The Trial of the Sun Initiate

We will begin with the ancient Mysteries—those received from the Atlanteans by the primitive Âryans—whose mental and intellectual state Professor Max Müller has described with such a masterly hand, yet left so incomplete withal.

He says:

“We have in it [in the Rig Veda] a period of the intellectual life of man to which there is no parallel in any other part of the world. In the hymns of the Vedawe see man left to himself to solve the riddle of this world. . . . He invokes the gods around him, he praises, he worships them. But still with all these gods . . . beneath him, and above him, the early poet seems ill at rest within himself. There, too, in his own breast, he has discovered a power that is never mute when he prays, never absent when he fears and trembles. It seems to inspire his prayers and yet to listen to them; it seems to live in him, and yet to support him and all around him. The only name he can find for this mysterious power is “Brahman;”for brahman meant originally force, will, wish, and the propulsive power of creation. But this impersonal brahman too, as soon as it is named, grows into something strange and divine. It ends by being one of many gods, one of the great triad, worshipped to the present day. And still the thought within him has no real name; that power which is nothing but itself, which supports the gods, the heavens, and every living being, floats before his mind, conceived but not expressed. At last he calls it ‘Âtman,’ for âtman, originally breath or spirit, comes to mean Self and Self alone, Self, whether divine or human; Self, whether creating or suffering; Self, whether One or All; but always Self, independent and free. ‘Who has seen the first-born?’ says the poet, ‘when he who had no bones (i.e., form) bore him that had bones? Where was the life, the blood, the Self of the world? Who went to ask this from any one who knew it?’ (Rig Veda, I, 164, 4.) This idea of a divine Self once expressed, everything else must acknowledge its supremacy; ‘Self is the Lord of all things; it is the King of all things; as all the spokes of a wheel are contained in the nave and circumference, all things are contained in this Self; all selves are contained in this Self.’” (Brihadâranyaka, IV. v. 15)”¹

This Self, the highest, the one, and the universal, was symbolised on the plane of mortals by the Sun, its life-giving effulgence being in its turn the emblem of the Soul—killing the terrestrial passions which have ever been an impediment to the re-union of the Unit Self (the Spirit) with the All-Self. Hence the allegorical mystery, only the broad features of which may be given here. It was enacted by the “Sons of the Fire-Mist” and of “Light.” The second Sun (the “second hypostasis” of Rabbi Drach) appeared as put on his trial, Vishvakarma, the Hierophant, cutting off seven of his beams, and replacing them with a crown of brambles, when the “Sun” became Vikarttana, shorn of his beams or rays. After that, the Sun—enacted by a neophyte ready to be initiated—was made to descend into Pâtâla, the nether regions, on a trial of Tantalus. Coming out of it triumphant, he emerged from this region of lust and iniquity, to re-become Karmasâkshin, witness of the Karma of men,² and arose once more triumphant in all the glory of his regeneration, as the Graha-Râjah, King of the Constellations, and was addressed as Gabhastiman, “re-possessed of his rays.”

The “fable” in the popular Pantheon of India, founded upon, and born out of the poetical mysticism of the Rig-Veda—the sayings of which were mostly all dramatised during the religious Mysteries—grew in the course of its exoteric evolution into the following allegory. It may be found now in several of the Purânas and in other Scriptures. In the Rig-Veda and its Hymns, Vishvakarma, a Mystery-God, is the Logos, the Demiurgos, one of the greatest Gods, and spoken of in two of the hymns as the highest. He is the Omnificent (Vishvakarma), called the “Great Architect of the Universe,” the

“All seeing God, . . . the father, the generator, the disposer, who gives the gods their names, and is beyond the comprehension of mortals,”

as is every Mystery-God. Esoterically, He is the personification of the creative manifested Power: and mystically He is the seventh principle in man, in its collectivity. For He is the son of Bhuvana, the self-created, luminous Essence, and of the virtuous, chaste and lovely Yoga-Siddhâ, the virgin Goddess, whose name speaks for itself, since it personified Yoga-power, the “chaste mother” that creates the Adepts. In the Rig-Vaidic Hymns, Vishvakarma performs the “great sacrifice,” i.e., sacrifices himself for the world; or, as the Nirukta is made to say, translated by the Orientalists:

“Vishvakarma first of all offers up all the world in a sacrifice, and then ends by sacrificing himself.”

In the mystical representations of his character, Vishvakarma is often called Vittoba, and is pictured as the “Victim,” the “Man-God,” or the Avatâra crucified in space.³

In a secret work upon the Mysteries and the rites of Initiation, in which very rough but correct prints are given of the sacramental postures, and of the trials to which the postulant was subjected, the following details are found:

(1) The neophyte—representing the Sun, as “Sahasrakirana” he of the thousand rays”—is shown kneeling before the “Hierophant.” The latter is in the act of cutting off seven locks of the neophyte’s long hair,⁴ and in the following—(2)—illustration, the postulant’s bright crown of golden beams is thrown off, and replaced by a wreath of sharp ligneous spines, symbolizing the loss.⁵ This was enacted in India. In trans-Himâlayan regions it was the same.

In order to become a “Perfect One,” the Sakridâgâmin (“he who will receive new birth,” lit.) had, among other trials, to descend into Pâtâla, the “nether world,” after which process only he could hope to become an “Anâgâmin”—“one who will be reborn no more.” The full Initiate had the option of either entering this second Path by appearing at will in the world of men under a human form, or he could choose to first rest in the world of Gods (the Devachan of the Initiates), and then only be reborn on this our earth. Thus, the next stage shows the postulant preparing for this journey.

(3) Every kind of temptation—we have no right to enumerate these or speak of them—was being placed on his way. If he came out victorious over these, then the further Initiation was proceeded with; if he fell—it was delayed, often entirely lost for him.

These rites lasted seven days.

During the first three, as said he was tried and examined as to his proficiency in Occult learning. On the fourth day (4) after another ceremony symbolical of purification, he was sent alone to pass through various trials, finally becoming entranced in a subterranean crypt, in utter darkness, for two days and two nights. In Egypt, the entranced neophyte was placed in an empty sarcophagus in the Pyramid, where the initiatory rites took place. In India and Central Asia, he was bound on a lathe, and when his body had become like that of one dead (entranced), he was carried into the crypt. Then the Hierophant kept watch over him “guiding the apparitional soul (astral body) from this world of Samsâra (or delusion) to the nether kingdoms, from which, if successful, he had the right of releasing seven suffering souls” (Elementaries). Clothed with his Anandamayakosha, the body of bliss—the Srotâpanna remained there where we have no right to follow him, and upon returning—received the Word, with or without the “heart’s blood” of the Hierophant.⁶

Only in truth the Hierophant was never killed—neither in India nor elsewhere, the murder being simply feigned—unless the Initiator had chosen the Initiate for his successor and had decided to pass to him the last and supreme Word, after which he had to die—only one man in a nation having the right to know that word. Many are those grand Initiates who have thus passed out of the world’s sight, disappearing

“As mysteriously from the sight of men as Moses from the top of Mount Pisgah (Nebo, oracular Wisdom), after he had laid his hands upon Joshua, who thus became “full of the spirit of wisdom,” i.e., initiated.”

But he died, he was not killed. For killing, if really done, would belong to black, not to divine Magic. It is the transmission of light, rather than a transfer of life, of life spiritual and divine, and it is the shedding of Wisdom, not of blood. But the uninitiated inventors of theological Christianity took the allegorical language à la lettre; and instituted a dogma, the crude, misunderstood expression of which horrifies and repels the spiritual “heathen.”

All these Hierophants and Initiates were types of the Sun and of the Creative Principle (spiritual potency) as were Vishvakarma and Vikarttana, from the origin of the Mysteries. Ragon, the famous Mason, gives curious details and explanations with regard to the Sun rites. He shows that the biblical Hiram, the great hero of Masonry (the “widow’s son”) a type taken from Osiris, is the Sun-God, the inventor of arts, and the “architect,” the name Hiram meaning the elevated, a title belonging to the Sun. Every Occultist knows how closely related to Osiris and the Pyramids are the narratives in Kings concerning Solomon, his Temple and its construction; he knows also that the whole of the Masonic rite of Initiation is based upon the Biblical allegory of the construction of that Temple, Masons conveniently forgetting, or perhaps ignoring, the fact that the latter narrative is modelled upon Egyptian and still earlier symbolisms. Ragon explains it by showing that the three companions of Hiram, the “three murderers,” typify the three last months of the year; and that Hiram stands for the Sun—from its summer solstice downwards, when it begins decreasing—the whole rite being an astronomical allegory.

“During the summer solstice, the Sun provokes songs of gratitude from all that breathes; hence Hiram, who represents it, can give to whomsoever has the right to it, the sacred Word, that is to say life. When the Sun descends to the inferior signs all Nature becomes mute, and Hiram can no longer give the sacred Word to the companions, who represent the three inert months of the year. The first companion strikes Hiram feebly with a rule twenty-four inches long, symbol of the twenty-four hours which make up each diurnal revolution; it is the first distribution of time, which after the exaltation of the mighty star, feebly assails his existence, giving him the first blow. The second companion strikes him with an iron square, symbol of the last season, figured by the intersections of two right lines, which would divide into four equal parts the Zodiacal circle, whose centre symbolises Hiram’s heart, where it touches the point of the four squares representing the four seasons: second distribution of time, which at that period strikes a heavier blow at the solar existence. The third companion strikes him mortally on his forehead with a heavy blow of his mallet, whose cylindrical form symbolises the year, the ring or circle: third distribution of time, the accomplishment of which deals the last blow to the existence of the expiring Sun. From this interpretation it has been inferred that Hiram, a founder of metals, the hero of the new legend with the title of architect, is Osiris (the Sun) of modern initiation; that Isis, his widow, is the Lodge, the emblem of the Earth (loka in Sanskrit, the world) and that Horus, son of Osiris (or of light) and the widow’s son, is the free Mason, that is to say, the Initiatewho inhabits the terrestrial lodge (the child of the Widow, and of Light.)”⁷

And here again, our friends the Jesuits have to be mentioned, for the above rite is of their making. To give one instance of their success in throwing dust into the eyes of ordinary individuals to prevent their seeing the truths of Occultism, we will point out what they did in what is now called Freemasonry.

This Brotherhood does possess a considerable portion of the symbolism, formulæ, and ritual of Occultism, handed down from time immemorial from the primeval Initiations. To render this Brotherhood a mere harmless negation, the Jesuits sent some of their most able emissaries into the Order, who first made the simple brethren believe that the true secret was lost with Hiram Abiff; and then induced them to put this belief into their formularies. They then invented specious but spurious higher degrees, pretending to give further light upon this lost secret, to lead the candidate on and amuse him with forms borrowed from the real thing but containing no substance, and all artfully contrived to lead the aspiring Neophyte to nowhere. And yet men of good sense and abilities, in other respects, will meet at intervals, and with solemn face, zeal and earnestness, go through the mockery of revealing “substituted secrets” instead of the real thing.

If the reader turns to a very remarkable and very useful work called The Royal Masonic Cyclopædia, Art. “Rosicrucianism,” he will find its author, a high and learned Mason, showing what the Jesuits have done to destroy Masonry. Speaking of the period when the existence of this mysterious Brotherhood (of which many pretend to know “something” if not a good deal, and know in fact nothing) was first made known, he says:

“There was a dread among the great masses of society in byegone days of the unseen—a dread, as recent events and phenomena show very clearly, not yet overcome in its entirety. Hence students of Nature and mind were forced into an obscurity not altogether unwelcome. . . . The Kabalistic reveries of a Johann Reuchlin led to the fiery action of a Luther, and the patient labours of Trittenheim produced the modern system of diplomatic cipher writing. . . . It is very worthy of remark, that one particular century, and that in which the Rosicrucians first showed themselves, is distinguished in history as the era in which most of these efforts at throwing off the trammels of the past [Popery and Ecclesiasticism] occurred. Hence the opposition of the losing party, and their virulence against anything mysterious or unknown. They freely organised pseudo-Rosicrucian and Masonic societies in return; and these societies were instructed to irregularly entrap the weaker brethren of the True and Invisible Order, and then triumphantly betray anything they might be so inconsiderate as to communicate to the superiors of these transitory and unmeaning associations. Every wile was adopted by the authorities, fighting in self-defence against the progress of truth, to engage, by persuasion, interest or terror, such as might be cajoled into receiving the Pope as Master—when gained, as many converts to that faith know, but dare not own, they are treated with neglect, and left to fight the battle of life as best they may, not even being admitted to the knowledge of such miserable aporrheta as the Romish faith considers itself entitled to withhold.”

But if Masonry has been spoiled, none is able to crush the real, invisible Rosicrucian and the Eastern Initiate. The symbolism of Vishvakarma and Sûrya Vikarttana has survived, where Hiram Abiff was indeed murdered, and we will now return to it. It is not simply an astronomical, but is the most solemn rite, an inheritance from the Archaic Mysteries that has crossed the ages and is used to this day. It typifies a whole drama of the Cycle of Life, of progressive incarnations, and of psychic as well as of physiological secrets, of which neither the Church nor Science knows anything, though it is this rite that has led the former to the greatest of its Christian Mysteries.

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