Taoism

Cosmology
The foundational Daoist understanding of cosmogony (emergence of the cosmos) and cosmology (underlying principles and patterns of the cosmos) centers on "correlative cosmology" or "systematic correspondences," on a worldview based on yin-yang interaction and the Five Phases. Etymologically speaking, yin ? depicts a hill (fu ?) covered by shadows (yin ?), while yang ? depicts a hill (fu ?) covered by sunlight (yang ?). At the root-meaning level, yin and yang are ways of speaking about the same place at different times/moments of the day. Yin and yang are not "polar opposites" or antagonistic substances; they are, in fact, complementary principles, aspects, or forces. As the characters suggest, yin and yang are used to represent different dimensions of the same phenomenon or situation. By extension, there are various associations: yin/female/earth/dark/heavy/turbidity/rest and yang/male/heavens/light/ light/clarity/activity. At times, "yin" is also used to designate negative or harmful aspects of life more generally (immorality, ugliness, disease, etc.), while "yang" becomes related to positive or beneficial aspects of life (morality, beauty, health, etc.). What must be emphasized is that these are relative associations, not absolute characteristics. Just because women are considered "yin" in one respect or in one context, it does not follow that they are also "immoral" or "turbid." There are also varying degrees of yin and yang in every phenomenon, in each moment or experience, and in every being. Because the universe is understood as a transformative process (zaohua ??), this also means that any negative or harmful pattern or manifestation may be transformed into a positive or beneficial pattern or manifestation.
Daoist cosmology also employs, emphasizes, and systematizes Five Phase (wuxing ??) cosmology. Conventionally rendered as "Five Elements," wuxing literally means something like "five activities" or "five movements." This dynamic and process-orientated aspect becomes more satisfactorily rendered in the designation of "Five Phases." The Five Phases are Wood (mu ?), Fire (huo ?), Earth (tu ?), Metal (jin ?), Water (shui ?). While these five do, in fact, relate to actual substances as well as related phenomena and energetic qualities of the "phases," the system is much more complex and dynamic than "elements" would lead one to believe. The Five Phases are the centerpiece of the so-called "system of correspondences" or "systematic correspondence." This system of correspondences consists of the following associations (phase/season/emblem/direction/life-stage/orientation/climate/orbs/spiritual dimension/color/flavor/ odor/sound/beneficial emotion/injurious emotion/ sense organ/ grain/planet/ tissue):
(1) Wood: spring: Azure Dragon: east: birth: outward: wind: liver/gall bladder: ethereal soul (hun ?): azure: sour: rancid: shouting: kindness (ren ?): anger (nu ?): eyes: wheat: Jupiter: ligaments.
(2) Fire: summer: Vermillion Bird: south: adolescence: upward: heat: heart/small intestine: spirit (shen ?): red: bitter: scorched: laughing: respect (li ?): excessive joy (xi ?): tongue: beans: Mars: arteries;
(3) Earth: late summer: —: center: adulthood: centering: dampness: spleen/stomach: intention (yi ?): yellow: sweet: fragrant: singing: honesty (xin ?): worry (si ?): mouth: rice: Saturn: muscles;
(4) Metal: autumn: White Tiger: west: maturation: inward: dryness: lungs/large intestine: corporeal soul (po ?): white: pungent: rotten: weeping: discernment (yi ?): grief (ku ?): nose: oats: Venus: skin and hair;
(5) Water: winter: Mysterious Warrior: north: old age: downward: cold: kidneys/bladder: vital essence (jing ?): black: salty: putrid: groaning: wisdom (zhi ?): fear (kong ?): ears: millet: Mercury: bones.
The Five Phases, including their various associations, are, in turn, understood to relate to each other in patterns of dynamic interaction. The so-called "production cycle" is as follows: Wood>Fire>Earth>Metal> Water>Wood>. Then there is the "destruction cycle": Wood>Water> Metal>Earth>Fire>Wood>. Finally, there is the "control cycle": Wood>Earth>Water>Fire>Metal>Wood>. These sequences may be represented as a circle (the production cycle) with a pentagram inside (the control cycle).

Theology
Daoist "theology" (discourse on the sacred) centers on emanation, immanence, and cosmological processes. In terms of the origins of the manifest universe, or the present cosmic epoch, the Dao represents primordial undifferentiation or pure potentiality. In a pre-manifest "state," the Dao is an incomprehensible and unrepresentable before. Chapter two of the Zhuangzi ??(Book of Master Zhuang) describes this "moment" as "the beginning not yet beginning to be a beginning" (you weishi you you shi ??????). Here the Dao is understood as Source of all that is. Through a spontaneous, unintentional, and impersonal process of unfolding or differentiation, this undifferentiation became the One or unity. That is, even unity or the wholeness of Being-before-being is not the Dao in its ultimate sense. The One represents the first moment or stage of differentiation. From this unity, separation occurs. In the next phase of differentiation, the one divides into two, yin and yang. Here yin also relates to terrestrial qi or the qi of the earth (diqi ??), while yang relates to celestial qi or the qi of the heavens (tianqi ??). At this moment yin and yang have not yet formed patterns of interaction. The interaction of yin and yang is referred to as "three;" this moment involves yin and yang in dynamic and continual interaction, resulting in further differentiation.
This further differentiation leads to the emergence of materiality as well as more individualized beings and forces, including human beings. Here the manifest universe is understood as an emanation of the Dao and the Dao is seen as immanent in the universe. From such an emanationist, immanence, and process-oriented cosmology, one may understand how Daoist theism (veneration of gods) is one way in which the Dao becomes manifest in the cosmos. Deities are simply differently differentiated aspects of the Dao, and worshipping deities is not, in and of itself, different than having reverence for the unnamable mystery which is the Dao. Such cosmology also reveals a continuum among gods, immortals, and physically-embodied beings, which may be charted on a spectrum from the most rarified to the most material.

Observation
Daoist practice is based on awareness and attentiveness. The Daoist practice of observation, often referred to as "inner observation" (neiguan ??), is both a specific meditation technique and an all-pervasive existential approach. Etymologically speaking, the character guan ? consists of "egret" (guan ?) and "to perceive" (jian ?). Observation is the quality of an egret remaining attentive to barely noticeable or unseen presences. Daoist observation is based on maintaining a similar stillness and readiness to respond to whatever arises. This is accomplished through awareness, agility, and non-attachment. The practice of observation is the foundation for cultivating attunement with the Dao, for making a lodging place for the numinous. It also allows one to gain a deeper energetic sensitivity to both internal conditions and external influences. An orientation towards self-observation keeps the adept in relationship with what is essential and real.

Meditation
Daoist meditation may refer to any or all of the traditional four postures, namely, walking, sitting, standing or lying down. Daoist seated meditation consists of a wide variety of methods and practices, including inner observation, visualization, concentration, alchemy, and so forth.
A foundational Daoist meditation practice centers on clarity, stillness, and emptiness. One sits in a comfortable position either on a cushion or in a chair, and begins to draw the senses inward, to withdraw from the world of sensory phenomena and habitual reactivity. The spine is erect, and the crown of the head and coccyx relax away from each other. One allows breathing to be natural, for respiration to find its own rhythm. The hands are either placed palms down on the knees or joined in front of the navel in a Daoist mudra position. With the tip of the tongue touching the upper palate, one focuses on emptying and stilling. The ears listen to the center of the head. With the eyelids hanging and the eyes slightly open, the gaze rests on the tip of the nose. Then the gaze extends down the front centerline of the body to rest on the lower elixir field (lower abdomen). One allows emotional and intellectual activity to become stilled and to dissipate naturally. Over time, stillness deepens and clarity increases. In Daoism, this practice is often referred to as "entering stillness" (rujing ??), "quiet sitting" (jingzuo ??), "sitting-in-forgetfulness" (zuowang ??), or "fasting the heart-mind" (xinzhai ??). For those beginning Daoist meditation, daily practice in the morning and in the evening, lasting from twenty to forty minutes is recommended. Of these various parameters, commitment to daily practice is most important.
 
Ritual
Traditionally speaking, Daoist ritual is divided into two broad categories: jiao ? ("offerings") and zhai ? ("purification") rites. In contemporary Zhengyi ?? (Orthodox Unity) Daoism, the former is sometimes referred to as "cosmic renewal rites." Most contemporary Daoist ritual has roots that go back to the Lingbao ?? (Numinous Treasure) movement. Zhai-rituals frequently involve confession or expiation and involve the purification of the body through bathing and fasting, the purification of the heart through confession of transgressions or moral impurity, and a communal feast celebrating the re-established harmony between human community and the spirit world. Usually, the zhai-ritual is a large-scale public affair carried out in the open air around a temporary Daoist altar (daotan ??) established for the occasion by the priests (daoshi ??). Jiao-rituals are acts of communal renewal, which are the main rituals carried out today. In contemporary jiao-rituals an altar is erected, written invitations are sent to the gods, the gods descend into the sacred space around the altar, incense is offered and an audience takes place between the sponsors of the ritual and the gods. The ritual can last from one day to several weeks. These Daoist rituals can have diverse aims.
In terms of contemporary Longmen ?? (Dragon Gate) liturgy (gongke ??), communal chanting is done before the main altar, usually dedicated to the Sanqing ?? (Three Purities), in the morning and in the evening. This is supposed to be performed daily, but often only occurs on the new and full moon, seasonal nodes, and major festival days. The centerpiece of the evening altar recitation and "merit undertaking" is the Eight Great Spirit Invocations (ba da shenzhou ????), which are ordered sequentially as follows: purifying the heart, purifying the mouth, purifying the body, purifying the earth, purifying the cosmos, offering incense, [activating] the golden light, and opening the scriptures in obscurity. Here one notices a movement from the innermost place in one's body to the outermost place in the cosmos and then back again. Emphasis is placed on self-purification and cosmological attunement.
Daoist ritual consists of both an external performance and an internal attentiveness. This microcosmic/macrocosmic relationship informs the Daoist understanding of daily practice as a form of ritual activity.

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Shamanism

Shamanism is an ancient method of spiritual communication—perhaps tens of thousands of years old—that is used for spiritual and physical healing as well as for personal growth. Shamanic practices exist in many tribal cultures world-wide and are experiencing a renaissance in urban cultures.
In shamanism, one enters an altered mental state—typically by using drums or rattles to create a sound field that changes consciousness. The altered state, called a shamanic journey, is used to gain help and wisdom. It is called a journey because the experience is one of going someplace. In the journey the shaman encounters helping spirits. These spirits are experienced as a kind of consciousness that does not exist in a body. The spirits provide help and guidance when properly approached.

Concepts Defined
Core Shamanism: the fundamental defining elements of shamanistic belief and practice as they occur almost universally across cultures, a term created by anthropologist Michael Harner.

Ecstasy: The experience of being outside one's self, often joyously. Found in shamanic journeying, skiing, and sex.

Lower World: One of the shamanic realities. To enter it involves an experience of going down, often through a tunnel. It has many levels. In it reside Power Animals and other healing and instructive forces. It is not a negative place like Hell.

Middle World: Ordinary reality experienced shamanically and therefore perceived in the spiritual sense. Divination, extraction and other forms of healing are done as Middle World journeys.

Upper World: To enter the upper world one journeys up from the Middle World. It can be a positive place but is not synonymous with Heaven.

Non Ordinary Reality: the reality that the shaman journeys into. It does not follow the rules of Aristotelian logic.

Ordinary reality: Reality as we experience it in our usual state of awareness. It adheres to the rules of logic.

Power: Fullness of life and immunity against negative spiritual influences. It is gained by right relationship with the other realms.

Power Animal: A guardian spirit or familiar manifesting itself as an animal who has compassion for a person and agrees to act as a guide, advisor, and healer.

Shaman: (the word is derived from the Siberian Tungus tribe): A person who contacts other realities for healing and wisdom in the service of his or her community. "Shaman" is a title conferred by the community, not a self-proclaimed one.

Shamanic Drum: The sound of the shamanic drum is the “horse” on which the shaman rides to the other realms. It is typically a one-headed hand drum, beaten in a monotonous rhythm with a soft mallet. The drum contains much power and symbolism. Any painting on the drums is typically a “map of the universe” or some representation of spiritual power.

Shamanic Rattle: Rattles are used for communicating with spirits and for healing work.

Shamanic State of Consciousness: An altered state of consciousness, not well understood neurologically, which provides the ecstatic experience of journeying to other realities which have a consistency and coherence of their own. It is attained most commonly through the use of a Sonic Driver (q.v.) or in some cultures through the use of mind-altering herbs.

Shamanism: The belief system and practices of those who use an altered state of consciousness (the Shamanic State of Consciousness) in contacting other realities. It is a method of gaining knowledge and is not in itself a religion, though the two tend to merge in tribal cultures.

Sonic Driver: Use of repetitive sound to alter consciousness, most typically with drums and rattles, but also through other repetitious sounds.

World Tree: The axis mundi, the interconnection between the worlds, used by some as a route in journeying to gain access to the other worlds.

MEDICINE WAYS OF THE CHEROKEE
CHEROKEE MEDICINE PEOPLE
Medicine people are still today very active in the lives of the Cherokee people. Cherokee Medicine People can be either male or female. The Cherokee Medicine People are taught their practice for many years. They are required to learn and remember the ancient teachings that has been passed down for centuries by elder medicine people, who learned from their elders. Much of the Cherokee medicine formulas has over the years been documented in Cherokee syllabary writing in books and ledgers. The writings in these books are closely guarded and those who have not be trained are forbidden to read the books. It is believed that the medicine will be no good if not read and spoken in the Cherokee language.

Fundamental Elements
  • While shamanic practices vary widely, they also contain a unifying set of basic assumptions:
  • Everything that exists is alive.
  • Everything can be communicated with if approached properly.
  • There are other realities available to us in which we can journey. These realities are part of "Non-Ordinary Reality." "Ordinary Reality" is life as we typically experience it.
  • The residents (called spirits, for lack of a better term) of these other realities are sympathetic, for the most part, to humanity and want to be helpful, if asked.
  • Every human being has helping spirits, even if they are not aware of it.
  • True power involves a proper relationship to these other realities.
  • Illness (psychological or otherwise) includes an element of power-loss or soul-loss. Healing on the shamanic level is designed to regain power and the protection it provides.
  • Illness can also occur because of power-intrusion in which vagrant spirits come to reside uninvited in the body. Healing involves returning the intruding spirits to their rightful place in the universe.
  • Shamanism deals with the spiritual aspects of health. Other related practices may deal with the mechanical and physiological aspects of health.
  • The realms that can be journeyed to have their own topography including a Lower, Middle, and Upper world.


Soul Loss
The Nature of Soul Loss. Many clients will intuitively identify particular experiences as leading to soul loss: the breakup of a marriage or other important relationship, physical trauma such as a car wreck, or psychological trauma such as incest, rape, or emotional abuse. From a shamanic viewpoint soul loss is more than a metaphor; rather it means that everyone dissociates a part of their vital essence (soul) from their physical body in order to cope with major stresses In most cases a spontaneous re-integration occurs over a period of time—this is a part of the normal process of grieving for instance, but in other cases some intervention is necessary. In many instances shamanic soul retrieval is the most effective and timely means of assisting the client.
Sandra Ingerman, internationally known instructor and practitioner of shamanic methods and a long-time faculty member of the Foundation for Shamanic Studies, has investigated the shamanic treatment of soul loss intensively. Ingerman states:
The phenomenon of feeling dissociated is a common complaint for people surviving physical and emotional abuse as well as other traumas including accidents, illness, surgical operations, and loss of loved ones and important relationships.
Survivors of such traumas as these often psychologically "leave" in order to live through the incident, and remain disassociated—that is they feel that their essence or being is not whole—that parts of their essence have separated from their bodies and have not returned. One reason that psychotherapy may fall short of success in cases where clients have suffered childhood as well as adult trauma is that not all parts of them are "home"—the parts that escaped to survive have never returned. (Newsletter, The Foundation for Shamanic Studies, Vol.1, No.2, Fall 1988.)
The goal of soul retrieval is to bring these dissociated parts "home."
Identification of Soul Loss. The following symptoms are typical: 1. Significant physical or psychological trauma. 2. Feelings of unreality and dissociation, particularly in otherwise functional people. 3. Feeling “disconnected” from the body, 4. Depression.
Treatment of Soul Loss. For clients who are open to shamanic work and concur that soul-loss is an adequate definition of their problem, shamanic soul retrieval can be invaluable. After soul retrieval people typically report such things as, “I feel alive again,” “I feel more self confident,” “I don’t worry like I used to.” Soul retrieval can also enhance psychotherapy (The two methods are not in competition; they often have different goals.) As Sandra Ingerman puts it, “You can’t work with someone [a soul part] who is not there.”
In shamanic soul retrieval, the practitioner goes into non-ordinary reality to find the lost soul. When the soul is found, the dissociated element is informed about its situation and invited to return. Then the soul is brought back and returned—brought home into the body of the client. Typically the returned soul has been arrested in its development at the age when it left. The client has to be prepared to nurture and help the returning essence to grow—and is also likely to some degree to re-experience the feelings of grief, anger, etc. that occurred at the time of the loss. It is important that the client be supported through this period and it is useful if the client is part of a supportive community, and/or in psychotherapy.



Magic Words
In the very earliest time,
when both people and animals lived on earth,
a person could become an animal if he wanted to
and an animal could become a human being.
Sometimes they were people
and sometimes animals
and there was no difference.
All spoke the same language.
That was the time when words were like magic.
The human mind had mysterious powers.
A word spoken by chance
might have strange consequences.
It would suddenly come alive
and what people wanted to happen could happen—
all you had to do was say it.
Nobody could explain this:
That's the way it was.



Nulungiaq, West Greenland Eskimo shaman
Translated by Knud Rasmussen

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Norse Festivals and Holidays

The ancient Germanic/Norse year was divided into two seasons: Summer and Winter. Summer began at the festival of Eostre, close to the Spring Equinox, and Winter began at the festival of Winternights, close to the Autumn Equinox. Between these two festivals was the festival of Midsummer (Lithasblot) at the Summer Solstice, and the festival of Jul (Yule), at the Winter Solstice. There are other minor festivals that are celebrated in between these four major ones, listed below.

Jul
20 - 31 December
Celebration of the Norse New Year; a festival of 12 nights. This is the most important of all the Norse holidays. On the night of December 20, the god Ingvi Freyr rides over the earth on the back of his shining boar, bringing Light and Love back into the World. In later years, after the influence of Christianity, the god Baldur, then Jesus, was reborn at this festival. Jul signifies the beginning and end of all things; the darkest time (shortest hour of daylight) during the year and the brightest hope re-entering the world. During this festival, the Wild Hunt is at its greatest fervor, and the dead are said to range the Earth in its retinue. The god Wotan (Odin) is the leader of this Wild Ride; charging across the sky on his eight-legged horse, Sleipnir; a very awe-inspiring vision. In ancient times, Germanic and Norse children would leave their boots out by the hearth on Solstice Eve, filled with hay and sugar, for Sleipnir's journey. In return, Wotan would leave them a gift for their kindness. In modern times, Sleipnir was changed to a reindeer and the grey-bearded Wotan became the kindly Santa Claus (Father Christmas).

Thurseblot (Thor's Feast)
Full Moon of January
Minor feast honoring Thor, the protector of Midgard. During this time, the height of the Storm season, Thor's power is invoked to drive back the frost Jotuns so that Spring may return to Midgard.

Disting
2 February
Festival of the Idises, when the effects of Winter are beginning to lessen and the world prepares itself for Spring. Corresponds to the pagan holiday of Imbolc. Disting is characterized by preparing the land for planting. In ancient times, Disting was the time when the cattle were counted and one's wealth was tallied; thus making it a festival of finance as well. It was said that new calves born during Disting were a sign of great prosperity for the coming year.

Valisblot
14 February
Many modern Asatruar celebrate Valisblot, or Vali's Feast, even though there is no historical precedent for associating Odin's youngest son with this festival; other than the name Vali associated with "Valentine." The hero Svenfjotli, son of Sigimund, was reputed to have been born at this time, and often blots are drunk to him as well.

Ostara
20-21 March
Festival of Ostara (Eostre), the Spring Goddess. This is a festival of renewal, rejoicing and fertility, although for most of the Northern People, the forces of Winter are still at full sway. In ancient times, the gift of colored eggs to one's friends and loved ones was a way of wishing them well for the coming season; a magical ritual of prosperity and fecundity. The rabbit was the symbol of this festival as well because of it's re-emergence during this season, and for its reproductive ability. These two rituals have survived into the modern holiday of Easter (which derives its name from Eostre) as Easter eggs and the Easter bunny. Like most ancient heathen rituals, they are relegated into the world of children; held for naught among adults; but the race memory lingers on. Walpurgis/
Thrimilci
22 April - 1 May
The festival of Walpurgis, a night both of revelry and darkness. The nine nights of April 22 (interestingly enough, the modern festival of Earth Day) to April 30 are venerated as rememberance of the AllFather's self-sacrifice upon the World Tree Yggdrasil. It was on the ninth night (April 30, Walpurgisnacht) that he beheld the Runes, grasped them, and ritually died for an instant. At that moment, all the Light in the 9 worlds is extinguished, and utter Chaos reigns. At the final stroke of midnight, the Light returns in dazzling brilliance, and the bale-fires are lit. On Walpurgisnacht, the dead have full sway upon the earth; it is the ending night of the Wild Hunt. May 1 is the festival of Thrimilci; the beginning of Summer. Thrimilci is a festival of joy and fertility, much like Ostara; however, most of the Northern World is finally escaping from the snow at this time.

Einherjar
30 May
Minor modern Asatru festival honoring the warriors who fell during battle and who asceded to Valhalla's halls. Corresponds with the modern American holiday of Memorial Day.

Sigurdsblot
9 June
Minor festival honoring Sigurd (Sigifrith or Siegfreid), the great hero who slayed the dragon Fafnir and won back the treasure of the Rhine. 

Midsummer
20-21 June
Celebration of the Summer Solstice, when the power of the Sun is at its height. It was at this time that most foreign trade was conducted, as well as shipping, fishing expeditions, and raiding. Thus, Midsummer was the festival of power and activity. It was not without its dark side as well. Midsummer was recognized as the longest day of the year; thus, the year began to age after this time and the days grow progressively shorter. The god Baldur is said to have been sacrificed at this time, but is reborn at Jul; the hero Sigurd was also said to have been slain by treachery at Midsummer by his blood-brothers Hagan and Gunthur (Gundahar).

Lithasblot
31 July - 1 August
The harvest festival; giving thanks to Urda (Ertha) for her bounty. Often alms are given to the unfortunate at this time, or loaves in the shape of the fylfot (the Sun-wheel, which fell into regrettable disrepute during the dark times of the second World War when the symbol was perverted as a symbol of chaos and darkeness). Interestingly, Lithasblot 1941 was allegedly the time when the magical lodges of England performed rituals to keep the Nazi forces from invading their country; which may have worked, since Hitler eventually abandoned plans to invade Great Britain. Lithasblot has long been associated with ceremonial magic and magical workings.

Harvest End
(Mabon)
22-23 September
Mabon is a minor blot acknowledging the end of the Harvest Season, also associate with vintage and mead-making. Most people held off the full celebration of this holiday, though, until the main festival of Winternights.

Winternights
29 October -
2 November
The beginning of the winter season for the Northern folk. Rememberances of the dead and one's ancestors were made during this feast. Winternights was a ceremony of wild abandon; much like the Carnivale season in the Mediterranean countries, and it marked the end of the summer season of commerce and travel and the beginning of the winter season of hunting. Much divination was done during Winternights to foretell the fates of those entering the coming year. It was said that if one sat on a barrow-mound (grave) all night long on Winternights, one would have full divinatory, shamanic (galdr and seith), and bardic (skaldr) powers . . . that is, if one retained one's sanity! Winternights marked the beginning of the Wild Hunt, which would continue until Walpurgisnacht. This festival corresponds roughly to the Celtic Samhain, and the modern American festival of Halloween, although the darker aspects of the festival are not as pronounced among the Norse people. (The Norse festival of darkness was Walpurgis, a full 6 months away).
Asatru Holidays
Asatru works off of a solar calendar, rather than a lunar one, for its major holidays (listed below). At full and/or new moons is for worship and magical work.

Holidays of the Norse

Yule - The major festival of the Asatru calendar. The Yule celebration, which is traditionally twelve days in length, celebrates the passing of the midpoint of winter, which was very important in the ancient North. Gods honored at Yule include both Thor and Freyr.

Disting
Summer Finding / Ostara - This spring festival is sacred to the Goddess Ostara, for whom the modern Christian festival of Easter is named. Ostara was a Goddess of fertility, a particular kind of fertility dealing with the earth and crops.
Beltane/Walpurgisnacht 

Midsummer Day - This was the second most important festival to the ancients, after Yule. Different modern groups honor different Gods and Goddesses on Midsummer, with the two leading contenders being the god Balder and the goddess Sunna. Customs include making sun wheels with wicker and candles, and some people stay up through the night to mark the longest day of the year. 

Winter Finding - This is a festival to celebrate the harvests, and as such occurs in the fall. It is a time to give thanks to the gods for the harvest, and as such Frey and Freya or Njort and Nerthus are often honored at this time. 

Winter Nights - This festival honors the Disir, the family spirits. It is a time to recognize the accomplishments of those who have gone on to Valhalla, as well as to celebrate the love of the family. Freya is usually the goddess of choice at this festival, since the lore refers to her as the Goddess of the Disir.
Great Ash Kindred


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Greco/Roman

Our language is permeated with terms taken from the myths, especially Greek and Roman. To drive to the city you deal with the chaos (from the Greek myth describing the primordial state of things before creation) of traffic, while listening to the top-40 song “I’m Your Venus” (from the name of the Roman goddess of beauty) or thinking about buying Nike (named for the Greek goddess of victory) shoes or perhaps a Mars bar (named for he Roman god of war). No doubt the tires on your car are made of vulcanized rubber (from Vuclan, the Roman patron god of metalworking). On your journey, you may pass a museum (named in honor of the Muses, patroness spirits of culture in Greek mythology); perhaps next Saturday (named for Saturn, the Roman god of agriculture) you will find some time to stop in.

The news comes over the radio. In Europe (named for Europa, a mortal woman who had a liaison with the Greek god Zeus), preparations are being made For the Olympics (revival of the games held at Olympus, the home of the Greek gods), even as diplomats in London (named for Lugh, a Celtic sun-god) are discussing what will happen to all those Thor (the Norse thunder-god), Titan (named for Greek giants), and Jupiter (the Roman name for Zeus) missiles.

When you are at the office, a moody co-worker may be described as mercurial (from mercury, the Roman messenger of he gods). You may have erotic (from Eros, the Greek god of sexual love) thoughts about someone with whom you work. However, in these harassment-sensitive times, making an amorous advance to a colleague might prove the Achilles’ heel to your otherwise honorable career. You may even be concerned about venereal disease (from Venus, the roman love goddess).

The names of the gods make a great deal more sense when one understands their linguistic derivations. One of the names of the Greek god Apollo, Pheobus, means “the shining one,” a reference to his role as sun-god. Such gods were personifications, and yet they were viewed as real spiritual forces that had to be worshiped and appeased. This use of personification tells a great deal about the cultures in which it was common.........

The Greek myth of cupid and psyche is, on the surface, a charming love story with a moral. But I makes a great deal more sense when it is understood that the names of the characters have meanings. Cupid is the roman name for the Greek god of love, Eros; eros means “sexual love” in Greek. Psyche means both “soul” and “butterfly” in Greek. Therefore, this myth is a statement on the relationship between physical love and soul love, wherein the soul, like a butterfly, undergoes a metamorphosis.

Anthropomorphism is the projection of human features or qualities on to the divine. The king of the Greek gods, Zeus, was depicted as a hen-pecked husband, and for good reason, as he was constantly involved in affairs with both goddesses and mortal women. In Greek mythology, the sun was at first the god Helios (Greek for sun) and later was the chariot driven by the god Apollo. Or in many myths all over the world the marriage of “father” sky and “mother’ earth produces all life.

The Greeks worshipped in sanctuaries located, according to the nature of the particular deity, either within the city or in the countryside. A sanctuary was a well-defined sacred space set apart usually by an enclosure wall. This sacred precinct, also known as a temenos, contained the temple with a monumental cult image of the deity, an outdoor altar, statues and votive offerings to the gods, and often features of landscape such as sacred trees or springs. Many temples benefited from their natural surroundings, which helped to express the character of the divinities. For instance, the temple at Sounion dedicated to Poseidon, god of the sea, commands a spectacular view of the water on three sides, and the Parthenon on the rocky Athenian Akropolis celebrates the indomitable might of the goddess Athena.

 
Basic Hellenic Magical Rite
The following is a general framework for a Neopagan Hellenic Magical Rite (Greek: magikê teletê, Latin: ritus magicus) derived from ancient sources. The general structure derives from the Neoclassical Sacrifice: General Celebratory Ritual Outline, which contains full annotation of its sources; only the specifically magical aspects are annotated in the following. The purpose here is to set out Hellenic practice, not to discourage or disparage deviation from this norm. Also, this document is limited to the structure of the ritual and does not cover the principles of spell construction.
ij. Preparation:
The entire ritual should be memorized; it is not effective to read during a magical operation. (Memory is part of the basic training of a Magos)
Cleanliness is crucial; bathing in running water is best. You and your assistants (Grk. sunergoí, Lat. adiutores) should dress in clean garments, typically an ungirded white linen robe or toga (Grk. himátion); avoid wool and leather, which are ritually impure. Your hair should be unbound except for a white woolen band or a wreath (especially of a plant dear to the God, such as laurel or olive). Participants may be barefoot and anointed. (All this is typical. Specific operations may require you to be skyclad, to wear a black garland, to be girded with palm fibers from a male date palm, etc.) The Hellenic Magos occasionally uses a magic wand (Grk. ho magikòs rhábdos, Lat. magica virga) or may hold a virgula divina (divine sprig, e.g. of laurel or olive; Grk. thallós), amulet or fillet, as needed by the working [wand]. Sometimes preparatory sexual abstinence (for 24 hours., 3 days, or 7 days) is appropriate (to build libido), as well as either dietary restrictions (no meat, uncooked food, or wine) or fasting. Before the operation you should prepare any amulets, phylacteries, substances, etc. that you will need.
In general, your attitude should be one of good cheer (eúphrôn), trust and self-respect, not humility or fear; think of a Homeric hero seeking aid from a superior. However, it is foolish to attempt to compel a Divinity.
iij. Timing and Location:
Magic is best performed at liminal times and places, that is, on the cusp of change, neither here nor there, neither now nor then. For example, places include crossroads, roofs, hearths, boundaries, thresholds, the shores of bodies of water, as well as consecrated sanctuaries. Times include the new moon, full moon, dawn, dusk, midnight, moonrise, the solstices and equinoxes. These general considerations aside, the specifics of a working and astrological considerations may dictate the particular time and place.
iv. The Altar:
The altar (Grk., bômós, Lat. ara) may be a wooden, brick or stone table, pillar, heap of stones, a stack of sod cut for the occasion, or anything else that can accomodate the equipment, the sacred fire (see The Fire, below), and perhaps an image of the God to be invoked. The altar may be portable or permanent, but it is most convenient if it is at least waist-high. An indoor altar should be covered with a clean linen cloth.
v. The Sanctuary:
The sanctuary (Grk., témenos, Lat. templum) is often defined by a wall, although that is not necessary; indeed it may be defined just for the working by the Circumambulation. Also you may define a temporary sanctuary by unfolding a sufficiently large white linen cloth.[cloth] If the sanctuary is permanent, it is usually entered from the east. An indoor sanctuary should be swept clean, especially by a besom (ritual broom, especially made of laurel).
vi. The Fire:
A permanent altar may have a large built-in hearth in which wood (e.g. grapevine, laurel, juniper) or charcoal can be burned. On the other hand, one or more candles or oil lamps (filled with olive oil, never red in color) can suffice for an altar fire, unless other substances are to be burned, in which case a brazier will be required. The fire is lit before the start of the working.
vij. Lustral Water:
Fill a portable lustral bowl (khernibeíon) with pure (preferably spring) water for purification. (Ordinary tap water can be purified by the addition of a little previously consecrated water, salt or natron.) The lustral water should be discarded (as impure) after the working.
viij. Incense:
Incense may be burned on the altar fire or in a censer. Censers may be lit before the operation is begun, but additional incense is normally burned during the working. The most commonly used incenses are frankincense, myrrh, styrax and kyphi. Incense is most commonly prepared by grinding the ingredients and combining them into small pellets (pítura), although uncut incense may be burned. Sulphur may be burned for purification.
ix. Other Offerings:
Magical workings usually call for libations of (unmixed) wine, honey, milk, water or oil, and food offerings such as fruits, vegetables, bread, cakes and broth (most often in units of seven). Solid food offerings may be burned on the altar fire or brazier; otherwise they are put in an offering dish for later dedication. Liquid offerings may be poured on the ground, the altar fire (for flammable liquids), or into an offering dish.
x. Verbal Performance:
Ancient magic differed from ordinary religious ritual in that spells were silent or murmered (Lat. susurrus magicus, Grk. ho magikòs psithurismós), as opposed to ordinary prayers, which were normally spoken out loud. There seem to be two reasons for this. First, spells are often concerned with private matters, for which even ordinary prayers might be silent or murmured. Second, magic often inverts ordinary practice as a way heightening consciousness (hence the use of archaic words, foreign languages and pantheons, inverted rituals, etc.).[verbal performance] On the other hand, audible incantations can help to entrain your assistants with your intentions.
For greatest effectiveness, certain spells or parts of spells (vowel chants, etc.) - the spells proper (Grk. epôdaí, Lat. carmina) - must be sung or recited sonorously, if circumstances permit. In any case, all ritual actions should be accompanied by appropriate verbal formulas, in the mind (by attentive imagination) if not out loud.

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Egyptian Holidays

The calendar system of ancient Egypt is unique to both the cosmology of the Egyptians and their religion. Unlike the modern Julian calendar system, with it's 365 days to a year, the Egyptians followed a calendar system of 360 days, with three seasons, each made up of 4 months, with thirty days in each month. The seasons of the Egyptians corresponded with the cycles of the Nile, and were known as Inundation (pronounced akhet which lasted from June 21st to October 21st), Emergence (pronounced proyet which lasted from October 21st to February 21st), and Summer (pronounced shomu which lasted from February 21st to June 21st).
The beginning of the year, also called "the opening of the year", was marked by the emergence of the star Sirius, in the constellation of Canis Major. The constellation emerged roughly on June 21st., and was called "the going up of the goddess Sothis". The star was visible just before sunrise, and is still one of the brightest stars in the sky, located to the lower left of Orion and taking the form of the dogs nose in the constellation Canis Major.
Though the Egyptians did have a 360 day calendar, in a literal sense they did have a 365 day calendar system. The beginning of the year was marked by the addition of five additional days, known as "the yearly five days". These additional five days, were times of great feasting and celebration for the Egyptians, and it was not uncommon for the Egyptians to rituals, and other celebratory dealings on these days. The Egyptian calendar also took on other important functions within Egyptian life specifically in dealing with the astrology of the people.
Offerings: Honey, raw grains, prepared meats (Goose was a favorite, as was beef. However, avoid pork. It was considered unclean because of its connection to Sutekh. Also, avoid fish if you honor Osiris.) other offerings were fruit, flowers, oils (scented and olive) bees wax, bread (all kinds, plain or fruit filled, often in special shapes: pyramids or sacred objects) and incense, along with scented candles.
Beer was an important offering. Unlike modern beer, it was, to the Egyptians, a food group. Their beer was thicker in character, and cloudy, since filtering was used only to remove larger grains. The yeast to ferment it was the same yeast used in bread. The wild yeasts in sourdough bread are close relatives.

Month: Thuthi
Netjer of the Month:Thoth Akhet (winter)

Season: Innundation
Netjer of the Season: Hapi

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
July 19
Month of Thuthi begins. Feast of Thoth; Also Opet Festival: marriage of Wasir & Aset (Isis & Osiris)
3
July 21
Birthday of Aten
7
July 25
Feast of Anket: welcoming the rising of the Nile
9
July 27
Queen Hatshepsut's Birthday
10
July 28
Festival of the Goddess of Weaving (Hedjihotep)
17
August 4
Festival of the Dead: Sunset Ceremony
19
August 6
Festival of Nut & Ra; Chief Festival of Thoth
25
August 12
Day of Sekhmet's repulsion of Set; Also Wasirian (Osirian) Mysteries: Feast of Lights of Aset (Isis)
26
August 13
Day of battle between Heru (Horus) and Set; Aset gains the Horns of Het-Hert (Hathor)
27
August 14
Day of Peace between Heru and Set
30
August 17
Rituals in the Temples of Ra
Heru (Horus) and Wasir (Osiris)
There is evidence that indicates that this Festival is the true "Festival of Intoxication." The possible mistaken belief that it honors Thoth not Hathor/Sekhmet stems from the fact that the feast falls in the month of Thoth. Strong evidence points to the myth recounting the destruction of mankind as the basis for this festival. According to this story, in order to end Hathor’s bloody rampage, Re tricked her into drinking beer laced with mandrake and red ocher. He flooded Egypt with this drugged beer. Hathor/Sekhmet, thinking it was blood, consumed so much of it that she became drunk and passed out, and she lost interest in destroying humanity. The yearly Innundation by the Nile, with its rich, red silt, is the earthly re-enactment of this flood of beer. This feast of intoxication is the ancient Egyptian's "October fest."

Month: Paopi
Netjer of the Month:Ptah

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
August 18
Month of Paopi Begins
2
August 19
Procession of Heru to Neith
3
August 20
Tehuti(Thoth) orders the healing of the eye of Heru (Horus)
5
August 22
Feast of Montu
6
August 23
Great Feast of the Netjeru (Gods & Goddesses)
9
August 26
Day of Jubilation in the heart of Ra
10
August 27
Procession of Bast; Birthday of Nut
12
August 29
Bithtday of Het-Hert (Hathor)
13
August 30
Day of Satisfying the Hearts of the Ennead
14
August 31
Day Heru receives the White Crown
16
September 2
Feast of Wasir (Osiris)
18
September 4
Ceremony of Transformation through Anpu (Anubis)
19
September 5
Ceremony of Raising the Djed Pillar
21
September 7
Neith Goes forth to Atum
27
September 13
Festival of lighting the fires of Nieth
30
September 16
Land in Festival for Ra, Wasir, and Heru

Month: Hethara
Netjer of the Month:Het-Hert (Hathor)

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
September 17
Motnh of Hethara begins; Feast of Het-hert (Hathor)
5
September 21
Autum Equinox; Honors to Het-hert
6
September 22
Ritual of the Netjers of the Two Lands
7
September 23
Honors offered to Atum
8
September 24
The going forth of Aset (Isis)
12
September 28
Wasir (Osiris) goes forth to Abydos; Purification of the hearts of the Netjers; Feast of Hapi: Creatiing of the Nile
15
October 1
Contemplation of the Fertility of Min
16
October 2
Day of the appearance of the eight Great Netjers (Primordials)
17
October 3
Landing of the Great Netjers in Abydos; Lamentations of Aset (Isis)and Nebet-Het (Nephthys) for Wasir (Osiris).
18
October 4
Festival of Het-Hert (Hathor).
20
October 6
Bast appears to Ra.
21
October 7
Feast Day of Ma'at .
23
October 9
Ra judges the dispute of Set and Heru (Horus).
24
October 10
Aset (Isis) goes forth
26
October 12
The Black Land is given to Heru (Horus); The Red Land is given to Set
28
October 14
Festival of establishing Heru as King;The appearance before Ptah
29
October 15
Feast of the Three Noble Ladies

Month: Koiak
Netjer of the Month: Sekhmet

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
October 17
Month of Koiak Begins; The Feast of Sekhmet
2
October 18
The Netjeru in festivity
4
October 20
Festivals for Sebek
5
October 21
Het-Hert (Hathor) goes forth to Her people
7
October 23
Festival for Serquet (Selket); Ceremony of Thehuti (Thoth)
11
October 27
Feast of Wasir (Osiris) in Abydos
12
October 28
Day of Transformation into the Bennu Bird (Phoenix)
13
October 29
Going forth of Het-Hert (Hathor) and the Ennead
14
October 30
Celebration of the Netjert of Weaving and Fate; Coming forth of the Bennu transformed.
15
October 31
Feast of Sekhmet Bast Ra
17
November 2
Festival of Het-Hert (Hathor). The people and the Netjeru judge the speeches of the crew of the Solar Barge in Heliopolis
21
November 6
Raising the Djed Pillar
22
November 7
Ploughing the Earth
27
November 12
Aset (Isis) seeks the body of Wasir (Osiris)
28
Nov. 13
Aset (Isis) grieves the loss of Wasir (Osiris)
29
November 14
Aset (Isis) rejoices as She finds Wasir (Osiris)
30
November 15
Ennead feast in the House of Ra, Heru (Horus) and Wasir (Osiris); Invocation and offering to the Spirits (khu)


Month: Tybi
Netjer of the Month:Min Peret (Spring)

Netjer of the Season:Khepri
Season: Sowing

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
November 16
Month of Tybi begins; Heb Sed Festival; Festival of Bast
5
November 20
Day of Sekhmet and the Purifying Flame
9
November 24
Day of Offerings to Sekhmet
13
November 28
Feast of Het-Hert (Hathor) and Sekhmet; Day of prolonging life and the goodness of Ma'at
18
December 3
Going forth of the Netjeru of Abydos
20
December 5
Bast goes forth from Bubastis
21
Dec. 6
Bast guards the Two Lands; Day of offerings to the Shemsu (followers) of Ra
23
December 8
Feast of Neith
28
December 13
The Day of Tehuti's taking the oath
29
December 14
The appearance of the Hu and Sia; Tehuti (Thoth) sends Bast and Sekhmet to guide Egypt
30
December 15
Day of crossing before Nun in the Temple of Hapi



Month: Mechir
Netjer of the Month:Rekhur

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
December 16
Month of Mechir begins; Festival of the Little Heat; Day of Ptah lifting up Ra with His hands
2
December 17
Day the Netjers of Heaven receive Ra
3
December 18
Set goes forth
6
December 21
Winter Solstice; Feast of Aset (Isis)
8
December 23
Festival of the Great Heat; Feast Day of Het-Hert (Hathor)
10
December 25
Birth of Heru (Horus) the child of Aset (Isis) ; Going forth of Wadjet singing in Heliopolis;Day of Elevating the Great Netjert (Goddess) in all Her names & manifestations
11
December 26
Feast of Neith; Birth of Sebek (Sobek)
13
December 28
Day of Sekhmet going forth to Letopolis
16
December 31
Feast of Sekhmet
17
January 1
Day of keeping the things of Wasir (Osiris) in the hands of Anpu (Anubis)
20
January 4
Day of Nut and Raet proceeding southward
22
January 6
Feast of Ptah and Heru (Horus) 23 January 7 Festival of Aset (Isis)
24
January 8
Festival of Aset (Isis); Birth of Aion
26
January 10
Going forth of Min to Coptus; Aset sees Wasir's face
27
January 11
Feast of Sokar


Month: Pamenot
Netjer of the Month:Amun-Ra


Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
January 15
Month of Pamenot begins; Feast of entering Heaven and the Two Lands
5
January 19
The brilliant festival of lights as Neith goes forth from Sais
6
January 20
Going forth of Yinepu (Anubis); Festival of jubilation for Wasir (Osiris) in Busiris
8
January 22
Day of making way for Khnum
9
January 23
Day of Het-Hert (Hathor)
10
January 24
Day of coming of Tehuti (Thoth)
13
January 27
Tehuti and and the khu go forth
16
January 30
Day of opening the doors and courts at Karnak
18
Feb. 1
Feast of Nut
19
February 2
Birthday of Nut
22
February 5
Birthday of Apep (Apophis)
23
February 6
Feast of Heru
26
February 9
Day of unseen in the Underworld
28
February 11
Feast of Wasir (Osiris) in Abydos
30
February13
Feast of Wasir (Osiris) in Busiris; The Doorways of the Horizon are opened

Month: Parmutit
Netjer of the Month:Renenutet

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
February 14
Month of Parmuti Begins
2
February 15
Geb proceeds to Busiris to see Anpu (Anubis)
7
February 20
Min goes forth in festivity
8
February 21
Day of counting the parts of the Eye of Heru
13
February 26
Day of Nut
16
March 1
Going forth of Khepri
17
March 2
Going forth of Set, Son of Nut
19
March 4
Feast of Ra in His Barge at Heliopolis
27
March 12
End of the World by Sekhmet
29
March 14
Adoration of Uneffer
30
March 15
Offerings to Ra, Wasir, Heru, Ptah, Sokar and Atum







Month: Pachons
Netjer of the Month:Khonsu Shemu (Summer)
Season:Harvest
Netjer of the Season: Khonsu-Ra

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
March 16
Month of Pachons begins; Feast of Heru and His Companions
5
March 20
Feast of the good soul for sexual fertility
6
March 21
Spring Equinox; Harvest Festival; Festival of restructuring the Heavens; Coming forth of the Great Ones from the House of Ra
8
March 23
Festival of Aset (Isis)
10
March 25
Day the Shining Ones of Heaven move upstream
14
March 29
Day of the cutting out of the tongue of Sobek
17
April 1
Day of Het-Hert (Hathor)
18
April 2
Day of Joy of the Ennead and crew of Ra
19
April 3
Day of the counting of Tehuti (Thoth) who heard Ma'at
20
Apr. 4
Ma'at judges the souls before the Netjeru
30
April 14
Celebrations in the House of Ra, Wasir (Osiris) , and Heru (Horus)

Month:Payni
Netjer of the Month:Heru (Horus)

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
April 15
Month of Payni Begins; Festival of Heru; Festival of Bast
2
April 16
Holiday of Ra and his Shemsu (followers)
7
April 21
Feast of Wadjet (Udjet or Buto)
13
April 27
The Ennead sails throughout the land
18
May 2
Wasir (Osiris) goes forth from His mountain
21
May 5
Day of the living children of Nut
25
May 9
The Akhet eye pleases Ra
26
May 10
Going forth of Neith along the river
28
May 12
Day of purification of all things.
30
May14
Tehuti (Thoth) appears with Shu to bring back Tefnut

Month:Epipi
Netjer of the Month:Wadjet

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
May 15
Month of Epipi begins; Festivals of Het-Hert and Bast; Great feast of the Southern heavens
2
May 16
The Netjerts (Goddesses) feast in their temples
5
May 19
Het-Hert (Hathor) returns to Punt: the Netjers are saddened
7
May 21
Sailing of the Netjers after Het-Hert (Hathor)
12
May 26
Holiday of the receiving of Ra
15
May 29
Heru hears prayer in the presence of the Netjers
16
May 30
Ma'at is taken to Ra in Heliopolis
18
June 1
Ma'at and Ra go forth in secret
29
June 12
Festival of Mut: feeding of the Netjers
30
June 13
Ceremony of Heru the Beloved
Feast of the "Beautiful Reunion." Hathor’s barque was called the "Mistress of Love." During this festival, it was believed that Hathor left her temple in Dendera and sailed south to visit Horus in the city of Edfu. During her trip she stopped to visit Mut’s temple, the second day she visits Anukis, (A form of Nephthys, "Lady Of The House.") On the third day, she is joined by the Local God of Nehan (a form of Horus) before ending her travels in Edfu at the great Temple of Horus there. Horus would set out in his barque and meet Anukis outside Edfu. At this time, the two statues were enshrined together for fourteen days, and then the statues were taken to the temple roof to greet the sun god Ra.

Month:Mesore
Netjer of the Month:Heru-Khuiti

Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
June 14
Month of Mesore begins
2
June 15
Ma'at unites as one with all the Netjeru of the heavens
3
June 16
Feast of Raet; Feast of Het-Hert as Sirius
4
June 17
Day of the procession of Sopdu, the Warrior
5
June 18
Day of appearance of Min
7
June 20
Anpu travels to every necropolis
8
June 21
Summer Solstice; Wadjet ceremony
10
June 23
Anpu (Anubis) Ceremony
13
June 26
Holiday for the Shemsu of Heru (Shemsu-Hor)
15
June 28
Ra goes forth to propitiate the Nun
19
July 2
the Wadjet eye has returned complete
22
July 5
Feast of Anpu (Anubis) with the Children of Nut and Geb
28
July 11
Feast of Min 29 July 12 Holiday in the Temple of Sokar; Festival of the Estate of Ptah
30
July 13
Birthday of Ra


THE EPAGOMENAL DAYS
Egyptian Calendar
Gregorian Calendar
Festival/Celebration
1
July 14
Birthday of Wasir (Osiris)
2
July 15
Birthday of Heru-Dunawhy
3
July 16
Birthday of Set
4
July 17
Birthday of Aset (Isis)
5
July 18
Birthday of Nebet-Het (Nephthys)
Here are some interesting notes
on the Festivals of Opet and The New Year:
Opet or Ipet means "Harem," and the true name of the festival is "The Beautiful Feast." On this day the barque of Ammon-Re would be removed from its temple shrine, and, along with the image of Ammon-Ra, would journey up the Nile to the temple of his wife Ammonet. This was a serious party festival, lasting for twenty days, with a special ritual held at every stop of Ammon-Ra’s barque.
After nine months had passed Ammonet-Mut would ceremonially be taken into the Temple birthing chamber to give birth to Ammon-Ra’s son, Khonsu. Even today, remnants of this festival are still observed.
Today Opet has been renamed; it is now "The Festival of Saints," and is celebrated by Moslems. During the festival, a small boat is carried out of the Mosque of Abu El Haggag and paraded through the streets Luxor.
"The Feast of Sothis" (the heliacle rising of the star Sirius) was celebrated in every Temple in Egypt with a special ritual. Most temples housed more than one God or Goddess, and the normally secluded images of the temple’s Gods would be removed from their shrines, and taken to the roof of the temple so that the first light of the first day of the New Year would fall upon them.
The star Sothis (Sirius) is fundamental to the Egyptian religion. This importance is demonstrated in several ways. Both the star and the constellation Orion rise at the same time. The star is known as "The soul of Isis," and the constellation of Orion is the body of her husband Osiris, in heaven. The reappearance of both objects heralds the resurrection of the dead Osiris. Seventy days earlier, both the star and the constellation had disappeared from the sky, hidden by the sun’s light. All ancient Egyptians wanted to be "Osirified," and the seventy days of the mummification process reflected this time of the constellation's disappearance. The calendar and the mythology were intimately tied to the heavens.

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