3 sunsfinal mini

In alchemic and Hermetic traditions, suns (Sun symbol.svg) are employed to symbolize a variety of concepts, much like the sun in astrology. Suns can correspond to gold, citrinitas, generative masculine principles, imagery of ‘the king’ or Apollo, the fiery spirit or sulfur,[1] the divine spark in man,[2] nobility, or incorruptibility. Recurring images of specific solar motifs can be found in the form of a “Dark” or “Black Sun”, or a green lion devouring a sun.

Sol niger

The black sun as pictured in the Putrifaction emblem of Philosophia Reformata (Johann Daniel Mylius).

Sol niger (black sun) can refer to the first stage of the alchemical magnum opus, the nigredo (blackening). In a text ascribed to Marsilio Ficino three suns are described: black, white, and red, corresponding to the three most used alchemical color stages. Of the sol niger he writes:

The body must be dissolved in the subtlest middle air: The body is also dissolved by its own heat and humidity; where the soul, the middle nature holds the principality in the colour of blackness all in the glass: which blackness of Nature the ancient Philosophers called the crows head, or the black sun.[3]

The black sun is used to illuminate the dissolution of the body, a blackening of matter, or putrefaction in Splendor Solis,[4] and Johann Daniel Mylius’s Philosophia Reformata.[5]

At the core of this was a vision of an alchemical process occurring through a cycle of colour changes, from an initial blackness to the perfection of the quintessence.
The alchemist envisaged each stage of the process being heralded by a colour change and a meeting with certain animals.

Blackening – Black Crow, Raven, Toad, Massa Confusa.
Whitening – White Swan, White Eagle, skeleton.
Greening – Green Lion.
Rapid cycling through iridescent colours – Peacock’s Tail.
White Stone – Unicorn.
Reddening – Pelican feeding young with its own blood, cockerel.
Final transmutation – Phoenix reborn from the fire.

The phase of Blackening which usually marked the beginning of the work, was brought about either by heating the prima materia in the process of Calcination (the ‘dry way’ of the alchemists), or by the process of Putrefaction, a slow rotting or digestion over a period of weeks or months (the so-called ‘wet way’). The Black Crow or Raven was often associated with this Calcination, for on vigorous heating the calcined material would usually carbonise and layers would flake off and move like a crow’s wings in the flask. The Toad was a better symbol of the Putrefaction, the decaying mass slowly pulsating and shifting as gasses were given off, while the substance rotted down to a black mass. Another symbol of this stage was the dragon, a familiar inhabitant of the alchemists flasks. The dragon is however a more complex symbol and is also used when winged as a symbol for the spiritualising of the earthly substance. Thus to the alchemists the dragon appeared at the beginning and at the end of the work.

The alchemists paralleled these experiences in their souls as a withdrawal into the darkness of their interior space, a darkness pregnant with possibility. We have to a great extent lost the sense that still lived in the medieval and renaissance alchemists, that this darkness contained all potentialities. Like children we fear the dark, and for twentieth century humanity darkness often holds only an existential dread – philosophers of science have in the last decade brought us this terrible image of the ‘Black Hole’ which swallows up and annihilates everything that comes into its orbit. Perhaps we do not gaze enough at the blackness of the heavens. For if we look deep into the blackness of space on a clear night, we will sense more stars hidden between the known visible stars, especially in the vast star fields of the Milky Way. Cosmic space is pregnant with the possibility of other worlds as yet unseen. It is this image of blackness we must try to recover if we are to become alchemists. An echo of this perhaps remains in the often used phrase “a profound darkness”. In alchemy, to meet with the black crow is a good omen. Thus in the Chymical Wedding of Christian Rosenkreutz, as our hero sets out on his journey of transformation, he meets with a Crow which by a turn of fate decides which among the various paths open to him is the one that will lead him to the Castle of the King.


The three Suns. That above, most familiar. That within, seen in an instant, in a fleeting moment that may take a moment or a life time to see. Below the Sun at midnight. The interior Sun or Star, deep within the Earth itself.

Perhaps a supreme expression of the maxim As Above so Below. The interior pereption and exierience there in of. A hidden secret.



This I Believe:
There is a light in all of us, and the more we search out ways to express ourselves, the brighter that light shines. Whether your passion be baseball, or computers, or painting, or eating, laughing, hiking, biking, films, teaching, listening, or cooking, whenever you engage yourself in doing something that you love you make the world a little bit brighter. Through finding your own source of enthusiasm and love, you invite others to do the same in their own way, and you spread the joy that comes with truly living.
While it can be all too easy to just sit back and watch life go by, don’t forget about the things that make a difference in your life, the people that inspire you, and the dreams that help nudge you out of bed in the morning.

I believe that we all want to become a better version of ourselves, and that we are continually given chances to step up and challenge ourselves to be better. We just have to be willing to welcome those challenges, and see them as gifts rather than curses. It all depends on the perspective you choose to take. What will you choose today? Will you simply sit back, and let others take the lead, or will you step up and conquer your fear and indifference, break out of your shell, and take actions that better yourself and the world? I believe that what you focus on grows: the more you complain, the more reasons to complain will appear; the more you see life as a blessing, the more blessings will pour out into your waiting arms. Rejoice in what life has to offer, and help to open others’ eyes the the beauty and opportunity that surrounds us at every moment. We are given a great power: free will. Because of this power we are always given a choice. We may not be able to change our outer circumstances (at least not in the short run), but we can always change the way we think about something. The power of the mind is incredible! It can drag us down into the depths, or it can liberate us! Find the joy in your life today–take a chance, challenge yourself and see the resulting growth, dare to become more alive! And best of all, as you become a brighter light, so will those around you catch your reflection, and the world will be filled with suns, moons and stars…



The formula of spagyrics is similar to that of Solve et Coagula – to separate and recombine. This is the backbone of alchemy. In slightly less basic alchemical procedures, distillation is used to separate organic matter into these three principles using distillation – yielding unpurified salt in the form of black ash, essential oil, and the spirit of the plant. These are each purified after separation, and recombined, creating a purified instance of the original subject which is then consumed.







Soaring upwards
Can be like reaching down

Pushing forward

Can be like pushing back

Going right

Can be like Going left

Within is within

All things begin

And end at the cross roads

–GraalBaum 2013



This world-mountain was Nizir to the Chaldeans, Olympus to the Greeks, Hara Berezaiti to the Persians of the Avesta, the later Alborz and Elburz; a transfer, as says Mme. Ragozin, of ‘mythical heavenly geography to the earth.’ This mountain—the solar hill of the Egyptians—we shall again refer to in the next two or three chapters. At its apex springs, the heaven tree on which the solar bird is perched. From its roots spring the waters of life—the celestial sea, which, rushing adown the firmament, supplies the ocean which circumscribes the earth or falls directly in rain. At their fountain these springs are guarded by a goddess. In Egypt Nut, the goddess of the oversea, leans from the branches of the heavenly persea and pours forth the celestial water. In the Vedas, Yama, lord of the waters, sits in the highest heaven in the midst of the heavenly ocean under the tree of life, which drops the nectar Soma, and here, on the ‘navel of the waters,’ matter first took form. In the Norse, the central tree Yggdrasil has at its roots the spring of knowledge guarded by the Norns, the northern Fates; two swans the parents of all those of earth, float there. In Chaldea the mighty tree of Eridu, centre of the world, springs by the waters. The Avesta gives a very complete picture—Iran is at the centre of the seven countries of the world; it was the first created, and so beautiful, that were it not that God has implanted in all men a love for their own land, all nations would crowd into this the loveliest land. To the east somewhere, but still at the centre of the world, rises the ‘Lofty Mountain,’ from which all the mountains of the earth have grown, ‘High Haraiti;’ at its

summit is the gathering place of waters, out of which spring the two trees, the heavenly Haoma (Soma), and another tree which bears all the seeds that germinate on earth. This heavenly mountain is called ‘Navel of Waters,’ for the fountain of all waters springs there, guarded by a majestic and beneficent goddess. In Buddhist accounts, the waters issue in four streams like the

Eden from this reservoir, and flow to the cardinal points, each making one complete circuit in its descent. In the Persian Bundahish there are two of these heavenly rivers flowing east and west. To the Hindus the Ganges is such a heavenly stream. ‘The stream of heaven was called by the Greeks Achelous.’ The Nile in Egypt, the Hoang-Ho in China, and the Jordan to the Jews, seem to have been celestial rivers. This mountain of heaven is often figured in Christian art with the four rivers issuing from under the Throne of God.

Sir John Maundeville gives an account of the earthly Paradise quite perfect in its detailed scheme. It is the highest place on earth, nearly reaching to the circle of the moon (as in Dante), and the flood did not reach it. ‘And in the highest place, exactly in the middle, is a well that casts out the four streams’—Ganges, Nile, Tigris, and Euphrates. ‘And men there beyond say that all the sweet waters of the world above and beneath take their beginning from the well of Paradise, and out of that well all water come and go.






Abru-el. An Arab equivalent for the Gabriel of Daniel, and of

the New Testament, both meaning, in Semitic speech, “ Power (or

mighty one) of God.”

Abu. An early Egyptian god of light, and a city sacred to the

ithyphallic Khnum (or Kneph), known to Greeks as Elephantis—not

from elephas “ elephant,” or elaphos “ deer,” but from Elaphas, an

Osirian god of light, or of the sun to which special libations were

offered at Abu. Ab was a name of Osiris, and his hieroglyph was the

phallus (see Kneph). [Eb was also the elephant in Egyptian ; like the

Hebrew, and Tamil, Hab.—ED.]

Arabuda. A celebrated mountain, lofty and detached

from the Araveli range, in the Sirohi state of Rajputāna, where we

lived for four summers. It has played an important part in the

religious history of India, and is still claimed by Hindus, who have

shrines on the heights, and by Buddhists and Jains, whose shrines are

in the valleys : round these still flourish more ancient non-Aryan

cults, at little white shrines (of Adhar-devi, Durga, etc.) seen on the

hill-sides. We have often seen sacrifices of goats, and cocks, to the

ancient Ambā (Sivi) called Bhavānī. The famous Jaina shrines in the

Vale of Delvada (or Dilwara), “ the place of temples,” still contain

cells for Devī-Ambā, who is always curiously associated with Nemināth,

the 21st or 22nd Jain Tirthankara; and nimi, like ambā, is an

euphemism for the mul (pudendum), and also means, “ winking one,

eye, gem, sign, or mark.” Amba’s cell occupies the S.W. corner, or

place of honor in Jaina Vastupālas; and beside it is Adi-nāth’s beautiful

shrine, where stands a colossal black image of Nemi-nātha. For

the old Turanian tribes of India (as seen also from the Euphrates to

the Seine) have always loved a black image, like those of the Madonna,

or of Osiris. It is evident that Jainas have built at Abu on the holy

sites of ancient nature worshipers.

The existing Jaina temples (elaborately sculptured) were erected

by rich merchants. The chief one was built by Vimalsa of Patan

(older Anhil-wāda) of Gujerat, about 1030 A.C. “ He could purchase

armies, and overturn kingdoms.” The second in importance is that of

Vastupāl and Tej-pāl—Jaina ministers of the Rāja Vidaval (1197-

1247 A.C.). These are carefully described by Mr James Fergusson

and others. They approach the Buddhist Vihara style. The second

is dedicated to Adi-nāth (the “ Ancient of Days ”), in his bull incarnation

as the Tirthankara named Rishāba-nātha. In the first are ten

marble elephants (his sawāri) ; and, in the entrance lobby, are statues

of Vimalsa, and of his nephew, on horseback : they are of alabaster,

and stand before a chau-mukh, or “ four-faced,” image of Paris-nāth.

Abu is one of the Tirthas or “ most holy places ” of India.

Jainas here followed the old Adi-nāth, whose shrine is probably far

older than the time of Buddhism. In a lonely cell of the Yoni godess

Bhavāni, he stands in a temple reputed to be much the oldest on the

mountain. East of the Jaina shrines we find the older sites of nature

worshipers—the Achal-Garh (“ abode of fire ”), or Achal-Gādh of

Sivaite and Vishnuva Hindus. The Sivaites say the name, Achal-isvar,

means “ stable, or immoveable god.” For, in the little attached

shrine of the Brimh-Khar (“ hot spring ”), which issues from a deep

fissure over which presides Pārvati (typifying woman), the god’s

“ Toe ” is shown in the water, as an oval whitish button; and, as long

as the “ Foot ” here rests, the mountain will remain, and the faithful

need not fear its rumbling and quaking—often very alarming. By

this thermal spring the bi-sexual creator appears as Ardanār-Isvara

(see Rivers of Life, ii, Plate XIV.), who made male and female. The

whole mountain is called “ the womb of Pārvati ” ; and the fissure is

her Yoni, whence Faith issued as a “ two months’ foetus.” No

European may pass its barred entrance; but we managed to enter the

shrine, and to look closely at the white button in the bubbling hotspring.

On an altar is a silver Pārvati, with two side figures, one

being Siva. They face the great brazen bull of Gawāla (“ the

guardian ”)—the Nandi which ikonoklasts stole or destroyed.

All round this it is holy ground. On the N.E. lies the sweet

wooded undulating vale of Agni-Kund, with a pilgrim tank (350 by

150 ft.) once warm, as the name shows, but now cold and ruined, like

the numerous surrounding shrines scattered up and down the pretty

green valley. Among them is a Jaina shrine of Santi-nāth, the 16th

Tirthankara ; but there are no Buddhist remains. In the centre of

the Kund rises a lingam rock—a shrine now dedicated to Matā the

dreaded godess of small pox. Other rural shrines—mostly Sivaite—

are falling into decay, with broken Nandis and lingams, which are

scattered about the valley ; on one mandap (“ porch ”) Vishnu was

carved as Narāyana, reclining with Lakshmi on Sesha, the Serpent of

Eternity, as when creating the world (see Vishnu).

On the high overhanging cliffs to S.E., is the ruined fort and

palace of the Rānas of Chitor, reached by a steep rocky path, fitly

named after Hanumān, the monkey god. Here are found a small

shrine, and the house of the pujāri, or priest in charge. He shows

three equestrian statues of brass, representing the founders, or

patrons, of his office in the 15th century A.C.—believed to be Kumbha,

the famous Rana of Medwada (1419-1469 A.C.), and two of his Rājas.

North of the valley is the largish village of Urya, north of which

is a path leading to the highest summit of the range, a peak 5660 feet

above sea-level, claimed by Vishnuvas as the shrine of their Gurū,


Sikār (or Sekra), an old form of Indra, who also rules on Adam’s

peak in Ceylon, where (as here also) is a Pādukā, a Prāpad, or divine

“ foot,” carved on the granite ; which Vishnu here left when

he descended from heaven incarnate as Dālā-Bhrigu, to drive away the

Nāgas, or serpent worshipers (see Nāga). A small temple is built

on the upper plateau. It is probably a natural cave, with a sacred

adytum, and a rest cell for the weary. A bell scares away demons,

and reminds the neighbours that the hungry attendants wait to be

fed. These include wild Bāwas and idiots, Sanyasis and anchorites,

who let their nails grow through their palms : also, till lately, Mard-

Khors, or “ corpse eaters,” the last of whom was walled up alive in a

cave (see Aghors).

Sivaites say that the mountain was cast down by Siva in answer

to the prayers of the great Rishi Vasishta, when his “ cow of plenty ”

(Nandini, “ the earth ”) fell into a deep pool. The mountain spirits

filled the void, and the Great Serpent, or Bud, carried up those who

could not walk. Bud became Budha and Buddha (“ the wise one ”),

whose faith here prevailed from 3rd century B.C. to the 8th or 9th

century A.C. Then came a revolution to Neo-Brāhmanism, when—it

is said—Vishnu recreated Kshatryas. Indra, Brāhma, Rudra, and

Vishnu visited Ara-Buddha (Abu), and purged away its impurities

with Ganges water, and Vedas, driving away the Daityas, “ drinking

the blood of many.” Not till the 14th or 15th century A.C. did

Buddhists however wholly disappear hence. They were probably

then absorbed by the present Jainas.

The Vedas recognise this holy hill, saying that it was thronged

with Ārbuda-Sarhas, worshipping serpents—which are still holy, and

too numerous. Abu was the Zion of the Rājas of Chandra-Vati—

their once resplendent capital on the plains to its S.S.E., now marked

only by broken carved marbles. In 1593 the tolerant Emperor

Akbar gave to the Setām-bari Jains a grant, securing them all their

lands and shrines, and adding that “ all true worshipers of God should

protect all religions. Let no animals be killed near Jaina lands ”—a

mandate that still holds good.

Abury. Avesbury. A celebrated English solar shrine (see

Rivers of Life, ii. pp. 237, 238, 290, 387).

from WIKI: http://en.wikipedia.org/wiki/Avebury

Avebury is the site of a large henge and several stone circles in the English county of Wiltshire surrounding the village of Avebury. It is one of the finest and largest Neolithic monuments in Europe dating to around 5,000 years ago. It is older than the megalithic stages of Stonehenge, which is located about 32 kilometres (20 mi) to the south, although the two monuments are broadly contemporary overall. It lies approximately midway between the towns of Marlborough and Calne, just off the main A4 road on the northbound A4361 towards Wroughton. The henge is a Scheduled Ancient Monument[1] and a World Heritage Site.[2]

Avebury is a National Trust property.



Abydos. In Egypt the Greek name of Thinis (see Thinis).

from WIKI:

Abydos (Egyptian Abdju, 3bdw, Arabic: أبيدوس, Greek Αβυδος), one of the most ancient cities of Upper Egypt, is about 11 km (6 miles) west of the Nile at latitude 26° 10′ N. The Egyptian name of both the eighth Nome of Upper Egypt and its capital city was Abdju, technically, 3bdw as in the hieroglyphs shown to the right, the hill of the symbol or reliquary, in which the sacred head of Osiris was preserved. The Greeks named it Abydos, after their city on the Hellespont; the modern Arabic name is el-‘Araba el Madfuna (Arabic: العربة المدفونةal-ʿarabah al-madfunah).

Considered one of the most important archaeological sites of Ancient Egypt (near the town of al-Balyana), the sacred city of Abydos was the site of many ancient temples, including a Umm el-Qa’ab, a royal necropolis where early pharaohs were entombed.[1] These tombs began to be seen as extremely significant burials and in later times it became desirable to be buried in the area, leading to the growth of the town’s importance as a cult site.

Today, Abydos is notable for the memorial temple of Seti I, which contains an inscription from the nineteenth dynasty known to the modern world as the Abydos King List. It is a chronological list showing cartouches of most dynastic pharaohs of Egypt from the first, Narmer or Menes, until Ramesses I, Seti’s father.[2] The Great Temple and most of the ancient town are buried under the modern buildings to the north of the Seti temple.[3] Many of the original structures and the artifacts within them are considered irretrievable and lost, many may have been destroyed by the new construction.

Horus presents Regalia to Pharoah

Horus presents Regalia to Pharoah