feminine og maskuline solenergier

[Faunus]

Quoted from the book "The God-Idea of the Ancients or Sex in Religion"
by Eliza Burt Gamble.

SUN-WORSHIP - FEMALE AND MALE ENERGIES IN THE SUN.

"When we inquire into the worship of nations in the earliest periods to which we have access by writing or tradition, we find that the adoration of one God, without temples or images, universally prevailed."[23]
[23] Godfrey Higgins, Celtic Druids.

Underlying all the ancient religions of which we have any account, may be observed the great energizing force throughout Nature recognized and reverenced as the Deity. This force embraces not only the creative energies in human beings, in animals, and in plants, but in the earlier ages of human history it included also Wisdom, or Law–that "power by which all things are discriminated or defined and held in their proper places."

The most renowned writers who have dealt with this subject agree in the conclusion that, during thousands of years among all the nations of the earth, only one God was worshipped.

This God was Light and Life, both of which proceeded from the sun, or more properly speaking were symbolized by the SUN.

In Egyptian hymns the Creator is invoked as the being who "dwells concealed in the sun"; and Greek writers speak of this luminary as the "generator and nourisher of all things, the ruler of the world."
It is thought, however, that neither of these nations worshipped the corporeal sun. It was the "centre or body from which the pervading spirit, the original producer of order, fertility, and organization, continued to emanate to preserve the mighty structure which it had formed."

It is evident that at an early age, both in Egypt and in India, spiritualized conceptions of sun-worship had already been formed.
We have seen that Netpe, the Goddess of Light, or Heavenly Wisdom, conferred spiritual life on all who would accept it.
The Great Mother of the Gods in India was not only the source whence all blessings flow, but she was the Beginning and the End of all things. Of "Aditi, the boundless, the yonder, the beyond all and everything," Max Muller says that in later times she "may have become identified with the sky, also with the earth, but originally she was far beyond the sky and the earth."[24]

The same writer quotes the following, also from a hymn of the Rig-Veda:
[24] Origin and Growth of Religion, p. 221.

"O Mitra and Varuna, you mount your chariot which, at the dawning of the dawn is golden- colored and has iron poles at the setting of the sun; from thence you see Aditi and Diti–that is, what is yonder and what is here, what is infinite and what is finite, what is mortal and what is immortal."


Aditi is the Great She that Is, the Everlasting. Muller refers to the fact that another Hin-doo poet "speaks of the dawn as the face of Aditi; thus indicating that Aditi is here not the dawn itself, but something beyond the dawn."

This Goddess, who is designated as the "Oldest," is implored "not only to drive away darkness and enemies that lurk in the dark, but likewise to deliver man from any sin which he may have committed." "May Aditi by day protect our cattle, may she, who never deceives, protect us from evil."

In the Egyptian as in the Indian and Hebrew religions, the two generating principles through- out Nature represent the Infinite, the Holy of Holies, the Elohim or Aleim–the Ieue. Within the records of the earliest religions of Ethiopia or Arabia, Chaldea, Assyria, and Babylonia, is revealed the same monad principle in the Deity.

This monad conception, or dual unity, this God of Light and Life, or of Wisdom and generative force, is the same source whence all mythologies have sprung, and, as has been stated, among all peoples the fact is observed that the religious idea has followed substantially the same course of development, or growth.