Midnight at the Oasis

The following star charts depict the heavens on July 9, 2000 in Las Vegas, Nevada, just after celestial midnight at the oasis (11:11 pm  Pacific Daylight Time). This moment was chosen to illustrate the meridian crossing of the Cosmic Womb at the center of the Galaxy on the opening night of the The Dawning of a New Millennium and The Dawning of the Age of Aquarius, AFA Extravaganza in Las Vegas. The ancient heavens seen through the View Up the Entrance Passageway of the Great Pyramid can be visited at this time. At three minutes after midnight June 10, 2000 PDT, the star Vega will be less than three degrees north of the zenith at Las Vegas, and the light beam from the top of the Luxor Casino Hotel will sweep across the song star of the ages. Lyra, the constellation which holds the star, will passover this desert oasis as the date changes, in the 5th millennial celebration of the coming of the Age of Aquarius, since the Great Pyramids announced the return of the compassionate son. It is a magical moment, for the moon will be under the feet of the virgin mother, and ten days later it will be in the cup of Aquarius. This ancient lunar clock will shine on the AFA convention and ring in the anniversary which has been most heralded since Atlantis fell into the sea half a Platonic year ago. So, lets visit this place of magic, and see the source, dream which the ancients prophesied about over 5,000 years ago, come still closer to reality at Midnight at the Oasis.

Vega is Coming

Listen to the ancients speak at this magical place where the end of the music of Lyra signals the coming of the Pillars of Hercules and the end of the great community of Atlantis. Of course, Plato was not familiar with the realm of the gods, so we will just call this place the celestial Thrace, where Orpheus sang the song of the precession of the equinoxes in the ancient classical tradition that placed Great Spirits in the stars.

From Giuseppe Maria Sesti's, The Glorious Constellations History and Mythology, we have the following version of Midnight at the Oasis.

Hellenes and their god Apollo in a Greece where civilization was flowering and the people were already familiar with weights, measures, music, the cultivation of olives, and astronomy; in addition, the amazing Hermes-Mercury had succeeded in both deceiving the new conqueror-god with his tricks and surprising him with his clever inventions (Graves, The Greek Myths). Having obtained the lyre, Apollo gave it to Orpheus, son of the Thracian king Oeagrus and the Muse of poetry, Calliope.

Orpheus was taught music by the Muses themselves and he became such an expert at playing the instrument and so persuasive with his song that wild animals became tame and even trees and rocks moved in order to be able to listen in enchantment to his music. In short he seems to have been a kind of preliterate Saint Francis, an inspiring force for the movement of Orphism. Orphism was a philosophy inclined toward rejecting the city and repositioning man at the center of creation, which was seen as mysterious and wild, the natural dwelling of gods and men. In this respect Orphism comes very close to the Dionysian cult. In fact, some see the same principle as the inspiration for both movements and assume Orpheus to be the alter ego of Dionysus. One exponent of this view was Apollodorus, who even designated Orpheus as the one who instituted the Dionysian rites.

According to Diodorus Siculus, Orpheus used the ancient alphabet of thirteen consonants, and the legend of both the taming of wild animals and the trees that moved was actually a reference to the seasonal changes affecting the trees and animals. As we will see further on, the entire legend of Orpheus is full of astronomical symbolism.

The first Greek alphabet was a secret that was Jealously guarded by the priestesses of the moon. Its letters were not written signs, but twigs of different trees that symbolized the different months of the year. In The Greek Myths Robert Graves has reconstructed its sequence and compared it to the ancient Irish alphabet of Phrysian origin.

The Sun and the Nightingale

According to legend Orpheus traveled to Egypt, where he was initiated into the monotheistic cult of Akhenaton, which held the sun as father of all things. This is why all the Orphic priests in the Greek world wore Egyptian costume.

We also find Orpheus among the Argonauts, who set out to conquer the Golden Fleece, which, as explained in the chapters on Aries and Argo Navis, was the allegory of the sun shifting the spring equinox from the constellation of Taurus to that of Aries.

The most famous of Orpheus' undertakings was that of descending into the world of the dead in order to convince Persephone to return Eurydice to him. Eurydice was Orpheus' young wife, always pictured in a springtime meadow in the act of gathering flowers, like Eve in Eden or Europa before her abduction. In this flowering meadow appears Aristaeus, the divine beekeeper, who tries to rape her. As Eurydice tries to flee, a serpent bites her on the ankle and the young woman dies. Her companions, the dryads, priestess-nymphs of Thrace, come running in consternation and weep at her death. When Orpheus arrives, Eurydice's soul has already entered Persephone's realm. In desperation he begins his disconsolate song and, with his lyre in hand, he starts out on the dark path that leads to the realm of the dead. Here Cerberus is hypnotized by his song, Charon abandons his boat so he can listen to him, Ixion's wheel stops, Tityus' liver is no longer lacerated, Danaus' daughters do not carry water anymore, Sisyphus sits down on his stone, Tantalus forgets his thirst, and the judges of the dead weep. Persephone herself is moved and breaks the barrier between life and death, thus permitting Eurydice to ascend back into the world of the living-on the condition that Orpheus walk ahead of her without turning around. However, when the two young people reemerge into the light of day, Orpheus fails to control his curiosity and turns around. He is just in time to see Eurydice become as smoke in the air while the voice of fate thunders three times.

The myth of the goddess of the underworld who allows the souls of the dead to reappear every year during the flowering of the springtime meadow originates in the ancient myths of the Mediterranean. It was still celebrated in the classical calendars of the Greeks and the Romans, whose funeral rites, grouped around the dies violae, were the matrix onto which the Christian Easter celebrations were grafted (Ileana Chirassi, Elementi di Culture Precereali).

It is here that there is a natural analogy for the astronomical meaning of the eternal battle between the forces of light and darkness, represented by the sun-god Orpheus, and the goddess of dusk and dawn-impersonated by Eurydice and the serpent of the night.

It starts with the serpent who, with his bite, kills the light that disappears in the darkness of the night. Here in the depth of the woods, however, begins the song of the nightingale, the little bird that the Greek bestiary identifies with Orpheus. He intones an uninterrupted and sweet love song, always the inspirer and hypnotizer of the souls of poets and lovers. This song is so persuasive that the serpent and his priestess, the lunar goddess of Hades, give the light back (Eurydice-dawn, who is born again with the sun in the new day). However, as soon as the sun gathers strength, its shining rays make the light of dawn disappear. Eurydice will return at the end of the day in her manifestation of Hesperus, the Dusk, and this cycle repeats itself day after day.

The specific detail of the promise demanded of Orpheus-not to turn around-was an integral part of the cult of the souls of the dead. To them, and only to them, sacrifices were made with the face averted, since no glimpse was permitted into the realm of the beyond (Kerenyi, Eroi della Grecia).

That a marriage between Orpheus and a woman had only allegorical value can be confirmed in Orpheus' reputation as a homosexual. He had intimate relationships only with young boys, and it was said that it was he who introduced love between men in Thrace.

It is, in fact, this love that would cause the end of the divine musician. He had attracted so many young men to his rites that the Thracian women, the maenads, became jealous to the point that they set a trap for him and killed him savagely and scattered his limbs in all directions. The only parts that were salvaged were the poet's head and his lyre. The head rolled into the river Ebrus and, never ceasing to sing, was carried by the current to the sea. Floating there, it arrived at the island of Lesbos where it was picked up and deposited in the sanctuary of Dionysus, thus becoming a famous oracle. The lyre, on the other hand, was placed in the sky as a constellation.

It is significant that Orpheus' head ended up in the Temple of Dionysus, evidence of a pairing of the two that is rich with other revealing examples, such as the dismembering of Dionysus when, as a child, he was captured by the Titans, savagely torn into pieces and subsequently roasted at the spit and boiled in a pot. In his case as well, a part of his body is salvaged: the heart, with which the gods were able to execute the magic of his resurrection.

The dismemberment of the young Dionysus is an allegory of the mutilation undergone by the grapevine (the plant that is sacred to him) during pruning. More complex, instead, is the ritual of roasting and then boiling, two sacrificial customs that are symbols of two time periods. The ancient period, that of hunting and gathering, is represented by the spit, and the new one by the technique of boiling (Detienne, Dionisio e la pantera profumata). In the case of Orpheus, his sacrifice could be explained with the ritual of the grape harvest since he died as a fully grown man.

Finally, Dionysus also descended into the world of the dead in search of his mother, the lunar goddess, Semele; he succeeded in convincing Persephone to set her free and brought her back with him to Olympus.


Swan Song of Atlantis

Vega

The lucida of the constellation Lyra is the beautiful Vega, a very bright blue star that is inferior only to Sirius and Arcturus. Its name derives from the Arabic name of the constellation, al-Nasr al- tvaki, or Flying Vulture, which was contracted to Waghi, Wega, and, finally, Vega.

379- 383 The Glorious Constellations

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|Now consider the charts over Las Vegas when Midnight at the Oasis aligns with the new day, and realize that Vega is on the day, or upper, side of the river we know as the Milky Way. See how many of the characters in the Orpheus-Dionysus oracle you can find. They are all there shining around and under Las Vegas as midnight approaches on July 9, 2000, for the American Federation of Astrologers national meeting.


The chart above provides names of the houses.


The chart above is an expanded version of the zenith view. Can you find Eurydice, Orpheus' young wife? Here is a hint. She is in the field of flowers on the west horizon, before she was lost in Hades, and returned on the wings of an eagle through the song of Orpheus.


In the chart above we have a view of the southern horizon. Can you see Orpheus looking back at the returning Eurydice, and holding only the serpent of her spirit? This view might be helpful in learning why south is the direction of down.


Just in case there are some lingering doubts about what Sesti quotes regarding the Christian Easter celebrations, consider the Shepherd and the Prince trying to get through the clouds to approach the "eye of the needle" at the north pole. For it looks as if Mark 10:25 may have a point, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God."


On the east horizon we can see the march of time, for Aquarius is pouring his cup of water on the horizon, and the head of Orpheus sits on top of the vine of Dionysus. It is interesting that the Orpheus story is connected to Akhenaten, because the date of the Moment of the First Occasion of Akhenaten can be shown to be 1998, when the vernal equinox began its 13,000 year journey from the depths of Hades back to Eurydice in the garden of flowers, as Atlantis began to rise.


Now we have come to look west, where the wife of Orpheus is holding her flower. And there is that nasty old beekeeper, too. It is interesting to note that the back of the head of Virgo is precisely 13,000 years, or one half a Platonic Year ago, or to come, depending upon which way we look. That was the time when the great Atlantis fell into the sea, and the woman with the moon beneath her feet in Revelation 12:1-6 was driven into the wilderness.

1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
2 And she being with child cried, travailing in birth, and pained to be delivered.
3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.
6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.

In these versus, the Great Red Dragon was trimmed of its claws, and reduced to Scorpio. In this way the astrologers of two thousand years ago divined a means to cause man to consider the need to balance desire. A thousand two hundred and three score days is three and a half cycles, which means the woman returns to where she began after being taken down from her high place. Each cycle she restored one of the elements, earth, water, air, fire, as she converted the depths of the ecliptic to the top of the world, again.


Before we leave Midnight at the Oasis, we should look for the wilderness which was prepared for the woman. As Eurydice tries to flee, a serpent bites her on the ankle and the young woman dies. Her companions, the dryads, priestess-nymphs of Thrace, come running in consternation and weep at her death. When Orpheus arrives, Eurydice's soul has already entered Persephone's realm. And in that realm we find the great Typhon serpent, which had hidden in the river under the lion of Thrace. But, fear not, for the Nightingale is sitting directly on the nadir of Las Vegas, and Eurydice will rise from the land of the dead.

The Nightingale had been resting on the bow of Argo Navis, just waiting to be chosen to find a way through the treacherous lands in the underworld, where the ship bottomed on the celestial earth.

The song of songs.
As we close this little look into Midnight at the Oasis, consider the name given to Orpheus when he went to Hades to rescue his love.

It starts with the serpent who, with his bite, kills the light that disappears in the darkness of the night. Here in the depth of the woods, however, begins the song of the nightingale, the little bird that the Greek bestiary identifies with Orpheus. He intones an uninterrupted and sweet love song, always the inspirer and hypnotizer of the souls of poets and lovers. This song is so persuasive that the serpent and his priestess, the lunar goddess of Hades, give the light back (Eurydice-dawn, who is born again with the sun in the new day). However, as soon as the sun gathers strength, its shining rays make the light of dawn disappear. Eurydice will return at the end of the day in her manifestation of Hesperus, the Dusk, and this cycle repeats itself day after day.

Here we have another myth that brings the end of time just before the Pillars of Hercules. Look back up to the zenith and see that this story also ends where is all begins.

At the beginning came the ending.
It would appear that Orpheus played many roles in his journey amongst the stars. But, the most important one seems to be that he marked the edge of night where the Night-In-Gale overcame the storm on the cosmic sea, and brought the light of day to a sleeping world. The author of the Gospel of Luke must have known the story of Orpheus, for he reported in verse 2:12, And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

For more detailed information on Orpheus, see "The Orphic Pantheon" by G. R. S. Meade at Dr. Bruce S. Fisher's Ancient Wisdom Home Page.

Is there any wonder that science and religion became so divergent? How could a respectable soothsayer, whether prophet, priest, or astrologer, hold the cognition of the analysand, if all these visions of the heavens were maintained in the charts of heaven, the logos of scriptures, and signs of astrology. Yet, we now stand two years after the vision of the Moment of the First Occasion which caused Akhenaten to ravage the myths of Egypt in a prophesy of Utopia to come. Around October 23, 1998, the sun began to rise, as it passed the bottom of the ecliptic. So, even though the vernal equinox has not yet arrived in the stars of Aquarius, this millennial marker is the first of thirteen millennia, for which the vernal sun will be rising. All the ancient myths kept perfect time in the cosmos. It was only the rational scientists who believed that the planets were moving in the direction of time. But, of course they went through the Gateway of Men, above the Night-In-Gale, through Cerberus and Orion, and beyond the top of the Shepherd's Mountian. This was the dictate of the man's dream at the Gateway of Men; to save the "fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents."

I child is born.
Orpheus was attached to the Gateway of Gods. It is through the Gateway of Gods that we move into tomorrow, for it is at the Cosmic Womb above the tail of Scorpio. The Father constellation, Ophiuchus, and the son constellation, Orion, have been removed from the zodiac. On the start of the AFA Convention the moon has a place in the 7th House from Aries in the direction of precession, under the legs of the Virgin, and ready to be born again of the astrological 7th House. For, on the start of the third day of the AFA Convention 2000, the moon has a place in the 7th House from Pisces in the planetary direction, and Las Vegas will be directly on the meridian of Vega at midnight. Then the Favorite Son will provide his life giving waters to the man along side the road of the wanderers. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. We strive for cosmic perception, and we are no longer living in a kingdom of animal desire, we have achieved the mind of Creation, and now we set our own clocks and calendars. This truth would not be, except that the Cosmic Father intended it to be, and the Cosmic Mother let it be. The ultimate goal of creation has been that loneliness in the stars would be met with appreciation that the stars are in the company of cognition filled with Cosmic Truth, and that a young man of compassion would carry a cup of life giving waters to an old man asleep by the road. There, the Egyptian Horus gives the eye of present consciousness to the memories of past consciousness, for the sake of the future consciousness. This was the journey of Orpheus, as well, for as the Night-In-Gale, he sang the ancient song which gave power to the fountain of youth. Some would understand a man of compassion as being of dual sexual nature. But, a man of compassion is the essence of fulfillment when the originating Father-Mother regain life in the form of Conscious Truth, within an androgynous being. This is the meaning of the Eternal Return, and the circuit of the heavens in all our Ancient Wisdom cults. The Original Intent passes through the Medium of Desire as the moisture of physical emotion, and it eventually breathes the air of the Inevitable Plan, which maintains the Cosmic Balance, between He and She, Divine and Self, All and I.

It is in the balance of Libra that science and religion will be joined again as one fantastic vision of Cosmic Intent. The Cosmic Father has stepped aside, and the Great Red Dragon has gone the way of the Serpent of the Night. Thus, it is written at the Gateway of Gods how this Swan Song should be sung. The Gateway of Men simply restores yesterday before Eurydice fell under the spell of Cerberus and the Serpent in the Night. If the storm of skepticism had not taken Jason's and Charon's ship down to the bottom of the cosmic sea, then the night of the gale would never have happened, and we would never have known of the power of Orpheus as the Night-In-Gale, nor hear the voice of the turtle in the Song of Songs. (The strings of Lyra were thought to be strung on the shell of a turtle. Sesti page 283.) One fact will remain with us, even as the vernal equinox passes into Capricorn, some 2200 hundred years hence. The air of rational identity receives the life giving waters of heart felt desire at the Dawn of Aquarius. Then earth is transformed back into fire from which it came. One mundane action of a simple dawning transcends the dark abyss to become the inspiration for endless tomorrows. It is a celebration whose time will never pass away, but will return, again and again. This is now, and always will be, The Dawning of Aquarius, for his name is, I Know.

Song 1:1-2:17

1 The song of songs, which is Solomon's.
2 Let him kiss me with the kisses of his mouth: for thy love is better than wine.
3 Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.
4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
6 Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.
7 Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?
8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.
9 I have compared thee, O my love, to a company of horses in Pharaoh's chariots.
10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold.
11 We will make thee borders of gold with studs of silver.
12 While the king sitteth at his table, my spikenard sendeth forth the smell thereof.
13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts.
14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi.
15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.
16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.
17 The beams of our house are cedar, and our rafters of fir.

CHAPTER 2

1 I am the rose of Sharon, and the lily of the valleys.
2 As the lily among thorns, so is my love among the daughters.
3 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.
4 He brought me to the banqueting house, and his banner over me was love.
5 Stay me with flagons, comfort me with apples: for I am sick of love.
6 His left hand is under my head, and his right hand doth embrace me.
7 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.
8 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.
9 My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice.
10 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
11 For, lo, the winter is past, the rain is over and gone;
12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;
13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.
14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.
15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.
16 My beloved is mine, and I am his: he feedeth among the lilies.
17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

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