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Monthly Archives: October 2011

The Year is Drawing Nigh, a Samhain poem

The Year is Drawing Nigh
A Samhain poem by Muninn’s Kiss
As darkness fall, the veil thin,
The year is drawing nigh.
Shadows lengthen, gather strength,
The year is drawing nigh.
The dead they stir, and look around,
The year is drawing nigh.
Tonight they walk, tonight they dine,
The year is drawing nigh.
The sinks down, she’s dying now,
The year is drawing nigh.
Beneath the hills, the dying sun,
The year is drawing nigh.
Hollow hills, they open wide,
The year is drawing nigh.
Faerie folk, the mighty dead,
The year is drawing nigh.
Samhain’s fires, burning bright,
The year is drawing nigh.
To dance around, in death’s embrace,
The year is drawing nigh.
Ancestors dead, some long gone,
The year is drawing nigh.
We tip a glass, we place a plate,
The year is drawing nigh.
Death stands up, tonight he reigns,
The year is drawing nigh.
In darkness strong, the dying year,
The year is drawing nigh.
The revelers grow deathly quiet,
The year is drawing nigh.
All knees bend and all tongue stilled,
The year is drawing nigh.
For Death takes all and all will come,
The year is drawing nigh.
The Gates of Death, they open wide,
The year is drawing nigh.
His face you meet, at Death’s great doors,
The year is drawing nigh.
A friend, a judge, a lover, a blade,
The year is drawing nigh.
His embrace is sweet, but deathly cold,
The year is drawing nigh.
In love he strips you, bone from bone,
The year is drawing nigh.
Nothing left, you pass beyond,
The year is drawing nigh.
The veil it parts, the doors swing wide,
The year is drawing nigh.
Your last strong breath, last orgasm,
The year is drawing nigh.
And through you go, to what’s beyond,
The year is drawing nigh.
But Death’s great doors and Life’s fair doors,
The year is drawing nigh.
What’s dead and gone, will be reborn,
The year is drawing nigh.
A new breath breathed, a new day dawns,
The year is drawing nigh.
Death to Life, he takes your hand,
The year is drawing nigh.
All is gone, but all in new,
The year is drawing nigh.
The new dawn’s sun, in the east,
The year is drawing nigh.
The cold it flees, the shadows hide,
The year is drawing nigh.
Dark Samhain’s night to new year’s light,
The year is drawing nigh.
What was dead has come again.
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Posted by on October 31, 2011 in muninnskiss

 

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On Centres, Actions, Webs, and Spiders

Image from National Geographic.

There are certain keys, mantras, ideas, concepts, that are central to my being, central to my work, central to my beliefs, central to my practice, central to my ethics, central to my religion, central to my witchcraft.  These keys come up again ans again.  These include the Twins (Tvennr), the Weaver (Grimr), the Mirror, the Bridge, the Priest, the Mask, the Knot, the Blade, the Tower, and the Wanderer.

Another is the mantra, “Each person is responsible for their own action.”  This mantra is very important in defining my personal ethics and is very important in informing my understanding of not just the human world, but the natural and spiritual worlds as well.  The following passage from Riding Windhorses expresses this mantra in a very well and in a way that makes a lot of sense to me.  This is in the context of Northern Asian shamanism, primarily among the Siberian and Mongolian peoples.

“Shamanism is concern with personal power and bringing good fortune into one’s life.  In the context of the cosmology described above, one must remember the saying, ‘Everyone has his own universe, everyone has his own path.’ While every day brings an individual into contact with the personal worlds of others, the core issues of life lie within one’s personal universe. In this individual aspect of the cosmos, a person stands at the perfect center of the universe, supported by Mother Earth and enveloped in the clear blue vastness of Father Heaven. At the center one’s cosmic soul (suns) shines as a bright white star, and the body soul (ami) is a red point of light. One can fly freely within the vastness of space or travel upon the earth. Because one has his or her own path, one is ultimately responsible for his or her own actions.”

This also expresses a lot of other important concepts in my beliefs and practice.  Present here is the concept of the Guardian of the Centre, and also of Witch Herself.  Modern science and common belief says that it is pure ego to say the earth is the centre of the universe, and especially to say yourself is the centre.  But who doesn’t feel, at least subconsciously, that they are the centre?  That doesn’t mean no one else is important, or that all should serve and cater to you, or that it’s all about you.  But you relate to the world from your own person, not from the centre of the galaxy or solar system, nor even from the person you hold most dear.  You relate to the world from your own person, so that is the centre of your world.  You are the centre of the web, the weave.  All the threads in your life radiate out from you, connecting you to the things and beings around you.

The Fable of Arachne by
Velazquez, image from  Hellenica.

This isn’t just metaphor.  According to KaHuna tradition as it has been passed into Feri, Unihipili, Nefesh, your lower soul, Fetch, forms threads, called aka threads, which connect her to everything she comes into contact with.  Energy, mana, flows through these threads in both directions.  Fetch is the spider, the Weaver, at the centre of the web, each aka thread connecting her to everything she has ever touched until the thread is either cut or withers away.  Energy flows across these, but that energy has memory.  Fetch is made of the same stuff as the threads, that mana, that energy, and she contains our deepest memories.  And the Fetch of each thing contains it’s memory, whether that thing is a person, a spirit, a god, a dog, a tree, a rock, a toaster.  All things have a Fetch, and all Fetches contain deep memories.  Across the threads, the memories flow.  Fetch is sometimes called the Listener, just as the middle soul is the Talker.  She sits at the centre of her web, her weave, and listens, listens to all the memories.  Her universe is made up of all those things that are part of her web, all the memories she listens to.

Horizontal Traditional Loom,
Centre Cultural Alexandra  David-Neel.

Uhane, Ruach, your middle soul, Talker, has a web of her own.  This one people are more familiar with.  We use terms like social networking all the time  Talker’s web is one of social interactions and communication.  While Fetch’s web is passive, she sits at the centre and listens, she forms connections automatically with anything she touches or that touches her, she lets the threads weave the pattern, Talker’s is active.  She actively builds a web, reaches out to form each connection, feeds the connections she values and wants to keep.  She constantly has her hands in the weave, forming them, directing them.  Fetch’s web is static.  A thread forms and stays until it is cut of withers.  Talker’s web is dynamic.  She’s constantly adding strands, cutting strands, feeding strands, pruning strands.  But for all the differences, one thing is the same.  Talker is also the centre of her web, her weave.

The Norns

And, of course, Aumakua, Neshamah, your higher soul, Godself, has a web of her own.  Many people, whether they believe in it or not, know the concept of Fate, Destiny, Necessity, Weird, Karma.  Consequences that influence the future, things in the past that direct the present.  Many cultures talk of the Weaver or Weavers, in whatever form.  Spin the thread, measure the thread, cut the thread.  Birth, Life, Death.  A good way to understand Godself’s web is to look at the concept of Weird or Wyrd in the Germanic traditions.

O.E. wyrd “fate, destiny” (n.), lit. “that which comes,” from P.Gmc. *wurthis (cf. O.S. wurd, O.H.G. wurt “fate,” O.N. urðr “fate, one of the three Norns”), from PIE *wert- “to turn, wind,” (cf. Ger. werden, O.E. weorðan “to become”), from base *wer- “to turn, bend” (see versus). For sense development from “turning” to “becoming,” cf. phrase turn into “become.” The modern sense of weird developed from M.E. use of weird sisters for the three fates or Norns (in Germanic mythology), the goddesses who controlled human destiny. They were usually portrayed as odd or frightening in appearance, as in “Macbeth,” which led to the adj. meaning “odd-looking, uncanny,” first recorded 1815.  (http://www.etymonline.com/index.php?term=weird)

Frigg Weaving the Clouds

Another world used in Old Norse is ørlǫg, literally, “beyond law”.  Frigg is said to know all ørlǫg, but not say it.  She is often portrayed as a Weaver.  Think of her sitting at her loom, letting the threads go where they go and seeing ørlǫg in them.  But the Norns control the threads, control ørlǫg, control urðr, Wyrd, Weird.  You’ll notice a few words above.  “To turn, wind”.  Like a thread on a spindle or distaff.  “To turn, bend”.  Like the threads being bent into a pattern on a loom.  (Note that one possible root meaning for witch is “to bend”, also.)

Wyrd itself is Fate, the web of all things that were once whole.  Orlog is the ever changing threads which are found in the athem.  It is the fate of the individual itself.  Orlog affects hamingja and vice versa.  The hamingja bears the orlog in this life.  By fulfilling and bettering the hamingja, one takes care of orlog.  This in turn “feeds” the fetch, or spirit, by fulfilling fate and bringing the fetch one step closer to completing the true “Great Work.”  So it would seem that Orlog is the transmitter of wyrd to the hamingja and that by improving hamingja one can create a better wyrd for the future.  (http://artesmagicae.blogspot.com/2010/08/following-is-second-chapter-from-book.html)

The Athem is the spirit cord, divine spark or “breath of life” which flows through us.  These cords, which all things possess are the “Threads of Fate” which tie all things together.  It is when these “threads” cross that we become attached to another being or thing and thus generate more “fate” (understood by most modern cultures as karma.)  It is the series of all athems which bind all things together in the great tapestry of Fate.  It is both a completion and destruction of the tapestry, by resolving all fate that we shall finally achieve the Great Work as a universe and allow the Godhead to be whole again.  Each athem by itself also binds together each part of the individual anthropos.  It is through the athem that we make contact with entities of spirit and, indeed, our own spirits.  This is because the athem is in constant contact with the spiritual forces of the universe.  It is interesting that the Egyptians seem to have believed that life ended when the ka left the body, which seems to support our analysis here.  (http://artesmagicae.blogspot.com/2010/08/following-is-second-chapter-from-book.html)

The fetch is the portion of the soul complex that truly lives on after we are no more. It is what truly carries wyrd from life to life. (http://artesmagicae.blogspot.com/2010/08/fetch-true-spirit-and-meaning-of-life.html)

(Note that he is using the word fetch differently than I used above, much closer to what I mean by Godself.  Read his whole articles to understand his use of it, which is Germanic in origin, whereas my usage comes from Feri.)

So, according to Dr. R.J. Thompson, we have the fetch (Godself) carrying wyrd between lifetimes, with the wyrd residing in the athem.  These cords, the athem, the “Threads of Fate”, is what I’m talking about here.

The Godself, the (Greater) Neshamah is made up of three parts in Kabbalah, the (lesser) neshamah, the chiah, and the yechidah.  In the way I see these, the (lesser) neshamah contains our capacity for love, the chiah contains our True Will, and the yechidah our Divine Sparks, which are also the Threads of Fate.  The yechidah is the athem Dr. Thompson talked about.  It connects us with the Divine, to which all things are connected.  The yechidah is our Soul Root, which grows in the soil of the Divine.  Picture an upside down tree, with the roots in the ground above and the branches reaching for the sky below, which is our world, the World of Action.

These “Threads of Fate” are Neshamah’s web.  Just as Fetch’s web, the aka threads, connect to all things she has touched, to the Fetch of others, just as Talker’s web, our social network, connects to all beings we interact with, to their Talkers, Godself’s web, the Threads of Fate, connect her to the Godself of all others, and to the Divine, which is the same thing.  She, too, sits at the centre of her web, for only our own Fate, our own Destiny is relevant to us.  Other’s actions effect us, other’s threads cross ours, but only our own Fate matters in the end.

The Lady of Shalott, by
William Holman Hunt, 1905

Which brings us back to the passage from Riding Windhorses and my original mantra.  Other’s actions, other’s threads, be they aka threads, social threads, or Threads of Fate, effect us, influence us, come into contact with us.  We are effected by them.  When people enter our personal universe, they are part of that universe, and each one has an effect, like the butterfly flapping its wings in chaos theory or the observer in the slot experiment in quantum physics.  But ultimately, they are responsible for their actions and I’m responsible for mine.  It’s not what they do to me that matters, it’s how I respond.  It isn’t what they give me, it’s what i do with what they give me.  It is my web, my weave, my tapestry, my personal universe, and I am responsible for it.  I make my own decisions, I do my own actions, and I am responsible for what I do, not for what they do.  If I take responsibility for their actions and their decisions, I give them power over my life, I submit my life force to them.  Same thing if I let them dictate my decisions and actions.

I am the Guardian of the Centre.  I am Witch.  I loose and I bind.  I spin, I measure, I cut.  I weave the tapestry of my life.  I am responsible for it, and I have Power over it.  I am Human, but I am also Divine.  I am Fey.  I am God Herself.  I am the Nagara.  I am the Tvennr.  I am the Grimr.  I am the Vordr.  I am the Heidr.  I am all things.  And I am nothing.  It is my world, my universe.  I am the Centre.  I am the Circumference of all.

FFF,
~Muninn’s Kiss

 
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Posted by on October 18, 2011 in muninnskiss

 

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What Does it Mean to Be Religious?

“Religion” comes from the Latin “religionem” meaning “respect for what is sacred, reverence for the gods.”  Cicero claimed it came from relegare meaning “go through again, read again,” from re- “again” + legere “read”.  ‘However, popular etymology among the later ancients (and many modern writers) connects it with religare “to bind fast” (see rely), via notion of “place an obligation on,” or “bond between humans and gods.” Another possible origin is religiens “careful,” opposite of negligens.’ (http://www.etymonline.com/index.php?term=religion)

If it’s “careful”, it would mean to show respect to the being, to be careful around them.  If “to bind fast”, this would include any tying of yourself to the being, whether it’s by making a deal with them, as in all the stories of demons, djinn, faeries, and all manner of other beings, or leaving offerings to them, like milk for the faeries or coins at a crossroads, or a gift for a genii loci, or swearing allegiance to them.  I’m not sure about read again.  Maybe that’s what Francis has been talking about today.  🙂
But for the actual Latin meaning, “respect for what is sacred, reverence for the gods,” we have the question I asked a while back, what makes a being a god?
O.E. god “supreme being, deity; the Christian God; image of a god; godlike person,” from P.Gmc. *guthan (cf. O.S., O.Fris., Du. god, O.H.G. got, Ger. Gott, O.N. guð, Goth. guþ), from PIE *ghut- “that which is invoked” (cf. O.C.S. zovo “to call,” Skt. huta- “invoked,” an epithet of Indra), from root *gheu(e)- “to call, invoke.” But some trace it to PIE *ghu-to- “poured,” from root *gheu- “to pour, pour a libation” (source of Gk. khein “to pour,” also in the phrase khute gaia “poured earth,” referring to a burial mound; see found (2)). “Given the Greek facts, the Germanic form may have referred in the first instance to the spirit immanent in a burial mound” [Watkins]. Cf. also Zeus. (http://www.etymonline.com/index.php?term=god)
So our word god is whatever is invoked or called.  Hence my comment about connections to any spirit.  And you see the connection to the dead as well.  Of course, That’s Germanic, whereas religionem is Latin, so:
Zeus – supreme god of the ancient Greeks, 1706, from Gk., from PIE *dewos- “god” (cf. L. deus “god,” O. Pers. daiva- “demon, evil god,” O.C.S. deivai, Skt. deva-), from base *dyeu- “to gleam, to shine;” also the root of words for “sky” and “day” (see diurnal). The god-sense is originally “shining,” but “whether as originally sun-god or as lightener” is not now clear. (http://www.etymonline.com/index.php?term=Zeus)
diurnal – late 14c., from L.L. diurnalis “daily,” from L. dies “day” + -urnus, an adj. suffix denoting time (cf. hibernus “wintery”). Dies “day” is from PIE base *dyeu- (cf. Skt. diva “by day,” Welsh diw, Bret. deiz “day;” Arm. tiw; Lith. diena; O.C.S. dini, Pol. dzien, Rus. den), lit. “to shine” (cf. Gk. delos “clear;” L. deus, Skt. deva “god,” lit. “shining one;” Avestan dava- “spirit, demon;” Lith. devas, O.N. tivar “gods;” O.E. Tig, gen. Tiwes, see Tuesday).  (http://www.etymonline.com/index.php?term=diurnal)
Which of course brings to mind Victor Anderson’s talk of the 72 Bright Spirits, and of God Herself choosing two Bright Spirits as her consort, the Divine Twins.  And in the Magic Society of the White Flame, which is Arabic based and fairly Ishtar-centric, there is the Apkallu of which there is seven, who guide the universe.  The names given by Nineveh of the Society are the Sanskrit names for the main seven stars of the big dipper.  They are very stellar in nature.  They are relevant because in Shani’s first book, she says, “Ante-deluvian cuneiform texts, discovered in the Middle Eastern regions once known as Sumer and Akkad (Mesopotamia) suggest an intriguing origin for mankind.  From translations presented from these clay tablets, many have posited the possibility of advanced proto-‘Shamanic’ beings named ‘Apkallu’ who may be considered synonymous with the ‘Elohim’ (plural and of both genders).  As great ethereal guardians, the ‘Shining Ones’ were bearers of deep knowledge and wisdom, who through their shared exalted status accelerated humanity’s development beyond his natural evolutionary capacity.  Speculative sexual impregnation by these beings produced a hybrid race is very probably the most popular and enduring legend.  Certainly, this belief is recorded in the distinct myths of all peoples of the world, from China throughout Europe, it’s sub-continents and into Britain.  Analysis of all extant creation myths conceal praxes fundamental to this premise; of superior beings in spirit or flesh becoming the benefactors of mankind, introducing animal husbandry, agriculture, smith-craft and the arts, both aesthetic and spiritual.  Commonly these beings are attributed with ‘God-like’ status.”  She goes on to say they are given as numbering seven, with a leader making eight.  Note “Shining Ones”, like Bright Spirits.  Also note that she’s talking about the Watchers, and the number seven.  Like the seven Feri Guardians, who are also stellar, and also associated with the Watchers, as you can see in DRGN’s article (http://www.pictdom.org/Lords%20of%20Outer%20Spaces-short.htm).  And the Watchers, of course, are essentually angels.
And we can look at other Germanic words.

Tuesday – O.E. Tiwesdæg, from Tiwes, gen. of Tiw “Tiu,” from P.Gmc. *Tiwaz “god of the sky,” differentiated specifically as Tiu, ancient Germanic god of war, from PIE base *dyeu- “to shine” (see diurnal). Cf. O.N. tysdagr, Swed. tisdag, O.H.G. ziestag. The day name (second element dæg, see day) is a translation of L. dies Martis (cf. It. martedi, Fr. Mardi) “Day of Mars,” from the Roman god of war, who was identified with Germanic Tiw (though etymologically Tiw is related to Zeus), itself a loan-translation of Gk. Areos hemera. In cognate Ger. Dienstag and Du. Dinsdag, the first element would appear to be Gmc. ding, þing “public assembly,” but it is now thought to be from Thinxus, one of the names of the war-god in Latin inscriptions.

Notice it comes from the same Proto Indio-European root as Zeus and deus.  And just a bit more.

The Sanskrit deva- derives from Indo-Iranian *dev- which in turn descends from the Proto-Indo-European (PIE) word, *deiwos, originally an adjective meaning “celestial” or “shining”, which is a PIE (not synchronic Sanskrit) vrddhi derivative from the root *diw meaning “to shine”, especially as the day-lit sky. The feminine form of PIE *deiwos is PIE *deiwih, which descends into Indic languages as devi, in that context meaning “female deity”. 

Also deriving from PIE *deiwos, and thus cognates of deva, are Lithuanian Dievas (Latvian Dievs, Prussian Deiwas), Germanic Tiwaz (seen in English “Tuesday”) and the related Old Norse Tivar (gods), and Latin deus “god” and divus “divine”, from which the English words “divine”, “deity”, French “dieu”, Portuguese “deus”, Spanish “dios” and Italian “dio”, also “Zeys/Ζεύς” – “Dias/Δίας”, the Greek father of the gods, are derived. 

Related but distinct is the PIE proper name *Dyeus which while from the same root, may originally have referred to the daytime sky, and hence to “Father Sky”, the chief God of the Indo-European pantheon, continued in Sanskrit Dyaus. The bode of the Devas is Dyuloka.
(http://en.wikipedia.org/wiki/Deva_(Hinduism))

All the Romance languages (Spanish, Portuguese, French, Italian, Romanian, and the other I forget, and all the dialects of all of those) use words coming from the Latin word, not the German word ours comes from.  And you’ll notice the Persian word that deus means demon or evil god.
So we’ve included all spirits, the dead (including the ghosts you mentioned, but also revenants and also the Mighty Dead which many trad witches talk interact with, and also the saints of Catholicism and the Lwa and similar beings of Voudou and similar traditions, and the ancestors revered by many in hoodoo and conjure, and across the world, from Japan to China to Europe to Native Americans), demons, angels, gods, faeries (which might be the dead or might be angels who didn’t choose a side in the war in heaven or might be demons), djinn (who are like us, but made or smoke and fire instead of dust, and who are sometimes hard to distinguish from demons, angels, Watchers, etc), what have we left out?  What do you call or invoke?  What do give offerings or gifts to?  What do you show respect to or honour?  What are you careful around?
Wikipedia says:

Religion is a collection of cultural systems, belief systems, and worldviews that establishes symbols that relate humanity to spirituality and, sometimes, to moral values. (http://en.wikipedia.org/wiki/Religion)

Nothing about there having to be a being in a superior position or about appeasing anything.
Concerning religious experiences:

Religious experience (sometimes known as a spiritual experience, sacred experience, or mystical experience) is a subjective experience in which an individual reports contact with a transcendent reality, an encounter or union with the divine. 

A religious experience is most commonly known as an occurrence that is uncommon in the sense that it doesn’t fit in with the norm of everyday activities and life experiences, and its connection is with the individual’s perception of the divine. Studying religious experience objectively is a difficult task, as it is entirely a subjective phenomenon. However, commonalities and differences between religious experiences have enabled scholars to categorize them for academic study.  (http://en.wikipedia.org/wiki/Religious_experience)

So, if you say you’re not religious, yet have contact with spirits, are your experiences subjective or objective, i.e., can you prove that they exist, objectively, using repeatable scientific measurements?  Did you contact something beyond the objective physical world?  I guess you could argue they aren’t divine, but “divine” comes from our words above, so you get back to my original argument that all these spirits are included. 
FFF,
~Muninn’s Kiss
 
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Posted by on October 16, 2011 in muninnskiss

 

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Observation and Calculation: Laziness and the passage of time

 There are certain feasts and festivals that are considered “movable” in Christianity.  Easter is the most well known by the general public outside the churches.  But Easter is only movable because of laziness and an insistence on defining lunar feasts based a solar calendar.  As we talked about around that time earlier this year, Easter started out as the Sunday after Passover.  Passover is fixed, but obviously to the Hebrew calendar, not the Julian or Gregorian.  Passover is *always* the week of the 15th through 22nd of Nissan, which is sundown on the third Friday of Nissan until sundown of the next Friday.  So Easter was always 24th of Nissan.  But non-Jewish Christians didn’t observe the moon, so they had to ask a Jew when it would occur, and, as relations got more and more strained between the two religions, the Christians wanted to know it themselves.  So they figured out a calculation, so they wouldn’t have to observe.  And they did it based on a solar date, the equinox, and even that was set on the calendar by then, not observed.

Both the Hebrew and the Islamic calendar are based on observation and lunar cycles, not calculation and solar cycles.  The Jewish months aren’t set, nor are the Islamic.  The Romans said, this month is this long and this month is this long.  The lengths are arbritary, not based on anything in nature.  Hence Julius Caesar was able to steal a day from February and put it in the month he renamed after himself, and Augustus did likewise.  But the Jewish months are based on observation and not arbitrary.  When the moon disappears from the final crescent into the dark of the moon, the new month starts.  And the Islamic, when the moon reappears after the new moon, in the first crescent.  But this varies.  First of all, because the moon isn’t tied to the solar days.  Some lunar months are 29 days and some 30 days, or some people say 28 or 31, it’s hard since the new moon doesn’t last only one day, just as the Solstice is hard because there are three days real close.  So the length of the months are different from each other and based on observation, not the same, and not arbitrary.  The length of each month are pretty close to the same each year, day wise, but this isn’t guarantied.  Even if it drifts, the Hebrew and Islamic calendar will still be consistant, because the exact length of each month doesn’t matter and won’t mess up other calculations.

That’s the thing, we’re lazy, so we prefer calculation to observation.  That’s why the standing stones were more accurate.  As I said, nature isn’t orderly and consistent.  We like to make laws and rules to define nature, to show its order and show it as static, but they always fall short, because nature is chaotic and dynamic, always changing.  Just look at the length of a year.  We have a nice calculation of 365.2425 days, but this is an average.  Each year is different in length.  It’s pretty obvious it would vary, if you think about gravity.  When Jupiter or Mars are closer, earth is pulled out further, and when Venus or Mercury are closer, it’s pulled closer to the sun.  These four planets aren’t on a cycle relating at all to any of ours.  Depending on the timing of this, if the earth stays out further more of the year, the year is longer, but if it spends more time closer, the year is shorter.  The same thing happens with the lunar cycles, hence to the tides, and so on.

And even the “Law” of Gravity doesn’t give the whole picture.  Even Newton saw that Mercury osculated in a way the Law couldn’t account for, be he couldn’t find a solution and no one else could, so they just kind of ignored it until Einstein looked at it and started from scratch and came up with the Specific Theory of Relativity, which he later expanded.  The point is that *everything* effects everything else, so the universe and nature is far too complex to calculate.

So calculation will only give averages, not specifics.  To really know the cycles, it takes observation.  In Genesis, G-d says, “Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; and let them be for lights in the firmament of the heaven to give light upon the earth.”  They are signs.  A sign is meaningless if it isn’t observed.  The seasons, the days, and the years, are seen watching these signs, not calculated with an easy formula.  If the earth took an extra day to make it around the sun, or the moon an extra day to make it around the earth, how many people would even notice?  And if we noticed, would it be when it happened, or afterwards when the calculations start failing?  Would we change the calendar, or just pretend it didn’t happen?  And if we changed it, would we just change the calculation and hope it happened again the next year, or watch and wait and observe and see what happens?

Do we as a modern people notice the signs and omens around us every day?

FFF,
~Muninn’s Kiss

 
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Posted by on October 16, 2011 in muninnskiss

 

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Music of Ecstasy

The following is my Ecstasy playlist.  I’d love to just turn it on and dance in ecstasy for an hour or so, but I never have the time.  Some of them are great for ecstatic trance, and I’ve used some of them that way.

  1. A Place in the Hills – Bethany de Maio
  2. Harvest of The Moon – Steeleye Span
  3. We Will Dance – David Ruis
  4. The Old Ways – Loreena McKennitt
  5. Shalott – Emilie Autumn
  6. The Lady Of Shalott – Loreena McKennitt
  7. All Souls Night – Loreena McKennitt
  8. Spirit Of The Sovereign Lord – Andy Park
  9. The Mystic Dream – Loreena McKennitt
  10. Starkindler – Michael Card
  11. Did You Feel The Mountains Tremble? – Delirious?
  12. The Bonny Swans – Loreena McKennitt

1. A Place in the Hills – Bethany de Maio

There’s a place in the hills that I love to roam
Where the bracken shines gold in the light of the sun
There I am reminded of strength of the one
Who guards my soul from all evil

In the fire of the candle or the light of the moon
You will see that my eyes are still smiling for you
For there’s no other love that warms my heart
The tender way that you do

Like the flight of the eagle my spirit does soar
To be found in your presence
I couldn’t want more
For when I am there I know fullness of joy
And a peace beyond understanding

It’s so soothing to walk through valleys of green
By high rugged crags and cool mountain streams
Though troubled times come and nations are torn
God’s word will never be shaken

As the speed of the deer is so swift and so sure
I know that my Savior he’ll come back once more
To gather his people from all tribes and lands
‘Till then, I’ll wait for my bridegroom
‘Till then, I’ll wait for my bridegroom
‘Till then I’ll wait for my bridegroom

2. Harvest of the Moon – Steeleye Span
All the husbands and the wives
We were dancing for our lives
All to the tune of Elsie Marley
Instead of gathering up our differences
And throwing them in the air
And giving them to the wind that shakes the barley
And the children they were watching
Every girl and every girl
As we danced to the tune of Elsie Marley
But they’d heard another tune
From the harvest of the moon
That rides upon the wind that shakes the barley
The Bridget she declared
That she was not prepared
To watch us dance to the tune of Elsie Marley
She said I’ll sing you all a song
And you’ll want to sing along
If you listen to the wind that shakes the barley
And the song that she sang
Could be heard for miles around
The air was full of harmony
You should have heard the sound
As we gathered up our differences
And threw them in the air
And gave them to the wind that shakes the barley
All the husbands and the wives
We were dancing for our lives
All to the tune of Elsie Marley
Until we gathered up our differences
And threw them in the air
And gave them to the wind that shakes the barley
Then all of us declared
That we were not prepared
To dance our lives away with Elsie Marley
For we’d heard another tune
From the harvest of the moon
That rides upon the wind that shakes the barley
And the song that we sang
Could be heard for miles around
The air was full of harmony
You should have heard the sound
As we gathered up our differences
And threw them in the air
And gave them to the wind that shakes the barley

3. We Will Dance – David Ruis

Sing a song of celebration
Lift up a shout of praise
For the bridegroom will come
The glorious one
And oh we will look on his face
We’ll go to a much better place

And dance with all your might
Lift up your hands and clap for joy
The time’s drawing near
When he will appear
And oh we will stand by his side
A strong pure spotless bride

We will dance on the streets that are gold
The glorious pride at the great son of man
Let every tongue and tribe and nation
Rejoice in the song of the lamb

4. The Old Ways – Loreena McKennitt
The thundering waves are calling me home unto you
The pounding sea is calling me home unto you
On a dark new year’s night
On the west coast of Clare
I heard your voice singing
Your eyes danced the song
Your hands played the tune
T’was a vision before me.
We left the music behind as the dance carried on
As we stole away to the seashore
And smelt the brine, felt the wind in our hair
In sadness you paused.
Suddenly I knew that you’d have to go
Your world was not mine, your eyes told me so
Yet it was there I felt the crossroads of time
And I wondered why.
As we cast our gaze on the tumbling sea
A vision came o’er me
Of thundering hooves and beating wings
In clouds above.
As you turned to go I heard you call my name,
You were like a bird in a cage spreading its wings to fly
“The old ways are lost,” you sang as you flew
And I wondered why.

5. Shalott – Emilie Autumn

She’s locked up with a spinning wheel
She can’t recall what it was like to feel
She says, “This room’s gonna be my grave
And there’s no one who can save me,”
She sits down to her colored thread
She knows lovers waking up in their beds
She says, “How long can I live this way
Is there someone I can pay to let me go
‘Cause I’m half sick of shadows
I want to see the sky
Everyone else can watch as the sun goes down
So why can’t I

And it’s raining
And the stars are falling from the sky
And the wind
And the wind I know it’s cold
I’ve been waiting
For the day I will surely die
And it’s here
And it’s here for I’ve been told
That I’ll die before I’m old
And the wind I know it’s cold…”

She looks up to the mirrored glass
She sees a horse and rider pass
She says, “This man’s gonna be my death
‘Cause he’s all I ever wanted in my life
And I know he doesn’t know my name
And that all the girls are all the same to him
But still I’ve got to get out of this place
‘Cause I don’t think I can face another night
Where I’m half sick of shadows
And I can’t see the sky
Everyone else can watch as the tide comes in
So why can’t I

And it’s raining
And the stars are falling from the sky
And the wind
And the wind I know it’s cold
I’ve been waiting
For the day I will surely die
And it’s here
And it’s here for I’ve been told
That I’ll die before I’m old
And the wind I know it’s cold…”

But there’s willow trees
And little breezes, waves, and walls, and flowers
And there’s moonlight every single night
As I’m locked in these towers
So I’ll meet my death
But with my last breath I’ll sing to him I love
And he’ll see my face in another place,”
And with that the glass above

Her cracked into a million bits
And she cried out, “So the story fits
But then I could have guessed it all along
‘Cause now some drama queen is gonna write a song for me,”
She went down to her little boat
And she broke the chains and began to float away
And as the blood froze in her veins she said,
“Well then that explains a thing or two
‘Cause I know I’m the cursed one
I know I’m meant to die
Everyone else can watch as their dreams untie
So why can’t I

And it’s raining
And the stars are falling from the sky
And the wind
And the wind I know it’s cold
I’ve been waiting
For the day I will surely die
And it’s here
And it’s here for I’ve been told
That I’ll die before I’m old
And the wind I know it’s cold…”


And it’s raining
And the stars are falling from the sky
And the wind
And the wind I know it’s cold
I’ve been waiting
For the day I will surely die
And it’s here
And it’s here for I’ve been told
That I’ll die before I’m old
And the wind I know it’s cold…”

6. The Lady Of Shalott – Loreena McKennitt
On either side of the river lie
Long fields of barley and of rye,
That clothe the world and meet the sky;
And thro’ the field the road run by
To many-towered Camelot;
And up and down the people go,
Gazing where the lilies blow
Round an island there below,
The island of Shalott.
Willows whiten, aspens quiver,
Little breezes dusk and shiver
Thro’ the wave that runs for ever
By the island in the river
Flowing down to Camelot.
Four grey walls, and four grey towers,
Overlook a space of flowers,
And the silent isle imbowers
The Lady of Shalott.
Only reapers, reaping early,
In among the bearded barley
Hear a song that echoes cheerly
From the river winding clearly
Down to tower’d Camelot;
And by the moon the reaper weary,
Piling sheaves in uplands airy,
Listening, whispers “’tis the fairy
The Lady of Shalott.”
There she weaves by night and day
A magic web with colours gay,
She has heard a whisper say,
A curse is on her if she stay
To look down to Camelot.
She knows not what the curse may be,
And so she weaveth steadily,
And little other care hath she,
The Lady of Shalott.
And moving through a mirror clear
That hangs before her all the year,
Shadows of the world appear.
There she sees the highway near
Winding down to Camelot;
And sometimes thro’ the mirror blue
The Knights come riding two and two.
She hath no loyal Knight and true,
The Lady Of Shalott.
But in her web she still delights
To weave the mirror’s magic sights,
For often thro’ the silent nights
A funeral, with plumes and lights
And music, went to Camelot;
Or when the Moon was overhead,
Came two young lovers lately wed.
“I am half sick of shadows,” said
The Lady Of Shalott.
A bow-shot from her bower-eaves,
He rode between the barley sheaves,
The sun came dazzling thro’ the leaves,
And flamed upon the brazen greaves
Of bold Sir Lancelot.
A red-cross knight for ever kneel’d
To a lady in his shield,
That sparkled on the yellow field,
Beside remote Shalott.
His broad clear brow in sunlight glow’d;
On burnish’d hooves his war-horse trode;
From underneath his helmet flow’d
His coal-black curls as on he rode,
As he rode back to Camelot.
From the bank and from the river
He flashed into the crystal mirror,
“Tirra Lirra,” by the river
Sang Sir Lancelot.
She left the web, she left the loom,
She made three paces taro’ the room,
She saw the water-lily bloom,
She saw the helmet and the plume,
She looked down to Camelot.
Out flew the web and floated wide;
The mirror cracked from side to side;
“The curse is come upon me,” cried
The Lady of Shalott.
In the stormy east-wind straining,
The pale yellow woods were waning,
The broad stream in his banks complaining.
Heavily the low sky raining
Over towered Camelot;
Down she came and found a boat
Beneath a willow left afloat,
And round about the prow she wrote
The Lady of Shalott
And down the river’s dim expanse
Like some bold seer in a trance,
Seeing all his own mischance –
With a glassy countenance
Did she look to Camelot.
And at the closing of the day
She loosed the chain and down she lay;
The broad stream bore her far away,
The Lady of Shalott.
Heard a carol, mournful, holy,
Chanted loudly, chanted lowly,
Till her blood was frozen slowly,
And her eyes were darkened wholly,
Turn’d to towered Camelot.
For ere she reach’d upon the tide
The first house by the water-side,
Singing in her song she died,
The Lady of Shalott.
Under tower and balcony,
By garden-wall and gallery,
A gleaming shape she floated by,
Dead-pale between the houses high,
Silent into Camelot.
Out upon the wharfs they came,
Knight and Burgher, Lord and Dame,
And round the prow they read her name,
The Lady of Shalott.
Who is this? And what is here?
And in the lighted palace near
Died the sound of royal cheer;
And they crossed themselves for fear,
All the Knights at Camelot;
But Lancelot mused a little space
He said, “She has a lovely face;
God in his mercy lend her grace,
The Lady of Shalott.”

7. All Souls Night – Loreena McKennitt

Bonfires dot the rolling hillsides
Figures dance around and around
To drums that pulse out echoes of darkness
Moving to the pagan sound.

Somewhere in a hidden memory
Images float before my eyes
Of fragrant nights of straw and of bonfires
And dancing till the next sunrise.

I can see lights in the distance
Trembling in the dark cloak of night
Candles and lanterns are dancing, dancing
A waltz on All, All Souls Night.

Figures of cornstalks bend in the shadows
Held up tall as the flames leap high
The green knight holds the holly bush
To mark where the old year passes by.

I can see lights in the distance
Trembling in the dark cloak of night
Candles and lanterns are dancing, dancing
A waltz on All, All Souls Night.

Bonfires dot the rolling hillsides
Figures dance around and around
To drums that pulse out echoes of darkness
And moving to the pagan sound.

Standing on the bridge that crosses
The river that goes out to the sea
The wind is full of a thousand voices
They pass by the bridge and me

8. Spirit Of The Sovereign Lord – Andy Park

The Spirit of the Sovereign Lord is upon you 

Because he has anointed you to preach good news 

The Spirit of the Sovereign Lord is upon you 

Because he has anointed you to preach good news 

He has sent you to the poor (This is the year) 

To bind up the broken hearted (This is the day) 

To bring freedom to the captives (This is the year) 

And to release the ones in darkness 
(This is the year) of the favour of the Lord 
(This is the day) of the vengeance of our God 
(This is the year) of the favour of the Lord 
(This is the day) of the vengeance of our God 
The Spirit of the Sovereign Lord is upon us 
Because he has anointed us to preach good news 
The Spirit of the Sovereign Lord is upon us 
Because he has anointed us to preach good news
He will comfort all who mourn (This is the year) 
He will provide for those who grieve (This is the day) 
He will pour out the oil of gladness (This is the year) 
Instead of mourning you will praise

9. The Mystic Dream – Loreena McKennitt

A clouded dream on an earthly night
Hangs upon the crescent moon
A voiceless song in an ageless light
Sings at the coming dawn
Birds in flight are calling there
Where the heart moves the stones
It’s there that my heart is longing for
All for the love of you

A painting hangs on an ivy wall
Nestled in the emerald moss
The eyes declare a truce of trust
And then it draws me far away
Where deep in the desert twilight
Sand melts in pools of the sky
When darkness lays her crimson cloak
Your lamps will call, call me home.

And so it’s there my homage’s due
Clutched by the still of the night
And now I feel, feel you move
Every breath is full
So it’s there my homage’s due
Clutched by the still of the night
Even the distance feels so near
All for the love of you.

A clouded dream on an earthly night
Hangs upon the crescent moon
A voiceless song in an ageless light
Sings at the coming dawn
Birds in flight are calling there
Where the heart moves the stones
It’s there that my heart is longing for
All for the love of you.

10. Starkindler – Michael Card
A billion bright and Holy beams of a light that traveled far,
Began the trip from His fingertips to the wonder of the stars.
Affirm the signs and seasons, so silently they sing,
Of the wonder of their Kindler, of the power of their King.
O the firey suns above us, in the vast veil of the sky,
Are your servant flames of fire, are your silent holy guides.
And like the starlit Magi, may they guide our souls to you,
As they shine the light of awesome love into eyes that see anew.
A billion bright and Holy beams of a light that traveled far,
Began the trip from His fingertips to the wonder of the stars.
And like the starlit Magi, may they guide our souls to you,
As they shine the light of awesome love into eyes that see anew.

11. Did You Feel The Mountains Tremble? – Delirious?

Did you feel the mountains tremble?
Did you hear the oceans roar?
When the people rose to sing of
Jesus Christ the risen one

Did you feel the people tremble?
Did you hear the singers roar?
When the lost began to sing of
Jesus Christ the risen one

And we can see that God you’re moving
A mighty river through the nations
And young and old will turn to Jesus
Fling wide your heavenly gates
Prepare the way of the risen Lord

Open up the doors and let the music play
Let the streets resound with singing
Songs that bring your hope
Songs that bring your joy
Dancers who dance upon injustice

Did you feel the darkness tremble?
When all the saints join in one song
And all the streams flow as one river
To wash away our brokeness

And here we see that God you’re moving
A time of Jubilee is coming
When young and old return to Jesus
Fling wide your heavenly gates
Prepare the way of the risen Lord

12. The Bonny Swans – Loreena McKennitt
A farmer there lived in the north country
A hey ho bonny o
And he had daughters one, two, three
The swans swim so bonny o
These daughters they walked by the river’s brim
A hey ho bonny o
The eldest pushed the youngest in
The swans swim so bonny o
Oh sister, oh sister, pray lend me your hand
With a hey ho a bonny o
And I will give you house and land
The swans swim so bonny o
I’ll give you neither hand nor glove
With a hey ho a bonny o
Unless you give me your own true love
The swans swim so bonny o
Sometimes she sank, sometimes she swam
With a hey ho and a bonny o
Until she came to a miller’s dam
The swans swim so bonny o
The miller’s daughter, dressed in red
With a hey ho and a bonny o
She went for some water to make some bread
The swans swim so bonny o
Oh father, oh daddy, here swims a swan
With a hey ho and a bonny o
It’s very like a gentle woman
The swans swim so bonny o
They placed her on the bank to dry
With a hey ho and a bonny o
There came a harper passing by
The swans swim so bonny o
He made harp pins of her fingers fair
With a hey ho and a bonny o
He made harp strings of her golden hair
The swans swim so bonny o
He made a harp of her breast bone
With a hey ho and a bonny o
And straight it began to play alone
The swans swim so bonny o
He brought it to her father’s hall
With a hey ho and a bonny o
And there was the court, assembled all
The swans swim so bonny o
He laid the harp upon a stone
With a hey ho and a bonny o
And straight it began to play lone
The swans swim so bonny o
And there does sit my father the King
With a hey ho and a bonny o
And yonder sits my mother the Queen
The swans swim so bonny o
And there does sit my brother Hugh
With a hey ho and a bonny o
And by him William, sweet and true
The swans swim so bonny o
And there does sit my false sister, Anne
With a hey ho and a bonny o
Who drowned me for the sake of a man
The swans swim so bonny o

FFF,
~Muninn’s Kiss

 
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Posted by on October 15, 2011 in muninnskiss

 

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לס, the 179th Gate

Long ago, I started a series of posts on the 231 Gates mentioned in the Sepher Yetzirah, the Book of Creation (or Foundation).  I posted a summary, then the first three gates, in my LiveJournal, then took a break and never got back to then.  A person approached me a few days ago, asking me what my thoughts were on the Samech/Lamed Gate.  So I wrote up the following in the form of the three I had done before.

(The LiveJournal posts can be found at http://muninnskiss.livejournal.com/tag/kabbalah%3Agates.)

The 179th of the 231 gates is לס, Lamed Samech.

ל – Lamed – Ox Goad, Staff, Prod, Go Forward, Tongue, To Learn, To Teach, Secret Heart of Eve, Tower Soaring in the Air, Heart that Understands Knowledge
סַ – Samech – Prop, Support, Turn, Beginning, End, Endless Cycle, Equality, To Be Satisfied with Your Portion, Dependency, Support of Heaven by Earth and Earth by Heaven.

סַל, Cal – Basket (woven of rods)
בָּלַס, Balac – To gather figs, tend sycamore trees.  [root]
סָלָה, Calah – To make light of, toss aside, to flout, reject, to weigh, balance, to be weighed.  [root]
סֶלֶה, Celah – To lift up, exalt, Selah, a technical musical term probably showing accentuation, pause, interruption
סֻלָּם, Cullam – Ladder

סַל, Basket, is the heart of this gate.  This is a round or oval basket woven of slender rods, or reeds, or rushes, tightly woven, a wicker basket woven tight enough to be water proof.  Though it’s not the word used, this can be seen in the basket Moses’ mother placed him in.  Samech is the supports the rods, the reeds, the rushes, that form the support for the basket, the outside of it.  You can see Samech in the shape of the basket.  Lamed is that which is inside the basket, hidden, the secret knowledge, the occult knowledge, the dark space within.  And the hollow, round basket with a secret within is of course a Womb.  While Mem is the Womb of Creation, the Womb from which the physical, the revealed, the manefest, comes from, Samech is the Womb of Wisdom, Womb of Understanding, Womb of Knowledge.  Mem is the lower Womb, and Samech, pregnant with Lamed, is the upper Womb.

The meaning of a tower in the air, Lamed, and of the cycle of Samech gives us a tower, spinning without motion, which is the heart of Mystery.

Lamed (30) + Samech (60) = 90 which is Tzaddi.  Tzaddi is the fish hook or to hunt, but the newer name, Tzaddik means righteous, and the Aramaic word means Chaos.  Tzaddi is total, complete wisdom, but the wisdom below and the wisdom above, like Samech which the complete cycle, the the beginning and the end, which are one and the same.  90 is full consciousness, also complete and total, like the circle of Samech.  In the Manna and it is Mem, water, everything we need to survive, complete and total.  But when is a basket total and complete?  When it’s full.  So we come back to Lamed within Samech.  90 of course reduces to 9, which is Tet, the Good, Tov, serpent.  We’ve all seen the cobra rising up out of the basket to the music of the snake charmer.  The serpent is often associated with teaching of man.  The most well known verion, or course, is the serpent teaching Eve and through Eve Adam to become like G-d (for good or for ill).  Lamed is the teacher.  And if you look closely, you will see that Lamed is a slithering serpent, and Samech is a curled one.  The symbol from Greece of the snake, the Ouroboros, eating it’s own tail.  Or Jörmungandr, the Midguard Serpent in Norse mythology, encircling the world.

The lesson of the 179th gate is creating a place for the wisdom, the understanding, the knowledge we receive.  Create an outer support for an inner secret.  Make the basket and it will be filled.  And allow it to be filled.  Listen, digest, take in the teachings that come to you and allow then to fill that space you prepared, the place where only you will know what fills it.  And when it is full, when you’ve chewed it over, you will find the Mystery buried within.

FFF,
~Muninn’s Kiss
 
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Posted by on October 15, 2011 in muninnskiss

 

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The True Meaning of Celebrations…

The issue with any calendar, the reason it will have issues, is because nature isn’t exactly set patterns that can be predicted and set down in a mathematically defined calendar.  So we keep refining the calendar to try to better reflect nature, but never get there.  So we have many ancient calendars that were lunar based, 13 28 day months, so 364 days a year, and others that are solar based, but 12 30 day months, so 360 days, and some have an extra 5 days outside to get it closer.  Both of those  wander slowly over the decades.  So the Julian tried to fix this by having 365 days with a leap day every four years, but even that wandered by three days every four centuries, and got ahead, so the Gregorian tried to correct this by first resetting it to where it had wandered from, then taking out some leap days to avoid the wander.  And later we added a leap second, but it still doesn’t exactly work.

Because the solar year is tied to the rotation around the sun, not the daily rotation of the earth.  The two aren’t connected at all.  Just as the moon’s monthly cycle isn’t tied to either.  You can’t define a solar year, a lunar month, or an earth day by each other.  So no calendar will ever work 100% the way intended.

All the calculator does is convert between the different calendars, not define exactly when the solstice or equinox or cross-quarter really occurs.

But the feast days were defined by the Julian calendar, not by the true dates of the event that earlier existed.  In the two examples you listed, more than likely, that was when the Solstice was thought to be at, because that was probably when the Solstice was when the Julian calendar was first created, so we kept that date, ie, December 25, even though we adjusted the calendar, so the Solstice lands on December 21 or 22 depending on the year, yet Christmas is three to four days off.  The Solstice hasn’t moved, just the calendar day it lands on.

If we want to go by the calendar, we won’t stay accurate to the astronomical event, and if we go by the astronomical event, we won’t be consistent to the calendar.  But is it the calendar that truly matters?  And is it the astronomical event that really matters?

We say that the Autumn Equinox is the beginning of Autumn, the Winter Solstice is the beginning of Winter, the Spring Equinox is the beginning of Spring, and the Summer Solstice is the beginning of Summer.  But where is this true?  And when?

In Argos, there were two Horae, who represented Summer and Winter, but in Greece, there were three, basically bloom, growth, and harvest, Spring, Summer, and Autumn.  Later, the became four, from which our seasons come, before they became the hours, of which there were nine or ten, and later 12, which became our 24, 12 of night, 12 of day, at the Solstices.

In Wyoming, Winter begins some time between September and December, depending on the year, but always well before the Solstice, usually closer to the cross-quarter, Samhane or whatever name.  Spring usually doesn’t come until May or June, so later than the Equinox, closer to the cross-quarter, Beltaine or whatever name.  Summer doesn’t usually start until well into July, after the Summer Solstice, and Autumn starts early August to late September, depending on the year, usually well before the Equinox.  So the feasts, the Solstices, the equinoxes, the cross-quarters, Don’t match too well.  And it varies from year to year.  Two years ago, Winter came mid September and snow fell and stayed until mid June, Spring was a month, then Summer lasted until late September.  Last year, Autumn went from late September until mid November, and Winter from then until a week after May Day.  But that was in the valley.  In the mountains, a half hour from town, all the roads were closed under twelve feet of snow until mid July this year.  And Autumn started around Labor Day, which was September 5 this year.  Snow came last Saturday, about a foot, but it’s definitely still Autumn now.  It was back up to the 60s F the last two days.

So you can’t match the seasons to a calendar, nor to astronomical events.

What are we actually celebrating at the Solstices?  The Equinoxes?  The Cross-Quarters?  The Feast Days?  The Saint Days?  Any other day?  That’s what we really need to decide.  That’s what will tell us when they should occur.

FFF,
~Muninn’s Kiss

 
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Posted by on October 15, 2011 in muninnskiss

 

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