This paper discusses the relevance of the ‘four levels of interpretation’ of medieval theology – literal, allegorical, moral, anagogical – to the teaching of astrology at both undergraduate and postgraduate level. In an educational system increasingly bound to positivist assumptions a way is required to lead students to a deeper perception, and experience, of the symbolic.
The phenomena of spirit possession can be viewed and reviewed through the lens of differing fields of study including and most notably religious studies, psychology and anthropology. When reading in this area of research one would expect to encounter discourse giving examples from within the realms of the main world religions such as exorcism, or the more recent practices of the séance within the spiritualist churches. Here we will engage mainly with this phenomenon as presented through shamanic practices and within this conduct a study of the related context including physical space and ritual. Although there will not be a discussion around the use of the term shamanism, engaging in this particular account of spirit possession will undoubtedly highlight some of its core traits.
This discussion develops anthropological theory with respect to divination, clarifying the concepts of divinatory address and the unique case of interpretation. Lucien Lévy-Bruhl’s pioneering formulations are considered in the light of the well-known studies on Azande divination by E. E. Evans-Pritchard, and in the relatively recent description by Barbara Tedlock of the ‘cognitive continuum’ at work in divinatory interpretations. It is suggested that Tedlock’s description augments Lévy-Bruhl’s analysis and resolves apparent contradictions and inadequacies, rendering it appropriate to the cross-cultural study of divination.
Astrology’s Hidden Light: Reflections on Marsilio Ficino’s De Sole In Sphinx: Journal for Archetypal Psychology and the Arts, vol. 6, 1994, 114-122. In this paper Geoffrey discusses Marsilio Ficino’s approach to astrology in terms of the symbolic...
The question before us is the nature of divinatory intelligence,1 which is the mode of thought whereby meaningful interpretations are sustained in divination. This paper supports the view of some anthropologists that divination involves a distinctive mode of consciousness, mental pattern or cognitive faculty.
Most practices of the people we name as shamans, witch-doctors and medicine-men present our modern rational understanding with an impasse. The logic of much that is done defeats us, it is absurd and often disgusting. Treatments are offered that can have no empirical value, yet the simple primitives seem to believe in them.