H. P. Blavatsky, The Secret Doctrine, Volume 3

The Christian Sun-God - (Page 323) And yet in the face of all this evidence, sun, moon, planets, all are shown as being demoniacal before, and divine only after, the appearance of Christ. All know the Orphic verse: “It is Zeus, it is Adas, it is the Sun, it is Bacchus,” these names having been all synonymous for classic poets and writers. Thus for Democritus “Deity is but a soul in an orbicular fire,” and that fire is the Sun. For Iamblichus the sun was “the image of divine intelligence”; for Plato “ an immortal living Being.” Hence the oracle of Claros when asked to say who was the Jehovah of the Jews answered, “It is the Sun.” We may add the words in Psalm xix. 4:

In the sun hath he placed a tabernacle for himself [The English bible has: “In them (the Heavens) hath he set a tabernacle for the sun,” which is incorrect and has no sense in view of the verse that follows, for there are things “hid from the heat thereof” if the latter word is to be applied to the sun.] . . . . his going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof.

Jehovah then is the sun, and thence also the Christ of the Roman Church. And now the criticism of Dupuis on that verse becomes comprehensible, as also the despair of the Abbé Foucher. “Nothing is more favorable to Sabæism than this text of the Vulgate!” he exclaims. And, however disfigured may be the words and sense in the English authorised bible, the Vulgate and the Septuagint both give the correct text of the original, and translate the latter: “In the sun he established his abode”; while the vulgate regards the “heat” as coming direct from God and not from the sun alone, since it is God who issues forth from, and dwells in the sun and performs the circuit: in sole posuit . . . . et ipse exultavit. From these facts it will be seen that the Protestants were right in charging St. Justin with saying that

God has permitted us to worship the sun.

(Page 324) And this, notwithstanding the lame excuses that what was really meant was that

God permitted himself to be worshipped in, or within, the sun,

which is all the same.
It will be seen from the above, that while the Pagans located in the sun and planets only the inferior powers of Nature, the representative Spirits, so to say, of Apollo, Bacchus, Osiris, and other solar gods the Christians, in their hatred of Philosophy, appropriated the sidereal localities, and now limit them to the use of their anthropomorphic deity and his angels—new transformations of the old, old gods. Something had to be done in order to dispose of the ancient tenants, so they were disgraced into “demons,” wicked devils.

 

SECTION XXXVI

Pagan Sidereal Worship, or Astrology
(Page 325) THE Teraphim of Abram’s father Terah, the “maker of images,” and the Kabiri Gods are directly connected with ancient Sabæan worship or Astrolatry. Kiyun, or the God Kivan, worshipped by the Jews in the wilderness, is Saturn and Shiva, later on called Jehovah. Astrology existed before astronomy, and Astronomus was the title of the highest hierophant in Egypt. [ When the hierophant took his last degree, he emerged from the sacred recess called Manneras and was given the golden Tau, the Egyptian Cross, which was subsequently placed upon his breast, and buried with him.] One of the names of the Jewish Jehovah, “Saboath,” or the “Lord of Hosts” (tsabaoth), belongs to the Chaldæan Sabæans ( or Tsabæans), and has for its root the word tsab, meaning a “car,” a “ship,” and “an army”; sabaoth thus meaning literally the army of the ship, the crew, or a naval host, the sky being metaphorically referred to as the “upper ocean” in the doctrine.
In his interesting volumes, The God of Moses, Lacour explains that all such words as

The celestial armies or the hosts of heaven, signify not only the totality of the heavenly constellations, but also the Aleim on whom they are dependent; the aleitzbaout are the forces or souls of the constellations, the potencies that maintain and guide the planets in this order and procession; . . . . the Jae-va Tzbaout signifies Him, the supreme chief of those celestial bodies.

In his collectivity, as the chief “Order of Spirits,” not a chief Spirit.
The Sabæans having worshipped in the graven images only the celestial hosts—angels and gods whose habitation were the planets, never in truth worshipped the stars. For on Plato’s authority, we know that among the stars and constellations, the (Page 326) planets alone had a right to the title of theoi (Gods), as that name was derived from the verb φειν , to run or to circulate. Seldenus also tells us that they were likewise called

φεο βουλαισι (God-Councillors) and ραβοσοροι(lictors) as they (the planets) were present at the sun’s consistory, solis consistoris adstantes.

Says the learned Kircher:

The sceptres the seven presiding angels were armed with, explain these names of Rhabdophores and lictors given to them.

Reduced to its simplest expression and popular meaning, this is of course fetish worship. Yet esoteric astrolatry was not at all the worship of idols, since under the names of “Councillors” and “Lictors,” present at the “Sun’s consistory,” it was not the planets in their material bodies that were meant, but their Regents or “Souls” (Spirits). If the prayer “Our Father in heaven,” or “Saint” so-and-so in “Heaven” is not an idolatrous invocation , then “Our Father in Mercury.” or “Our Lady in Venus,” “Queen of Heaven,” etc., is no more so; for it is precisely the same thing, the name making no difference in the act. The word used in the Christian prayers, “in heaven” cannot mean anything abstract. A dwelling—whether of Gods, angels or Saints (every one of these being anthropomorphic individualities and beings)—must necessarily mean a locality, some defined spot in that “heaven”; hence it is quite immaterial for purposes of worship whether that spot be considered as “heaven” in general, meaning nowhere in particular, or in the Sun, Moon or Jupiter.
The argument is futile that there were

Two deities, and two distinct hierarchies or tsabas in heaven, in the ancient world as in our modern times . . . the one, the living God and his host, and the other, Saturn, Lucifer with his councillors and lictors, or the fallen angels.

Our opponents say that it is the latter which Plato with the whole of antiquity worshipped, and which two-thirds of humanity worship to this day. “The whole question is to know how to discern between the two.”
Protestant Christians fail to find any mention of angels in the Pentateuch, we may therefore leave them aside. The Roman Catholics and the Kabalists find such mention ; the former, because they have accepted Jewish angelology, without suspecting that the “tsabæan Hosts” were colonists and settlers on Judæan territory from the lands of the Gentiles; the latter, because they accepted the bulk of the Secret Doctrine, keeping the kernel for themselves and leaving the husks to the unwary.
The Planetary Angels - (Page 327) Cornelius a Lapide points out and proves the meaning of the word tsaba in the first verse of Chapter ii. of Genesis; and he does so correctly, guided, as he probably was, by learned Kabalists. The Protestants are certainly wrong in their contention, for angels are mentioned in the Peutateuch under the word tsaba, which means “hosts” of angels. In the Vulgate the word is translated ornatus, meaning the “sidereal army,” the ornament also of the sky—kabalistically. The biblical scholars of the Protestant Church, and the savants among the materialists, who failed to find “angels” mentioned by Moses, have thus committed a serious error. For the verse reads:

Thus the heaven and the earth were finished and all the host of them,

the “host” meaning “the army of stars and angels”; the last two words being, it seems, convertible terms in Church phraseology. A Lapide is cited as an authority for this; he says that

Tsaba does not mean either one or the other but “the one and the other,” or both, siderum ae angelorum
If the Roman Catholics are right on this point, so are the Occultists when they claim that the angels worshipped in the Church of Rome are none else than their “Seven Planets,” the Dhyân Chohans of Buddhistic Esoteric Philosophy, or the Kumarâs, “the mind-born sons of Brahmâ,” known under the patronymic of Vaidhâtra. The identity between the Kumarâs, the Builders or cosmic Dhyân Chohans, and the Seven Angels of the Stars, will be found without one single flaw if their respective biographies are studied, and especially the characteristics of their chiefs, Sanat-Kumâra (Sanat Sujâta), and Michael the Archangel. Together with the Kabirim (Planets), the name of the above in Chaldæa, they were all “divine Powers” (Forces). Fuerot says that the name Kabiri was used to denote the seven sons of , meaning Pater Sadic, Cain, or Jupiter, or again of Jehovah. There are seven Kumâras—four exoteric and three secret—the names of the latter being found in the Sânkhya Bhâshya, by Gaudapâdâchârya. [ The three secret names are “Sana, Sanat Sujâta, and Kapila: “ while the four exoteric Gods are called Sanat Kumâra, Sananda, Sanaka, and Sanâtana.] They are all “Virgin Gods,” who remain eternally pure and innocent and decline to create progeny. In their primitive aspect, these Âryan seven “mind-born sons” of God are not the regents of (Page 328) the planets, but dwell far beyond the planetary region. But the same mysterious transference from one character or dignity to another is found in the Christian Angel-scheme. The “Seven Spirits of the Presence” attend perpetually on God, and yet we find them under the same names of Mikael, Gabriel, Raphael, etc., as “Star-regents” or the informing deities of the seven planets. Suffice it is to say that the Archangel Michael is called “the invincible virgin combatant” as he “refused to create,” which would connect him with both Sana Sujâta and the Kumâra who is the God of War.[ Another Kumâra, the “God of War” is called in the Hindu the “eternal celibate”—“the virgin warrior.” He is the Ãryan St. Michael. ]
The above has to be demonstrated by a few questions. Commenting upon St. John’s “Seven Golden Candlesticks,” Cornelius a Lapide says:

These seven lights relate to the seven branches of the candlestick by which were represented the seven [ principal ] planets in the temples of Moses and Solomon . . . or, better still, to the seven principal Spirits, commissioned to watch over the salvation of men and churches.

St. Jerome says:

In truth the candlestick with the seven branches was the type of the world and its planets.

St. Thomas Aquinas, the great Roman Catholic doctor writes:

I do not remember having ever met in the works of saints or philosophers a denial that the planets are guided by spiritual beings . . . . It seems to me that it may be proved to demonstration that the celestial bodies are guided by some intelligence, either directly by God, or by the mediation of angels. But the latter opinion seems to be far more consonant with the order of things asserted by St. Denys to be without exception, that everything on earth is, as a rule, governed by God through intermediary agencies. [ We give the original: “Coelestia corpora moveri a spiritual creatura, a nemine Sanctorum vel philosophorum, negatum, legisse me memini. (Opuse. X. art. iiil) ... Mihi autam videtur quod Demonstrative probari posset, quod ab aliquo intellectu corpora coelestia moveantur vel a Deo immediate, vel a mediantibus angelis. Sed quod mediantibus angelis ca moveat, congruit rerum ordine, quem Dionysius infallibilem asserit ut inferiora a Deo per Media secundum cursum communem administrentur” (Opusc. II. art . ii.) and if so, and God never meddles with the once for ever established laws of Nature, leaving it to his administrators, why should their being called Gods by the “heathen” to be deemed idolatrous?]

And now let the reader recall what the Pagans say of this. All the classical authors and philosophers who have treated the subject, repeat with Hermes Trismegistus, that the seven Rectors—the planets including the sun—were the associates, or the co-workers, of the Unknown All represented by the Demiurgos—commissioned to contain the Cosmos—our Planetary world—within seven circles.
Celestial Wheels - (Page 329) Plutarch shows them representing “the circle of the celestial worlds.” Again, Denys of Thracia and the learned Clemens of Alexandria both describe the Rectors as being shown in the Egyptian temples in the shape of mysterious wheels or spheres always in motion, which made the Initiates affirm that the problem of perpetual motion had been solved by the celestial wheels in the Initiation Adyta. [ In one of Des Mousseaux's volumes on Demonology (Œuvres des Demons) if we do not mistake.) the statement of the Abbé Huc is found, and the author testifies to having heard the following story repeatedly from the Abbé himself. In a lamasery of Tibet, the missionary found the following:

It is a simple canvas without the slightest mechanical apparatus attached, as the visitor may prove by examining it at his leisure. It represents a moonlit landscape, but the moon is not at all motionless or dead: quite the reverse, for, according to the Abbé, one would say that our moon herself, or at least her living double, lighted the picture. Each phase, each aspect, each movement of our satellite, is repeated in her facsimile, in the movement and progress of the moon in the sacred picture. “You see this planet in the painting ride as a crescent, or full, shine brightly, pass behind the clouds, peep out or set, in a manner corresponding in the most extraordinary way with the real luminary. It is, in a word, a most perfect and resplendent reproduction of the pale queen of the night, which received the adoration of so many people in the days of old.” We know from the most reliable sources and numerous eye-witnesses, that such “machines”—not canvas paintings—do exist in certain temples of Tibet: as also the “sidereal wheels” representing the planets, and kept for the same purposes—astrological and magical. Huc’s statement was translated in Isis Unveiled from Des Mousseaux’s volume.] This doctrine of Hermes was that of Pythagoras and of Orpheus before him. It is called by Proclus “the God-given” doctrine. Iamblichus speaks of it with greatest reverence. Philostratus tell his readers that the whole sidereal court of the Babylonian heaven was represented in the temples.

In globes made of sapphires and supporting the golden images of their respective gods.

The temples of Persia were especially famous for these representations. If Cedrenus can be credited

The Emperor Heraclius on his entry into the city of Bazaeum was struck with admiration and wonder before the immense machine fabricated for King Chosroes, which represented the night-sky with the planets and all their revolutions, with the angels presiding over them. [ Cedrenus, p.338. Whether produced by clockwork or magic power, such machines—whole celestial spheres with planets rotating—were found in the Sanctuaries, and some exist to this day in Japan, in a secret subterranean temple of the old Mikados, as well as in two other places.]

It was on such “spheres” that Pythagoras studied Astronomy in the adyta arcana of the temples to which he had access. And it was there on his Initiation, that the eternal rotation of those spheres—“the mysterious wheels” as they are called by Clemens and Denys, and which Plutarch calls “world-wheels”—demonstrated to him the verity (Page 330) of what had been divulged to him, namely, the heliocentric system, the great secret of the Adyta. All the discoveries of modern astronomy, like all the secrets that can be revealed to it in future ages, were contained in the secret observatories and Initiation Halls of the temples of old India and Egypt. It is in them that the Chaldæan made his calculations revealing to the world of the profane no more than it was fit to receive.

We may, and shall be told, no doubt, that Uranus was unknown to the ancients, and that they were forced to reckon the sun amongst the planets and as their chief. How does anyone know? Uranus is a modern name ; but one thing is certain: the ancients had a planet, “ a mystery planet,” that they never named and that the highest Astronomus, the Hierophant, alone could “confabulate with.” But this seventh planet was not the sun, but the hidden Divine Hierophant, who was said to have a crown, and to embrace within its wheel “seventy-seven smaller wheels.” In the archaic secret system of the Hindus, the sun is the visible Logos “Sûrya”, over him there is another, the divine or heavenly Man—who, after having established the system of the world of matter on the archetype of the Unseen Universe, or Macrocosm, conducted during the Mysteries the heavenly Ràsa Mandala; when he was said:

To give with his right foot the impulse to Tyam or Bhûmi [ Earth ] that makes her rotate in a double revolution.

What says Hermes again? When explaining Egyptian Cosmology he explains:

Listen, O my son . . . the Power has also formed seven agents, who contain within their circles the material world, and whose action is called destiny . . . . When all became subject to man, the Seven, willing to favour human intelligence, communicated to him their powers. But as soon as man knew their true essence and his own nature, he desired to penetrate within and beyond the circles and thus break their circumference by usurping the power of him who has dominion over the Fire [ Sun ] itself; after which, having robbed one of the Wheels of the Sun of the sacred fire, he fell into slavery. [ Champollion’s Egypte Moderne. p.42.]

It is not Prometheus who is meant here. Prometheus is a symbol and a personification of the whole of mankind in relation to an event which occurred during its childhood, so to say—the “Baptism by Fire”—which is a mystery within the great Promethean Mystery, one that may be at present mentioned only in its broad general features.
The Promethean Mystery - (Page 331) By reason of the extraordinary growth of human intellect and the development in our age of the fifth principle (Manas) in man, its rapid progress has paralysed spiritual perceptions. It is at the expense of wisdom that intellect generally lives, and mankind is quite unprepared in its present condition to comprehend the awful drama of human disobedience to the laws of Nature and the subsequent Fall, as a result. It can only be hinted at, in its place.

SECTION XXXVII
The Souls of the Stars—Universal Heliolatry
(Page 332) 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:

Christian Star-Worship - (Page 333) 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 his 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. [ Musée des Sciences. p. 230.]

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 the Lord! [ Translated by the Vicomte de Rougemont. See Les Annales de Philosophie Chrétienne, 7^th year. 1861 ]

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; (Page 334) 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 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, [ Isaiah, IXIII.9.] “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 , who is as God, or who is like unto God. It is he who cast out the serpent. [ Chap xii of Revelation: “There was war in heaven, Mikael and his angels fought against the Dragon,” etc., (7) and the great dragon was cast out (9).]
Mikael, being the regent of the planet Saturn, is—Saturn. [ He is also the informing Spirit of the Sun and Jupiter, and even of Venus.] 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 . 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, [ Dogme et Rituel. ii. 116 ] 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.