Dark Star Symbolism
In previous pages I have outlined a correlation between certain astrological images used in the study of Alchemy with the existence of an anomalous planet. My working assumption is that the roots of alchemy go back to ancient times, and that the creators of that tradition were aware of Nibiru. That secret knowledge was lost to us through time, but the symbols of that unseen planet (actually a small brown dwarf) remain within esoteric traditions.
In these pages I will present several good examples of the kind of imagery I'm talking about. I will explain why the explanations used by other researchers fall short of explaining the anomalies, and how the existence of the Dark Star allows us to move forward in our understanding of the ancient knowledge.
Some of these images have been obtained from a wonderful book called "Alchemy and Mysticism: The Hermetic Museum" by Alexander Roob, published by Taschen in 1996. Alongside the pictures I will present their text and the page reference. After that I will discuss the image in the light of the Dark Star Theory.
Dark Star symbolism can be found hidden away in unlikely places. Unlikely, perhaps. Because many of the symbols used by countries and religious organisations seem to have been derived from early symbols. For instance, this crest of the former Soviet country of Belarus may just appear to depict bountiful harvests under the Red star of Communism, but this simple interpretation belies a more esoteric possibility. A winged disc is used in this motif. The Red Star, which may be one of many global iconic interpretations of the symbol of ancient Nibiru, is clearly seen here lording over its binary companion, the Sun.
A.L. 9th October 2005
"The divine underground as 'Eternity's eye of wonder' reveals itself in the mirror of wisdom (Sophia). "It is like an eye that sees and yet guides nothing in seeing that it may see, for the seeing is without being (...) Its seeing is in itself"
(J. Bohme, 18th Century)
Many will be familiar with the all-seeing eye glaring out from the Masonic pyramid on U.S. currency. Here it is inexplicably surrounded by seven stars within an 'aurora'. The eye in the centre represents the planetary disc of the gods, Nibiru, with its fiery radiance and orbits set of seven moons. I can be certain of this astronomical connection because this symbol also features on a Masonic apron worn by George Washington. The apron was given to Washington by Elankah Watson and is now treasured by Alexandria Lodge 22 (Ovason 2000, pp81-3).
The radiant eye and its seven stars takes centre stage above the Masonic Temple, with the Sun and Moon to either side. Because the Sun and Moon are already represented, the seven stars cannot stand for the seven planets (which include the Sun and Moon). So neither do they here. The eye symbol probably arises from the connection with the 'gods' of this Dark Star system, the Nefilim, or 'Watchers'.
"In Dante's Divine Comedy (1307-1321), the soul on its pilgrimage rises from the realm of Hell, which projects spherically into the earth, via the mountain of Purgatory and the nine spheres of the planets, the fixed stars and the crystalline sphere, all of which are kept in motion by angels, up to Paradise, where it finds its home in the white rose of heaven, illuminated by the divine light."
(Michelangelo Cactani, La Materia della Divina Commedia di Dante Alighieri, 1855)
What is of interest here is the position of Paradise above the celestial spheres. The relative positions of the spheres of the planets may be outdated now, but one can discern a solar system of sorts on Dante's work, as it was understood at the time. As his poem reaches its triumphant climax in 'Paradise' and Dante ascends to the highest plane to gaze once again upon his beloved Beatrice, we are treated to a bizarre description of heaven.
"So, as I looked, to greater joyances
The gems and flowers were changed, and I beheld
Both courts of Heaven in true appearances" (Dante XXX, 94-6)
Both courts of Heaven? Are there two sources of radiance in Dante's heavenly sky? It would appear so, and Dante states that the second source of radiance orbits the Sun in a loosely bound fashion:
"In yonder heaven the lumen gloriae
Reveals the maker to created mind
Which in His sight alone finds peace for aye.
"In figure of a circle it doth wind
So wide and far that its circumference
About the sun itself would loosely bind." (Dante XXX, 100-5, Translated by Dorothy Sayers 1962)
Looking at the image above, Dante has spiritually ascended out of the solar system and has entered a new 'system' which remains connected to the Sun. This connection is 'loosely bound' in Dante's words. This is a very bizarre description, even for a poem that is full of archaic and esoteric references. Dante was versed in plenty of esoteric wisdom and tradition, and his poem was a double-edged sword for the Church. Did Dante know of the Eighth Sphere above the Solar System, the location of the home of the 'immortal' gods? Standing on their heavenly world and looking up into the sky one would see two Suns: the immediate and divine radiance of Nibiru, a brown dwarf that is the planetary centre of their system, and our Sun. Our Sun would appear to them like a large star at that distance, around which the Dark Star system winds in its great, loosely bound orbit.
"After the death of Madame Blavatky, there was a break in 1895 between the Indian headquarters of the Theosophical Society and its original seat in the USA, which was run by Katherine Tingley. Christian and Nordic motifs predominate in her painting of the eternal cycle of global ascents and descents.
When the leaders of the society in India sought to impose upon its European members a Hindu boy called Krishnamurti as a new Messiah, in 1913, under the direction Rudolf Steiner, the German section broke away to form itself as the Anthroposophical Society."
The Theosophical Path, Ed. Katherine Tingley, Point Loma, California, USA, 1926
In this painting by Katherine Tingley the Winged Disc is associated with Christ. The wings of the disc also contain serpentine features in the form of the Ouroboros; the alchemical dragon that devours its own tail. I have written about the link between the Theosophical Society and its beliefs and the existence of the Dark Star before, particularly with respect to the Eighth Sphere. This wonderful painting captures the connection between the Winged Disc and Messianic beliefs, a theme that I developed in my first book. Make what you will of the Nordic mythological scene in the centre, but there is a strong hint of the Return of the Lost King.
"From the divine throne-world with the "Seven Great Spirits of Revelation" the divine light pours through Sachariel, the spirit of Jupiter, creating the spirit world as the archetype of "our solar system in its most perfect state."
"BCDE is the world of the son of the red dawn (Lucifer)(...) to which shone all the rays of the light of divine majesty." The third world consists of the 12 choirs of the angelic hosts. Through his arrogance, Lucifer causes "the confusion of his wonderful spirit-world with the earthly one".
Gregorius Anglus Sallwigt (pseudonym of von Welling), Opus mago-cabalisticum, Frankfurt, 1719
This is not dissimilar to Dante's scheme already discussed above, and I suspect that Georg von Welling (1655-1725) based his drawings upon it. Without wishing to fall into the trap of 'confusing the spirit-world with the earthly one', if this Sephiroth scheme is indicative of our solar system, then it is a self-evident binary. The main star is a large yellow one (the Sun), and the small companion is a dark red one (the Dark Star). The Dark star is associated with the Star of David, which verifies its Messianic significance. It is clear that the upper red orb isn't the Sun because of this connection with the Star of David.
But the confusion in this image lies in the seven spheres around the Dark Star. Each is given a sigil of a planet, while 'the sun' is surrounded by the spiritual layers of the angelic hosts. Although this symbolises the duality of spirit and matter, I think that von Welling has simply corrupted the vision of Dante. He has mixed up the seven 'stars' associated with the Dark Star with the seven planets of the alchemists and astrologers. Nevertheless, the binary solar system's character is superbly represented in this image.
This is a fascinating image, from a 15th Century woodcut. The central character is presumably God, or an arch-angel, sat upon a throne in the heavens. His head radiates light, whilst his right hand holds seven stars. This latter symbolism is repeated with the seven candles surrounding this angel and the worshipping adept.
The adept is possibly St John, giving this image a feeling of the Apocalypse of St John in Revelations. What strikes me particularly about this is the clear Dark Star symbolism pertaining to the central figure. What other astronomical phenomenon is associated with a central light source with 7 attendant stars? There is a lot of Alchemy within this woodcut.
Andy Lloyd, 12th May 2005, with thanks to Martin Cosnette
Woodcut, 39 x 28 cm
© Andy Lloyd 1st October 2003, author of 'The Dark Star' (2005), 'Ezekiel One' (2009) and 'The Followers of Horus' (2010)
Go to Dark Star Alchemy 2