http://www.damanhur.org/synchronic/ The Synchronic Book - Western style I ching
http://hrih.net/divinations/ I Ching, Tarot
....'The same difficulty appears in a grosser form when one receives a perfectly true reply, but insists on interpreting it so as to suit one's desires. The vast majority of people who go to "fortunetellers" have nothing else in mind but the wish to obtain supernatural sanction for their follies. Apart from Occultism altogether, every one knows that when people ask for advice, they only want to be told how wise they are. Hardly any one acts on the most obviously commonsense counsel if it happens to clash with his previous intentions. Indeed, who would take counsel unless he were warned by some little whisper in his heart that he was about to make a fool of himself, which he is determined to do, and only wants to be able to blame his best friend, or the oracle, when he is overtaken by the disaster which his own interior mentor foresees? Those who embark on divination will be wise to consider the foregoing remarks very deeply. They will know when they are getting deep enough by the fact of the thought beginning to hurt them. It is essential to explore oneself to the utmost, to analyse one's mind until one can be positive, beyond the possibility of error, that one is able to detach oneself entirely from the question. The oracle is a judge; it must be beyond bribery and prejudice. '
The student will observe from the above that divination is in one sense an art entirely separate from that of Magick; yet it interpenetrates Magick at every point. The fundamental laws of both are identical. The right use of divination has already been explained; but it must be added that proficiency therein, tremendous as is its importance in furnishing the Magician with the information necessary to his strategical and tactical plans, in no wise enables him to accomplish the impossible. It is not within the scope of divination to predict the future (for example) with the certainty of an astronomer in calculating the return of a comet. The astronomer himself has to enter a caveat. He can only calculate the probability on the observed facts. Some force might interfere with the anticipated movement. There is always much virtue in divination; for (Shakespeare assures us!) there is "much virtue in IF"! In estimating the ultimate value of a divinatory judgment, one must allow for more than the numerous sources of error inherent in the process itself. The judgment can do no more than the facts presented to it warrant. It is naturally impossible in most cases to make sure that some important factor has not been omitted. In asking, "shall I be wise to marry?" one leaves it open for wisdom to be defined in divers ways. One can only expect an answer in the sense of the question. The connotation of "wise" would then imply the limitations "in your private definition of wisdom", "in reference to your present circumstances." It would not involve guarantee against subsequent disaster, or pronounce a philosophical dictum as to wisdom in the abstract sense. One must not assume that the oracle is omniscient. By the nature of the case, on the contrary, it is the utterance of a being whose powers are partial and limited, though not to such an extent, or in the same directions, as one's own. But a man who is advised to purchase a certain stock should not complain if a general panic knocks the bottom out of it a few weeks later. The advice only referred to the prospects of the stock in itself. The divination must not be blamed any more than one would blame a man for buying a house at Ypres there years before the World-War.
The main difference between a Science and an Art is that the former admits mensuration. Its processes must be susceptible of the application of quantitative standards. Its laws reject imponderable variables. Science despises Art for its refusal to conform with calculable conditions. But even to-day, in the boasted Age of Science, man is still dependent on Art as to most matters of practical importance to him; the arts of Government, of War, of Literature, etc. are supremely influential, and Science does little more than facilitate them by making their materials mechanically docile. The utmost extension of Science can merely organize the household of Art. Art thus progresses in perception and power by increased control or automatic accuracy of its details. The MASTER THERION has made an Epoch in the Art of Magick by applying the Method of Science to its problems. His Work is a contribution of unique value, comparable only to that of those men of genius who revolutionized the empirical guesswork of "natural philosophers". The Magicians of to-morrow will be armed with mathematical theory, organized observation, and experimentally-verified practice. But their Art will remain inscrutable as ever in essence; talent will never supplant genius. Education is impotent to produce a poet greater than Robert Burns; the perfection of laboratory apparatus prepares indeed the path of a Pasteur, but cannot make masters of mediocrities.
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