New Zodiac Sign No. 2: The Bat

The second Animwaa of the Bear-Yak Zodiac is the Great Bat, Ayvi, Truest Friend of Beionai the Great Bear, and Most Loyal of the Fierce Friends.

2. The Bat

Correspondences

Army: The Fierce Friends

Role: Self-Sufficient Friend

Constellation: B

Enneagram: No. 1, The Perfect Foe

Kalendar: │││╎, │││┆

Old Zodiac: Capricorn 8° – Capricorn 14°

Dates: Dec. 29 AM – Jan. 4 AM

Complement: Quail

Description

The Bat answered the call of her best friend, the Bear, and joined the First Army of the New Zodiac. She originated the name “Fierce Friends” for the group — which included also the Bear, Pig, Platypus, Viper, Vulture, Fish, Fox, and Panther — and took it upon herself to enforce loyalty in the group. She insisted on obedience to the Bear’s demands and careful attention to his wisdom in order to ensure the survival of the entire New Zodiac. She was encouraged in her role by Kalen, who asked her to do everything she could to help the Bear succeed as the Detail-Conscious Leader of all the Six Armies.

Kalen taught Bat much about her spiritual importance. The Bat’s spirit teaches us to dwell in darkness — fears, uncertainty, death — to become resilient and let go of the ego and shadows we are clinging to that need to be shed. Bat symbolizes renewal and inner work, much as the Bear’s hibernation represents an inward path of rest and recuperation. The spirit of the Bat is one committed to growth and perseverance, sometimes with the aid of shamanic healers or initiated teachers. A bringer of wisdom, Bat guides us in facing our fears.

The Bat earned the nickname “Self-Sufficient Friend” among the Fierce Friends because of her strong, independent streak. She never asked Bear or any other member of the gang for anything for herself, only insisting that everyone put the needs of the whole ahead of their own individual needs. Because of her devotion to the Great Bear, she did not have the desire to mate with another Bat. Although she was childless she nevertheless inspired many. To this day, among the descendants of other Animwaa in the order Chiroptera, Ayvi remains a popular name for girls and boys and yunes who are devoted, altruistic, and fiercely loyal companions.

When Kalen and Beionai explained Ayvi’s role to her, at first she assumed that she must be associated with Enneagram point No. 2, the Helper. But no, in fact, her place was at the Bear’s side, a Perfectionist among the Fierce Friends, insisting on devotion to the Bear’s wise leadership and their common purpose. The strategy she was given was that of the Perfect Foe. Her secret counsel, known to few, was to gather companions who would help her to penetrate Capricorn’s inner circle and learn of his darkest fears. Her penetration into his domain must be complete; her secrecy total. It was said that Capricorn knew the day and time and place of his death, and he guarded the secret well. Ayvi’s espionage mission would take her into the darkest domain of the Sea-Goat in a vital quest to learn how he could be defeated.

Ayvi’s twin resources for completing her mission: her pillar of strength against all hardship and her hardworking nature. She is linked to the last two degrees of the first and the first four degrees of the second decans of Capricorn, and so she shares several personality traits with the Sea-Goat. In her resolve to help Kalen and the Bear to defeat him, she must match his own nature, but without his dictatorial and rigid tendencies or his melancholy and pessimism. Fortunately she can tap the warm feelings she gets from her many companions in the New Zodiac who have taught her how to take herself less seriously.

 

Whither Astrology in the New Magick?

Integral Magic™ Regards Today’s Astrology as Artifacts of an Earlier Worldview

There is a gulf between astrological concepts in Integral Magic™ and the same thoughts as they are used in other schools of Magick or by most astrologers practicing the ancient art. The Integral Magician regards contemporary Signs as artifacts of an earlier school of art-work, much as Enlightenment artists incorporated ideas from Renaissance art into their works, but maintained a critical distance.

Now the gulf between astrological concepts has opened into a wide canyon. On one side, the Integral Magician regards the old ideas of astrology as ingredients to make new recipes, building blocks for constructing new temples of thought, or pixels for arranging into new digital realities. But to the old astrology, the New Zodiac looks bereft of practical applications and ready answers to age old questions.

At this point in time, many of the proofs of the astrologer’s trade are not in existence with the New Zodiac. There are rough prototypes in some cases, but nothing ready for entering into serious public conversation. There are no birthcharts. There are no software programs for computing horoscopes. There are not even books to explicate the foundations of the New Zodiac.

All in good time. What we have at this point in time is a ground floor opportunity for the emergence of something new in the place where astrology once reigned supreme. This “something new” could be called astrology or perhaps not. It depends on too many stories that have not yet been told, the actors not yet cast, the directors and producers not yet having settled into their roles. You, the one reading this, your own role is emerging.

Continue reading “Whither Astrology in the New Magick?”

Kabbalah as a linguistic meta-system

In Kabbalah as with neo-Platonism, all of Reality is seen as a set of emanations from the One, and life is a journey of return from Creator to Creation in a fluid and eternal dance. The Jewish mystical tradition infuses an emanationist philosophy with belief that the Hebrew letters themselves, ordered in a particular and Divinely-revealed way, provide a map that can guide humans in our life’s journeys. Accordingly, by reading the Hebrew scriptures with knowledge of the esoteric meaning of the divine letters, it is possible to expand one’s understanding of their truth and soteriologial value.

Why would this sort of mystic Judaism be of interest to thinkers outside the Jewish esoteric traditions today? Might there be something important about the nature of language that is seen both inside and outside Jewish mysticism, a truth that can benefit our quest for greater language awareness?

These are some of the many questions to be posed in this blog in the months ahead. For now, let’s make a quick note of a blog post yesterday by author and ritual magick practitioner Frater Barrabbas. He will be publishing articles about Kabbalah during the next month which will eventually appear in book form. I plan to read along, as I find his explanation of Kabbalistic nuances and influences refreshingly straightforward.

Barrabbas is the rare pagan author insistent on finding a place in his worldview for Kabbalah (which he spells Qabbalah, a form he argues is a more accurate translation). From what I’ve seen, his writings draw eclectically from different esoteric schools and are woven together with a “meta-system” which makes extensive use of Kabbalistic associations.

In “Is the Qabbalah Superfluous?” he makes the case for magick practitioners to use Kabbalah stripped from its overtly Abrahamic mysticism: a model of inner planes, paths for tables of correspondence, Gematria for numerological connections, and more. Kabbalah, he says, is not merely a Jewish tradition; it is also infused with deep neo-Platonic, neo-Pythagorean, and other pagan influences.

Continue reading “Kabbalah as a linguistic meta-system”

Introducing the 12 stations of life

In recent posts we’ve looked at the the 4 core types (masculine, feminine, introvert, and extravert) and the 3 core strategies (cardinal, fixed, and mutable). These are some of the most basic patterns that organize the human personality and therefore our experience of ourselves, our worldspaces, and worldviews.

When put together, the 4 types and 3 strategies may be arranged into 12 distinct combinations. It is no coincidence that these 12 combinations are the same as the 12 stations of life used by Whole Writing. Each station depicts a particular orientation to reality, a set of competencies that must be faced (and hopefully successfully navigated), a set of concerns and strategies for advancement, and a set of developmental potentials.

Perhaps the clearest way of introducing the 12 stations is to identify briefly how each of the stations reflect the core types and strategies. At the most fundamental levels, these are the building blocks of who we are, what we do, and how we change.

If you are familiar with astrology, then it will be helpful for you to think of the core types, core strategies, and stations as analogoue to elements, qualities, and signs. However, knowledge of astrology is not required. A mythopoetic expression of how the stations appear (based on evolutionary astrology) is offered as an aid in visualizing the progression from 0 to B.

(In Kronology, the 12 stations of life are identified in base-12 with the tags S130 to S13B. Non-visible stations comprise S0 to S12B and S140 to S15B. If it gets a bit confusion, don’t worry about the details just now.)

The 12 stations of life

S130—Masculine, extravert, cardinal. 0 represents an active, energetic, outward-directed, penetrating orientation of the self to other. The activity of the self is initiatory, dynamic, creative. “The self is pure life energy of the Creator, exploding out of the void of non-Being to create.”

S131—Feminine, extravert, fixed. 1 represents a passive, receptive, inner-directed, and deepening orientation of the self to other. The activity of the self is integrative, expansive, and unchanging in its essence. “The self pauses in its glory as Creation and rests in its fullness of form.”

S132—Masculine, introvert, mutable. 2 represents an active, energetic, outward-directed, penetrating orientation of the self to other. The activity of the self is flexible, flowing, and dissolving of boundaries. “The self, recognizing an intriguing difference between Creator and Creation, playfully explores the boundaries of its domain.”

S133—Feminine, introvert, cardinal. 3 represents a passive, receptive, inner-directed, and deepening orientation of the self to other. The activity of the self is initiatory, dynamic, creative. “Through its playful discoveries of form and matter, the self experiences its own interiority; it creates its own inner life.”

S134—Masculine, extravert, fixed. 4 represents an active, energetic, outward-directed, penetrating orientation of the self to other. The activity of the self is integrative, expansive, and unchanging in its essence. “Having plumbed the depths of its inner world, the self jubilantly explodes in enthusiastic embrace of its own grandiosity.”

S135—Feminine, extravert, mutable. 5 represents a passive, receptive, inner-directed, and deepening orientation of the self to other. The activity of the self is flexible, flowing, and dissolving of boundaries. “Having expanded the self to the highest degree, the self transforms by discovering its own humility and dependence on others.”

S136—Masculine, introvert, cardinal. 6 represents an active, energetic, outward-directed, penetrating orientation of the self to other. The activity of the self is initiatory, dynamic, creative. “Having emptied itself of its former fullness, the self discovers the potential for love in an equal partnership with an other.”

S137—Feminine, introvert, fixed. 7 represents a passive, receptive, inner-directed, and deepening orientation of the self to other. The activity of the self is integrative, expansive, and unchanging in its essence. “Having initiated an I-Thou relationship, the self seeks to deepen and fulfill its newfound experience of intimacy.”

S138—Masculine, extravert, mutable. 8 represents an active, energetic, outward-directed, penetrating orientation of the self to other. The activity of the self is flexible, flowing, and dissolving of boundaries. “Having sought intimacy and discovered its own mortality, the self seeks a sense of purpose and meaning in which to understand its relationship to the other.”

S139—Feminine, extravert, cardinal. 9 represents a passive, receptive, inner-directed, and deepening orientation of the self to other. The activity of the self is initiatory, dynamic, creative. “Having achieved a worldview capable of situating the self in its relationships, the self seeks to embody and evangelize its worldview by initiating social, economic, and political relationships.”

S13A—Masculine, introvert, fixed. A represents an active, energetic, outward-directed, penetrating orientation of the self to other. The activity of the self is integrative, expansive, and unchanging in its essence. “Having become fully integrated in the objective social order, the self seeks itself within the collective consciousness (and collective unconscious).”

S13B—Feminine, introvert, mutable. B represents a passive, receptive, inner-directed, and deepening orientation of the self to other. The activity of the self is flexible, flowing, and dissolving of boundaries. “Having embrace its nature in individual and collective dimensions, the self realizes its own identity with the Creative principle of the universe.”