In search of evidence for you who is in doubt of truth which has been shown to you throughout the articles, that the star configuration is the framework of all that is, that the centre of the uni-verse of each solar system and of each atom is like the model of a black(white) hole with in its centre a singularity, the spark or soul. I will take you on a journey of ancient texts and initiate you to the mysteries starting with Eliphas Levi, Kabbalist and free mason: who ever discovers the secret of uniting the pentagram and hexagram is half way solving the mystery.
In an old book on the Rosicrucians published about 1872 the following brief sentence has stood in the silence of scientific scorn for nearly seventy years:
“Every man has a little spark of the sun in his own bosom . . . A spark of the original light is supposed to remain deep down in the interior of every atom.” [ The Rosicrucian’s: Their Rites and Mysteries; Hargrave Jennings, p. 211.]
The secret purpose of the “Fire Philosophers,” whom modern savants still like to class with imbeciles and children, was to release that (Page 498) spark of solar flame from its trammels of the flesh and unite it once again with the radix or point of emanation in “heaven.” This was the mysterious aim of the alchemical science, whose “gold” was that Lux or Light of the Ineffable Source, into which all baser forms of conscious manifestation had to be transmuted. The sun was typed as gold and the moon as silver, a poetization to which nature has been a party in the colouring of the two orbs. For the gold was the radiant energy of the sun embosomed in man’s interior being. It was his spiritual fire, that true light that “lighteth every man that cometh into the world”; while the silvery moon typed the feminine or bodily nature which was to be raised by the alchemy of spiritual vibration into the golden glow.
A spark of the sun in the inner heart of every human! That is the centre of light about which all religion and philosophy can again rally their disconcerted forces of interpretation. That is the point of gravity toward which all meanings can be seen to tend with perfect constancy. This is the radiant gleam of mental light, by which mankind may again see to read aright the ancient books of wisdom. And this is the torch that will, in our day, illumine the darkened portals of the temple of religion, so that the menacing hordes of materialistic devastators will see its beauty in time to stay their impious hands. It is only because a benighted ecclesiasticism permitted religion to be divorced from its basic principle which roots it in science, that the partisans of a modern “scientific” interpretation of life have been able to see no beauty or utility to it. To them religion has seemed a delusion of fancy, an hallucination thrown over feebler minds. To them it is not basically or structurally related to nature. On the whole their repugnance to the system was legitimate, for religion had been distorted into the unnatural thing it has come to be. But with the restoration of religion and philosophy to their ancient bases in true science and the god seen as the solar fire within man’s bosom, resentment against it can no longer find apology. For science now finds itself on bended knee before this tiny glint of solar light at the heart of every atom; and when religion finds that it too worships the counterpart of the same fire in man’s heart, the two estranged brothers, science and religion, will find themselves kneeling side by side at the same altar at last.
Not only is there a spark of solar fire in every particle of matter, but every higher organism partakes of the empyreal largesse in proportion (Page 499) to its grade of being. Thus every man harbours a solar god or fiery spirit within him! Above man, the planets are cosmic beings with resplendent souls of unimaginable glory. The suns are the glowing hearts of the bodies of gods!
The sun was the centre of religious ideology because it was the centre of all life.
Religion was once organically constructed about a nucleus of profound teaching directly related to the phenomena of life. It was no detached scheme of emotionalism. It was an alignment of devotion and conduct in relation to knowledge of the elements and facts of life itself. The central fact was the presence of a solar fragment, a spark of deity, in the inner soul of every being, unintelligent below man, intelligent for the first time in Atum, the Man. The immortal soul was a beam from the eternal Sun, a spark of divine fire, an irradiation of the essence of God’s own being. This spark of cosmic intelligence was, as shown, the seventh emanation crowning the elementary six, and summing their powers all in itself. Man, in whom this spark was for the first time made local in nature, was the crown and summation of all precedent expression. All lower kingdoms are in him, the three sub-mineral, the mineral, vegetable, animal and human thus far evolved. They are comprehended in him in the constituency of his four lower vehicles, which make him the composite being he is. His physical form is from the earth, his emotion body from the moon, his mind from the race evolved on Venus, and his spiritual soul from the sun. The sun-spark was then the guiding intelligence, the king, within him. By his body and his senses he was linked with the earth, with nature; by his mind and soul he was tied to the stars of heaven. Head in heaven, body on the earth, said Egypt. “I am a child of earth and the starry skies, but my race is of heaven alone,” seconded the Orphic philosophy. By virtue of the two lower creatures within him he is a mortal being, doomed to temporal extinction; by the higher two he is constituted an immortal entity, facing a future of endless glorification. The lower rose from the earth by the force of the expansion of powers elemental in the atom of matter, and was a product of “natural” evolution. The higher was “the Lord from heaven,” as Paul names it. And the union of the two in one organism gave to humanity a local habitation and a name, a form, a character and a cosmic stage for its activities.
But the ancients knew that the history of each fragment of solar (Page 500 ) light impounded in a corral of flesh on earth was a reflected miniature of that of the great solar orb itself. And the growth and progress of the tiny spark that had got individualized in each man was studied in the light of its parental analogue in the heavens. Hence the basis of religion was the course of the sun through the solar year, which course again reflected the round of the sun through the 25,868 years of the Great Year of precession, and both were marked by the orb’s passage through the twelve stages of zodiacal meaning. He who will interpret the zodiac with full intelligibility will depict the life of man in all its reaches. The knowledge of this stellar script, this book with seven, then twelve great seals, was imparted in full or in part in the sacred Mysteries of old. It is gravely doubtful if anyone now living knows the import of the entire wheel. We catch fragmentary glimpses of its meaning, but the deeper connotation of the structure eludes the mind. Its profundity is next to fathomless. We can but follow the hints given us by the archaic sages in their writings.
It is clear, in outline, that the solar year is a marvellously precise reflection in outer nature of the spiritual life of man the individual and man the race. It is particularly a vivid typograph of the history of the soul in and out of incarnation. The two groups of upper signs, three air and three fire (symbolically), represent the life of the soul when out of body in the empyrean. The six lower signs, dubbed the six “water”signs, cover the life of the soul in the watery physical body. The lower six are a reflection or image of the upper six, as water reflects what is above it in the air and the light!
That is to say that the life of man below is a reflected counterpart of his life in spirit above. And the soul’s journey round the wheel through the alternate realms of incarnate and discarnate life comprises its cyclical history in this aeon. As nature sets the norm in her life-method by her alternations of day and night in the physical and astronomical domains, these are seen to be typical of the experience undergone by the soul in its successive sojourns in the realms of spiritual “day” and material “night.” The systole and diastole of the heart’s action, the inhalation and exhalation of breath, are but the common evidence and confirmation of the universal modus of living procedure. The conscious immortal spirit in man swings endlessly through the two phases of the zodiac, upper and lower, of which circulation the daily and annual phenomenon of the sun’s movements is an exact miniature copy. (Page 501)
Solar religion was based solidly on the ground fact that the sun was not only the type, but the essential essence of the divine soul of man, and that its annual course was graphically pictorial of the soul’s cyclical history. The sun’s annual round is typical, first, of a single life history; secondly, of the entire series of single lives making up the complete experience of the human cycle. Like the stars, the galaxies and the super-galaxies now seen by astronomy, many individual life cycles constitute a larger cycle, and many of those a still larger one. It is futile for the little mind of man to quarrel with the limitless expansiveness of the Universe of Life. Such quarrel has already cost us the loss of our clearest understanding of cosmic processes, which by reflection open our minds to the meaning of the lesser processes of our life here. Life is vast, and its vastness would crush our thinking if philosophy did not fortify us with the consideration that the little repeats the immense and is identical with it.
Each man is a solar universe, a planetary system, comprised of infinite cells or minor systems, and the spiritual light glowing at the centre of his being is the central sun of his system. And if he learns to control this universe, he will be put in charge of larger spheres. “My mind to me a kingdom is,” and if one be found faithful in the governance of that world of self, one will be made ruler over many things. “The Framer made the creations six in number and for the seventh he threw into the midst the fire of the sun,” is ancient truth. Likewise the seventh outgush of creative force threw the sun of intellect into the midst of the six lower natural energies, to become their head and ruler. This was the work of the divine Father implanting the seminal seed of his fiery spiritual consciousness into the body of Mother Nature, and so closing her unfruitful womb and stopping her wastage to make her pregnant with Christ child. Hence the antipathy, detected in ancient texts, between the menstruating woman and the sun or fire. A verse in the Shayast La-Shayast (Ch.2:29) runs:
“A fiend so violent is that fiend of menstruation” that “where another fiend does not smite anything with a look (akhsh) it smites with a look,” so that “the sun and other luminaries are not to be looked at by her, and conversation with a righteous man is not to be held by her. She must not look on fire, and a fire must not be kindled in the same house that she is in.” (Page 502)
Wilson in his Parsee Religion (p. 224) writes:
“The flow was looked upon as the Azi-damp by which the devil desired to extinguish the fire that Zarathustra brought from heaven.”
This is in the realm of symbolism, of course, intimating the general significance of the divine soul, as fire, being extinguished by the water of the body. It may not be utterly fantastic to suggest that the fire of spirit that dires up the “red sea” of the menstrual flow in the allegory may be the subtle meaning behind the Exodus story of the drying up of the Red Sea, both as we have seen, however, modern translation has made it the “Reed Sea.”
Leprosy was spoken of as the result of an offense against the sun. Amenta, the realm of the six elementary powers, both in nature and in the human body, was a land of chaos and darkness until lighted up by the nocturnal sun, or the spirit buried in the flesh. Hor-Apollo observes that the star which bears the name of Seb signifies, amongst other things, the soul of the male or virile adult. “This is the star of soul,” they said; “let us keep it pure and bright and shining star-like.”
“This is the sun within us, the seminal source of life; do not dim its lustre or cause it to suffer eclipse. Save your soul (seminal) and do not sin against the sun of light.”
And it is said of Osiris in the Ritual:
“Give ye glory as to the Sun; he is the chief, the only one ever coming from the body, the head of those who belong to the race of the Sun.”
In the Clementine Gospel the Christ is portrayed in the character of the sun-god.
This eastern Christ says:
“I must work the works of him that sent me while it is day; the night cometh when no man can work. When I am in the world I am the light of the world.”
The world was represented as being created from the drops of bloody Gethsemanic sweat, or male seminal essence which fell from the phallus of Ra, Tem, Atum or Khepera onto the earth. The male creative fluid became the type of spiritual creative power. It is the concentrated essence of the blood, which in turn is highly charged with the electric soul of spiritual energy. It was the seed of the gods’ (Page 503) creative essence. It was therefore held to be a condensation of solar energy. It is said that the holy emanation which proceeds from Osiris vivifies gods, men, cattle and creeping things, and that in his season he flows forth from his cavern in order to “pour out the seed of his soul which produces offerings in abundance for his Ka, and vivifies both gods and men.” The expulsion of the seeds of deity into lower realms of matter was a part of the dismemberment or mutilation. In the case of Bata, the younger brother of Anup, in the tale of the Two Brothers, the phallus is torn away and thrown into the water and devoured by a fish. The “masturbating deity” matched on the male side the virgin mother and the immaculate conception on the female side. He was Khepera, and his symbol was the male beetle, which produced new life from his own body without conjunction with the female.
“To denote an Only Begotten,” says Hor-Apollo, “the Egyptians delineate a Scarabaeus, because the Scarabaeus is a creature self-produced, being unconceived by a female. The Scarabaeus also symbolizes generation and a father, because it is engendered by the father solely.” Massey adds: “Khepr, the beetle, buried himself, with his seed, in the earth; there he transformed, and the father issued forth as the son.”
The sun was the type of the male creative power in the universe, but he was portrayed with feminine attributes to indicate his subjection under matter when involving his energies in creation. He was a kind of male-mother. His growing weak in the autumn was likened to the feminine weakness in menstruation. “When the sun becomes weak, he lets fall the sweat of his members and this changes to a liquid; he bleeds much.” Then he was called the sun bound in linen, and wrapped as a woman. He was known as Osiris Tesh-Tesh, in his bloody sweat in Smen. The male as sole reproducer was spoken of in female terms. He is god the mother. Num, Egyptian deity, was the Mother of Mothers as well as the Father of Fathers. “In like manner Jove is designated by Orpheus ‘the mother of the gods.’ He was Ju-matter, or Jupiter creatress.” Proclus in Timaeus says: “All things are contained in the womb of Jupiter.” Brahm is likewise feminized. “The great Brahm is the womb of all those forms which are conceived in every natural womb.” “The great Brahm,” says Krishna, “is my womb and in it I place my foetus and from it is the procreation of all nature” (Page 504) (Moor’s Pantheon: Krishna, p. 211).
Baal and Astarte exchange genders in the Assyrian books. Nu was the original mother-heaven, the feminine celestial firmament. Yet she is masculinized: “It is the water or Nu who is the father of the gods. I am the great God creating himself.” Creative power was conceived as feminine during the first creations. But when the sun, Helios, came to govern planetary revolutions, the gender was conceived as male. Life was androgyne before the bifurcation. The only quarrel in ancient religions was over the question whether deity was male or female in its first manifestations. Deity frequently had to carry the functions of both sexes.
The light of the sun is the pure energy of intellect.”[The Six Books of Proclus on the Theology of Plato, II, p. 148. ]
Here is the vital link of knowledge, long missing, that has been needed to join matter with spirit, nature with God, science with religion, and mind with the universe. For if, then, there is a nucleus of radiant light at the core of every life, the long puzzle as to how (Page 534) mind became introduced into body is indeed solved. That unquenchable spark of intense light glowing at the centre of all life is itself the pure energy of intellect! The body does not generate intellect; intellect is the force that generates the body! The Faerie Queen has intimated that soul shapes the body’s form over its own inner model. Matter and mind are never found dis joined, for mind is the primal energy and builds a body to be its instrument in this arena of life. The substance, or body, of any organic unit is only an accretion of matter about a fiery nucleus, itself nonphysical, which is mind itself. Mind is the energy of solar light; or solar light is the effect of mental energy. Can we imagine the stupendous power of that thinking energy of cosmic Mind which engenders a light like that of the sun!
Mind is the core and cornerstone of every creature. Its light is blinded in lower orders, but shines forth in men and gods. Here is the beginning of wisdom and the re-beginning of religion. Could Christians have been persuaded to understand and accept their own Bible, this matter would have been established long ago. For the Psalms (84) stated this truth to an uncomprehending world centuries ago: “The Lord God is a sun. . . .” Nor less has the New Testament given witness to the same truth, for it has proclaimed that the son of the Father of Lights is the “sun of righteousness, risen with healing in his wings.” The face of Jesus did “shine as the sun” in his transfiguration; and the ultimate promise given to sincere mortals is that at the end of earthly struggle, with victory won,–”then shall the righteous shine like the sun in the kingdom of their Father.” (Page 535)
The birth configuration upon the eight describes one’s life path and transmutations, its story passed on and secured through each cycle, not merely copied as if there was just one but a returning one with each new sun.
Moshiya van den Broek