Telchinion through Daphneion 2017/2018
Telchinion (XII) Oct. 20 – Nov. 18, 2017
(T) Tau, (Δ) Delta, (I) Iota
During the month of Telchinion, there is the warning of separation for one’s own betterment. If you now socialize with, or otherwise associate with individuals who do not share your own ethic of hard work and accountability, then you are better off without them. The Gods and circumstances will conspire to fulfill this promise, if you are unwilling to do it yourself. Things that may hold you back from taking this action may be tradition or customs, cherished and long-standing in your circle, but you must go your own way. Tradition is useless if you stagnate upon it’s corpse. What comes next will be determined by your tenacity.
Hyperboraios (XIII) Nov. 19 – Dec. 18, 2017
(N) Nu, (Θ) Theta, (Π) Pi
The month of Hyperboraios portends a great blessing to be bestowed by the Gods. It will make your life more difficult. This is not an easy blessing to bear, but the Divine Ones walk beside you, guiding and showing the way. You must remain focused, and stay upon the path They have laid out for you. Any attempt to set aside Their gift will result only in loss, pain and hardship. So struggle forward, and you will earn the righteous rewards for your efforts.
Perihelios (I) Dec. 19 – Jan. 17, 2017/2018
(K) Kappa, (M) Mu, (Δ) Delta
A great wave of motion will toss you within its twirling winds, during the month of Perihelios. It will sweep you up, and affect all that you have done up to this point. Do not fight change. Change is the constant. It will grind you down like a weathered stone if you try. And yet, through this change, it is possible to forge ahead on your journey, resting in far off places you never would have known had the great wind not taken you. Change is harrowing, but also a blessing in disguise. Do your work, and the timing for ascent out of the maelstrom with reveal itself to you. Strike then, with force, and be released.
Prostaterias (II) Jan. 18 – Feb. 15, 2018
(T) Tau, (A) Alpha, (Ψ) Psi
During the month of Prostaterias, you will be called upon to release someone (or something– this could easily pertain to a project you have worked on for many months or years– something so dear to you, it is as a child parted from its mother’s arms) into the harsh world, where they may face struggles and criticisms that you can not shield them from. It must happen for the growth of the one you hold dear. Letting them (or it) go now will result in the most favorable outcome. To attempt to withhold them (or it) will likely be disastrous in the long term, though it may assuage your short term fears. The Gods are watching, and have concurred in this oracle.
Daphneion (III) Feb. 16 – Mar. 17, 2018
(O) Omicron, (Φ) Phi, (Ξ) Xi
In the month of Daphneion, we receive a warning. What we give to the Universe comes back to us. Our actions have consequence. When we receive the fruit of our labors, or our words, we must take full responsibility. The Gods are not at fault for what we do and say, and the criticisms or troubles we reap. If we wish to receive the good, we must first cultivate the good in ourselves, so we may send it forth to generate the profits we seek. If we do not, or we do nothing, we can not expect a prize fruit from a tree untended.
— Columbine [Aegletia, Day 7]
The familial lineage of Apollon can tell us much about Him, and about His sphere of influence. Today, we will take a look at Apollon’s Grandparents, Phoebe and Koios, Their domains and the legacy They have left to Apollon, and to Their other Grandchildren.
Koios is the Titan of the Axis of the Heavens, who is traditionally and commonly today seen as governing over the point of the North, in which He personified the pillar of the North, which, along with His Brothers, the Titans Krios (South), Iapetos (East), and Hyperion (West), held up the body of the Heavens (Ouranos).
It is surmised that, as Koios presided over the Axis of the Heavens, the point at which the constellations of the Heavens revolved, He may also have been a God who presided over Heavenly oracles. This could provide further meaning to His name, meaning “the inquiring”, in that an inquiring mind seeks to understand the movement of the body of the Heavens, through such noble pursuits as study and observation (Astronomy/Astrology), as well as seeking the word of the Divine through an oracular vehicle when the information sought is of a more spiritual bent. Also, as His domain is of the North, it is feasible to speculate that the seat of His domain may have been the legendary Hyperborea, the land of eternal summer, which lies further North than the gates of Boreas, or, beyond the North Wind.
Phoebe, on the other hand, was the Titaness who governed and ruled over the Axis of the Earth, Delphi, also called the Navel of the World. She received Delphi from Themis, who in turn received the prophetic seat from Gaea, Earth Herself, the oracular tradition at Delphi already having been long established by the time of Phoebe’s ascent. Phoebe’s name means “radiant prophesy, or purity”, and may give a clue as to Her function at the oracle.
For one to dispense the infallible word of the Theoi, one must be pure and ready to receive the radiance of the Theoi into oneself. Phoebe may have acted as a kind of Divine bridge from which the sybils learned how to properly treat themselves before and during the oracular possession. Before Her, Themis ruled the oracle, and Hers is the domain of Divine Law, Justice and Morality. She would likely have been concerned more with the absorbtion of decrees handed down to the people (through the sybils) by the Gods, rather than the giving of specific and personal advice. Once Phoebe had been established as the head of the oracular seat, by Her very nature the focus of the oracle would have changed to suit a more open and receptive dynamic between Goddess and sybil.
Furthermore, we can see that the joining of Koios and Phoebe would produce a specific set of traits, handed down in fact to Their Daughters, Leto and Asteria, which would have seamlessly married the domain of the Heavens with that of not only Earth, but with the bright radiance of illumination in all forms.
Leto, whose name may mean “the unseen”, is the Mother of Apollon and Artemis by Zeus. She is the Goddess of the light between night and day, of the twilight, and as such is often veiled, obscuring the truth of her full potency from those who may not yet be ready to look upon such things. With Her Sister, Asteria, Mother of Hekate by Perses, She arrived in the lands held by the Olympians, having come from the North. Specifically, Hyperborea, which later Apollon would come to rule for half the year. Asteria, whose name means “falling stars”, may have been seen as a Goddess of the signs and portends of the night sky (Astrology), as well as of the Divine inspirations of Oneiromancy.
Leto passes down Her radiance to Apollon and Artemis both, who in later times were said to be representative of the Sun and Moon. Although, it should be noted that the idea that They have somehow usurped the domains of Helios and Selene are entirely false. Apollon and Artemis are torch-bearing Gods who deal in the illumination of truth– both the truth of the mind and logic (Apollon), and the truth of one’s nature and the natural world (Artemis). Naturally, light becomes a metaphor for these truths, thus the Twins are seen to govern the properties of light. This perceived governance in no way detracts from the domains of Helios or Selene, who are the physical bodies of the Sun and Moon, respectively.
Apollon becomes the light which purifies and casts away all evil– and of course, that which burns if we look upon it for too long a time; and Artemis becomes the subtle light that aids in the darkness, the light by which the farmers may still gather their crop after nightfall. These are all the Divine radiance of Phoebe, inherited by the Twins through Their Mother, Leto.
Asteria, who walks often in the company of Nyx, is however, typically seen to represent the shadow, the dark which obscures the truth before illumination, or the dreamscape which reveals hidden messages. As dreams, and thus sleep, are often thought of in tandem with death, the final sleep, Asteria passes down these Mysteries to Her Daughter, Hekate.
Hekate, whose name means “worker from afar”, is another torch-bearing God, this time illuminating the way of the Dead into the Underworld. Along with Her deep associations with necromancy and other forms of magic, this may help to explain the truth of Her name. The restless dead which Hekate escorts are of a nature long considered miasmic. Hekate purifies the living by removing the dead from in and around living spaces. Wandering spirits, and spirits who cling to their loved ones in their dwelling places, are gathered up into Her retinue, where they either remain with Her, or are taken into Hades to complete their journey. She gathers the souls of living folk, as well, if they are unfortunate enough to cross Her path, especially during the Dark Moon.
Perhaps this is why She is the worker from afar. Her domain takes Her, and thus those dedicated to Her, into realms far removed from the works of the everyday man or woman. She lives within the company of the Dead, and so one may communicate with the Dead, through Her. The oracular power of Hekate comes from the Khthonic realm, deep within Earth (Gaea), the first source of the oracular gift.
However, we must not forget that Hekate holds equal dominion over Earth, Sky and Sea, a vast domain inherited from Her Titan Parents, much as Apollon and Artemis both hold sway over vast arrays of the natural and civilized worlds. Indeed, the Twins and Their Cousin hold Their torches high to illuminate all spaces of the fathomable world. Their power runs deep, poured out from the Heavens, and welled up from the Earth. They are the nexus at which the Ouranic and Khthonic converge. They are the legacy of Koios and Phoebe.
Sources: Various Theoi.com pages used for reference, but mostly my own insights.
Well, where to begin? Apollon has begun His tour of the world before He inevitably retires to Hyperborea for the Winter. Persephone has begun Her decent into the Underworld. Winter is on its way, and I have felt the stirrings of the veil between the worlds. The Departed Ones will soon join us once more, in our Autumn celebrations.
What does this season mean to you? In years past, even last year, I met this season with anxiety and foreboding. I was, and am prone to be, stretched too thinly in my attentions at this time of year. But this time around, I have resolved to be less, fervent, shall we say, and instead more present in my life and in the festivals that I celebrate, as they come.
So, the Aegletia this year will be less performative, and more contemplative. It will be for me a family celebration, as it was always meant to be. This is my son’s second Aegletia, and he is at a point of forming memories of our time together with Apollon, so this is very important for our household. It is time for us to be in the spirit of the season, and not outwardly focused.
And I have another reason to feel intensely the turning as it unfolds. It has been five years since Apollon and I exchanged our marriage vows. When we did, He did not tell me for how long we were to be joined, but only that I should enjoy each day as it comes, and welcome Him into the whole of my life. And I have. Earlier this year, however, He told me it was time to renew our vows, this time for another seven years. I knew this was probably coming; for a least a year I had anticipated it. And yet, when I was given the news and the time frame, I just sort of… retreated into myself. I have been putting it off for the better part of the year. Apollon, patient and understanding that He is, only asked me to find myself before making this commitment. To be certain that this is what I want for the next seven years. It’s taken time, but I believe I have worked through my apprehension and that I am now ready for the new commitment.
So, on the second day of Aegletia, when the Treasury welcomes our Lord into our hearths and hearts for the duration of the festival, Apollon and I will once again exchange our vows. New vows this time. Clearer vows. Deeper, more meaningful vows. I won’t lie and say that I am not nervous still, but I am definitely no longer stuck, unable to move forward.
And I’m happy. I usually spend so much time worrying about things– how will I organize the festival, how will I balance my time online with my time with the children, how will I deal with the sheer agony of being separated from Apollon when He has finally left? Not this time. Not this year. This year, I will let myself just be in the season, and in the turning.
High over the trees
Clean through the hearts
Of the young boys
They are running
Screaming in terror
Confused by the wrath
Of a God
The flesh from soft bones
Not yet hardened by life
Hard upon the ground
Red and pooling
Soaking in deep
Throaty and rasping
Keening to the sound
Of bodies thrashing
And convulsing their last
Quiet and still
Soaking in a red scene
Everything lost to hubris
Hello, dear Sisters and associates! The Ktistêsia is soon upon us, and we will celebrate the fifth full year of the Treasury’s existence!
Ktistêsia occurs on the ninth day of Treasury Month Daphneion (March 7, 2017) and is the celebration of the laying of the Treasury’s foundations, the Anniversary of our Sisterhood, and a time of gentle purification.
To mark this occasion, I give you the purificatory formula for the altar wash (of course, feel free to use your own formulas, should you feel so inclined), so that we may enjoy Daphneion, the month of purification, with freshly cleansed spiritual spaces, all in preparation for Theoxenia, at the start of the month after Daphneion.
The ritual of cleansing is simple enough, while it is the preparations for the ritual which should begin almost immediately. Here is the supply list:
A clean bowl that can hold a gallon of water
Something to stir with, like a wooden spoon
Something to spread water with, like a spray bottle and/or rag
1 gallon of water
1 small Citrine, and 1 small Obsidian (quartz can substitute for either)
1 single serving bottle of vodka (rubbing alcohol may substitute, just use less– about three caps full)
9 drops of Bay Laurel essential oil
9 drops of Lavender essential oil
1 tbsp of sea salt
A previously prepared sacred flame, and something with which to apply flame to the water, such as dried bay leaves or bamboo skewers
The first flowers of the season (optional after wash offering)
To begin, you must charge your stones with the appropriate energies. First, charge your Obsidian by the light of the crescent moon on the Noumenia just prior to the Ktistêsia. That is February 27, 2017, for reference. And on one of the remaining days prior to Ktistêsia, charge your Citrine by the light of dawn. After charging, both stones should be kept in a black pouch or cloth until ready for use.
On the day of Ktistêsia, place your stones at the bottom of your empty bowl. Pour the gallon of water over them, while visualizing the light stored within them mingling with and purifying the water.
Next, add the sea salt and stir until dissolved, while singing, chanting or praying to Apollon for the continued blessing of your altars/shrines, and the Treasury itself.
Now, pour in the vodka (alcohol), while continuing to sing, chant or pray. After that, add in nine drops of each essential oil (Bay Laurel and Lavender), while giving thanks to Apollon as you add each one.
Finally, light your bay leaves or bamboo skewers from your sacred flame, and plunge the flame into the water just as you would when making khernips. Your altar wash is now complete.
The next step is to use the altar wash to gently cleanse your altar or shrine, and the objects upon it. In order to do that, you should first strip the altar bare of all icons and accouterments. Set them aside.
If you have altar cloths in need of laundering, go ahead and put them in the wash. Simply add a cup of your altar wash during the rinse cycle. All icons, tools, and decorations may be sprayed down with the altar wash and wiped clean with a dry cloth. To do this, submerge an empty spray bottle in the bowl of altar wash, or use a funnel to pour it into the bottle instead.
Once you have all items removed from the altar, soak a clean rag in the altar wash, then proceed to wipe down your entire altar or shrine area. As you do this, receive the blessings of Apollon into your sacred space, and your life. Contemplate the continued existence of the Treasury of Apollon, and the ways that both it and you have grown over the years.
Now that all has been cleansed, return your icons and accouterments to their usual places upon the altar or shrine. You may give devotion and/or offerings at this time. In addition, if you have gathered the first flowers you have seen growing this season, now is the time to place them in offering upon the newly purified altar or shine, giving your love and adoration unto Apollon as you do so.
As a note, you can use any excess altar wash to wipe down other areas of you home, if you wish, or you may pour what is left over the thresholds leading into your home, or over any stairs outside that lead to your door. This completes the Ktistêsia ritual for altar purification.
Here are some simple ideas for a modern celebration of Prostateria, the Birth of Apollon. I usually want to have idea posts like this one published at least one week in advance of the day, but busy life got the better of me in this instance, so I’m posting this on the day itself. However, there is no reason why you can not celebrate this festival at a more convenient time for yourself. Everything is flexible. 🙂
For more information on Prostateria, see this post by Lykeia.
Decorating the shrine or altar is one obvious way to mark the occasion– gifts and offerings, incense and lit candles, or anything else that helps to remind you of the beautiful occasion that is His birth into the world. I recommend asking Him beforehand what He might like, through whatever method of divination or oracle that you prefer.
Prepare a meal for Him, a special meal that you only make on special occasions, so He feels welcomed in the best way possible.
Dress nicely for Him. It doesn’t have to be overly formal, but put on something flattering, and be sure to clean up a little around the house, especially in the room where His shrine or altar is located.
Express your love and appreciation for Him, with poetry or songs, art or dance. If you play an instrument, this is an ideal occasion to regale Him with your art form.
Include His Mother and Sister in the festivities. Invite Them also when you invite Apollon to be present in your home. His love for Them is well known, and any celebration in His honor is better celebrated in Their honor, as well.
And finally, one of the very best ways to honor Him on this day, is to decorate a doorway inside your home in His honor. Apollon Prostaterios is the Lord Before the Doors, who, by His liminal qualities, opens us up to all new possibilities. This is especially relevant as the moment of His birth opened the world to the many possibilities of His existence.
Doorways are inherently liminal spaces, existing between one room and another, or between the outside and inside. Birth is a liminal phenomenon, bridging the time between life and pre-life.
To decorate the doorway, you can use any number of things that you associate with new life life. Seasonal flowers or fruits are always nice, and depending on your area and climate, may be readily available. Barring that, you could use artificial flowers and fruits. Although, you might prefer to hang or wrap evergreens on the doorway, for they are symtbolic of the unchanging, youthful nature of Apollon. Evergreens are also usually still available in colder climates at this time of year, in the Northern Hemisphere.
Within the decorated doorway, as opposed to before the altar (or better still, at an altar erected in the doorway), you may choose to present your offerings and recite prayers or poetry, as well as greet the God, in welcoming.
Blessed Prostateria, and Hail to Apollon, on this, the day of His birth.
Ninth day of Treasury Month Perihelios – Feast of Leto (Jan. 7, 2017)
These Adorations of Leto are inspired by common knowledge of the Goddess, and by personal doxa. There are 27 lines, equaling 9, the number of days and nights Leto labored to birth our Prince, Apollon.
Leto, I adore You, who fled from Your Homeland
Leto, I adore You, who ensures the wellbeing of Your Sister
Leto, I adore You, who are followed by a mighty warband
Leto, I adore You, who approached the Queen for Zeus’ hand
Leto, I adore You, who is always unafraid
Leto, I adore You, who brought the gift of Your regal bearing into the realm of Olympos
Leto, I adore You, who knew Your own worth
Leto, I adore You, who snared the King in a single glance
Leto, I adore You, who secured a place for Yourself and for Your Sister
Leto, I adore You, who rides upon the wild winds
Leto, I adore You, who drives that pack of fierce-fanged wolves
Leto, I adore You, who is veiled only before midnight
Leto, I adore You, who is fair-skinned and golden-tressed
Leto, I adore You, whose voice is the howl before the hunt
Leto, I adore You, who swelled with the Holy Twins within Your womb
Leto, I adore You, who traversed many lands searching for a place of birth
Leto, I adore You, who was at last cared for by the Sister You so well protected
Leto, I adore You, who brought forth the life of Artemis without pain
Leto, I adore You, who laid beneath the palm for nine days and nine nights to deliver our Lord Apollon
Leto, I adore You, who returned to Olympos in sweet triumph
Leto, I adore You, who is demure and unflinching in the face of opposition
Leto, I adore You, who is more than what we see in the bright light of day
Leto, I adore You, whose pride is well-respected and rightly earned
Leto, I adore You, whose ire wrought destruction upon Niobe
Leto, I adore You, whose strength is unfathomable
Leto, I adore You, who brushes aside false pride and ignorance
Leto, I adore You, who is the Mother of the dance between Darkness and Light