The Solar System as a New Pantheon of Gods: How Modern Astronomy Reimagined the Heavens (original) (raw)
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The Familiar Mytho-Cosmological Sky
An analysis and reply to the idea of " Symbols of An Alien Sky Series " – excemplified by this video-https://www.youtube.com/watch?v=e4-9Rx3gMNA By Ivar Nielsen Natural Philosopher nielsen.ivar (at) gmail.com My Mytho-Cosmological Website-http://native-science.net/ Abstract The word " alien " seems very popular these days, both in the " Ancient Alien Series " where gods and goddeses supposedly once should have visited the Earth, and in the series of " Symbols of an Alien Sky " , by the comparative mythologist, David Talbott, who claims the planets and their respective moons once have been very different located very close to Earth and left again, all by an event of an electric charge and discharge in the Solar System.-Both the Ancient Aliens series and the Symbols of an Alien Sky series deals with the global cultural findings of archetypical mythical Stories of Creation with the difference, that the Symbols of an Alien Sky series specifically have the focus point on the Solar System and the planets, where the Ancient Aliens series deals with " the general aspects of ancient myths " , both interpreted with their specific approaches. But both series also have a common approach origined by Immanuel Velikovsky, a Russian-Jewish independent scholar, best known as the author of a number of controversial books reinterpreting the events of ancient history, in particular the US bestseller Worlds in Collision, published in 1950.-When the Roman Impire adopted Christianity, they had to discard their ancient and archetypical Olympian male and female deities, believing in " one invisible, but omnipresent and omnipotent male deity " only, thus becoming a monotheistic religion. This discartion of the anceint archetypical deities lead to the naming of planets instead which otherwise just were mentioned by their natural appearances and celestial motions, and just mentioned as " wandering stars ". This Roaman giving the primordial andarchetypical names to the planets, mislead Immanuel Velikovski to believe that planets " once were much closer to Earth during cosmic collisions " whereas the astronomical and mythical fact still is observable on the night skies. The skies have never been alient at all, but the Olympian naming of the planets replaced the very location of the mytho-cosmological location in the Sky, moving all Myths of Creation to deal with planets only where the original myths of
From Gods to Planetary Archetypes
In the last twenty five years a new type of astrology has emerged which recognizes a coherence between its language and that of depth psychology. Tester describes this new group of psychologically-inclined astrologers as one of four among the astrology-consuming public "who like a generous portion of religion, mythology, and philosophy combined with a small amount of astrology" (1996). Drawing largely upon Jungian concepts of symbol, archetypal astrology is founded on a perceived sympathy between the planets and Zodiac signs, their corresponding mythological representatives, and the psychological traits which they embody. "At the heart of the astrological perspective is the claim that the planets are fundamentally associated with specific archetypes, and that the planetary patterns in the heavens are reflected in corresponding archetypal patterns in human affairs" (Tarnas: 1997, 71).
Cometan's Master's Dissertation Proposal about the Astronic religious tradition
Astronomy and Religion Journal, 2020
Since the formal academic study of religion commenced in the 19th century with scholars like Friedrich Max Müller (Abraham & Hancock, 2020), religions have been neatly categorised into three traditions; Abrahamic, Dharmic and Taoic (NowThis World, 2015). However, ignited by my personal interest in both astronomy and religion, I have realised that a fourth tradition exists that has not yet been formally accepted into academic nomenclature. This unestablished tradition of religion is characterised by the observation and worship of, devotion to, and divination by, the stars (Irvin & Rutajit, 2006). To acknowledge the existence of an entire religious tradition will clarify and affirm the central role of astronomy in the development of world religion, a role that has been undermined by established religions throughout the centuries (Martínez, 2019, p372-375; Valentinuzzi, 2019, p23-27). As such, these religious institutions have acted as knowledge gatekeepers. However, following on from the legacy of the Enlightenment, the freedoms it brought to scholarship and the development of the academic study of religion in the 19th and 20th centuries, now is perhaps the best time to propose the validity of a religious tradition based on astronomy. In turn, I propose that the historical background of astronomy and religion, particularly focusing on their prehistoric origins, need to be explored. Firstly, I feel that it is important to demonstrate creativity and my passion for this research area by introducing this collection of religions as the Astronic tradition. Proving the validity of this tradition will act as the nucleus of my dissertation, but explaining the reasons for studying this area will further illuminate the subject. My focus on this area was initially sparked by my interest in astronomy and religion, particularly due to my own personal beliefs. After investigating the current body of literature, there is a lack of specificity to the history of astronomy and religion, particularly from religious scholars. At present, the scholarship in this area of research is certainly dispersed across disciplines, hence the importance of my holistic approach to bring these dispersed works together when and where they become relevant. I also have ambitions that my work will ignite scholars of religion to research this area in the future to provide further testament to the Astronic tradition’s historicity. Furthermore, another macro-level reason for my choosing of this topic involves the ever-growing role of space exploration in society lead by entrepreneurs like Elon Musk, thus highlighting the need for greater comprehension of humanity’s religious connections to the stars. This involves establishing a coherent history for humanity’s religio-philosophical interactions with outer space and how the future of humanity in space will alter the religious landscape. Having now understood my rationale, it is essential that I explain how I intend to achieve my aims.
From Heaven on Earth: Temples, Ritual, and Cosmic Symbolism in the Ancient World, edited by Deena Ragavan, 453–59. Chicago: Oriental Institute 2013.
Astrology of the Dwarf Planets: The Galactic Dimension of Creation Mythology
American Federation of Astrologers, 2023
Available at US Amazon or Barnes & Noble (Ebook): https://www.barnesandnoble.com/w/astrology-of-the-dwarf-planets-hollis-grail/1143182427 The discovery of Eris in 2005 caused upheaval to reorder our solar system. The International Astronomical Union reclassified Pluto as dwarf planet, together with newly found Eris as well as Ceres, Haumea, and Makemake. Possibly, Sedna and Quaoar are also dwarfs. In this book, the astrological meaning of the dwarf planets is analyzed through exploration of the underworld mythology and the creation mythology as well as astrological chart readings of the dwarf planets in relevant individuals and institutions. Dane Rudhyar’s concept of the galactic dimension of the consciousness reorients the person’s ego toward the spiritual self of the collective psyche and conveys messages from transindividual realms. What does that mean in terms of the astrology of the dwarf planets? From Chapter 1 to Chapter 3, the astromythology of Pluto in association with Dionysus and Demeter examines the significance of its reclassification. From Chapter 4 to 8, we focus on the astromythology of Eris in terms of the psychoanalysis of Melanie Klein and the philosophy of Nietzsche and Gilles Deleuze to analyze the astrological meaning of Eris. Chapter 8 traces the transit of Eris in each sign along with the fixed stars through analysis of meaningful historical events. Chapter 9 analyzes the creation mythology of Haumea, Makemake, Quaoar and Sedna, within a wider structure of the Polynesian and Native American mythology. The astrological interpretation follows in Chapter 10.
What do Deities Tell us about the Celestial Positioning System
64th Rencontre Assyriologique Internationale – 12th Melammu Symposium 2018, 2023
This contribution is dedicated to the astronomical meaning of the so called "star catalogue" of the early astronomical compendium of MUL.APIN. After a careful re-reading of the text, the authors suggest an interpretation not as a "catalogue" but as an explanatory list. In some cases, this has led to new interpretations concerning the identification of certain celestial objects and the meaning of certain terms and divine names. Consequently, we propose that the deities associated with asterisms can be used to group the astronomical entities and thus help to unveil the frame of reference used in MUL.APIN, which is subdivided on a finer scale than previously realized. In the appendix, we present a tabular layout of the text of MUL.APIN and its translation.
The Sky: Connecting Science and Symmetry with Reverence
2000
The celebration of equinoxes and solstices predates the major religions of the world. Studying the vastness of the sky offers a connection between science and the human desire to understand the symmetry and order of the universe. This paper will focus on the vernal equinox, how ancient civilizations deciphered it and made it into an event with religious and cultural
Astronomy in the Origins of Religion
Astronomy and Religion Journal, 2020
Astronomy and religion have long been intertwined with their interactions resembling a symbiotic relationship since prehistoric times. Building on existing archaeological research, this study asks: do the interactions between astronomy and religion, beginning from prehistory, form a distinct religious tradition? Prior research exploring the prehistoric origins of religion has unearthed evidence suggesting the influence of star worship and night sky observation in the development of religious sects, beliefs and practices. However, there does not yet exist a historiography dedicated to outlining why astronomy and religion mutually developed, nor has there been a proposal set forth asserting that these interactions constitute a religious tradition; proposed herein as the Astronic tradition, or Astronicism. This paper pursues the objective of arguing for the Astronic tradition to be treated, firstly, as a distinct religious tradition and secondly, as the oldest archaeologically-verifiable religious tradition. To achieve this, the study will adopt a multidisciplinary approach involving archaeology, anthropology, geography, psychology, mythology, archaeoastronomy and comparative religion. After proposing six characteristics inherent to a religious tradition, the paper will assemble a historiography for astronomical religion. As a consequence of the main objective, this study also asserts that astronomical religion, most likely astrolatry, has its origins in the Upper Palaeolithic period of the Stone Age based on specimens from the archaeological record. The assertion is made that astrolatry is the original religion and fulfils the Urreligion theory. To end, the proposed characteristics of a religious tradition will be applied to Astronicism to ultimately determine whether it is a valid tradition that can stand alongside the established Abrahamic, Dharmic and Taoic traditions.