) Band. The commission was
funded by the Town of Concord and assistance was given by the Eastern National
Park and Monument Association in cooperation with the National Park Service.
12
A Parody On Euripides's Lyric Verse
Halcyons ye by the flowing sea
Waves that warble twitteringly,
Circling over the tumbling blue,
Dipping your down in its briny dew,
Spi-i-iders in corners dim
Spi-spi-spinning your fairy film,
Shuttles echoing round the room
Silver notes of the whistling loom,
Where the light-footed dolphin skips
Down the wake of the dark-prowed ships,
Over the course of the racing steed
Where the clustering tendrils breed
Grapes to drown dull care in delight,
Oh! mother make me a child again just for to-night!
I don't exactly see how that last line is to scan,
But that's a consideration I leave to our musical man.
~ Aristophanes
123:TRANSLATED FROM THE GREEK OF HOMER.

I.
Sing, Muse, the son of Maia and of Jove,
The Herald-child, king of Arcadia
And all its pastoral hills, whom in sweet love
Having been interwoven, modest May
Bore Heavens dread Supreme. An antique grove
Shadowed the cavern where the lovers lay
In the deep night, unseen by Gods or Men,
And white-armed Juno slumbered sweetly then.

II.
Now, when the joy of Jove had its fulfilling,
And Heavens tenth moon chronicled her relief,
She gave to light a babe all babes excelling,
A schemer subtle beyond all belief;
A shepherd of thin dreams, a cow-stealing,
A night-watching, and door-waylaying thief,
Who mongst the Gods was soon about to thieve,
And other glorious actions to achieve.

III.
The babe was born at the first peep of day;
He began playing on the lyre at noon,
And the same evening did he steal away
Apollos herds;the fourth day of the moon
On which him bore the venerable May,
From her immortal limbs he leaped full soon,
Nor long could in the sacred cradle keep,
But out to seek Apollos herds would creep.

IV.
Out of the lofty cavern wandering
He found a tortoise, and cried out--'A treasure!'
(For Mercury first made the tortoise sing)
The beast before the portal at his leisure
The flowery herbage was depasturing,
Moving his feet in a deliberate measure
Over the turf. Joves profitable son
Eying him laughed, and laughing thus begun:--

V.
A useful godsend are you to me now,
King of the dance, companion of the feast,
Lovely in all your nature! Welcome, you
Excellent plaything! Where, sweet mountain-beast,
Got you that speckled shell? Thus much I know,
You must come home with me and be my guest;
You will give joy to me, and I will do
All that is in my power to honour you.

VI.
Better to be at home than out of door,
So come with me; and though it has been said
That you alive defend from magic power,
I know you will sing sweetly when youre dead.
Thus having spoken, the quaint infant bore,
Lifting it from the grass on which it fed
And grasping it in his delighted hold,
His treasured prize into the cavern old.

VII.
Then scooping with a chisel of gray steel,
He bored the life and soul out of the beast.--
Not swifter a swift thought of woe or weal
Darts through the tumult of a human breast
Which thronging cares annoynot swifter wheel
The flashes of its torture and unrest
Out of the dizzy eyesthan Maias son
All that he did devise hath featly done.

VIII.
...
And through the tortoises hard stony skin
At proper distances small holes he made,
And fastened the cut stems of reeds within,
And with a piece of leather overlaid
The open space and fixed the cubits in,
Fitting the bridge to both, and stretched oer all
Symphonious cords of sheep-gut rhythmical.

IX.
When he had wrought the lovely instrument,
He tried the chords, and made division meet,
Preluding with the plectrum, and there went
Up from beneath his hand a tumult sweet
Of mighty sounds, and from his lips he sent
A strain of unpremeditated wit
Joyous and wild and wanton--such you may
Hear among revellers on a holiday.

X.
He sung how Jove and May of the bright sandal
Dallied in love not quite legitimate;
And his own birth, still scoffing at the scandal,
And naming his own name, did celebrate;
His mothers cave and servant maids he planned all
In plastic verse, her household stuff and state,
Perennial pot, trippet, and brazen pan,--
But singing, he conceived another plan.

XI.
...
Seized with a sudden fancy for fresh meat,
He in his sacred crib deposited
The hollow lyre, and from the cavern sweet
Rushed with great leaps up to the mountains head,
Revolving in his mind some subtle feat
Of thievish craft, such as a swindler might
Devise in the lone season of dun night.

XII.
Lo! the great Sun under the oceans bed has
Driven steeds and chariot--the child meanwhile strode
Oer the Pierian mountains clothed in shadows,
Where the immortal oxen of the God
Are pastured in the flowering unmown meadows,
And safely stalled in a remote abode.--
The archer Argicide, elate and proud,
Drove fifty from the herd, lowing aloud.

XIII.
He drove them wandering oer the sandy way,
But, being ever mindful of his craft,
Backward and forward drove he them astray,
So that the tracks which seemed before, were aft;
His sandals then he threw to the ocean spray,
And for each foot he wrought a kind of raft
Of tamarisk, and tamarisk-like sprigs,
And bound them in a lump with withy twigs.

XIV.
And on his feet he tied these sandals light,
The trail of whose wide leaves might not betray
His track; and then, a self-sufficing wight,
Like a man hastening on some distant way,
He from Pierias mountain bent his flight;
But an old man perceived the infant pass
Down green Onchestus heaped like beds with grass.

XV.
The old man stood dressing his sunny vine:
Halloo! old fellow with the crooked shoulder!
You grub those stumps? before they will bear wine
Methinks even you must grow a little older:
Attend, I pray, to this advice of mine,
As you would scape what might appal a bolder--
Seeing, see not--and hearing, hear not--and--
If you have understanding--understand.

XVI.
So saying, Hermes roused the oxen vast;
Oer shadowy mountain and resounding dell,
And flower-paven plains, great Hermes passed;
Till the black night divine, which favouring fell
Around his steps, grew gray, and morning fast
Wakened the world to work, and from her cell
Sea-strewn, the Pallantean Moon sublime
Into her watch-tower just began to climb.

XVII.
Now to Alpheus he had driven all
The broad-foreheaded oxen of the Sun;
They came unwearied to the lofty stall
And to the water-troughs which ever run
Through the fresh fields--and when with rushgrass tall,
Lotus and all sweet herbage, every one
Had pastured been, the great God made them move
Towards the stall in a collected drove.

XVIII.
A mighty pile of wood the God then heaped,
And having soon conceived the mystery
Of fire, from two smooth laurel branches stripped
The bark, and rubbed them in his palms;--on high
Suddenly forth the burning vapour leaped
And the divine child saw delightedly.--
Mercury first found out for human weal
Tinder-box, matches, fire-irons, flint and steel.

XIX.
And fine dry logs and roots innumerous
He gathered in a delve upon the ground--
And kindled themand instantaneous
The strength of the fierce flame was breathed around:
And whilst the might of glorious Vulcan thus
Wrapped the great pile with glare and roaring sound,
Hermes dragged forth two heifers, lowing loud,
Close to the firesuch might was in the God.

XX.
And on the earth upon their backs he threw
The panting beasts, and rolled them oer and oer,
And bored their lives out. Without more ado
He cut up fat and flesh, and down before
The fire, on spits of wood he placed the two,
Toasting their flesh and ribs, and all the gore
Pursed in the bowels; and while this was done
He stretched their hides over a craggy stone.

XXI.
We mortals let an ox grow old, and then
Cut it up after long consideration,--
But joyous-minded Hermes from the glen
Drew the fat spoils to the more open station
Of a flat smooth space, and portioned them; and when
He had by lot assigned to each a ration
Of the twelve Gods, his mind became aware
Of all the joys which in religion are.

XXII.
For the sweet savour of the roasted meat
Tempted him though immortal. Natheless
He checked his haughty will and did not eat,
Though what it cost him words can scarce express,
And every wish to put such morsels sweet
Down his most sacred throat, he did repress;
But soon within the lofty portalled stall
He placed the fat and flesh and bones and all.

XXIII.
And every trace of the fresh butchery
And cooking, the God soon made disappear,
As if it all had vanished through the sky;
He burned the hoofs and horns and head and hair,--
The insatiate fire devoured them hungrily;--
And when he saw that everything was clear,
He quenched the coal, and trampled the black dust,
And in the stream his bloody sandals tossed.

XXIV.
All night he worked in the serene moonshine--
But when the light of day was spread abroad
He sought his natal mountain-peaks divine.
On his long wandering, neither Man nor God
Had met him, since he killed Apollos kine,
Nor house-dog had barked at him on his road;
Now he obliquely through the keyhole passed,
Like a thin mist, or an autumnal blast.

XXV.
Right through the temple of the spacious cave
He went with soft light feetas if his tread
Fell not on earth; no sound their falling gave;
Then to his cradle he crept quick, and spread
The swaddling-clothes about him; and the knave
Lay playing with the covering of the bed
With his left hand about his knees--the right
Held his beloved tortoise-lyre tight.

XXVI.
There he lay innocent as a new-born child,
As gossips say; but though he was a God,
The Goddess, his fair mother, unbeguiled,
Knew all that he had done being abroad:
Whence come you, and from what adventure wild,
You cunning rogue, and where have you abode
All the long night, clothed in your impudence?
What have you done since you departed hence?

XXVII.
Apollo soon will pass within this gate
And bind your tender body in a chain
Inextricably tight, and fast as fate,
Unless you can delude the God again,
Even when within his arms--ah, runagate!
A pretty torment both for Gods and Men
Your father made when he made you!--Dear mother,
Replied sly Hermes, wherefore scold and bother?

XXVIII.
As if I were like other babes as old,
And understood nothing of what is what;
And cared at all to hear my mother scold.
I in my subtle brain a scheme have got,
Which whilst the sacred stars round Heaven are rolled
Will profit you and me--nor shall our lot
Be as you counsel, without gifts or food,
To spend our lives in this obscure abode.

XXIX.
But we will leave this shadow-peopled cave
And live among the Gods, and pass each day
In high communion, sharing what they have
Of profuse wealth and unexhausted prey;
And from the portion which my father gave
To Phoebus, I will snatch my share away,
Which if my father will not--natheless I,
Who am the king of robbers, can but try.

XXX.
And, if Latonas son should find me out,
Ill countermine him by a deeper plan;
Ill pierce the Pythian temple-walls, though stout,
And sack the fane of everything I can--
Caldrons and tripods of great worth no doubt,
Each golden cup and polished brazen pan, 235
All the wrought tapestries and garments gay.--
So they together talked;--meanwhile the Day

XXXI.
Aethereal born arose out of the flood
Of flowing Ocean, bearing light to men.
Apollo passed toward the sacred wood,
Which from the inmost depths of its green glen
Echoes the voice of Neptune,--and there stood
On the same spot in green Onchestus then
That same old animal, the vine-dresser,
Who was employed hedging his vineyard there.

XXXII.
Latonas glorious Son began:--I pray
Tell, ancient hedger of Onchestus green,
Whether a drove of kine has passed this way,
All heifers with crooked horns? for they have been
Stolen from the herd in high Pieria,
Where a black bull was fed apart, between
Two woody mountains in a neighbouring glen,
And four fierce dogs watched there, unanimous as men.

XXXIII.
And what is strange, the author of this theft
Has stolen the fatted heifers every one,
But the four dogs and the black bull are left:--
Stolen they were last night at set of sun,
Of their soft beds and their sweet food bereft.--
Now tell me, man born ere the world begun,
Have you seen any one pass with the cows?--
To whom the man of overhanging brows:

XXXIV.
My friend, it would require no common skill
Justly to speak of everything I see:
On various purposes of good or ill
Many pass by my vineyard,--and to me
Tis difficult to know the invisible
Thoughts, which in all those many minds may be:--
Thus much alone I certainly can say,
I tilled these vines till the decline of day,

XXXV.
And then I thought I saw, but dare not speak
With certainty of such a wondrous thing,
A child, who could not have been born a week,
Those fair-horned cattle closely following,
And in his hand he held a polished stick:
And, as on purpose, he walked wavering
From one side to the other of the road,
And with his face opposed the steps he trod.

XXXVI.
Apollo hearing this, passed quickly on--
No winged omen could have shown more clear
That the deceiver was his fathers son.
So the God wraps a purple atmosphere
Around his shoulders, and like fire is gone
To famous Pylos, seeking his kine there,
And found their track and his, yet hardly cold,
And criedWhat wonder do mine eyes behold!

XXXVII.
Here are the footsteps of the horned herd
Turned back towards their fields of asphodel;--
But THESE are not the tracks of beast or bird,
Gray wolf, or bear, or lion of the dell,
Or maned Centaur--sand was never stirred
By man or woman thus! Inexplicable!
Who with unwearied feet could eer impress
The sand with such enormous vestiges?

XXXVIII.
That was most strange--but this is stranger still!
Thus having said, Phoebus impetuously
Sought high Cyllenes forest-cinctured hill,
And the deep cavern where dark shadows lie,
And where the ambrosial nymph with happy will
Bore the Saturnians love-child, Mercury--
And a delightful odour from the dew
Of the hill pastures, at his coming, flew.

XXXIX.
And Phoebus stooped under the craggy roof
Arched over the dark cavern:--Maias child
Perceived that he came angry, far aloof,
About the cows of which he had been beguiled;
And over him the fine and fragrant woof
Of his ambrosial swaddling-clothes he piled--
As among fire-brands lies a burning spark
Covered, beneath the ashes cold and dark.

XL.
There, like an infant who had sucked his fill
And now was newly washed and put to bed,
Awake, but courting sleep with weary will,
And gathered in a lump, hands, feet, and head,
He lay, and his beloved tortoise still
He grasped and held under his shoulder-blade.
Phoebus the lovely mountain-goddess knew,
Not less her subtle, swindling baby, who

XLI.
Lay swathed in his sly wiles. Round every crook
Of the ample cavern, for his kine, Apollo
Looked sharp; and when he saw them not, he took
The glittering key, and opened three great hollow
Recesses in the rock--where many a nook
Was filled with the sweet food immortals swallow,
And mighty heaps of silver and of gold
Were piled within--a wonder to behold!

XLII.
And white and silver robes, all overwrought
With cunning workmanship of tracery sweet--
Except among the Gods there can be nought
In the wide world to be compared with it.
Latonas offspring, after having sought
His herds in every corner, thus did greet
Great Hermes:--Little cradled rogue, declare
Of my illustrious heifers, where they are!

XLIII.
Speak quickly! or a quarrel between us
Must rise, and the event will be, that I
Shall hurl you into dismal Tartarus,
In fiery gloom to dwell eternally;
Nor shall your father nor your mother loose
The bars of that black dungeonutterly
You shall be cast out from the light of day,
To rule the ghosts of men, unblessed as they.

XLIV.
To whom thus Hermes slily answered:--Son
Of great Latona, what a speech is this!
Why come you here to ask me what is done
With the wild oxen which it seems you miss?
I have not seen them, nor from any one
Have heard a word of the whole business;
If you should promise an immense reward,
I could not tell more than you now have heard.

XLV.
An ox-stealer should be both tall and strong,
And I am but a little new-born thing,
Who, yet at least, can think of nothing wrong:--
My business is to suck, and sleep, and fling
The cradle-clothes about me all day long,--
Or half asleep, hear my sweet mother sing,
And to be washed in water clean and warm,
And hushed and kissed and kept secure from harm.

XLVI.
O, let not eer this quarrel be averred!
The astounded Gods would laugh at you, if eer
You should allege a story so absurd
As that a new-born infant forth could fare
Out of his home after a savage herd.
I was born yesterday--my small feet are
Too tender for the roads so hard and rough:--
And if you think that this is not enough,

XLVII.
I swear a great oath, by my fathers head,
That I stole not your cows, and that I know
Of no one else, who might, or could, or did.--
Whatever things cows are, I do not know,
For I have only heard the name.--This said
He winked as fast as could be, and his brow
Was wrinkled, and a whistle loud gave he,
Like one who hears some strange absurdity.

XLVIII.
Apollo gently smiled and said:--Ay, ay,--
You cunning little rascal, you will bore
Many a rich mans house, and your array
Of thieves will lay their siege before his door,
Silent as night, in night; and many a day
In the wild glens rough shepherds will deplore
That you or yours, having an appetite,
Met with their cattle, comrade of the night!

XLIX.
And this among the Gods shall be your gift,
To be considered as the lord of those
Who swindle, house-break, sheep-steal, and shop-lift;--
But now if you would not your last sleep doze;
Crawl out!--Thus saying, Phoebus did uplift
The subtle infant in his swaddling clothes,
And in his arms, according to his wont,
A scheme devised the illustrious Argiphont.

L.
...
...
And sneezed and shuddered--Phoebus on the grass
Him threw, and whilst all that he had designed
He did perform--eager although to pass,
Apollo darted from his mighty mind
Towards the subtle babe the following scoff:--
Do not imagine this will get you off,

LI.
You little swaddled child of Jove and May!
And seized him:--By this omen I shall trace
My noble herds, and you shall lead the way.--
Cyllenian Hermes from the grassy place,
Like one in earnest haste to get away,
Rose, and with hands lifted towards his face
Round both his ears up from his shoulders drew
His swaddling clothes, andWhat mean you to do

LII.
With me, you unkind God?--said Mercury:
Is it about these cows you tease me so?
I wish the race of cows were perished!--I
Stole not your cows--I do not even know
What things cows are. Alas! I well may sigh
That since I came into this world of woe,
I should have ever heard the name of one--
But I appeal to the Saturnians throne.

LIII.
Thus Phoebus and the vagrant Mercury
Talked without coming to an explanation,
With adverse purpose. As for Phoebus, he
Sought not revenge, but only information,
And Hermes tried with lies and roguery
To cheat Apollo.--But when no evasion
Served--for the cunning one his match had found--
He paced on first over the sandy ground.

LIV.
...
He of the Silver Bow the child of Jove
Followed behind, till to their heavenly Sire
Came both his children, beautiful as Love,
And from his equal balance did require
A judgement in the cause wherein they strove.
Oer odorous Olympus and its snows
A murmuring tumult as they came arose,--

LV.
And from the folded depths of the great Hill,
While Hermes and Apollo reverent stood
Before Joves throne, the indestructible
Immortals rushed in mighty multitude;
And whilst their seats in order due they fill,
The lofty Thunderer in a careless mood
To Phoebus said:Whence drive you this sweet prey,
This herald-baby, born but yesterday?--

LVI.
A most important subject, trifler, this
To lay before the Gods!--Nay, Father, nay,
When you have understood the business,
Say not that I alone am fond of prey.
I found this little boy in a recess
Under Cyllenes mountains far away--
A manifest and most apparent thief,
A scandalmonger beyond all belief.

LVII.
I never saw his like either in Heaven
Or upon earth for knavery or craft:--
Out of the field my cattle yester-even,
By the low shore on which the loud sea laughed,
He right down to the river-ford had driven;
And mere astonishment would make you daft
To see the double kind of footsteps strange
He has impressed wherever he did range.

LVIII.
The cattles track on the black dust, full well
Is evident, as if they went towards
The place from which they came--that asphodel
Meadow, in which I feed my many herds,--
HIS steps were most incomprehensible--
I know not how I can describe in words
Those trackshe could have gone along the sands
Neither upon his feet nor on his hands;--

LIX.
He must have had some other stranger mode
Of moving on: those vestiges immense,
Far as I traced them on the sandy road,
Seemed like the trail of oak-toppings:--but thence
No mark nor track denoting where they trod
The hard ground gave:but, working at his fence,
A mortal hedger saw him as he passed
To Pylos, with the cows, in fiery haste.

LX.
I found that in the dark he quietly
Had sacrificed some cows, and before light
Had thrown the ashes all dispersedly
About the roadthen, still as gloomy night,
Had crept into his cradle, either eye
Rubbing, and cogitating some new sleight.
No eagle could have seen him as he lay
Hid in his cavern from the peering day.

LXI.
I taxed him with the fact, when he averred
Most solemnly that he did neither see
Nor even had in any manner heard
Of my lost cows, whatever things cows be;
Nor could he tell, though offered a reward,
Not even who could tell of them to me.
So speaking, Phoebus sate; and Hermes then
Addressed the Supreme Lord of Gods and Men:--

LXII.
Great Father, you know clearly beforehand
That all which I shall say to you is sooth;
I am a most veracious person, and
Totally unacquainted with untruth.
At sunrise Phoebus came, but with no band
Of Gods to bear him witness, in great wrath,
To my abode, seeking his heifers there,
And saying that I must show him where they are,

LXIII.
Or he would hurl me down the dark abyss.
I know that every Apollonian limb
Is clothed with speed and might and manliness,
As a green bank with flowersbut unlike him
I was born yesterday, and you may guess
He well knew this when he indulged the whim
Of bullying a poor little new-born thing
That slept, and never thought of cow-driving.

LXIV.
Am I like a strong fellow who steals kine?
Believe me, dearest Father--such you are--
This driving of the herds is none of mine;
Across my threshold did I wander neer,
So may I thrive! I reverence the divine
Sun and the Gods, and I love you, and care
Even for this hard accuser--who must know
I am as innocent as they or you.

LXV.
I swear by these most gloriously-wrought portals
(It is, you will allow, an oath of might)
Through which the multitude of the Immortals
Pass and repass forever, day and night,
Devising schemes for the affairs of mortals--
I am guiltless; and I will requite,
Although mine enemy be great and strong,
His cruel threat--do thou defend the young!

LXVI.
So speaking, the Cyllenian Argiphont
Winked, as if now his adversary was fitted:
And Jupiter, according to his wont,
Laughed heartily to hear the subtle-witted
Infant give such a plausible account,
And every word a lie. But he remitted
Judgement at presentand his exhortation
Was, to compose the affair by arbitration.

LXVII.
And they by mighty Jupiter were bidden
To go forth with a single purpose both,
Neither the other chiding nor yet chidden:
And Mercury with innocence and truth
To lead the way, and show where he had hidden
The mighty heifers.--Hermes, nothing loth,
Obeyed the Aegis-bearers willfor he
Is able to persuade all easily.

LXVIII.
These lovely children of Heavens highest Lord
Hastened to Pylos and the pastures wide
And lofty stalls by the Alphean ford,
Where wealth in the mute night is multiplied
With silent growth. Whilst Hermes drove the herd
Out of the stony cavern, Phoebus spied
The hides of those the little babe had slain,
Stretched on the precipice above the plain.

LXIX.
How was it possible, then Phoebus said,
That you, a little child, born yesterday,
A thing on mothers milk and kisses fed,
Could two prodigious heifers ever flay?
Even I myself may well hereafter dread
Your prowess, offspring of Cyllenian May,
When you grow strong and tall.--He spoke, and bound
Stiff withy bands the infants wrists around.

LXX.
He might as well have bound the oxen wild;
The withy bands, though starkly interknit,
Fell at the feet of the immortal child,
Loosened by some device of his quick wit.
Phoebus perceived himself again beguiled,
And staredwhile Hermes sought some hole or pit,
Looking askance and winking fast as thought,
Where he might hide himself and not be caught.

LXXI.
Sudden he changed his plan, and with strange skill
Subdued the strong Latonian, by the might
Of winning music, to his mightier will;
His left hand held the lyre, and in his right
The plectrum struck the chordsunconquerable
Up from beneath his hand in circling flight
The gathering music roseand sweet as Love
The penetrating notes did live and move

LXXII.
Within the heart of great Apollo--he
Listened with all his soul, and laughed for pleasure.
Close to his side stood harping fearlessly
The unabashed boy; and to the measure
Of the sweet lyre, there followed loud and free
His joyous voice; for he unlocked the treasure
Of his deep song, illustrating the birth
Of the bright Gods, and the dark desert Earth:

LXXIII.
And how to the Immortals every one
A portion was assigned of all that is;
But chief Mnemosyne did Maias son
Clothe in the light of his loud melodies;--
And, as each God was born or had begun,
He in their order due and fit degrees
Sung of his birth and beingand did move
Apollo to unutterable love.

LXXIV.
These words were winged with his swift delight:
You heifer-stealing schemer, well do you
Deserve that fifty oxen should requite
Such minstrelsies as I have heard even now.
Comrade of feasts, little contriving wight,
One of your secrets I would gladly know,
Whether the glorious power you now show forth
Was folded up within you at your birth,

LXXV.
Or whether mortal taught or God inspired
The power of unpremeditated song?
Many divinest sounds have I admired,
The Olympian Gods and mortal men among;
But such a strain of wondrous, strange, untired,
And soul-awakening music, sweet and strong,
Yet did I never hear except from thee,
Offspring of May, impostor Mercury!

LXXVI.
What Muse, what skill, what unimagined use,
What exercise of subtlest art, has given
Thy songs such power?--for those who hear may choose
From three, the choicest of the gifts of Heaven,
Delight, and love, and sleep,--sweet sleep, whose dews
Are sweeter than the balmy tears of even:--
And I, who speak this praise, am that Apollo
Whom the Olympian Muses ever follow:

LXXVII.
And their delight is dance, and the blithe noise
Of song and overflowing poesy;
And sweet, even as desire, the liquid voice
Of pipes, that fills the clear air thrillingly;
But never did my inmost soul rejoice
In this dear work of youthful revelry
As now. I wonder at thee, son of Jove;
Thy harpings and thy song are soft as love.

LXXVIII.
Now since thou hast, although so very small,
Science of arts so glorious, thus I swear,--
And let this cornel javelin, keen and tall,
Witness between us what I promise here,--
That I will lead thee to the Olympian Hall,
Honoured and mighty, with thy mother dear,
And many glorious gifts in joy will give thee,
And even at the end will neer deceive thee.

LXXIX.
To whom thus Mercury with prudent speech:--
Wisely hast thou inquired of my skill:
I envy thee no thing I know to teach
Even this day:for both in word and will
I would be gentle with thee; thou canst reach
All things in thy wise spirit, and thy sill
Is highest in Heaven among the sons of Jove,
Who loves thee in the fulness of his love.

LXXX.
The Counsellor Supreme has given to thee
Divinest gifts, out of the amplitude
Of his profuse exhaustless treasury;
By thee, tis said, the depths are understood
Of his far voice; by thee the mystery
Of all oracular fates,and the dread mood
Of the diviner is breathed up; even I--
A childperceive thy might and majesty.

LXXXI.
Thou canst seek out and compass all that wit
Can find or teach;--yet since thou wilt, come take
The lyre--be mine the glory giving it--
Strike the sweet chords, and sing aloud, and wake
Thy joyous pleasure out of many a fit
Of tranced sound--and with fleet fingers make
Thy liquid-voiced comrade talk with thee,--
It can talk measured music eloquently.

LXXXII.
Then bear it boldly to the revel loud,
Love-wakening dance, or feast of solemn state,
A joy by night or day--for those endowed
With art and wisdom who interrogate
It teaches, babbling in delightful mood
All things which make the spirit most elate,
Soothing the mind with sweet familiar play,
Chasing the heavy shadows of dismay.

LXXXIII.
To those who are unskilled in its sweet tongue,
Though they should question most impetuously
Its hidden soul, it gossips something wrong--
Some senseless and impertinent reply.
But thou who art as wise as thou art strong
Canst compass all that thou desirest. I
Present thee with this music-flowing shell,
Knowing thou canst interrogate it well.

LXXXIV.
And let us two henceforth together feed,
On this green mountain-slope and pastoral plain,
The herds in litigation -- they will breed
Quickly enough to recompense our pain,
If to the bulls and cows we take good heed;--
And thou, though somewhat over fond of gain,
Grudge me not half the profit.Having spoke,
The shell he proffered, and Apollo took;

LXXXV.
And gave him in return the glittering lash,
Installing him as herdsman;--from the look
Of Mercury then laughed a joyous flash.
And then Apollo with the plectrum strook
The chords, and from beneath his hands a crash
Of mighty sounds rushed up, whose music shook
The soul with sweetness, and like an adept
His sweeter voice a just accordance kept.

LXXXVI.
The herd went wandering oer the divine mead,
Whilst these most beautiful Sons of Jupiter
Won their swift way up to the snowy head
Of white Olympus, with the joyous lyre
Soothing their journey; and their father dread
Gathered them both into familiar
Affection sweet,and then, and now, and ever,
Hermes must love Him of the Golden Quiver,

LXXXVII.
To whom he gave the lyre that sweetly sounded,
Which skilfully he held and played thereon.
He piped the while, and far and wide rebounded
The echo of his pipings; every one
Of the Olympians sat with joy astounded;
While he conceived another piece of fun,
One of his old trickswhich the God of Day
Perceiving, said:I fear thee, Son of May;--

LXXXVIII.
I fear thee and thy sly chameleon spirit,
Lest thou should steal my lyre and crooked bow;
This glory and power thou dost from Jove inherit,
To teach all craft upon the earth below;
Thieves love and worship theeit is thy merit
To make all mortal business ebb and flow
By roguery:now, Hermes, if you dare
By sacred Styx a mighty oath to swear

LXXXIX.
That you will never rob me, you will do
A thing extremely pleasing to my heart.
Then Mercury swore by the Stygian dew,
That he would never steal his bow or dart,
Or lay his hands on what to him was due,
Or ever would employ his powerful art
Against his Pythian fane. Then Phoebus swore
There was no God or Man whom he loved more.

XC.
And I will give thee as a good-will token,
The beautiful wand of wealth and happiness;
A perfect three-leaved rod of gold unbroken,
Whose magic will thy footsteps ever bless;
And whatsoever by Joves voice is spoken
Of earthly or divine from its recess,
It, like a loving soul, to thee will speak,
And more than this, do thou forbear to seek.

XCI.
For, dearest child, the divinations high
Which thou requirest, tis unlawful ever
That thou, or any other deity
Should understandand vain were the endeavour;
For they are hidden in Joves mind, and I,
In trust of them, have sworn that I would never
Betray the counsels of Joves inmost will
To any Godthe oath was terrible.

XCII.
Then, golden-wanded brother, ask me not
To speak the fates by Jupiter designed;
But be it mine to tell their various lot
To the unnumbered tribes of human-kind.
Let good to these, and ill to those be wrought
As I dispensebut he who comes consigned
By voice and wings of perfect augury
To my great shrine, shall find avail in me.

XCIII.
Him will I not deceive, but will assist;
But he who comes relying on such birds
As chatter vainly, who would strain and twist
The purpose of the Gods with idle words,
And deems their knowledge light, he shall have missed
His roadwhilst I among my other hoards
His gifts deposit. Yet, O son of May,
I have another wondrous thing to say.

XCIV.
There are three Fates, three virgin Sisters, who
Rejoicing in their wind-outspeeding wings,
Their heads with flour snowed over white and new,
Sit in a vale round which Parnassus flings
Its circling skirtsfrom these I have learned true
Vaticinations of remotest things.
My father cared not. Whilst they search out dooms,
They sit apart and feed on honeycombs.

XCV.
They, having eaten the fresh honey, grow
Drunk with divine enthusiasm, and utter
With earnest willingness the truth they know;
But if deprived of that sweet food, they mutter
All plausible delusions;--these to you
I give;--if you inquire, they will not stutter;
Delight your own soul with them:--any man
You would instruct may profit if he can.

XCVI.
Take these and the fierce oxen, Maias child--
Oer many a horse and toil-enduring mule,
Oer jagged-jawed lions, and the wild
White-tusked boars, oer all, by field or pool,
Of cattle which the mighty Mother mild
Nourishes in her bosom, thou shalt rule--
Thou dost alone the veil from death uplift--
Thou givest notyet this is a great gift.

XCVII.
Thus King Apollo loved the child of May
In truth, and Jove covered their love with joy.
Hermes with Gods and Men even from that day
Mingled, and wrought the latter much annoy,
And little profit, going far astray
Through the dun night. Farewell, delightful Boy,
Of Jove and Maia sprung,never by me,
Nor thou, nor other songs, shall unremembered be
Published by Mrs. Shelley, Posthumous Poems, 1824. This alone of the Translations is included in the Harvard manuscript book. Fragments of the drafts of this and the other Hymns of Homer exist among the Boscombe manuscripts (Forman).
~ Percy Bysshe Shelley, Hymn To Mercury


IN CHAPTERS



   13 Occultism
   13 Christianity
   12 Integral Yoga
   11 Philosophy
   2 Poetry
   2 Fiction
   1 Integral Theory
   1 Education


   15 Sri Aurobindo
   9 Saint Augustine of Hippo
   5 Plato
   5 Aleister Crowley
   3 The Mother
   3 Plotinus
   3 James George Frazer


   7 City of God
   4 Liber Null
   4 Liber ABA
   3 The Secret Doctrine
   3 The Life Divine
   3 The Human Cycle
   3 The Golden Bough
   2 The Synthesis Of Yoga
   2 The Confessions of Saint Augustine
   2 Plotinus - Complete Works Vol 04
   2 Advanced Dungeons and Dragons 2E


1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  That this insight into the nature of things and the origin of good and evil is not confined exclusively to the saint, but is recognized obscurely by every human being, is proved by the very structure of our language. For language, as Richard Trench pointed out long ago, is often wiser, not merely than the vulgar, but even than the wisest of those who speak it. Sometimes it locks up truths which were once well known, but have been forgotten. In other cases it holds the germs of truths which, though they were never plainly discerned, the genius of its framers caught a glimpse of in a happy moment of Divination. For example, how significant it is that in the Indo-European languages, as Darmsteter has pointed out, the root meaning two should connote badness. The Greek prefix dys- (as in dyspepsia) and the Latin dis- (as in dishonorable) are both derived from duo. The cognate bis- gives a pejorative sense to such modern French words as bvue (blunder, literally two-sight). Traces of that second which leads you astray can be found in dubious, doubt and Zweifel for to doubt is to be double-minded. Bunyan has his Mr. Facing-both-ways, and modern American slang its two-timers. Obscurely and unconsciously wise, our language confirms the findings of the mystics and proclaims the essential badness of divisiona word, incidentally, in which our old enemy two makes another decisive appearance.
  

1.01 - The Human Aspiration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  1:THE EARLIEST preoccupation of man in his awakened thoughts and, as it seems, his inevitable and ultimate preoccupation, - for it survives the longest periods of scepticism and returns after every banishment, - is also the highest which his thought can envisage. It manifests itself in the Divination of Godhead, the impulse towards perfection, the search after pure Truth and unmixed Bliss, the sense of a secret immortality. The ancient dawns of human knowledge have left us their witness to this constant aspiration; today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. The earliest formula of Wisdom promises to be its last, - God, Light, Freedom, Immortality.
  

1.04 - Descent into Future Hell, #The Red Book Liber Novus, #unset, #Philosophy
  89. The theme of divine madness has a long history. Its 10c1. .\s Classicus was Socrates's discussion of it in the Phaedrus: madness, provided it comes as a gift of heaven, is the channel by which we receive the greatest blessings (Plato, Phaedrus and Letters VII and VIII, tr. W Hamilton
  [London: Penguin, 1986], p. 46, line 244). Socrates distinguished four types of divine madness: (I) inspired Divination, such as by the prophetess at Delphi; (2) instances in which individuals, when ancient sins have given rise to troubles, have prophesied and incited to prayer and worship; (3) possession by the Muses, since the technically skilled untouched by the madness of the Muses will never be a good poet; and (4) the lover. In the Renaissance, the theme of divine madness was talcen up by the Neoplatonists such as Ecino and by humanists such as Erasmus. Erasmus's discussion is particularly important, as it fuses the classical Platonic conception with Christianity.
  

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  We do not find that the Rishi Mahachamasya succeeded in getting his fourth vyahriti accepted by the great body of Vedantic thinkers. With a little reflection we can see the reason why. The vijnana or mahat is superior to reasoning. It sees and knows, hears and knows, remembers & knows by the ideal principles of drishti, sruti and smriti; it does not reason and know.Or withdrawing into the Mahan Atma, it is what it exercises itself upon and therefore knowsas it were, by conscious identity; for that is the nature of the Mahan Atma to be everything separately and collectively & know it as an object of his Knowledge and yet as himself. Always vijnana knows things in the whole & therefore in the part, in the mass & therefore in the particular. But when ideal knowledge, vijnana, looks out on the phenomenal world in its separate details, it then acquires an ambiguous nature. So long as it is not assailed by mind, it is still the pure buddhi and free from liability to errors. The pure buddhi may assign its reasons, but it knows first & reasons afterwards,to explain, not to justify. Assailed by mind, the ideal buddhi ceases to be pure, ceases to be ideal, becomes sensational, emotional, is obliged to found itself on data, ends not in knowledge but in opinion and is obliged to hold doubt with one hand even while it tries to grasp certainty by the other. For it is the nature of mind to be shackled & frightened by its data. It looks at things as entirely outside itself, separate from itself and it approaches them one by one, groups them & thus arrives at knowledge by synthesis; or if [it] looks at things in the mass, it has to appreciate them vaguely and then take its parts and qualities one by one, arriving at knowledge by a process of analysis. But it cannot be sure that the knowledge it acquires, is pure truth; it can never be safe against mixture of truth & error, against one-sided knowledge which leads to serious misconception, against its own sensations, passions, prejudices and false associations. Such truth as it gets can only be correct even so far as it goes, if all the essential data have been collected and scrupulously weighed without any false weights or any unconscious or semi-conscious interference with the balance. A difficult undertaking! So we can form reliable conclusions, and then too always with some reserve of doubt,about the past & the present.Of the future the mind can know nothing except in eternally fixed movements, for it has no data. We try to read the future from the past & present and make the most colossal blunders. The practical man of action who follows there his will, his intuition & his instinct, is far more likely to be correct than the scientific reasoner. Moreover, the mind has to rely for its data on the outer senses or on its own inner sensations & perceptions & it can never be sure that these are informing it correctly or are, even, in their nature anything but lying instruments. Therefore we say we know the objective world on the strength of a perpetual hypothesis. The subjective world we know only as in a dream, sure only of our own inner movements & the little we can learn from them about others, but there too sure only of this objective world & end always in conflict of transitory opinions, a doubt, a perhaps. Yet sure knowledge, indubitable Truth, the Vedic thinkers have held, is not only possible to mankind, but is the goal of our journey. Satyam eva jayate nanritam satyena pantha vitato devayanah yenakramantyrishayo hyaptakama yatra tat satyasya paramam nidhanam. Truth conquers and not falsehood, by truth the path has been extended which the gods follow, by which sages attaining all their desire arrive where is that Supreme Abode of Truth. The very eagerness of man for Truth, his untameable yearning towards an infinite reality, an infinite extension of knowledge, the fact that he has the conception of a fixed & firm truth, nay the very fact that error is possible & persistent, mare indications that pure Truth exists.We follow no chimaera as a supreme good, nor do the Powers of Darkness fight against a mere shadow. The ideal Truth is constantly coming down to us, constantly seeking to deliver us from our slavery to our senses and the magic circle of our limited data. It speaks to our hearts & creates the phenomenon of Faith, but the heart has its lawless & self-regarding emotions & disfigures the message. It speaks to the Imagination, our great intellectual instrument which liberates us from the immediate fact and opens the mind to infinite possibility; but the imagination has her pleasant fictions & her headlong creative impulse and exaggerates the truth & distorts & misplaces circumstances. It speaks to the intellect itself, bids it criticise its instruments by vichara and creates the critical reason, bids it approach the truth directly by a wide passionless & luminous use of the pure judgment, and creates shuddha buddhi or Kants pure reason; bids it divine truth & learn to hold the true Divination & reject the counterfeit, and creates the intuitive reason & its guardian, intuitive discrimination or viveka. But the intellect is impatient of error, eager for immediate results and hurries to apply what it receives before it has waited & seen & understood. Therefore error maintains & even extends her reign. At last come the logician & modern rationalist thinker; disgusted with the exaggeration of these movements, seeing their errors, unable to see their indispensable utility, he sets about sweeping them away as intellectual rubbish, gets rid of faith, gets rid of flexibility of mind, gets rid of sympathy, pure reason & intuition, puts critical reason into an ill lightened dungeon & thinks now, delivered from these false issues, to compass truth by laborious observation & a rigid logic. To live on these dry & insufficient husks is the last fate of impure vijnanam or buddhi confined in the data of the mind & sensesuntil man wronged in his nature, cabined in his possibilities revolts & either prefers a luminous error or resumes his broadening & upward march.
  

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     If knowledge is the widest power of the consciousness and its function is to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the Divine Mystery. Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will and to its way of approach and effectuation of Truth and, even, he is inclined to hold that there is no other. The heart with its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power which needs to be kept in control by the reason and the mental will and intelligence. And yet there is in the heart or behind it a profounder mystic light which, if not what we call intuition -- for that, though not of the mind, yet descends through the mind -- has yet a direct touch upon Truth and is nearer to the Divine than the human intellect in its pride of knowledge. According to the ancient teaching the seat of the immanent Divine, the hidden Purusha, is in the mystic heart, -- the secret heart-cave, hrdaye gunayam, as the Upanishads put it, -- and, according to the experience of many Yogins, it is from its depths that there comes the voice or the breath of the inner oracle.
     This ambiguity, these opposing appearances of depth and blindness are created by the double character of the human emotive being. For there is in front in men a heart of vital emotion similar to the animal's, if more variously developed; its emotions are governed by egoistic passion, blind instinctive affections and all the play of the life-impulses with their imperfections, perversions, often sordid degradations, -- heart besieged and given over to the lusts, desires, wraths, intense or fierce demands or little greeds and mean pettinesses of an obscure and fallen life-force and debased by its slavery to any and every impulse. This mixture of the emotive heart and the sensational hungering vital creates in man a false soul of desire; it is this that is the crude and dangerous element which the reason rightly distrusts and feels a need to control, even though the actual control or rather coercion it succeeds in establishing over our raw and insistent vital nature remains always very uncertain and deceptive. But the true soul of man is not there; it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its Divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its Divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
     As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature. But the distinctions ordinarily laid down in this sense are of little use for the deep or spiritual purpose of Yoga. Thus a division can be made between religious emotions and mundane feelings and it can be laid down as a rule of spiritual life that the religious emotions alone should be cultivated and all worldly feelings and passions must be rejected and fall away from our existence. This in practice would mean the religious life of the saint or devotee, alone with the Divine or linked only to others in a common God-love or at the most pouring out the fountains of a sacred, religious or pietistic love on the world outside. But religious emotion itself is too constantly invaded by the turmoil and obscurity of the vital movements and it is often either crude or narrow or fanatical or mixed with movements that are not signs of the spirit's perfection. It is evident besides that even at the best an intense figure of sainthood clamped in rigid hieratic lines is quite other than the wide ideal of an integral Yoga. A larger psychic and emotional relation with God and the world, more deep and plastic in its essence, more wide and embracing in its movements, more capable of taking up in its sweep the whole of life, is imperative.
  --
     Altruism, philanthropy, humanitarianism, service are flowers of the mental consciousness and are at best the mind's cold and pale imitation of the spiritual flame of universal Divine Love. Not truly liberative from ego-sense, they widen it at most and give it higher and larger satisfaction; impotent in practice to change mall's vital life and nature, they only modify and palliate its action and daub over its unchanged egoistic essence. Or if they are intensely followed with an entire sincerity of the will, it is by an exaggerated amplification of one side of our nature; in that exaggeration there can be no clue for the full and perfect divine evolution of the many sides of our individualised being towards the universal and transcendent Eternal. Nor can the religio-ethical ideal be a sufficient guide, -- for this is a compromise or compact of mutual concessions for mutual support between a religious urge which seeks to get a closer hold on earth by taking into itself the higher turns of ordinary human nature and an ethical urge which hopes to elevate itself out of its own mental hardness and dryness by some touch of a religious fervour. In making this compact religion lowers itself to the mental level and inherits the inherent imperfections of mind and its inability to convert and transform life. The mind is the sphere of the dualities and, just as it is impossible for it to achieve any absolute Truth but only truths relative or mixed with error, so it is impossible for it to achieve any absolute good; for moral good exists as a counterpart and corrective to evil and has evil always for its shadow, complement, almost its reason for existence. But the spiritual consciousness belongs to a higher than the mental plane and there the dualities cease; for there falsehood confronted with the truth by which it profited through a usurping falsification of it and evil faced by the good of which it was a perversion or a lurid substitute, are obliged to perish for want of sustenance and to cease. The integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes -- the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance.
     It is the very nature of the soul or the psychic being to turn towards the Divine Truth as the sunflower to the sun; it accepts and clings to all that is divine or progressing towards divinity and draws back from all that is a perversion or a denial of it, from all that is false and undivine. Yet the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being, able to express itself with some directness in life, it is still in all but a few a smaller portion of the being -- "no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers -- and it is not always able to prevail against the obscurity and ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature. This soul is obliged to accept the human mental, emotive, sensational life as it is, its relations, its activities, its cherished forms and figures; it has to labour to disengage and increase the divine element in all this relative truth mixed with continual falsifying error, this love turned to the uses of the animal body or the satisfaction of the vital ego, this life of an average manhood shot with rare and pale glimpses of Godhead and the darker luridities of the demon and the brute. Unerring in the essence of its will, it is obliged often under the pressure of its instruments to submit to mistakes of action, wrong placement of feeling, wrong choice of person, errors in the exact form of its will, in the circumstances of its expression of the infallible inner ideal. Yet is there a Divination within it which makes it a surer guide than the reason or than even the highest desire, and through apparent errors and stumblings its voice can still lead better than the precise intellect and the considering mental judgment. This voice of the soul is not what we call conscience -- for that is only a mental and often conventional erring substitute; it is a deeper and more seldom heard call; yet to follow it when heard is wisest : even, it is better to wander at the call of one's soul than to go apparently straight with the reason and the outward moral mentor. But It is only when the life turns towards the Divine that the soul can truly come forward and impose its power on the outer members; for, itself a spark of the Divine, to grow in flame towards the Divine is its true life and its very reason of existence.
     At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altoge ther the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.

1.09 - SKIRMISHES IN A WAY WITH THE AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  suggestion; _I_ no outward sign of emotion escapes him, he possesses
  the instinct of comprehension and of Divination in the highest degree,
  just as he is capable of the most perfect art of communication. He

1.10 - Foresight, #On Education, #The Mother, #Integral Yoga
  
  To foresee destiny! How many have attempted it, how many systems have been elaborated, how many sciences of Divination have been created and developed only to perish under the charge of charlatanism or superstition. And why is destiny always so unforeseeable? Since it has been proved that everything is ineluctably determined, how is it that one cannot succeed in knowing this determinism with any certainty?
  

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     And yet there remains a contradiction between these two terms, the aloof divine Silence and the all-embracing divine Action, which we may heal in ourselves in a certain manner, in a certain high degree which seems to us complete, yet is not complete because it cannot altoge ther transform and conquer. A universal Peace, Light, Power, Bliss is ours, but its effective expression is not that of the Truth-Consciousness, the divine Gnosis, but still, though wonderfully freed, uplifted and illumined, supports only the present self-expression of the Cosmic Spirit and does not transform, as would a transcendental Descent, the ambiguous symbols and veiled mysteries of a world of Ignorance. Ourselves are free, but the earth-consciousness remains in bondage; only a further transcendental ascent and descent can entirely heal the contradiction and transform and deliver.
     For there is yet a third intensely close and personal aspect of the Master of Works which is a key to his sublimest hidden mystery and ecstasy; for he detaches from the secret of the hidden Transcendence and the ambiguous display of the cosmic Movement an, individual Power of the Divine that can mediate between the two and bridge our passage from the one to the other.. In this aspect the transcendent and universal person of the Divine conforms itself to our individualised personality and accepts a personal relation with us, at once identified with us as our supreme Self and yet close and different as our Master, Friend, Lover, Teacher, our Father and our Mother our Playmate in the great world-game who has disguised himself throughout as friend and enemy, helper and opponent and, in all relations and in all workings that affect us, has led our steps towards our perfection and our release. It is through this more personal manifestation that we are admitted to some possibility of the complete transcendental experience; for in him we meet the One not merely in a liberated calm and peace, not merely with a passive or active submission in our works or through the mystery of union with a universal Knowledge and Power filling and guiding us, but with an ecstasy of divine Love and divine Delight that shoots up beyond silent Witness and active World-Power to some positive Divination of a greater beatific secret. For it is riot so much knowledge leading to some ineffable Absolute, not so much works lifting us beyond world-process to the originating supreme Knower and Master, but rather this thing most intimate to us, yet at present most obscure, which keeps for us wrapt in its passionate yell the deep and rapturous secret of the transcendent Godhead and some absolute positiveness of its perfect Being, its all-concentrating Bliss, its mystic Ananda.
     But the individual relation with the Divine does not always or from the beginning bring into force a widest enlargement or a highest self-exceeding. At first this Godhead close to our being or immanent within us can be felt fully only in the scope of our personal nature and experience, a Leader and Master, a Guide and Teacher, a Friend and Lover, or else a Spirit, Power or Presence, constituting and uplifting our upward and enlarging movement by the force of his intimate reality inhabiting the heart or presiding over our nature from above even our highest intelligence. It is our personal evolution that is his preoccupation, a personal relation that is our joy and fulfilment, the building of our nature into his divine image that is our self-finding and perfection. The outside world seems to exist only as a field for this growth and a provider of materials or of helping and opposing forces for its successive stages. Our works done in that world are his works, but even when they serve some temporary universal end, their main purpose for us is to make outwardly dynamic or give inward power to our relations with this immanent Divine. Many seekers ask for no more or see the continuation and fulfilment of this spiritual flowering only in heavens beyond; the union is consummated and made perpetual in an eternal dwelling-place of his perfection, joy and beauty. But this is not enough for the integral seeker; however intense and beautiful, a personal isolated achievement cannot be his whole aim or his entire existence. A time must come when the personal opens out to the universal; our very individuality, spiritual, mental, vital, physical even, becomes universalised: it is seen as a power of his universal force and cosmic spirit, or else it contains the universe m that ineffable wideness which comes to the individual consciousness when it breaks its bonds and flows upward towards the Transcendent and on every side into the Infinite.

1.11 - The Reason as Governor of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  
  To some this godhead is Life itself or a secret Will in life; they claim that this must rule and that the intelligence is only useful in so far as it serves that and that Life must not be repressed, minimised and mechanised by the arbitrary control of reason. Life has greater powers in it which must be given a freer play; for it is they alone that evolve and create. On the other hand, it is felt that reason is too analytical, too arbitrary, that it falsifies life by its distinctions and set classifications and the fixed rules based upon them and that there is some profounder and larger power of knowledge, intuition or another, which is more deeply in the secrets of existence. This larger intimate power is more one with the depths and sources of existence and more able to give us the indivisible truths of life, its root realities and to work them out, not in an artificial and mechanical spirit but with a Divination of the secret Will in existence and in a free harmony with its large, subtle and infinite methods. In fact, what the growing subjectivism of the human mind is beginning obscurely to see is that the one sovereign godhead is the soul itself which may use reason for one of its ministers, but cannot subject itself to its own intellectuality without limiting its potentialities and artificialising its conduct of existence.
  

1.1.2 - Intellect and the Intellectual, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  
  It is no use trying to decide the things of the Spirit by the power and in the light of the intellect. The intellect can only reason and infer and its reasonings are partial and its inferences vitiated by error. One has to awaken the Divinations in the soul, the psychic being, and wait for a higher knowledge which comes from above.
  

1.12 - The Office and Limitations of the Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  
  But the action of the intelligence is not only turned downward and outward upon our subjective and external life to understand it and determine the law and order of its present movement and its future potentialities. It has also an upward and inward eye and a more luminous functioning by which it accepts Divinations from the hidden eternities. It is opened in this power of vision to a Truth above it from which it derives, however imperfectly and as from behind a veil, an indirect knowledge of the universal principles of our existence and its possibilities; it receives and turns what it can seize of them into intellectual forms and these provide us with large governing ideas by which our efforts can be shaped and around which they can be concentrated or massed; it defines the ideals which we seek to accomplish. It provides us with the great ideas that are forces (ides forces), ideas which in their own strength impose themselves upon our life and compel it into their moulds. Only the forms we give these ideas are intellectual; they themselves descend from a plane of truth of being where knowledge and force are one, the idea and the power of self-fulfilment in the idea are inseparable. Unfortunately, when translated into the forms of our intelligence which acts only by a separating and combining analysis and synthesis and into the effort of our life which advances by a sort of experimental and empirical seeking, these powers become disparate and conflicting ideals which we have all the difficulty in the world to bring into any kind of satisfactory harmony. Such are the primary principles of liberty and order, good, beauty and truth, the ideal of power and the ideal of love, individualism and collectivism, self-denial and self-fulfilment and a hundred others. In each sphere of human life, in each part of our being and our action the intellect presents us with the opposition of a number of such master ideas and such conflicting principles. It finds each to be a truth to which something essential in our being responds,in our higher nature a law, in our lower nature an instinct. It seeks to fulfil each in turn, builds a system of action round it and goes from one to the other and back again to what it has left. Or it tries to combine them but is contented with none of the combinations it has made because none brings about their perfect reconciliation or their satisfied oneness. That indeed belongs to a larger and higher consciousness, not yet attained by mankind, where these opposites are ever harmonised and even unified because in their origin they are eternally one. But still every enlarged attempt of the intelligence thus dealing with our inner and outer life increases the width and wealth of our nature, opens it to larger possibilities of self-knowledge and self-realisation and brings us nearer to our awakening into that greater consciousness.
  

1.13 - Reason and Religion, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  
  Religious forms and systems become effete and corrupt and have to be destroyed, or they lose much of their inner sense and become clouded in knowledge and injurious in practice, and in destroying what is effete or in negating aberrations reason has played an important part in religious history. But in its endeavour to get rid of the superstition and ignorance which have attached themselves to religious forms and symbols, intellectual reason unenlightened by spiritual knowledge tends to deny and, so far as it can, to destroy the truth and the experience which was contained in them. Reformations which give too much to reason and are too negative and protestant, usually create religions which lack in wealth of spirituality and fullness of religious emotion; they are not opulent in their contents; their form and too often their spirit is impoverished, bare and cold. Nor are they really rational; for they live not by their reasoning and dogma, which to the rational mind is as irrational as that of the creeds they replace, still less by their negations, but by their positive quantum of faith and fervour which is suprarational in its whole aim and has too its infrarational elements. If these seem less gross to the ordinary mind than those of less self-questioning creeds, it is often because they are more timid in venturing into the realm of suprarational experience. The life of the instincts and impulses on its religious side cannot be satisfyingly purified by reason, but rather by being sublimated, by being lifted up into the illuminations of the spirit. The natural line of religious development proceeds always by illumination; and religious reformation acts best when either it re-illuminates rather than destroys old forms or, where destruction is necessary, replaces them by richer and not by poorer forms, and in any case when it purifies by suprarational illumination, not by rational enlightenment. A purely rational religion could only be a cold and bare Deism, and such attempts have always failed to achieve vitality and permanence; for they act contrary to the dharma, the natural law and spirit of religion. If reason is to play any decisive part, it must be an intuitive rather than an intellectual reason, touched always by spiritual intensity and insight. For it must be remembered that the infrarational also has behind it a secret Truth which does not fall within the domain of the Reason and is not wholly amenable to its judgments. The heart has its knowledge, the life has its intuitive spirit within it, its intimations, Divinations, outbreaks and upflamings of a Secret Energy, a divine or at least semi-divine aspiration and outreaching which the eye of intuition alone can fathom and only intuitive speech or symbol can shape or utter. To root out these things from religion or to purge religion of any elements necessary for its completeness because the forms are defective or obscure, without having the power to illuminate them from within or the patience to wait for their illumination from above or without replacing them by more luminous symbols, is not to purify but to pauperise.
  

1.201 - Socrates, #Symposium, #unset, #Philosophy
  
  Interpreting and conveying all that passes between gods and humans: from humans, petitions and sacrificial offerings, and from gods, instructions and the favours they return. Spirits, being intermediary, fill the space between the other two, so that all are bound together into one entity. It is by means of spirits that all Divination can take place, the whole craft of seers and priests, with their sacrifices, rites and spells, and all prophecy and magic. Deity and humanity are completely separate, but through the mediation of spirits all converse and communication from gods to humans, waking and sleeping, is made possible. The man who is wise in these matters is a man of the spirit,152 whereas the man who is wise in a skill153 or a manual craft,154 which is a different sort of expertise, is materialistic.155 These spirits are many and of many kinds, and one of them is Love.
  

1.22 - Tabooed Words, #The Golden Bough, #unset, #Philosophy
  woman had no such dream, it fell to the father or the relatives to
  determine the name by Divination or by consulting a wizard. Among
  the Khonds a birth is celebrated on the seventh day after the event
  --
  Yorubas, soon after a child has been born, a priest of Ifa, the god
  of Divination, appears on the scene to ascertain what ancestral soul
  has been reborn in the infant. As soon as this has been decided, the

14.01 - To Read Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
  
   The earliest preoccupation of man in his awakened thoughts and, as it seems, his inevitable and ultimate preoccupation, for it survives the longest periods of scepticism and returns after every banishment, is also the highest which his thought can envisage: It manifests itself in the Divination of Godhead, the impulse towards perfection, the search after pure Truth and unmixed Bliss, the sense of a secret immortality. The ancient dawns of human knowledge have left us their witness to this constant aspiration; today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. The earliest formula of Wisdom promises to be its last, God, Light, Freedom, Immortality.1
  

1.59 - Geomancy, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  At that time we were particularly anxious to wind up the first volume of the Equinox with a No. 10, which should be a really massive contri bution to Magical thought. That meant a very considerable increase in the cost of production. All this my Disciple, of course, knew, and on arriving in Johannesburg he said to himself "Well, here I am in a part of the world where the earth teams with gold and diamonds. I will procure the necessary funds for the Equinox_and various other financial necessities of the Work by Geomantic Divination.
  
  --
  
  The system is consequently based upon 16 figures and no more. Of course all systems of Divinations which have any claim to be reasonable are based upon a map of the universe, or at least the Solar system, and 16 is really rather a limited number of units to manipulate.
  

1.62 - The Fire-Festivals of Europe, #The Golden Bough, #unset, #Philosophy
  confirmation of the view that the Celts dated their year from the
  first of November is furnished by the manifold modes of Divination
  which were commonly resorted to by Celtic peoples on Hallowe'en for

1.63 - The Interpretation of the Fire-Festivals, #The Golden Bough, #unset, #Philosophy
  influencing it. But we may be pretty sure that this is one of the
  cases in which magic has dwindled into Divination. So in the Eifel
  Mountains, when the smoke blows towards the corn-fields, this is an

1956-06-20 - Hearts mystic light, intuition - Psychic being, contact - Secular ethics - True role of mind - Realise the Divine by love - Depression, pleasure, joy - Heart mixture - To follow the soul - Physical process - remember the Mother, #Questions And Answers 1956, #The Mother, #Integral Yoga
  
  The oracle? That is the power of Divination, of foresight, of understanding symbols, and that is in the psychic being. Prophets, for example, do not prophesy with the mind, it is through a direct contact, beyond emotions and sentiments. Sri Aurobindo even says that the Vedas, particularly, were not written with the mind and through the head. The form of the hymn welled up spontaneously from the psychic being, along with the words.
  

1958-07-06, #Agenda Vol 01, #unset, #Philosophy
  
   Perhaps it is a kind of it can hardly be called an intuition, but a kind of Divination of this idea that made people speak of selling ones soul to the devil for money, of money being an evil force, which produces this shrinking on the part of all those who want to lead a spiritual life but as for that, they shrink from everything, not only from money!
  

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Philosophy
  [5] Plato had a better idea of the relation of prophecy generally to the state of sober consciousness than many moderns, who supposed that the Platonic language on the subject of enthusiasm authorized their belief in the sublimity of the revelations of somnambulistic vision. Plato says in the Timaeus (p. 71),
  'The author of our being so ordered our inferior parts that they too might obtain a measure of truth, and in the liver placed their oracle (the power of Divination by dreams). And herein is a proof that God has given the art of Divination, not to the wisdom, but to the foolishness of man; for no man when in his wits attains prophetic truth and inspiration; but when he receives the inspired word, either his intelligence is enthralled by sleep, or he is demented by some distemper or possession (enthusiasm).' Plato very correctly notes not merely the bodily conditions on which such visionary knowledge depends, and the possibility of the truth of the dreams, but also the inferiority of them to the reasonable frame of mind.
  

1f.lovecraft - The Trap, #Lovecraft - Poems, #unset, #Philosophy
   object called Lokis Glass, made of some polished fusible mineral and
   having magical properties which included the Divination of the
   immediate future and the power to show the possessor his enemies. That

1.pbs - Hymn To Mercury, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  XCI.
  For, dearest child, the Divinations high
  Which thou requirest, tis unlawful ever

1.poe - Eureka - A Prose Poem, #Poe - Poems, #unset, #Philosophy
  
  I have here given -in outline of course, but still with all the detail necessary for distinctness -a view of the Nebular Theory as its author himself conceived it. From whatever point we regard it, we shall find it beautifully true. It is by far too beautiful, indeed, not to possess Truth as its essentiality -and here I am very profoundly serious in what I say. In the revolution of the satellites of Uranus, there does appear something seemingly inconsistent with the assumptions of Laplace; but that one inconsistency can invalidate a theory constructed from a million of intricate consistencies, is a fancy fit only for the fantastic. In prophecying, confidently, that the apparent anomaly to which I refer, will, sooner or later, be found one of the strongest possible corroborations of the general hypothesis, I pretend to no especial spirit of Divination. It is a matter which the only difficulty seems not to foresee.
  

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Philosophy
  the true sense of the word poet; the kavi is he who divines things
  luminously & distinctly by sheer intuition and whose Divinations
  become, by their own overflow, creations. Paramatman as SatBrahma-Hiranyagarbha has this divine quality of poethood, -

2.2.03 - The Divine Force in Work, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  When you have opened yourself to a higher Force, when you have made yourself a channel for the energy of its work, it is quite natural that the Force should flow and act in the way that is wanted or the way that is needed and for the effect that is needed. Once the channel is made, the Force that acts is not necessarily bound by the personal limitations or disabilities of the instrument; it can disregard them and act in its own power. In doing so it may use the instrument simply as a medium and, as soon as the work is finished, leave him just what he was before, incapable in his ordinary moments of doing such good work, capable only when he is seized and used and illumined. But also it may by its power of transforming action set the instrument right, accustom it to the necessary intuitive knowledge and movement so that this living perfected instrument can at will call for and receive the action of the Force. In technique, there are two different things,there is the intellectual knowledge which one has acquired and applies or thinks one is applying there is the intuitive cognition which acts in its own right, even if it is not actually possessed by the worker so that he cannot give an adequate account of the modes of working or elements of what he has done. Many poets have a very summary theoretic knowledge of metrical or linguistic technique; they have its use but they would not be able to explain how they write or what are the qualities and constituent methods of their successful art, but they achieve all the same things that are perfect in the weaving of sounds and the skill of words, consummate in rhythm and language. Intellectual knowledge of technique is a help but a minor help; it can become a mere device or a rigid fetter. It is an intuitive Divination of the right process that is more frequent and a more powerful actionor even it is an inspiration that puts the right sounds or right words without need of even any intuitive choice. This is especially true of poetry, for there are artsthose that work in a more material substancewhere perfect work cannot be done without full technical knowledge,painting, sculpture, architecture.
  

2.21 - The Order of the Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  These accounts are evidently built largely by imagination, but there is an element also of intuition and Divination, a feeling of what life can be and surely is in some domain of its manifested or its realisable nature; there is also an element of true subliminal contact and experience. But the mind of man translates what he sees or receives or contacts from other-nature into figures proper to his own consciousness; they are his translations of supraphysical realities into his own significant forms and images and through these forms and images he enters into communication with the realities and can make them to a certain degree present and effective. The experience of an after-death continuance of a modified earth-life may be explained as due to this kind of translation; but it is also explainable partly as the creation of a subjective post-mortal state in which he still lives in figures of habitual experience before he enters into otherworldly realities, partly as a passage through life-worlds where the type of things expresses itself in formations originative of those to which he was attached in his earthly body or akin to them and therefore exercises a natural attraction on the vital being after its exit from the body. But, apart from these subtler life-states, the traditional accounts of other-worldly existence contain, though as a rarer more elevated element not included in the popular notion of these things, a higher grade of states of existence which are clearly of a mental and not a vital character and others founded on some spiritual-mental principle; these higher principles are formulated in states of being into which our inner experience can rise or the soul enter. The principle of gradation we have accepted is therefore justified provided we recognise that it is one way of organising our experience and that other ways proceeding from other view-points are possible.
  

2.26 - The Ascent towards Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind, - but with the Supermind as its ulterior origin, - as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge. This kind of cognition is the last that emerges from the original spiritual identity before the initiation of a separative knowledge, base of the Ignorance; it is therefore the first that meets us when we rise from conceptive and ratiocinative mind, our best-organised knowledge-power of the Ignorance, into the realms of the Spirit: it is, indeed, the spiritual parent of our conceptive mental ideation, and it is natural that this leading power of our mentality should, when it goes beyond itself, pass into its immediate source.
  But here in this greater Thought there is no need of a seeking and self-critical ratiocination, no logical motion step by step towards a conclusion, no mechanism of express or implied deductions and inferences, no building or deliberate concatenation of idea with idea in order to arrive at an ordered sum or outcome of knowledge; for this limping action of our reason is a movement of Ignorance searching for knowledge, obliged to safeguard its steps against error, to erect a selective mental structure for its temporary shelter and to base it on foundations already laid and carefully laid but never firm, because it is not supported on a soil of native awareness but imposed on an original soil of nescience. There is not here, either, that other way of our mind at its keenest and swiftest, a rapid hazardous Divination and insight, a play of the searchlight of intelligence probing into the little known or the unknown. This higher consciousness is a Knowledge formulating itself on a basis of self-existent all-awareness and manifesting some part of its integrality, a harmony of its significances put into thought-form. It can freely express itself in single ideas, but its most characteristic movement is a mass ideation, a system or totality of truth-seeing at a single view; the relations of idea with idea, of truth with truth are not established by logic but pre-exist and emerge already self-seen in the integral whole. There is an initiation into forms of an ever-present but till now inactive knowledge, not a system of conclusions from premisses or data; this thought is a self-revelation of eternal Wisdom, not an acquired knowledge.
  Large aspects of truth come into view in which the ascending Mind, if it chooses, can dwell with satisfaction and, after its former manner, live in them as in a structure; but if progress is to be made, these structures can constantly expand into a larger structure or several of them combine themselves into a provisional greater whole on the way to a yet unachieved integrality. In the end there is a great totality of truth known and experienced but still a totality capable of infinite enlargement because there is no end to the aspects of knowledge, nastyanto vistarasya me.
  --
  Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of "stable lightnings". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.
  Intuition has a fourfold power. A power of revelatory truth- seeing, a power of inspiration or truth-hearing, a power of truth-touch or immediate seizing of significance, which is akin to the ordinary nature of its intervention in our mental intelligence, a power of true and automatic discrimination of the orderly and exact relation of truth to truth, - these are the fourfold potencies of Intuition. Intuition can therefore perform all the action of reason - including the function of logical intelligence, which is to work out the right relation of things and the right relation of idea with idea, - but by its own superior process and with steps that do not fail or falter. It takes up also and transforms into its own substance not only the mind of thought, but the heart and life and the sense and physical consciousness: already all these have their own peculiar powers of intuition derivative from the hidden Light; the pure power descending from above can assume them all into itself and impart to these deeper heartperceptions and life-perceptions and the Divinations of the body a greater integrality and perfection. It can thus change the whole consciousness into the stuff of intuition; for it brings its own greater radiant movement into the will, into the feelings and emotions, the life-impulses, the action of sense and sensation, the very workings of the body consciousness; it recasts them in the light and power of truth and illumines their knowledge and their ignorance. A certain integration can thus take place, but whether it is a total integration must depend on the extent to which the new light is able to take up the subconscient and penetrate the fundamental Inconscience. Here the intuitive light and power may be hampered in its task because it is the edge of a delegated and modified supermind, but does not bring in the whole mass or body of the identity knowledge. The basis of Inconscience in our nature is too vast, deep and solid to be altoge ther penetrated, turned into light, transformed by an inferior power of the Truth-nature.
  The next step of the ascent brings us to the Overmind; the intuitional change can only be an introduction to this higher spiritual overture. But we have seen that the Overmind, even when it is selective and not total in its action, is still a power of cosmic consciousness, a principle of global knowledge which carries in it a delegated light from the supramental gnosis. It is, therefore, only by an opening into the cosmic consciousness that the overmind ascent and descent can be made wholly possible: a high and intense individual opening upwards is not sufficient, - to that vertical ascent towards summit Light there must be added a vast horizontal expansion of the consciousness into some totality of the Spirit. At the least, the inner being must already have replaced by its deeper and wider awareness the surface mind and its limited outlook and learned to live in a large universality; for otherwise the overmind view of things and the overmind dynamism will have no room to move in and effectuate its dynamic operations. When the overmind descends, the predominance of the centralising ego-sense is entirely subordinated, lost in largeness of being and finally abolished; a wide cosmic perception and feeling of a boundless universal self and movement replaces it: many motions that were formerly ego-centric may still continue, but they occur as currents or ripples in the cosmic wideness. Thought, for the most part, no longer seems to originate individually in the body or the person but manifests from above or comes in upon the cosmic mindwaves: all inner individual sight or intelligence of things is now a revelation or illumination of what is seen or comprehended, but the source of the revelation is not in one's separate self but in the universal knowledge; the feelings, emotions, sensations are similarly felt as waves from the same cosmic immensity breaking upon the subtle and the gross body and responded to in kind by the individual centre of the universality; for the body is only a small support or even less, a point of relation, for the action of a vast cosmic instrumentation. In this boundless largeness, not only the separate ego but all sense of individuality, even of a subordinated or instrumental individuality, may entirely disappear; the cosmic existence, the cosmic consciousness, the cosmic delight, the play of cosmic forces are alone left: if the delight or the centre of Force is felt in what was the personal mind, life or body, it is not with a sense of personality but as a field of manifestation, and this sense of the delight or of the action of Force is not confined to the person or the body but can be felt at all points in an unlimited consciousness of unity which pervades everywhere.

3.05 - The Divine Personality, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  One question rises immediately in a synthetic Yoga which must not only comprise but unify knowledge and devotion, the difficult and troubling question of the divine Personality. All the trend of modern thought has been towards the belittling of personality; it has seen behind the complex facts of existence only a great impersonal force, an obscure becoming, and that too works itself out through impersonal forces and impersonal laws, while personality presents itself only as a subsequent, subordinate, partial, transient phenomenon upon the face of this impersonal movement. Granting even to this Force a consciousness, that seems to be impersonal, indeterminate, void in essence of all but abstract qualities or energies; for everything else is only a result, a minor phenomenon. Ancient Indian thought starting from quite the other end of the scale arrived on most of its lines at the same generalisation. It conceived of an impersonal existence as the original and eternal truth; personality is only an illusion or at best a phenomenon of the mind.
  On the other hand, the way of devotion is impossible if the personality of the Divine cannot be taken as a reality, a real reality and not a hypostasis of the illusion. There can be no love without a lover and beloved. If our personality is an illusion and the Personality to whom our adoration rises only a primary aspect of the illusion, and if we believe that, then love and adoration must at once be killed, or can only survive in the illogical passion of the heart denying by its strong beats of life the clear and dry truths of the reason. To love and adore a shadow of our minds or a bright cosmic phenomenon which vanishes from the eye of Truth, may be possible, but the way of salvation cannot be built upon a foundation of wilful self-deception. The bhakta indeed does not allow these doubts of the intellect to come in his way; he has the Divinations of his heart, and these are to him sufficient. But the sadhaka of the integral Yoga has to know the eternal and ultimate Truth and not to persist to the end in the delight of a Shadow. If the impersonal is the sole enduring truth, then a firm synthesis is impossible. He can at most take the divine personality as a symbol, a powerful and effective fiction, but he will have in the end to overpass it and to abandon devotion for the sole pursuit of the ultimate knowledge. He will have to empty being of all its symbols, values, contents in order to arrive at the featureless Reality.
  We have said, however, that personality and impersonality, as our minds understand them, are only aspects of the Divine and both are contained in his being; they are one thing which we see from two opposite sides and into which we enter by two gates. We have to see this more clearly in order to rid ourselves of any doubts with which the intellect may seek to afflict us as we follow the impulse of devotion and the intuition of love or to pursue us into the joy of the divine union. They fall away indeed from that joy, but if we are too heavily weighted with the philosophical mind, they may follow us almost up to its threshold. It is well therefore to discharge ourselves of them as early as may be by perceiving the limits of the intellect, the rational philosophic mind, in its peculiar way of approaching the truth and the limits even of the spiritual experience which sets out from the approach through the intellect, to see that it need not be the whole integrality of the highest and widest spiritual experience. Spiritual intuition is always a more luminous guide than the discriminating reason, and spiritual intuition addresses itself to us not only through the reason, but through the rest of our being as well, through the heart and the life also. The integral knowledge will then be that which takes account of all and unifies their diverse truths. The intellect itself will be more deeply satisfied if it does not confine itself to its own data, but accepts truth of the heart and the life also and gives to them their absolute spiritual value.

3.06 - The Formula of The Neophyte, #Liber ABA, #Aleister Crowley, #Philosophy
  
  1. Those sections dealing with Divination and alchemy are the most grotesque
  rubbish in the latter case, and in the former obscure and impractical.

WORDNET


































IN WEBGEN [10000/76]

https://religion.wikia.org/wiki/Category:Divination
https://religion.wikia.org/wiki/Witchcraft_and_divination_in_the_Bible
Kheper - divination -- 24
https://thoughtsandvisions-searle88.blogspot.com/2015/06/divination-from-wikipedia-free.html
https://esotericotherworlds.blogspot.com/2012/11/divination.html
https://esotericotherworlds.blogspot.com/2012/11/methods-of-divination-fascinating.html
Occultopedia - astro-divination
Occultopedia - divination
Occultopedia - elemental_divination
https://en.wikiquote.org/wiki/Divination
Wikipedia - Aeromancy -- Divination conducted by interpreting atmospheric conditions
Wikipedia - Alectryomancy -- Form of divination based on animal pecking
Wikipedia - Bibliomancy -- Use of books in divination
Wikipedia - Category:Divination
Wikipedia - Cowrie-shell divination
Wikipedia - Cup of Jamshid -- Cup of divination in Persian mythology
Wikipedia - De Divinatione
Wikipedia - Divination (album) -- 2012 album by In Hearts Wake
Wikipedia - Divination by Astrological and Meteorological Phenomena -- Ancient Chinese astronomy manuscript
Wikipedia - Divination -- Attempt to gain insight into a question or situation
Wikipedia - Geomancy -- Method of divination that interprets markings on the ground
Wikipedia - Greek divination
Wikipedia - I Ching divination
Wikipedia - I Ching -- Ancient Chinese text used for divination
Wikipedia - Irk Bitig -- 9th-century manuscript book on divination written in Old Turkic
Wikipedia - Lithomancy -- Divination by stones
Wikipedia - Methods of divination
Wikipedia - Mo (divination)
Wikipedia - Naeviology -- Method of divination by observing moles or other bodily marks.
Wikipedia - Obi divination
Wikipedia - On Divination in Sleep
Wikipedia - One for Sorrow (nursery rhyme) -- Traditional English divination nursery rhyme about magpies
Wikipedia - Onychomancy -- Form of divination using fingernails
Wikipedia - Parrot astrology -- Divination by means of parrot picking cards
Wikipedia - Qimen Dunjia -- Chinese ancient form of divination
Wikipedia - Tarot card reading -- Using tarot cards to perform divination
Wikipedia - Tarot divination
Wikipedia - Tarot -- Cards used for games or divination
Wikipedia - Tasseography -- Divination or fortune-telling method that interprets patterns in tea leaves, coffee grounds, or wine sediments
Wikipedia - Template talk:Divination
Wikipedia - Ukehi -- Shinto divination ritual
Wikipedia - Witchcraft and divination in the Hebrew Bible -- Various forms of witchcraft and divination mentioned in the Hebrew Bible
https://cms.fandom.com/wiki/Divination_5
https://cnc.fandom.com/wiki/Divination
https://dnd4.fandom.com/wiki/Divination_Mastery
https://eq2.fandom.com/wiki/Divination_shards_collection
https://forgottenrealms.fandom.com/wiki/Divination
https://forgottenrealms.fandom.com/wiki/Divination_(spell)
https://forgottenrealms.fandom.com/wiki/Divination_sphere
https://gakuenalice.fandom.com/wiki/Divination_Alice
https://harrypotter.fandom.com/wiki/Divination
https://harrypotter.fandom.com/wiki/Divination_(class)
https://harrypotter.fandom.com/wiki/Divination_Classroom
https://harrypotter.fandom.com/wiki/Divination_corridor
https://harrypotter.fandom.com/wiki/Divination_Stairwell
https://nwn.fandom.com/wiki/Divination
https://runescape.fandom.com/wiki/Divination_training
https://salem.fandom.com/wiki/Divination
https://sryth.fandom.com/wiki/Divination
https://witchesofeastend.fandom.com/wiki/Divination
https://wowwiki-archive.fandom.com/wiki/The_Schools_of_Arcane_Magic_-_Divination
Kamisama ni Natta Hi -- -- P.A. Works -- 12 eps -- Original -- Drama Fantasy -- Kamisama ni Natta Hi Kamisama ni Natta Hi -- Dressed in a conspicuous outfit and armed with an eccentric spirit, Hina Satou goes around insisting that she is the Asgardian god "Odin." When she crosses paths with a boy named Youta Narukami, she uses her precognition abilities to warn him about an impending catastrophe threatening the end of the world. But being a teenager preoccupied with his problems, Youta finds it hard to believe such a preposterous claim. -- -- Somehow forced to tag along with her antics, he witnesses the effectiveness of Hina's skills with his own eyes and realizes that she truly is capable of divination. Nevertheless, despite her persistence in being a god, Hina is still a child who desires to see and experience the wonders life has to offer. With the world ending in 30 days, Hina, Youta, and their friends venture forward to create lasting memories they will cherish forever. -- -- -- Licensor: -- Aniplex of America -- 176,477 6.83
https://commons.wikimedia.org/wiki/Category:Divination
https://commons.wikimedia.org/wiki/File:Brass_divination_bowl,_Middle_East,_1801-1900_Wellcome_L0057605.jpg
https://commons.wikimedia.org/wiki/File:Silver-plated_divination_bowl,_Egypt,_1801-1900_Wellcome_L0057634.jpg
Cowrie-shell divination
De Divinatione
Divination
Divination by Astrological and Meteorological Phenomena
Divination By Mirrors for Saw and Strings
I Ching divination
Methods of divination
Mo (divination)
On Divination in Sleep
Poe divination
Witchcraft and divination in the Hebrew Bible


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