Thinking about the arrows of the Gods, symbolic as they are of divine interaction with the mortal world, I am brought once more to a concept which must be central to any consideration of the Gods, the concepts of life.

I remember reading, a long time ago now in another city in another state in what seems a different life in Walter Burkert's book on Dionysos that the Greeks had more than one word meaning life. These were not simply synonyms, however, but conceptually different words that when used expressed different things about life.

The first word relevant to this discussion is Bios, from which we get the word stem bio as in biology. Bios is mortal life, biological life, life based in the animal and vegetable world. We know today that this life is based on things like cells, DNA, RNA, and is organic in nature, meaning based on the organic element carbon. Biological life is strictly mortal. It begins, reproduces, and eventually ends. In doing so, it also mutates and changes, improving and evolving as it interacts with the environment around it, an environment which is often very hostile to it. Biological life adapts, and that is its greatest strength.

Biological life is linked, and is reliant on, its environment. It exists as part of the very natural rules, physical laws, that make the universe itself possible because it arises from them. Terrestrial life is linked directly to the elements and conditions that the Earth provides, and it adapts to suit it, being forced to do so as it survives. Life on Earth is of Earth. It contains within it the very elements that make up the Earth, from carbon to metals and complex molecules created by geological processes long ago. The Earth gave birth to us, and we are part and parcel of it just as we are part of our mortal parents.

The planet Earth, however, is also mortal. It came into being, it exists and continues to change and evolve, and one day it will die, the internal processes that keep it going slowing down and stopping, like the heart of an animal stops. Perhaps it will be destroyed, the sun growing and engulfing it as it progresses into a new stage in its "life", because the sun too is mortal. One day it will grow and then shrink, leaving behind a simple white dwarf, and eventually even that will dim and die away, forgotten in the broad arm of the galaxy. And the galaxy too is mortal. Mother to the sun and earth, it too will eventually be torn apart by a collision with a sister galaxy, perhaps merging into one, or being destroyed as two new galaxies form around the cores that continue to grow and swallow up matter, the enormous super massive black holes.

And yes, they too are mortal, slowly leaking information in minute particles, and one day when the stars have burned out and the former galaxies are nothing but enormous black holes drifting in the vastness of space/time, they will slowly dissipate and die, and then the universe, also mortal, will settle and die a cold lonely death.

We share in that universal nature, the one thing all things in the universe have in common, their mortality.

Biological life, then, is an organic manifestation, on a small scale, of the reality of the universe, and we, who have adapted and changed to suit the environment it throws at us have grown into thinking rational creatures that can ponder this very reality.

But Biological life, the Bios, is dependent on the universe, which while mortal seems to us eternal in the same way that the universe relies on far greater things that are not actually mortal, but are truly eternal, truly immortal. We call them Gods (or God, if you have been brainwashed into thinking there is only one) and they exist as a form of life called Zoë.

Although we get the stem Zo, as in Zoo and Zoological, from Zoë, the term in a religious sense indicates life as a constant, ever present, eternal thing. The Gods are categorized not as Bios, but as Zoë, because they do not take part in the same processes of life that Bios does. We call this form of life divine, and we call the individuals Gods, which we honor, worship, or otherwise acknowledge as having an important role not only in our lives but in the very life of the universe itself.

Unlike Bios, which is self contained and individual, divine life is more diffuse, more spread out into the very universe itself, and it is not possible to think of them, the Gods, as being even limited in terms of interaction, for they overlap, merge, cross each other, combine and separate, and are, for all intents and purposes present in all things, living or not, organic or not, in various combinations.

Zoë is part of the eternal realm. The Eleventh dimension, that dimension of space which is the container of all things. It is timeless (eternal) and spaceless (infinite) and we call this realm by many names. In our religion, Olympus, Elysium, Tartarus, and Hades are names we give to different aspects of this realm. The life of this realm is, by its nature, eternal (having no beginning and no end) and infinite (having no spatial limitation) and are, here, privy to all of existence.

Unlike Bios, Zoë is vast. An individual God is infinite in form and has no need to account for time. One would even wager that the concept of time itself is likely a difficult one for such beings. One might even ask if the universe itself, molded and guided as it is by the Gods, is not a kind of experiment on their part to understand these concepts. But I tend to think they are beyond such games and could find easier ways to understand such things.

Unlike Bios, Zoë has no need to reproduce, but they do create. They have no death, but they do change. They have no need of sustenance, yet are fed by our adulation. The universe is as a laboratory of sorts, I admit, but it is also something else. Their work of art. Their child. Their most cherished creation, for it is given by them a portion of their own being, which to us seem not like people, but powerful forces, forces that act in accordance with their natures but always in balance with the other forces of nature.

That Bios seeks to understand them by clothing in flesh like its own is not so mysterious, what remains a true mystery is if, perhaps, there is a small spark of them in each of us, what happens to them when those small sparks rejoin them, become part of the whole universe again. Does my life bless that spark with something good, something wonderful, or will my ultimate gift to the Gods be my misery, hatred, and unwillingness to change. 

I think I shall endeavor to bless that spark with a little joy, a little pleasure, and a little love.

The question of faith brings up a question. How much of myth, legend, and poetic storytelling should be taken literally, how much as fancy, and how much of it should we assume is meant to teach us something about ourselves, about the Gods, and about the paths of life?

They are questions meant for individual consideration, of course, as each of us has to decide this for ourselves, but I do think it important that we who have walked this path longer reach out with our words so that those who come along behind us are not lead astray by overly zealous or overly literal interpretations of ancient texts.

The title of this post is The Arrows of the Twins, and I titled it that because those arrows, metaphorical arrows I should say, are part of the issue at hand. In myth, several deities are said to shoot arrows at mortals, an act of aggression at best, yet these arrows are almost always allegories for things such as disease, health, love, hate, jealousy, etc. When Eros fires his arrows into the hearts of men it is an allegory for the lust that we men are prone to. When the Apollo fires poisonous arrows, they are allegories for disease, and when Artemis fires her arrows at a birthing mother, it is an allegory for that most tragic of deaths.

The ancients understood, as we sometimes forget, that the Gods are not so much super-people as they are unimaginable forces of nature. Forces beyond our power to fully understand, yet which we must try to understand if we are to grow and evolve as sapient creatures. When we speak to newcomers to our path, our religion, we must try to be clear about this because the mythology studies in schools are useless in educating them about more than the idea that the Greeks were a silly people who believed in a man riding a chariot in the sky.

We must make it clear to them all that our myths are heavily allegorical and that the nature of the Gods is essentially unknowable, even if we can come very close to understanding some of their aspects. That with the good comes the bad, because the Gods act not to satisfy our whims but to assure the balances that keep the universe running.

The Gods are not evil, nor are they good, those are concepts brought to us by the friendly neighborhood Christians who would like nothing better than to convince you that you are an impure sinner that needs them to save you. We must reassure them that the arrows of the Gods are not meant to hurt us or save us, but to assure of us the full breadth of life, which sometimes includes suffering and sometimes joys beyond imagining. We must be willing to question them as well, because the arrows of jealousy can be balanced by the whispers of wise counsel in our ears and the recklessness of love can be balanced by the knowledge that the arrows of Apollo can sicken and weaken you.

We do not have a moral guide in our religion. Even if we did, it would be woefully outdated and old fashioned, so we must remind our young charges that the arrows of the gods can strike and that the best defense is to recognize them and act in accordance with the principals of wisdom, balance, and caring. And so, Apollo and Artemis can strike us down only that we may get back up, stronger and better than ever, but we, not they, make the decision if that happens.

Since I started on the Artemis point of the star, some things have been on the periphery of my consciousness, things that seem to be pointed out by the world around me. I think most of us know what it's like to have something brought to mind in a meditation or a prayer and then have the world around you constantly reminding you of it.

As part of my work, which is actually work I am trying to do on myself, not necessarily for the gods, I find the idea of faith coming up over and over again. I am especially troubled but the confusion we Americans seem to have about what faith means and how it relates to belief.

What do I mean by that?

In all manner of discourse I now hear people saying "I believe" or "I don't believe" with regard to things they see in the real world. This is a kind of negation of reality, especially with regard to things people like to speak about  but which they actually know nothing, or little, about. It is this same kind of discourse which has brought to the fore things like the debate between creationism and evolution.

On both sides, people will say that they believe their way is correct, yet know little by way of the other side of the argument. This proves a problem in any rational discourse, because people will simply dig in to what they "believe" without ever giving the other person a chance to make a logical argument. What makes it worse, however, is that as a result, even when something is proven more likely, or possibly proven true by science, those who "believe" may simply decide that to hear such proof is blasphemy and therefore refuse to hear it.

This is not faith. This is simply stubborn refusal of reality.

Faith is a form of belief, but it is not, should not be, a stubborn refusal to accept facts. To deny the earth is a globe, for example, because an ancient tome says it is flat would be to expose oneself as an idiot.

Not, that is not faith.

Faith is trust. Trust that the Gods, in whatever form you may worship them, have a hand in the workings of the universe, and that regardless of how science reveals their work to play out (how they accomplish these works) you can still hold on to the reality of their existence. And faith can stand up to the scientific disproving of ancient myth, because myth, like science, has always been a way for humanity to explain the world around them.

You don't throw the baby out with the bathwater, and you don't throw the Gods out with quantum physics.

Why it is Artemis that has set me to pondering this I don't know, but it is perhaps as a way to prepare me for when I am ready to move forward, because when I do I will have to face my definitions of faith and belief.

This is it, the final day of Heliogenna. The Sun set, and we praised him and gave thanks for what came before. The night came, and we missed him. We mourned our dead and fell silent in reverence to that ultimate mystery. Then the sun rose once more, glorious and bright, and we look forward into the future, unknowable yet often a little predictable. We pay them honor, all the Gods, and celebrate this day as a kind of New Year celebration (secular new year being just a week away now) and we make offerings to him, the holy Sun God, and to all the Gods. 


But I also write my hopes and dreams onto rolling paper and then burn them as offerings to the Gods. Promises too, those I mean to keep in the coming twelve months, and as I do, I also give them my fears, my desires for better health, for mental clarity, and all that I wish to change about myself. Perhaps a bonfire is in order.


So here, I make my offering to him, to the undying Sun, watcher of mankind, who sees what we do and judges us not, but rather lights our way so we may see with clarity.


To Helios


Blessed God
You who shines bright
Set me on the right path. 


Blessed God
You who travels West
Set me on the course to righteousness


Blessed God
You who see all
Set me on the road to forgiveness


Blessed God
You who burn like the fires of a star
Set me on the way to inner peace


To you, Helios, I dedicate this day


Blessed Lord
You who give life
Watch as I go forth


Blessed Lord
You who give light
Watch as I make myself new


Blessed Lord
You who burst forth from the East
Watch as I make you proud


To you, Helios, I dedicate this day


O blessed Gods above
O blessed Gods below
O blessed Gods who dwell upon the sacred Earth


To you I make this pledge
To you I promise
To be a better man in every way I know how
To learn new ones as I go forth


Blessed may you all be, now and forever.

Day Eight is the second day of Sunrise, and dedicated to the Olympian Gods and the Chthonoi. The idea here is to send your hopes and dreams to the Gods above and below. Make promises for the coming year you intend to keep (remember, you are making promises to the Gods)

Day Seven of Heliogenna begins the third segment of the festival, with dedications to Hyperion, the Titan father of Helios, Eos, and Selene. To Eros, the primordial God of attractions, love, and especially male eroiticism. And to Hekate, walker of the secret pathways between the dark and the light.

The Sunrise segment is celebratory rather than commemorative in nature, looking forward rather than back.

To Hyperion, Eros, and Hekate

Along the sacred way, I come upon a crossroads

A fork in the dirt path.

There stands a herm, and at its base offerings

Offerings of sweets

Offerings of bread

Offerings of milk and honey poured into the earth

 

Do I walk left?

To the darker realm of memory?

Do I walk right?

To the lighter path of the future?

To the left I see echoes of times gone by

Where Hyperion shone upon the land

And Eros held sway

It is a time long ago, before the war of heaven

And the fall of the mighty Titans

I hear songs too

Praising the shining lord who saw all things

And the tender embraces of boys in bushes

To the right I see change ever moving

Where Eros holds sway with Aphrodite

And the son of Hyperion shines bright in the heavens

It is a time not too far from now

Where Olympian Gods rule heaven and earth

To Hyperion, once lord of the sun

I leave golden mead

Tasting of honey and colored like his radiant hair

To Eros, who pulls us together

I leave rosy wine

Tasting of grapes and pink like the blush of a lover

And to Hekate, who walks the unknown paths

I leave the picture of a love lost

With the my hopes and dreams for a future

Off to the right I walk

With the memories of Hyperion behind me

The joy that is Eros ever with me

And torch bearing Hekate lighting the way ahead.

 

Day Six is for Helios and Dionysos, this time as the reborn Gods. Rejoice for the sun is reborn, and Lord Dionysos has come to Delphi. Drink and be merry and offer up burnt offerings to the holy sun.

This is also a day to make offerings to Persephone, the underworld queen who is also the goddess of hope in resurrection. Call her that she may be reminded that her time to be among the living is not so far away now.

Helios

Bright

Helios

Holy

Helios

The blazing sun

Helios who watches us one and all

March to your immortal horses

Helios who lights the firmament

Mount your golden chariot

Helios who sees all

Ride high into the sky

Helios

Bright

Helios

Holy

Helios

The blazing sun
______________

Dionysos

Dark

Dionysos

Mad

Dionysos

The living vine

Dionysos who intoxicates us

Free us of our inhibitions

Dionysos who maddens us

Show us glory in truth

Dionysos who sits silently enthroned

Let us love with wild abandon

Dionysos

Dark

Dionysos

Mad

Dionysos

The living vine

Heliogenna's essential point is to celebrate the Solstice. This is a common point of celebration among pagan religions, most religions, in fact, but I like to think of the Solstice as a dark moment, a silent moment. I like to think of nature holding its breath for a moment and releasing it.

Because this is a kind of "Sol Invictus" celebration, I like to think that that moment when the Sun is still, having reached it's lowest point, it's shortest time of brilliance, as a moment that should be commemorated with silence, but I do not like to think that nothing should happen this day. Rather, I like to think of it as a day to simply be silent toward the Gods, be they the Olympians or the Chthonoi.