Mostrar mensagens com a etiqueta Astrologia Mitológica. Mostrar todas as mensagens
Mostrar mensagens com a etiqueta Astrologia Mitológica. Mostrar todas as mensagens

quinta-feira, 2 de dezembro de 2021

Livro: Fragmentos Astrológicos

 


Fragmentos Astrológicos


Os Fragmentos Astrológicos são uma forma de conhecer a astrologia antiga com um olhar contemporâneo e de encontrar um outro sentido para a astrologia enquanto linguagem ou representação da realidade. Neste livro, estão reunidos, com algumas correcções e actualizações, um conjunto de textos que se encontravam dispersos no sítio, no blogue e nas redes sociais do autor. As primeiras três secções (Dicas Astrológicas, Reflexões Astro-Filosóficas e Considerações Astro-Mitológicas) serviram de mote para o título, pois inscrevem-se no estilo fragmentário sem perderem, porém, a visão de totalidade. Na última parte, foram incluídos três ensaios (“Saturno e o Feminino na Astrologia Antiga”, “Dodecatemoria ou a Harmonia da 12ª Parte” e “O Mito como Sentido das Estrelas”) que, embora publicados em parte ou no seu todo, foram revistos e aumentados e que estão em harmonia com os excursos anteriores. Pode-se encontrar também um aprofundamento das referências bibliográficas, permitindo assim uma visão de conjunto que sustenta a proposta apresentada.


ISBN: 9798754265080

ISBN: 9798755562720 (Edição Capa Dura)

Edição: Setembro de 2021

Páginas: 240


À Venda no Amazon 

Livro (capa mole)

https://www.amazon.es/-/pt/dp/B09KDSV498  (Espanha-Portugal)

https://www.amazon.com/dp/B09KDSV498 (Internacional)

 

Livro (capa dura)

https://www.amazon.es/dp/B09LGPMR91 (Espanha-Portugal)

https://www.amazon.com/dp/B09LGPMR91 (Internacional)


Para mais informações acerca deste e de outros livros consulte o nosso sítio

https://rodolfomfigueiredo.wixsite.com/astrologia-e-tarot/livros

quinta-feira, 4 de fevereiro de 2021

O Cosmos como Espaço Sagrado e os Atributos Solares de Apolo: Exemplo Textual


Boutsikas , E., 2020,The Cosmos in Ancient Greek Religious Experience: Sacred Space, Memory, and Cognition,71-2.

   Apollo’s strong solar and calendric attributes make him a particularly suitable deity for an investigation concerning astronomical links in religious spaces. This relationship, which continues well into the Roman period, appears in a number of texts from the fifth century BCE. Many of Apollo’s epikleses associate him with the sun: Phoebus, Lykeios, Aigletes (god of light or sun, with a temple on the Aegean island of Anafi), and Apollo Eos (of the Dawn). In literature, the identification of Apollo as Helios (Sun) is widely attested, as are a number of cults linking the two divinities, such as Apollo Helios in Rhodes and Athens and the Boeotian Daphnephoria. We will explore in this chapter how a number of Apollo’s other cults employed solar associations for timekeeping purposes and for shaping the cognitive ecology of the cults, triggering the senses within the religious experience. The sun’s fundamental importance in human existence stands as testimony to Apollo’s cosmic significance. His importance in the Greek pantheon is well known, but the god’s cosmic role is, in addition, palpable in his position as the god of music, which also carried cosmological significance through the sixth-century-BCE Pythagorean ideas of the music of the spheres. Plato, in particular, explains how Apollo directs celestial and musical harmony. Of particular relevance to this study is a third association of Apollo with the cosmos, his relationship with the land of the Hyperboreans, the people of the far north: a place associated, at least in the late sources, with eternal spring and light, where days were of extreme length and nights very short – an ideal ambiance for the god of light.

   In the Homeric Hymn, Apollo, disguised as a dolphin, guides the Cretan ship first to Krissa and then to Delphi, where he founds his cult. This narrative offers an additional layer to Apollo’s cosmic significance. The sea is the primary element from which all gods sprang in the main Greek cosmogonies (Homeric, Hesiodic, and Orphic). The Delphic oracle of Apollo, as the centre of the world, matches the god’s cosmic connotations; a new world order is established by Apollo upon founding the oracle and taking over from the old primeval, chthonic, and destructive powers of the previous occupier. The cosmic significance of Delphi is confirmed in the characteristics of its two divine occupiers (Apollo and Dionysos), according to Plutarch: Dionysos’ presence in Delphi was seen as symbolic of the division of the cosmos into elements, with each god representing different expressions of the ever-changing cosmos. In Plutarch’s analysis, the elements, characteristics, and attributes of the two gods contain cosmic referents. In the example of Delphi, we revisit the idea that places of cosmic significance act as effective carriers of memory. Delphi, as the centre of the world – a notion made explicit in myth but also in the display of the omphalos (navel) – was a focal place of the ancient Greek cosmic structure. 


Boutsikas , E., 2020,The Cosmos in Ancient Greek Religious Experience: Sacred Space, Memory, and Cognition. Cambridge: Cambridge University Press

quarta-feira, 8 de julho de 2020

O Deus da Lua de Harã, as Observações Astronómicas Sumérias, Assírias e Babilónicas e a Génese da Astrologia Genetliacal: Exemplo Textual



Green, T. M., 1992, The City of the Moon God: Religious Traditions of Harran42-3.

  Although there are records of observation of the appearance and disappearance of the planet Venus as early as the seventeenth century B.C.E. (during the reign of Ammisaduqa at Babylon), prior to the eighth century B.C.E., the only clearly demonstrable scientific interest in charting the "wandering stars" is found focused on the moon and the sun; and, in fact, it was only beginning with the reign of Nabonassar (747 B.C.E.) that accurate records of eclipses were kept and that the reports of the court astronomers were regularly recorded. Certainly the importance of the moon in the interpretation of various celestial omina (including the meteorological) had developed quite early in Mesopotamia, but by the very nature of the lunar cycle, these forecasts could not be long-range.

  In any event, divination through celestial phenomena was just one aspect of prophecy; much more popular during the Babylonian and Assyrian periods were incubation and haruspicy. Even that royal champion of the Moon god, the sixth century B.C.E. Nabonidus, was commanded to restore the temple of the Moon god at Harran through a dream. Further support for this view is found in the seventh century B.C .E. copies of the collection of celestial omens known as the Enuma Anu Enlil, which is dated in its earliest form to around 1000 B.C .E., and probably contains even earlier material. Most of its contents may be considered to be descriptive rather than analytical; only one quarter of the omens may be regarded as ''astrological,'' i.e., specifically concerned with the stars and planets. Yet, within two hundred years of Nabonassar, a shift in interest may be observed, for a cuneiform tablet dated 523 B.C. E. indicates the ability to calculate the monthly ephemerides of the sun and moon, the conjunctions of the moon with the planets, and of the planets with each other, and eclipses.

  Despite these relatively rapid advances, however, Neugebauer has posited a date no earlier than the fifth century B.C. E. for theregularization of the solar-lunar intercalated calendar, which knowledge would be necessary for the development of a genethialogical astrology. It was Naburimanni, a "descendant of the priest of the Moon god," who early in that century devised the lunar computational tables, used to determine the true date of the full moon, by which at least lunar eclipses might be predicted. It has been suggested that the growing interest in the astral deities and astral prophecy in the Near East during this period was a direct consequence of the conquest of Mesopotamia by the Persians, whose own religion contained many astral elements. 



Green, T. M., 1992, The City of the Moon God: Religious Traditions of Harran. Leiden/ Nova Iorque/ Köln: E. J. Brill.

terça-feira, 24 de março de 2020

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