The ancient wisdom imparted to humanity in the myths, sacred stories, and scriptures found literally around the world is built upon a system that ties our motions in this incarnate life to the great cycles of the heavens -- the motions of the sun, moon, stars, and planets, and the multiple cycles of the earth including its rotation, annual orbit, and ages-long precessional motion.
Our lives here on earth, in our human bodies, reflect and echo the great movements of the celestial spheres -- and the motions of those celestial orbits can be seen as depicting the spiritual drama of each and every human soul journeying through this incarnate existence on earth.
All the sacred scriptures and stories of the human race can be shown to dramatize the great heavenly cycles in order to convey profound spiritual knowledge for our benefit during our human experience.
Amazingly enough, the very symbols and characters with which those sacred myths were recorded (for those that were written down in texts) also reflect and embody the very same heavenly cycles and the spiritual teachings conveyed by those celestial motions!
In other words, just as each individual man or woman is a "microcosm" who can be said to contain and reflect the entire infinite universe (that is to say, the "macrocosm"), so also each individual letter or hieroglyph or symbol can be seen to act as a sort of "microcosm" of its own, containing and conveying the same spiritual message that is found in the body of sacred scripture which is made up of all those individual letters and symbols.
Today, at a special point in the heavenly cycles seen as having great significance in the ancient myths of the human race, we will examine some ways in which the individual letters and symbols contain and reflect the same message conveyed by the ancient scriptures and myths themselves.
The earth will cross through the point of autumnal equinox at 01:22 am Pacific Time on September 23 this year (2015). This is the same as 08:22 am Greenwich time on September 23.
The "calendar date" of the solstices and equinoxes shifts slightly from year to year, due to the fact that the earth does not rotate on its axis an exactly-even number of rotations from one point of equinox or solstice to the next from year to year: in other words, it rotates 365.242 times before coming back to the same point relative to the sun from one year to the next, which is why measuring from solstices and equinoxes is actually more precise than using the various calendar systems when figuring out where we are relative to the sun, and why calendar systems have to use various types of "correction mechanisms" (such as intercalary days or leap-years) to keep the calendar days from "slipping" too far from the mechanics of the earth-sun relationship.
Because of this fact, we can expect the autumnal or fall equinox to occur on September 22 in most years, but it will occasionally take place on the 21st or the 23rd.
The point of fall equinox is a "crossing point" at which the ecliptic path of the sun during the day crosses below the celestial equator, after being above it through the summer months (in fact, from the point of spring equinox, up through the summer solstice, and all the way back down until reaching fall equinox). In other words -- and all descriptions here are for an observer in the northern hemisphere -- the arc of the sun's path through the sky has been higher than the celestial equator, which is that invisible line in the sky that traces an imaginary great circle 90-degrees down from the north celestial pole (very close to Polaris, the North Star).
The arc of the sun through the sky during the day has been north of that line (closer to the north celestial pole, higher-up from the southern horizon) as it traverses from east to west.
Now the arc of the sun will be lower than that celestial equator-line in the heavens, and closer to the southern horizon, and thus the angle of the sun's rays on the northern hemisphere will be less steep and more shallow, and the hours of darkness will begin to be longer than the hours of daylight. This effect will increase as we hurtle towards the point of winter solstice: the arc of the sun's path will be lower and lower, the angle of the sun's rays will be shallower and shallower, and the hours of darkness will be longer and longer.
(Of course, for observers in the southern hemisphere, this point of fall equinox for the northern hemisphere is actually their spring equinox, because as the sun's arc gets further and further south, it is actually higher in the sky for them, as it gets closer and closer to the south celestial pole, and higher and higher above the north horizon).
As has been explained in many previous posts on this subject, the ancient scriptures of the world used these awesome heavenly cycles to depict truths about invisible aspects of our simultaneously spiritual-material universe, and about our human condition as spiritual beings "cast down" into physical-material bodies here in this incarnate life.
The point of equinox, at which the sun's path falls below the celestial equator-line, plunging the world into the half of the year in which darkness dominates over daylight, was used as a metaphor to convey truths about our plunge down from the realm of pure spirit into the realm of matter. Here at the fall equinox, the upper half of the year (associated with the spiritual realm and the "higher elements" of Air and Fire) gave way to the lower half of the year (associated with the material realm and the "lower elements" of Earth and Water).
Below is a diagram, familiar to regular readers of this blog from previous posts such as this one, this one, and this one, showing the Great Circle of the year with the points of equinox marked with a red "X" at each equinox: the spring equinox for the northern hemisphere on the left (in the "9 o'clock position" if this was a clock face) and the fall equinox on the right (in the "3 o'clock position"). The progress of the earth through the year is clockwise in this diagram (from the spring equinox "X" at the "9 o'clock position," we proceed upwards to the summer solstice at 12 o'clock, and then start back downwards to the autumnal crossing point at 3 o'clock).
The "upper half" of this circle of the year is the fiery half, the heavenly half -- representative of the realm of spirit, the realm of the gods, and the spiritual part of our nature.
The "lower half," on the other hand, was the realm of matter and gross incarnation in bodies of "clay" (combining the "lower two elements" of earth and water) -- and it was often metaphorically connected with water, the ocean, the sea, the deep, and the underworld.
In the diagram above, I have attempted to illustrate this metaphor by adding watery ocean waves to the lower half of the circle.
The point of autumn equinox is the point at which we "plunge" down into this incarnate lower realm: the point at which we dive down into the sea, so to speak. And there, at the autumn equinox, guarding the gate to the incarnate realm, standing at the point of the plunge into the ocean, we see the zodiac sign of Virgo the Virgin (for the Age of Aries, which can be seen to be operating in many of the ancient myths of the world, although there are also abundant references to the earlier Age of Taurus and the even earlier Age of Gemini in the world's myths as well).
Interestingly enough, figures in the ancient myths associated with the sign of Virgo and with the plunge down into incarnate existence are often goddess figures, often mother figures, and often have names or mythological attributes which explicitly connect them with the sea or the ocean.
The most obvious of these, perhaps, is the New Testament figure of Mary (or Maria) -- whose name contains a root word mar or mare which means "ocean" or "sea" (and which can be found in many English words connected to the sea, such as "mariner" or "marine life" and even "to marinade").
Another example is Tiamat, a creator goddess of ancient Sumerian and Babylonian myth associated with the primordial sea, and whose name was similarly synonymous with the ocean.
Even the goddess Aphrodite or Venus was strongly associated with the sea -- and in fact, with the very "edge of the sea" or the "verge of the sea," and with the sea-foam in particular (the name Aphrodite, in Greek, was associated with the word aphros, meaning "sea-foam," although some scholars also attest there may be an etymological connection as well to the name of the goddess Ishtar or Astoroth or Astarte).
All of these heavenly figures are mother figures (Aphrodite or Venus was the mother of Aeneas, for example, the central figure in the Aeneid) and are simultaneously associated with the sea -- and this is appropriate for the fact that our plunge down into this incarnate life, this "lower half" of the wheel, this crossing of the Red Sea, begins for each of us at our human birth. Every person who ever lived has a mother, to whom we each are indebted for our material life, our very incarnate existence.
It is fascinating to observe that this connection between "mother" and "sea" or "ocean" is contained in the very letters or symbols with which we convey thoughts in the form of writing: for instance, the words for "mother" in many, many languages of the world begin with the sound we write in the alphabet that is derived from Phoenician, Greek, and Roman sources as "M" or "m" -- a symbol which is clearly reminiscent of waves of water or the ocean's rollers.
In the Chinese characters, this connection between "mother" and "ocean" is even more clearly visible, in the characters for "mother" and "ocean," of which the symbol for "ocean" is built from the symbol for "mother," with a "radical" known as the "three water dots" or drops added, as well as a kind of crowning symbol sometimes known as the "top of mei" radical (radical 20 in the chart of modern radicals).
Here is the Chinese character for "mother" (pronounced mu in Mandarin and mou in Cantonese, both of which preserve the "m-sound" associated with the word mother around the world):
And here (and also at the top of this post) is the closely-related Chinese character for "ocean" or "sea," which is pronounced hai in Mandarin and hoi in Cantonese, and can be found in words such as Shanghai and hoi sin sauce:
In other words, the Chinese characters themselves (which are very ancient) appear to convey the same connection between "mother" and "ocean" which is found in the figures of Mary, Tiamat, Aphrodite and many others, and which is connected to the celestial cycle associated with the fall equinox and the plunge down into this lower realm, this world of matter (the very word "matter," as has been pointed out by many observers, also being linguistically very close to the word for mother or mater from which we get modern English words such as "maternal").
The characters themselves contain "microcosmic" representations of the spiritual messages conveyed by the ancient myths and sacred stories.
Nor do the esoteric connections of the ancient Chinese characters stop there. If they did, some might argue that attempts to find spiritual messages in the characters are stretches of the imagination, built upon mere coincidence or the "random," undirected development of the characters over the centuries.
But, this same sort of connection can be seen in other Chinese characters as well.
For example, the character for a "temple" is composed of the character for "earth" (which interestingly enough is symbolized by a "cross of matter" upon a horizontal "ground" that is wider than the cross-bar of the cross) above the symbol for a Chinese "inch" -- an "inch of earth," so to speak. The "inch-measurement" symbol is shown below, and was apparently derived from a symbolic depiction of a thumb (appropriately enough, for the measurement of an inch):
So, that is the symbol for an "inch," and if we write the symbol for "earth" above that, we get the character for a "temple," shown below:
This connection of an "inch of earth" with a "temple" is full of important meaning worthy of careful consideration.
A temple is a sacred space -- a place which is set apart from the simply material and which is specifically designed to invoke the invisible realm, the world of spirit, the world of the divine. And yet it is clearly a space that is connected with the measurements and the motions of the great spheres of the heavens and the great sphere of the earth -- because we ourselves reflect and embody the infinite universe in our individual bodies, and because the teachings given in the various temples and sacred spaces around the world have to do with harmonizing our motions with the motions of the spheres and cycles of the heavens and of the earth.
The fact that the character for a temple in the Chinese calligraphy is composed of the characters for "an inch" of "earth" connects the idea of the sacred space with the measurements and motions of our planet and the cosmos. Note that a measurement of distance on our planet is always simultaneously a measurement of time: "seconds" and "minutes," for example, are obviously measurements of time, but they are also defined as a specific distance-measurements, and are intended to relate to the amount of distance the earth rotates in those periods of time.
We should not be at all surprised, then, to find that the Chinese character for "time" is composed of the symbol for "temple," with the addition of the symbol on the left (the radical) which represents the sun. Thus, a temple is connected not only to an "inch of earth" but also to specifically evoke the presence of the sun in addition to the rotation of the earth, and by extension could be though of as the space in which the rays of the sun move across the rotating earth. The ancient Egyptian Temple of Karnak comes immediately to mind.
Here is the character for "time":
The point of fall equinox is a "crossing point" at which the ecliptic path of the sun during the day crosses below the celestial equator, after being above it through the summer months (in fact, from the point of spring equinox, up through the summer solstice, and all the way back down until reaching fall equinox). In other words -- and all descriptions here are for an observer in the northern hemisphere -- the arc of the sun's path through the sky has been higher than the celestial equator, which is that invisible line in the sky that traces an imaginary great circle 90-degrees down from the north celestial pole (very close to Polaris, the North Star).
The arc of the sun through the sky during the day has been north of that line (closer to the north celestial pole, higher-up from the southern horizon) as it traverses from east to west.
Now the arc of the sun will be lower than that celestial equator-line in the heavens, and closer to the southern horizon, and thus the angle of the sun's rays on the northern hemisphere will be less steep and more shallow, and the hours of darkness will begin to be longer than the hours of daylight. This effect will increase as we hurtle towards the point of winter solstice: the arc of the sun's path will be lower and lower, the angle of the sun's rays will be shallower and shallower, and the hours of darkness will be longer and longer.
(Of course, for observers in the southern hemisphere, this point of fall equinox for the northern hemisphere is actually their spring equinox, because as the sun's arc gets further and further south, it is actually higher in the sky for them, as it gets closer and closer to the south celestial pole, and higher and higher above the north horizon).
As has been explained in many previous posts on this subject, the ancient scriptures of the world used these awesome heavenly cycles to depict truths about invisible aspects of our simultaneously spiritual-material universe, and about our human condition as spiritual beings "cast down" into physical-material bodies here in this incarnate life.
The point of equinox, at which the sun's path falls below the celestial equator-line, plunging the world into the half of the year in which darkness dominates over daylight, was used as a metaphor to convey truths about our plunge down from the realm of pure spirit into the realm of matter. Here at the fall equinox, the upper half of the year (associated with the spiritual realm and the "higher elements" of Air and Fire) gave way to the lower half of the year (associated with the material realm and the "lower elements" of Earth and Water).
Below is a diagram, familiar to regular readers of this blog from previous posts such as this one, this one, and this one, showing the Great Circle of the year with the points of equinox marked with a red "X" at each equinox: the spring equinox for the northern hemisphere on the left (in the "9 o'clock position" if this was a clock face) and the fall equinox on the right (in the "3 o'clock position"). The progress of the earth through the year is clockwise in this diagram (from the spring equinox "X" at the "9 o'clock position," we proceed upwards to the summer solstice at 12 o'clock, and then start back downwards to the autumnal crossing point at 3 o'clock).
The "upper half" of this circle of the year is the fiery half, the heavenly half -- representative of the realm of spirit, the realm of the gods, and the spiritual part of our nature.
The "lower half," on the other hand, was the realm of matter and gross incarnation in bodies of "clay" (combining the "lower two elements" of earth and water) -- and it was often metaphorically connected with water, the ocean, the sea, the deep, and the underworld.
In the diagram above, I have attempted to illustrate this metaphor by adding watery ocean waves to the lower half of the circle.
The point of autumn equinox is the point at which we "plunge" down into this incarnate lower realm: the point at which we dive down into the sea, so to speak. And there, at the autumn equinox, guarding the gate to the incarnate realm, standing at the point of the plunge into the ocean, we see the zodiac sign of Virgo the Virgin (for the Age of Aries, which can be seen to be operating in many of the ancient myths of the world, although there are also abundant references to the earlier Age of Taurus and the even earlier Age of Gemini in the world's myths as well).
Interestingly enough, figures in the ancient myths associated with the sign of Virgo and with the plunge down into incarnate existence are often goddess figures, often mother figures, and often have names or mythological attributes which explicitly connect them with the sea or the ocean.
The most obvious of these, perhaps, is the New Testament figure of Mary (or Maria) -- whose name contains a root word mar or mare which means "ocean" or "sea" (and which can be found in many English words connected to the sea, such as "mariner" or "marine life" and even "to marinade").
Another example is Tiamat, a creator goddess of ancient Sumerian and Babylonian myth associated with the primordial sea, and whose name was similarly synonymous with the ocean.
Even the goddess Aphrodite or Venus was strongly associated with the sea -- and in fact, with the very "edge of the sea" or the "verge of the sea," and with the sea-foam in particular (the name Aphrodite, in Greek, was associated with the word aphros, meaning "sea-foam," although some scholars also attest there may be an etymological connection as well to the name of the goddess Ishtar or Astoroth or Astarte).
All of these heavenly figures are mother figures (Aphrodite or Venus was the mother of Aeneas, for example, the central figure in the Aeneid) and are simultaneously associated with the sea -- and this is appropriate for the fact that our plunge down into this incarnate life, this "lower half" of the wheel, this crossing of the Red Sea, begins for each of us at our human birth. Every person who ever lived has a mother, to whom we each are indebted for our material life, our very incarnate existence.
It is fascinating to observe that this connection between "mother" and "sea" or "ocean" is contained in the very letters or symbols with which we convey thoughts in the form of writing: for instance, the words for "mother" in many, many languages of the world begin with the sound we write in the alphabet that is derived from Phoenician, Greek, and Roman sources as "M" or "m" -- a symbol which is clearly reminiscent of waves of water or the ocean's rollers.
In the Chinese characters, this connection between "mother" and "ocean" is even more clearly visible, in the characters for "mother" and "ocean," of which the symbol for "ocean" is built from the symbol for "mother," with a "radical" known as the "three water dots" or drops added, as well as a kind of crowning symbol sometimes known as the "top of mei" radical (radical 20 in the chart of modern radicals).
Here is the Chinese character for "mother" (pronounced mu in Mandarin and mou in Cantonese, both of which preserve the "m-sound" associated with the word mother around the world):
And here (and also at the top of this post) is the closely-related Chinese character for "ocean" or "sea," which is pronounced hai in Mandarin and hoi in Cantonese, and can be found in words such as Shanghai and hoi sin sauce:
In other words, the Chinese characters themselves (which are very ancient) appear to convey the same connection between "mother" and "ocean" which is found in the figures of Mary, Tiamat, Aphrodite and many others, and which is connected to the celestial cycle associated with the fall equinox and the plunge down into this lower realm, this world of matter (the very word "matter," as has been pointed out by many observers, also being linguistically very close to the word for mother or mater from which we get modern English words such as "maternal").
The characters themselves contain "microcosmic" representations of the spiritual messages conveyed by the ancient myths and sacred stories.
Nor do the esoteric connections of the ancient Chinese characters stop there. If they did, some might argue that attempts to find spiritual messages in the characters are stretches of the imagination, built upon mere coincidence or the "random," undirected development of the characters over the centuries.
But, this same sort of connection can be seen in other Chinese characters as well.
For example, the character for a "temple" is composed of the character for "earth" (which interestingly enough is symbolized by a "cross of matter" upon a horizontal "ground" that is wider than the cross-bar of the cross) above the symbol for a Chinese "inch" -- an "inch of earth," so to speak. The "inch-measurement" symbol is shown below, and was apparently derived from a symbolic depiction of a thumb (appropriately enough, for the measurement of an inch):
So, that is the symbol for an "inch," and if we write the symbol for "earth" above that, we get the character for a "temple," shown below:
This connection of an "inch of earth" with a "temple" is full of important meaning worthy of careful consideration.
A temple is a sacred space -- a place which is set apart from the simply material and which is specifically designed to invoke the invisible realm, the world of spirit, the world of the divine. And yet it is clearly a space that is connected with the measurements and the motions of the great spheres of the heavens and the great sphere of the earth -- because we ourselves reflect and embody the infinite universe in our individual bodies, and because the teachings given in the various temples and sacred spaces around the world have to do with harmonizing our motions with the motions of the spheres and cycles of the heavens and of the earth.
The fact that the character for a temple in the Chinese calligraphy is composed of the characters for "an inch" of "earth" connects the idea of the sacred space with the measurements and motions of our planet and the cosmos. Note that a measurement of distance on our planet is always simultaneously a measurement of time: "seconds" and "minutes," for example, are obviously measurements of time, but they are also defined as a specific distance-measurements, and are intended to relate to the amount of distance the earth rotates in those periods of time.
We should not be at all surprised, then, to find that the Chinese character for "time" is composed of the symbol for "temple," with the addition of the symbol on the left (the radical) which represents the sun. Thus, a temple is connected not only to an "inch of earth" but also to specifically evoke the presence of the sun in addition to the rotation of the earth, and by extension could be though of as the space in which the rays of the sun move across the rotating earth. The ancient Egyptian Temple of Karnak comes immediately to mind.
Here is the character for "time":
Note, too, the significant fact that the word for "temple" in English contains the root temp which means "time" and which forms the basis for many other "time-related" words such as "temporary" or "tempo" or "tempest" or "temporal." In other words, both the Chinese characters and the western-language words for a temple preserve this connection between the sacred space and the majestic motions of the sun, moon, stars and planets which translate into our understanding and measurement of time.
Finally, it is also very interesting and significant that the character for "poem" or "metered verse" in the Chinese calligraphy once again contains the character for a "temple," this time adding the radical for "words," which is the flattened-square character symbolizing a human mouth, with four lines above it as if they are words or lines of speech floating upwards from the mouth, just the way that words or letters sometimes float up out of the mouths of characters on Sesame Street (and which, when I was little, I thought would visibly float up out of my mouth also, if I made the sound of a "z" for example).
And so this character seems to be telling us that poetry is a form of sacred speech, or speech for the temple, or words that connect to the invisible realm -- and indeed many ancient myths are written in verse form (from the Vedas of India and the Mahabharata with the Bhagavad Gita, to the poems of Homer and Pindar and Ovid, to the verses of many of the Biblical scriptures).
It is also indicating, of course, that poetry is a form of metered (or "measured") language, which is to say that it is language that has a "time component" to it (a certain number of beats per line), and which thus connects it to the motions of the spheres and to the temp in temple and tempo, as well.
Below is the Chinese character for poetry (the word shi in Mandarin and si in Cantonese):
In all of these investigations of the symbols used to convey and preserve the ancient wisdom of the human race, we can clearly perceive the thread of the same central teaching: that we have plunged down into a material world, but that the material world is only "half" of the circle, so to speak.
We are being reminded in all of these myths and in fact in the very letters and characters and symbols used to preserve the myths themselves that we are also spiritual beings, intimately connected to the heavenly realm, the spiritual realm, the realm of the divine, the realm of the infinite.
The ancient traditions involved aligning our lives to the motions of the planets and stars, in part through the recognition of certain special points on the great cycles -- including the point of the equinoxes, two of the most significant stations in all the motions of the heavens and the earth. The aligning of our microcosmic motions to the macrocosmic spheres involved the creation of and visits to sacred spaces, as well as the recitation of verses (sacred speech, or "temple speech" -- metered language) and the singing of certain songs (singing also being a form of poetry or special metered speech).
All of this ancient knowledge can be found literally around the globe, embodied not only in the myths and stories but also in the writing-systems and in the geometry and architecture and measurements and alignments used in the temples and monuments found all across our planet.
On this moment of autumnal equinox, we might all want to pause to reflect upon and be thankful for our own human mother, who gave us this human form we inhabit (the body being specifically referred to as a temple in ancient scripture) and indeed this very life itself.
Which brings us to one more Chinese ideogram, this one for the word "good," which is literally composed of the symbol for a "woman" (slightly different from but symbolically related to the character for "mother" that we have already seen) plus the symbol for a child (the mother first, on the left, and the child character found to the right). It is very good that we each had a mother, or we would not even be here in the first place! And so we should all be able to agree that depicting the character for "good" as a mother with child is extremely appropriate, and relates on some level to all of the other concepts that we have been exploring in this little study.
Below is the character for "good":
In all of the above calligraphy, I am indebted to the outstanding teaching found in the indispensable little volume, Learn to Write Chinese Characters, by Johan Bjorksten (1994), which examines the aesthetics and "design" of the characters, their balance and form and shape and harmony.
In it, he explains the tremendous importance of calligraphy in Chinese culture, and the great weight attached to writing the characters correctly. On page 2, he writes:
Calligraphy, the art of writing, is considered in China the noblest of the fine arts. At a very early stage in history it became an abstract and expressionist art form, where meaning is of secondary importance and aesthetic expression the prime concern. Many Chinese hold that calligraphy prolongs the writers' lives, sharpens their senses, and enhances their general well-being. By practicing calligraphy you can achieve a glimpse into Chinese aesthetics and philosophy and learn to appreciate an abstract art form.
He also explains that Chinese calligraphy is traditionally learned through writing-out classic poetry -- which clearly connects yet again to all the concepts we have been exploring here (i.e., the letters themselves are sacred and relate to the realm of forms, and they are explicitly connected to and practiced through the medium of poetry, which is a form of special metered speech, the very character of which is connected to the character for a temple).
Writing Chinese calligraphy, in fact, can be a form of meditation -- in which doubts and second-guessing will ruin the desired outcome and the best results require a kind of "action without action" described in the Tao Te Ching or the Bhagavad Gita. The structure of the characters themselves obey certain principles of balance and proportion and architecture, as Johan Bjorksten beautifully conveys in his text and his examples, and thus can even be thought of as "sacred spaces" all their own.
Any egregious errors or disharmony in the above examples of Chinese characters, of course, are entirely my own responsibility and no reflection on anyone else.
Wishing you harmony and balance at this moment of September equinox, 2015.
