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Journal articles on the topic 'Indian astrology'
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1
Yongjia, Liang. "Between Science and Religion: An Astrological Interpretation of the Asian Tsunami in India." Asian Journal of Social Science 36, no. 2 (2008): 234–49. http://dx.doi.org/10.1163/156853108x298716.
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AbstractAstrology plays an important role in Indian social life. Indian astrologers' claim to have accurately predicted the 2004 Indian Ocean Tsunami, or the Asian Tsunami, was an effort to legitimize astrology as a full science. This effort demonstrates a difficulty in knowledge categorization, for in India, astrology is neither classified as a science nor as a religion. This is a result of the idea of an Indian nation-state, which rests upon both science and religion as foundations, but at the expense of expelling astrology from religion for not being scientific. However, as astrology continues to be important in India, the astrological interpretation of the Indian Ocean Tsunami drew substantial public attention. Astrology's significant presence in Indian society shows the role of a mature civil society in India as well.
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Kumar, Dr Yogendra. "Maharishi Astrology and Indian Vedic Culture." International Journal of Multidisciplinary Research Configuration 3, no. 2 (April 28, 2023): 29–33. http://dx.doi.org/10.52984/ijomrc3205.
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In the presented research paper, we have tried to tell that Indian Vedic culture has a deep connection with astrology for human beings. Man is told through astrology that if he joins Indian Vedic culture then how he can do self-welfare in his life. Man can adopt Vedic life through astrology. With the knowledge of astrology, a person can improve the worldly and otherworldly life and can also get rid of the problems arising in life. And he can include happiness and peace in his Vedic life.
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N.Mohanan, N. Mohanan. "Conception Time as Per Indian Astrology." International Journal of Scientific Research 3, no. 4 (June 1, 2012): 3–4. http://dx.doi.org/10.15373/22778179/apr2014/2.
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Abdulmanova, Irina Valerievna. "«Introduction to Astrology» by Paul of Alexandria: features of structure and content." Samara Journal of Science 10, no. 4 (December 1, 2021): 155–58. http://dx.doi.org/10.17816/snv2021104204.
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The paper is devoted to the analysis of one of the most interesting works in the field of early Byzantine paranoscience Introduction to astrology by Paul of Alexandria. The paper examines the structural and substantive content of the work, determines the connection of the work by Paul of Alexandria with the system of modern Western astrology, the famous work by Ptolemy and the directions of Eastern (in particular, Indian) astrology. The paper proves the idea that Paul of Alexandrias Introduction to Astrology directly affected the formation of Western astrology, which is most obviously manifested in Pauls use of key concepts for Western astrological schools houses, sects, degrees, directorates, transits, etc. Pauls work is also of particular value because it contains a detailed division of the signs of the zodiac horoscope according to various criteria (by gender, by habitat, by exaltation, by trigons, by parts of the human body, by the nature of the sign). The author of the paper carries out an idea that Paul in the work Introduction to Astrology demonstrated an example of a classical late-Antique-early Byzantine astrologer, who simultaneously acts as a professional scientist, capable of expressing the essence of astrological science, which, in the period under review, is part of astronomical and mathematical knowledge, by extremely professional language even if it is not the most stylistically designed.
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Kotyk, Jeffrey. "Astronomy and Calendrical Science in Early Mikkyō in Japan: Challenges and Adaptations." Religions 13, no. 5 (May 18, 2022): 458. http://dx.doi.org/10.3390/rel13050458.
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This study examines the use, adaptation, modification and omission of astronomical and calendrical elements in early Japanese Mikkyō (ninth century) in large part from the perspective of exact sciences. Shingon and Tendai inherited a Sinicized system of Indian astrology from their respective beginnings, but the significance of this fact in the study of Japanese religions is underrecognized despite the reality that astrology was both studied and technically required in Mikkyō. This study will examine how Mikkyō negotiated the demand for orthopraxical use of Indian models with the contingent realities of only possessing in practice a Chinese calendar and system of observational astronomy. Japanese monks were compelled to observe Indian astrology according to their own scriptures, which by extension necessitated knowledge of Indian astronomy, but substitutions and omissions had to be made in the absence of the required resources and knowledge.
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Martins, Paulo. "A Concise History of Hindu Astrology and Indian Spirituality." Scholars Journal of Arts, Humanities and Social Sciences 11, no. 02 (February 14, 2023): 33–36. http://dx.doi.org/10.36347/sjahss.2023.v11i02.003.
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This essay refers to the concise history of Hindu astrology, highlighting its symbolism present in its spirituality which is transversal to all cultures. In a summarized way, it also mentions the foundations and main conceptions of Hindu astrology, namely Rasi, Nakshastra, Navagrahas, Bhava, Dashas.
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Rao, Y. V. Subba. "DEFINITION OF VEDIC ASTROLOGY." International Journal of Research -GRANTHAALAYAH 9, no. 3 (March 24, 2021): 102–8. http://dx.doi.org/10.29121/granthaalayah.v9.i3.2021.3763.
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The definition of Vedic Astrology (“Jyotish”, one of the six Vedangas and ancillary of ageless four Vedas)) clearly refutes the wrong notion about Astrology. ‘The think tank’ holds that Astrology as ‘nonsense’ and not to be taken seriously, felt that astrology needs to gain academic credentials in order to be taken seriously. The academics wondered why astrology needs to find a place at university. After all, it shows no interest in being linked to fields of science. In the present study, it is proved that “Indian Astrology” is an embodiment of all modern sciences and a panacea for all the evils plaguing the mankind. Astrology is the study of effect of sunlight on the planet Earth and life living on it based on the laws of Astrophysics.
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Govindasamy, Sivapalan, and Manimaran Subramaniam. "Literatures and Astrologers of Indian Astrology." Journal of Tamil Peraivu 6, no. 1 (December 23, 2017): 34–43. http://dx.doi.org/10.22452/jtp.vol6no1.3.
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Susantio, Djulianto. "ASTROLOGI SEBAGAI ILMU BANTU EPIGRAFI: SEBUAH PEMIKIRAN." Berkala Arkeologi 34, no. 1 (May 31, 2014): 85–96. http://dx.doi.org/10.30883/jba.v34i1.18.
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Of the thousands of inscriptions, both stones and metals, there is only small number known as dated. Other parts are damaged, worn, or missing for various reasons. Generally, inscription contains elements of the date, month, and year in the Saka dates. With a particular method, Saka dates can be converted to AD dates. Even through the knowledge of astronomy, the element of hours can be interpreted. These four elements, namely the date, month, year, and hour are absolutely necessary in the analysis of astrology. Originally astrology is used to predict human life. However, with the development of science, it can also predict the non-human aspects, such as the important events in the history of the world. Through incisive analysis, knowledge of astronomy and astrology is very useful for epigraphy, although the time was far behind. There are several types of astrology it is commonly known, the West Astrology or Greek Astrology and East Astrology of India and China. Actually, almost all major civilizations in the world knew astrology. But among the many traditions, currently only popular Western Astrology, Chinese Astrology, Indian Astrology. Since a few years ago the West began to introduce Archaeology Metaphysics, one of them through the analysis of astrology.
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Kotyk, Jeffrey. "Esoteric Buddhist Astrology: Japanese Sukuyōdō & Indian Astrology, written by Michio Yano." International Journal of Divination and Prognostication 1, no. 1 (November 14, 2019): 143–55. http://dx.doi.org/10.1163/25899201-12340007.
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Beinorius, Audrius. "On the social and religious status of an Indian astrologer at the royal court." Acta Orientalia Vilnensia 9, no. 2 (January 1, 2008): 39–55. http://dx.doi.org/10.15388/aov.2008.2.3708.
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Vilnius UniversityThe object of this paper is to investigate the social and religious status of an astrologer at the royal court and his relation to royal priests in medieval Indian society. This paper is confined to the social and religious role of an astrologer as it was perceived by members of society, both practicing astrologers and non-astrologers. By consulting different primary sources (i.e., jyotiḥśāstras, dharmaśāstras, purāṇas and epics), one can have some appreciation of various issues regarding, for example, the conditions in which royal astrologers operated, their duties and royal supporters, the salaries they obtained, and many other similar matters of extreme importance for the location of the astrologer within the larger social panorama. The conclusion is made that in India by the Epic times, at least, the astrologer had become one of the six principal officials of the royal court and gradually assumed some of the duties of the royal priest (purohita). In India even the position of royal astrologer had its sanction in myth. Astrology, therefore, was considered divine in origin as well as in its subject matter. The court astrologer was considered indispensible to the king and to the welfare of the kingdom. The astrologer had enormous power and responsibility at the royal court and at every level of society. The astrologer was fulfilling his role as an institutional authority by providing knowledge and understanding to the royal court and society. Indian astrologers had to depend on a patronage system for their sustenance, and they seem to have exploited that system with some success.
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M, Nanditha, Manjunath M K, Mahesh C D, and Seema Pradeep. "An observational study to corroborate Ayurveda and Iatromathematics - An Idiosyncratic Approach." Journal of Ayurveda and Integrated Medical Sciences 8, no. 10 (December 8, 2023): 74–81. http://dx.doi.org/10.21760/jaims.8.10.11.
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Traditional Science is imperative in allying mental, physical and social weal. Integration of Ayurveda with Indian Traditional Science can be a major breakthrough in this field. When we consider this concept for giving an evidence based aura, we can light up the triumph. One such path is Iatromathematics, also known as Medical Astrology. It is the application of Astrology in Medicine, based on the relationship between Nakshatra (star), Rashi (zodiac) and Graha (planet) of an individual & one’s life events. Our Acharyas have shed light in this path in many references. Prevention and diagnosis are the two main diverse keys to maintain the health of an individual. This study helps in attaining a speck of the great science of Medical Astrology, which helps in these domains. Study of basic literature of Astrology and the relationship between Nakshatra, Rashi, Graha and health of an individual has been attempted to understand through survey and retrospective observation of a case, which helps in the establishment of corroboration in this deem, thus creating a new venture in the field of Medicine.
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Valsala, P. "Sivacharya Yoga’s in Indian Astrology based on Aries Lagna." International Journal for Research in Applied Science and Engineering Technology 9, no. VIII (August 14, 2021): 287–89. http://dx.doi.org/10.22214/ijraset.2021.37312.
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Everyone who is born a human being is in a situation where he has to earn a living by pursuing a career to meet their needs. They are making various efforts on a daily basis to make themselves better and more knowledgeable in their industry. They think that they can achieve a good position in the society in which they live by cultivating their economic status, influence and value and respect. The horoscope's horoscopes determine the career of the target and the tenth lord of the career position. The purpose of this study is to show that the Sivacharya’s should do the target houses, the 10th place and the 9th place, Sun, Jupiter, Ketu (Shadow Planet) along with it in the best way to carry out their work.
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Gansten, Martin. "Note on the Indian Planetary Exaltations and their Greek-Language Sources." History of Science in South Asia 8 (August 28, 2020): 77–82. http://dx.doi.org/10.18732/hssa66.
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A close examination of the lists of planetary exaltations given by two of the earliest known Sanskrit authors on horoscopic astrology – Mīnarāja and Sphujidhvaja – solves the confusion surrounding Mīnarāja’s idiosyncratic assignment of degrees and suggests that both authors, and indeed all later Indian astrological literature, depended for this doctrine on a single, Greek-language source.
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Gansten, Martin, and Ola Wikander. "Sahl and the Tājika Yogas: Indian transformations of Arabic astrology." Annals of Science 68, no. 4 (March 24, 2011): 531–46. http://dx.doi.org/10.1080/00033790.2010.533349.
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Brown, David. "The Cuneiform Conception of Celestial Space and Time." Cambridge Archaeological Journal 10, no. 1 (April 2000): 103–22. http://dx.doi.org/10.1017/s0959774300000044.
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The significance to the modern world of Mesopotamian celestial divination and astronomy cannot be overstated. The names and the ‘ominous’ values assigned to the heavenly bodies by the Mesopotamians underlie Western astrology, and have also influenced Indian astrology. Many of the key features in the astronomy of Hipparchus and Ptolemy, which later passed into the astronomy of the medieval world, were borrowed from the astronomers of Babylon and Uruk. The zodiac, the Metonic cycle, horoscopy, and a variety of astrological techniques are all first attested in Mesopotamia. The same goes for units, notably those divisions of space and time which are now used throughout the world (such as 60 minutes in an hour and 360° in a circle) which can be traced back to cuneiform antecedents.
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Gansten, Martin. "The Sanskrit and Arabic Sources of the Praśnatantra Attributed to Nīlakaṇṭha." History of Science in South Asia 2, no. 1 (December 31, 2014): 101. http://dx.doi.org/10.18732/h23w27.
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The highly popular Praśnatantra attributed to Nīlakaṇṭha of Kāśī (fl. late 16th century) and sometimes regarded as the third volume of his Tājikanīlakaṇṭhī is shown to depend for its basic structure on an abridged Sanskrit version of the Kitāb fi l-masāʾil wa-l-aḥkām by Sahl ibn Bishr (early 9th century), apparently authored by Samarasiṃha in the 13th century, to which quotations primarily from Sanskrit astrological works in the classical Indian style have been added, resulting in a hybrid of Indian and Perso-Arabic interrogational astrology.
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Nothaft, C. Philipp E. "Sidereal Astrology in Medieval Europe (Twelfth and Thirteenth Centuries): Traces of a Forgotten Tradition." International Journal of Divination and Prognostication 3, no. 1 (March 21, 2022): 45–84. http://dx.doi.org/10.1163/25899201-12340023.
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Abstract Sets of astronomical tables available in Latin Europe during the Middle Ages can be classified based on whether they imitated Ptolemy in using a tropical zodiac for displaying planetary mean motions or followed an Indian tradition of preferring a sidereal reference frame. While this basic bifurcation in medieval computational astronomy is well known to modern scholars, there has so far been no systematic research concerning its consequences for the practice of astrology in this period. This article makes a first step by documenting cases from the twelfth and thirteenth centuries where Latin astrologers employed the sidereal zodiac for their calculations or expressly recommended its use for astrological purposes. Basing itself on printed sources as well as unpublished manuscript material, it provides evidence that a commitment to sidereal coordinates united several important figures during the early phases of the assimilation of Islamic mathematical astronomy in Latin Europe, but largely disappeared after 1250. As will be argued in the conclusion, this move away from sidereal astrology may possibly be linked to the thirteenth-century emergence of Paris as a major European center for the study of astrology.
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Yano, M. "The Hsiu-Yao Ching and its Sanskrit Sources." International Astronomical Union Colloquium 91 (1987): 125–34. http://dx.doi.org/10.1017/s0252921100105949.
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The Hsiu-yao Ching ( HYC) is a Chinese text on Indian astrology composed in the middle of the eighth century. Its full title can be rendered as 'Good and bad time and day and beneficient and maleficient mansions and planets promulgated by Bodhisattva-Mañjuśrī and other sages'. As the title shows the book is ascribed to the legendary Mañjuśrī and other sages, but the actual author is the Buddhist monk Amoghavajra (A.0.705-774) whose native place was somewhere in north India. His Chinese name Pu-k'ung Ching-kang is a literal translation of the Sanskrit name. Like most of the texts on Buddhist astrology and astronomy, HYC is contained in Vol.21 of the Taisho Tripitaka compiled by the Japanese Buddhist scholars during the Taisho Period (1912-1926). From many corruptions in the texts it seems that the compilers were not much interested in Buddhist astrology and astronomy in general, and that they did not try to secure better manuscripts either. Specifically in the case of HYC they simply based their edition on the text of the Korean Tripitaka and put in the footnotes the variant readings found in the Chinese Tripitaka of the Ming Dynasty.
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Susruth, Priyanka, and Rohini Purohit. "A BOOK REVIEW ON VEERASIMHA AVALOKAM- CLASSICAL TEXT ON MEDICAL ASTROLOGY." International Ayurvedic Medical Journal 8, no. 9 (September 23, 2020): 4541–43. http://dx.doi.org/10.46607/iamj3908092020.
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Medical astrology is an ancient medical system that associates various parts of the body, diseases, drugs as under the influence of the sun, moon and planets along with twelve astrological signs. Each of the astrological sign is associated with different parts of the human body. Since there are not much text available regarding Medical Astrology, Veerasimha Avalokanam is treatise meant for the Vaidyas for the astrological diagnosis and treat-ment. This text is not much popular across India. Actual text is in sanskrit language. Translations are available in Malayalam, Hindi and English. It is because of this that the translation of the work done by Sri. K Narayan is noteworthy. Though Veerasimhans treatise is titled as astrological diag-nosis and treatment, its mainly meant for daily use by Vaidyas and useful for all students of Indian traditional medicine as a reference book for both diagnosis and treatment .yet at the same time it can also be used very effectively used by all the astrol-ogers who are keen on diagnosing the diseases with planetary positions and then prescribe the Prayaschitha Karmas and directing to appropriate Siddha or Ayurveda doctor, for timely medications and treatment. Thus, Veerasimha Avalokanam is a treatise on medical astrology that collects, corre-lates and present quotes related to various diseases and their astrology, karma Vipaka, Prayaschittas and Ayurveda presents them in one place, truly a courageous lions’ efforts.
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Head, Raymond. "Holst – Astrology and Modernism in ‘The Planets’." Tempo, no. 187 (December 1993): 15–24. http://dx.doi.org/10.1017/s0040298200003247.
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The subject of modernism in early 20th-century British music is rarely examined: partly because it is often thought that British composers were not interested in the Modern Movement before World War I, and partly because in discussing Modernism (a convenient umbrella term for the whole cultural avant-garde whose components included Expressionism, Futurism, Primitivism and Surrealism) one must be prepared to engage subjects which, in this country, are normally considered Verboten. There is no doubt, for instance, that the development of the Modern Movement on the Continent was partly inspired by a widespread awareness of Theosophy, and the interest, which it encouraged, in such esoteric areas as Indian philosophy and astrology. In this article I want to look at this aspect of Modernism in relation to Gustav Hoist, and especially in The Planets (1914–16): his, and British music's, first striking testament to the Modernist outlook. The very bases of this work are Hoist's understanding of astrology, his friendships of the time, and his Theosophical upbringing.
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Sindra, Jayprakash, Rajeev Kumar Shrivastava, and Durgawati Devi. "A REVIEW OF CORRELATION BETWEEN GRAHA-NAKSHATRA AND NAKSHATRA VRIKSHAS WITH ASTROLOGICAL AND AYURVEDIC APPROACH." International Ayurvedic Medical Journal 9, no. 8 (August 15, 2021): 1773–77. http://dx.doi.org/10.46607/iamj2809082021.
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There is a huge relation between humans and plants. In Hinduism, vriksha have been considered like God. With the hope of achieving good health and accomplishment of works, the legislation for their worship and protection is very ancient. Ayurveda and astrology are proven to be an Indian heritage. They both are established with a scientific base. Nowadays they have got worldwide acceptance. The aim of both the sciences is to maintain the physical and mental health of human beings. Nakshatras have a very close relationship with nature, due to changes in nakshatras transformation occur in plants and all living beings. it has been seen that the graha and nakshatras related to our birth time have a wide impact on humans it is described in many old scriptures and Ayurveda. Indian astrology has stated 27 nakshatras with their vriksha. The nakshatra at which a person is born is considered to be his or her birth nakshatra. Each nakshatra has a relation with a vriksha, it is called nakshatra vriksha this is described in rajnighantu they are also known as aradhya vrikshas (worshipped plant). It is also described in many old scriptures and Ayurveda.1 Keywords: graha, nakshatra, nakshatra vriksha, aradhya vriksha.
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Erendzhenova, Yulia. "Astrology as Sacred Ecological Knowledge in the Tibetan Buddhist Tradition." Oriental Studies 17, no. 1 (May 15, 2024): 213–23. http://dx.doi.org/10.22162/2619-0990-2024-71-1-213-223.
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Introduction. The identification of specific responses generated by religious traditions to present-day global challenges actualizes the rethinking of astrology as a traditional understanding of the world structure and influence of natural forces on man in Tibetan Buddhism. Goals. The study attempts an evaluation of astrology as a form of sacred knowledge in the Tibetan Buddhist tradition from the perspective of understanding its principles of ecology. Materials and methods. To facilitate this, the work employs a systematic approach of cultural anthropology according to which sacred astrological knowledge is viewed as an integral element to the specified religious tradition. The paper focuses on The White Beryl: A Treatise on [Tibetan] Astrology by Desi Sangye Gyatso, as well as works by modern Tibetan astrologers. Results. Tibetan astrology arose from integrated Indian, Chinese and ancient Tibetan ideas about the influence of natural elements on human life, and is a required tool in Tibetan medicine. Those ideas are based on some esoteric premises of the Buddhist Kalachakra Tantra which articulates the relationship between external natural cycles and internal human energy ones, as well as suggests methods of restoring the latter’s balance. In the Tibetan Buddhist tradition, sacred astrological knowledge is widely popular both in cult practices and non-religious activities. Astrologers draw prediction and natal charts, calculate favorable periods for rituals, healing practices, harvesting, weddings, funerals, etc. The three Lamrim-derived motives — to improve this lifetime, gain liberation from samsaric suffering, achieve enlightenment for the sake of universal well-being — may accordingly direct the intentions of Buddhists toward the use of sacred astrological knowledge to solve problematic situations, identify oneself, understand others, restore the balance of external and internal cycles. With due account of that followers of Tibetan Buddhism are basically oriented to altruism and rationalism, the paper presumes astrology can be considered a form of sacred knowledge instrumental in understanding (and implementing) principles of ecology. Restoration of balance in man-nature interaction through the rational use of astrological knowledge for the common good predetermines the sacredness of ecological knowledge in the Tibetan Buddhist tradition.
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Mahabel, Ashish. "Mythology, Cosmogonies, and Indian Science Fiction." Culture and Cosmos 27, no. 0102 (October 2023): 287–302. http://dx.doi.org/10.46472/cc.01227.0235.
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This paper examines the cultural significance of the intersection between Indian mythology, cosmogonies, and science fiction. India has a rich history of diverse religious traditions and corresponding world views, many of which have influenced each other. The Hindu pantheon has included the Sun from early times. With the planets also gaining in importance after the rise of astrology, the need to predict their paths saw the development of astronomical observations and spherical trigonometry. These serve as examples of how scientific and religious ideas have interacted throughout Indian history. Despite a strong tradition of fiction in India, there is a lack of science fiction that combines elements of mythology and astronomy except in superficial ways. This paper explores the potential reasons for this gap and argues that an examination of this genre can offer insight into the ways in which science and religion are perceived and valued in contemporary Indian society. The paper also offers a commentary on the current state of Indian science fiction that blends mythology and astronomy
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Nakayama, Shigeru. "The Position of the Futian Calendar on the History of East-West Intercourse of Astronomy." International Astronomical Union Colloquium 91 (1987): 135–38. http://dx.doi.org/10.1017/s0252921100105950.
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It is proved that the Futian calendar, a non-official one compiled in the Jianzhong reign period (780-783) in China, was brought to Japan in 957 by a Buddhist monk and was employed as the basis of horoscopes by the Buddhist school of astrology (Memo 1964). It was also used in competition with the official Chinese xuanming calendar for the usual functions demanded of a Chinese type lunisolar ephemerides, such as eclipse predictions. According to the view of the Song Dynasty Chinese scholar Wang Yinglin that the Futian calendar was “originally an Indian method of astronomical calculation” but Kiyosi Yabuuti has commented that Wang Yinglin’s appraisal of the Futian calendar is solely based on a resemblance in form as it copied the trivial point of taking its epoch as the Jiuzhi calendar according to Indian astronomical methods and does not display a fundamental understanding of the Indian calendar (Yabuuti 1944).
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R. Soni, N. Singh, G. Singh, and S. Raj. "Significance of Plants in Vedic Astrology, their SocioReligious Beliefs, Conservational and Therapeutic Aspects." Ecology, Environment and Conservation 29, no. 01 (2023): 273–97. http://dx.doi.org/10.53550/eec.2023.v29i01.043.
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According to Vedic Astrology, the status of the planets, their motion, and constellations associated with them have a great impact on the lives of individuals. There exists a co-relationship between celestial bodies and plants. Each of these grahas/rashis/nakshatras is associated with a specific plant that resonates with his/her birth chart. These sacred plants are used in curing any ill outcomes associated with astrology. Moreover, these plants are considered as sacred because of their medicinal, aesthetic, and natural traits. Since ancient times, our culture, food, folklore, and therapeutic practices are deeply connected and affected by the use of plants. That is why since our ancestry we revered plants like Gods and Goddesses and honored them as divine elements. These are powerful sources of many pharmacological activities like antioxidant, antimicrobial, anticancerous, etc. In Indian culture worshipping of plants, thus, form the basis for conserving many plant species. These days, there are numerous variables answerable for the depletion of biodiversity like deforestation, misuse, industrialization, unsustainable development, and so forth so, in this circumstance, the objective of this paper is to an all-encompassing perspective on the significance of plants in our day to day existence from the viewpoint of Vedic astrology, i.e., plants related with navgrah, rashi, and nakshatra alongside their cultural, socio-religious beliefs, mythological facts, and pharmacological properties. Planting and revering plants as indicated by one’s astrological chart is a significant strategy to ensure and conserve biodiversity, eventually benefiting individuals. The human relationship with flora might be useful in conserving plant species for their treasured characteristics.
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Arora, Nishi, Nidhi Shrivastava, and Ravi Shrivastav. "MUHURT GADNA (JYOTISH/ASTROLOGY) AND MICRO-TIME MANAGEMENT FOR STRESS REDUCTION." International Journal of Research -GRANTHAALAYAH 8, no. 8 (September 11, 2020): 386–88. http://dx.doi.org/10.29121/granthaalayah.v8.i8.2020.1271.
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Considering the fact, that ‘Time’ is the most important factor in human’s life, the author decided to work upon Muhurt gadna (micro-time calculation) and modern time management techniques to find a wayout for prevailing stress in the society. In this paper, ancient Indian texts of Jyotish (Astrology) were explored for the concept of Muhurt gadna. The author had gone through modern psychology books for time management skills. In this paper definition and reasons of stress are given. Importance of time management in reducing stress is also described. In the end it is concluded that ancient system of micro-time management with Muhurt gadna may prove a better option to reduce the stress and also to increase probability of achieving the goals.
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Gansten, Martin. "Origins of the Tājika System of Astrological Aspects and Dignities." History of Science in South Asia 6 (August 30, 2018): 162–99. http://dx.doi.org/10.18732/hssa.v6i0.34.
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The astrological doctrines of aspects and planetary dignities found in the authoritative texts of the Tājika (Sanskritized Perso-Arabic) school are examined with respect to their origins and historical development, with particular emphasis on Balabhadra’s encyclopaedic Hāyanaratna (1649) and its quotations from the perhaps earliest work of the school, Samarasiṃha’s Tājikaśāstra (thirteenth century). It is argued that a major source of these doctrines is Sahl ibn Bishr’s Arabic-language introduction to astrology (ninth century), possibly in abbreviated or paraphrased form. Several of the constituent ideas have been imperfectly understood by their Indian epitomists, resulting in reinterpretations and innovations.
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Bali, Dr Sharadendu. "Pan Indian Presence of RISHI MARKANDEY --- Glimpses into his Life, Victory over Death, Sites Associated with him, and Tips for Longevity and well being." Scholars Journal of Arts, Humanities and Social Sciences 9, no. 5 (May 14, 2021): 168–74. http://dx.doi.org/10.36347/sjahss.2021.v09i05.004.
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The concept of One Nation in the vastly diverse population that inhabits the Indian sub-continent, is unique among world civilizations. This feeling of nationalism is as old as the Vedas, and was inculcated and nurtured by some ancient seers and saints. Foremost among them is Rishi Markandeya, whose imprint is not just found all over the Indian landmass, but also traverses all the way to Indonesia and Bali. Markandey is also unique among seers because he is venerated among all the mainstream Indian religious traditions, namely Vaishnavism, Shaivism, Devi cults and ascetic orders. From his birth in the Himalayas, to his severe penance in the dense jungles of the Western Ghats of peninsular India, to the ashrams along the Narmada and Ganges, and going upto the Eastern coast at Jagannath Puri, the Indian sub-continent is strewn with sites named after the great Rishi. The present paper attempts to list out some of these sites, and the accompanying geographical features, in an effort to highlight the immense accomplishments of the Rishi, encompassing fields as diverse as geology, hydrology, philosophy, herbal medicine, music, sacred chanting, goddess worship, astrology and horticulture.
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Bhandary, Rajeshkrishna, Podila Satya Sharma, and Hema Tharoor. "Prediction of Mental Illness Using Indian Astrology: Cross-Sectional Findings from a Prospective Study." Journal of Scientific Exploration 32, no. 3 (September 15, 2018): 555–78. http://dx.doi.org/10.31275/2018/1260.
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Mak, Bill M. "Vedic Astral Lore and Planetary Science in the Gārgīyajyotiṣa." History of Science in South Asia 7 (October 15, 2019): 52–71. http://dx.doi.org/10.18732/hssa.v7i0.42.
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Among the sixty-four aṅgas of the large recension of the Gārgīyajyotiṣa (also known as the Gargasaṃhitā), celestial omens and planetary science (including astrology and narrative) occupy the greatest portion of the text. Some of these materials are widely cited later on in works such as Varāhamihira's Bṛhatsaṃhitā as well as Buddhist works such as the Śārdūlakarṇāvadāna and Amoghavajra's Xiuyao jing, and are considered some of the oldest sources of early, pre-siddhāntic Indian astral science. In this paper, I shall highlight some of the unique characteristics of the unedited chapters of the work where such materials are found, with focus on the planetary science and the methods of time-reckoning.
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Wikander, Ola. "Borrowings Kṣuta-/kṣut- (“Inimical”) and Vidumāla- (“Retrograde”) in Sanskrit Astrological Texts, and the Representation of Semiticʿayn in Similar Loans." History of Science in South Asia 10 (October 19, 2022): 272–83. http://dx.doi.org/10.18732/hssa85.
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This short article deals with the etymologies of two Perso-Arabic loans that function as technical terms in Tājika (Indian astrology imported from the Perso-Arabic cultural area), both appearing in the works of the 13th century CE astrological author Samarasiṃha. The terms are kṣuta-/kṣut- (“Inimical”) and vidumāla- (“Retrograde”) - the meanings of both have been clear for some time, but the article elucidates their exact etymologies, and uses them to argue a rather complex mode of scientific/scholarly transmission, possibly involving as many as four languages: Arabic, Persian, Old Gujarati (or other northern Indo-Aryan vernaculars of the time), and finally Sanskrit. Finally, the article discusses the renderings of the voiced pharyngeal fricative in loans of this type in the light of early Modern Persian orthography and phonology.
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Kurmi, Dr Manoj Kumar. "RELEVANCE OF HARAPPAN GEMS IN PRESENT ASTROLOGICAL CONTEXT." VESTIGIA INDICA: BSSS Journal of History & Archaeology 01, no. 01 (June 30, 2023): 18–29. http://dx.doi.org/10.51767/jha0103.
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This paper examines the relevance of Harappan gems in the present astrological context. The Harappan Civilization, the first urban civilization in the Indian subcontinent, thrived in the Indus and Saraswati basin and is also known as the Indus-Saraswati Civilization. More than seventy Harappan sites have been excavated in India since its discovery in 1922, revealing abundant semiprecious stones, artifacts, and other archaeological remains. The Harappan traders brought exotic raw materials to the city workshops, where skilled artisans crafted ornaments and tools for both common people and the elites. These gems are rare, smooth, hard, beautiful, and natural, holding astrological significance. There are a total of eighty-four varieties of precious and semi-precious stones, with nine being precious stones (Navratna) and the rest categorized as semi-precious stones (Upratna). This paper explores the historical and cultural importance of Harappan gems and their continued significance in astrology today
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Zhou, Liqun. "How Did Bhikṣuṇī Meet Indian Astrology? Viewing the Buddhist Narration and Logic from the Story of the Mātaṅga Girl." Religions 14, no. 5 (May 15, 2023): 657. http://dx.doi.org/10.3390/rel14050657.
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The story of Śārdūlakarṇāvadāna consists of stories of the present life and past life. The former is about a girl from the low-caste Mātaṅga tribe who pursues Ananda, a disciple of the Buddha, but her pursuit ends in vain, and she eventually converts to Buddhism. The latter is about a low-caste king demonstrating his knowledge of the Vedas and astrology in a bid to marry the daughter of a great Brahmin for his son. The story could be seen in various Buddhist texts, such as the Divyavadāna from Nepal and the Mātaṅga Sutra in China. This paper studies the narration and logic of Śārdūlakarṇāvadāna stories, and it makes conclusions on the commonalities in the compilation of Buddhist narratives by analyzing the beginning and end of the story, as well as its narrator, narratee, and the four conflicts (i.e., the caste barriers, the violation of precepts, the use of incantations, and the use of expertise in seeking marriage).
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Niewöhner, Elke. "Ein astronomisch-astrologisches Gedicht des persischen Dichters Ḥusain Ḥakīm Ṯanāʾī Mašhadī auf der Berliner Indischen Weltkarte." Der Islam 96, no. 1 (April 9, 2019): 121–57. http://dx.doi.org/10.1515/islam-2019-0004.
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Abstract One does not encounter short astronomical-astrological poems in Persian very frequently. One such poem, by the Persian-Indian poet Ṯanāʾī (d. 1587/8) is inscribed on the Indian world map in the Museum of Islamic Art in Berlin. This map probably originated in the sphere of the court of the ruler of Rajastan, Sawai Jai Singh II. (1700‒1743). The poem does not bear a relationship to the other inscriptions and paintings found on the map, and is known only from this map. It presupposes a significant degree of knowledge of astronomy and astrology on the reader’s part, especially since Ṯanāʾī had developed a style in India by means of which he was able to “pack longwinded ideas and multiple meanings into a succinct expression”. The poem reflects a world view that is based on the cosmology of Aristotle and the planetary theories of Ptolemy. In particular, it addresses the heavenly spheres, with the earth at their center, the system of astronomical coordinates, the course and the characteristics of the planets, including Sun and Moon, and a short characterization of the four elements and the twelve signs of the zodiac. This article provides a philological reading, translation, and line-by-line commentary of the poem.
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N, Bhagushia Begum. "Arts and Techniques in Kalitthokai." International Research Journal of Tamil 4, S-12 (September 20, 2022): 38–43. http://dx.doi.org/10.34256/irjt224s126.
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Man spends the rest of his life walking in the sky with the help of multidisciplinary science. Through multidisciplinary scientific thought, he discovers, demonstrates, and shares the nature and mechanisms of the world through a balanced approach. Although scientific knowledge has existed since time immemorial, it is true that modern scientific knowledge was founded by the efforts of Europe. Technology progresses through scientific knowledge. The basis of the path of scientific knowledge is the philosophy of the world. This is explained in the Encyclopedia of Indian Philosophy. They operate on the belief that we can know the nature of scientific knowledge. The scientific techniques that arise in their minds are published by scholars in their respective fields. Similarly, Kalitthokai's book elaborates on the intricate and versatile scientific work found in house construction, clothing, selling flowers, selling milk, protecting millet crops, astrology, medicine, calculating time, carpentry, and so on. It is the characteristic of this article to explain it.
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Esguerra, Jorge Canizares. "New World, New Stars: Patriotic Astrology and the Invention of Indian and Creole Bodies in Colonial Spanish America, 1600-1650." American Historical Review 104, no. 1 (February 1999): 33. http://dx.doi.org/10.2307/2650180.
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Mirzaeva, Saglara V., and Byambajavyn Tuvshintugs. "Модель буддийской космологии в «Сутре о восьми светоносных неба и земли»." Монголоведение (Монгол судлал) 12, no. 2 (August 25, 2020): 271–87. http://dx.doi.org/10.22162/2500-1523-2020-2-271-287.
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The article discusses a Tibetan-Mongolian cosmological model of Buddhist universe presented in the Oirat translation of one of the most popular Buddhist ritual texts — The Sūtra of Eight Luminous of Heaven and Earth. Materials. The sūtra was translated into Oirat by Ven. Zaya Pandita Namkhaijamts at request of Princess Yum Agas in the 1650s, and is referred by scholars as a Buddhist apocrypha of Chinese origin. Nevertheless, in the literary tradition of Mongolic peoples it was always viewed as the authentic Word of the Buddha (buddhavacana). Results. The analysis of the Oirat manuscript of the sūtra shows that the model of Buddhist universe includes several components. The first one of Indian origin is related to the cosmology of classical Buddhism described in Vasubandhu’s Abhidharmakośa, including the astronomical conception of twenty-eight nakśatra constellations and nine planets, as well as some classes of beings of the Buddhist universe. The second component contains elements of Chinese astrology, such as the astrological diagram of the golden turtle, which encloses animals of the twelve-year cycle, and eight trigrams representing different elements. The last component belongs to original Tibetan mythology and includes a classification of supernatural beings co-existing with humans between heaven and earth — nāgas (Tib. klu), nyen spirits (Tib. gnyan) and spiritual lords of earth (Tib. sa bdag). Indian influence can also be traced in the classification of nāgas, the latter including eight great nāgas known in classical Buddhism, and five castes of nāgas structurally correlated with traditional Indian society. The detailed classification of the spiritual lords of earth presented in the sūtra was later included in the well-known Tibetan astrological work Vaiḍurya dkar po of Desi Sangye Gyatso. This classification represented in the Oirat translation includes some names which are absent in the Tibetan version of the sūtra (for comparative analysis the work examines a version of the sūtra included in the gZungs ’dus collection). This indicates that Ven. Zaya Pandita Namkhaijamts would also use another Tibetan version of the sūtra when making his Oirat translation.
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Werner, Karel. "Valerie J. Roebuck: The circle of stars: an introduction to Indian astrology. 178 pp. Shaftesbury, Dorset and Rockport, Mass.: Element Books Ltd., 1992. £8.99." Bulletin of the School of Oriental and African Studies 56, no. 3 (October 1993): 645–46. http://dx.doi.org/10.1017/s0041977x00008326.
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Rao, Vibha. "Contribution of Science in Gupta dynasty." RESEARCH REVIEW International Journal of Multidisciplinary 6, no. 11 (November 12, 2021): 55–58. http://dx.doi.org/10.31305/rrijm.2021.v06.i11.009.
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The Gupta dynasty is considered the climax period of science and technology in ancient Indian history. During this period, there was unprecedented progress in various branches of science (physics, chemistry, medicine and biology and metallurgy etc.), which are proving useful in modern society as well. The Gupta dynasty has also made an important contribution in mathematics, astrology, in the field of astronomy, metallurgy and technology, the Gupta dynasty is maintaining its own identity. The invention of zero, the value of pi, the use of metal in medicine and surgery are the unforgettable gifts of the Gupta dynasty. The art of making various ornaments from metals and minting coins had developed during this period. The people of this period were well versed in sculpture making art and architecture. The caves of Ajanta and Ellora, Shiva temple of Bhumra, Dashavatar temple of Deogarh, Dhamekh Stupa of Sarnath are some of the best examples.
Abstract in Hindi Lanaguage:
प्राचीन भारतीय इतिहास में गुप्तकाल को विज्ञान और प्रौद्योगिकी का चरमोत्कर्ष काल माना जाता है । इस काल में विज्ञान के विभिन्न शाखाओ ( भौतिक विज्ञान , रसायन विज्ञान , चिकित्सा व जीव विज्ञान तथा धातु विज्ञान आदि ) में अभूतपूर्व उन्नति हुई जो आधुनिक समाज में भी उपयोगी सिद्ध हो रही है । गणित , ज्योतिष में भी गुप्तकाल का महत्वपूर्ण योगदान रहा है खगोल विज्ञान , धातु विज्ञान व प्रौद्योगिकी के क्षेत्र मे गुप्तकाल अपनी अलग पहचान बनाये हुए है । शून्य का आविष्कार , पाई का मान , चिकित्सा में धातू का प्रयोग तथा शल्य चिकित्सा गुप्तकाल की अविस्मरणीय देन है । धातुओ से विभिन्न आभूषणों का निर्माण व सिक्का ढालने की कला इस काल में विकसित हो चुकि थी । मूर्ति निर्माण कला तथा वास्तुकला में इस काल के लोग पारन्गत थे । अजन्ता व एलोरा की गुफाएं, भूमरा का शिव मन्दिर , देवगढ़ का दशावतार मंदिर , सारनाथ का धमेख स्तूप इसके कुछ उत्कृष्ठ उदाहरण है ।
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Govindasamy, Sivapalan. "The Astrology of Indians: An Introduction." Journal of Indian Studies 12, no. 1 (February 1, 2020): 82–94. http://dx.doi.org/10.22452/jis.vol12no1.6.
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ÁVILA, Nydia PINEDA DE, and Thomás A. S. HADDAD. "Writing the History of the New World into Universal History: Colonial Chronologies and Astral Knowledge in Late-Seventeenth Century Spanish America." Varia Historia 38, no. 78 (December 2022): 659–92. http://dx.doi.org/10.1590/0104-87752022000300003.
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Abstract In this article, we study historical and astronomical works published between 1680 and 1690 by Diego Andrés Rocha, oidor of the Royal Audience of Lima, and the Creole intellectual Carlos de Sigüenza y Góngora, viceregal cosmographer of New Spain. We contend that for these Spanish American colonial authors, history writing and the knowledge of celestial phenomena were inextricably linked within a shared epistemic framework. Astronomy and astrology provided them with a foundation for reasoning, judging the weight of disparate evidence, and establishing the legitimacy of competing claims related to the chronology of the New World, especially regarding theories about the ancient origins of the Indians. We show how the mobilization of astral knowledge in the establishment of local chronologies offered an answer to politically charged questions about the place of the Americas in the universal history of empire and Christian redemption, as well as the authors’ own place in their respective colonial societies.
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Laishley, Lilan. "South Indian Ritual Dispels Negative Karma in the Birth Chart." Culture and Cosmos 19, no. 1 and 2 (October 2015): 251–71. http://dx.doi.org/10.46472/cc.01219.0227.
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This paper examines the practice of celestial magic in contemporary South India as it relates to the individual birth chart. Specific celestially oriented rituals are understood to minimize the unpleasant effects of the birth chart and positively influence the planetary deities. The rituals incorporate various magical objects and actions including puja, mantras, prayers, yantras, ceremonial offerings, icons, gemstones, and shrines. This paper is based on participant observation during a research trip to Tamil Nadu, South India, where an astrologer suggested a ritual was needed to clear the negative karma he saw in my birth chart. This led to a multifaceted ritual at a 9th century snake temple that I documented with photos and interviews. This specific site was chosen because the celestial snake Rahu /Ketu in the Indian astrological system was identified as the cause of the difficult karma and would need to be approached for help in clearing it. I will share the stages of this ritual, including the symbolic meaning of the objects used and actions taken. I conclude with my proposal that ritual is both a container and vehicle for celestial magic.
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Esquerre, Arnaud. "Emmanuel Grimaud, L’Étrange Encyclopédie du docteur K. Portraits et horoscopes d’un astrologue indien." Gradhiva, no. 22 (October 1, 2015): 232–34. http://dx.doi.org/10.4000/gradhiva.3113.
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Lazzari, Matteo. "“A Bad Race of Infected Blood” The Atlantic Profile of Gaspar Riveros Vasconcelos and the Question of Race in 1650 New Spain." Journal of Early American History 11, no. 1 (April 28, 2021): 3–25. http://dx.doi.org/10.1163/18770703-11010008.
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Abstract Based on manuscripts from the Mexican National Archive recording a 1650 Inquisition trial for astrology, this article will present a reconstruction of the story of Gaspar Riveros Vasconcelos, a “mulatto” born in Tangier, a descendant of a Portuguese father and Angolan mother. He travelled the Atlantic commercial routes – visiting Angola, Pernambuco, Cartagena de Indias, La Havana – and got involved in political discussions with Spaniards residing in mid-seventeenth century Mexico City. This period was particularly tough for Portuguese people in Spanish America, given the 1640 breach of the dynastic union of Spain and Portugal, which had been formerly achieved in 1581 by King Philipp ii. Vasconcelos’ story allows us to reflect on identity formation in time, on the concept of race, as well as on the ways in which “a persona miserable de color pardo” could deploy his agency as Afro-Portuguese in colonial Mexico society. As such, this paper aims to reconsider the relevance of individual narratives which can generate a growing awareness of the importance that Afro-descendants had in the Ibero-American world and how they could influence the process of racialization in the local context of seventeenth century New Spain.
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Raikhola, S. S. "Contribution of Laxmi Pati Pandey: A Comprehensive Study of Nepali Mathematician and Astrologer." Pragya Darshan प्रज्ञा दर्शन 6, no. 1 (July 15, 2024): 44–52. http://dx.doi.org/10.3126/pdmdj.v6i1.67775.
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This article presents a comprehensive study of the life and contributions of Pandit. Laxmi Pati Pandey, a distinguished mathematician and astrologer from 18th-century Nepal. The historical context is explored to understand the intertwining of mathematics and astronomy in Nepalese culture, with a focus on the significance of mathematical induction and the evolution of mathematical thought in Shah era of Nepal. It outlines the historical relationship between mathematics and astronomy in Indian culture, emphasizing the close connection between the two disciplines. It also highlights the emergence of mathematical techniques in Siddhiintas, focusing on their application to solve astronomical problems. The study delves into Laxmi Pati Pandey's mathematical works, including his notable translation of book "Bhaswati," and Sanskrit Text "Ratna Deep". The study adopts a qualitative research design, incorporating historical analysis, content analysis, and interviews. Archival research, literature review, and interviews with descendants and experts are conducted to gather information on Laxmi Pati Pandey's background, contributions, and educational practices. Ethical considerations are highlighted to ensure the respectful treatment of information. Thematic analysis is employed to interpret collected data, identifying key themes related to Laxmi Pati Pandey's contributions and educational practices. The analysis involves a comparison of his work with historical sources to identify potential influences and contributions to Nepali mathematics. The findings reveal Laxmi Pati Pandey's significant contributions to mathematics and astronomy, including the translation of Sanskrit slokas into Nepali and the writing of mathematical books. His influence on educational practices and the development of mathematical education in Nepal is evident. The study uncovers his intellectual legacy through his descendants, such as Lila Nath Pandey and Gopal Pandey.
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Caballero-Sánchez, Raúl. "Sobre los signos que indican los deseos amorosos: problemas de autoría en torno a un texto astrológico transmitido en el Comentario Anónimo al Tetrabiblos de Tolomeo." Minerva. Revista de Filología Clásica, no. 31 (November 19, 2018): 133–58. http://dx.doi.org/10.24197/mrfc.31.2018.133-158.
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Al final del libro primero del Comentario Anónimo al Tetrabiblos de Tolomeo (Anon. in Ptol.), algunos manuscritos transmiten un texto titulado Sobre los signos que indican los deseos amorosos. Su primer parágrafo es el capítulo 27 de la traducción griega (ca. 1000 d.C.) de la Gran Introducción a la astrología de Abū Ma‘shar (787-886; en latín, Apomasar; en castellano, Albumasar). Pero la autoría de los parágrafos 2-7 resulta mucho más problemática, pues su rastro no aparece en la obra editada del astrólogo persa. A falta de una confirmación definitiva, que solo podrá venir de la edición del corpus completo de Abū Ma‘shar, en este artículo ofrecemos la primera edición crítica de ese texto, así como un análisis comparativo de sus tecnicismos y doctrina astrológica con pasajes paralelos encontrados en otras traducciones griegas del astrólogo persa realizadas en Bizancio.
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Cortés Guadarrama, Marcos. "cuerno de unicornio en la Nueva España: conocimiento boticario y prescripción de médicos." Revista de Historia de América, no. 161 (July 31, 2021): 275–306. http://dx.doi.org/10.35424/rha.161.2021.1066.
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La farmacopea novohispana identificaba al cuerno de unicornio como materia lapidosa de difícil acceso. Esta conceptualización se hereda de los postulados médicos medievales, los cuales no hallaban mejor remedio contra el envenenamiento y síntomas terminales afines. Hacia finales del siglo XVI, el boticario Francisco Vélez de Arciniega, en su Libro de los quadrupedes y serpientes terrestres recebidos en el uso de medicina, recogió de manera erudita y ecléctica esta tradición, que en la Nueva España se enriqueció con la materia médica americana y el imaginario que despertó una serie de sustancias sin precedente alguno. En este contexto, veremos que sólo determinados tratados médicos novohispanos recomendarán el cuerno de unicornio: los relacionados con tiempos benignos, con una intención filosófica-política en beneficio de laRepública (Problemas y secretos maravillosos de la Indias, 1591); en una obra cuasi enciclopédica y heredera del galenismo arabizado (Verdadera medicina, cirugía y astrología, 1607); y textos médicos intervenidos y anotados (Tesoro de medicinas, 1674). Finalmente, la posesión del libro de Arciniega en el Convento Grande de San Francisco de la Ciudad de México demuestra que la idea del cuerno de unicornio fue importada y que formaba parte de una filosofía natural aristotélica, que seguirá presente en autores posteriores: en una obra franciscana que destaca el beneficio de otros simples lapidosos oriundos de la Nueva España (Teatro mexicano, 1698); en una obra médica jesuita del XVIII (Florilegio medicinal, 1712) que continuará la leyenda del unicornio. E incluso, formará parte de la lista de medicamentos de las boticas de hospitales novohispanos (1798-1808).
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Palmer, Anthony. "Music as an Archetype in the 'Collective Unconscious'." Dialogue and Universalism 7, no. 3 (1997): 187–200. http://dx.doi.org/10.5840/du199773/419.
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The making of music has been sufficiently deep and widespread diachronically and geographically to suggest a genetic imperative. C.G. Jung's 'Collective Unconscious' and the accompanying archetypes suggest that music is a psychic necessity because it is part of the brain structure. Therefore, the present view of aesthetics may need drastic revision, particularly on views of music as pleasure, ideas of disinterest, differences between so-called high and low art, cultural identity, cultural conditioning, and art-for-art's sake.All cultures, past and present, show evidence of music making. Music qua music has been a part of human expression for at least some forty-thousand years (Chailley 1964; viii) and it could well be speculated that the making of music (the voluntary effort to use tonal-temporal patterns in consistent form that are meant to express meaning) accompanied the arrival of the first human beings. As Curt Sachs states, "However far back we tracemankind, we fail to see the springing-up of music. Even the most primitive tribes are musically beyond the first attempts" (Sachs 1943; 20).Why do humans continuahy create music and include it as an integral part of culture? What is music's driving force? Why do cultures endow music with extraordinary powers? Why do human beings, individuahy and as societies, exercise preferences for specific works and genres of music? In probing these questions, I chose one aspect of Jungian psychology, that of the Collective Unconscious with its accompanying archetypes, as the basis upon which to speculate a world aesthetics of music. Once we dispense with the mechanistic and designer idea of human origins (Omstein 1991; Ch. 2), we have only the investigations of the human psyche to mine for data that could explain the myriad forms of artistic activity found the world over. An examination of human beings, I believe, must lead one ultimately to the study of human behavior and motivations, in short, to the psychology of human ethos (see, e.g., Campbell 1949 & 1976). This study wih take the following course: first, a discussion of consciousness and the Collective Unconscious, plus a discussion of archetypes; then, a description of musical archetypal substance; and finally, what I beheve is implied to form a world aesthetics of music.By comparison to Jung, Freud gives us little in the way of understanding artistic substance because for him, all artistic subject matter stems purely from the personal experiences of the artist. In comparing Freud and Jung, Stephen Larsen states that "Where Freud was deterministic, Jung was teleological; where Freud was historical, Jung was mythological" (Larsen 1992; 19). Jung drew on a much wider cross-cultural experiential and intellectual base than Freud (Philipson 1963; Part II, Sect. 1). His interests in so-cahed primitive peoples led him to Tunis, the Saharan Desert, sub-Saharan Africa, and New Mexico in the United States to visit the Pueblo Indians; visits to India and Ceylon and studies of Chinese culture all contributed to his vast knowledge of human experience. Jung constructed the cohective unconscious as a major part of the psyche with the deepest sense of tradition and myth from around the world. He was criticized because of his interests in alchemy, astrology, divination, telepathy and clairvoyance, yoga, spiritualism, mediums and seances, fortunetelling, flying saucers, religious symbolism, visions, and dreams. But he approached these subjects as a scientist, investigating the human psyche and what these subjects revealed about mental process, particularly what might be learned about the collective unconsciousness (Hall and Nordby 1973; 25 & Cohen 1975; Ch. 4). Jung's ideation, in my view, is sufficiently comprehensive to support the probe of a world aesthetics of music.
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Aditya Prasad Sahoo. "ARE THE EFFECTS OF THE MOON ON MARKET MOVEMENTS ANALOGOUS? – A STUDY ON NSE INDIA." EPRA International Journal of Economic and Business Review, January 16, 2023, 16–23. http://dx.doi.org/10.36713/epra12215.
Full textAbstract:
The paper belongs to the area of Financial Astrology, an unchartered field of analysis of securities. Investors fraternity continues to find investing in the stock market an attractive and challenging venture. During the recent decade, the growth and development of the Indian stock market have been tremendous. While managing their investments in the stock market, investors most often utilize fundamental analysis and/or technical analysis. Although neither of these strategies is successful in determining when to enter into a transaction and when to exit it to maximize profits or reduce losses. The answer to this issue is financial astrology, which uses planetary positions to predict stock/index prices. In the study, the link between the NSE NIFTY and the Moons passage through Indian astrologys zodiacal signs is explored. An analysis of historical data from March 2010 to April 2020 is used in this study. In this research paper, we examine whether the moons conjunction with 12 distinct zodiac signs has significant bullish and bearish effects. Based on the studys findings, investors may be able to predict when to buy or sell stocks based on lunatic trends. Trends are determined by conjunctions that have an average positive return and those that have an average negative return. Further research is needed in term of investigating the relationship between psychology factors (heuristic bias, information ignorance, and other factors) and investment decision making by putting lunatic trends as intervening factor. The effect of moon on certain anomalies has to examine specifically. Additionally, the study adds to the body of literature on the impact of lunar factors on stock prices. KEY WORDS: Historical return, Moon, NSE NIFTY, Financial Astrology. Chi-Square test