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  1. Mood setting music A S U R V E Y O F A S T R O L O G I C A L T R A D I T I O N S & M O D E R N P R A C T I C E By Cieluer Fleurunt, 8th of the First Seed 1771 Nature, which is never not lavish of herself, after a lying-in of millenia, hath finally brought thee forth in these last generations, the first true images of the universe. By means of thine concords of various voices, and through thy ears, she hath whispered to the human mind, the favorite daughter of God the Creator, how she exists in the innermost bosom. Man may be defined as the beholder and expounder of heaven. Nature itself destined him to contemplate the sky and to observe its perpetual motions. Other animals bend towards the earth, but man proudly raises his eyes to the stars. His eye, the marvel of the mortal body, tiny mirror in which immensity is reflected, gateway of the soul open towards the infinite, follows from here below the distant evolutions of celestial bodies. Struck by the light from on high, the power of sight devotes itself to following the motions of these radiant bodies, which move above us. It ascertains that the course of the sun, which occasions the changes of the seasons, the phases of the moon, the rising and setting of the fixed stars, are all regulated by the immutable laws, and are reproduced in accordance with invariable periods of time. In heaven there are never derangements or errors, there nothing moves without design. Reason, reflecting on the marvellous phenomena which are perceived by the eye, realises that they cannot be due to chance or to action of a blind force, but recognises that they are ruled by divine intelligence. The ceaseless harmony of movements so diverse is inconceivable without the intervention of guiding providence. The stars themselves prove to us their divinity so clearly that to fail to see it is to be incapable of seeing anything. Nobody could deny to the heavenly bodies the possession of reason without being himself destitute of it. The view of the starry firmament thus led to astronomy and philosophy, which are the queens of the sciences, the one in the domain of the visible, the other in the domain of ideas; and their synthesis forms the ever venerable pursuit of astrology. After a long period of discredit and neglect, astrology is beginning to force itself once more on the attention of the learned world. Arcane manuscripts which I have laboriously examined possess a wealth of literature which exceeded all expectations. On the other hand, shamanic writing has given access to a wellspring of a learned superstition, which up to modern times has exercised over in the mystical deserts of Krugmar, the lunar jungles of the Kharajyr, and the highlands of the Haensei peoples. I trust, therefore, that I am not guilty of undue presumptions in venturing to claim your interest for this belief, dear reader, which exercised an endless influence on the creeds and ideas of the most fascinating peoples, and which for that very reason necessarily demands the attention of modern astrologers and historians alike. Under the sway of curiosity and enlightenment, this 18th century recalled the attention of this investigator to ancient astrology. It is an exact science which was superimposed on primitive beliefs, and when classical philology, enlarging its horizons, brought fully within its range of observation the development of the sciences in antiquity, it could not set aside a branch of knowledge that was indissolubly linked not only with astronomy and magick, but also agriculture, ethnography, and natural philosophy. This sapling, which shot up among the rank weeds by the side of the tree of knowledge, sprang from the same stock and mingled its branches with it. Numerous traces can be found of animism which regards as divinities animals, plants, and stones, as well as wind, rain, and storm, and believed them to have mysterious relations with the descended races. Being excerpts in divination, the archaic scholars devoted themselves to the practice of deriving omens from phenomena and occurrences in which they saw manifestations of the will of that motley host of spirits which filled their universe: movements of the clouds, direction of the wind, thunder and lightning, earthquakes and floods seemed to be portents favourable or unfavourable to their undertakings. But among the countless multitude of spirits who peopled the realm of nature, they attributed a particularly powerful influence to the stars. These brilliant objects, which they saw moving unceasingly over the vault of the heaven inspired them with superstitious awe. Any one who has experienced the impression produced by the splendour of a clear night will understand this sense. They believed that in the complicated patterns of the stars, which they blamed in the night, they could recognise fantastic shapes of polymorphous monsters, of strange objects, of sacred animals, of imaginary personages. These formidable powers might be favourable or inimical. In the clearness of their transparent desert atmosphere the stargazers continually watched their puzzling courses. Between beings and objects, all alike conceived as living, primitive animism everywhere establishes hidden and unexpected relations, which it is the object of magic to discover and utilise. In particular, the influence which stars exert upon our world seems undeniable. Do not the rising and setting of the sun every day bring heat and cold, as well as light and darkness? Do not the changes of the seasons correspond to a certain state of the sky? What wonder, therefore, that by induction men arrived at the conclusion that even the lesser stars and their conjunctions have a certain connection with the phenomena of nature and the events of mortal life. At an early time, and here the ancients are right, arose the idea that the configuration of the sky corresponds to the phenomena of the Mortal Plane. Everything in the sky and earth alike is incessantly changing, and there exists a correspondence between the movement of the spirits above and the alterations which occur here below. In this treatise I do not pretend to cover the whole ground which these ancient doctrines embrace. Our interest is confined to, namely, the orcish zodiac known as the Ilzpaak, the Rhenyari Arcane Zodiac, the Haeseni Zodiac, and lunar astrology of the White Owl. Most all sidereal cult, properly so called, must originally have been founded in a region with an ideal climate. Lands which were frequently concealed by fogs or obscured by clouds were unlikely to have an advanced stellar based mythos. For these cultures nearly all the constellations would have remained a nameless and chaotic mass. Nay, it seems most likely that any identification or recognition of stellar geometries must have been a foreign import. OF THE SEVEN STELLAR GEOMETRIES OF THE SHAMANIC ILZPAAK From their main discovery, that of the invariability of the astronomical, the shamans have deduced another important conclusion. The stars, in fact, perform their revolutions according to ever invariable cycles of the year, which, as experience proves, succeed each other to infinity. Each of these cosmic cycles will be the exact reproduction of those which have preceded it, for when the stars resume the same position, they are bound to act in precisely the same manner as before. From this the shamans produced the orcish zodiac, the Ilzpaak. The Ilzpaak is what we may call a natal system of astrology. For, if all the movements of the heavens inevitably have their reactions upon the Mortal Plane, it is, above all, the destiny of man that depends upon them. The significance of cosmic spirits may justify the reason for this belief. It is known among the Ilzhonal that these very spirits did weave these constellations into existence and splayed them across the firmament so that those born under them might be influenced and attuned to their principles. With entwined utility of both the attunement of the orcish soul as well as agriculture, it seems only obvious that the zodiac the shamans did witness was divided by the seven months of a year. From this they succeeded in establishing a zodiac with the object of testing a calendar from which a list of constellations whose heliac rising corresponds to the various months. I shall not go in depth on the symbology, patron spirits, and esoteric meaning of the Ilzpaak constellations here. So intertwined are these constellations, and the months they appear most prominently, with the modern tracking of time that it seems nearly obvious that the constellations are such images as seeds, wombs, and smiles. No, perhaps the most interesting aspect of shamanic natal astrology is the inclusion of the position of other celestial bodies, namely the sun and moon, and their relation to the respective constellations. When a child is birthed beneath a prominent stellar geometry, the relative positions of both the moon and sun are accounted for, as their positions in the sky influence the sort of spiritual attunement the constellation will bestow the child. OF THE SIX STELLAR GEOMETRIES OF THE HAESENI I would characterize the difference between the religions of the sons of Oren and that of the sons of Krug by observing that the latter sacrifice to animistic deities representative of the sun, moon, and other celestial bodies, while the former to personal divinities. The pre-Empire populations very probably shared this animistic worship. Perhaps, also, certain distant reminiscences of the original naturalism can be found in the recognition of Aenguls and Daemons and their direct association with the stars and other celestial bodies. But although the piety of the multitude was full of reverence for the great celestial luminaries, rulers of the day and of the night, the cities did not build temples to them. The cult of these cosmic and aengudaemonic powers has been eliminated by modern theism. Of all humanity and its cultures it would seem inevitable for the Haeseni peoples to develop a concise list of constellations. The clear atmospheres of boreal woods and mountains make for ideal star gazing. Unique among the known zodiacs are the Haeseni stellar geometries as they consist of only six. This would seem at odds with the movement of the celestial sphere through seven commensurate months, or fourteen as the Canonical Year of the Sigmundic Calander would suggest. It is the month of Snow’s Maiden that is not attributed with an arrangement of stars but, rather, the moon, who they deemed Nikul. This is a most complexing division of the heavens as the moon follows the sun in her motion. She passes over the Mortal Plane but once a night and is not at the behest of the stars’ ceaseless march. Still, the Haeseni peoples would impose their natal beliefs onto the children born under these signs in much the same way as the Ilzhonal. I am tempted to suggest that this kind of nonsensical division is derived from a failure to observe and derive the true movement of the moon in relation to the stars. However, I shall not condemn an entire culture to ignorance on this alone. It is perhaps possible that the Haeseni celestial sphere is one divided into six constellations with one remaining devoid of observable stellar geometries in the month of Snow’s Maiden. Highlander late winters may be prone to overcast nights and, in this climate, only the moon may be visible. Thus, it would seem that the moon is merely a patron of the first month of our year but does not necessarily preside within it incessantly. OF THE SEVEN STELLAR GEOMETRIES OF THE RHENYARI In Farfolk civilizations, which are priestly civilizations, the intimate union of learning and belief everywhere characterizes the development of religious thought. But nowhere does this alliance appear more extraordinary than in the ancient lands of the Rudranian and Rhenyari people, where we see a practical henotheism combined with the application of the exact sciences, and the deities of heaven subjected to the laws of mathematics. Astrology is merely a branch of mathematics, which the heavens have revealed to mankind by their periodic movements. The domain of the divided and divine god did not end at the zone of stellar geometry, however. The Rhenyari also worshipped, as beneficent or formidable powers, stone, whether fruitful or barren, the ocean and the waters that fertilise or devastated, the winds which blow from the four points of the horizon, fire which warms and devours. They confounded with the stars under the generic name of the four classical elements, and three mystic elements, these primordial forces, which give rise to the phenomena of nature and supernatural. The stellar geometries of Kitran, Esa, Tephes, and Nam may be considered patrons of fire, wind, water, and earth respectively which claim dominion over the months of the Grand Harvest to Snow’s Maiden. The mystic trinity of Mahara, Barraman, and Arsan preside over the final months of Snow’s Maiden to the Grand Harvest and are patrons to tempests, iron, and the arcane. More broadly known as the Arcane Zodiac, the stellar geometries of the Rhenyari and Rudrans have been divided in much the same way as the Ilzpaak. That is, seven constellations which appear most prominently over a determinant period of days. However, while the Ilzpaak is quite clearly divided by the seven annual months, the Arcane stellar geometries preside between the months, or beginning on the 11th day of one month and retiring on the 11th of the following. This may suggest that the motive forces behind the formation of the Arcane Zodiac were not agricultural in nature. The symbology of the seven stellar geometries here suggest, in fact, that the Arcane Zodiac was firstly religious in nature. Here it no longer presents itself as foretelling of the season entwined with shamanic precepts, but as an eldritch doctrine revealed to the adepts of exotic cults which have assumed the form of magi and sorcerers. The Rhenyari admitted, it appears, that the principle of arcane magicks, one of nothingness, was of the same essence as the nixian heavens. From these the magi might receive metaphorical teachings of their practice. Intelligence was divine, and allowed the magi to enter into relations with the fires above. By contemplating the stars the faithful received from them the revelation of mystic knowledge. The arcane astrologers were always to some extent visionaries who regarded as inspirations from on high all the ideas which sprung up in their own emptied minds. Doubtless they had already conceived the idea that powers granted to them find origin beyond the celestial abode of the stars. OF THE LUNAR ASTROLOGY OF THE WHITE OWL It may be observed the chief object of Kharajyr religion is that of the moon. In much the same ways, albeit more holistic, as the shamanic Ilzpaak, the Kharajyr practice a form of natal astrology that relies entirely upon the transitory state of the celestial body. The primary worship of the Aengul Metzli, with whom the Kharajyr attributed to the moon, may be considered the reason for their neglect of the other celestial bodies and stellar objects. According to the lunar theology of the Kharajyr, there are ten distinct observable phases of the moon. I daresay that these phases may be arbitrary in their exact separation. This sort of discrepancy is more compounded when one notices that a period of twenty four days, of a month, cannot be used to precisely contain the lunar phases. They note two phases that appear as mere slivers of surrounding the new moon known as young and old. These are, respectively, associated with creatives and wisdom. Thus, it would seem they hold significance in Kharajyr cultural practices. However, I’d propose that this young and old moon could be comfortably tied into the crescent and balsamic phases, or rather the waning and waxing crescent. This aggregates to eight distinct moon phases, a factor of twenty four days of our month. This would place each phase appearing thrice within a month. Granted, these three days my exhibit slight variations in each phase, some of which will certainly contain the supposed young and old moon. OF MODERN ASTROLOGY AND ITS FOURTEEN STELLAR GEOMETRIES The resplendent stars, which eternally pursue their silent course above us, are divinities endowed and animated with celestial stuffs. On the other hand, the soul is a particle detached from the cosmic fires. The warmth which animates the mortal microcosm is part of the same substance which vivifies the universe, the reason which guides us partakes of the nature of those luminaries which enlighten it. Itself a fiery essence, it is kin to the remnants of deities which glitter in the firmament. Thus, contemplation of the heavens becomes a communion. The desire which man feels to fix his eyes long upon the star-spangled vault is a divine passion which transports him. A call from the heavens draws him towards the radiant spaces. In the splendour of the night his spirit is intoxicated with the glow which the fires above shed upon him. Born on the winds of enthusiasm, he projects himself into the midst of this sacred choir and follows its harmonious movements. Such are the sublime effusion in which the mystic eloquence of an astrologer delights. Nevertheless, in this learned science, whose first authors were theistic in nature, erudition never loses its rights. Man, attracted by the brightness of the sky does not only take an unspeakable delight in considering the rhythmic dance of the stars, regulated by the harmonies of a divine music produced by the movement of the celestial spheres. Never weary of this ever repeated spectacle, he does not confine himself to enjoying it. The thirst for knowledge, which is innate in him, impels him to enquire what is the nature of these glowing bodies whose radiance reaches him, to discover the causes and the laws of their unceasing movements. He aspires to comprehend the course of the constellations and the sinuous path of the celestial bodies which reveal to him the rules of life and the secrets of destiny. The mystic contemplation of the heavens, source of all intelligence, will be the ideal of lofty spirits. In the commencement of our own era, when the peace and unity of the civilized world has been assured by the foundation of the Empire, we may begin the development of this great celestial science which has little by little grown from its pagan roots. I have shown in volume to what respects each of these ancient and foreign cults have enriched the creeds of modern astrology. A common thread may clearly be seen between the zodiacs investigated, that is, one of monthly cycles and recurring stellar geometries. The question becomes then, how do these various stellar geometries compare across cultures? Are they the same constellations viewed through the eyes of different conventions or mayhap entirely separate sequences of stellar bodies that happen to be synchronously visible? A simple gaze skywards will show that stellar geometries are potentially arbitrary. Even a collection of particularly bright stars can be united in whatever fashion one favors. Considering the religious and mythic relevance of these constellations, it is, mayhap, possible or even probable that the stars composing these arrangements are identical and it is their interpretation that varies. It needs be said that when constellations of the Rhenyari zodiac and the potentially identical constellations of the Haensei and Ilzpaak zodiacs are united a set of fourteen is begot. I believe this is the truest, most uneering, depiction of the stars. One culture noticed seven particularly bright arrangements during the epoch of our months, whilst the other ascertained seven stellar geometries between them. Herein I have created a compendium of the known stellar geometries, their associations, and various relationships. Table I. The fourteen Stellar Geometries GEOMETRY SYMBOL NAMES ASSOCIATION Steed ꘥ Kitran Athletics, liberty, celestial bodies, rashness Giant ꔫ Paxahru, Osbjor Idealistic, honorable, arrogant, confident Lily ꕨ Esa Formality, tradition, vanity, lust, romance Stave ꔵ Ghorza, Koltin Deviance, curiosity, tolerance, dubious, wanderlust Elephant ꗌ Tephes Wisdom, regality, languid Drake ꘐ Ixli, Frysklund Judgement, truth, knowledge seeker, cunning Scarab ꕬ Nam Piety, steadfast, fractious, rational Claw ꖚ Urin Theatrical, tempestuous, gullible, jovial Siren ꗦ Mahara Manic, passionate, matronly, eccentric, intelligent Queen ꘦ Akezo, Morrighein Influential, leadership, altruistic, self-sacrificing, wisdom Golem ꖘ Barraman Skillful, cordial, modest, amusing Crow ꖜ Ublulhar, Gorm Philosophical, hesitant, indecisive, knowledgeable Wraith ꗂ Arsan Mysterious, intuitive, distant, hubris, occult Wyrm ꕫ Arwa, Garundonrech Familial, communal, glutinous, stubborn, ambitious, myopic OF THE SEVEN ELEMENTAL HOUSES, THEIR NATURE AND SIGNIFICATION As before we have said there are at fourteen stellar geometries. I surmise, however, there are also seven fixed houses of the firmament; so now we are come to relate the nature of these seven houses. There is nothing appertaining to the life of a man in this world which, in one way or another, has no relation to one of the seven houses of heaven; and as the fourteen signs are appropriate to particular members of a man’s character, so also do the seven houses represent not only the several parts of man, but also his actions, quality of life, and living. And the curiosity and judgment of astrologers is such that I will allot to every house a particular significance; and so distinguished human accidents throughout the whole seven houses. I shall justify the conception of these twelve portions of the sky by stating that regardless of the zodiac being utilized these houses may be considered immutable in their position and composition. Any set of stellar geometries or celestial bodies may travel through these houses, composing the whole of the celestial sphere. Table II. The seven Elemental Houses The houses may best be construed as portions of the firmament. More certainly the houses may be divided into 168 divisions of the 168 days of the year, and 24 divisions per house. Furthermore, the houses may be divided based on the ecliptic of the sun, where it marches through the heavens. So a proper astrological chart contains both divisions of 168 days as well as 24 hours of the day. In this way, both the stellar geometries may be charted based on the month and the celestial bodies may be charted based on time of day. Table III. Essential Dignities The table above depicts three vital relationships betwixt the elemental houses and stellar geometries. First, there is elemental polarity. That is to say, the seven elements are divided on the basis of their innate qualities; the feminine and masculine polarity of all things. Whether an element is feminine or masculine is a question which transcends the realm of astrology. Put ordinarily, however, the masculine elements are mutable while the feminine elements are fixed, as seen in the triplicity. The triplicity is named such for its inclusion of three signs contained within each modality listed. All constellations may be considered fixed, mutable, social, or material in their nature. These are not physical depictions but rather significative. That which is fixed shall be grounded and resistant to change, that which is mutable is flexible and turbulent, that which is social concerns itself with the humane aspects of their exterior, and finally, the material fixes itself upon the physical and tangible aspects of their exterior. The divine duplicity indicates how each of the seven elements is ruled over by two constellations. Together, the elemental polarity, triplicity, and divine duplicity indicate the individual properties and signification of each of the fourteen stellar geometries. Even one who lacks total comprehension of the signification of stellar geometries, they may ascertain their meaning using the above three accords which in total compose a notion known as the essential dignities of constellations. Regard the odd character of those within the house of the undoing, the arcane. As any magi will expound; the properties of the Void are not so discernable. Do not many a mage liken the great nothingness to a blank slate upon which various natures are projected? There is overt sense, then, in declaring that the Void and its constellations share no properties with other objects beyond its own. A cosmologist might even speculate that the polarity of all things, the feminine and masculine, were exuded from the nothingness, their duality producing all things. Table IV. Dignity & Detriment In concerns of actual horary and natal astrological inquiring, it does well to be familiar with the dignities and detriments of celestial signs. These principles stem from the essential dignities and put forth that the stellar geometries are more prominent in an elemental house of their rulership. That is, when the constellation falls within a house it lords over it becomes dignified. Conversely, when a stellar geometry finds itself in a house with opposing natures it is thought to be in conflict and is in detriment. In such astral bearings the sign is weakened. OF THE SUN AND MOON, THEIR NATURE AND SIGNIFICATION While there numerous shamanic and pagan cultures chiefly worship the moon, very few place sole religious significance on the sun. It would be clear to any astrologer that the sun is the principle celestial body, being at the interior most point of space from which all things originate and perform their stellar pirouettes. Its radiant light abrogates the meager glimmers of the stars and it is only through echoing this celestial effulgence that the moon is even visible. Indeed, the moon’s properties only exist in comparison to that of the sun. In matters astrological, the sun and moon are preeminent in producing action and the relative position of the stellar geometries only serve to modify these actions. Moreover, the situations of the moon determine the conditions of the sun’s effects. For when the moon reflects the stellar light of the sun it displays to us a phase through which it cycles ad infinitum. Even lunar anomalies; eclipses, blood moons, etcetera; are but tacit impressions of the solar. The Kharajyr are fully aware of this, being the foremost augurs of the lunar. I would, however, denote that only eight phases of the moon seem adequately distinct enough to warrant consideration. Table V. Manifestation of the lunar phases The primary purpose of the lunar phases, then, is to depict the sorts of actions one should be pursing in relation to the effects of the sun. These activities are further elaborated upon by the house and stellar geometry the moon resides within. OF CHARTING THE HEAVENS An astrological chart is merely a map to represent the heavens at any particular moment, such as when a child is born, or a question is asked, etcetera. In the first place, draw three circles, as in figure 1; and then bisect the circle to represent the horizon and again at right angles with it to represent the meridian: thus will be shewn, the natural division formed by the ascending and descending of the sun, and by his passing the meridian at noon and midnight. The outermost circle is to be divided seven fold forming the elemental houses. The secondmost circle should be divided fourteen fold to form the fourteen stellar geometries. Hemmed between these circles one shouldst mark 168 equally distant markings to indicate the 168 days of the year as well as 24 equally distant markings to indicate the 24 hours of the day. The houses are fixed, and labeled from one to seven beginning from the ascendant. The signs rotate according to the position of the sun in its ecliptic. These are labelled clockwise beginning with the constellation of the steed. Figure I. Astrological Chart ((Here is a link to a functioning version of this on Google Drawings to use at your behest: Astrological Chart)) Emanating from the center of the circles shall be two arrows, one indicating the position of the moon on the ecliptic and the other the sun. These will alter in terms with the hour of the day. The day of the year will then be indicated by spiraling the constellations such that it is in line with the arrow of the sun. The first day of the astrological year shall begin at the cusp of the Steed geometry, the 18th of the Grand Harvest. The first day of the common year shall begin at the center of the Scarab geometry, the 1st of Snow’s Maiden. ON ASTROLOGICAL QUERIES The querent is he or she that propounds the question and desires resolution; the quesited is he or she, or the thing sought and inquired after. The significator is no more than the stellar geometry which rules the elemental house that signifies the person or thing demanded. For instance, the first house deals in questions of the self, and its rulers shall be the Steed and Claw. When you have found the house and its rulers, determine in what part of the heavens they are placed, and how dignified. You must then consider the position of the sun and moon. The sign in which the sun rests shall give answers to the action, object, or person and the moon shall modify it based on its relative position and phase as well as give insight into the most appropriate response. Do note that all other signs and houses of the chart needs be considered as well. When considering queries of people specifically, their natal charts and the signs which represent them may also be considered when reading horary charts. ON NATAL ASTROLOGY Natal astrology, the oldest and most holistic form of astrology, seeks to illuminate a person’s destiny and character at the moment of their birth. The heavenly powers that be do invigorate the mortal soul with all manner of character. There are three primary affections that must first be taken into account when reading the natal chart of a person. First, the sign the sun rests in shall give answers to the primary flame and spark of a soul. It is this, the solar sign, that many of the more ancient forms of astrology did first use when performing their archaic readings. It is the sign which is most visible at the time of birth. Next, the sign the moon rests in shall be considered. This shall give character to the internal and subconscious aspects of a person. Finally, the sign which rests at the ascendant shall characterize the outward and observed character of a person. It is unwise, however, to neglect the houses and the signs and celestial bodies which lay within. This shall express more explicit aspects of an individual’s life based on which elemental house represents. Lastmost, we must consider the dignities and detriments of each elemental house and sign. Shall the house be strengthened by the sign which lays within or weakened? ON THE DISCREPANCY OF HORIZONS WITH THE CHANGING OF DAYS The cosmos, grand in its vastness, shall ever be examined by astrologer and common man alike. I do not claim to know the heavens in its totality. It is perhaps this very mystery that gives the firmament its power. There remains one notably perplexing mystery which rules my mind and shall no doubt sway the way in which we read the heavens, that is, the length of days and nights with regards to the changing of the seasons. I have sat, gazing skyward, for days on end merely to observe at what times the moon and sun finds itself at the ascendent, descendent and midheaven. What I have found, to no surprise, is that this is not a simple matter. In the Deep Cold I found the ascending of the sun occurred at the 6th hour while the descendent occurred at the 13th hour and the midheaven at the 9th hour. Well enough, but during the early days of the Snow’s Maiden the ascendent occurred at the 5th hour and 8th minute, the midheaven the the 8th hour and 45th minutes, and the descendent at the 14th hour and 45th minute. Clearly the celestial bodies differ in the time they reach their horizons as the months change. While it might be an elementary matter to simply record the times per month and alter our astrological charts respectively, I found that within the same month of Snow’s Maiden these times altered from day to day. Thus, it would seem that a grand experiment must be conducted to record the time of ascension, descension and midheaven for every day of the year. From this, an equation might be produced to predict these times throughout the year. I shall now provide, for your education, two examples of astrological chart readings so that its practice may firmly entroot itself into your mind. One shall consider the destiny of a hypothetical child and the other shall inquire about a hypothetical question, each occurring at the 13th of the First Seed, on the 7th hour and 8th minute. The child born of this arrangement of the firmament is thus: Their sun geometry is that of the Queen enclaved in the 3rd house. This will be a person of great influence, leadership, and altruism. It being enclaved in the 3rd house, a the house of water, it suggests that their influence will be met with great transformation or sacrifice. It being their sun geometry, this will form the framework of their goals and aspirations, the cosmic flame which guides their life. Their moon geometry is that of the Lily with the moon in the phase of the full phase. This child will have deeply romantic emotions. The way in which they govern their emotions will be seated in traditional views of the world. Their subconscious will always strive for these ideals. This lunar phase being full suggests a person seeking perfection. They may reject romance should it not meet their overtly perfect idealization of traditional courtship. The Lily being a social geometry, much of their emotion states will be affected by their dealings with others. Their ascendent geometry, or first house geometry, is that of the Drake. They shall be perceived as highly intelligent and curious individuals, ruthless and cunning in their exterior endeavors. Indeed, they may even revel in this view of themselves. In tandem with their geometry of the Queen, they shall make particularly potent politicians or a leader of any kind. The Claw is enclaved in the 2nd house. The house of pleasure, this person shall easily be swayed by promises of the erotic sort. Though they may spend their times of leisure enjoying the theatrical and amusement from festivities. The Crow is enclaved in the 4th house. This person will spend much time regarding the nature of what they value, indeed, they may find themselves unable to decide in times of great stress. Marriage, in particular, will be a decision of great reflection. The Wyrm is enclaved in the 5th house. This person may take much pleasure in participating in communal, organized religion. For certain, if they ever overcome the indecisiveness of marriage in their 4th house they shall be certain their children are of their faith, without fail, no less. The 5th house ruling the stomach, and the Wyrm being a significator of gluttony, this will be a person of much culinary greed. The Giant is enclaved in the 6th house, to its detriment. The 6th house has weakened the geometry of the giant enclaved within. This perhaps ideal for those with the geometry of the Giant as they may usually find friendship a difficult task on account of arrogance. Regardless, friendships will be found in honorable and honest men. Their profession, I would suggest a politician, may be riddled with touches of myopic behavior on their part, though equally degrees of confidence some may see as charisma. The Stave is enclaved in the 7th house. The above houses and geometries depict an upright man, of faith and traditional values. Their 7th house, however, suggests there is a deep seated deviance about them. Mayhap taboo desires or interests that would cast them down from such lofty ideals. The question is asked regarding the proceedings of a court hearing about a stolen beast of labor. This is a question of the 4th house, the house of earth, value, contracts, losses and gains. The Crow is presently enclaved in this house, suggesting this will not be an obvious or lucid negotiation. The sun in the Queen geometry suggests some degree of sacrifice will likely occur, though altruism and leadership is the best course of action. Furthermore, the moon in the Lily in the full phase suggests that the culmination of this hearing may be found in adherence or reverence to tradition and solemnity.
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