The Idea of Cyclic Evolution

Before we can approach the evolution of Physical and Divine Man, we have first to master the idea of Cyclic Evolution.

We must learn:

• the philosophies and beliefs of the four Races which preceded our present Race
• what were the ideas of those Titans and Giants*

The whole of antiquity was imbued with that philosophy which teaches the involution of Spirit into Matter, the progressive, downward cyclic descent, or active, self-conscious evolution.

The Alexandrian Gnostics have divulged the secrets of Initiations. Their records are full of the “falling down of the Æons,” in their double qualification of Angelic Beings and Periods; the one the natural evolution of the other.

On the other hand, Oriental traditions on both sides of the “Black Water,” the Oceans that separate the two “Easts,” are equally full of allegories about the downfall of the Plerôma, or that of the Gods and Devas.

One and all, they allegorized and explained the Fall as the desire to learn and acquire knowledge—the desire to know. This is the natural sequence of mental evolution, the Spiritual becoming transmuted into the Material or Physical.

The same law of descent into Materiality and of reäscent into Spirituality asserted itself during the Christian era, the reäction having only stopped just now, in our own special Sub-race.

That which was allegorized in Pymander, perhaps ten millenniums ago, for a triune mode of interpretation, and intended for a record of an astronomical, anthropological, and even alchemical fact, namely, the allegory of the Seven Rectors breaking through the Seven Circles of Fire, was dwarfed into one material and anthropomorphic interpretation—the Rebellion and Fall of the Angels.

The multivocal, profoundly philosophical narrative, under its poetical form of the “Marriage of Heaven with Earth,” the love of Nature for Divine Form, and the Heavenly Man enraptured with his own beauty mirrored in Nature, that is to say, Spirit attracted into Matter, has now become, under theological handling, the Seven Rectors disobeying Jehovah, self-admiration generating Satanic pride, followed by their Fall, Jehovah permitting no worship to be lost save upon himself.

In short, the beautiful Planet-Angels, the glorious Cyclic Æons of the Ancients, have become synthesized in their most orthodox shape in Samael, the Chief of the Demons in the Talmud, “that Great Serpent with Twelve Wings that draws down after himself, in his Fall, the Solar System, or the Titans.” But Schemal—the alter ego and the Sabean type of Samael—in his philosophical and esoteric aspect, meant the “Year,” in its astrological evil aspect, with its twelve months or “Wings” of unavoidable evils, in Nature. In Esoteric Theogony both Schemal and Samael represented a particular divinity.672 With the Kabalists they are the “Spirit of the Earth,” the Personal God that governs it, and therefore de facto identical with Jehovah. For the Talmudists themselves admit that Samael is a god-name of one of the seven Elohim. The [pg 450]Kabalists, moreover, show the two, Schemal and Samael, as a symbolical form of Saturn, Cronus; the “Twelve Wings” standing for the twelve months, and the symbol in its collectivity representing a racial cycle. Jehovah and Saturn are also glyphically identical.

This leads, in its turn, to a very curious deduction from a Roman Catholic dogma. Many renowned writers belonging to the Latin Church admit that a difference exists, and should be made, between the Uranian Titans, the antediluvian Giants, who were also Titans, and those post-diluvian Giants, in whom the Roman Catholics persist in seeing the descendants of the mythical Ham. In clearer words, there is a difference to be made between the cosmic, primordial opposing Forces, guided by Cyclic Law, the Atlantean human Giants, and the post-diluvian great Adepts, whether of the Right or the Left-hand. At the same time they show that Michael, “the generalissimo of the fighting Celestial Host, the bodyguard of Jehovah,” as it would seem, according to de Mirville, is also a Titan, only with the adjective of “divine” before the cognomen. Thus those “Uranides” who are called everywhere “Divine Titans”—and who, having rebelled against Cronus, or Saturn, are therefore also shown to be the enemies of Samael, also one of the Elohim, and synonymous with Jehovah in his collectivity—are identical with Michael and his Host. In short, the rôles are reversed, all the combatants are confused, and no student is able to distinguish clearly which is which. Esoteric explanation may, however, bring some order into this confusion, in which Jehovah becomes Saturn, and Michael and his Army, Satan and the Rebellious Angels, owing to the indiscreet endeavours of the too faithful zealots to see a Devil in every Pagan God. The true meaning is far more philosophical, and the legend of the first “Fall” of the Angels assumes a scientific colouring when correctly understood.

Cronus stands for endless, and hence immovable Duration, without beginning, without end, beyond divided Time and beyond Space. Those Angels, Genii, or Devas, who were born to act in space and time, that is, to break through the Seven Circles of the super-spiritual planes into the phenomenal, or circumscribed, super-terrestrial regions, are said allegorically to have rebelled against Cronus, and fought the Lion who was then the one living and highest God. When Cronus, in his turn, is represented as mutilating Uranus, his father, the meaning of the allegory is very simple. Absolute Time is made to become the finite and conditioned; a portion is robbed from the whole, thus [pg 451]showing that Saturn, the Father of the Gods, has been transformed from Eternal Duration into a limited period. Cronus with his scythe cuts down even the longest and, to us, seemingly endless cycles, which, for all that, are limited in Eternity, and with the same scythe destroys the mightiest rebels. Aye, not one will escape the scythe of Time! Praise the God or Gods, or flout one or both, that scythe will not tremble one millionth of a second in its ascending or descending course.

The Titans of Hesiod’s Theogony were copied in Greece from the Suras and Asuras of India. These Hesiodic Titans, the Uranides, which were once upon a time numbered as only six, have been recently discovered, in an old fragment relating to the Greek myth, to be seven, the seventh being called Phoreg. Thus their identity with the Seven Rectors is fully demonstrated. The origin of the War in Heaven and the Fall has, in our mind, to be traced unavoidably to India, and perhaps far earlier than the Purânic accounts thereof. For the Târakâmaya was in a later age, and there are accounts of three distinct Wars to be traced in almost every Cosmogony.

The first War happened in the night of time, between the Gods and (A)-suras, and lasted for the period of one Divine Year.673 On this occasion the Deities were defeated by the Daityas, under the leadership of Hrâda. But afterwards, owing to a device of Vishnu, to whom the conquered Gods applied for help, the latter defeated the Asuras. In the Vishnu Purâna no interval is found between the two Wars. In the Esoteric Doctrine, however, one War takes place before the building of the Solar System; another, on Earth, at the “creation” of man; and a [pg 452]third War is mentioned as taking place at the close of the Fourth Race, between its Adepts and those of the Fifth Race; that is, between the Initiates of the “Sacred Island” and the Sorcerers of Atlantis. We shall notice the first contest, as recounted by Parâshara, and endeavour to separate the two accounts, which are purposely blended together.

It is there stated that as the Daityas and Asuras were engaged in the duties of their respective Orders (Varnas) and followed the paths prescribed by holy writ, practising also religious penance—a queer employment for Demons if they are identical with our Devils, as it is claimed—it was impossible for the Gods to destroy them. The prayers addressed by the Gods to Vishnu are curious, as showing the ideas involved in an anthropomorphic Deity. Having, after their defeat, “fled to the northern shore of the Milky Ocean [Atlantic Ocean],”674 the discomfited Gods address many supplications “to the first of Beings, the divine Vishnu,” and among others the following:

Glory to thee, who art one with the Saints, whose perfect nature is ever blessed, and traverses, unobstructed, all permeable elements. Glory to thee, who art one with the Serpent-Race, double-tongued, impetuous, cruel, insatiate of enjoyment and abounding with wealth…. Glory to thee, … O Lord, who hast neither colour nor extension, nor bulk (ghana), nor any predicable qualities, and whose essence (rûpa), purest of the pure, is appreciable only by holy Paramarshis [the greatest of Sages or Rishis]. We bow to thee, in the nature of Brahma, uncreated, undecaying (avyaya); who art in our bodies, and in all other bodies, and in all living creatures; and beside whom nothing exists. We glorify that Vâsudeva, the lord (of all), who is without soil, the seed of all things, exempt from dissolution, unborn, eternal; being, in essence, Paramapadâtmavat [beyond the condition of Spirit], and, in substance (rûpa), the whole of this (Universe).675

The above is quoted as an illustration of the vast field offered by the Purânas to adverse and erroneous criticism, by every European bigot who forms an estimate of an alien religion on mere external evidence. Any man accustomed to subject what he reads to thoughtful analysis, will see at a glance the incongruity of addressing the accepted “Unknowable,” the formless, and attributeless Absolute, such as the Vedântins define Brahman, as being “one with the Serpent-Race, double-tongued, cruel and insatiable,” thus associating the abstract with the concrete, and bestowing adjectives on that which is free from any limitations, and conditionless. Even Professor Wilson, who, after living surrounded by Brâhmans and Pandits in India for so many [pg 453]years, ought to have known better—even that scholar lost no opportunity of criticizing the Hindû Scriptures on this account. Thus, he exclaims:

The Purânas constantly teach incompatible doctrines! According to this passage,676 the Supreme Being is not the inert cause of creation only, but exercises the functions of an active providence. The Commentator quotes a text of the Vedain support of this view: “Universal Soul entering into men, governs their conduct.”Incongruities, however, are as frequent in the Vedas as in the Purânas.

Less frequent, in sober truth, than in the Mosaic Bible. But prejudice is great in the hearts of our Orientalists, especially in those of “reverend” scholars. Universal Soul is not the inert Cause of Creation or (Para) Brahman, but simply that which we call the Sixth Principle of Intellectual Kosmos, on the manifested plane of being. It is Mahat, or Mahâbuddhi, the Great Soul, the Vehicle of Spirit, the first primeval reflection of the formless Cause, and that which is even beyond Spirit. So much for Professor Wilson’s uncalled-for fling at the Purânas. As for the apparently incongruous appeal to Vishnu by the defeated Gods, the explanation is there, in the text of Vishnu Purâna, if Orientalists would only notice it. There is Vishnu as Brahmâ, and Vishnu in his two aspects, philosophy teaches. There is but one Brahman, “essentially Prakriti and Spirit.”

This ignorance is truly and beautifully expressed in the praise of the Yogins to Brahmâ, “the upholder of the earth,” when they say:

Those who have not practised devotion conceive erroneously of the nature of the world. The ignorant, who do not perceive that this Universe is of the nature of Wisdom, and judge of it as an object of perception only, are lost in the ocean of spiritual ignorance. But they who know true Wisdom, and whose minds are pure, behold this whole world as one with Divine Knowledge, as one with thee, O God! Be favourable, O universal Spirit!677

Therefore, it is not Vishnu, “the inert cause of creation,” which exercised the functions of an Active Providence, but the Universal Soul, that which, in its material aspect, Éliphas Lévi calls Astral Light. And this Soul is, in its dual aspect of Spirit and Matter, the true anthropomorphic God of the Theists; for this God is a personification of that Universal Creative Agent, both pure and impure, owing to its manifested condition and differentiation in this Mâyâvic World—God and Devil, truly. But Professor Wilson failed to see how Vishnu, in [pg 454]this character, closely resembles the Lord God of Israel, “especially in his policy of deception, temptation, and cunning.”

In the Vishnu Purâna this is made as plain as can be. For it is said there, that:

At the conclusion of their prayers (stotra) the Gods beheld the Sovereign Deity Hari (Vishnu) armed with the shell, the discus, and the mace, riding on Garuda.

Now Garuda is the Manvantaric Cycle, as will be shown in its place. Vishnu, therefore, is the Deity in Space and Time, the peculiar God of the Vaishnavas. Such Gods are called in Esoteric Philosophy tribal or racial; that is to say, one of the many Dhyânis or Gods, or Elohim, one of whom was generally chosen for some special reason by a nation or a tribe, and thus became gradually a “God above all Gods,”678 the “highest God,” as Jehovah, Osiris, Bel, or any other of the Seven Regents.

“The tree is known by its fruit”; the nature of a God by his actions. We must either judge these actions by the dead-letter narratives, or must accept them allegorically. If we compare the two—Vishnu, as the defender and champion of the defeated Gods; and Jehovah, the defender and champion of the “chosen” people, so called by antiphrasis, no doubt, as it is the Jews who had chosen that “jealous” God—we shall find that both use deceit and cunning. They do so on the principle of “the end justifying the means,” in order to have the best of their respective opponents and foes—the Demons. Thus while, according to the Kabalists, Jehovah assumes the shape of the tempting Serpent in the Garden of Eden, sends Satan with a special mission to tempt Job, harasses and wearies Pharaoh with Saraï, Abraham’s wife, and “hardens” another Pharaoh’s heart against Moses, lest there should be no opportunity for plaguing his victims “with great plagues,” Vishnu is made in his Purâna to resort to a trick no less unworthy of any respectable God.

The defeated Gods addressed Vishnu as follows:

Have compassion upon us, O Lord, and protect us, who have come to thee for succour from the Daityas (Demons)! They have seized upon the three worlds, and appropriated the offerings which are our portion, taking care not to transgress the precepts of the Veda. Although we, as well as they, are parts of thee679 … engaged [as they are] … in the paths prescribed by the holy writ … it is impossible for us to destroy them. Do thou, whose wisdom is immeasurable pg 455 instruct us in some device by which we may be able to exterminate the enemies of the Gods!

When the mighty Vishnu heard their request, he emitted from his body an illusory form (Mâyâmoha, the “deluder by illusion”) which he gave to the Gods and thus spake: “This Mâyâmoha shall wholly beguile the Daityas, so that, being led astray from the path of the Vedas, they may be put to death…. Go then and fear not. Let this delusive vision precede you. It shall this day be of great service unto you, O Gods!”

After this, the great Delusion (Mâyâmoha) having proceeded (to earth), beheld the Daityas, engaged in ascetic penances, and approaching them, in the semblance of a Digambara (naked mendicant) with his head shaven … he thus addressed them, in gentle accents: “Ho, lords of the Daitya race, wherefore is it that you practise these acts of penances?” etc.680

Finally the Daityas were seduced by the wily talk of Mâyâmoha, as Eve was seduced by the advice of the Serpent. They became apostates to the Vedas. As Dr. Muir translates the passage:

The great Deceiver, practising illusion, next beguiled other Daityas, by means of many other sorts of heresy. In a very short time, these Asuras (Daityas), deluded by the Deceiver [who was Vishnu] abandoned the entire system founded on the ordinances of the triple Veda. Some reviled the Vedas; others, the ceremonial of sacrifice; and others, the Brâhmans. This (they exclaimed), is a doctrine which will not bear discussion: the slaughter (of animals, in sacrifice), is not conducive to religious merit. (To say, that) oblations of butter consumed in the fire produce any future reward, is the assertion of a child…. If it be a fact that a beast slain in sacrifice is exalted to heaven, why does not the worshipper slaughter his own father?… Infallible utterances do not, great Asuras, fall from the skies; it is only assertions founded on reasoning that are accepted by me and by other [intelligent] persons like yourselves! Thus by numerous methods the Daityas were unsettled by the great Deceiver [Reason]…. When the Daityas had entered on the path of error, the Deities mustered all their energies and approached to battle. Then followed a combat between the Gods and the Asuras; and the latter, who had abandoned the right road, were smitten by the former. In previous times they had been defended by the armour of righteousness which they bore; but, when that had been destroyed, they, also, perished.681

Whatever may be thought of the Hindûs, no enemy of theirs can regard them as fools. A people, whose holy men and sages have left to the world the greatest and most sublime philosophies that ever emanated from the minds of men, must have known the difference between right and wrong. Even a savage can discern white from black, good from bad, and deceit from sincerity and truthfulness. Those who had narrated this event in the biography of their God, must [pg 456]have seen that in this case it was that God who was the Arch-Deceiver, and the Daityas, who “never transgressed the precepts of the Vedas,” who had the sunny side in the transaction, and who were the true “Gods.” Thence there must have been, and there is a secret meaning hidden under this allegory. In no class of society, in no nation, are deceit and craft considered as divine virtues—except perhaps in the clerical classes of Theologians and modern Jesuitism.

The Vishnu Purâna,682 like all other works of this kind, passed at a later period into the hands of the Temple-Brâhmans, and the old MSS. have, no doubt, been further tampered with by sectarians. But there was a time when the Purânas were esoteric works, and so they are still for the Initiates who can read them with the key that is in their possession.

Whether the Brâhman Initiates will ever give out the full meaning of these allegories, is a question with which the writer is not concerned. The present object is to show that, while honouring the Creative Powers in their multiple forms, no philosopher could have, or ever has, accepted the allegory for its true spirit, except, perhaps, some philosophers belonging to the present “superior and civilized” Christian races. For, as shown, Jehovah is not one whit the superior of Vishnu on the plane of ethics. This is why the Occultists, and even some Kabalists, whether or not they regard those creative Forces as living and conscious Entities—and one does not see why they should not be so accepted—will never confuse the Cause with the Effect, and accept the Spirit of the Earth for Parabrahman, or Ain Suph. At all events they know well the true nature of what was called by the Greeks Father-Æther, Jupiter-Titan, etc. They know that the Soul of the Astral Light is divine, and its Body—the Light-waves on the lower planes—infernal. This Light is symbolized by the “Magic Head” in the Zohar, the Double Face on the Double Pyramid; the black Pyramid rising against a pure white ground, with a white Head and Face within its black Triangle; the White Pyramid, inverted—the reflection of the first in the dark Waters—showing the black reflection of the white Face.

This is the Astral Light, or Demon est Deus Inversus.