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Surya the Sun God

Surya the Sun God Surya the Sun God, is the celestial luminary embodied in human form as a Hindu deity. In his two upraised hands he holds the lotus, primary symbol of the sun’s creative force. In Vedic astrology Surya is considered a mild malefic on account of his hot, dry nature. Surya represents soul, will-power, fame, the eyes, general vitality, courage, kingship, father, highly placed persons and authority. Surya is the chief of the Navagraha, Indian “Classical planets” and important elements of Hindu astrology. He is often depicted riding a chariot harnessed by seven horses or one horse with seven heads, which represent the seven colours of the rainbow or the seven chakras. Surya as the Sun is worshiped at dawn by most Hindus and has many temples dedicated to him across India. Sometimes, Surya is depicted with two hands holding a lotus in both; sometimes he has four hands holding a lotus, chakra, a conch, and a mace. Interestingly, Surya’s two sons Shani and Yama are responsible for the judgment of human life. Shani gives us the results of one’s deeds through one’s life through appropriate punishments and rewards while Yama grants the results of one’s deeds after

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Horus : Egyptian God of the Sky

HORUS served many functions in the Egyptian pantheon, most notably being the god of the sky. Since Horus was also said to be the sky, he was considered to also contain the sun and moon. It became said that the sun was his right eye and the moon his left, and that they traversed the sky when he, a falcon, flew across it. Horus Later, the reason that the moon was not as bright as the sun was explained by a tale, known as the contestings of Horus and Set, originating as a metaphor for the conquest of Upper Egypt by Lower Egypt in about 3000 BC. In this tale, it was said that Set, the patron of Upper Egypt, and Horus, the patron of Lower Egypt, had battled for Egypt brutally, with neither side victorious, until eventually the gods sided with Horus. As Horus was the ultimate victor he became known as ‘Horus the Great’, or ‘Horus the Elder.’ In the struggle Set had lost a testicle, explaining why the desert, which Set represented, is infertile. Horus’ left eye had also been gouged out, then a new eye was created by part of Khonsu (the moon god) and was

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Yin Yang, Sun Moon

CHINA – The Chinese concepts of yin and yang represented shadow and sunshine, with the moon as ruler of yin and the sun as yang. The beliefs and rituals surrounding Chinese cosmology were always aimed at restoring the balance of lunar, or receptive energies, and solar, or active energies. INDIA – In India, the ultimate goal of hatha yoga—ha translating as sun, tha as moon, and yoga as union—is the spiritual practice of concentrating on the breath to achieve the marriage of the active solar and receptive lunar energies within the human body, be they male or female. Breath is also central to the Kundalini tradition of India. Here, the left nostril is believed to carry the lunar current, or Ida; the right nostril, the solar current, or Pingla, to achieve enlightenment. Practitioners of this tradition breathe these two energies, the solar and lunar, through each of the psychic chakras, or energy centers, of the body. Within the sacred tradition of alchemy, a prerequisite to male union with the opposite sex, is union within the male and within the female of the sun and the moon.  Read More ››( The Navaho and the Western Psyche : Where the Paths Diverge

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Intertwined Twin Kundalini Serpents

KUNDALINI SERPENTS – The two serpents intertwine as a symbol of the relationship between two opposites: the sun and the moon, on the cosmic level, and within the sacred physiology of the subtle body, the solar nadi and lunar nadi, as they are described in the texts of Tantric Hinduism. The opposites manifest themselves in the cosmos and within the individual psyche, and they reflect the complementary aspects of the divinity, out of which all things flow. The two snakes in this image represent complementary forms of divine energy. The same forms are represented by the sun and the moon, the male and the female, heat and cold. Central in this symbolism is the notion of energy. In the Hindu worldview, the term for this energy is prana, which means “breathing forth.” It may refer to the Ultimate as the transcendent source of all life, to life in general, to the life force of an specific being, to respiration, to air, and to the life organs. It is the creative force that underlies and pervades all being. In this sense, prana is related to the Greek pneuma (“spirit”) and the Melanesian mana (“power”). All of these terms refer to an

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Squaring the Circle

Squaring the circle was a problem that greatly exercised medieval minds. It is a symbol of the opus alchymicum, since it breaks down the original chaotic unity into the four elements and then combines them again in a higher unity. Unity is represented by a circle and the four elements by a square. The production of one from four is the result of a process of distillation and sublimation which takes the so-called “circular” form: the distillate is subjected to sundry distillations so that the “soul” or “spirit” shall be extracted in its purest state. The product is generally called the “quintessence,” though this is by no means the only name for the ever-hoped-for and never-to-be-discovered “One.” It has, as the alchemists say, a “thousand names,” like the prima materia. ( Carl Jung )

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Mythological Gods as Archetypes

MYTHOLOGICAL GODS – In our language a mythological god is an archetype and an archetype is always at the same time an instinctive pattern, an instinctive basis. Of the archetype of the mother, the biological basis would be motherhood, or of the archetype of the conjunctio, it would be sex. You could refer every god to a biological instinctive field; it is its meaning, or spiritual aspect. You could say that every instinctive dynamism has an archetypal image. Thus gods are representations of general complexes. Ares, or Mars, is an image of the instinct of aggression and self-defence in nature. In animal life, self-defence and aggression and fear dominate a whole part of life, and we are not exempt from this. Every god archetype is a dynamic, explosive load of dynamite and therefore uncontrolled. The gods are always a bit below the mark as compared with the human level. Even to the Greeks they were shocking, for they behaved like animals. The Stoics used philosophical arguments to explain it in a philosophical way. The role of the mother-goddess and such gods is to have measureless outbursts where they experience the greatest dynamism of life. ( Maria Louise von Franz 1972,

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Solar and Lunar Channels in Kundalini Yoga

KUNDALINI YOGA – The essential alphabet of all Tantric lore is to be learned from the doctrine of the seven “circles” (chakras) or “lotuses” (padmas) of the kundalini system of yoga. (See fig. 306.) The long terminal ‘i’ added to the Sanskrit adjective kundalin, meaning “circular, spiral, coiling, winding,” makes a feminine noun signifying “snake,” the reference in the present context being to the figure of a coiled female serpent—a serpent goddess not of “gross” but of “subtle” substance—which is to be thought of as residing in a torpid, slumbering state in a subtle center, the first of the seven, near the base of the spine: the aim of the yoga then being to rouse this serpent, lift her head, and bring her up a subtle nerve or channel of the spine to the so-called “thousandpetalled lotus” (sahasrara) at the crown of the head. This axial stem or channel, which is named sushumna (“rich in happiness, highly blessed”), is flanked and crossed by two others: a white, known as ida (meaning “refreshment, libation; stream or flow of praise and worship”), winding upward from the left testicle to right nostril and associated with the cool, ambrosial, “lunar” energies of the psyche;

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Jung on the Realm of Eros

Regarding the realm of Eros – In classical times, when such things were understood, Eros was considered a god whose divinity transcended our human limits, and who therefore could neither be comprehended nor represented in any way. I might as many before me have attempted to do, venture an approach to this daimon, whose range of activity extends from the endless spaces of the heavens to the dark abyss of hell; but I falter before the task of finding the language which might adequately express the incalculable paradoxes of love. Eros is a kosmogonos, a creator and father-mother of all higher consciousness. …. In my medical experience and my life I have again and again been faced with the mystery of love, and have never been able to explain what it is. … No matter, no worse expresses the whole. To speak of partial aspects is always too much or too little, for only the whole is meaningful. Love “bears all things” and endures all things” (1 Cor. 13.7) These words say all there is to be said; nothing can be added to them. For we are in the deepest sense the victims and instruments of cosmogonic “love.” I put

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Jung on Archetypes as Ancestral Experiences

There is no human experience, nor would experience be possible at all without the intervention of a subjective aptitude.  What is this subjective aptitude?  Ultimately it consists of an innate psychic structure which allows man to have experiences of this kind.  Thus the whole nature of the human male presupposes woman, both physically and spiritually.  His system is tuned into woman from the start, just as it is prepared for a quite definite world where there is water, light, air, salt, carbohydrates, etc.  The form of the world into which he is born is already inborn in him as a virtual image.  Likewise parents, wife, children, birth, and death are inborn in him as virtual images, as psychic aptitudes.  These a priori categories have by nature a collective character; they are images of parents, wife, and children in general, and are not individual predestinations.  We must therefore think of these images as lacking in solid content, hence  as unconscious.  They only acquire solidity, influence, and eventual consciousness in the encounter with empirical facts which touch the unconscious aptitude and quicken it to life.  They are, in a sense, the deposits of all our ancestral experiences, but they are not the

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Jung on Alchemy

JUNG ON ALCHEMY – C.G. Jung’s research revealed to him that analytical psychology coincided with Alchemy. Jung states: “I had very soon seen that analytical psychology coincided in a most curious way with alchemy…  The experiences of the alchemists were, in a sense, my experiences, and their world was my world. This was of course, momentous discovery: I had stumbled upon the historical counterpart of my psychology of the unconscious. The possibility of comparison with alchemy, and the uninterrupted intellectual chain back to Gnosticism, gave substance to my psychology. When I pored over those old texts, everything fell into place: the fantasy-images, the empirical material I had gathered in my practice, and the conclusions I had drawn from it. I now began to understand what these psychic contents meant when seen in historical perspective.” ( C.G. Jung Psychology and Alchemy CW 12, pars. 345ff ) situs togeltoto slotrtp slotcerutu4dsitus totobo togelsitus totototo togelsitus togelsitus togelbo togelpam4dbento4dtoto togelsitus togelsitus togelbento4dsitus togelbandar totositus togelbo togelsitus totositus togelsitus togeltoto slotpam4ddaftar pam4ddaftar pam4dlogin bento4dcerutu4dcerutu4dcerutu4dsitus totobento4dsitus totositus totositus togelsitus togelsitus totositus togelsitus togelsitus totositus totositus totositus togelsitus togeltoto togelsitus togelsitus totositus togelsitus togel resmitoto slotsitus totositus togelsitus totositus togelsitus totositus totositus togelsitus toto slotcerutu4dsitus totocerutu4dtoto

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