Moon

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Moon The earth’s relatively little satellite is but a partial representative of the aggregate of occult influences or powers, of polar character, known among the ancients combinedly as Lunus-Luna, and its effect upon the earth includes much that is baneful as well as much that has been necessary in evolutionary development; but the moon is only a withered, decaying unit of a whole lunar planetary chain. The statement that sun and moon have existed through aeonic time periods, refers not to our decaying physical satellite which is but the dead body of now departed vital, spiritual, and intellectual essences, but to these essences themselves.

The moon that we see is the kama-rupa of one of the lunar chain’s seven or twelve globes, each one having its own kama-rupa, since the entire chain of globes is dead. The material of our kama-rupic moon, however, is on the same prakritic plane as that on which our senses operate, so that it is visible and appears to be the original physical body of the moon. Besides transmitting to us certain influences from the sun, the moon also absorbs from and sends back influences to the earth. Hence its effects upon gestation, physiological and mental cycles, the growth of vegetation, the periodic habits of many animals, and various other natural phenomena.

In theogonies, the moon is associated with the manifestation of the so-called feminine principle in universal nature on our cosmic plane, with especial relation to our earth; hence the moon is a minor form of the Great Mother, known by many names in various theogonies, and when applied to the moon in Mediterranean thought often called by the names Diana, Juna, Isis, and the like. Moon is spoken of as a triple deity, Diana-Hecate-Luna — Luna in occult corporeal influences as a dead planet, Diana in connection with its solar relations, and as Hecate manifesting occult lunar influences in the Underworld — these again often named Diva triformis, tergemina, triceps. Some cultures, such as the Hindu and Scandinavian, portray the lunar deity as masculine. All lunar deities have a twofold aspect, supernal and infernal, spiritual and material; and the astronomical moon has its light and dark phases, while the lunar crescent has its horns, which may point up or down, making the symbols of the dragon’s head and tail, which stand for the north and south nodes of the lunar orbit.

The moon is the giver of one form of life, as well as of lower forms of mind, to our earth and its inhabitants; while the sun is the giver of life in general to the planetary system, as well as of the higher forms or aspects of mind. Remembering the extremely occult character of both moon and sun, when they are spoken of as givers this in no sense implies that they give to those who have it not, but rather give in the sense of being transmitters, nurses of, and producers of what already exists in those to whom the gifts are thus given. Thus a father or mother may be said to be the giver of life to the children, although the children themselves are in and from themselves a vital fountain: giving here means transmitting, fostering, producing, but not creating and donating.

The sun, moon, and cross in some ancient mystical thought form a symbolic triad, closely connected with the other triads of spirit, soul, and body or of Father-Mother-Son. Lunar worship is often compared unfavorably with solar worship as referring to the material side of nature. Jehovah, for instance, is disparagingly spoken of as a lunar god. Terms such as lunar magic or the lunar path refer to other extremely important natural facts, connected with the moon in its lower occult aspect as the orb of night, of death as well as of lunar life, etc.; further, these terms are always mentioned in connection with psychic rather than spiritual powers. "

                                                                                                                                                                                    -Rakefet Dict.

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"Existence is interconnected so deeply, so intimately… but the distances are vast. On the full moon night you see the ocean — it is affected by the full moon, hand in hand, but the moon is far away. And it is not only the ocean that is affected; even you are affected, because eighty percent in you is ocean water.

It is not strange that the people who have become enlightened — only with one exception, Mahavira — have all become enlightened on the full moon day. Mahavira became enlightened on the night of amawas — no moon in the night, total darkness. It is because of this fact he is called Mahavira. That is not his name. Mahavira means the great warrior, going against the current — and not only going against the current but achieving it.

Gautam Buddha became enlightened on the day of the full moon. Gautam Buddha’s whole life is connected with the full moon: he was born on a full moon night, he became enlightened on the full moon night, he died on the full moon night. This cannot be just coincidence.

And now psychologists have been studying the effects of the full moon on the human psyche, and the results are staggering. On the full moon night more people go mad than any other night, the number is almost double. More people commit suicide — again, the number is almost double. More people commit murder, and again the number is almost double. The full moon night does something to the human psyche.

The full moon is so far away — but not so far away; it affects you. Since the very beginning it has been affecting the poets, the painters, the sculptors, the musicians, the dancers. They all feel that something is different under the full moon, that perhaps the rays of the full moon are hand in hand…."

                                                                                                                                                                                                                    -Osho