(40) Just as the diagram representing the front view of man illustrates his divine principles in their regenerated state, so the back view of the same figure sets forth the inferior, or "night," condition of the sun. From the Sphere of the Astral Mind a line ascends through the Sphere of reason into that of the Senses. The Sphere of the Astral Mind and of the Senses are filled with stars to signify the nocturnal condition of their natures. In the sphere of reason, the superior and the inferior are reconciled, Reason in the mortal man corresponding to Illumined Understanding in the spiritual man.

(51) The speaker throughout identifies himself with the divinity whose manifestation is the Sun; he is not the Sun of this or that moment but of Yesterday, To-day and of all eternity, the “One proceeding from the One.”

(99) No more does the sun go away or depart from its seat, but retains and keeps its own place to itself, as a heart; and shineth forth as a light, or as a spirit of the whole body of this world, in all powers of the body.

(4) But what slipped from our view in the midst of our discourse, the Good is Cause of the celestial movements in their commencements and terminations, of their not increasing, not diminishing, and completely changeless, course, and of the noiseless movements, if one may so speak, of the vast celestial transit, and of the astral orders, and the beauties and lights, and stabilities, and the progressive swift motion of certain stars, and of the periodical return of the two luminaries, which the Oracles call "great," from the same to the same quarter, after which our days and nights being marked, and months and years being measured, mark and number and arrange and comprehend the circular movements of time and things temporal. But, what would any one say of the very ray of the sun? For the light is from the Good, and an image of the Goodness, wherefore also the Good is celebrated under the name of Light; as in a portrait the original is manifested. For, as the goodness of the Deity, beyond all, permeates from the highest and most honoured substances even to the lowest, and yet is above all, neither the foremost outstripping its superiority, nor the things below eluding its grasp, but it both enlightens all that are capable, and forms and enlivens, and grasps, and perfects, and is measure of things existing, and age, and number, and order, and grasp, and cause, and end; so, too, the brilliant likeness of the Divine Goodness, this our great sun, wholly bright and ever luminous, as a most distant echo of the Good, both enlightens whatever is capable of participating in it, and possesses the light in the highest degree of purity, unfolding to the visible universe, above and beneath, the splendours of its own rays, and if anything does not participate in them, this is not owing to the inertness or deficiency of its distribution of light, but is owing to the inaptitude for light-reception of the things which do not unfold themselves for the participation of light. No doubt the ray passing over many things in such condition, enlightens the things after them, and there is no visible thing which it does not reach, with the surpassing greatness of its own splendour. Further also, it contributes to the generation of sensible bodies, and moves them to life, and nourishes, and increases, and perfects, and purifies and renews; and the light is both measure and number of hours, days, and all our time. For it is the light itself, even though it was then without form, which the divine Moses declared to have fixed that first Triad of our days. And, just as Goodness turns all things to Itself, and is chief collector of things scattered, as One-springing and One-making Deity, and all things aspire to It, as Source and Bond and End, and it is the Good, as the Oracles say, from Which all things subsisted, and are being brought into being by an all-perfect Cause; and in Which all things consisted, as guarded and governed in an all-controlling route; and to Which all things are turned, as to their own proper end; and to Which all aspire --the intellectual and rational indeed, through knowledge, and the sensible through the senses, and those bereft of sensible perception by the innate movement of the aspiration after life, and those without life, and merely being, by their aptitude for mere substantial participation; after the same method of its illustrious original, the light also collects and turns to itself all things existing--things with sight -- things with motion--things enlightened--things heated--things wholly held together by its brilliant splendours--whence also, Helios, because it makes all things altogether (ἀολλῆ), and collects things scattered. And all creatures, endowed with sensible perceptions, aspire to it, as aspiring either to see, or to be moved and enlightened, and heated, and to be wholly held together by the light. By no means do I affirm, after the statement of antiquity, that as being God and Creator of the universe, the sun, by itself, governs the luminous world, but that the invisible things of God are clearly seen from the foundation of the world, being understood by the things that are made, even His eternal power and Deity.

(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.

(70) But here I will shew thee the right Mystery. Behold, the sun is the heart of all powers in this world, and is compacted, framed or composed out of all the powers of the stars, it reenlighteneth all the stars, and all the powers in this world, and all powers grow active, operative or qualifying in its power. [71. "Understand it magically: For it is a mirror, looking-glass, or similitude of the eternal world."]

(3) Now because this Birth [of the Sun] has a Beginning through the Will of God, and enters again into its Ether, therefore it has not the Virtue or Power of the Wisdom; but it continually works according to its Kind, it vivifies and kills; what it does, it does [not regarding whether it be] evil, crooked, lame, or good, beautiful or potent, it causes to live and to die, it affords Power and Strength, and destroys the same again; and all this without any premeditated Wisdom; whereby it may be perceived, Or Nature, that it is not the divine Providence and Wisdom itself, as the Heathens supposed, and foolishly relied upon the Virtue thereof.

(43) Now if the great heat were taken away from the sun, then it would be one light with God; but seeing in this time that cannot be, therefore it remaineth a king and regent in the old corrupted and kindled body of nature; and the clear Deity remaineth hidden in the meek heaven.

(72) And the sun has (therewith) traversed the divisions of his orbit and turns again on those divisions of his orbit, and enters that portal thirty mornings and sets also in the west opposite to it.

(72) For it is the only and sole natural light of this world, and besides it there is no more any true light in the house of death; and though it seemeth as if the other stars did shine bright and give light also, yet it is not so, but they take all their lustre and shining light from the sun; as hereafter presently followeth. The true Birth or Geniture and Descent of the Sun and Planets is just thus, as followeth.

(12) The living soul, the powerful Chu of N. worships the sun when he ariseth on the Eastern horizon of the sky

(5) Now the person who is seen in the eye, he is Rik, he is Sâman, Uktha , Yagus, Brahman. The form of that person (in the eye) is the same as the form of the other person (in the sun), the joints of the one (Rik and Sâman) are the joints of the other, the name of the one (ut) is the name of the other.

(72) And the sun has returned and entered into the second portal in the east, and returns on those his divisions of his orbit for thirty mornings, rising and setting.

(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.

(5) 'Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (arkis) , from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human,

(65) The sun stands in the centre or midst of the deep, and is the light or heart which proceeded out of all stars: For when, in the kingdom of Lucifer, before the creation of the world, the Salitter and Mercurius was thin or dim, and had qualified the one with the other, then God extracted the heart out of all the powers, and made the sun thereof.

(19) And the Light of the Sun is as it were a God in the Nature of this World, and by its Virtue [and Influence] it continually kindles the Stars [or Constellations] whereby the Stars [or Constellations] (which are of a very terrible and anguishing Essence) continually exult in Triumph very joyfully. For it [the Sun] is an Essence like the Light of God, which kindles and enlightens the dark Mind of the Father, from whence, by the Light, there arises the divine Joy in the Father.

(61) A blade of grass cannot, pierce a mountain. If the sun that illumines the world Were to draw nigher, the world would be consumed. Close thy mouth and shut the eyes of this matter, That, the world's life be not made a bleeding heart. No longer seek this peril, this bloodshed; Hereafter impose silence on the 'Sun of Tabriz.'" He said, "Thy words are endless. Now tell forth All thy story from its beginning."

(69) For that heat was not so great as in the sun, and therefore the light was also very meek; and thus, in respect of the horrible fierceness of the sun, the sun is differenced or distinguished from the meekness of God. So that man should not dare to say that the sun is an open gate of the light of God; but it is as the light in a man's eye, whereas also the place of the eye belongeth to the body, but the light is different or distinct from the body.

(65) The SUN has its own royal place to itself, and does not go away from that place where it came to be at the first. Some suppose that it runneth round about the globe of the earth in a day and a night; and some of the astrologers also write so; and some have undertaken to measure how far its orb and circumference of its supposed motion is.