Every movement that one makes suggests to the seer some meaning. One is not always conscious of one's movements, and not every movement is made intentionally; but many movements that one makes unconsciously and thinks nothing of mean something to the seer.
The seer notices them from two points: the beginning and the end. No motion, to a seer, is without direction; in other words every movement is directed by a precedent cause. And no motion, to the seer, is without a certain result. The purpose seems to be in the cause, but in reality it is in the effect. It is born in the cause, but it is finished in the effect.
The first thing that the mystic understands by a movement that a person makes is the nature of the person, and the next thing that the mystic understands is about the person's affairs. And the law holds good about straightness suggesting straightness, and crookedness suggesting crookedness, grace of movement suggesting beauty and lack of grace the lack of that element. Rhythm of movement suggests balance, lack of rhythm suggests lack of balance. The upward tendency of movement suggests rise, the downward tendency fall, and the horizontal spreading. The movement inward and outward are suggestive of within and without. Also, the law of tendency of the five elements to different directions helps the seer to recognize the different elements working in one's nature. The movement can be recognized in sitting, walking, lying, and in laughter or in crying.
The study of these laws of movement and direction is helpful only when the intuitive faculty is developed. If the study is intellectual, it is limited and rigid, and one cannot probe the depths of human nature far enough by intellectual study alone.
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