In order to show that the Ancients have never “mistaken stars for Gods,”
or Angels and the sun for the highest Gods and God, but have worshipped
only the Spirit of all, and have reverenced the minor Gods supposed to
reside in the sun and planets—the difference between these two worships
has to be pointed out. Saturn, “the Father of Gods” must not be confused
with his namesake—the planet of the same name with its eight moons and
three rings. The two—though in one sense identical, as are, for instance,
physical man and his soul—must be separated in the question of worship.
This has to be done the more carefully in the case of the seven planets
and their Spirits, as the whole formation of the universe is attributed to
them in the Secret Teachings. The same difference has to be shown again
between the stars of the Great Bear, the Riksha and the Chitra
Shikhandina, “the bright‐crested,” and the Rishis—the mortal Sages who
appeared on earth during the Satya Yuga. If all of these have been so far
closely united in the visions of the seers of every age—the bible seers
included—there must have been a reason for it. Nor need one go back so far
as into the periods of “superstition” and “unscientific fancies” to find
great men in our epoch sharing in them. It is well known that Kepler, the
eminent astronomer, in common with many other great men who believed that
the heavenly bodies ruled favourably or adversely the fates of men and
nations—fully credited besides this the fact that all heavenly bodies,
even our own earth, are endowed with living and thinking souls.
Le Couturier’s opinion is worthy of notice in this relation:
We are too inclined to criticize unsparingly everything concerning
astrology and its ideas; nevertheless our criticism, to be one,
ought at least to know, lest it should be proved aimless, what
those ideas in truth are. And when among the men we thus
criticize, we find such names as those of Regiomontanus, Tycho
Brahe, Kepler, etc., there is reason why we should be careful.
Kepler was an astrologer by profession, and became an astronomer
in consequence. He was earning his livelihood by genethliac
figures, which, indicating the state of the heavens at the moment
of the birth of individuals, were a means to which everyone
resorted for horoscopes. That great man was a believer in the
principles of astrology, without accepting all its foolish
results.(611)
But astrology is nevertheless proclaimed as a sinful science, and together
with Occultism is tabooed by the Churches. It is very doubtful, however,
whether mystic “star worship” can be so easily laughed down as people
imagine—at any rate by Christians. The hosts of Angels, Cherubs and
Planetary Archangels are identical with the minor Gods of the Pagans. As
to their “great Gods,” if Mars has been shown—on the admission of even the
enemies of the Pagan astrologers—to have been regarded by the latter
simply as the personified strength of the one highest impersonal Deity,
Mercury being personified as its omniscience, Jupiter as its omnipotency,
and so on, then the “superstition” of the Pagan has indeed become the
“religion” of the masses of the civilized nations. For with the latter,
Jehovah is the synthesis of the seven Elohim, the eternal centre of all
those attributes and forces, the Alei of the Aleim, and the Adonai of the
Adonim. And if with them Mars is now called St. Michael, the “_strength_
of God,” Mercury Gabriel, the “omniscience and fortitude of the Lord,” and
Raphael “the blessing or healing power of God,” this is simply a change of
names, the characters behind the masks remaining the same.
The Dalai‐lama’s mitre has seven ridges in honour of the seven chief
Dhyâni Buddhas. In the funeral ritual of the Egyptians the defunct is made
to exclaim:
Salutation to you, O Princes, who stand in the presence of
Osiris.... Send me the grace to have my sins destroyed, as you
have done for the seven spirits who follow their Lord!(612)
Brahmâ’s head is ornamented with seven rays, and he is followed by the
seven Rishis, in the seven Svargas. China has her seven Pagodas; the
Greeks had their seven Cyclopes, seven Demiurgi, and the Mystery Gods, the
seven Kabiri, whose chief was Jupiter‐Saturn, and with the Jews, Jehovah.
Now the latter Deity has become chief of all, the highest and the one God,
and his old place is taken by Mikael (Michael). He is the “Chief of the
Host” (_tsaba_); the “Archistrategus of the Lord’s army”; the “Conqueror
of the Devil”—Victor diaboli—and the “Archisatrap of the Sacred Militia,”
he who slew the “Great Dragon.” Unfortunately astrology and symbology,
having no inducement to veil old things with new masks, have preserved the
real name of Mikael—“that was Jehovah”—Mikael being the Angel of the face
of the Lord,(613) “the guardian of the planets,” and the living image of
God. He represents the Deity in his visits to earth, for as it is well
expressed in Hebrew, he is one מיכאל, who is as God, or who is like unto
God. It is he who cast out the serpent.(614)
Mikael, being the regent of the planet Saturn, is—_Saturn_.(615) His
mystery‐name is Sabbathiel, because he presides over the Jewish Sabbath,
as also over the astrological Saturday. Once identified, the reputation of
the Christian conqueror of the devil is in still greater danger from
further identifications. Biblical angels are called Malachim, the
messengers between God (or rather _the gods_) and men. In Hebrew מכאל
Malach, is also “a King,” and Malech or Melech was likewise Moloch, or
again Saturn, the Seb of Egypt, to whom _Dies Saturni_, or the Sabbath,
was dedicated. The Sabæans separated and distinguished the planet Saturn
from its God far more than the Roman Catholics do their angels from their
stars; and the Kabalists make of the Archangel Mikael the patron of the
seventh work of magic.
In theological symbolism ... Jupiter [the Sun] is the risen and
glorious Saviour, and Saturn, God the Father, or the Jehovah of
Moses,(616)
says Éliphas Lévi, who _ought_ to know. Jehovah and the Saviour, Saturn
and Jupiter, being thus one, and Mikael being called the living image of
God, it does seem dangerous for the Church to call Saturn, Satan—_le dieu
mauvais_. However, Rome is strong in casuistry and will get out of this as
she got out of every other identification, with glory to herself and to
her own full satisfaction. Nevertheless all her dogmas and rituals seem
like so many pages torn out from the history of Occultism, and then
distorted. The extremely thin partition that separates the Kabalistic and
Chaldæan Theogony from the Roman Catholic Angelology and Theodicy is now
confessed by at least one Roman Catholic writer. One can hardly believe
one’s eyes in finding the following (the passages italicized by us should
be carefully noticed):
One of the most characteristic features of our Holy Scriptures is
_the calculated discretion used in the enunciation of the
mysteries less directly useful to salvation_.... Thus, beyond
those “myriads of myriads” of angelic creatures just noticed(617)
and all these prudently elementary divisions, there are certainly
many others, whose very names have not yet reached us.(618) “For,”
excellently says St. John Chrysostom, “there are doubtless, (_sine
dubio_,) many other _Virtues_ [celestial beings] whose
denominations we are yet far from knowing.... The nine orders are
not by any means the only populations in heaven, where, on the
contrary, _are to be found numberless tribes_ of inhabitants
infinitely varied, and of which it would be impossible _to give
the slightest idea_ through human tongue.... Paul, who _had
learned their names_, reveals to us their existence.” (_De
Incomprehensibili Natura Dei_, Bk. IV.)....
It would thus amount _to a gross mistake to see merely errors_ in
the Angelology of the Kabalists and Gnostics, so severely treated
by the Apostle of the Gentiles, for his imposing censure reached
_only their exaggerations and vicious interpretations_, and still
more, _the application of those noble_ titles _to the miserable
personalities of demoniacal usurpers_.(619) Often nothing so
resemble each other as _the language of the judges and that of the
convicts_ [of saints and Occultists]. One has to penetrate deeply
into this _dual_ study [of creed and profession] and what is still
better, _to trust blindly to the authority of the tribunal_ [the
Church of Rome, of course] to enable oneself to seize precisely
the point of the error. The _Gnosis_ condemned by St. Paul
remains, nevertheless, for him as for Plato the supreme knowledge
of all truths, and of the _Being par excellence_, ὁ ὄντως ὤν
(_Republ._ Bk. VI). The Ideas, _types_, ἀρχὰι of the Greek
philosopher, the _Intelligences_ of Pythagoras, the _aeons_ or
_emanations_, the occasion of so much reproach to the first
heretics, the Logos or Word, Chief of these Intelligences, the
_Demiurgos_, the architect of the world under his father’s
direction [of the Pagans], the unknown God, the _En‐soph_, or the
_It of the Infinite_ [of the Kabalists], the angelical
periods,(620) the _seven_ spirits, the Depths of _Ahriman_, the
World’s _Rectors_, the _Archontes_ of the air, the _God of this
world_, the _pleroma_ of the intelligences, down to _Metatron_ the
angel of the Jews, _all this is found word for word, as so many
truths, in the works of our greatest doctors, and in St.
Paul_.(621)
If an Occultist, eager to charge the Church with a numberless series of
plagiarisms were to write the above, could he have written more strongly?
And have we, or have we not, the right, after such a complete confession,
to reverse the tables and to say of Roman Catholics and others what is
said of the Gnostics and Occultists. “They used our expressions and
rejected our doctrines.” For it is not the “promoters of the false
Gnosis”—who had all those expressions from their archaic ancestors—who
helped themselves to Christian expressions, but verily the Christian
Fathers and Theologians, who helped themselves to our nest, and have tried
ever since to soil it.
The words above quoted will explain much to those who are searching for
truth and for truth only. They will show the origin of certain rites in
the Church inexplicable hitherto to the simple‐minded, and will give the
reason why such words as “Our Lord the Sun” were used in prayer by
Christians up to the fifth and even sixth century of our era, and embodied
in the Liturgy, until altered into “Our Lord, the God.” Let us remember
that the early Christians painted Christ on the walls of their
subterranean necropolis, as a shepherd in the guise of, and invested with
all the attributes of Apollo, driving away the wolf, Fenris, who seeks to
devour the Sun and his Satellites.