(5) The head of the person who is here in the right eye is Bhur— there is one head, this is one syllable. BJmvar is the arms — there are two arms, these are two syllables. Svar is the feet — there are two feet, these are two syllables (su-ar). The mystic name (upanisad) thereof is * I ' (akam). He slays evil, he leaves it behind ( */ka) who knows this.

(3) [Sakalya said:] * Verily, he who knows that Person whose abode is forms (rupd), whose world is the eye, whose light is mind, who is the last source of every soul he, verily, would be a knower, O Yajnavalkya.' whom you speak. That very person who is in the sun is He. Tell me, Sakalya, who is his god? ' 'Truth/ said he.

(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.

(1) Now of forms. — That which is called the Eye is their hymn of praise (uktha), for from it arise (nt-thd) all forms. It is their Saman (chant), for it is the same (sama) as all forms. It is their prayer (brahman), for it supports (Vb/iar) all forms.

(2) Seven imperishable beings stand near to serve him. Thus there are these red streaks in the eye. By them Rudra is united with him. Then there is the water in the eye By it Parjanya is united with him There is the pupil of tlic eye. By it the sun is united with him. By the black of the eye, Agni; by the white of the eye, Indra; by the lower eyelash, Earth is united with him; by the upper eyelash, Heaven, He who knows this — his food does not fail.

(5) Yonder sun is the same as that Real. The Person who is there in that orb and the Person who is here in the right eye — these two depend the one upon the other. Through his rays that one depends upon this one; through his vital breaths this one upon that. When one is about to decease, he sees that, orb quite clear [i. e. free from rays]; those rays come to him no more.

(6) The child who is born of him with the terrible face, will hide his body to the cursed serpent whose breath is burning; because he has found the names; the mysterious lion is one, the soul of the dwarf (is the other). As for the eye of the great one, the princess of the gods, her name is she who partakes of the name of Mut

(2) Now the formless [Brahma] is the breath and the space which is within the self. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is this Person who is in the right eye, for he is the essence of the yonder.

(35) What the sun is to the solar system, the spirit is to the bodies of man; for his natures, organs, and functions are as planets surrounding the central life (or sun) and living upon its emanations. The solar power in man is divided into three parts, which are termed the threefold human spirit of man. All three of these spiritual natures are said to be radiant and transcendent; united, they form the Divinity in man. Man's threefold lower nature--consisting of his physical organism, his emotional nature, and his mental faculties--reflects the light of his threefold Divinity and bears witness of It in the physical world. Man's three bodies are symbolized by an upright triangle; his threefold spiritual nature by an inverted triangle. These two triangles, when united in the form of a six-pointed star, were called by the Jews "the Star of David," "the Signet of Solomon," and are more commonly known today as "the Star of Zion." These triangles symbolize the spiritual and material universes linked together in the constitution of the human creature, who partakes of both Nature and Divinity. Man's animal nature partakes of the earth; his divine nature of the heavens; his human nature of the mediator.

(508) Neither sight nor the eye in which sight resides is the sun? No. Yet of all the organs of sense the eye is the most like the sun? By far the most like. And the power which the eye possesses is a sort of effluence which is dispensed from the sun? Exactly. Then the sun is not sight, but the author of sight who is recognised by sight? True, he said. And this is he whom I call the child of the good, whom the good begat in his own likeness, to be in the visible world, in relation to sight and the things of sight, what the good is in the intellectual world in relation to mind and the things of mind: Will you be a little more explicit? he said. Why, you know, I said, that the eyes, when a person directs them towards objects on which the light of day is no longer shining, but the moon and stars only, see dimly, and are nearly blind; they seem to have no clearness of vision in them? Very true. But when they are directed towards objects on which the sun shines, they see clearly and there is sight in them? Certainly. And the soul is like the eye: when resting upon that on which truth and being shine, the soul perceives and understands, and is radiant with intelligence; but when turned towards the twilight of becoming and perishing, then she has opinion only, and goes blinking about, and is first of one opinion and then of another, and seems to have no intelligence? Just so.

(4) The sun, as supreme among the celestial bodies visible to the astronomers of antiquity, was assigned to the highest of the gods and became symbolic of the supreme authority of the Creator Himself. From a deep philosophic consideration of the powers and principles of the sun has come the concept of the Trinity as it is understood in the world today. The tenet of a Triune Divinity is not peculiar to Christian or Mosaic theology, but forms a conspicuous part of the dogma of the greatest religions of both ancient and modern times. The Persians, Hindus, Babylonians, and Egyptians had their Trinities. In every instance these represented the threefold form of one Supreme Intelligence. In modern Masonry, the Deity is symbolized by an equilateral triangle, its three sides representing the primary manifestations of the Eternal One who is Himself represented as a tiny flame, called by the Hebrews Yod (י). Jakob Böhme, the Teutonic mystic, calls the Trinity The Three Witnesses, by means of which the Invisible is made known to the visible, tangible universe.

(1) Likewise of that Mind the sky is the body. Its light- form is yon sun. As far as Mind extends, so far extends the sky, so far yon sun. These two [the fire and the sun] entered sexual union. Therefrom was born Breath. He is Indra. He is without a rival. Verily, a second person is a rival He who knows this has no rival.

(23) O nobly-born, 'Visible to pure celestial eyes of like nature' implieth that those [beings] of like nature, being those of similar constitution [or level of knowledge] in the Intermediate State, will individually see each other. For example, those beings who are destined to be born amongst devas will see each other [and so on]. Dote not on them [seen by thee], but meditate upon the Compassionate One.

(32) Certain Rosicrucian scholars have given special appellations to these three phases of the sun: the spiritual sun they called Vulcan; the soular and intellectual sun, Christ and Lucifer respectively; and the material sun, the Jewish Demiurgus Jehovah. Lucifer here represents the intellectual mind without the illumination of the spiritual mind; therefore it is "the false light. " The false light is finally overcome and redeemed by the true light of the soul, called the Second Logos or Christ. The secret processes by which the Luciferian intellect is transmuted into the Christly intellect constitute one of the great secrets of alchemy, and are symbolized by the process of transmuting base metals into gold.

(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.

(7) In like manner His outward man, or soul with the left eye, was never hindered, disturbed or troubled by the inward eye in its contemplation of the outward things that belonged to it. Now the created soul of man hath also two eyes. The one is the power of seeing into eternity, the other of seeing into time and the creatures, of perceiving how they differ from each other as afore-said, of giving life and needful things to the body, and ordering and governing it for the best. But these two eyes of the soul of man cannot both perform their work at once; but if the soul shall see with the right eye into eternity, then the left eye must close itself and refrain from working, and be as though it were dead. For if the left eye be fulfilling its office toward outward things; that is, holding converse with time and the creatures; then must the right eye be hindered in its working; that is, in its contemplation. Therefore whosoever will have the one must let the other go; for “no man can serve two masters.”

(3) [Sakalya said:] 'Verily, he who knows that Personwhose abode is forms (rilpa), whose world is the eye, whose light is mind, who is the last source of every soul — he, verily, would be a knower, 0 Yajfiavalkya/ whom you speak. This very person who is in the mirror is He, Tell me, Sakalya, who is his god? ' 'Life (*WH)/ said he. 1 6. [Sakalya said:] 'Verily, he who knows that Personwhose abode is water, whose world is the heart, whose light is -mind, who is the last source of every soul — he, verily, would be a knower, O Yajnavalkya.' whom you speak. This very person who is in the waters is He. Tell me, Sakalya, who is his god? 3 1 7. [Sakalya said:] f Verily,he who knows that Person whose abode is semen, whose world is the heart, whose light is mind, who is the last source of every soul— he, verily, would be a knower, O Yajnavalkya/ ' Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of a son is He. Tell me, Sakalya, who is his god? J 'Prajapati/ said he. 1 8. 'Sakalya/ said Yajnavalkya, 'have those Brahmans made you their coal-destroyer? ' l Mve directions in space, their regent gods, and their bases

(2) Hence, likewise, it says that he is one and the same, but that the vicissitudes of his form, and his configurations, must be admitted to exist in the recipients. On this account it asserts “that he is changed every hour, according to the signs of the zodiac,” in consequence of these being variously changed about the God, according to the many modes by which they receive him. The Egyptians use prayers to the sun, conformable to these assertions, not only in visions which are seen by the bodily eyes, but also in their more common supplications, all which have such a meaning as this, and are offered to the God conformably to a symbolic and mystic doctrine of this kind. Hence it would not be reasonable in any one to undertake a defence of them.

(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.

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'