Astrology in the context of "Al-Kindi"

The history of science covers the development of science from ancient times to the present. It encompasses all three major branches of science: natural, social, and formal. Protoscience, early sciences, and natural philosophies such as alchemy and astrology that existed during the Bronze Age, Iron Age, classical antiquity and the Middle Ages, declined during the early modern period after the establishment of formal disciplines of science in the Age of Enlightenment.

The earliest roots of scientific thinking and practice can be traced to Ancient Egypt and Mesopotamia during the 3rd and 2nd millennia BCE. These civilizations' contributions to mathematics, astronomy, and medicine influenced later Greek natural philosophy of classical antiquity, wherein formal attempts were made to provide explanations of events in the physical world based on natural causes. After the fall of the Western Roman Empire, knowledge of Greek conceptions of the world deteriorated in Latin-speaking Western Europe during the early centuries (400 to 1000 CE) of the Middle Ages, but continued to thrive in the Greek-speaking Byzantine Empire. Aided by translations of Greek texts, the Hellenistic worldview was preserved and absorbed into the Arabic-speaking Muslim world during the Islamic Golden Age. The recovery and assimilation of Greek works and Islamic inquiries into Western Europe from the 10th to 13th century revived the learning of natural philosophy in the West. Traditions of early science were also developed in ancient India and separately in ancient China, the Chinese model having influenced Vietnam, Korea and Japan before Western exploration. Among the Pre-Columbian peoples of Mesoamerica, the Zapotec civilization established their first known traditions of astronomy and mathematics for producing calendars, followed by other civilizations such as the Maya.

Science in the ancient world encompasses the earliest history of science from the protoscience of prehistory and ancient history to late antiquity. In ancient times, culture and knowledge were passed through oral tradition. The development of writing further enabled the preservation of knowledge and culture, allowing information to spread accurately.

The earliest scientific traditions of the ancient world developed in the Ancient Near East, with Ancient Egypt and Babylonia in Mesopotamia. Later traditions of science during classical antiquity were advanced in ancient Persia, Greece, Rome, India, China, and Mesoamerica. Aside from alchemy and astrology that waned in importance during the Age of Enlightenment, civilizations of the ancient world laid the roots of modern sciences.

Egyptian astronomy started in prehistoric times, in the Predynastic Period. In the 5th millennium BCE, the stone circles at Nabta Playa may have made use of astronomical alignments. By the time the historical Dynastic Period began in the 3rd millennium BCE, the 365 day period of the Egyptian calendar was already in use, and the observation of stars was important in determining the annual flooding of the Nile.

The Egyptian pyramids were carefully aligned towards the pole star, and the temple of Amun-Re at Karnak was aligned on the rising of the midwinter Sun. Astronomy played a considerable part in fixing the dates of religious festivals and determining the hours of night, and temple astrologers were especially adept at watching the stars and observing the conjunctions and risings of the Sun, Moon, and planets, as well as the lunar phases.

Babylonian astrology was the first known organized system of astrology, arising in the second millennium BC.

In Babylon as well as in Assyria as a direct offshoot of Babylonian culture, astrology takes its place as one of the two chief means at the disposal of the priests (who were called bare or "inspectors") for ascertaining the will and intention of the gods, the other being the inspection of the livers of sacrificial animals (haruspicy).

The history of science during the Age of Enlightenment traces developments in science and technology during the Age of Reason, when Enlightenment ideas and ideals were being disseminated across Europe and North America. Generally, the period spans from the final days of the 16th- and 17th-century Scientific Revolution until roughly the 19th century, after the French Revolution (1789) and the Napoleonic era (1799–1815). The scientific revolution saw the creation of the first scientific societies, the rise of Copernicanism, and the displacement of Aristotelian natural philosophy and Galen's ancient medical doctrine. By the 18th century, scientific authority began to displace religious authority, and the disciplines of alchemy and astrology lost scientific credibility.

While the Enlightenment cannot be pigeonholed into a specific doctrine or set of dogmas, science came to play a leading role in Enlightenment discourse and thought. Many Enlightenment writers and thinkers had backgrounds in the sciences and associated scientific advancement with the overthrow of religion and traditional authority in favour of the development of free speech and thought. Broadly speaking, Enlightenment science greatly valued empiricism and rational thought, and was embedded with the Enlightenment ideal of advancement and progress. As with most Enlightenment views, the benefits of science were not seen universally; Jean-Jacques Rousseau criticized the sciences for distancing man from nature and not operating to make people happier.

Horoscopic astrology is a form of astrology that uses a horoscope, a visual representation of the heavens, for a specific moment in time to interpret the purported meaning behind the alignment of the planets at that moment. The idea is that the placement of the planets at any given moment in time supposedly reflects the nature of that moment and especially anything that is born then, and proponents claim that this can be analyzed using the chart and a variety of rules for interpreting the "language" or symbols therein.

One of the defining characteristics of this form of astrology that makes it distinct from other traditions is the computation of the degree of the Eastern horizon rising against the backdrop of the ecliptic at the specific moment under examination, known as the ascendant. As a general rule, any system of astrology that does not use the ascendant does not fall under the category of horoscopic astrology, although there are some exceptions.

Tetrabiblos (Greek: Τετράβιβλος, lit. 'Four books'), also known as Apotelesmatiká (Greek: Ἀποτελεσματικά, lit. 'On the effects') and in Latin as Quadripartitum (lit. 'Four Parts'), is a text on the philosophy and practice of astrology, written by the Alexandrian scholar Claudius Ptolemy in Koine Greek during the 2nd century CE (c. 90 CE – 168 CE).

Ptolemy's Almagest was an authoritative text on astronomy for more than a thousand years, and the Tetrabiblos, its companion volume, was equally influential in astrology, the study of the effects of astronomical cycles on earthly matters. But whilst the Almagest as an astronomical authority was superseded by acceptance of the heliocentric model of the Solar System, the Tetrabiblos remains an important theoretical work for astrology.

Nicole Oresme (/ɔːˈrɛm/; French: [nikɔl ɔʁɛm]; 1 January 1325 – 11 July 1382), also known as Nicolas Oresme, Nicholas Oresme, or Nicolas d'Oresme, was a French philosopher of the later Middle Ages. He wrote influential works on economics, mathematics, physics, astrology, astronomy, philosophy, and theology. He served as Bishop of Lisieux, translated Aristotelian texts for King Charles V of France, and was a prominent scholar of 14th-century Europe.

Pseudoscience consists of statements, beliefs, or practices that claim to be scientific or factual but are inherently incompatible with the scientific method. Pseudoscience is often characterized by contradictory, exaggerated or unfalsifiable claims; reliance on confirmation bias rather than rigorous attempts at refutation; lack of openness to evaluation by other experts; absence of systematic practices when developing hypotheses; and continued adherence long after the pseudoscientific hypotheses have been experimentally discredited. It is not the same as junk science.

The demarcation between science and pseudoscience has scientific, philosophical, and political implications. Philosophers debate the nature of science and the general criteria for drawing the line between scientific theories and pseudoscientific beliefs, but there is widespread agreement "that creationism, astrology, homeopathy, Kirlian photography, dowsing, ufology, ancient astronaut theory, Holocaust denialism, Velikovskian catastrophism, and climate change denialism are pseudosciences." There are implications for health care, the use of expert testimony, and weighing environmental policies. Recent empirical research has shown that individuals who indulge in pseudoscientific beliefs generally show lower evidential criteria, meaning they often require significantly less evidence before coming to conclusions. This can be coined as a 'jump-to-conclusions' bias that can increase the spread of pseudoscientific beliefs. Addressing pseudoscience is part of science education and developing scientific literacy.

The occult (from Latin occultus 'hidden, secret') is a category of esoteric or supernatural beliefs and practices which generally fall outside the scope of organized religion and science, encompassing phenomena involving a 'hidden' or 'secret' agency, such as magic and mysticism. It can also refer to paranormal ideas such as extra-sensory perception and parapsychology.

The term occult sciences was used in 16th-century Europe to refer to astrology, alchemy, and natural magic. The term occultism emerged in 19th-century France, among figures such as Antoine Court de Gébelin. It came to be associated with various French esoteric groups connected to Éliphas Lévi and Papus, and in 1875 was introduced into the English language by the esotericist Helena Blavatsky.

Divination is the attempt to gain insight into a question or situation by way of a magic ritual or practice. Using various methods, throughout history, diviners have been providing answers to querents by reading signs, events, or omens, often receiving insight through supernatural agencies such as spirits, gods, god-like-beings or the "will of the universe".

Divination can be seen as an attempt to organize what appears to be random, so that it provides insight into a problem or issue at hand. Some practices of divination include astrology, Tarot card reading, rune casting, tea-leaf reading, Ouija boards, automatic writing, water scrying, numerology, pendulum divination and countless more. If a distinction is made between divination and fortune-telling, divination has a more formal or ritualistic element and often contains a more social character, usually in a religious context, as seen in traditional African medicine. Fortune-telling, on the other hand, is a more everyday practice for personal purposes. Particular divination methods vary by culture and religion.

Western esotericism and the arts surveys documented intersections between Western esotericism—notably Hermeticism, Christian Kabbalah, Alchemy, and Astrology—and the visual arts, literature, and the performing arts from the late Middle Ages to the present. Scholarship highlights recurring vectors: Renaissance and early modern image–text programmes (emblems, alchemical series, Kabbalistic diagrams) that formalised "operative images"; encyclopedic displays and diagrams in early modern erudition; nineteenth-century Spirit photography and related "psychic" image technologies; fin de siècle milieux linking occult orders with salon culture; early twentieth-century abstraction tied to Theosophy/Anthroposophy; ritual poetics on stage and in experimental film; and later artist-authored Tarot and neo-alchemical process art.

Aby Warburg's reading of the Palazzo Schifanoia frescoes in Ferrara established a foundational model for interpreting astrological programs in Renaissance art, while Barbara Obrist documented the late-medieval shift toward serial illustration and diagrammatic representation in alchemical manuscripts. Early modern encyclopedic projects—epitomized by Athanasius Kircher—wove hieroglyphs, cosmology, and spectacular display into ambitious image-systems that influenced the period's visual culture. In parallel, historians of science and craft have emphasized how chymistry's "wider worlds" intersected with literature, theatre, and the visual arts. Classic studies have traced how esoteric metaphysics and "spiritual" aesthetics contributed to early abstraction (e.g., Wassily Kandinsky and Hilma af Klint), while recent scholarship reassesses the role of Spiritualism/Spiritism within abstract art and Surrealism's image-making and poetics.

Vedanga Jyotisha (IAST: Vedāṅga Jyotiṣa), or Jyotishavedanga (Jyotiṣavedāṅga), is one of earliest known Indian texts on astrology (Jyotisha). The extant text is dated to the final centuries BCE, but it may be based on a tradition reaching back to about 700-600 BCE.

The text is foundational to Jyotisha, one of the six Vedanga disciplines. Its author is traditionally named as Lagadha.

The date of the birth of Jesus is not stated in the gospels or in any historical sources and the evidence is too incomplete to allow for consistent dating. However, most biblical scholars and ancient historians believe that his birth date is around 6 to 4 BC. Two main approaches have been used to estimate the year of the birth of Jesus: one based on the accounts in the Gospels of his birth with reference to King Herod's reign, and the other by subtracting his stated age of "about 30 years" when he began preaching.

Aside from the historiographical approach of anchoring the possible year to certain independently well-documented events mentioned in Matthew and Luke, other techniques used by believers to identify the year of the birth of Jesus have included working backward from the estimation of the start of the ministry of Jesus and assuming that the accounts of astrological portents in the gospels can be associated with certain astronomical alignments or other phenomena.

Urania (/jʊəˈreɪniə/ yoor-AY-nee-ə; Ancient Greek: Οὐρανία, romanized: Ouranía; meaning "heavenly" or "of heaven") was, in Greek mythology, the muse of astronomy and astrology. Urania is the goddess of astronomy and stars, her attributes being the globe and compass.

The muse Urania is sometimes confused with Aphrodite Urania ("heavenly Aphrodite") because of their similar name.

In Christianity, the Biblical Magi (/ˈmeɪdʒaɪ/ MAY-jy or /ˈmædʒaɪ/ MAJ-eye; singular: magus), also known as the Three Wise Men, Three Kings, and Three Magi, are distinguished foreigners who visit Jesus after his birth, bearing gifts of gold, frankincense, and myrrh in homage to him. In Western Christianity, they are commemorated on the feast day of Epiphany—sometimes called "Three Kings Day"—and commonly appear in the nativity celebrations of Christmas. In Eastern Christianity, they are commemorated on Christmas day.

The Magi appear solely in the Gospel of Matthew, which states that they came "from the east" (Greek: ἀπὸ ἀνατολῶν, romanized: apo anatolōn) to worship the "one who has been born king of the Jews". Their names, origins, appearances, and exact number are unmentioned and derive from the inferences or traditions of later Christians. In Western Christianity and Eastern Orthodox Christianity, they are usually assumed to have been three in number, corresponding with each gift; in Syriac Christianity, they often number twelve. Likewise, the Magi's social status is never stated: although some biblical translations describe them as astrologers, they were increasingly identified as kings by at least the third century, which conformed with Christian interpretations of Old Testament prophecies that the messiah would be worshipped by kings.