Astral Worship Part 1

Astral Wors.h.i.+p.

by J. H. Hill.

INTRODUCTION.

In an article, ent.i.tled "Then and Now," published in the December number, 1890, of "The Arena," its author, a distinguished Unitarian D.D. of Boston, Ma.s.s., says. "Astronomy has shattered the fallacies of Astrology; and people have found out that the stars are minding their own business instead of meddling with theirs." Now, while it is true that modern Astronomy has superseded the ancient system, and people have ceased to believe that the stars are intervening in mundane affairs, nothing could be further from the truth than the a.s.sertion that "Astronomy has shattered the fallacies of Astrology;" and those of our readers who will accord to this work an unprejudiced perusal can hardly fail to be convinced that a large majority of the people of Christendom are dominated as much by these fallacies as were our Pagan ancestry--the only difference being a change of name. The dogmatic element of religion, which was anciently designated as Astrology, is now known as Theology.

All the evidences bearing upon the subject indicate that the founders of the primary form of religion were a sect of philosophers, known as Magi, or wise men, of the Aryan race of Central Asia, who, having lived ages before any conceptions of the supernatural had obtained in the world, and speculating relative to the "beginnings of things," were necessarily confined to the contemplation and study of nature, the elements of which they believed to be self-existent and endless in duration; but, being wholly without knowledge of her inherent forces, they explained her manifold processes by conceiving the idea that she was animated by a great and inherent soul or spirit, emanations from which impressed all her parts with life and motion. Thus, endowing man, and other animals, with souls emanating alike from the imaginary great soul of nature, they believed, and taught, that immediately after death all souls were absorbed into their source, where, as "the dewdrop slips into the s.h.i.+ning sea," all personal ident.i.ty was forever lost. Hence we see that although recognizing the soul as immortal, considering it, not as an ent.i.ty existing independent of matter, but as the spirit of matter itself, the primary religion was the exponent of the purest form of Materialism.

Being the Astronomers of their day, and mistaking the apparent for the real, the ancient Magi constructed that erroneous system of nature known as the Geocentric, and, in conformity thereto, composed a collection of Astronomical Allegories, in which the emanations from the imaginary great soul of nature, by which they believed all materialities we're impressed with life and motion, were personified and made to play their respective parts. Basing the religion they inst.i.tuted upon their system of Allegorical Astronomy, and making its personifications the objects of wors.h.i.+p, they thus originated the anthropomorphic or man-like G.o.ds, and, claiming to have composed them under the inspiration of these self same divinities, they designated them as sacred records, or Scriptures, and taught the ignorant ma.s.ses that they were literal histories, and their personifications real personages, who, having once lived upon earth, and; for the good of mankind, performed the wondrous works imputed to them, were then in heaven whence they came.

Thus we see that the primary religion, which is popularly known as Paganism, was founded in the wors.h.i.+p of personified nature; that, according special homage to the imaginary genii of the stars, and inculcating supreme adoration to the divinity supposed to reside in the sun, it was anciently known by the general name of Astrolatry, and by the more specific one of solar wors.h.i.+p; and that its founders, arrogating to themselves the t.i.tle of Astrologers, gave to its dogmatic element the name of Astrology.

In studying the primitive forms of religion it will be found that none of them taught anything relative to a future life, for the simple reason that their founders had no conceptions of such a state. Hence it follows that the laws they enacted were intended solely for the regulation of their social relations, and, to secure their observance, they were embodied into their sacred records and made part of their religion. One form of that most ancient wors.h.i.+p was known as Sabaism, or Sabism. Another form of the same religion was the Ancient Judaism, as portrayed in the Old Testament, and more especially in the Pentateuch, or first five books; in the Decalogue of which the only promise made for the observance of one of the Commandments is length of days on earth; and, in a general summing up of the blessings and curses to be enjoyed or suffered, for the observance or violation of the laws, as recorded in the 28th chapter of Deuteronomy, it will be seen they are all of a temporal character only. At the beginning of the Christian era there were still in existence a sect of Jews known as Sadducees, who were strict adherents to the primitive form of wors.h.i.+p, and their belief relative to the state of the dead we find recorded in Ecclesiastes xii., 7, which reads: "Then shall the dust return to earth as it was, and the spirit shall return to G.o.d who gave it."

For ages the doctrine of soul absorption, immediately after death, const.i.tuted the belief of mankind; but ultimately recognizing the fact that the temporal punishments of the existing laws were wholly inadequate to the prevention of crime, and conceiving the idea that the ignorant and vicious ma.s.ses could be governed with a surer hand by appealing to the sentiments of hope and fear in relation to the rewards and punishments of an imaginary future life, the ancient Astrologers resolved to remodel the dogmatic elements of religion so as to include that doctrine. But realizing the necessity, of suppressing the belief in the absorption of all souls, immediately after death, they ceased to teach it, and ultimately it was embodied in that secret and unwritten system known as the Esoteric philosophy, in which the Astrologers formulated their own private belief, and which for many centuries was kept from the knowledge of the uninitiated by their successors in the priestly office. As they were the sole custodians of the Scriptures, they made do change in their verbiage, but, adding the doctrine of future rewards and punishments to that written and openly taught system of faith known as the Exoteric creed, they made it the more impressive by inst.i.tuting a system of imposing rites and ceremonies, which they designated as Mysteries, into which they initiated the neophytes, and in which were portrayed, in the most vivid manner, the rewards and punishments of the imaginary future life, which they taught were the awards of the G.o.ds for the observance or violation of the laws. These teachings were inculcated in the lesser degrees only, but those who were found worthy of so great a distinction were also inducted into the higher degrees, in which was imparted the knowledge of the Esoteric philosophy. In both the lesser and higher degrees the initiates received instruction in an oral manner only; and all were bound by the most fearful oaths not to reveal the secrets imparted to them.

Thus were the votaries of the ancient Astral wors.h.i.+p divided into two distinct cla.s.ses, the Esoterics, or Gnostics; and the Exoterics, or Agnostics; the former comprising those who knew that the G.o.ds were mythical and the scriptures allegorical; and the latter, those who were taught that the G.o.ds were real, and the scriptures historical; or, in other words, it was philosophy for the cultured few, and religion for the ignorant mult.i.tude. The initiates into the secrets of these two systems recognized them as the two Gospels; and Paul must have had reference to them in his Epistle to the Galatians ii., 2, where he distinguishes the Gospel which he preached on ordinary occasions from that Gospel which he preached "privately to them which were of reputation."

Such was the system of Astrolatry, which, originating in the Orient, and becoming, after being remodelled in Egypt, the prototype of all Occidental forms of wors.h.i.+p, was recognized, successively, as the state religion of the Grecian and Roman Empires; and we propose to describe the erroneous system of nature upon which it was based, and to develop the origins of its cycles, dogmas, ordinances, anniversaries, personifications and symbols, with the view to proving that it was the very same system which was ultimately perpetuated under the name of Christianity. We also propose to present the origins and abridged histories of its two forms, the Jewish, or ancient, and the Roman, or modern; and to give an account of the conflict between the votaries of the latter, and the adherents to the established form of wors.h.i.+p, which culminated in the fourth century in the subst.i.tution of Christianity as the state religion of the Roman Empire. We furthermore propose to show the changes to which the creed and scriptures were subjected during the Middle Ages, and at the Reformation in the sixteenth century, through which they a.s.sumed the phases as now taught in the theologies, respectively of Catholicism and Orthodox Protestantism. We also present an article relative to Freemasonry and Druidism, for the purpose of showing that, primarily, they were but different forms of the ancient Astrolatry. We also devote a few pages to the subjects of the Sabbath, and to that of "Pious Frauds."

Note.--For the matter published in this work, we are princ.i.p.ally indebted to the writings of Robert Taylor, an erudite but recusant minister of the church of England, who flourished about seventy years ago, and who, being too honest to continue to preach what, after thorough investigation, he did not believe, began to give expression to his doubts by writing and lecturing. Not being able to cope with his arguments, the clergy, under the charge of the impossible crime of blasphemy, had him imprisoned for more than two years, during which time he wrote his great work ent.i.tled "The Diegesis," which should be read by all persons who are investigating the claim of the Christian religion to Divine authenticity.

THE GEOCENTRIC SYSTEM OF NATURE.

In constructing their system of nature, the ancient Astronomers const.i.tuted it of the Earth, the Firmament, the Planets, the Constellations and the Zodiac, and we will refer to them in the order named.

The Earth.

Believing that the earth was the only world, that it was a vast circular plane, and that it was the fixed and immovable center around which revolved the celestial luminaries, the ancient Astronomers, in conformity to the requirement of the doctrine of future rewards and punishments, as inculcated in the Egyptian Version of the Exoteric Creed, divided it into an upper and an under, or nether world, which they connected by a sinuous and tenebrious pa.s.sage.

The Firmament.

The azure dome, called the firmament in the book of Genesis, was believed to be a solid transparency, which we find described, in the fourth chapter and sixth verse, of that collection of Astronomical Allegories, called the Apocalypse, or Book of Revelation, "as a sea of gla.s.s like unto crystal." It was represented as being supported by four pillars, resting upon the earth, one at each of the cardinal points, which were designated as "the pillars of heaven." Conceiving the idea that there were windows in the firmament, the ancient Astronomers called them "the windows of heaven" and taught that they were opened when it rained, and closed when it ceased to rain. Hence it is evident that the ancient Astronomers did not refer to these pillars and windows in a figurative sense, but as real appurtenances to a solid firmament, as will be seen by reference to Gen. vii. 11, and viii. 2, Job xxvi.

11, and Malachi iii. 10.

The Planets.

Believing that the stars were but mere flambeaux, suspended beneath the firmament, and revolving round the earth, for the sole purpose of giving it light and heat; and observing that seven of these, answering to the Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn, had perceptible movements, in relation to the other luminaries, the ancient astronomers designated them as planets or wandering stars.

The Constellations.

Perceiving that the other celestial luminaries maintained the same relation to each other, and designating them as fixed stars, the ancient astronomers grouped those visible to them into forty-eight Constellations; and giving names to these, they also attached names to the stars of larger magnitude, which was done for the purpose of locating and distinguis.h.i.+ng them with greater ease.

The Zodiac.

Through twelve of these Constellations, mostly contained within a belt of 16 degrees in width, and within which the planets appeared to revolve, the ancient astronomers inscribed a central line representing the Ecliptic, or apparent orbit of the sun, which they divided into 360 degrees; and quartering these to denote the seasons, they named the cardinal points the Summer and Winter Solstices, and the Vernal and Autumnal Equinoxes; the former referring to the longest and shortest days of the year; and the latter to the two periods when the days and nights are equal. An abbreviatory sign having been attached to each of these constellations, the great celestial belt containing them was called "the wheel of the signs," or "a wheel in the middle of a wheel,"

as designated by that old Astrologer, Ezekiel the Prophet, in chap. i.

and 16th verse. But for the reason that, with only one exception, the forms of living things, either real or mythical, were given to them, this belt, ultimately, wad designated as the Zodiac; or Circle of living Creatures, see Ezekiel, chap. i. Const.i.tuting the essential feature of the ancient Astronomy, we present, in our frontispiece, a diagram of the Zodiac, as anciently represented, to which, as well as to Burritts' Celestial Atlas, our readers will be necessitated to make frequent reference.

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Recent researches among the ruins of ancient cities have developed the fact that several centuries before the beginning of our era the astronomers had invented the telescope, and discovered the true or heliocentric system of nature; but for the reason that religion had been based upon the false, or geocentric system, it was deemed prudent not to teach it to the ma.s.ses. Hence, hiding it away among the other secrets of the Esoteric philosophy, the knowledge of it was lost during the Middle Ages; and when rediscovered, the hierarchy of the Church of Rome, upon the plea that it was contrary to the teachings of Scripture, resorted to inquisitorial tortures to suppress its promulgation; but, in spite of all their efforts, it has been universally accepted; and, in this otherwise enlightened age, we have presented to us the anomaly of a religion based upon a false system of Astronomy, while its votaries believe in the true system.

THE SACRED NUMBERS 7 AND 12.

In reference to the planets, and the signs of the Zodiac, the numbers seven and twelve were recognized as sacred by the ancient Astrologers, and dedications were made to them in all kinds and sorts of forms. In the allegories, the genii of the planets were designated as spirits or messengers to the Supreme Deity, imaginarily enthroned above the firmament, which we find described in Revelations iv. 5, as "Seven lamps of fire burning before the throne, which are the seven spirits of G.o.d;" and which were represented by lights burning in seven branched candlesticks set before the altars in the temples; the central light for the Sun; the Moon, Mercury and Venus on one side; and Mars, Jupiter and Saturn on the other. The seven branched candlesticks seen in all Catholic churches, and in some Protestant ones, are intended to represent the same planetary system.

Among the numerous dedications to the genii of the planets we mention the seven days of the week, the seven stories of the tower of Babylon, the seven gates of Thebes, the seven piped flute of Pan, the seven stringed lyre of Apollo, the seven books of fate, the book of seven seals, the seven castes into which the Egyptians and East Indians were divided, and the jubilee of seven times seven years. Among the dedications to the twelve signs we mention the twelve months of the year, the grand cycle of 12,000 years, the twelve altars of James, the twelve labors of Hercules, the twelve divisions of the Egyptian Labyrinth, the twelve s.h.i.+elds of Mars, the twelve precious stones, ranged in threes to denote the seasons, in the breastplate of High Priest, the twelve foundations of the Sacred City, referred to in the Book of Revelation, the twelve sons of Jacob, the twelve tribes of Israel, and the twelve Disciples. In the Book of Revelation alone the number 7 is repeated twenty-four times, and the number 12 fourteen times.

THE TWELVE THOUSAND YEAR CYCLE.

In determining the duration of the period within which were to occur the events taught in the doctrines of the Exoteric Creed, the ancient Astrologers dedicated a thousand years to each of the signs of the Zodiac, and thus inaugurating the cycle of twelve thousand years, taught that, at its conclusion, the heaven and the earth, which they believed to be composed of the indestructible elements of fire, air, earth and water, would, through the agency of the first of these, be reduced to chaos, as a preliminary to the reorganization of a new heaven and a new earth at the beginning of the succeeding cycle. Such was the origin of the grand cycle of the ancient Astrolatry, and it must be borne in mind that its authors made its conclusion to correspond in time and circ.u.mstance to the doctrines relating to the finale of the plan of redemption.

THE ANCIENT TRIAD.

After conceiving the idea of a primeval chaos, const.i.tuted of four indestructible elements of which fire was the leading one, the Oriental astrologers began to indulge in speculations relative to the agencies which were engaged in its organization. Having no knowledge of the forces inherent in nature, they imputed this work to three intelligences, which, embodying the All in All, they personified by the figure of a man with three heads, and to this trinity gave the names of Brahma, Vishnu and Siva. Such a figure, carved in stone, may be seen in the island Cave of Elephanta, near Bombay, India, and is popularly believed to represent the Creator, Preserver and Destroyer; but, in determining their true signification, we must be governed by the ancient teachings that "All things were made by one G.o.d-head with three names, and this G.o.d is all things." Hence the conclusion is irresistible that the first person represents neither the creator nor organizer of chaos, but chaos itself; the second person, its organizer and governor; and the third person, the agent in nature which impresses all her parts with life and motion; the latter being the imaginary great soul or spirit inculcated in the Esoteric philosophy. In support of this opinion it will be found that the Egyptian Triad of Father, Son and Spirit is virtually the same we have a.s.signed to its Oriental prototype. Thus we see that to the ancient Astrolatry Christendom is indebted for the Trinity of

"G.o.d the Father, G.o.d the Son, G.o.d the Spirit--three in one."

But, having ascribed supreme intelligence or reason to its second person, under the name of the Logos, or Word, and designating its third person as the Holy Ghost, the ancient Triad was usually formulated as the Father, the Word and the Holy Ghost, as may be seen by reference to the text in the allegories which we find recorded in I John v. 7, which reads that "There are three that bear record in heaven, the Father, the Word and the Holy Ghost, and these three are one."

Considered in some forms of Astrolatry as too sacred to attach a name to the triune Deity, he was called "the One," and we find him thus designated in the 4th chapter of Revelation, where, like Zeus and Jupiter, of the Grecian and Roman mythologies, he is represented as seated above the firmament, upon a throne from which "proceeded lightnings and thunderings," and to whom all, the subordinate divinities were made to pay homage. As the hurler of thunderbolts he was called "the Thunderer," and as the opener of the windows of heaven, when it rained, he was designated "Jupiter Pluvius." Such was the ancient Triad made to say of himself, in an inscription found in the ruins of the temple at Sais in Egypt, "I am all that has been, all that is, and all that shall be, and no mortal has lifted yet the veil that covers me;" and such was the Triunity referred to as the G.o.d Universe by Pliny, the Roman philosopher and naturalist, who, flouris.h.i.+ng in the first century of the Christian era, wrote that he is "An infinite G.o.d which has never been created, and which shall never come to an end. To look for something else beyond it is useless labor for man and out of his reach. Behold that truly sacred Being, eternal and immense, which includes within itself everything; it is All in All, or rather itself is All. It is the work of nature, and itself is nature."

Thus we see that, although inculcating homage to a mult.i.tude of subordinate divinities, the ancient Astrolatry was only an apparent Polytheism; its enlightened votaries, recognizing the dogma of the unity of G.o.d, were in reality Monotheists, paying supreme adoration to the mythical genius of the Sun, to whom we will now direct attention.

G.o.d SOL.

In determining the characteristics of the supreme divinity of astral wors.h.i.+p, it must be borne in mind that its founders taught that he was evolved or engendered by the Father, or first person in the sacred Triad, from his pure substance, which as we have shown was const.i.tuted of chaos or the primeval fire into which they supposed all things were reduced through the agency of that element at the conclusion of 12,000 year cycles. Hence, designating that mythical being as the only begotten of the Father, they personified him as G.o.d the Son, or second person in the sacred Triad; and recognizing the Sun as the ruling star, very appropriately made him the presiding genius of that luminary, under the t.i.tle of G.o.d Sol. According homage to light as his chief attribute, he is referred to in the allegories as "The true Light, which lighteth every man that cometh into the world," John i., 9; and, although designated as the only begotten of the Father, his co-existence with him, under the t.i.tle of the Logos or Word, is shown in the text which reads, "In the beginning was the Word, and the Word was with G.o.d, and the Word was G.o.d," John i., 1.

Personifying the principles of Good and Evil in G.o.d Sol, the ancient Astrologers consecrated the six divisions of the 12,000 year cycle, corresponding to the reproductive months of Spring and Summer, to him as Lord of Good, and symbolizing him by the constellation of the Zodiac in which the Vernal Equinox successively occurred, as explained hereafter, they dedicated the six divisions of that cycle, corresponding to the destructive months of Autumn and Winter, to him as Lord of Evil, and as such, symbolizing him by the serpent, marked the beginning of his reign by the constellation "Serpens," placed in conjunction with the Autumnal Equinox. Personifying in him the opposing principles of Good and Evil, he was to the ancients both G.o.d and Devil, or the varied G.o.d, who, in relation to the seasons, was described as beautiful in Spring, powerful in Summer, beneficent in Autumn and terrible in Winter. Thus under various names, intended to represent G.o.d Sol in relation to the diversified seasons, we find recorded in the Scriptures, or solar fables, numerous portrayals of imaginary conflicts, in which the Evil principle, triumphing during Autumn and Winter, is conquered at the Vernal Equinox by the Good principle, who, bringing back equal days and nights, restores the harmony of nature.