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History of astrology

Astrological beliefs in correspondences between celestial observations and terrestrial events have influenced various aspects of human history, including world-views, language and many elements of social culture.

Among Indo-European peoples, astrology has been dated to the 3rd millennium BC, with roots in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications.

Until the 17th century, astrology was considered a scholarly tradition, and it helped drive the development of astronomy.

It was commonly accepted in political and cultural circles, and some of its concepts were used in other traditional studies, such as alchemy, meteorology and medicine.

By the end of the 17th century, emerging scientific concepts in astronomy, such as heliocentrism, undermined the theoretical basis of astrology, which subsequently lost its academic standing and became regarded as a pseudoscience.

Empirical scientific investigation has shown that predictions and recommendations based on these systems are not accurate.

In the 20th century, astrology gained broader consumer popularity through the influence of regular mass media products, such as newspaper horoscopes.

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Mind–body interventions

Mind–body interventions are medical and pseudomedical interventions based on the idea of the mind influencing the physical body.

The category was introduced in September 2000 by the United States National Center for Complementary and Integrative Health (NCCIH), so encompasses alternative medicine interventions. It excludes scientifically validated practices such as cognitive behavioural therapy.

The NCCIH defines mind-body interventions as those practices that "employ a variety of techniques designed to facilitate the mind's capacity to affect bodily function and symptoms", and include guided imagery, guided meditation and forms of meditative praxis, hypnosis and hypnotherapy, prayer, as well as art therapy, music therapy, and dance therapy.

Four Noble Truths

In Buddhism, the Four Noble Truths are "the truths of the Noble Ones", the truths or realities for the "spiritually worthy ones".

The truths are: dukkha (suffering, incapable of satisfying, painful) is an innate characteristic of existence with each rebirth; samudaya (origin, cause) of this dukkha is the "craving, desire or attachment"; nirodha (cessation, ending) of this dukkha can be attained by eliminating all "craving, desire, and attachment"; his marga (path, Noble Eightfold Path) is the means to end this dukkha.

They are traditionally identified as the first teaching given by the Buddha, and considered one of the most important teachings in Buddhism.

The four truths appear in many grammatical forms in the ancient Buddhist texts,[13] and they have both a symbolic and a propositional function.

Symbolically, they represent the awakening and liberation of the Buddha, and of the potential for his followers to reach the same religious experience as him

As propositions, the Four Truths are a conceptual framework that appear in the Pali canon and early Hybrid Sanskrit Buddhist scriptures.

They are a part of the broader "network of teachings", (the "dhamma matrix")[18] which have to be taken together. They provide a conceptual framework for introducing and explaining Buddhist thought, which has to be personally understood or "experienced".

As a proposition, the four truths defy an exact definition, but refer to and express the basic orientation of Buddhism: unguarded sensory contact gives rise to craving and clinging to impermanent states and things, which are dukkha, "incapable of satisfying" and painful. This craving keeps us caught in samsara, the endless cycle of repeated rebirth, and the continued dukkha that comes with it.

There is a way to end this cycle, namely by attaining nirvana, cessation of craving, whereafter rebirth and the accompanying dukkha will no longer arise again.

This can be accomplished by following the eightfold path,[note 1] confining our automatic responses to sensory contact by restraining oneself, cultivating discipline and wholesome states, and practicing mindfulness and dhyana (meditation).

The function of the four truths, and their importance, developed over time and the Buddhist tradition slowly recognized them as the Buddha's first teaching

This tradition was established when prajna, or "liberating insight", came to be regarded as liberating in itself,[32][33] instead of or in addition to the practice of dhyana.

This "liberating insight" gained a prominent place in the sutras, and the four truths came to represent this liberating insight, as a part of the enlightenment story of the Buddha.

The four truths grew to be of central importance in the Theravada tradition of Buddhism by about the 5th-century CE, which holds that the insight into the four truths is liberating in itself.

They are less prominent in the Mahayana tradition, which sees the higher aims of insight into sunyata, emptiness, and following the Bodhisattva path as central elements in their teachings and practice.[39] The Mahayana tradition reinterpreted the four truths to explain how a liberated being can still be "pervasively operative in this world".

Beginning with the exploration of Buddhism by western colonialists in the 19th century and the development of Buddhist modernism, they came to be often presented in the west as the central teaching of Buddhism, sometimes with novel modernistic reinterpretations very different from the historic Buddhist traditions in Asia.

Kundalini

Kundalini in Hinduism is a form of divine energy (or shakti) supposedly located at the base of the spine (muladhara). It was originally an important concept in Śaiva Tantra, where it was seen as a force or power associated with the divine feminine, which when cultivated and awakened through tantric practice, was thought to lead to spiritual liberation.

Kuṇḍalinī is associated with Paradevi or Adi Parashakti, the supreme being in Shaktism, as well as with the goddesses Bhairavi and Kubjika.

The term along with practices associated with it, was adopted into Hatha yoga in the 11th century and other forms of Hinduism as well as modern spirituality and New age thought. Kuṇḍalinī awakenings are described as happening through a variety of methods.

Many systems of yoga focus on awakening Kuṇḍalinī through: meditation; pranayama breathing; the practice of asana and chanting of mantras.

Kundalini Yoga is influenced by Shaktism and Tantra schools of Hinduism. It derives its name through a focus on awakening kundalini energy through regular practice of Mantra, Tantra, Yantra, Asanas or Meditation.

The Kuṇḍalinī experience is frequently reported to be a distinct feeling of electric current running along the spine.

History of Chakra

The term Chakra appears to first emerge within the Vedas, the most authoritative Hindu text, though not precisely in the sense of psychic energy centers, rather as chakravartin or the king who "turns the wheel of his empire" in all directions from a center, representing his influence and power.

The iconography popular in representing the Chakras, states White, trace back to the five symbols of yajna, the Vedic fire altar: "square, circle, triangle, half moon and dumpling".

The hymn 10.136 of the Rigveda mentions a renunciate yogi with a female named kunamnama. Literally, it means "she who is bent, coiled", representing both a minor goddess and one of many embedded enigmas and esoteric riddles within the Rigveda.

Some scholars, such as David Gordon White and Georg Feuerstein, interpret this might be related to kundalini shakti, and an overt overature to the terms of esotericism that would later emerge in Post-Aryan Bramhanism. the Upanishad.

Breath channels (nāḍi) of Yoga practices are mentioned in the classical Upanishads of Hinduism dated to 1st millennium BCE, but not psychic-energy Chakra theories.

The latter, states David Gordon White, were introduced about 8th-century CE in Buddhist texts as hierarchies of inner energy centers, such as in the Hevajra Tantra and Caryāgiti.

These are called by various terms such as cakka, padma (lotus) or pitha (mound).[22] These medieval Buddhist texts mention only four chakras, while later Hindu texts such as the Kubjikāmata and Kaulajñānanirnaya expanded the list to many more.

In contrast to White, according to Georg Feuerstein, early Upanishads of Hinduism do mention cakra in the sense of "psychospiritual vortices", along with other terms found in tantra: prana or vayu (life energy) along with nadi (energy carrying arteries).

According to Gavin Flood, the ancient texts do not present chakra and kundalini-style yoga theories although these words appear in the earliest Vedic literature in many contexts. The chakra in the sense of four or more vital energy centers appear in the medieval era Hindu and Buddhist texts

Tuesday, July 9, 2019

History of astrology

Mind–body interventions

Four Noble Truths

Kundalini

History of Chakra