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Within the Sun Book or Holy Bible was incorporated by such priestcraft the most consolidated version of the celestial mythos ever assembled, the story of the "son of the sun 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 godman 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.
What we find as our quest is the ability to understand such mythos as applied to a Jewish Rabbi who preached repentance and Kingdom of God and factor these out as they simply fables of primitive mankind who lacked enough knowledge about science to not have to fall prey to such superstitions to explain the world around him.
For example, many of the world's crucified godmen 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.
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 Har-ur 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 Sun-god 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 Sun-god, 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 (Albert Churchward, The Origin And Evolution Of Religion, George Allen & Unwin Ltd., London, 1924, p. 226).
Massey provides another sketch of the mythos as applied to Horus, who, like Baal, was the sun in the Age of Taurus:
[The] infant Horns, 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> (Gerald Massey, The Egyptian Book Of The Dead, Health Research, p. 9)
As we have seen, the story of Jesus as depicted in the New Testament 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. (Godfrey Higgins, Anacalypsis Vol II, A & B Books, 1992, p. 144).
At Malachi 4:2, YHWH says, "But for you who fear my name the sun of righteousness shall rise, with healing on its wings."
Answer for yourself: 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 (three days of darkness at the Winter Soltice...remember?) 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 Meichizedek, who was the priest of the Most High, El Elyon, or Helios, the sun.
Now set down all your Paul enthusiasts for what is said next. At Acts 26:13, regarding his conversion Paul says, "At midday, 0 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 "sun worship" 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 (T.W. Doane, Bible Myths And Their Parallels In Other Religions, Health Research, 1985, p. 284) 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 like so many of the solar temples of the ancients. 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" (T.W. Doane, Bible Myths And Their Parallels In Other Religions, Health Research, 1985, p. 500-502). Ex-Pagan 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 Sun-day 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 godmen by stating, "You say we worship the sun; so do you." (Joseph Wheless, Forgery In Christianity, Health Research, 1990, p. 147). Interestingly, a previously strident believer and defender of the faith, Tertullian later renounced Christianity (Joseph Wheless, Forgery In Christianity, Health Research, 1990, p. 144).
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." (www.christianism.com). Other Church fathers who identified Christ with, if not as, the sun include St. Gregory of Nazianzus (c. 330-c. 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 (440-461) 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" (Joseph Wheless, Forgery In Christianity, Health Research, 1990, p. 30).
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 Saviour 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 Sun-day; 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." (Godfrey Higgins, Anacalypsis Vol I, A & B Books, 1992, p. 722).
In his 2nd Apology, Justin Martyr acknowledges that the Gnostic-Christian Manichaeans were "sun-worshippers" and says:
Accordingly, Menander seems to me to have fallen into error when he said: "0 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 obscure 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, lao, 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." (Godfrey Higgins, Anacalypsis, Vol. I, A & B Books, 1992, p. 325).
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." (Barbara Walker, The Woman's Dictionary Of Symbols And Scared Objects, Harper, 1988, p. 15).
In fact, a 100-lire 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 (Hans Biedermann, Dictionary Of Symbolism, Facts On File, 1992, p. 330).
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:
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." (G.A. Wells, Did Jesus Exist?, Pemberton, 1986, p. 136). 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 (John Hazelrigg, The Sun Book, Health Research, 1971, p. 120),
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 1:26, 27. (John Hazelrigg, The Sun Book, Health Research, 1971, p. 105),
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. (John Hazelrigg, The Sun Book, Health Research, 1971, p. 165),
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 12th month after his baptism," i.e., at the winter solstice, following his baptism in Aquarius, as acknowledged by Irenaeus, who wrote against the "heretics": "[They 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. 140-c. 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. (Gearld Massey, The Historical Jesus And The Mythical Christ, Health Research, p. 108-109).
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 ill-omened 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 (Kersey Graves, The Biography Of Satan, Book Tree, 1995, p. 81).
Massey describes the changes of the ages:
When Horns 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 Atum-Horus, 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 "Horns in Egypt had been a fish from time immemorial, and when the equinox entered the sign of Pisces, Horns 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." (Gearld Massey, The Historical Jesus And The Mythical Christ, Health Research, p. 20).
Thus, Jesus is the Piscean fish god, who, at Luke 24:11-2, 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." (Godfrey Higgins, Anacalypsis, A & B Books, 1992, p. 568). 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.
To some it might seem hopeless and futile to study a document that is full of pagan worship passed off as a Divine Revelation. To some they might be overwhelmed to tears learning such things; I was and I was an ordained Pastor no less....try to think how I felt. What had I done? I had continued to teach Sun worship to God's Children and never knew it because it was presented in a more acceptable way and constantly called orthodoxy and we were charged repeatedly we had the truth and the Jews did not; nor did any other religion. But as I looked into it the more I saw from comparative religious studies is that my Christianity was just an adjustment of prior Gentile Solar and Nature religions as applied to our own model of the personified Sun...Jesus Christ.
What was I to do? After many tears and a broken heart that I though would never mend I overcame my grief and realized that the Creator is still out there....or should I say "in there"...in me and you.
Surely he knew these things existed in his day and he seemed not deterred by them or involved in them like even some of his apostate Jewish countrymen were like the Essenes and their solar religion.
Then it fell into place. I was to embark on recover of truth by isolating those parts within my Christian Faith that were never given by God to mankind and return to the true Faith of Yeshua as much as possible. This quest has taken me 15 years at present to grow to where I am at the present. In so doing I have been able to separate the wheat from the chaff but unless one recognizes the chaff then he cannot identify the wheat that nourishes. So Bet Emet began to help others like me who wanted to know the truth about God and what His message to our world really is and where it can be found today. We have endeavored at Bet Emet to make these things available to the interested reader and Christian who is beginning to see the true origins of his faith. We continue with this website as well as our other to make God's message very clear as it is separated from and lifted above all the agendas of mankind over the millennia.
Well this was just the introduction articles. We have not gotten to the in-depth study yet but it is near. Each passage of the life of Jesus in the New Testament needs to be consulted when by it's device we are led astray into pagan solar worship and nature worship once again. This was just an introduction to this very complex and involved study. It will take months and years to sift it all out since it has been in the making since primitive man looked to the Sun and the stars and connected them to life and life abundantly.
After reading this background material upon Astro-theology now we are ready to tackle this most difficult and gut-wrenching topic in more detail as we continue to separate the wheat from the chaff about God and the man from Galilee.
Let us continue shall we?