Songkran – The days allocated/celebrated as the first day of the year for many Asian countries. In places such as Thailand, Sri Lanka, Nepal, Cambodia, Lao and Burma Songkran (otherwise related to the Resurrection) is celebrated from 13-15th April, with some places starting on the 12th or ending on the 16th. It coincides with numerous ancient Asian calendars. (https://en.wikipedia.org/wiki/Songkran_(Thailand))
Easter significantly occurs after Songkran and to many old world systems (and most importantly Nature herself) the transcendence of darkness to light, or separation to wholeness or symbolically (but with more gravity than the word ‘symbolism’ usually attracts) the journey into the manifested creation or ‘cave’ begins and is hence prior to the exiting of the cave/the resurrection. Easter is another ancient marking of time that pre-dates Christianity (http://www.mother-god.com/easter.html) and what is now thought to mark a journey of three days is actually three weeks n’est pas? The Entrance, the Suffering and the End. (The Gnostic and pre-vedic early Hindu Creation scriptures are most commonly known through the later, and altered, Inanna/Ishtar and Demeter/Persephone ‘myths’ where the Daughter has to go through the netherworld to be reunited with the Mother and the Dark Mother is usually misconstrued or confused with the Traitor Goddess in an attempt to insert the Maiden/Mother/Crone triad.)
Asian countries such as China, Vietnam and Taiwan just had their tomb-sweeping festival (https://en.wikipedia.org/wiki/Qingming_Festival) where they tend to the graves of their ancestors who have ‘passed’, or transcended or in transition since ‘death’ in this world is now not really Death but a passage which is why we pray for the dead, give offerings that could be of help to them and hope for their souls to be handled properly as if they are not completely gone. Death is the cessation of existence but the Qingming Festival exemplifies that death here is an extension of existence, just different to how we think of/feel it and its position between Easter and Songkran is no coincidence. The ancient calendars are processional and even though people may look and sound different, fundamentally they are the same and the various Asian cultures are more obviously linked though on the World stage we are all linked by our roots.
Easter – the Entrance. Qingming – the ‘dying’/suffering and passing. Songkran – the End/Resurrection of the Daughter in unification with the Mother, also celebrated on May 1st/Maia 14th with the Feast of the Exaltation of the Queen of Heaven. To read about this beautiful festival, its history and meaning: “The Exaltation of the Queen of heaven“.
All About Easter
The Dawn of the World
Eastre, or Easter, is the Great Feast of the Death and Resurrection of God the Daughter.
People who are new to this often imagine that it is taken from Christianity. It certainly does sound very similar, doesn’t it?
Let us begin by looking at the word Eastre/Easter. What does it mean in relation to Christianity? Answer: absolutely nothing.
Easter comes from the name of the Teutonic goddess of Spring and Dawn, Eostre. The name is closely connected to Greek Eos, goddess of Spring and Dawn; Sanskrit Ushas, goddess of the Dawn; and Babylonian Ishtar, the goddess whose descent into the under-world is celebrated in Her spring festival.
The name, as associated with spring/dawn, is so deep-rooted in human language that it goes beyond the normal linguistic “families”. For example, we find the same syllables in the Japanese words asa (morning) and ashita (tomorrow – recall that in most languages, the concept of “tomorrow” is closely connected to that of “morning” – the new dawn, cf mañana, Morgen or the original English meaning of morrow).
So, when we say the word Eastre, or Easter, we are invoking the concepts of morning/dawn, of spring, and of the goddess who rules them. The word has no connection whatever with the Christian “Easter” mythos, except that it is connected with a goddess who dies and is resurrected, descends into the under-world and returns.
None of this should be very surprising. The mythos of the dying-and-rising god-savior is found again and again in ancient religion, and naturally this “god” began as Deity in Her original feminine form and was only “masculinized” by later patriarchal editing.
Why spring and dawn? Because spring and dawn are the equivalent points in the cycle of the day and in the cycle of the year. Spring is the dawn of the year. When cycles were more deeply understood, it was natural that the word for one should also be the word for the other. A very closely associated word is “east” – where the sun rises – and we may note that in the Wheel of the Year Easter comes at the eastern point of its “compass”.
However, the cycle runs deeper than that of mere this-worldly events. “As above, so below”. Things of the world are but reflections of those things that transcend, predate, and are the causes of all worldly being.
Thus the rebirth of the day, and of the year, are but shadows of the rebirth of the cosmos itself and of Deity Herself.
We are here dealing with something fundamental to being. Something that goes deeper than any merely physical science can into the very questions of what existence is and why there is any universe at all. We are entering into regions that are beyond our limited human understanding, but which have been explained to us from the beginning in terms of a mythos that we can understand and relate to.
We know that there is ultimately only one Reality, and that is the Absolute, the Divine, the Atma. We also know that there appears to be a universe and beings (such as ourselves) that exist separately from Her.
How can this be? How can there be a world apart from the Sole Reality? This is the Mystery of Manifestation. The Sole Reality manifests some of the infinite potentialities that lie within Her “outwardly” in the form of a universe. Thus, from our perspective, She is the Creatrix of the world.
However, in order to maintain a world in apparent separation from Herself, She must enact a paradox, since if anything were truly separate from Her, it would instantly cease to exist, because She is existence. Therefore She must come to the place-where-She-is-not.
This Mystery of the separation of the Absolute from the Absolute is enacted in the Nativity mythos.
The Mistress of All Things rose to Her feet. For She had conceived a Daughter that was not separate from Her, but one with Her, and the Child of Her Light.
The Daughter is the Lesser Light of the Mother. While the brightness of the Solar Mother is “too great for us [i.e. the manifest cosmos] to look upon” the Daughter’s Lunar light reflects upon, and sustains, manifest creation. [Naturally we are speaking of the supernal and universal Solar and Lunar principles here – not merely of the astronomical bodies that providentially reflect them for our particular world-system].
Thus the feminine Holy Trinity (or so-called “triple Goddess”) of Mother, Daughter and Dark Mother, are, like the Hindu Trimurti, respectively the Creatrix, the Sustainer, and the (ultimate) Destroyer of manifestation.
The Daughter protects manifestation by being present in every part of the manifest cosmos, even the very lowest: descending “into the nether regions, giving up the Divine light and going down into that place wherein is no light, but only the profoundest darkness”.
With the descent of the Daughter into the nether regions, the world is subjected to that cutting-off from the Divine Source of Being that would have happened if the Daughter had not existed. And when the Daughter is slain, the world’s source of existential sustenance is severed:
1. Now from the time when the Daughter of Heaven had passed through the first gate of Hell, a barrenness had fallen on the earth; and neither bird had sung nor any flower showed its beauty forth; nor was there joy in any heart. 2. But when the Maid was slain upon the pillar of the world, an awful darkness fell on all the earth. 3. And the rivers of the earth ceased to flow, but drained away into the salt sea, and the sea ceased to move, but stood still in awful stagnancy.
Note the imagery of the rivers ceasing to flow. The river is a symbol of the connectedness of all things to their Source. It is precisely this connection that is severed here.
This is the Divine Sacrifice upon which the existence of the cosmos is founded.
Within the Wheel of the Year, Eastre is the three-day event that marks the end and the re-beginning of the cycle. The three days are as follows:
Kala: Moura 28th (March 19th, or 18th on leap years). Kala is the last day of the year. It is also the last day of the fifth season and thirteenth month of Moura which leads up to the Kala event. On this day, Our Lady passes through the Seven Gates of Hell and is slain upon the Pillar of the World.
Hiatus: No date. This day does not “exist” in the Filianic Calendar (March 20th, or 19th and 20th on the two-day hiatus of a leap year). This is the Day that Has No Date – the Day that Is No Day. On this day Our Lady is dead and the cosmos is dying. All statues and pictures of Mother and Daughter are covered in dark veiling. On this day one should try to avoid referring to, or even thinking of, the future. One should act as if this were the Last Day. This is a hard discipline and almost never can it be done perfectly, but even the attempt gives a very profound sense of the Ending and enables one to experience the Resurrection and New Year at a surprisingly deep level.
A special chant used during the Hiatus may be found here.
“And Her Daughter rose again and was alive again.
And amid tears of joy, They embraced and were one.”
Resurrection/New Year: Culverine 1st (March 21st). This is the first day of the year, the day of the Resurrection of Our Lady and the Rebirth of the World:
20. And when they beheld Her, the children of the earth rejoiced, and the rivers flowed again, and the sea began to move.
21. And the children of the earth cried: lift up your voices in song and laughter, for the Princess of the World was dead and is alive again, was broken and is whole; and there is no place whereto Her joyous rule does not extend. 22. Give praise to the Mother of All Things and praise to Her Daughter.
23. Rejoice, for the world is renewed.
After the preparation of Moura, the sacrifice of Kala, and the strange non-time of the Hiatus, the sense of a complete world-renewal for believers is almost uncanny. Our alignment with the world’s most ancient ritual system, and with the fundamental mythos that underlies cosmic manifestation, is remarkably powerful, for we are participating in the world’s most ancient “magic” – the “magic” that is creation itself.
These dates are ‘continuous’ and cyclic only as we ‘know’ them in our existence, in our lives, hence the events they acknowledge seem to repeat but remember that they are only there to remind us of an event, not repetitive events, not a story that is re-told. Our lives are no longer in sync with the cosmic passage of events and what we remember seems like déjà vu because we are multi-dimensional non-linear beings that have been extremely condensed so people confuse past, present and future (e.g. when ‘new discoveries’ are made which are actually the uncovering of past memories). The real Entrance, Suffering and End is one event that we mark in our ‘years’ or timelines that have been set and assigned to us by ruling establishments and so it seems continuous as if we are living our lives and events over and over again through the years but really our lifetime is one unit, one passage of time and the events that we are marking are happening once and once only.
We are almost at Songkran and interestingly enough:
The traditional greeting is “สวัสดีปีใหม่” (sawatdi pi mai), basically “Happy New Year”. Sawatdi is also used for “hello” or “goodbye”. Pi and mai mean “year” and “new” respectively in Thai. Another greeting used is “สุขสันต์วันปีใหม่” (suk san wan pi mai), where suk san means “happy”.
There is also a Total Lunar Eclipse combined with the full moon on the 14/15th April making a Blood Red Moon, all in good time 🙂