Healthy looking hair, being a prominent attribute, is able to outclass the possessor’s personality since it can brighten one’s face and mood even when one is down. Many women confronted hair problems in this fast-paced life due to lack of proper attention. Hair can be made healthy, even by those who lead a busy life, only if some time is spent, and bit of effort is made. One of the most easy techniques for having a healthy hair is by using the best hair spray 2016. Healthy looking hair can be attained by following these tips.


The perfect tending provided to hair is a consistent, healthy diet, including certain foods which make the hair strong and healthy. Intake of larger amounts of water keeps hair shiny, silky and soft; therefore, you should drink a lot of water on an everyday basis. Taking proteins can make your hair more virile; it can be obtained from eggs, milk, cheese, cereals etc. Zinc, a mineral that inhibits hair loss, is present in meat, green vegetables and seafood. Other minerals like iron and copper make your hair lively. Found in fruits, vegetables, bread, eggs, milk and cereals, vitamins can lead to healthy hair. Vitamin A makes your scalp healthy, whereas Vitamin B and C encourage growth of hair and lessen split ends.


Cleanliness and hygiene are essential for the health and growth of hair. Properly brushing the hair, even before turning in for the night, and shampooing and conditioning it, in addition to rinsing it with cool rather than hot water, daily, or every other day, is imperative. These steps lead to removal of dirt, pollutants and harmful particles from the hair, improvement of texture, and provision of oxygen to the hair and the scalp. Moreover, dandruff in hair can be avoided if taken care of hygienically.

Quality Products

You should always use hair products in a wise manner. Since the excessive use of chemical products, like hair gel, styling mousse and hair spray, can damage hair texture, it is smart to consult a hair specialist before using a new product on your hair. Reliable products of brands that you have already sampled, and which are suitable for your hair, should ideally be used. Use pH balanced shampoo that is made for your hair type such as dry, normal, oily etc.


Trimming of hair is simply needed to attain healthy and long hair. Since ends of the hair get dried, frizzy and split, trimming is required every month, and will make hair grow longer, stronger and healthier, rapidly. Getting a haircut after sometime would be a good idea since it produces lush, healthy, and soft-looking hair.


Oiling is an essential treatment that should be given to your hair. It requires a little more time, but is the best remedy, and can make your hair very healthy. Different oils like mustard oil, coconut oil, rosemary oil, olive oil, jojoba oil etc, can be used to massage the scalp and roots of the hair. The oil massaging can stimulate blood circulation and can protect your hair from hot sun rays. This should be done at least thrice a week which would result in bouncy, healthy, shiny and strong hair.

esoteric-01At the foundation of Christian Kabbalah stands one man: Giovanni Pico della Mirandola, the original enfant terrible of the European Renaissance. At the tender age of 23, in 1486, Pico wrote and sent to the Pope 900 Theses of theology and philosophy which he proposed to debate with anyone that wished to do so. To these he attached an introductory Oration on the Dignity of Man, which has become a classical statement of the Renaissance worldview. It is regrettable that today he is mostly remembered for this statement of human dignity rather than his other groundbreaking work.

Unfortunately for Pico, church officials were not in a mood for a debate with the young and dashing count, and instead proceeded to analyse the 900 Theses against the Catholic dogma. They found 13 propositions suspicious of heresy, and out of these, one in particular: “There is no science that assures us of the divinity of Christ than magic and the Cabala”. Pico agreed to retract the condemned theses, but later he published an Apology which pretty much re-affirmed all his ideas. This, of course, set the Pope on fire, and Pico had to flee to France to avoid imprisonment. After many other adventures, Pico settled back in Florence, where he died at only 31 years of age, apparently poisoned by a member of the famous house of Medici.

Pico has been called the disciple and pupil of the philosopher Marsilio Ficino. They shared an interest in Neoplatonic, Hermetic philosophy and magic, but Pico didn’t think those were enough. He was attracted to the mysterious art of the Kabbalah, whom Hebrew scholars were talking to him about.

Spurred on by his Kabbalist teacher Flavius Mithridates, Pico set himself at an early age to learn the Hebrew language so he could read the Bible and the Kabbalah in original. He also benefited from the Latin translations of Mithridates. By the time he wrote his famous 900 Theses, Pico was able to involve himself in difficult Kabbalistic speculations. His work was inspired by some of the most famous Kabbalists of the period, like Abraham Abulafia, Menahem Recanati or Joseph Gikatilla.

Yet Pico thought he saw in Kabbalah something the Hebrew scholars failed to see: the justification of the Christian faith. Despite his youthful shenanigans, Pico was a very religious man, given to mystical impulses. He saw behind the Kabbalistic speculation the proof that Jesus was son of God, argument which Pico sought to use for the conversion of Jews and heretics.

Pico was interested in two types of Kabbalah, which he described as the Kabbalah of the sephirot and the one of the divine names. Today, the sephirotic Kabbalah is the best known. According to this one, God manifests itself in the Universe through ten emanations, usually portrayed in the form of a tree called ‘the Tree of Life’. These emanations and the complicated relationships between them ultimately channel the divine energy into the creation of the visible world. The basis of sephirotic Kabbalah is in the classical books Sefer Yetzirah (the Book of Creation) and the Zohar (the Book of Splendor), with which Pico was familiar.

Yet Pico was also attracted to another type of Kabbalah: the gematria, or the combinations of Hebrew letters. Permutations are based on the peculiar character of the Hebrew alphabet, which is made up of consonants that have a certain numerical value. The first letter, the aleph, has the value 1, while the last letter, tau, has the value of 400. The practice is based on changing the position of the letters (without changing the sum of the word) or replacing them with letters that result in the same total. The Kabbalists applied this type of analysis to the Bible, particularly the Genesis, whom they thought to hide secrets revealed to Moses by God Himself.

The gematria was particularly advocated by the famous 13th kabbalist Abraham Abulafia, one of Pico’s chief sources. Abulafia believed that combinations of letters, particularly those of God’s names (shemot) unleashed powerful energies in the universe, and Pico took that philosophy forth into the Christian Kabbalah.

If you feel tired, you can take a pause on your lecture and take a look at something specific you must have on your kitchen, it’s related to knifes, in particular you could take a look at the best electric knife sharpener, so that you can always have your knifes correctly sharpen.

Pico, who was interested in magic just like his elder, Ficino, believed Kabbalah could make magic mainstream and free it of ‘black’ connotations. In fact, he stated that no magic was good except the one that employed the Kabbalah. In this, he forged a union between the Christian Kabbalah and magic which many retractors later used to accuse all Christian Kabbalists of being black magicians or devil worshippers.

Still, Pico’s legacy of Kabbalah to the Christian world survived for several hundreds of years. It passed on from the classical expressions of Johannes Reuchlin and Cornelius Agrippa to Paracelsian speculations, Rosicrucianism and Freemasonry, up to the Golden Dawn, Aleister Crowley and Dion Fortune. I will try to trace this history in a further article.

horoscope-esoHomeopathy is the brainchild of Samuel Hahnemann, a German doctor practicing at the beginning of the 19th century. As a young physician, Hahnemann became discontented with the mainstream medicine practiced during his era, which often employed harsh and doubtful measures such as bloodletting, purging, blistering and excessive doses (1). His own experience and observation led him to propose a radically new medicine, homeopathy, which could be translated as “the cure is like to the disease”. Homeopathy is based on a few pillar principles developed by Hahnemann, which I will attempt to summarise below:

1. The law of “similars”. This law, which is rightfully considered as the basic tenet of homeopathy, had been the mainstay of several ‘dissident’ physicians such as Hippocrates, Paracelsus or Stahl. The law maintains that cure should be similar, rather than opposed to disease. In other words, patients should take medicine that is apparently ‘stimulating’ the illness. This may sound rather absurd in our day-and-age, when it is ‘self-understood’ that the medicine should be contradictory to the disease: thus, when we have an infection we take antibiotics to ‘reduce’ or ‘eliminate’ it. Who would even consider taking something that would increase the infection? Yet some famous physicians, including Hahnemann, thought that a contrary medicine only quashes the symptoms, without addressing the real problem. The infection may be reduced or eliminated, but the body’s disease would only find some other outlet to express itself. That is because, in Hahnemann’s views, disease goes deeper than what we normally think as illness. Disease is a spiritual entity, rather than a physical one (2).

2. Theory of the vital force (“vitalism”). Homeopathy belongs to a long lineage of scientists or philosophers that believed that, behind the apparent materiality of the universe lay a spiritual force that organized matter (3). Proponents of this theory include Aristotle, Hippocrates, Paracelsus, Van Helmont, Stahl, Bergson, Driesch and others (4, 5). Hahnemann subscribed to this view, maintaining that the body was animated by a spiritual force he called “dynamis”, which was responsible for maintaining and regulating the body (6). Far before the ideas of homeostasis and immunity were introduced into medicine, he believed that the body had the capacity of self-regulating itself. However, he also considered that, when disease takes over, the body is no longer able to protect itself and the physician must then intervene.

3. Disease as a spiritual entity. As mentioned above, Hahnemann thought that illness was not the physical expression of it (the disease is not ‘stomach ulcer’, for instance) but a spiritual imbalance that eventually becomes a disease. He considered that disease attacked the vital force of the body at the spiritual level, and overcoming it the body was then overtaken by a physical illness. However, the disease would not be really defeated by tackling the physical illness, but by going to its spiritual source.

4. Cure by similar medicine. According to the law of similars, the elimination of the disease is done by medicine that is alike to the illness. In other words, Hahnemann looked for plants whose effect on the healthy human was similar to the disease. For instance, quinine bark taken by a healthy person would give him or her a slight fever. Therefore, Hahnemann used quinine to cure fever in sick persons. This identification of the impact of medicine on healthy bodies was done methodically, often by testing it on oneself. Hahnemann stated that he had taken tens of medicines to verify their effects (7). His commitment to experiment in medicine made him one of the first physicians to use rigorous empirical testing.
5. Infinitesimal dilutions. Hahnemann recognized that many of the plants he prescribed caused a serious, even possibly deadly, reaction in a person. For instance, if a patient was prescribed belladonna to cure a certain disease, taking it in heavy doses could easily endanger his or her life. Hahnemann attributed this effect to the reaction of what we would now call the body’s immune system. He realized that this reaction might be too strong and too dangerous to do any good to the patient. Instead, he considered that if the medicine was diluted enough, this would allow the body to accommodate itself to the treatment and not react to it (8). The dilution was achieved by combining one drop of plant tincture to ten parts water, and then shaking it vigorously. This process repeats several times. After ten dilutions, there will not be one single molecule left of the substance according to Avogadro’s Law. This fact has made many skeptics ridicule homeopathy for not leaving any trace of the plant left in the medicine (9). However, for homeopaths, the higher the dilutions, the higher the potency of the medicine (10).

6. Replacement of the disease. Hahnemann considered that, by taking a medicine similar to the disease, the physical illness is ‘overtaken’ by a medicinal illness (11). The medicine replaced the disease at the spiritual level, changing it with its own manifestations. After the patient began taking the treatment, his body began to suffer the effects of the medical plant, rather than the disease itself. The illness departed, and the only suffering remaining was that caused by the slight reaction of the body to the medicine. However, the body, freed from the disease, was again able to sustain its own health and soon all the negative effects disappeared, leaving the body completely healthy.

7. Holism. Hahnemann condemned the medicine of his age, which was tackling disease locally. He firmly considered that the disease, as a spiritual entity, affected the entire body, even though it may express the disease locally. Therefore, cure had to address the entire body’s system, rather than one part only. In this, Hahnemann proved a holistic and systemic thinker avant-la-lettre, with his insistence on addressing the body as a coherent and self-regulating whole.

This is an oversimplified view of Hahnemann’s views of homeopathy. What is remarkable is that, two centuries onwards, these principles are still generally acknowledged as the mainstay of homeopathic medicine. It proves the long-lasting insight of Hahnemann and the strength of his observations and experimentation approach to medicine.


Since I am currently researching on the topic of early Rosicrucianism, I have taken a closer look at the Rosicrucian Manifestos: Fama Fraternitatis andConfessio. My reading of the documents made me decide to provide a modern English version, as the 1652 version is slightly hard to read. While the Chymical Wedding benefited from such a modern English updating, the Manifestos didn’t. I will soon publish my version under a new envisioned section of the website called Downloads.

It is important to know that, although lumped together as the ‘Manifestos’, theFama and Confessio were not published simultaneously. The Fama was published in Kassel, Germany in 1614 as an appendix to a section of a Italian work by Trajano Boccalini. It was republished, together with the Confessio, in 1615. Hence, the Fama can be considered as the more original and important of the two treatises (in fact, the Confessio constantly refers to the Fama as authority).

To make things easier, I have set what I consider to be the main ideas of the Manifestos in a numbered list below.

1. Secret Medieval Tradition from the East. The works affirm that the Rosy Cross society was established in the 1300s by a legendary friar called Christian Rosenkreutz. He was supposed to have traveled widely in the Eastern lands and to have acquired secret knowledge from Islamic initiates. It was a peculiar aspect of Rosicrucian belief that secret knowledge could be obtained from Moslem thinkers in the Middle East. Needless to say, at the time, many anti-Rosicrucian writers attacked them for upholding non-Christian beliefs. Yet, as shown below, the Rosicrucian manifestos portray a mystical and ardent form of Christianity. Nevertheless, the composers of the Fama and Confessio must have been aware of the historical truth that esoteric knowledge came through the intermediation of Islam.


2. Paracelsianism. The Manifestos refer to Theophrastus Paracelsus as an important precursor of the Rosicrucian revelation; however, they say, he did not belong to the Rosicrucian lineage. Paracelsian language and ideas pervade bothFama and Confessio: they talk about universal medicine, the religious value of knowledge, the inferior nature of gold-making and other ideas traceable to Paracelsian followers. The Paracelsians, it must be remembered, were interested in medical alchemy rather than gold-making and often disparaged the latter as an inferior pursuit. They were also fervent knowledge-seekers, both in nature and in the Bible.

3. New Reformation. The Rosicrucian manifestos embraced Protestant values of reformation. However, they talk about a new, upcoming reformation that would complement or even go beyond the Protestant one. The nature of this new reformation is clear: it involves not only the proper reading of the Bible but the revelation of God in nature. The Rosicrucians emphasize knowledge of nature as a religious ideal, quite contrary to our modern understanding of science and religion as competing or even antagonistic pursuits. In fact, the Rosicrucians believed that the pursuit of knowledge would bring humanity back to the status of Adam before the Fall, i.e. in God’s grace.

4. Christian Esotericism. The Fama and Confessio evince strong Christian feelings; the Fama states that ‘Jesus is my all’. The Christian vision of Rosicrucianism was colored by Hermetic and Platonic thought, including ideas such as universal sympathy, man as God’s image or sacred knowledge. Another influence is the Christian Kabbalah, which had risen to prominence due to the works of Pico della Mirandola, Johann Reuchlin, Henry Cornelius Agrippa and Heinrich Khunrath.

5. German Mysticism. The Manifestos were the evident product of German circles (scholars point to the Tubingen circle led by Johann Valentin Andreae, the author of the Chemical Wedding). The writings refer to Germany as a blessed land where knowledge is now increasing. Rosenkreutz himself is portrayed as a German friar, who founds his Rosy Cross society in Germany, where he finds kindred spirits. While Rosicrucianism began as a purely German movement, it soon spread to England, France, Sweden, Russia and other lands, and became an internationalist phenomenon.

6. Invisibility. The Rosicrucian order was presented as invisible and only its members could contact outsiders, not viceversa. The writings affirm that Rosicrucians were protected from antagonistic forces by their ability to remain invisible. It is not exactly clear what they meant by this, but soon a mythology grew, which portrayed Rosicrucians as actually, physically invisible. This myth was based on the fact that no one ever admitted of being a Rosicrucian. Andreae, the only person to have claimed the authorship of a Rosicrucian tract, quickly distanced himself from the movement and affirmed that the whole Rosicrucian affair was a ‘ludibrium’, or a practical joke. It was only in the 1700s that a ‘real’ Rosicrucian order emerged in Germany, that of the Golden and Rosy Cross. It was apparently on their tradition that modern Rosicrucian orders were founded.

7. Proselytism. Despite the avowed secrecy of the Rosicrucian order, the Manifestos issue an open call for learned people to join the organization. This is in line with the writings’ idea of ‘new Reformation’ – we are at the threshold of a new age, they say, in which everything shall be revealed. To hasten the advent of God’s millennium, the Rosicrucians invite everyone to manifest their interest in the Rosicrucian project. Needless to say, there was a strong response to this open call, as many leading European intellectuals rushed to swear their allegiance to Rosicrucianism. Such Rosicrucian defenders included Adam Haselmayr, Michael Maier, Robert Fludd, Thomas Vaughan and others. It is said that Rene Descartes himself, in his youth, traveled to Germany in the hopes of discovering the brothers of the Rosy Cross.

The Rosicrucian movement, as this brief summary suggests, was full of paradoxes. On one hand, it issued an open ‘call to arms’ for the learned of Europe to participate in the renovation of knowledge; on the other, it never answered the letters of support received. The Rosicrucians maintained to be many, but not one was ever found. Their manifestos were written as highly earnest works; however, the only known Rosicrucian writer, Andreae, dismissed them as jokes. No wonder Rosicrucian came to mean many things to many people; from devil worshippers to invisible men, to enlightened, higher plane beings or beings of another world.