Astrology as a Traditional Science, Part II: Angels and Archetypes

Now that I have addressed the rationalist/substantialist intrusion into Western thought and some of its impact on the practice of astrology, it is time to discuss the essentialist basis from which astrology draws its tools and methods.  This is the answer to the recurring and age-old question as to why astrology “works.”

Astrology is one of the few traditional sciences that is still being practiced.  As I discussed in my previous article, in the past, all sciences were traditional sciences, but over the centuries, traditional science was replaced by modern science.  While rationalism and modern science have invaded astrology, and many astrologers may not be aware of the traditional principles upon which this craft is based, these principles are deeply entwined in the tools and methods that astrologers use.

The most basic tools that astrologers use are the planets and the zodiac.  The physical planets and the zodiac are physical representations of deeper metaphysical principles.  They are not the principles themselves.  A metaphor I have been taught to explain this concept is that of the reflection of the Moon on the water.  The reflection may not look exactly like the Moon that it reflects, but the Moon is still the source of that reflection.  In the same way, the planets and the zodiac that we can see reflect principles that we can not see.

The planets reflect aspects of the Divine, whatever name we may use for the Divine.  My present spiritual tradition is Filianism so I will be primarily using that spiritual language, although I will also incorporate language from other traditions to the extent I am able to speak knowledgeably about the tradition.  These principles are not tied to any specific religion, however, and they are part of universal traditional wisdom.  Readers from other spiritual traditions, please feel free to translate these principles into your own spiritual lexicon.

The Seven Divine Principles

Below are the descriptions of the Seven Divine Principles.  I will include the Roman planetary name, the name of the Filianic Janya (or Angel), and the Eastern element (for the non-luminary principles) in my description.  I understand that there is also an association with the Judeo-Christian archangels, but in doing a brief internet search on the subject, I did not find agreement or consensus, and I do not have enough personal knowledge to sift through the differences.  So, please forgive that omission.

Solar MotherThe Sun, Sol, Sai Raya – The Solar/Creative Principle.  In the Filianic tradition, this principle is associated with (but not synonymous with) the Mother.  In the Christian tradition, this principle is loosely associated with the Risen Christ, and in the Roman Catholic tradition, with Our Lady of Guadalupe.  The Solar Principle is the source of all life and energy.  The Solar Principle is also the principle that links us with the One Spirit, and we each carry a microcosm of that principle in our own Heart.

The Moon, Luna, Sai Candre – The Lunar/Sustaining Principle.  In the Filianic tradition, this principle is associated with (but not synonymous with) the Daughter.  This is the principle that sustains our life in the material plane.  This principle is also the Redeeming Principle and the bridge between our human existence and our Solar Heart connection with the Divine.  Just as the Moon reflects the light of the Sun, the Lunar Principle reflects the Solar Principle.  Just as we can not look directly at the Sun, but can look directly at the Moon, the Lunar principle is the principle that we can understand.  The Lunar Principle is also the principle of Divine Sacrifice, which is of course found in the Christian tradition, but the principle is as old as time itself and is found in every religion.  Mary, in her aspect as the Queen of Heaven, is a symbol of the Lunar Principle in the Roman Catholic tradition, and Quan Yin is a symbol of the Lunar Principle in the Eastern tradition.

Saturn, Sai Rhavë, Earth – the Destructive Principle.  In the Filianic tradition, this principle is associated with (but not synonymous with) the Dark Mother, the Light beyond the Darkness and the Darkness beyond the Light.  This principle is the hardest to explain and understand, and in practical application, this principle is seen as malefic but is an aspect of the Divine as well.  Paradoxically, the Rhavic Principle is the principle that both binds us to the material plane and releases us from it.  This principle tends to be quite severe in application and is associated with time.  While we can acknowledge that the Rhavic Principle is Divine, it is not a principle that one would invoke or embrace.  One can not truly understand this principle without having reached a very high level of Enlightenment.

Mercury, Sai Mati, Water – Divine Intelligence.  In the Eastern tradition, this principle is seen as the “Little Sun” and is very close to the Solar Principle.  In the Judeo-Christian tradition, the Matic Principle can be seen in Sophia, Divine Wisdom.  This is the principle from which Enlightenment comes, and indeed, the name Buddha (“the Enlightened One”) and the Bodhi tree (“the Tree of Wisdom”), are derived from one of the names for the Matic Principle.

Venus, Sai Sushuri, Metal – Divine Love.  Even though in the West, unfortunately, this principle has been associated with only romantic love, this principle encompasses all forms of love and is the principle from which all Love and Beauty flow.  The Sushuric Principle is gentle and is also related to Divine Mercy.  One could argue that Jesus taught the Sushuric principle.   The Sushuric Principle is also associated with the beauty of manifestation.

Mars, Sai Vikhë, Fire – Divine Protection.  The Vikhelic Principle is both easy to understand and difficult to explain.  The Vikhelic Principle is the principle of conflict.  In order for there to be manifestation, there must be separation from the Divine.  Once this separation takes place, conflict becomes inevitable.  On a spiritual level, the Vikhelic Principle is the struggle between Good and Evil.  In the history of this world, the Vikhelic Principle is overbalanced to an extreme, but in its balanced form, it is a protective principle.  When the Vikhelic Principle is balanced, the conflict is against demons, including one’s own internal demons, and not against other human beings.  The Vihkelic Principle is also the principle of Free Will and is the ability to choose between Good and Evil.

Jupiter, Sai Thamë, Wood.  Divine Harmony.  The Thamic Principle is the principle of order and harmony.  This is the principle of the Music of the Spheres and governs the rhythms of all life.  The Thamic Principle also governs societal structures and relationships.  Axial Beings, such as humans, have the choice to either join with the harmony of the Thamic principle or to set themselves against it.  Non-Axial Beings, such as animals and angels, do not have such a choice and will naturally take their proper place in the Celestial Harmony.

For a fuller description of these Principles, I will refer you to this article.

The Twelve ArchetypesZodiac Image

On the human level, the Seven Divine Principles are mediated through the Twelve Fundamental Archetypes of humankind, Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces.  Just as the planets are the reflections of the Seven Divine Principles, the constellations of the zodiac are the physical reflections of the Twelve Fundamental Archetypes.  When the Divine Principles are mediated through the Archetypes, they may be enhanced or hindered through that mediation, depending on the Archetype.

The mediation of the Principles through the Archetypes is the essentialist basis for astrology.  It is also the basis for all other traditional sciences, such as alchemy and traditional medicine.  Sadly, this knowledge and understanding has largely been lost in the West.  Astrology is one of the few disciplines that still actively studies and applies these principles.

Understanding astrology in this manner changes nothing and changes everything.  If nothing else, this understanding gives us a foundation to stand on when we are faced with substantialist criticisms of our craft.  I think that many of us, including myself, feel pressure to “justify” our craft in light of “scientific evidence,” but I think that this is ultimately a mistake and a cheapening of the great heritage that we have been given by our forerunners.  Of course, we need to use observation and research to refine our accuracy and our skills at application (which will be the subject of my next article), but we do not have to “justify” ourselves based on the “scientific worldview” of rationalism.  Girded with an essentialist understanding of the underlying principles, we can avoid the trap of insecurely practicing our craft as a modern pseudo-science, and instead, we can boldly practice our craft in the manner of our forerunners, as a respectable and useful traditional science.

Astrology as a Traditional Science, Part III: Application

Astrology as a Traditional Science, Part I: The Origins of Rationalism

An interesting discussion emerged in the comments for one of my previous articles, The Outer Planets: A Theory.  As a result of this discussion, a friend of mine wrote an article discussing Traditional Cosmology, which may be a bit challenging for modern Western practitioners of Classical Astrology.  The article is here.  I would posit that this is the challenge of restoring astrology as a true traditional science, rather than succumbing to the temptation of trying to force our art and craft into the mold of modern science.

In this blog, I have used the term traditional science, but I have not defined its meaning. A traditional science is a study which applies metaphysical principles in a practical way to our material and physical lives. Until the Enlightenment in the West, all science was traditional science. This is the reason why the Roman Catholic Church concerned itself with the teachings of Galileo. It is hard to see this today because modern science has divorced itself from matters of metaphysics, theology, and religion. While there are modern scientists that are deeply spiritual and religious, there has been a “Chinese Wall” that has been built between science and religion that is strengthened and supported by both sides.

Plato and AristotleWhile the so-called “Enlightenment” was the beginning of the final stages of this movement, its roots in the West go very deep. The “Enlightenment” was really started by the nominalist movement who had proponents such as William of Ockham, but even this movement has deeper roots. When I began my studies of essentialist metaphysics, I found myself in disharmony with my teachers as I was trying to place what I had learned in Classical Astrology into essentialist teachings. It was not until I read an article by Robert Hand that I understood why. It all began as a  disagreement that Aristotle had with his teacher, Plato, on the nature of Perfect Form. If I understand the nature of this disagreement correctly, Aristotle taught that all Forms must manifest on the material plane, so that if a Form did not exist on the material plane, it could not exist on the metaphysical level as a Perfect Form. It seems to me that this was the idea that eventually led to modern substantialism.

This notion added a corollary to the axiom, “as above, so below,” teaching “if not below, than not above.” This created the false dichotomy between science and religion, because now, if something was discovered on the material plane that did not match theology, metaphysics, and philosophy, this discovery called into question the doctrines of these disciplines.  This led to a new corollary, “as below, so above.”  The doctrine of nominalism takes this a step further teaching, “there is no above, there is only below.”

It is against this backdrop that the “Enlightenment” became possible, and this is the backdrop against which all Western astrologers must attempt to practice their craft.  With the understanding of Ideal Form having been dismissed and lost, astrologers were left to explain and practice their craft in a world where the fundamental principles of the science were no longer taught or believed.  Against this backdrop, it is not surprising that astrologers themselves began to confuse the actual physical bodies of the planets for what they represented.  It is also not surprising that the “discovery” of new planets and astronomical bodies would lead astrologers to doubt their forerunners, as the true understanding of their craft had been long lost and disregarded by Western society.

In order to reclaim astrology as a true traditional science, I would posit that we must turn back the clock and develop an understanding of the essentialist metaphysical principles upon which this craft is based.

Astrology as a Traditional Science, Part II:  Angels and Archetypes

Mummies and Luminaries

One of the biggest challenges to practitioners of traditional sciences, such as astrology, is that of setting aside the prejudices that have been instilled in us from modern education.  One of the prejudices is a pervasive form of arrogance, which can be summarized by the formula: “Primitive people believed ……., but now we know…….”  When metaphysical principles are taught at all, they are taught from this perspective.

Here is an example of this type of teaching from Grout’s History of Western Music (3rd Edition)

For some Greek thinkers music also had a close connection with astronomy, not only through the identity of mathematical laws that were thought to underlie both the system of musical intervals and the system of the heavenly bodies, but also through a particular correspondence of certain modes and even certain notes with the various planets.  Such magical connotations and extensions of music were common among all Eastern peoples.  The idea was given poetic form by Plato in the beautiful myth of the “music of the spheres”; it is echoed by writers on music throughout the Middle Ages, and appears also in Shakespeare and Milton.  Ptolemy, one of the most important of the ancient writers on music, was also the leading astronomer of antiquity–as, in our own day, many of the best amateurs of music are physical scientists.

Now, at first, one may not think that this statement is too bad, but, as it turned out it was the only reference to the metaphysics of music in one of the more important textbooks for the study of music theory.

MummyAnother such example is the modern interpretation of Egyptian mummification practices.  During the mummification process, the heart was careful preserved intact in the body and the brain was discarded as unimportant.  The modern interpretation of this is that the Egyptians did not understand anatomy, and they did not know what the brain did.  From even a pragmatic standpoint, this condescending interpretation is contrary to the available data.  The fact that mummies thousands of years old are available to us to study should be enough to convince us that this culture had a very sophisticated understanding of the human body.  If we let go of the prejudice that has been instilled in us, we can start to really think about what the Egyptians may have been doing.

Unlike the modern perspective, from a traditionalist perspective, it is axiomatic that our forebears were our superiors, and that they knew more than we do now.  So rather than presuming that the Egyptians did not know what they were doing, the presumption changes to being that they knew and understood something that we have lost.  As it turns out, from a metaphysical standpoint, this practice is quite fascinating, and is instructive to us in re-educating ourselves to understanding traditional science.

The starting point for this analysis is that the Egyptians carefully preserved the heart.  ImageWhile modern Western society associates the heart with love, specifically romantic love, traditionally, the Heart was always Solar.  From a traditionalist perspective, Solar does not refer to the physical Sun, but to the Solar principle (although the physical Sun is the cosmic representation of the Solar principle).  The Solar principle is the Creative Aspect of the Divine, or the Mother principle.  The Solar principle in humans, as microcosms of the cosmos, is that part of us which is always connected to and even One with the Divine.

Traditionalists speak of the Solar Intellect, which is the part inside of us that understands all things.  In this day and age in the West, we have lost our understanding of the Solar Intellect, but the concept is still present in Eastern thought.

Just as the physical Moon reflects the light of the physical Sun, the Lunar principle is a reflection of the Solar principle.  The Lunar principle governs all physicality.  The Lunar principle also represents our individual souls.  The reflection of Solar Intellect is Lunar Reason.  Lunar Reason is how we process information on the material plane.  We also use Lunar Reason to process information we receive from our senses and to intuit matters that lie beyond our senses. We also use Lunar Reason to make inferences and to synthesize information into a usable form.

In modern times, we tend to believe that the information we receive from our senses is the most reliable information; however, this was not the case in the Ancient world.  Although, the brain or head being governed by the Lunar principle is not nearly as universal as the heart being governed by the Solar principle, the anatomical function of the brain almost directly corresponds with the concept of Lunar Reason.   Interestingly enough, there has been research that has shown that recipients of heart transplants take on the characteristics of the heart donor, so it is possible that the heart may have an anatomical function that is congruent with its metaphysical function.

So, if we were to presume that the Egyptians knew exactly what they were doing, this becomes quite instructive to us.  The Egyptians careful preserved the heart, which symbolically represents the Solar Principle.  They discarded the brain, which is the anatomical seat of Lunar Reason.  This would mean that they believed that in the afterlife, we would need our Solar Intellect, but that we would no longer need our Lunar Reason.  From a Traditionalist perspective, this is exactly right.  Lunar Reason is necessary for us in the world of flux and change, but the Solar Intellect is what survives and what is eternal.  Lunar Reason is also necessarily subordinate to Solar Intellect.

This is a huge change in the schema most of us were raised with.  We have been taught that the sense-data plus Lunar Reason are all that exists and that all we can be sure of is what we can process with our senses or derive from our senses.  The Traditionalist perspective is exactly the opposite.  The symbolic and the metaphysical is what we can be sure of.  The information we receive from our senses is transitory, part of the world of flux and change.  In other words, from the perspective of the Eternal, our Hearts are of primary importance, but our brain is only important from the perspective of our physical, material existence.

The Outer Planets – A Theory

One of the big controversies in astrology is what planets should be included in reading charts.  In particular, what do we do with the planets that have been discovered since the 18th Century, Uranus, Neptune, and Pluto.  We have already established that these planets are not a part of the Traditional Model of the Cosmos.  One of the difficulties with Modern Astrology is that it abandoned the traditional model of the cosmos and traditional techniques in favor of new “discoveries.”

Traditional Astrology has been gaining ground in the past decade or so, which tries to retrieve and relearn techniques that have been long lost from Ancient, Medieval, and Renaissance times.  Current practitioners of the craft of Traditional Astrology are not in agreement as to whether the modern planets should included in chart reading.  Some will argue that the modern planets have no meaning at all; others will argue that they DO have meaning, but that they should not be given rulerships or dignities in the signs of the zodiac.  In my own practice, I will have to say that it took me a while to formulate a theory regarding these planets.  For many years, I did not use then at all, and I hardly missed them.  Yet, when I included them in my readings, I did find that there was an added dimension to the chart by including them.  I did notice that they did not have the higher spiritual meanings ascribed to them by New Age astrologers.  Uranus, Neptune, and Pluto were malefics, pure and simple.

It was only recently, after reading The Feminine Universe, by Miss Alice Lucy Trent that I began to understand a possible new approach to these planets.  The Feminine Universe described three poisons of the Modern Era.  These poisons are atomization, deracination, and deformation.  It is axiomatic and generally agreed by astrologers that give any meaning at all to the modern planets is that their meaning is informed by the social and political conditions taking place when they were “discovered,” and most would agree that they did not have any meaning whatsoever until after their discovery.  If this was the case, then any meaning ascribed to them would have to be unique to the modern world.  As I thought about the meanings ascribed to these planets and compared them with the description of the above mentioned poisons, they fit almost perfectly together.  Below are the definitions of these poisons, as described by The Feminine Universe.

Don't Tread on MeAtomization

This is the force that separates us from one another.  In societies before the Modern Era, people lived most of their lives in community and in family.  One’s identity in the world was based on one’s community and family connections.  People did not make major decisions on their own.  In Modern times, we are very much cut off from each other, even our own families.  People live alone.  We have complicated governmental programs and insurance to help us in cases of emergency, whereas, in the past, one might rely on one’s family and community to care for us.  In many ways, the United States and other democratic nations are founded on atomization, and it is glorified as “rugged individualism.”  Interestingly enough, the meaning ascribed to Uranus is that of individualism, that which makes us separate and different from one another.  Uranus was discovered in 1781, around the time of the American and French Revolutions.

Downtown Chicago

Deracination

Deracination is the force that cuts us off from our roots and from our traditions.  This poison affects us in many different ways, from the way we dress to our manners and our furniture.  We no longer understand or care about our traditions.  Our understanding of our place in the world and in our community becomes confused and unclear.  This very much fits with the meaning ascribed to Neptune, confusion and lack of definition or clarity.  Neptune was discovered in 1846.  Interestingly enough, the Theosophical Society, which had a huge role in separating traditional sciences, such as astrology, from their roots, was founded in 1875.  In the last half century, deracination has become quite rampant and is most noticeable in the deterioration of our clothing choices and our manners since the mid-1960’s in the West.

PlutoDeformation

The last, and probably most destructive of these three poisons is the poison of Deformation.  This poison is one of inversion, an intentional creation of dark and disturbing images.  One can hardly watch television or consume any modern media without encountering rampant deformation.  The meaning ascribed to Pluto is of death and destruction, a fitting meaning to a planet named with the name of the Lord of the Underworld.  Pluto was discovered in 1930, the time period in between the World Wars, and right before World War II.  It is about 30 years later that Western civilization began a rampant deterioration that the Feminine Universe describes as the Eclipse.  

Now, if the Traditional Planets represent the Higher Cosmological Spheres, it is not hard to extrapolate that the three Outer Planets represent Lower Spheres, or the Outer Darkness, referred to in the Christian tradition.  Interestingly enough, these planets may have very well been known about in Ancient times.  Certainly, Uranus was.  Our Ancient forebears knew enough not to intentionally invoke these planets, however.

In my own astrological practice, I have begun to look to these planets from the viewpoint of places where a Native is most vulnerable to the poisons of atomization, deracination and deformation.  In so doing, I have found that this reading has given me far greater accuracy than any other reading of these planets that I have ever tried.

The Symbolism of Fairy Tales

One of the places where we can find Universal Truth is in fairy tales.

Cinderella BeforeYes, fairy tales…the timeless stories we tell our children, such as Cinderella, Sleeping Beauty, and Beauty and the Beast.  Fairy tales have been criticized in modern Western culture as being unrealistic or naïve and have been decried by feminists as for their portrayal of women as weak and helpless, needing protection and saving from a man.  These criticisms really show how hard it is for the modern Western mind to get beyond literalistic thinking – reading fairy tales as if they were modern novels about individuals.

This literalism is actually quite an insidious inoculation from being able to really understand the true meaning of fairy tales or to get any real good out of them.  So, the first step in being able to understand fairy tales and derive real metaphysical truth from these tales is to understand that they are not literal stories.  They speak to Truth (with a capital T), not to factual truths.  They are in the category of Mythology and Folklore, not stories of actual human beings.

So, we have just said fairy tales are not literal, factual truths, nor stories of actual human beings.  So, what are fairy tales then?

Fairy tales are timeless stories of the human condition and our separation and reunion with the Divine.  All separation from the Divine and from each other is only a temporary state, and that the only permanent state is that of reunion and Unity.  Fairy tales all have common features.  While fairy tales can be enjoyed and are instructive without an understanding of the meaning of these features, an understanding is helpful to reverse the rationalist conditioning that many of us have been exposed to from earliest childhood.

Children’s Stories

One of the features of fairy tales is that they are told to children and that they appeal to children in a magical way.  The appeal to children is so powerful, that even in our heavily rationalist, materialistic culture, they have survived.  While in response to Western rationalist, feminist thought, Disney has changed its telling of these timeless stories, particularly with respect to the roles and characteristics of the female characters, the older and more traditional movies, such as Cinderella and Snow White, are just as popular as they have ever been.  Little girls are entranced by Disney princesses so much that they are effective marketing tools.

The sad thing is that the appeal to children is seen as a way to compartmentalize these stories as not being serious or relevant to adults or the Modern World.  Yet, to the more traditional Essentialist mind, children are supposed to be told stories of Universal Truth.  In the Sutra of The Way of Simplicity, it is written:

For the truth is such that a child may understand it, yet the sage, if she have not simplicity and love, may struggle with it for all of her life and have nothing.

What is your truth, if it cannot be shared with a child?

For in the eyes of Eternity, how little is the space between and infant and the wisest of the world?

These stories are not to be abandoned by adults.  Yes, one will and should understand these stories differently as one matures, and indeed maturity requires one to be able to see Truth in a deeper way.  On the other hand, as an Essentialist, one places special importance and value on stories that are told to children as those that speak to Universal Truth.

Once Upon A Time

Another feature of a true fairy tale is that the setting is “once upon a time.”  This is the marker that this is a story outside time and space.  This should also be the first clue that these stories are not to be read literally.  These speak to Truth that goes beyond time and space, and therefore beyond our literal human lives.

ImagePrincesses and Prince Charming

Commonly in fairy tales, Princesses and Princes are the main characters.  This is another marker that these stories deal with matters beyond materiality and are not to be taken literally.  These stories speak to ideals and to archetypes, symbolized by royalty.

These stories also speak to the interaction between the metaphysical passive (the Princess) and active (Prince Charming), in eastern terminology, yin and yang.  In Eastern and Traditional thought, the passive state is the highest state, and the active state serves the passive.  So, to an Essentialist, even thinking of these stories as any type of statement on the roles of actual gendered individuals is ridiculously literalistic.  The interaction between the Princess and Prince Charming shows the interplay between the passive and the active states of being, with the passive generally representing the higher state. “Earth moves but Heaven is still”.

Image

Curses/Witches/Evil Queens

Another common feature of fairy tales is the involvement of evil.  While as an Essentialist, on one level everything in existence is part of the Divine, on another level, inherent in manifestation is the struggle between good and evil.

This is a paradox, but one that is necessary to accept.  Evil is as much of a part of manifestation as good and always seeks to destroy good.  This is seen in that there is usually some form of “curse” that is placed on the protagonist.  Interestingly, the types of curses upon the Princesses and the Princes are quite different.  Princesses are trapped in drudgery and materiality (“Cinderella”) or completely asleep (“Sleeping Beauty” and “Snow White”).  Princes are turned into monsters or lower beings (“Beauty and the Beast” and “The Frog and the Princess”).

True Love and Transformation

In fairy tales, the curse is always lifted or the Princess is freed or rescued.  It is love that lifts the curse.  Love is seen to have a magical transforming power.  Indeed, it is only love that can defeat the evil antagonist.   This is the feature that is most criticized by modern society, as setting unrealistic expectations of marriage and being harmful to women.  Yet, to an Essentialist, this is the Ultimate Truth.  Love is transforming and healing.  This transforming love is not romantic human love, it is Divine, Godly Love, which is the only thing that can transform and heal.

Image

While Divine Love is not romantic human love, the interplay between the Transforming Love manifested by the Princes and that manifested by the Princesses is interesting in and of itself.  The Princes show their love through actions, i.e., fighting the Evil Queen, searching for the girl who fits the slipper.  The Princesses show their love through wisdom and awareness, i.e. seeing the beauty within the beast,  kissing the frog. The Princess is often the divine Spirit who recognizes the lost soul in its earthly disguise.

Happily Ever After

As fairy tales begin with “Once Upon a Time,” they end with the protagonist “living happily ever after.”  In a sense, this is the resolution of the paradox of the curse and Evil Queen.  Good ultimately triumphs over evil.  While evil is inherent in manifestation, the only Truth is the Divine.

We can never be permanently separated from the Divine.  There is only one resolution.  The evil must be overcome, the curse must be lifted, the Prince and Princess must come together, and they must “live happily ever after.”  That is also the only resolution in the separation inherent in manifestation.  We must return to the timeless state of union with the Divine.
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See also:

Mythology and Folklore

What is Tradition?

Often in this blog, there is reference to the term Tradition.  This begs the question, what is meant by the word Tradition?  What tradition are we speaking of?  Are not there many different traditions all over the world?

To answer this, we must differentiate between Tradition and traditions.  There is only one Tradition.  Tradition is what has been passed down to us from the One Source through our foremothers from the beginning of time.  All earthly traditions are imperfect reflections of the One Tradition.  Tradition is where we learn about Universal Truth.  Our modern day religions, folk tradition, fairy tales, and stories we tell our children, like the ones about Santa Claus and the Easter Bunny, are examples of traditions.  These stories have changed over time and many of the deep meanings have been lost, but one can still learn about Universal Truth from these stories and traditions.

One such a tradition is the Swedish tradition surrounding St. Lucia Day.  On St. Lucia Day, the oldest daughter is supposed to lead her siblings in a parade wearing a white robe with a crimson sash and a wreath of candles on her head.  She serves their parents coffee and pastries.  There is a traditional pastry served on that day called Lussekatter.  Below is a picture of these pastries:

Image

If one researches this tradition, one will learn of the story of St. Lucia, a Christian martyr, who is stated to have brought prisoners food in the catacombs.  Her sainthood was evidenced by the miracle of food appearing during a famine in Sweden.  Yet, the symbols of this tradition speak to much older stories.  It is celebrated on December 13, which was the date of the Winter Solstice under the older Julian calendar.  The tradition is filled with symbols related to mid-Winter celebrations from long before the Christian or any other current tradition.  The oldest daughter with light on her head coincides with Light from Heaven coming to us from the Northern Gate, bring sustenance, Light and warmth.  As an aside, this is also why Santa Claus comes from the North Pole.  Even the pastries are symbols of Light!

One could ask, well, which tradition is True…the Christian story of St. Lucia or the older symbolism of Light and the Winter Solstice?  While questions like this are common in modern Western thinking, this really represents a false dichotomy.  One can honor the tradition and learn from the tradition whether one sees it as a celebration of the Christian saint or the Winter Solstice.  Both teach us about God’s sustenance and Light being brought to us during the darkest time.  The Christian story of the saint does not supplant the older story; it puts it in a new context.  The story is the same.

Another question one can ask is whether it is worthwhile to continue a tradition if the story is forgotten and all that is left is the form.  Many modern thinkers say that these traditions should be discarded as if they no longer have meaning.  Some will even discard traditions just *because* they are old, and of course, we know better than to have these superstitions in modern times.  To a traditional thinker, this is hubris and arrogance.  Modern minds are less wise and are further from an understanding of Truth than the minds of our ancestresses.  This is axiomatic in Traditional thought throughout the world.  We should assume that the traditions that have been passed to us are good and true.  If we discard the tradition, we lose that which has been passed down to us, and this is sadder and more destructive than the loss of written records from the past.  Even if we do not understand the tradition, the remnants of the tradition can still lead us (or our descendants  to have access to Truth, even in a fragmented form.  If the tradition is gone, there is nothing to learn from.

Does that mean that we should not examine these traditions?  Of course we should examine our traditions.  For one thing, learning the reason for the traditions can teach us much of metaphysical truth.  Are there times that we will find that some of our traditions are based on false teachings or error?  Yes, of course.  On the other hand, we should start with the presumption a tradition is correct, and it is the burden of proof, so to speak, upon the one discarding the tradition rather than on the one arguing to keep the tradition.  Do people sometimes use tradition in ways that are harmful, misguided, or just plain wrong?  Yes, of course, just as they can use science or anything else in such ways.  Does that mean the tradition should be discarded?  Absolutely not.  Erroneous application of tradition does not invalidate a tradition, although the error can and should be corrected, if possible.

The Traditional Model of the Cosmos

“The Earth moves, but Heaven is still.  The rim revolves, but the Centre remains without motion.”

“At the rim is the movement greatest; close unto the centre is it the least.  Where there is no movement, there is purity.”

The Clew of the Horse, The Gospel of Our Mother God, Sun Daughter Press, 2008

The Traditional Model of the Cosmos is not truly a geocentric model as is popularly believed.

Ptolemy Model of Cosmos

The Center of this model is not the earth; the Center is the Highest Heaven, where God in Her Highest Form resides.   The Earth is between the Higher and the Lower Spheres, or the Axial Plane.  In the Christian Bible, the lower realms are referred to as the “outer darkness.”  To understand this, we really must remember that the Traditional Model of the Cosmos does *not* represent the physical universe (or solar system) that we can understand with our senses.  The most commonly known version of this model is the one set forth by Ptolemy.  This model shows the physical representation of this model in the form of the movements of the heavenly bodies, or the substance.  As we have discussed in previous articles, substance is always derived from Essence.  The Higher Planes are “above,” the earth (as in the planet we reside on) and the physical universe are “below.”  The Highest Heaven being the unmoving Center is evidenced by every lower Sphere having movement, and the Higher the sphere, the slower the movement.  The movement is greatest in the Sphere just above the physical universe, the Lunary Sphere.

The Center does not move.  The Earth is below the Higher Spheres.  There are also lower spheres below the Earth, but those I will address in another article.  The Earth is not just the physical planet we live on.  The Earth, in this model, is everything we can experience with the senses or measure with tools and instruments.  This is the world of flux and change.  Everything that modern science would describe as part of “the Universe” is “the Earth” in this model.

Now, there is a sense that the Earth *is* the center, as we see in the Ptolemaic model.  I will address this more fully in a future article, but the Earth also represents the Axial Plane or the place of choice.  There is also a sense that the Sun is the center, as I will discuss further in this article.  This is a matter of perspective, and these three views are not contrary to each other.  One of the differences between Traditional Science and what we consider science in modern times is that paradox is an accepted part of Traditional Science.  For the purposes of this article, though, the Highest Heaven is the Center.

The Highest Heaven is beyond manifestation.  At this level, all is One with the Divine.  Space and time are meaningless at this level.  The Highest Heaven is that which is beyond our human comprehension.  The Highest Heaven is unchanging and unchanged.  Here there is no beginning and no end.

The first sphere below the Highest Heaven is the Sphere of the Fixed Stars.  This Sphere has moved from the Center and is a part of manifestation, but is still very close to the Center.  This sphere is represented in the physical world by the fixed stars that we see in the sky.  These fixed stars are part of “the Earth,” but they are representative of the Sphere of the Fixed Stars.  This Sphere is a Sphere of wonders and is still beyond our comprehension.  This Sphere has moved from the Highest Heaven, as seen in the fact that there are destructive fixed stars such as Algol.  On the other hand, this Sphere has not moved very far.

Below the Sphere of the Fixed Stars is the Sphere of Saturn.  This is the first Sphere of physical manifestation.  This is the Sphere of time and of limitation.  Many words concerning the passage of time derive from Kronos, the Greek name for the ruler of this Sphere.  From the planet Earth, the Sphere of Saturn is represented by the orbit of the planet Saturn.  In the human realm, this Sphere is often experienced as hostile and severe.  In moving down the Heavenly Spheres, the Sphere of Saturn is a harsh fall from the wondrous sphere of the Fixed Stars.  In moving back up the Spheres, the seemingly destructive influence of this sphere is necessary to break down attachment to the material realm to return to the Sphere of the Fixed Stars and eventually return to the One in the Highest Heaven.

Below the Sphere of Saturn is the Sphere of Jupiter.  This is the Sphere of Divine Harmony.  This Sphere gives Order to manifestation.  This is a gentler Sphere than the one of Saturn.  This is where we can find beauty in manifestation.  This is where the Music of the Spheres generates.  It is from this Sphere that “right” and “wrong” come, and this is the sphere from which all societal structure and order stems.  The planet associated with this Sphere is associated with religion, law, music, and culture.

Below the Sphere of Jupiter is the Sphere of Mars.  This is Sphere of Free Will.  This is the first Sphere in which individuality becomes relevant.  The Spheres of Saturn (time) and Jupiter (harmony) are beyond individuality.  The Sphere of Mars is the Sphere of Choice.  For Choice to be meaningful, there must be something to choose between.  The Eternal Battle between Good and Evil, or the Vikhail, is associated with this Sphere.  This is shown in the Judeo-Christian mythology of the Fall, where Adam and Eve, in an act of disobedience (Free Will), eat of the Tree of the Knowledge of Good and Evil.  After that, the first act of violence becomes possible, and Cain murders his brother, Abel.  Human wars also generate in the Sphere of Mars.

The center Sphere is the Sphere of the Sun, or the Sphere of Self.  There are three planetary Spheres above this Sphere, and three planetary Spheres below this Sphere.  This Sphere is the Sphere of the True Self, the Self that is One with the Divine, and the False Self, or the ego.  This is the Sphere dividing that which is without from that which is within.  The Spheres above the Sun are the Spheres in which the Self interacts with that which is outside of the individual, where the Spheres below the Sun are within the individual.  Contrary to popular belief, the centrality of the Sun was certainly understood in the traditional Model of the Cosmos.  It was just understood in a much less literal way.

Below the Sphere of the Sun is the Sphere of Venus, or Divine Love.  While popular belief is that this Sphere is associated with romantic and physical love, this is the lower manifestation of this Sphere.  This Sphere is also Love in Her Highest Form.  The Way of Love is one of the Paths of the individual to the Divine, or from the Lunar to the Solar.  In the cosmos, this is seen by the Sphere of Venus being between the Sphere of the Moon and the Sun.  Venus is also sacrificial Love, which is seen in the Christian tradition as Jesus being sacrificed on the day of Venus, or Friday, and rising on the day of the Sun, or Sunday.

Next is the Sphere of Mercury, or Divine Intelligence.  Like the Sphere of Venus, the Sphere of Mercury is often trivialized as being related to the cognitive ability of human beings.  The Highest Form is Enlightenment, or the Path of Light.  This leads from the Lunar to the Solar by giving Knowledge of the World Illusion.  In a sense, the “Intelligent Design” of the manifest Universe is shown in this Sphere.  This is also the Sphere from which all knowledge and ideas come.  It is in this Sphere that we are able to contemplate the manifest Universe and what is beyond the manifest Universe.

Closest to “the Earth” is the Lunar Sphere.   This is the Sphere through which we pass from the sublunary sphere, or the physical universe that we experience with our senses and can measure, to the Higher Spheres, which we cannot measure.  The Lunar Sphere is the Sphere of dreams and the imagination.  As the closest Sphere to that of the senses, we do experience this Sphere in our nightly dreams.  Just as we can impact and pollute the sublunary sphere, we also can and do pollute the Lunar Sphere.  One of the ways we pollute the Lunary Sphere is through what we allow ourselves to see and to watch, and by the images we create, through various mediums, including violent and ugly television shows, music, and video games.  Gentle and loving images through those same mediums cleanse the Lunary Sphere.

At one level, we live on the sublunary sphere, but on a metaphysical level, we also live in all of the cosmological spheres at the same time (understanding that time becomes meaningless beyond the Sphere of Saturn).  Our souls descend through the Spheres to enter physicality, and they ascend back through these Spheres to return to the Highest Heaven.  This cannot be understood literally in the manner of most modern Western thinking, but is a Mystery, in the highest sense of the word, or that which must be understood at the Solar level, or within our hearts.