The Son of God is the Sun of God

Summary from "The Christ Conspiracy"

1999

...there is nothing new under the sun.

(Ecclesiastes 1:9)

Over the ages, the ancients did not simply observe the movements of the celestial bodies but personified them and created stories about them that were recreated upon the earth.

Out of this polytheistic, astrological atmosphere came the “greatest story ever told,” as the gospel tale is, in fact, astro-theological and non-historical, recording the mythos found around the globe for eons.

Thus, the Christian religion, created and shored up by forgery, fraud and force, is in reality astro-theological and its founder mythical, based on many thousands of years of observation by the ancients of the movements and interrelationships of the celestial bodies and the earth, one of the favorite of which was, understandably, the sun.

The sun figured in the stories of virtually every culture worldwide. In many places and eras, the sun was considered the most visible proxy of the divine and the most potent bestower of Spirit. It was regarded as the first entity in “the Void” and the progenitor of all life and matter. The sun also represented the Archetypal Man, as human beings were perceived as “solar entities.”

In addition to being a symbol of the spirit because it rises and sinks, the sun was the “soul of the world,” signifying immortality, as it is eternally resurrected after “dying” or setting. It was also considered the purifier of the soul, as noted. Hence, from at least the Egyptian age down to the Gnostic Christians, the sun, along with the moon and other celestial bodies, was viewed as a “guide” into the afterlife.

By the Gnostic Zoroastrians, the sun was considered,

“the Archimagus, that noblest and most powerful agent of divine power, who ‘steps forth as a Conqueror from the top of the terrible Alborj to rule over the world which he enlightens from the throne of Ormuzd’.”

Long before the Christian era, the sun was known as the “Son of Ormuzd,” the “Mediator,” while his adversary, Ahriman, represented the darkness, which caused the fall of man.

The sun was considered the “Savior of the World,” as it rose and brought light and life to the planet. It was revered for causing seeds to burst and thus giving its life for plants to grow; hence, it was seen to sacrifice itself in order to provide fertility and vegetation. The sun is the “tutelary genius of universal vegetation,” as well as the god of cultivation and the benefactor of humankind. When the sun “dies” in winter, so does the vegetation, to be “resurrected” in the spring.

The first fruits, vine and grain were considered symbols of the sun’s strength and were ritualistically offered to the divine luminary. The solar heroes and gods were said to be teachers as well, because agriculture, a science developed out of astronomy, freed mankind to pursue something other than food, such as other sciences and the arts.

The various personifications of the sun thus represent the,

“image of fecundity which perpetuates and rejuvenates the world’s existence.”

In their fertility aspects, the sun was the phallus, or lingam, and the moon was the vulva, or yoni, the male and female generative principles, the generators of all life on Earth.

In the mythos, the two pillars or columns of the Celestial Temple, the mysterious Jachin and Boaz, are the sun and moon.

Of the relationship between the sun and moon, Hazelrigg adds:

“The Sun may be likened to a wire through which the planetary messages are electrically transmitted, and of which the lunar moisture is the insulation.”

In the ancient world, light was the subject of awe, and the sunlight’s ability to make plants grow was considered magical and miraculous. So special is light that the writer of Ecclesiastes waxes,

“Light is sweet, and it is pleasant for the eyes to behold the sun.”

We know that it is not pleasant for the eyes to behold the direct light of the sun; it is, however, pleasant for humanity to behold the sun as it rises in the morning, bringing light and life. Indeed, the sun itself is the “face of the divine” upon which it is impossible to look.

Thus, the sun was very important to the ancients, so much so that around the world for millennia a wide variety of peoples have built solar temples, monuments and entire religions with priestesses and priests of the Sun, along with complex rituals and accoutrements. Within these religions is contained the ubiquitous mythos, a template or archetypical story that personifies the heavens and Earth, and rolls them into a drama about their interrelationship.

Rather than being an entertaining but useless “fairytale,” as myths are erroneously considered to be, the mythos is designed to pass along from generation to generation information vital to life on Earth, so that humans do not have to learn it repeatedly but can progress. Without the knowledge, or gnosis, of the celestial mythos, humankind would still be in caves.

The celestial mythos is complicated because the solar myth is intertwined with the lunar, stellar and terrestrial myths. In addition, some of the various celestial players were introduced later than others, and many of them took on new functions as the focus switched from stars to moon to sun to other planets, and back again.

For example, Horus is not only the sun but also the North Pole star, and his twin brother-adversary, Set, represents not only darkness but also the South Pole star. Furthermore, as time progresses and the skies change, as with the precession of the equinoxes and the movements of the sun annually through the zodiac and daily through its “houses,” as well as with cataclysm, the attributes of the planetary bodies within the mythos also change.

Moreover, the incorporation of the phases of moon into the mythos adds to its complexity:

The Moon, like the Sun, changed continually the track in which she crossed the Heavens, moving ever to and fro between the upper and lower limits of the Zodiac; and her different places, phases, and aspects there, and her relations with the Sun and the constellations, have been a fruitful source of mythological fables.

An example of the complexity of the mythos is provided by the story of the “Queen of Heaven,” the goddess Isis, mother of Horus, who is not only the moon that reflects the sun, she is the original creator, as well as the constellation of Virgo.

As the moon, she is the “woman clothed with the sun,” and as the Virgin, she is the sun’s mother.

She is also Stella Maris, the “Star of the Sea,” as she regulates the tides, a fact known of the moon beginning eons ago, as were the facts of the roundness of the earth and of the heliocentricity of the solar system - again, knowledge never actually “lost” and “rediscovered,” as popularly portrayed.

The sun and moon were deemed to be one being in some cultures or twins in others. When eclipses occurred, it was said that the moon and sun were uniting to create lesser gods. Thus, the pantheon kept growing.

Although it is generally now considered to be “male,” the sun was also regarded as female in several places, including Alaska, Anatolia, Arabia, Australia, Canaan, England, Germany, India, Japan, North America and Siberia. The sun’s feminine side was, naturally, suppressed by the patriarchy.

As Walker says:

The popular European tradition usually made the sun male and the moon female, chiefly to assert that “his” light was stronger, and that “she” shone only by reflected glory, symbol of the position of women in patriarchal society. However, Oriental and preChristian systems frequently made the sun a Goddess.

When one factors into this complexity the fertility aspect of the gods and goddesses of the grape and grain, along with the sexual imagery found in all mythologies and religions, one can understand why it has been so difficult to sort it all out.
 

The Zodiac
As the mythos developed, it took the form of a play, with a cast of characters, including the 12 divisions of the sky called the signs or constellations of the zodiac.

The symbols that typified these 12 celestial sections of 30° each were not based on what the constellations actually look like but represent aspects of earthly life. Thus, the ancient peoples were able to incorporate these earthly aspects into the mythos and project them onto the all-important celestial screen.

These zodiacal designations have varied from place to place and era to era over the tens of thousands of years during which the skies have been observed, for a number of reasons, including the changes in the skies brought on by the precession. For example, Scorpio is not only the eagle but also the scorpion.

It is difficult to determine absolutely all of their origins, but the current zodiacal symbols or totems are or may have been devised as follows, based on the formula made by inhabitants of the northern hemisphere:

• Aries is represented as the Ram/Lamb because March/April is the time of the year when lambs are born.
• Taurus is the Bull because April/May is the time for ploughing and tilling.
• Gemini is the Twins, so-called for Castor and Pollux, the twin stars in its constellation, as well as because May/June is the time of the “increase” or “doubling” of the sun, when it reaches its greatest strength.
• After the sun reaches its strength at the summer solstice and begins to diminish in Cancer (June/July), the stars are called the Crab, who “backslides.”
• Leo is the Lion because, during the heat of July/August, the lions in Egypt would come out of the hot desert.
• Virgo, originally the Great Mother Earth, is the “Gleaning Virgin, who holds a sheath of wheat,” symbolizing August/ September, the time of the harvest.
• Libra (September/October) is the Balance, reflecting the autumnal equinox, when the days and night are again even in length.
• Scorpio is the Scorpion because in the desert areas the fierce storms of October/November were called “scorpions” and because this time of the year is the “backbiter” of the sun as it begins to wane.
• Sagittarius is the “vindictive Archer” who side-wounds and weakens the sun during its approach in November/ December towards the winter solstice.
• In Capricorn, the weakened sun encounters the “filthy, illomened Hegoat,” who drags the solar hero down in December/January.
• Aquarius is the WaterBearer because January/February is the time of winter rains.
• Pisces is represented by the Fishes because February/ March is the time when the thinning ice is broken and the fattened fish are plucked out.

The story of the skies was so important to the ancients that they were singularly focused on it and their lives in effect revolved around it.

As we have seen, however, the heavens were revered not only by so-called Pagans but also by biblical peoples, including the Israelites, whose name and various Elohim were also stars and aspects of the solar-celestial mythos. In the Bible, the sun is worshipped in various forms by the Hebrews and “kings of Judah.”

It is also overtly personified and imbued with divine and ethical qualities, as in Deuteronomy:

“But thy friends be like the sun as he rises in his might.”

Throughout the Old Testament important deeds are done “in the sight of this sun,” “before the sun,” or “under the sun,” revealing the age-sold perception of the sun as God’s proxy, judge or “eye.”

So significant was the solar orb that it was ever a grave concern that the sun would “go down on the prophets.”

• At Psalms 113:3, the chosen are instructed to praise the Lord from the “rising of the sun to its setting.”
• Psalms 85:11 states, “Faithlessness will spring up from the ground, and righteousness will look down from the sky.”
• Psalms 84:11 reads, “For the Lord God is a sun and shield.”
• At Psalms 68:3232, the faithful are instructed to “sing praises to Jah, to him who rides in the heavens, the ancient heavens... whose majesty is over Israel, and his power is in the skies,” exactly as was said about the ubiquitous solar hero.
• At Psalms 72:17, we read, “May his name endure for ever, his fame continue as long as the sun,”
• At Malachi 1:11: “For from the rising of sun to its setting my name is great among the nations.”

The Lord’s name is not said to be great after the setting of the sun, during the night, because his “name” is the sun, as we have seen Iao, Jah, YHWH and so on, to mean.

Thus, the esteem of the sun by the Hebrews is evident; yet, the story of the solar hero is also found in numerous places in the Old Testament, but these stories are masked by carnalization and historicization. Indeed, so important was the sun to the ancients, including the Israelites, that they created a “Sun Book,” a “Helio Biblio,” or “Holy Bible,” the original of which can be found in the myths encoded in stone and story around the ancient world millennia before the Judeo-Christian bible was compiled.

The word “Bible” itself comes from the City of the Great Mother: Byblos, in Phoenicia.

As Walker relates,

“‘Bibles were named after her city because the earliest libraries were attached to her temple.”

As noted, the Judeo-Christian bible was written by a number of hands, edited numerous times and contains countless errors and inaccuracies. It is a rehash of ancient legends and myths, and is not, therefore, the “infallible Word of God.”

“Such,” says Graham, “is the Bible’s ‘revealed truth’ - other races’ mythology, the basis of which is cosmology.”

The cosmology or celestial mythos has in reality been hidden from the masses for many centuries for the purposes of enriching and empowering the ruling elite. Its conspiring priest-kings have ruled empires in full knowledge of it since time immemorial and have “lorded” it over the heads of the “serfs.”

The Sun of God
Within the Sun Book or Holy Bible was incorporated by such priest-craft the most consolidated version of the celestial mythos ever assembled, the story of the “son of God.”

• First, we have seen that “God” is the sun.
• Second, in Job 38 the stars are called "sons of God"; hence, one star would be a “son of God,” as well as the “son of the Sun.”

Thus, the son of God is the sun of God.

The solar mythos, in fact, explains why the narratives of the sons of God previously examined are so similar, with a god-man who is crucified and resurrected, who does miracles and has 12 disciples, etc.: To wit, these stories were in actuality based on the movements of the sun through the heavens.

In other words, Jesus Christ and the others upon whom he is predicated are personifications of the sun, and the gospel fable is merely a repeat of a mythological formula revolving around the movements of the sun through the heavens.

For example, many of the world’s crucified god-men have their traditional birthdays on December 25th (“Christmas”). This date is set because the ancients recognized that (from a geocentric perspective in the northern hemisphere) the sun makes an annual descent southward until after midnight of December 21st, the winter solstice, when it stops moving southerly for three days and then starts to move northward again.

During this time, the ancients declared that “God’s sun” had “died” for three days and was “born again” after midnight of December 24th. Thus, these many different cultures celebrated with great joy the “sun of God’s” birthday on December 25th.

The following are the main characteristics of the “sun of God”:

• The sun “dies” for three days at the winter solstice, to be born again or resurrected on December 25th.
• The sun of God is “born of a virgin,” which refers to both the new or “virgin” moon and the constellation of Virgo.
• The sun’s “birth” is attended by the “bright Star,” either Sirius/Sothis or the planet Venus, and by the “Three Kings,” representing the three stars in the belt of Orion.
• The sun at its zenith, or 12 noon, is in the house or heavenly temple of the “Most High”; thus, “he” begins “his Father’s work” at “age” 12. Maxwell relates, “At that point, all Egypt offered prayers to the ‘Most High’ God!”
• The sun enters into each sign of the zodiac at 30°; hence, the “Sun of God” begins his ministry at “age” 30. As Hazelrigg states, “... the Sun of the visible heavens has moved northward 30° and stands at the gate of Aquarius, the Waterbearer, or John the Baptist of the mystic planisphere, and here begins the work of ministry in the Palestine...”
• The sun is the “Carpenter” who builds his daily “houses” or 12 two-hour divisions.
• The sun’s “followers” or “disciples” are the 12 signs of the zodiac, through which the sun must pass.
  * The sun is “anointed” when its rays dip into the sea.
• The sun “changes water into wine” by creating rain, ripening the grape on the vine and fermenting the grape juice.
• The sun “walks on water,” referring to its reflection.
• The sun “calms the sea” as he rests in the “boat of heaven.” (Mt. 8:237)
• When the sun is annually and monthly reborn, he brings life to the “solar mummy,” his previous self, raising it from the dead.
• The sun triumphantly “rides an ass and her foal” into the “City of Peace” when it enters the sign of Cancer, which contains two stars called “little asses,” and reaches its fullness.
• The sun is the “Lion” when in Leo, the hottest time of the year, called the “throne of the Lord.”
• The sun is “betrayed” by the constellation of the Scorpion, the backbiter, the time of the year when the solar hero loses his strength.
• The sun is “crucified” between the two thieves of Sagittarius and Capricorn.
• The sun is hung on a cross, which represents its passing through the equinoxes, the vernal equinox being Easter.
• The sun darkens when it “dies”: “The solar god as the sun of evening or of autumn was the suffering, dying sun, or the dead sun buried in the nether world.”
• The sun does a “stutterstep” at the winter solstice, unsure whether to return to life or “resurrect,” doubted by his “twin” Thomas.
• The sun is with us “always, to the close of the age” (Mt. 28:20), referring to the ages of the precession of the equinoxes.
• The sun is the “Light of the World,” and “comes on clouds, and every eye shall see him.”
• The sun rising in the morning is the “Savior of mankind.”
• The sun wears a corona, “crown of thorns” or halo.
• The sun was called the “Son of the Sky (God),” “All-Seeing,” the “Comforter,” “Healer,” “Savior,” “Creator,” “Preserver,” “Ruler of the World,” and “Giver of Daily Life.”
• The sun is the Word or Logos of God.
• The all-seeing sun, or “eye of God,” was considered the judge of the living and dead who returned to Earth “on a white horse.”

A. Churchward demonstrates the complex yet poetic celestial mythology of the Egyptians, developed around the core mythos long prior to the Christian era:

The Sun was not considered human in its nature when the Solar force at dawn was imaged by the Lion-faced Atum, the flame of the furnace by the fiery serpent Uati, the Soul of its life by the Hawk, the Ram, or the Crocodile.

Until Harur the elder Horus was depicted as the child in the place of the calf or lamb, fish, or shoot of papyrus plant, which now occurred in the Solar Cult, no human figure was personalized in the Mythology of Egypt...

Isis in this Cult takes the place of Hathor as the Mother-Moon, the reproducer of light in the underworld. The place of conjunction and of rebegettal by the Sungod was in the underworld, when she became the woman clothed with the sun.

At the end of lunation the old Moon died and became a corpse; it is at times portrayed as a mummy in the underworld and there it was revivified by the Sungod, the Solar fecundation of the Moon representing the Mother, resulting in her bringing forth the child of light the “cripple deity,” who was begotten in the dark.

Massey provides another sketch of the mythos as applied to Horus, who, like Baal, was the sun in the Age of Taurus:

...[The] infant Horus, who sank down into Hades as the suffering sun to die in the winter solstice and be transformed to rise again and return in all his glory and power in the equinox at Easter.

As we have seen, the story of Jesus is virtually identical in numerous important aspects to that of Horus, a solar myth.

Higgins spells it out:

The history of the sun... is the history of Jesus Christ. The sun is born on the 25th of December, the birthday of Jesus Christ. The first and greatest of the labours of Jesus Christ is his victory over the serpent, the evil principle, or the devil. In his first labor Hercules strangled the serpent, as did Cristna, Bacchus, etc.

This is the sun triumphing over the powers of hell and darkness; and, as he increases, he prevails, till he is crucified in the heavens, or is decussated in the form of a cross (according to Justin Martyr) when he passes the equator at the vernal equinox.

At Malachi 4:2, YHWH says,

“But for you who fear my name the sun of righteousness shall rise, with healing on its wings.”

Who is this sun of righteousness with healing on its wings? Malachi is the last book of the Old Testament, and this scripture is one of the last in that book, which leads directly into the story of Jesus, who was indeed called by the Church fathers the “sun of righteousness.”

Malachi’s sun of righteousness rising with “healing on its wings” is, in reality, the saving light that ends the gloom of night, the daily resurrection of sunrise, and the birth of the sun of a new age, who was carnalized and historicized in Jesus Christ.

As “shamash,” which is the Hebrew word for sun and the name of the Babylonian sun god, Malachi’s righteous sun is also Solomon’s Moabite god Chemosh, which is the same as shamash in Hebrew, an ironic development considering Chemosh was later demonized by the Christians.

Jesus’s solar attributes are also laid plain by the story of his followers waiting to go to his “tomb” until sunrise, when “he is risen.”

In John 2, Jesus says, “Destroy this temple, and in three days I will raise it up”; however, as John relates, “...he spoke of the temple of his body,” an admission of biblical allegory. In this statement Jesus describes his own solar resurrection, not that of the Jerusalem Temple, although the original “Temple of the Most High” is indeed the same Temple of the Sun that is Jesus’s “body.”

In fact, Jesus is called the "son of the Most High God" (Lk. 8:28; Mk. 5:7) and a priest after the order of Melchizedek, who was the priest of the Most High, El Elyon, or Helios, the sun.

At Acts 26:13, regarding his conversion Paul says,

“At midday, O king, I saw on the way a light from heaven, brighter than the sun, shining round me and those who journeyed with me,” the light, of course, being Jesus.

The words “at midday” represent the sun at its zenith, when it is doing its work in the Temple of the Most High, brighter than at any other time.

As expected, the early Christians were considered sun-worshippers, like their “Pagan” counterparts, although “sunworship” is an inaccuracy, since the ancients did not “worship” the sun as the “one god” but revered it as one of the most potent symbols of the quality of divinity.

For example, Krishna was considered not just the sun itself but the light in the sun and moon, making him, like Jesus, brighter than the sun. Like their predecessor temples, many early Christian churches faced the east, or the place of the rising sun.

In fact, as Doane relates,

“Tertullian says that Christians were taken for worshipers of the Sun because they prayed towards the East, after the manner of those who adored the Sun.”

ExPagan and Bishop of Carthage Tertullian’s actual words from his Apology are as follows:

Others, again, certainly with more information and greater verisimilitude, believe that the sun is our god. We shall be counted Persians perhaps, though we do not worship the orb of day painted on a piece of linen cloth, having himself everywhere in his own disk. The idea no doubt has originated from our being known to turn to the east in prayer.

But you, many of you, also under pretence sometimes of worshipping the heavenly bodies, move your lips in the direction of the sunrise. In the same way, if we devote Sunday to rejoicing, from a far different reason than Sun-worship, we have some resemblance to those of you who devote the day of Saturn to ease and luxury, though they too go far away from Jewish ways, of which indeed they are ignorant.

In his protestations and refutations of critics, Tertullian further ironically admits the true origins of the Christ story and of all other such god-men by stating,

“You say we worship the sun; so do you.”

Interestingly, a previously strident believer and defender of the faith, Tertullian later renounced Christianity.

Christ was frequently identified as and/or with the sun by other early orthodox Christian fathers, including St. Cyprian (d. 258), who “spoke of Christ as the true sun (sol verus),” and St. Ambrose (@ 339-397), Bishop of Milan, who said of Christ,

“He is our new sun.”

Other Church fathers who identified Christ with, if not as, the sun include St. Gregory of Nazianzus (c. 330c. 389), and St. Zeno of Verona (d. c. 375), who “calls Christ ‘Sol noster, sol verus.’”

Moreover, this overt Christian sun-worship was not a short-lived aberration, as Christian proponents would portray it.

Wheless relates that,

“Leo the Great in his day (440461) says that it was the custom of many Christians to stand on the steps of the Church of St. Peter and pay homage to the Sun by obeisance and prayers.”

As to such “insider” knowledge of the true meaning of Christianity, Doane remarks:

Many Christian writers have seen that the history of their Lord and Savior is simply the history of the Sun, but they either say nothing, or, like Dr. Parkhurst and the Rev.J. P. Lundy, claim that the Sun is a type of the true Sun of Righteousness.

This “type of” sophistry has been used frequently in “religious” debate to squeeze out of a tight corner. Yet, the Christian conspirators cannot hide the fact that their “Lord’s Day” is indeed Sunday; hence, their Lord is the sun.

Even though this information has been well hidden, the early Christians were aware that Christ was the sun, as they were truly Gnostic and the solar myth was known all around them. When a member of at least one such Gnostic sect wished to become orthodox, he was compelled to renounce his “heresy” of equating Christ with the sun.

Higgins relates of the influential and widespread Gnostic group called the Manichaeans:

When a Manichaean came over to the orthodox he was required to curse his former friends in the following terms:

“I curse Zarades [Zarathustra/Zoroaster] who, Manes said, had appeared as a God before his time among the Indians and Persians, and whom he calls the sun.

I curse those who say Christ is the sun, and who make prayers to the sun, and to the moon, and to the stars, and pay attention to them as if they were really Gods, and who give them titles of most lucid Gods, and who do not pray to the true God, only towards the East, but who turn themselves round, following the motions of the sun with their innumerable supplications.

I curse those persons who say that Zarades and Budas [Buddha] and Christ and Manichaeus and the sun are all one and the same.”

In his 2nd Apology, Justin Martyr acknowledges that the Gnostic-Christian Manichaeans were “sunworshippers” and says:

Accordingly, Menander seems to me to have fallen into error when he said: “O sun! for thou, first of gods, ought to be worshipped, by whom it is that we are able to see the other gods.” For the sun never could show me the true God; but that healthful Word, that is the Sun of the soul, by whom alone, when He arises in the depths of the soul, the eye of the soul itself is irradiated.

In order to obfuscate the origins of Christianity, Justin is attempting to distinguish between the sun of the Gnostics, which was the solar orb, and the “sun (sol) of the soul” in the “person” of Jesus Christ.

In fact, the sun of the Gnostics and other “sunworshippers” also represented the cosmic and cellular “sun” found in living things, including human beings, who, it was perceived, by Gnosticism can become illuminated. Thus, both Gnostic and orthodox Christians were addressing the same “sun of the soul,” but the orthodoxy insisted on putting a particular face and shape to it.

One might also wonder how the omnipresent divine is separated out of its creation, such that it is “everywhere” but not in the sun, moon, stars, sky, earth and all of creation. To reiterate, the ancients were not just monotheistic, polytheistic and “atheistic” - as the Christians called and were called by their adversaries - but pantheistic, seeing the divine in everything, as is the definition of omnipresence.

It is clear that from early times Christ was correctly perceived by the Gnostic sects as the sun, a fact that the historicizing Christians were continuously compelled to combat, as is evidenced by the anti-Manichaean oath specifically designed to refute such assertions.

Yet, as Higgins states,

“...the Sun, Iao, and Jesus, were all taken for the same being by the ancients, and it will require more than the skill of the whole priesthood to disprove it.”

Furthermore, the adoption (or, rather, creation) of Christianity was not much of a stretch for the Roman conspirators:

In the early Christian era, Roman emperors were routinely identifying themselves with the sun god and all his symbols: cross, eagle, fire, gold, lion, and so on. Constantine I, whom conventional history hails as the first Christian emperor, was actually a worshipper of the sun god, whose image he placed on his coins, dedicated to “the invincible sun, my guardian.”

In fact, a 100lire coin issued by the Vatican depicts a woman, symbolizing the Church, holding a cup in her right hand, which represents the “pagan sunburst wafer god.”

This “wafer” or host used in Communion by the Catholic Church as a symbol for the body of Christ is actually a very ancient symbol for the sun. The Catholic “monstrance” or “ostentorium,” the device used to serve the “Lord’s host,” is also a sunburst, as admitted by Catholic authorities. Christian art, like that of Buddhism and Hinduism, makes extensive use of the halo or sunburst behind its godman, mother of God, and saints.

As Massey says,

“The halo of light which is usually shown surrounding the face of Jesus and Christian saints, is another concept taken from the sun god.”

The solar nature of Jesus Christ is thus reflected in art, explaining “nobody knew what he looked like” and why he was variously represented as a sun god, such as Apollo or Elias.

As Biedermann says:

In Christian iconography the sun, rising over and over again in the East, symbolizes immortality and resurrection. There are fourth-century mosaics showing Christ as a Helios-figure in a solar chariot surrounded by sunbeams, or surrounded by a solar nimbus.

Since Christ is also triumphant over time (chronocrator), he is frequently associated with the sun (which measures out the length of each day) in Romanesque art.

The term “associated with” is a typical historicizing obfuscation, because Christ is the sun, which Christian artists have obviously known.

The Apollo/Helios/Jesus image is often very light of complexion, with short blond hair, reflective not of an actual person but of the light and color of the sun. Other solar depictions include men with red hair, representative of the setting and summer sun, and black images symbolizing the orb in the dark underworld of night, which is the reason for the black bambinos and crucifixes in churches around the globe, not only of Jesus but also Krishna and other solar heroes.

As stated, these black crucifixes have led some to posit that Jesus was black, i.e., African; however, despite this compulsion to make Christ “all things to all people,” these images depict the black or nighttime sun. In fact, they are part of the mythos, which holds that the solar orb and night sky are a dual-natured god, represented by “twins” battling for supremacy.

Let us now see further how the solar mythos was passed to us as the Christian myth.

To do so, we will also be following the sun’s annual movements through the heavenly zodiac:

• According to legend, Jesus was born in a stable between a horse and a goat, symbols of Sagittarius and Capricorn.
• He was baptized in Aquarius, the Water-Bearer.
• He chose his first disciples, fishermen, in Pisces, the sign of the fishes.
• He became the Good Shepherd and the Lamb in Aries, the Ram.
• Jesus told the parables of the sowing and tilling of the fields in Taurus, the Bull.
• In Cancer, “the celestial Sea of Galilee,” he calmed the storm and waters, spoke of backsliders (the Crab), and rode the ass and foal in triumph into the City of Peace, Jerusalem.
• Jesus was the Lion in Leo.
• In Libra, Christ was the true vine in the Garden of Gethsemane, the “wine press,” as this is the time of the grape harvest.
• Jesus was betrayed by Judas, the “backbiter,” or Scorpio.
• In Sagittarius, Jesus was wounded in the side by the Centaur, or centurion.
• He was crucified at the winter solstice between the “two thieves” of Sagittarius and Capricorn, who sapped his strength.

Roberts elaborates the solar drama:

...the passage of the Sun, in its annual course through the constellations of the Zodiac; having his birth in the sign of the Goat, the Augean stable of the Greeks; his baptism in Aquarius, the John the Baptist in the heavens; his triumph when he becomes the Lamb of God in Aries; his greatest exaltation on St. John’s, the beloved disciple’s day, on the 21st of June, in the Sign of the Twins, the emblem of double power; his tribulation in the Garden of Gethsemane, in the sign of the rural Virgo; his betrayal in the sign of Scorpio, the malignant emblem of his approaching death in the stormy and adverse sign, Sagittarius, and his resurrection or renewed birth on the twenty-fifth of December in the same sign of the celestial Goat...

Regarding the mysterious Garden of Gethsemane, Wells says,

“‘They went to a place which is called Gethsemane’. Nothing is known of such a place.”

In fact, the Garden exists in the sky.

In addition, Jesus in the “upper room” symbolizes the sun in the “upper signs,” as the two equinoxes divide the solar orbit into two halves, also represented by the two genealogies of Jesus in the gospels.

Hazelrigg gives the astrological meaning of the annunciation of the divine one’s birth:

Directing our gaze to the right, we see rising on the eastern angle of the planisphere the constellation of the Virgin, the sixth sign of the Zodiac, or sixth month, reckoning from March (Aries). “And in the sixth month the angel Gabriel was sent from God... to a virgin espoused by a man whose named was Joseph, of the house of David; and the virgin’s name was Mary.” - Luke i. 26, 27.

He further explains the Passion as it appears in the mythos:

In due order, the next quarter introduces the Passion - a term appositely chosen and applied - prefaced under Aries, the first sign of the fiery triplicity, which is the Vale of Gehenna... Thence comes Calvary, conformably with the crossification of the Sun of Nature at the gate of Libra, with the zodiacal Virgin recumbent next to this point of supreme sacrifice.

The story of the sun is a daily, monthly, annual and precessional drama that takes place cyclically and over thousands of years. In order to change the mythos into the life of a man - in other words, to personify and historicize it - it was necessary to make the tale linear, such that there are discrepancies between the stories of the sun and that of the “historical” Jesus.

For example, while the sun “dies” and is “reborn” or “resurrected” daily, monthly, annually and precessionally, as a “person” Jesus can only undergo such experiences once.

In the early Christian period, when the story was still being formulated, yet another debate raged as to how long after beginning his ministry Christ was supposed to suffer his passion, with a common portrayal that it occurred “in the 12^th month after his baptism,” i.e., at the winter solstice, following his baptism in Aquarius, as acknowledged by Irenaeus, who wrote against the “heretics”:

“[T]hey affirm that He suffered in the twelfth month, so that He continued to preach for one year after His baptism.”

Irenaeus then insists that Christ “did not suffer in the twelfth month after his baptism, but was more than fifty years old when he died.”

Irenaeus’s statements reveal not only Jesus’s solar nature but also that by his time (c. 140c. 200) the gospel story was not “set in stone,” as it would have been, had it happened in history.

In fact, some of the writings of the early Christian fathers demonstrate that they are discussing a number of different individuals, which is to be expected, since the Christ character is a composite of many.

These various debates reflect the complexity of the mythos, as further illustrated by Massey:

When it was discovered that the moon was a mirror to the solar light, the sun-god as Osiris was reborn monthly in or of the moon! Thus, the resurrection in three days became that of the luni-solar god...

The Christ who rose again in three days for the fulfillment of scripture must be the Christ according to that scripture which contained the mythos, and the fulfillment of scripture was the completion of astronomical cycles, whether lunar, solar, or Precessional.

As stated, the character of Jesus Christ was in fact created as the solar avatar or hero of the Age of Pisces, into which the sun was moving during the first centuries before the Christian era, an illomened time between ages of celestial “no man’s land.”

Jesus as the Lamb of God was a remnant of the previous Age of Aries:

And as it approached the “gates of Spring,” “the Lamb of God,” or the Lamb of March gathered up “the sins of the world,” or the sins of the Winter, and bore them away. And thus was realized, astronomically, not only “the Lamb of God taking away the sins of the world,” but also the death and resurrection of the Son of God, or the sun-God, more properly.

Massey describes the changes of the ages:

When Horus had fulfilled the period of 2155 years with the Easter Equinox in the Sign of Aries, the birthplace passed into the Sign of Pisces, when the Ever-Coming One, the Renewer as the Eternal Child who had been brought forth as a Lion in Leo, a Beetle in Cancer, as one of the Twins in Gemini, as a calf in the Sign of the Bull, and a Lamb in the Sign of the Ram, was destined to manifest as the Fish, in the Sign of the Fishes.

The rebirth of AtumHorus, or Jesus, as the Fish Iusaas, and the Bread of Nephthys, was astronomically dated to occur in BethLechem - the House of Bread -  about 255 B.C., at the time the Easter Equinox entered the Sign of Pisces, the house of Corn and Bread.

Massey also states that,

“Horus in Egypt had been a fish from time immemorial, and when the equinox entered the sign of Pisces, Horus was portrayed as Ichthys with the fish sign of over his head.”

He further says,

“The Messiah who manifested in this sign was foreordained to come as Ichthys the fisherman, or, doctrinally, the fisher of men.”

Thus, Jesus is the Piscean fish god, who, at Luke 24:112, upon his resurrection is made to ask, “Do you have any fish?”, establishing the choice of communion food of the new age. Hence, the fish was ordered to be eaten in Catholicism. In addition, the early Christians were called “Pisciculi” - “little fishes.”

As the solar hero of the Piscean Age, Jesus is also made to say,

“I am with you always until the close of the age.”

It is now the close of the Age of Pisces, and the sun is moving into the Age of Aquarius, a “second coming” that signifies the changing of the guard.