|The first excerpt represents the element of Air. It speaks of mental influences and the process of thought, and is drawn from Phaedo by Plato:
falling away into nothingness of the lower? Or are we vainly attempting to
pass the boundaries of human thought? The body and the soul seem to be
inseparable, not only in fact, but in our conceptions of them; and any
philosophy which too closely unites them, or too widely separates them,
either in this life or in another, disturbs the balance of human nature.
No thinker has perfectly adjusted them, or been entirely consistent with
himself in describing their relation to one another. Nor can we wonder
that Plato in the infancy of human thought should have confused mythology
and philosophy, or have mistaken verbal arguments for real ones.
5. Again, believing in the immortality of the soul, we must still ask the
question of Socrates, 'What is that which we suppose to be immortal?' Is
|The second excerpt represents the element of Fire. It speaks of emotional influences and base passions, and is drawn from Beyond Good and Evil by Friedrich Nietzsche:
which would fain allure us into surmises concerning a deceptive
principle in the "nature of things." He, however, who makes
thinking itself, and consequently "the spirit," responsible for
the falseness of the world--an honourable exit, which every
conscious or unconscious advocatus dei avails himself of--he who
regards this world, including space, time, form, and movement, as
falsely DEDUCED, would have at least good reason in the end to
become distrustful also of all thinking; has it not hitherto been
playing upon us the worst of scurvy tricks? and what guarantee
would it give that it would not continue to do what it has always
been doing? In all seriousness, the innocence of thinkers has
Beyond Good and Evil
|The third excerpt represents the element of Water. It speaks of pure spiritual influences and feelings of love, and is drawn from Tarzan and the Jewels of Opar by Edgar Rice Burroughs:
clambered out upon the roof, dropping instantly to the
ground at the rear of the hut.
When the Arabs finally mustered courage to enter the
hut, after firing several volleys through the walls,
they found the interior deserted. At the same time
Tarzan, at the far end of the village, sought for
Chulk; but the ape was nowhere to be found.
Robbed of his she, deserted by his companions, and as
much in ignorance as ever as to the whereabouts of his
pouch and pebbles, it was an angry Tarzan who climbed
the palisade and vanished into the darkness of the
Tarzan and the Jewels of Opar
|The fourth excerpt represents the element of Earth. It speaks of physical influences and the impact of the unseen on the visible world, and is drawn from The Psychology of Revolution by Gustave le Bon:
put in question.
Among the events whose study seemed completed was the French
Revolution. Analysed by several generations of writers, one
might suppose it to be perfectly elucidated. What new thing can
be said of it, except in modification of some of its details?
And yet its most positive defenders are beginning to hesitate in
their judgments. Ancient evidence proves to be far from
impeccable. The faith in dogmas once held sacred is shaken. The
latest literature of the Revolution betrays these uncertainties.
Having related, men are more and more chary of drawing