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Signs / 2

The signs' observation and understanding is a Particularly Difficult Moment requiring a clear, precise and specific awareness. It is easy to fall into superstition. In brief, signs' perception implies deep meditation and reflection, awaking this awareness about signs and signals coming from Nature.

Of course, everyone is free to feel these signs and how feel these signs: Tradition can however provide us with some useful indications. Some birds ( aves augurales ) can provide valid signs.

Tradition distinguishes these birds into alites (providing signs with their flight) and oscines (providing signs with their call): among these Tradition evidences the crow, the rook, the owl and the magpie.

Birds can provide favorable as well as unfavorable according to:

• for the alites : sky region, flight's height and type, behaviour, place where they perch;
  
• for the oscines : tone, call direction
  

Impetrativa sings may imply relatively few problems because they are fundamentally requested signs. More problems are linked to signa oblativa which are self-manifested, with no direct and voluntary request.

Tradition classifies these signs into:

• signa ex caelo (thunder and flash)
• signa ex avibus (signs from birds)
• signa ex tripudiis (signs from the sacred chickens)
• signa ex quadrupedibus (signs from dogs, horses, wolves and foxes)

Tradition identifies also the signa ex diris , threatening signs.

Dissonance and lack of harmony with the Divine can be manifested through negative signs classified as follows:

• prodigium , ostentum e portentum (negative phenomena of inanimate nature)
• monstrum e miraculum (negative phenomena of animate nature)

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L'osservazione e comprensione dei segni è un momento complesso che richiede informed conscience clear and determined. It 'easy to fall into superstition. In essence, the signs precezione binds to deep meditation and the awakening of this consciousness on these signals that come from nature.

Obviously each of us is free to "hear" these signs: the ancient tradition gives us some useful indication. Some birds (aves augurales ) can give good marks.

tradition distinguishes these birds alites (giving signs with the flight) and oscines (with the cry that show signs) of the latter in particular reveal the raven, the crow, the owl and magpie. The birds can

show signs favorable or unfavorable according to:

• for alites : region of the sky, height and type of flight behavior, where you go to roost for
• oscines : tone, direction of heading

Signs implored pose relatively few problems because they are signs that you require. More problems are posed by altruistic signa that occur on their own without being requested.

Tradition in this case stands out:

• ex caeli signa (thunder and lightning)
• ex avibus signa (signs from birds)
• tripudiis signa ex (from chicken sacred signs)
• ex quadrupedibus signa (signs of dogs, horses, wolves and foxes)

Then there are the signa ex DIRIS signs or threatening.

disharmony or dissonance with the divine is manifested by the negative signs are classified by Customs as follows:

• Prodigium , ostentum and portentum (for negative phenomena of inanimate nature)
• monster and Miraculum (for negative phenomena of animate nature)

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2 / 1

Nature is not an immense mechanism: Nature is not only made of chemical-physical reactions and phenomena. These observations can describe Nature as a "container": they are unable to describe what Nature essentially contains. This untangible "content" may show different names, expressions, manifestations: in the Traditional Roman Religion this "content" is expressed by Gods/Goddesses or, better, some of them, in particular those described by Natural Theology.

Gods/Goddesses send some "signs" or "signals" which of course are not their sole expression tools.

In the past the Augures (a "board" completely indpendent from the Pontifices) were called to manage the ius augurale which was secret: it has completely got lost. They had doctrines, rites, cerimonies directed to the consultation and interpretation of divine signs. This means that signs' interpretation (both as augurium and auspicium - a distinction very difficult to made) cannot be used to foresee.

Usually the augur address his prayer (the term "prayer" is not completely correct and appropriate) to Jupiter/Juno (as "Signs' Sovereigns") asking if it is fas (or "if the mystic foundation exists for...) a given site, a given action, a given decision, etc...

The wording is as follows: "Iuppiter/Juno si fas est ... send me this sign"

The procedure (according to T. Livius) is based on the activation of a communication with a God/Goddess through a lituus (a curved wooden stick with no knobs)

It is important to note and evidence that all this can have a value, a sense and a meaning only if one can achieve a complete and deep change in the way he/her perceive and see the world and the universe around us. It is essential to build, day after day, a serene and clear awareness about what we cannot otherwise "see". Without this awareness, this sort of quiet energy, all this, as in the case of rites in any other religion, are only folkcloristic expressions, a game, a nonsense fiction, a simulation, a parody deprived of any meaning and sense.

How to get the augurium

The site where to observe sings ( auspicia impetrativa ) must be a sacred place limited by the lituus or a templum . It must be quadrangular, oriented (except for Vesta who requires circular sites), with or without visible borders: it must have only one entrance. The site must be freed by impure or hostile forces which can eventually occupy it.

The augur must have his/her face southward oriented ( Pars Antica - the origin of anything) and his/her back northward oriented ( Pars Postica ); head must be veiled and he/she must hold the lituus in the right hand. The augur, invoking the God/Goddess, limit four main areas in the sky ( regiones ) drawing a line from east to west: in addition to the Pars Antica and the Pars Postica , he/she has the Dextrae Partes (on the right) and the Levae Partes (on the left).

He/she will focus his/her view on a reference point on the front. The augur passes his/her lituus from the right to the left hand asking: "Jupiter/Juno if fas is that ... make evident and precise signs appear between the limits I have assigned and set". After that the augur list the signs he/she wants to see or perceive.

( to be continued )

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Signs /

La Natura non è un immenso ingranaggio: is not made only by physical-chemical reactions and phenomena. These observations can describe the "container" of Nature, but not what nature has. This content intangible can have many names, expressions and manifestations: Traditional Religion in the Roman, this "content" is expressed by the gods and goddesses, or at least, some of them / they say those that are described from Natural Theology.

Gods and Goddesses send the "signs" or "signals" that obviously are not their only means of expression. In the past

Greetings (a college completely independent of that of the Popes) were called to handle the jus wishing that was secret and was lost. They had the doctrines, rites and ceremonies aimed at consultation and interpretation of signs. This means that the interpretation of signs (in such form and augurium auspicium - a difficult distinction to be made) not needed and still need to provide .

Usually you go to Jupiter / Juno (in their capacity as "rulers of the signs) whether fas (ie" if there is the mystical foundation that ...") in a particular place, a certain action, a certain decision, etc. ...

The formula is as follows: "Jupiter / Juno you send me fas est ... a particular sign
The procedure (based on those described by Livy) provides for the activation of a communication with a particular God / Goddess through a lituus (curved stick without knots).

E ' Importantly, this has a value and meaning only if we can achieve a profound change in how we view and perceive the world and the universe around us. It is indeed to build, day by day, a calm awareness and clear about what is not seen. If you do not have this awareness, this quiet strength, all of this, how can the rest be done under any rite of any other creed, is no more than folklore, a game, a fiction emptied of any meaning and sense.

How to take the ' augurium

The Place to see the signs ( hopes implored ) must be bounded by a sacred place or a lituus templum. Must be square, oriented (except for places that requires Vesta circular), with or without contours visibly marked, and must be fitted with a single entrance. The site must be free of all impure or hostile forces that may eventually live there.

The augur must have the face turned to the South (Former Pars - origin of all things) and away from the North ( Pars Postica ); the head should be veiled and must keep on the right hand lituus . The augur, invoking the God / Goddess defines four areas of the sky ( regiones ) by drawing a line from east to west over the Former Pars and Pars Postica , will have the right and left Dextrae Partes the Partes lever.

front of him a fixed reference point. The augur lituus pass from the right hand to his left and asks: "Jupiter / Juno if fas ... that you appear before me the signs and accurate within the limits that I set" After ' augur lists the auspices he wants to see coming.

( continua )

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January 1 January

This month is entirely dedicated to Ianus, a male God, symbolizing the sacralization of the "beginnings", springs, doors and gates (Ianua)

Ianus essentially sacralizes the "passage" both in spatial and in temporal sense unifying two spaces as well as two times. Also for this reason Ianus is symbolically represented having two opposite faces one oriented to the past and one to the future (also having however a third face not visible for the common man).

Ianus' main symbol is a couple of keys: a golden and a silver key.

Ianus' female polarity are Carna, Iuturna and Diana.

Main festivities in January are:

• January 9th: Ianus' Agonalia
  
• January 11th: Iuturnalia
• January 12th - 15th: Carmentalia
• January 22nd - 24th: Paganalia
• January 25th Sementina

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The month of January is dedicated to Janus, "Ianus", male deity who sinboleggia the sacralization of the beginnings of sources and Ports (Ianua). Basically

Janus sacralized "pass" both in a spatial and temporal joins two spaces as well as two times. For this Janus is symbolically represented with two faces turned towards the past and a future-oriented while having an third face is not visible to the common man.

symbol of Janus are two keys: one gold and one silver.

The polarities of Janus women are meat, Juturna and Diana.

The main celebrations for the month of January are: January 9

• : Agonalia of Janus
• January 11: Iuturnalia
• January 12 to 15: Carmentalia
• January 22 to 24: 25 January Paganalia
• Sementina