(2) Now the formless [Brahma] isthewmdandtheatrnosphere This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is the Person in that sun-disk, for he is the essence of the yon, — Thus with reference to the divinities.

(7) '(He who knows) Aditi also, who is one with all deities, who arises with Prâna (breath or Hiranyagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.'

(8) The Lord said: Brahman is supreme, imperishable. Its essential nature is called Adhyatma (Self-knowledge); the act of sacrifice that causes the birth of beings is named karma (action).

(2) This is the formed [Brahma]— whatever is different from the wind and the atmosphere. This is mortal; this is sta- tionary; this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is yonder [sun] which gives forth heat, for that is the essence of the actual.

(11) That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best.

(13) It shines through the functions of all the senses, and yet It is devoid of senses. It is unattached, and yet It sustains all. It is devoid of gunas, and yet It enjoys them. It is without and within all beings. It is unmoving and also moving. It is incomprehensible because It is subtle. It is far away, and yet It is near. It is indivisible, and yet It is, as it were, divided among beings. That Knowable Brahman is the Sustainer of all beings, and also their Devourer and Generator. The Light even of lights, It is said to be beyond darkness. As knowledge, the object of knowledge, and the goal of knowledge, It is set firm in the hearts of all.

(57) Now you may well perceive that the Birth of the Sun takes its Original in the Fire, and attains his Personality and Name in the Kindling of the soft, white, and clear Light, which is Himself; and Himself makes the pleasant Smell, Taste, and Satisfaction [or Reconciliation and Well-pleasing] in the Father, and is rightly the Father's Heart, and another Person; for he opens and produces the second Principle in the Father; and his own Essence is the Power or Virtue and the Light; and therefore his is rightly called the Power or Virtue of the Father.

(2) All this is Brahman; this Self is Brahman. This Self has four quarters.

(8) Fire, light, day-time, the bright half of the moon, and the six months of the northward passage of the sun— taking this path, the knowers of Brahman go to Brahman.

(4) Verily, he Is the great, unborn Soul, who is this [person] consisting of knowledge among the senses. In the space within the heart lies the ruler of all, the lord of all, the king of all. He does not become gi eater by good action nor inferior by bad action. He is the lord of all, the overlord of beings, the protector of beings. He is the separating dam for keeping these worlds apart. Such a one the Brahmans desire to know by repetition of the Vedas, by sacrifices, by offerings, by penance, by fasting. On knowing him, in truth, one becomes an ascetic (muni). Desiring him only as their home, mendicants wander forth. Verily, because they know this, the ancients desired not off- spring, saying: <c What shall we do with offspring, we whose is this Soul, this home? " They, verily, rising above the desire for sons and the desire for wealth and the desire for worlds, lived the life of a mendicant. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds; for both these are desires. That Soul (Atman) is not this, it is not that (neti, neti}. It is unseizable, for it cannot be seized. It is indestructible, for it cannot be destroyed. It is unattached, for it does not attach Itself. It is unbound. It does not tremble. It is not injured. Him [who knows this] these two do not overcome — neither the thought <c Hence I did wrong," nor the thought " Hence I did right/' Verily, he overcomes them both. What he has done and what he has not done do not affect him.

(1) 'There is that ancient tree, whose roots grow upward and whose branches grow downward;--that indeed is called the Bright, that is called Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond. This is that.'

(8) 'The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).'

(1) THE adoration of the sun was one of the earliest and most natural forms of religious expression. Complex modern theologies are merely involvements and amplifications of this simple aboriginal belief. The primitive mind, recognizing the beneficent power of the solar orb, adored it as the proxy of the Supreme Deity. Concerning the origin of sun worship, Albert Pike makes the following concise statement in his Morals and Dogma: "To them [aboriginal peoples] he [the sun] was the innate fire of bodies, the fire of Nature. Author of Life, heat, and ignition, he was to them the efficient cause of all generation, for without him there was no movement, no existence, no form. He was to them immense, indivisible, imperishable, and everywhere present. It was their need of light, and of his creative energy, that was felt by all men; and nothing was more fearful to them than his absence. His beneficent influences caused his identification with the Principle of Good; and the BRAHMA of the Hindus, and MITHRAS of the Persians, and ATHOM, AMUN, PHTHA, and OSIRIS, of the Egyptians, the BEL of the Chaldeans, the ADONAI of the Phœnicians, the ADONIS and APOLLO of the Greeks, became but personifications of the Sun, the regenerating Principle, image of that fecundity which perpetuates and rejuvenates the world's existence."

(51) As the sun is a self-subsisting creature, power and light, which shineth not forth from or out of all creatures, but in and into all creatures, and all creatures rejoice in its power.

(17) “Om Tat Sat”— this has been declared as the threefold designation of Brahman. By means of it were created, at the beginning, the Brāhmins, the Vedas, and the Sacrifices.

(2) 'He (Brahman) is the swan (sun), dwelling in the bright heaven; he is the Vasu (air), dwelling in the sky; he is the sacrificer (fire), dwelling on the hearth; he is the guest (Soma), dwelling in the sacrificial jar; he dwells in men, in gods (vara), in the sacrifice (rita), in heaven; he is born in the water, on earth, in the sacrifice (rita), on the mountains; he is the True and the Great.'

(13) I will now describe that which ought to be known, through the knowing of which one attains Immortality. It is the Supreme Brahman, which is without beginning and is said to be neither being nor non-being.

(5) But for those whose ignorance is destroyed by the knowledge of Atma that Knowledge, like the sun, reveals the Supreme Brahman.

(3) Ever illuminated, receiving light unfailing, the All-Soul imparts it to the entire series of later Being which by this light is sustained and fostered and endowed with the fullest measure of life that each can absorb. It may be compared with a central fire warming every receptive body within range.

Our fire, however, is a thing of limited scope: given powers that have no limitation and are never cut off from the Authentic Existences, how imagine anything existing and yet failing to receive from them?

It is of the essence of things that each gives of its being to another: without this communication, The Good would not be Good, nor the Intellectual-Principle an Intellective Principle, nor would Soul itself be what it is: the law is, "some life after the Primal Life, a second where there is a first; all linked in one unbroken chain; all eternal; divergent types being engendered only in the sense of being secondary."

In other words, things commonly described as generated have never known a beginning: all has been and will be. Nor can anything disappear unless where a later form is possible: without such a future there can be no dissolution.

If we are told that there is always Matter as a possible term, we ask why then should not Matter itself come to nothingness. If we are told it may, then we ask why it should ever have been generated. If the answer comes that it had its necessary place as the ultimate of the series, we return that the necessity still holds.

With Matter left aside as wholly isolated, the Divine Beings are not everywhere but in some bounded place, walled off, so to speak; if that is not possible, Matter itself must receive the Divine light .

(2) Now, with reference to the self. — Just that is the formed [Brahma] which is different from breath (frdna) and from the space which is within the sell (atman). This is mortal, this is stationary, this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is the eye, for it is the essence of the actual.