the summer solstice, and the setting Sun. In the sacrificial scene the symbol of the rising and setting Sun was not easily represented; therefore, this idea was removed from the sacrificial image.
We have pointed out above that the Dioscuri represent a similar idea, although in a somewhat different form; the one sun is always mortal, the other immortal. As this entire sun mythology is merely a psychologic projection to the heavens, the fundamental thesis probably is as follows; just as man consists of a mortal and immortal part, so the sun is a pair of brothers,[61] one being mortal, the other immortal. This thought lies at the basis of all theology in general. Man is, indeed, mortal, but there are some who are immortal, or there is something in us which is immortal. Thus the gods, "a Chidher or a St. Germain," are our immortal part, which, though incomprehensible, dwells among us somewhere.
Comparison with the sun teaches us over and over again that the gods are libido. It is that part of us which is immortal, since it represents that bond through which we feel that in the race we are never extinguished.[62] It is life from the life of mankind. Its springs, which well up from the depths of the unconscious, come, as does our life in general, from the root of the whole of humanity, since we are indeed only a twig broken off from the mother and transplanted.
Since the divine in us is the libido,[63] we must not wonder that we have taken along with us in our theology ancient representations from olden times, which give the triune figure to the God. We have taken this [Greek: tripla/sion]
