The Dance of the Hours

 

black and white photo of clocks

Photo by Andrey Grushnikov on Pexels.com

From a psychological point of view, people may experience time in one of two ways. “Polychrons” experience time as one continuous current much like a river flowing from the past through the present, and on to the future. Meanwhile, “monochrons” perceive time as discrete intervals, which are divided into fixed elements such as hours. Furthermore, societies tend to organize themselves on either of these perceptions of time. Since western industrial society is monochronic, the notion that time can be proven to be relative is plausible. (Of course a polychronatic society would not even consider the idea.)

However with a brain injury, my perception of myself is detached from how I feel. Therefore time, as it is measured, is nonexistent to me. Because I only perceive the illusion of time, it has become an artificial construct for me. Since I live in a monochronic society, I have to accept the idea that time exists in measured units. To be in sync with others, I have developed various methods of “timekeeping.” Otherwise, I would simply follow the rhythms of my body, the days, and the seasons.

Today, people live in a world where time is artificial and mechanistic. This is important for polytheists to understand, since monochronic time divorces modern people from their natural rhythms. How can anyone experience a God if her sense of time has been divided into discrete points? How can he ever understand the Fates: She who was Becoming, She who is Becoming, and She who will Becoming, and the Tapestry that They weave? To reclaim their sense of polychronic time, polytheists can look to nature and the seasons.

Works Used:

Fitzgerald, Waverly, “Slow Time: Recovering the Natural Rhythm of Life.” Seattle: Self-Published. 2007.

Hahn, Harley, “Time Sense: Polychronicity and Monochronicity.” Web. http://www.harley.com/writing/time-sense.html.

Prosser, Simon, “Passage and Perception.” Paper. Web. http://www.st-andrews.ac.uk/~sjp7/passage_and_perception.pdf.

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Time is a River and a Lake

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Time, as I experience it, runs counter to most people’s sense of time (Note). In my research on how others see time, I uncovered was that there is not complete agreement on how it is perceived. One thought on time is “presentism” in which “time is experienced but does not pass.” The other is “flowism” in which “time flows whether people perceive it or not.” According to the concept of “flowism,” people perceive the passage of time by reflecting on their experiences. The philosopher Immanuel Kant agreed with this. He wrote that “the phenomenology of passage of time is a necessary condition for any experience.” For him, time existed and was “true” whether we experienced it or not (A priori reasoning).

Before Kant, western philosophers traditionally defined time to be a construction of the self, starting with St. Augustine. (“I measure my self, as I measure time.”) Therefore perceived time is the “mental state of the beholder.” According to this philosophy, we perceive time as we feel. For example, depressed people usually see time as slowing down.

Moreover, philosophers have argued about how time flows. In “objective time,” time really does flow. In “dependent time,” time flow is an illusion of the mind. In his writings, St. Augustine complained that Pagans went in circles for they always returned to the same place in Time. Civilized people only move forward from the Resurrection of Christ. Today, the flow of Time, in modern western tradition, has become a forward arrow that only points upwards.

Notes: 1. I have a type of synesthesia, a neurological condition, which often accompanies brain injuries. A common form is tasting colors.

Works Used:

Janiak, Andrew, “Kant’s View on Space and Time.” Stanford Encyclopedia of Philosophy. 14, September, 2009. Web. http://plato.stanford.edu/entries/kant-spacetime/.

Le Poidevin, Robin, “The Experience and Perception of Time.” Stanford Encyclopedia of Philosophy. 2009. Web. http://plato.stanford.edu/entries/time-experience/.

Musser, George, “Time on the Brain.” Scientific American. 15 September 2011. Web. http://blogs.scientificamerican.com/observations/2011/09/15/time-on-the-brain-how-you-are-always-living-in-the-past-and-other-quirks-of-perception/.

Threshold Guardians

Bunch of keys on white background

Bunch of keys on white background

Thresholds are
Between places of
Not coming or going.
Crossing a Threshold
A ritual act.

Doors keep
Worlds apart
To keep in and to keep out.
Before from after
The In-between secure

Doors have Gods
Janus of Two Heads guards the Out and the In
Cardea of the Door stands firm
Limentius of the Threshold stands firm
Portunus of the Portal holds the key

Guardians have
Sacred obligations.
Each demands
A reason for opening
A reason for closing

Forculus of the Passage
The Guide through
The Threshold
Coming in and
Going out

Gods of the Month: January

Named for the God, Janus, the month of January is the hinge of the year: the old year ends and the new one begins. The second King of Rome, Numa Pompilius (715 – 673 BCE) reformed the Roman calendar by adding two more months – January and February at the beginning of the 10-month year. Thus the New Year began in January instead of March. (However, for Romans, both New Years are celebrated.)

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.

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.” God of the Month: Janus (Ianus)

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).

God of the Month: Vediovis

God of the Month: AESCULAPIUS, the Healer

LARS OF THE CROSSROADS (Lars Compitales)
During January, the Compitalia 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. Gods of the Month: Lars Compitales

CARMENTIS
January 11 and 15 are the two days of the Carmentalia honoring Carmentis, a Goddess of Childbirth and Prophecy. Prayers for safe childbirth are made to Her. For the two days, matrons celebrate their status in the family. In addition, divinations are done. God of the Month: Carmentis

TELLUS and CERES
Held between January 24 and 26, the Sementivae is a festival of purification to protect both the seeds and the sowers. Tellus and Ceres are entreated to keep the seeds safe. Oscilla (small clay discs) are hung in trees to ward off evil spirits. Gods of the Month: Ceres and Tellus

Feriae Sementivae: Early Spring Planting

Adventures in Math: Sacred Geometry

622px-The_Pentagon,_cropped_square

The Pentagon (US) by Touch of Light

One thing came from my exploration of sacred geometry. I wanted to know more about circles, triangles, and squares — and why we are drawn to them. A circle (a line that meets itself) is complete. For this reason, many people have their sacred space be a circle. Triangles, the most stable shape, appear in building structures. Squares comfort us with their neat understandable boundaries.

Now I understand why I am in awe of The Pentagon. For years, I commuted to Washington D.C., changing buses at the transfer station located at The Pentagon. All major roads in Northern Virginia converge at The Pentagon (formerly called the “Mixing Bowl”). This low concrete building is the power center of the region.

A pentagon consists of three generating triangles, which form a triad. The mystic numbers of five and three combine to form eight which is divided into four and two, which added become six. As each number weaves in and out with the next, they add their special magic to The Pentagon, the building. What emerges from the dance of the numbers is a fortress of strength and resolve.

Note: Yes, I was a witness to the plane going into The Pentagon on 9/11 2001. I lost three friends in the fire. The Pentagon, itself, was on fire for three days until they put it out.

Works Consulted:
Coppens, Philip, “Salvador Dali: Painting the Fourth Dimension.” Eye of the Physic. 20 October 2009. Web. https://www.eyeofthepsychic.com/dali/

Crystal, Ellie, “Numbers and their Meanings.”Crystalinks,” 26 Sept. 2009. Web. http://www.crystalinks.com/numerology2.html

DuQuette, Lon Milo, “Understanding Aleister Crowley’s Thoth Tarot.” Destiny Books: Rochester Vermont. 1999

Hall, Judy, “The Crystal Bible.” Godsfield: Alresdord (UK). 2003

Hart, Francene, “Sacred Geometry Oracle Deck.” Bear and Company: Rochester (VT). 2001

Adventures in Math: Pondering the Pythagorean Mysteries

the-sacrament-of-the-last-supper

Salvador Dali: The Sacrament of the Last Supper. From http://www.dalipaintings.com

When I first read a book on sacred geometry, I became easily bored as well as hopelessly confused. However, when I learned the Pythagorean mysteries step by step, I rediscovered the sacred patterns of the universe. For me, the universe is alive with order. Through the language of mathematics, I could now explore deeper into how the universe constructs itself.

To discern the Fibonacci sequence in nature, I found out that pigeons landing and acorns falling both followed the same pattern: 1-1-2-3-5-8-1-1-2-3. While I was in the hospital recovering from my brain bleed, I counted the pigeons landing and taking off from the roof. I also noted how they grouped themselves when they roosted. This may seem to be a strange thing to do while recovering with a traumatic brain injury. However my wounded brain fell in sync with the birds. As I counted the pattern of acorns dropping from the nearby oak trees, my brain was lulled to sleep.

In studying the Golden Mean, I discovered magic. Wizards, who explore and exploit the little corners of the universe, can bring forth wonderful things. For example, the Golden Rectangle offers a subtle wholeness to buildings and art. As the universe makes itself known, it offers surprises such as the Mobius strip which transforms a two dimensional world into a one dimensional one.

Salvador Dali explored the Pythagorean mysteries in his art. Referring to himself as a “master alchemist,” Dali ably demonstrated this in his paintings. Going beyond the limits of the two dimensional canvas, he offered us a glimpse of the fourth dimension of time. (One example is his painting, “The Persistence of Memory” (1931).) In doing so, he transformed people’s perceptions of the dimensions. Using Platonic solids, Dali represented the Christian God as an octahedron in “The Sacrament of the Last Supper” (1955). Many may consider Dali to be mad, but for me he was the “master wizard” who inducted me into the Pythagorean mysteries.

Works Consulted:
Coppens, Philip, “Salvador Dali: Painting the Fourth Dimension.” Eye of the Physic. 20 October 2009. Web. https://www.eyeofthepsychic.com/dali/

Crystal, Ellie, “Numbers and their Meanings.”Crystalinks,” 26 Sept. 2009. Web. http://www.crystalinks.com/numerology2.html

DuQuette, Lon Milo, “Understanding Aleister Crowley’s Thoth Tarot.” Destiny Books: Rochester Vermont. 1999

Hall, Judy, “The Crystal Bible.” Godsfield: Alresdord (UK). 2003

Hart, Francene, “Sacred Geometry Oracle Deck.” Bear and Company: Rochester (VT). 2001

Why I Don’t Do Magic for People

ede34-raven2

As a rule of thumb, I do not do spells for friends. One is because I value my privacy and theirs. By doing a spell, I would intimately know their business. Moreover, they have no assurances that I would not do spells against them if an argument breaks out in our group. As for me, I dislike being used as a tool much like a hammer.

Since my objectivity is non-existent, I would naturally want to help my friend. If I do a spell for them. I may enable them to do something unethical. Not only that, I may have prevented them from facing the consequences of their actions.

Therefore if a friend asks me to do spell, I would refuse. However, if they are considering something illegal, I would alert the authorities. If it is something unethical, I would tell them why I think that. Otherwise, I would consider it none of my business, whatever they wanted to do.

Further Reading:
Coughlin, John, “Magical Ethics and Pseudo-Metaphysics.” 2017. Web. https://www.johncoughlin.com/writing/magical-ethics-and-pseudo-metaphysics/.

—-, “Ethical Guidelines,” International Remote Viewing Association. 2018. Web. http://www.irva.org/remote-viewing/ethics.html.

Leath, Melissa, “Psychic Integrity.” Balboa Press: Bloomington (IN). 2011.