Neptune's Dolphins

 

Ovid explains the changes in the calendar in “Fasti: Vol. I,” translated by A.S. Kline.

“When Rome’s founder established the calendar

He determined there’d be ten months in every year….

So Quirinus in his ceremonial robes had that in view,

When he decreed his year to an unsophisticated people.

Mars’ month, March, was the first, and Venus’ April second:

She was the mother of the race, and he its father.

The third month May took its name from the old (maiores),

The fourth, June, from the young (iuvenes), the rest were numbered.

But Numa did not neglect Janus and the ancestral shades,

And therefore added two months to the ancient ten.”

 

January is the month for public vows and divination of the coming year. Festivals celebrating the beginnings of life – both human and plant are held. The Carmentalia is for childbirth, and the Sementivae is for crops. Also, the Gods of Healing are given offerings to ensure a healthy year.

 

Gardeners and farmers make a gesture of beginning to work the land on January 1. Then they would refrain from other chores until January 13. Planting did not begin until February 7, when Favonius, the West Wind, who is considered mild, starts to blow.

 

JANUS

Janus, the two-head God, is the God of Beginnings and Endings. In Ovid’s “Fasti,” Janus explains to the poet why the year begins in the winter instead of the spring. “Midwinter is the beginning of the new Sun and the end of the old one. Phoebus and the year take their start from the same point.” (Note 3) As a Guardian of Time, Janus guards the threshold between the old and the new year. Modern Romans honor Janus by reflecting and planning for the coming year.

 

“Offering to Janus” by Cato the Elder, “De agri cultura,” translated by B. Nolan

“As you offer cakes to Janus, say these words: “Father Janus, as I offer these cakes, I ask most humbly that you will be kind and merciful to my children and myself, to my household and my home.”

 

AESCULAPIUS and VEDIOVIS

On January 1, dedications to the Gods of Healing were made at temples on an island in the Tiber River. A plague was stopped during the dedication of the temple of Aesculapius on January 1, 291 BCE. Meanwhile, Lucius Furius Purpurio vowed the temple to Vediovis on January 1, 194 BCE for the God’s help at the Battle of Cremona (against the Gauls). (Both of the festivals are dies natalium (birthdays) of the temple.)

 

LARS OF THE CROSSROADS (Lars Compitales)

During January, the Compitalia (Note 4) is observed to honor the Lars who watch over the crossroads. At each crossroads, shrines are set up and dolls hung from them. I live at the nexus of three streets, and make offerings of crystals to the Lars. I also hang a wooden doll on my door knob for a day.

 

“Prayer to the Lares,” Albius Tibullus, “From Elegy 1.10.” translated by B. Nolan.

“Guard me, Lares of my house! You nourished me when, as a child, I ran before your feet….O Lares, turn aside from me weapons of metal [bronze].”

 

Further reading: Gods of the Month:

 

https://neptunesdolphins.wordpress.com/2017/01/04/god-of-the-month-janus-ianus/

 

https://neptunesdolphins.wordpress.com/2018/01/09/god-of-the-month-vediovis/

 

https://neptunesdolphins.wordpress.com/2023/01/09/knowing-elusive-gods-through-following-bread-crumbs/

 

https://neptunesdolphins.wordpress.com/2017/01/18/gods-of-the-month-lars-compitales/

 

NOTES:

 

Note 1. Romulus was the first King of Rome.

 

Note 2. During the Roman Republic, January had only twenty-nine days. When Julius Caesar reformed the calendar, he added two more days.

 

Note 3. Starting the year at Midwinter (the Winter Solstice) was common in Northern Europe, especially with the Norse and Anglo-Saxons.

 

Note 4. The Compitalia and the Sementivae are conceptivae (moveable festivals). The Compitalia could be held early as December 17 or as late as January 5. However, it is usually held on January 3.

 

Ovid explains the reason for a non-definite day in “Fasti, Vol. I,” translated by A.S. Kline.

“I have searched the calendar three or four times,

But nowhere found the Day of Sowing:

Seeing this the Muse said: ‘That day is set by the priests,

Why are you looking for moveable days in the calendar?’

Though the day of the feast’s uncertain, its time is known,

When the seed has been sown and the land’s productive.’

When I started researching the role of Dragons in New Age beliefs, I encountered a vast trove of material. Dragons in New Age theology, differ from the general understanding of dragons. Because of the complexity of the subject, I will post a series of posts focusing on a particular aspect of Dragons in the New Age. I will break up these blocks with other topics such as Astrology and the planets.

 

The first group of posts will be:

“Understanding New Age Beliefs” – An introduction of the theology of the New Age is provided.

 

“New Age Concepts of Dragons” – A survey of books written by various “Dragon Ladies” provides a variety of ideas about Dragons. (The “Dragon Ladies” are women who channel their Guardian Dragons.)

 

“The Dragons’ Role in the New Age: Ascended Masters and Archangels” – An exploration of how Dragons interact with these “advanced beings” and Archangels.

 

“The Dragons’ Role in the New Age: The Elements” – Many Dragons are also Elementals with roles specific to New Age beliefs.

 

“The Dragons’ Role in the New Age: Explaining the Dimensions” – The concept of the Dimensions in New Age theology is explained.

 

“The Dragons’ Role in the New Age: Dimensions” – Various Dragons come from different Dimensions to guide individuals in their evolution. Their goal in this evolution is to unify with the Cosmic Source.

 

Offerings of dates, chickpeas, lentils, and sesame oil are transported by boat (Note 3) from the temple of An to Inanna’s. (In modern rituals, a wooden boat is moved from the altar of An to Inanna’s.) They are made at night for An, and later for Inanna at dawn.

 

Going to where Enki lives in Eridu, Inanna gets Him drunk and steals the Mes. She departs in An’s barge from Eridu to Uruk, taking them with Her. Meanwhile, Enki tries to get them back but is unsuccessful. However, the Gods do allow Inanna to disburse the Mes.

 

After landing the Boat of An, Inanna sings, “Today I have brought the Boat of Heaven to the Gate of Joy. It shall pass along the street magnificently. The people shall stand in the street full of awe, in joy. The old men of the city comfort, the old women counsel, the young men strength of arms, the children joy. The king shall slaughter bulls, shall sacrifice sheep. He shall pour beer from a bowl. He shall have the šem and ala drums sound, and have the sweet-sounding tigi instruments play. The foreign lands shall declare my greatness. My people shall utter my praise.”

 

Notes:

Note 1. Mes are the divine decrees which establishes the world order. They range from objects (weapons) to emotions (terror) to culture (hair styles).

 

Note 2. As the Father of the Gods, An allows the transfer of power. Inanna using his barge is symbolic of this.

 

Note 3. Mesopotamians had full-sized barges for the Gods to travel in. They would row the barges from city to city for a processional of the God. Meanwhile, at the God’s temple, the boat was displayed with the statue of the God and the God’s treasures. Individual boats have their own names.

 

 

BONA DEA: December 3 is the day of women’s mysteries for Bona Dea, the Good Goddess. This Goddess of Healing also ensures women’s fertility. During the rites, it is forbidden to speak the words “wine” and “myrtle” since Faunus got the Goddess drunk and beat Her with a myrtle branch.

 

FAUNUS: December 5 is the festival for Faunus, the Protector of Herds. This horned half-goat God blesses the animals at this time. Rites done for Faunus are in the nude since this God disliked clothes. Faunus also is appealed to for oracles and prophetic dreams.

 

From “To Faunus” by Horace, translated by Thomas Irwin.

“Oh, Faunus, love of the flying nymphs,

Tread lightly round the sunny fields that close

My little farm, and o’er thy shoulder cast,

Departing, one propitious glance upon

My orchard’s branchy gloom

And nursery of vines….

 

And when in northern air the winter star

For thy light footstep marks a silver path,

The straw-thatched cottage shall keep holiday,

And through cool grassy meadows roam its folk,

Mid oxen free from toil

And ruminating kine…..

 

TIBER RIVER AND THE SEVEN HILLS OF ROME: Two festivals – one for the Tiber River and one for the Seven Hills – occur on December 8 and December 11 respectfully. This is the time to thank and make offerings to the local rivers and streams, as well as the local hills.

 

CONSUS: The second festival for Consus, the God of the Granary is held on December 15. This is the start of the Halcyon Days, the seven days before and the seven days following the Winter Solstice. In Roman times, chariot races were held to celebrate the autumn sowing.

 

SATURNUS (SATURN): Saturnalia from December 17 to 24 celebrates the Golden Age that Saturnus Pater ruled the earth. During Saturnalia, the feet of Saturn’s statue are unbound. For Saturnalia, people decorate their homes in red and yellow. My family exchanges candles and plays board games.

 

OPS CONSIVA: The Opalia is held on December 19 for Ops Consiva (the Sower), as part of celebrating the autumn sowing. This Goddess of Abundance is the Consort of both Consus and Saturnus. In making offerings of milk and honey to the Goddess, people would sit and touch the earth.

 

ANGERONA: At the Divalia, on December 21, Angerona, the Goddess of Secrets is honored. People prayed to Her for relief from pain and worry.

 

ACCA LARENTIA: On December 23, the Larentalia was held at her tomb. Acca Larentia is the Founder of Rome and Goddess of the Lars. She owned the surrounding lands around the fledgling city. The Twelve Arval Priests, who are responsible for offerings to Dea Dia, were said to be founded in Acca Larentia’s memory.

“The Night Speaks: How Astrology Works.” Steven Forrest. Seven Paws Press, Inc. Borrego Springs (CA). 1993, 2016.

 

In writing, “The Night Speaks,” Steven Forrest tackles the philosophical foundation of Astrology. He asserts that while Astrology itself is concrete and specific, the foundation is not. He explains, “Ultimately, the philosophy behind the system rests upon a single belief: the conviction that the universe is inherently meaningful. More commonly this principle is expressed another way: that the heavens, specifically the planets, symbolize human realities.”

 

Forrest continues, “But symbolism implies meaning and as soon as we accept that meaning is inherent to the structure of the cosmos, we have entered mysterious and subversive territory.” He explains further, “Subversive to what? To the mechanistic assumptions of Big Science. To the God-is-in-Heaven and Heaven-is-Elsewhere assumptions upon which Big Religion is founded.” (Note 1) By claiming that the galaxy is intelligent and aware is frightening to Big Religion, according to Forrest. However, Albert Einstein, in discussing quantum physics, noted that common sense is whatever people were taught to believe before they are nineteen years old. Since it implies that the Cosmos is alive is commonsense, Forrest claims that Astrology threatens the worldview of Big Religion.

 

Meanwhile, Forrest explores the standard reactions to Astrology by Big Science. He describes these reactions as “Astrophobia” (Note 2). “There exists a persuasive perceptual bias among those ‘normal,’ ‘rational’ people, who feel emotionally compelled to criticize astrology. The bias functions on an unconscious level driving them towards otherwise inexplicable behaviors – behaviors that are characterized by denial, anger, inappropriate assumption of authority and illogic…The triggering stimulus is the suggestion that rational processes might in anyway be influenced by irrational or ‘trans-rational’ processes.”

 

Ordinary people respect and believe scientists because of the Myth of Science. Forrest explains, “one investigates all phenomena with dispassion. Calmly, logically, one attempts to establish principles and actualities. In other words, there is no room for wishes and fears.” That is the myth. However, as Forrest points out, scientists are very human with their own biases and fears. For example, many of them will reject Astrology outright, and go to great extremes to disclaim it.

 

Forrest believes that a fully scientific theory of Astrology can eventually be formulated. He believes that it would have to meet various requirements. One, it has to work: have predictable relations between astronomy and human experiences. Two, it has to be generalizable: applicable across time and culture. Finally, it has to have a mechanism: to describe how the astrological “force” affects the human world. (Emphasis Forrest’s)

 

To advance his theories, Forrest cites the joint work of the physicist Wolfgang Pauli and the psychiatrist Carl Jung. Pauli said of the quantum universe that no natural law is ever entirely binding. The universe, in quantum theory, operates by probabilities, not certainties. Carl Jung added, “The philosophical principle that underlies our conception of natural laws is causality.” Jung believed that the connection of events was other than casual, it was the principle of synchronicity. (Note 3) Forrest extends Jung’s reasoning to “the signs and planets of astrology may be the primordial underlying structures of meaning upon which all synchronistic events hang.” (Emphasis Forrest’s.)

 

Meanwhile, Pauli’s work indicated that patterns from the mind do extend into that of matter and energy. His Exclusion Principle (Note 4) governed the fundamental patterns of quantum matter. “Electrons behave as they do because they conform to overarching forms.” Pauli’s principle could be thought of as an “archetype of matter.”

 

Jung and Pauli postulated a quaternity (Note 5) (Note 6) of these new principles to suggest a cooperative relationship between humans and the Cosmos. Energy (including matter and momentum) is set against Space-Time. (Note 7) The first is Energy moving to Space-Time, the area where the events happen. The second is Synchronicity set against Causality. In quantum physics, the observer effects the observed, and vice-versa.

 

Forrest explains why Astrology works. People are a part of the living Cosmos. As such, they affect the Cosmos as the Cosmos affects them. He cites Plato, “The Great Mind of the Universe and our own little minds are simply in a state of telepathic rapport.” (Emphasis Forrest’s) Life extends both horizontally between humans and nature, and vertically between nature and galaxies. Therefore, Astrology therefore promotes wholeness.

 

Part 2 contains the footnotes.

 

Various ancient peoples have regarded various places in the sky as portals. Souls would travel to and from the afterlife through these portals. The Greeks believed that there were three gates in the Zodiac, which were soul portals. Meanwhile, the Romans said the portals were in Scorpio, between Aquarius and Pisces, and between Cancer and Leo. Others said that “genesis and apogenesis took place though Solstitial Gates.” (Note 2) For the Egyptians, it was the decans. (Note 3) When a decan star rose, a portal opened for those Gods of that decan.

 

Meanwhile, the book, “Hamlet’s Mill” (Note 4) is a collection of essays in which the authors claim that major mythologies are similar throughout the world. The reason they give is that the various myths accurately describe astronomical occurrences. The book title itself refers to the myth of a rotating millstone that cycles around the Sacred Spiral (Note 5) which surrounds the Celestial North Pole (the axis mundi) (Note 5). The mill will occasionally slip, and hence another mill has to be made. This slipping is tied to a shift in the North Star. The shift of the North Star, a point of cosmic status, would cause a catastrophe, thus ending the old world. (Note 6) Everything is thus thrown into chaos. A new world comes into being, and time starts over. For example, the Babylonian myth of Marduk remaking the Cosmos with Tiamat’s body reflects this.

 

Various cultures say that the soul is guided through the cosmic pathways by “fate,” “fortune,” “providence,” and “destiny.” (Note 7). A part of the Spiraling Cosmos, the soul descends to the Earth through the portals to continue following their story lines in various myths. When that is accomplished, they exit through the portals as well. The purpose of the soul portals is to allow each soul to experience certain parts of the mythic stories. The objective is to educate and advance the soul through the afterlife.

 

As for the souls themselves, Hazel writes, “It is difficult to predict at birth, how star-portal contacts will manifest. It’s easier when the person has become an adult and a cumulative picture of a person’s life is available. Once a person begins to interact of a mature level in society, the star-charged thematic patterns become more clear and are easier to spot.”

 

Cicero writes, “but nothing better than those Mysteries by which we are formed and molded from a rude and savage state of humanity, and indeed through the Mysteries we perceive the real principles of life, and learn not only to live happily, but to die with a fairer hope.” (Note 8)

 

The changes in Cosmic Time changes the soul experiences. The end of an old Aeon is filled with deterioration and corruption. The new Aeon is a massive cultural change with new Gods, new religions, new cultures, and new political systems. The Milky Way tilts out of alignment with the Earth’s horizon. The portals change and old souls leave and new ones come into being. Both old and new Gods and souls enter and exit through the new Gates. As Hazel writes, “stars, souls, and the cosmic pathways are crucial features of the metaphysical cosmos.”

 

Notes:

Note 1. Georgio de Santillana and Hertha von Dechend, “Hamlet’s Mill: An Essay Investigating the Origins of Human Knowledge and its Transmission Through Myth.” Nonpariel Books. 1969. The authors studied African, Finnish, Hindu, Mesopotamian, Norse, and Persian cultures.

 

Note 2. The Solstitial Gates are the ones at Cancer (Summer) and Capricorn (Winter). Only Gods and advanced souls may exit through the Capricorn Gate.

 

Note 3. Decans are thirty-six groupings of constellations used in Egyptian astronomy.

 

Note 4. “Hamlet’s Mill” is a kenning that describes the sea grinding the rocks into sand. This kenning, “Amlotha molu (Amlothi’s millstone),” is found in the saga “Skaldskaparmal,” the “Prose Edda” by Snorri Sturluson.

 

Note 5. The Spiral is usually the Milky Way, and the Pole, the North Star (which has changed through the ages).

 

Note 6. The North Star changes at various intervals. Although Polaris of Ursa Minor is the North Star today, it used to be Kochab also of Ursa Minor (1900 BCE – 1100 BCE).

 

(Note 7 and 8 will be posted on Saturday.)

 

 

During this month, a festival is held to honor his war chariot. People chant, “May the month Kissilimu, of the great warrior Nergal, absolve! The month Kissilimu, an abundant yield will be heaped up, the mighty hero, Nergal who has arisen from the Underworld!”

“Astrology for Christians,” Suzan Stephan. Red Feather Mind, Body, Spirit: Atglen (PA). 2019.

 

It may seem odd to feature a book directed towards Christians on a Polytheist blog. However, I believe that it is helpful to read how Astrology (Note 1) became banned for Christians, and how it can be reclaimed. Also, since Christianity informs the modern world, it is also helpful to rebut the modern thinking that regards Astrology to be worthless.

 

The author, Suzan Stephan is both an Astrologer and a devout Christian. The first thing, she tackles is the idea that the stars determine fate, which goes against the Christian Doctrine of God giving people free will. Stephan adheres to Edgar Cayce’s (Note 2) direction on Astrology. “Astrology is fact, but there is no greater power over man than his own will.” According to Stephan, Astrology does not override God’s will but only indicates what it could be. Citing various verses from the Bible, she demonstrates that Astrology has always been a part of the Judeo-Christian faith.

 

Before delving in Christians’ problems with Astrology, Suzan Stephan defines what Astrology is. According to her, “Astrology is the study or wisdom of the stars as related to human events, and Astrology is NOT (emphasis hers) a religion.” She continues that “the great orderly creation of the heavens that is so aptly demonstrated by Astrology can lead to no other final conclusion but a strong belief in God.”

 

To further her stance, Stephan cites Psalm 19.

“1 The heavens declare the glory of God; the skies proclaim the work of his hands.

2 Day after day they pour forth speech; night after night they reveal knowledge.

3 They have no speech, they use no words; no sound is heard from them.

4 Yet their voice goes out into all the earth, their words to the ends of the world.” (Note 3)

 

Stephan details how the “prevailing political atmosphere and social influence of the Church” from the Fifth Century to the Eighteenth warred on Astrology. For example, the powerful Church Fathers of the Fifth Century consolidated their powers by banning Astrology. St. Augustine stressed that Astrology “introduced a dangerous and democratic element which had to be stamped out.” Stephen interprets this to mean that he regarded Astrology to be a potential threat to the authority of the Church. Standard explanations of Augustine’s disgust of Astrology is that it engaged demons. Stephen believes that his objections were based on politics and not theology.

 

Meanwhile, the modern worldview has separated the viewer from the object of viewing. This has formed a barrier between the person and the world, thereby turning nature into an exercise in mechanics. In contrast, Astrology sees the human and the rest of the world as part of the whole Cosmos. Moreover, according to Stephan, Astrology promotes a wholeness that modern people will find healthy.

 

Stephan stresses that a person should keep an open mind about why Astrology works. Steven Forrest, of Evolutionary Astrology (Note 4), refers to the modern rejection of Astrology as “astrophobia.” (Note 5) He defines it in “The Night Speaks,” as “the triggering stimulus is the suggestion …rational processes might – in any way – be influenced by irrational or ‘transrational’ processes.’” Stephen uses the star charts of King David and Jesus Christ to prove how Astrology illuminated their life paths.

 

In writing her book, Suzan Stephan believes that astrophobia (as defined by Forrest) holds Christians from embracing Astrology. She seeks to restore Astrology back to its rightful place in Christianity. As she states, “Always remember that astrology were identified as the wisemen of the Bible!” Stephan ends “Astrology for Christians” with “today, astrologers are known to view and study the universe with great reverence, wonder, and amazement.”

 

Notes:

Note 1. I capitalize Astrology since it is an Arcane Wisdom Tradition. In her book, Suzan Stephan does not.

Note 2. Edgar Cayce was a famous American mystic of the Twentieth Century, and a devout Christian.

Note 3. Bible: “New International Version”

Note 4. “Evolutionary Astrology,” according to Steven Forrest is a “form of psychological Astrology which is integrated with metaphysics…the Evolutionary Astrologer focuses on the childhood of the soul.”

Note 5. Not to be confused with astrophobia, the intense and irrational fear of stars, space, or the night sky. I have astrophobia, in the form of an intense fear of asteroids, as a result of the accident causing my brain injury.

 

The Metaphysics of Quantum Physics: What is the reality that we live in.

 

“The Night Speaks” by Steven Forest: How quantum physics works with Astrology.

 

Cosmic Structure and Soul Travel: How the Cosmos interacts with souls, and traditional beliefs about that.

 

The Crocodile Gods of Egypt: Ammit and Sobek.

 

Topics in Astrology: Christian Astrology, the Planets explained in detail.

 

New Age Concepts of Dragons: How they differ from traditional lore.

 

“Give Me a Word:” A contemplative practice on receiving a “Word” from the Gods to meditate on.

 

Christian Nationalism: What is it

 

“The Pagan Threat:” What is that about.
 

Are there any topics you want me to tackle or write on?

 

The Crocodile Family consists of fourteen species, some of which are the largest reptiles in the world. Unlike alligators, crocodiles have salt glands, and can swim in salt water. In fact, these aquatic reptiles hunt sharks. (Note 1)

 

NILE CROCODILE: Primal Strength

One of the most well-known of crocodiles is the Nile Crocodile of Africa, who is a fearsome predator of animals and people. A rapid and agile hunter, she preys on animals coming to the river to drink – lions, buffaloes, gazelles. She grabs the animal with her strong jaws and teeth, drags the prey underwater until the animal drowns. As the apex predator, Nile Crocodile is unpredictable in and out of her natural hunting range.

 

Like American Alligators, Nile Crocodiles are excellent parents. The Mother-to-be is very choosy in placing her nest – close enough to the Nile River that she can keep watch but far away from floods. Mother Crocodile remains close to the young until they reach adulthood. Even during periods of drought, she will not leave her young. Meanwhile, Father Crocodile watches their nest while she goes into the water to cool off.

 

Ancient Egyptians saw Nile Crocodile as their fearsome God Sobek. A powerful God, Sobek represented the power of the Pharaoh. He bestowed strength and courage on the armies of Egypt. Because of his association with the Nile River, Sobek was also the God of Fertility.

 

Meanwhile, Ammit, the Devourer of the Dead had the head of a Nile Crocodile. Greatly feared, Ammit punishes evil doers and helps to keep Ma’at (the balance of the universe). Usually found by the Scales of Truth, Ammit snaps up the hearts of the unjust.

 

A link to the deep past, Nile Crocodile is respected and feared. As Sobek, Nile Crocodile is a part of the primal strength of nature. One aspect of this is as a mother, she fearlessly protects her children. Another aspect is Nile Crocodile as the apex predator, hunting anything that suits her.

 

Notes:

Note 1: The difference between an alligator and a crocodile is how their teeth fit into their jaws. When their jaw is closed, only an alligator’s upper teeth show, meanwhile the crocodile has both upper and lower teeth on display. The old way of telling the different through round snouts for alligators and narrow ones for crocodiles is incorrect. Many crocodiles do have round snouts.