The Sun, Lord of WILL, is the astrological symbol of Divinity. In a nativity it signifies the individual Soul, which is situated in/behind the physical heart, the organ the Sun rules in the context of astrological physiology. It gives us insight concerning the connection to the truth illuminating light of Consciousness within the life of a person. By extension the Sun governs honor, confidence, power, will, the innate sense of purpose, integrity, and philosophy (love of wisdom). The light of the remaining astrological bodies are merely reflections of the Sun’s light. It is this light alone which instills things with luminosity, inspirits (inspire) them and brings them to life. As all the other bodies orbit the Sun so too is it a symbol of integration (integrity) around a fixed center. The astrological doctrine of Sufi mystic Ibn Arabi relates the Sun to the Heart (al-qalb) and thereby The Spirit (ar-Rūḥ).

 

“The Spirit (ar-Rūḥ) is both Knowledge and Being. In man these two aspects are in a way polarized as the reason and the heart. The heart marks what we are in the light of eternity, while the reason marks what we “think”. Seen from one angle the heart (al-qalb) also represents the presence of the Spirit in both aspects, for it is both the organ of intuition (al-kashf) and also the point of identification (wajd) with Being (al-Wujūd). According to a divine saying (ḥadīth qudsī) revealed through the mouth of the Prophet, God said: “The heavens and the earth cannot contain Me, but the heart of my believing servant does contain Me.” The most intimate center of the heart is called the mystery (as-sirr), and this is the inapprehensible point in which the creature meets God. Ordinarily the spiritual reality of the heart is veiled by the egocentric consciousness; this assimilates the heart to its own center of gravity which will be either mind or feeling according to the tendencies of the particular being”.

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— Introduction to Sufi Doctrine, by Titus Burckhardt

 

The Sun is also related to the Intellect (the Greek Nous) or Divine Mind:

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". . . The Intellect does not have as its immediate object the empirical existence of things but their permanent essences which are relatively “non-existing” since on the sensory plane they are not manifested. Now this purely intellectual knowledge implies direct identification with its object and that is the decisive criterion which distinguishes intellectual “vision” from rational working of the mind. This “vision” does not, however, exclude sensory knowledge; rather it includes it since it is its essence, although a particular state of consciousness may exclude one in favor of the other".

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— Introduction to Sufi Doctrine, by Titus Burckhardt