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The astrological rules 1 and 2, published in his Transits and Solar Returns but already described decades earlier in other publications of his, have been statistically demonstrated by Didier Castille — the greatest astrological statistic researcher in the world — on the entire French population, and this is probably the most convincing evidence in Astrology of the possibility to statistically demonstrate some astrological items.

These rules were also demonstrated in over 40 years of studies by some researchers of Zurich University and they are the only statements of an astrologer, of every time, demonstrated by Official Science. He has been holding seminars, course and lectures in different universities and cultural centres in Italy and abroad. According to many colleagues, he may be considered the greatest living expert of this area of study. Not only has he written many texts on this specific segment of the art of Urania — he can also rely on the experience of more than 25, aimed birthdays covering the years to He has developed extremely advanced software packages for the study of Predictive Astrology, also projecting an innovative algorithm which is particularly useful for the dating of events within one year, for individuals or groups of people.

He is deeply interested in informatics. He founded the school of the Active Astrology. This very voluminous book is divided into four main parts:. Is it possible to write a Revision of Astrology? I have no doubts the very title will make many colleagues and students who accept only the word of Tradition indignant. On the contrary, I believe that Knowledge should always be in progress, a continuing flux of discoveries that, from a centuries long consolidated experience, may take advantage of new intuitions as well as of the support of other disciplines with which it is possible to share new frontiers in a holistic vision of life and of the world.


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Let us take an example from History. Some of you might lament the fact that he gave us wonderful tools, like, in particular, the study of the Planetary Cyclic Index and the study of Planetary Cycles taking two and three slow asters at the time, only to take tons of soot off our eyes. I am not obviously not due to decide whether this is acceptable, and whether the quality of the resulting product is good: I am offering it to you and you will decide whether to study the present material, whether to read it or simply ignore it.

I have written this volume prompted by the explicit request, especially in the last two or three years, of thousands of students from all over the world. The rules were already included in books of mine published twenty or thirty years earlier, but they were so disorderly disseminated that the Reader obviously found it difficult to follow them.

It is fine anyway, and you can do without this information in the interpretation of your astrological responses. No one will force you to take them into consideration and you can follow the advice of some of your Masters not to read this book. On my part I only wish to suggest to you, before going into greater details into every chapter of this latest publication of mine, two reviews of my books appearing on www.

These reviews are written by two of my colleagues, one from the United States and living in Chicago, the other a young good scholar in Astrology and concert player who lives in Bucharest. I think that, more than any explanation on my part, they can give you the final meaning of this book. For some the translation into English might be a little difficult, but untangling some of the idiomatic expressions and metaphors he uses can be a lot of fun, in fact, I find his writing as enjoyable as his overall concept.

What makes this particular book unique is the clear explanation of the basics of the system he works with. Starting with certain fundamental axioms about the structure of the Solar Return chart, he makes it clear that you can actively change this structure and therefore change the indications for the entire year. Someone who has not worked with astrological charts and predictive methods could be frightened by some of what he says, and when emotions get involved, the basic principles go out the window. Adding more on timing transits would be helpful for beginners as well.

These additions would make it easier for more excitable beginners to relax and enjoy the writing as much as I do. One more thing - these charts are calculated in the tropical zodiac without precession. I learned a number of years ago that this type of chart which I refused to use for a number of years because my involvement with sidereal techniques and methods can actually be very accurate if you base your interpretation on the planets in the houses.

The Aimed Solar Return gives an entirely new perspective as to what to do with this type of chart. Again, others may find plenty to criticize about the book, but I found it very enjoyable reading.

Astrology - Wikipedia

I went to different astrologers to receive answers on my life and get cure for the problems that I faced. This truly changed my outlook in life. His work on Solar Returns indicates exactly how to attain positive situations in life using Astrology. Otherwise, if you practice as is done nowadays—combining all these awarenesses with no understanding of 62 The Great Treatise on the Stages of the Path their distinctions—I am afraid that the concentration resulting from a muddled cause will itself be muddled.

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Therefore, it is very important to make a very precise analysis of this in accordance with each of the major authoritative texts, and then to determine it in your practice. If you practice with the aid of wisdom, you will achieve the great goal. Vigilance is then able to notice even very subtle laxity and excitement, so there is no problem recognizing the occurrence of laxity and excitement. However, when you make no effort to stop those two as soon as they arise, your complacency or failure to apply yourself constitutes an extremely serious problem for your concentration.

For, if you practice in this way, your mind will form bad habits and then it will be extremely difficult to develop a concentration free of laxity and excitement. Therefore, to remedy a failure to apply yourself to the elimination of laxity and excitement, cultivate the intention called application, or effort. This section has two parts: 1 intention and the way that it stops laxity and excitement, and 2 the underlying causes of laxity and excitement.

It is the mental activity of applying your mind, having the function of drawing your mind to virtue, nonvirtue, or the ethically neutral. This is how you should understand it. For example, iron filings are compelled to move under the influence of a magnet. Similarly, the mental process of intention moves and stimulates your mind toward virtue, nonvirtue, or the ethically neutral. So it here refers to an intention that applies your mind to the elimination of laxity or excitement when one of them occurs. Question: After you have thus aroused your mind to eliminate laxity and excitement, how do you stop laxity and excitement?

Dealing with Laxity and Excitement 63 Reply: Mental laxity involves a very excessive inward withdrawal, leading to a slippage in the way you apprehend the object of meditation; so you should direct your mind to delightful things that cause it to expand outward. Or bring to mind an image of light, such as sunlight.

When this clears away laxity, immediately tighten the way you apprehend the object and sustain that in meditation. When you are overcome with lethargy and sleepiness, when there is a lack of clarity in your apprehension of the object of meditation and your mind has become lax, then meditate on the idea of light or bring to mind the most delightful things, such as the qualities of the Buddha.

Dispel laxity in this way and firmly hold on to the object of meditation. In this situation, do not meditate on a disenchanting object because disenchantment causes your mind to withdraw inward. When you expand your mind by using discerning wisdom to analyze an object of your choice, this also stops laxity.

Thus laxity, or slackness, is as follows.


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  4. You counteract it by stimulating the way you apprehend the object and by making the object of meditation extensive, so as to expand your mind. And: Further, in the case of slackness, inspire yourself By observing the benefits of joyous perseverance. So here is the most important remedy for stopping laxity: When you reflect on the good qualities of such things as the three jewels, 64 The Great Treatise on the Stages of the Path the benefits of the spirit of enlightenment, and the great significance of attaining leisure, it should have a bracing effect on your mind, just as cold water is thrown in the face of a sleeping person.

    If you cultivate a remedy for being accustomed to the underlying causes of laxity—namely, lethargy, sleepiness, and something that induces these two wherein your mind takes on a gloomy aspect—then laxity resulting from these causes will not arise or, if it has arisen, will stop. Also, if laxity is very slight and occurs only infrequently, tighten up your apprehension of the object and continue meditating; but if laxity is dense and seems to occur repeatedly, suspend your cultivation of concentration, clear away laxity using any of those remedies, and then resume your meditation.

    Whether your object of meditation entails directing your mind inward or outward, if the object is unclear and you have the sense of darkness—slight or dense—descending on your mind, then it will be hard to cut through laxity if you continue to meditate without eliminating it. Therefore, as a remedy for that, repeatedly meditate on the appearance of light. On the way to serenity and insight, meditate on a sense of brightness in this way.

    If there is clarity and great brightness at the outset, clarity and brightness will later become still more vast.

    So since he says you should cultivate brightness even when the object of meditation is clear from the beginning, this is all the more true when it is unclear. Meditate on the sign of brightness not only while cultivating concentration, but on other occasions as well. In the case of excitement, out of attachment your attention pursues objects such as forms and sounds; so in response to that, bring to mind disillusioning things that cause your attention to be drawn inward.

    As soon as this calms the excitement, settle your mind on the earlier object of meditation. Then strive to engage the object of meditation without your mind becoming involved in activity. And Pull your mind back from distraction by noting The faults of the distracting objects. For excitement that is not so dominant, draw in the scattered attention, and fix your attention upon the object of meditation.


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    4. It is generally said that if your mind is excited, you should focus on the object of meditation, while if it is lax, you should think about a delightful object. This is maintaining your mind. How do you settle your mind? While maintaining your mind, when you note that your mind is excited or that there is the threat of excitement, withdraw your mind inward and settle in a calming stabilization. When your mind is excited, do not bring to mind inspiring and delightful objects because this will cause your mind to be distracted outward.

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      The same text also states What are the signs of excitement? The first four points listed above for the signs of laxity—not restraining the sensory faculties, etc.

      Alice Bailey

      Thus the four practices of which restraint of the sensory faculties is the first, which were discussed earlier in the section on practice between meditation sessions, are important for stopping both laxity and excitement. Moreover, if you recognize those causes and try to stop them, this is obviously very helpful for interrupting Dealing with Laxity and Excitement 67 laxity and excitement. Therefore, use vigilance to notice even subtle laxity and excitement. You should stop laxity and excitement in every possible way, not tolerating them in any form.

      So I do not need to cut them off. They deceive those who aspire to concentration, for their approach places them outside the tradition of methods for attaining concentration laid down by teachers such as the venerable Maitreya. Moreover, in terms of counteracting laxity and excitement, at the outset you will most often be interrupted by excitement and distraction, so strive to eliminate them. If, by working on this, you stop gross excitement and distraction, then you will get a little bit of stability; at this point, make an effort to guard against laxity.

      If you are on guard against laxity with a heightened awareness, then excitement—more subtle than before—may again interrupt your stability.

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      Esoteric Astrology: A Treatise On The Seven Rays, Vol. 3

      So strive to eliminate this; if you do stop it, then stability will increase. Then laxity will again arise, so try to eliminate laxity. In summary, withdraw your mind from scattering and excitement, inwardly fixing it upon the object of meditation, and seek stability. Each time stability occurs, take great precautions against laxity and bring forth a vivid intensity. You will achieve flawless concentration by alternating between these two. Do not expect to attain stability by means of mere limpidity, which lacks the vividness that goes along with an intense way of apprehending the object.

      Question: How can it be that applying yourself, or making an effort, turns into a problem? Reply: Through meditation, turning your attention inward when your mind is excited and stimulating your mind when it is lax, you gain confidence that laxity and excitement will not occur during each suitable meditation session. At this point you are still extremely wary of laxity and excitement, just as at the outset. Sustaining this is the problem.