IN THE ROMAN CATHOLIC CHURCH
[The subject matter of the present article has not been chosen from
any desire of "finding fault" with the Christian
religion, as LUCIFER is often accused of doing. No special
animosity is felt towards popery any more than against any other existing
dogmatic and ritualistic faith. We merely hold that "there is no higher
religion than truth." Hence, being incessantly attacked by the Christians--among
whom none are so bitter and contemptuous as the Romanists--who call
us "idolaters" and "heathens," and otherwise denounce
us, it is necessary that at times something should be said in our defence,
and truth reestablished.
The Theosophists are accused of believing in Astrology, and the Devas
(Dhyan Chohans) of the Hindus and Northern Buddhists. A too impulsive
missionary in the Central Provinces of India has actually called us "Astrolaters,"
"Sabians" and "devil-worshippers." This, as
usual, is an unfounded calumny and a misrepresentation. No theosophist,
no Occultist in the true sense of the word has ever worshipped
Devas, Nats, Angels or even planetary spirits. Recognition of
the actual existence of such Beings--which, however exalted, are
still gradually evolved creatures and finite--and even reverence
for some of them is not worship. The latter is an elastic
word, one that has been made threadbare by the poverty of the English tongue.
We address a magistrate as his "worship," but it can hardly be
said that we pay to him divine honours. A mother often worships
her children, a husband his wife, and vice versa, but none
of these prays to the object of his worship. But in neither case does it
apply to the Occultists. An Occultist's reverence for certain high Spirits
may be very great in some cases; aye, perhaps even as great as the reverence
felt by some Christians for their Archangels Michael and Gabriel and their
(St.) George of Cappadocia--the learned purveyor of Constantine's armies.
But it stops there. For the Theosophists these planetary "angels"
occupy no higher place than that which Virgil assigns them:
They boast ethereal vigour and are form'd
From seeds of heavenly birth,
as does also every mortal. Each and all are occult potencies having
sway over certain attributes of nature. And, if once attracted to a mortal,
they do help him in certain things. Yet, on the whole, the less one has
to do with them the better.
Not so with the Roman Catholics, our pious detractors. The Papists worship
them and have rendered to them divine homage from the beginning
of Christianity to this day, and in the full acceptation of the italicised
words, as this article will prove. Even for the Protestants, the Angels
in general, if not the Seven Angels of the Stars particularly--are "Harbingers
of the Most High" and "Ministering Spirits" to whose protection
they appeal, and who have their distinct place in the Book of Common Prayer.
The fact that the Star and Planetary Angels are worshipped by the Papists
is not generally known. The cult had many vicissitudes. It was several
times abolished, then again permitted. It is the short history of its growth,
its last re-establishment and the recurrent efforts to proclaim this worship
openly, of which a brief sketch is here attempted. This worship may be
regarded for the last few years as obsolete, yet to this
day it was never abolished. Therefore it will now be my pleasure to prove
that if anyone deserves the name of "idolatrous," it is not the
Theosophists, Occultists, Kabalists and Astrologers, but, indeed, most
of the Christians; those Roman Catholics, who, besides the Star-angels,
worship a Kyriel of more or less problematical saints and the Virgin Mary,
of whom their Church has made a regular goddess.
The short bits of history that follow are extracted from various trustworthy
sources, such as the Roman Catholics will find it rather difficult to gainsay
or repudiate. For our authorities are (a), various documents
in the archives of the Vatican; (b), sundry
works by pious and well-known Roman Catholic writers, Ultramontanes to
the backbone--lay and ecclesiastical authors; and finally (c), a
Papal Bull, than which no better evidence could be found.]
IN the middle of the VIIIth century of the Christian
era the very notorious Archbishop Adalbert of Magdeburg, famous as few in
the annals of magic, appeared before his judges. He was charged with, and
ultimately convicted--by the second Council of Rome presided over by Pope
Zacharia--of using during his performances of ceremonial magic the names
of the "seven Spirits"--then at the height of their power in the
Church--among others, that of URIEL, with the help
of whom he had succeeded in producing his greatest phenomena. As can be
easily shown, the church is not against magic proper, but
only against those magicians who fail to conform to her methods and rules
of evocation. However, as the wonders wrought by the Right Reverend Sorcerer
were not of a character that would permit of their classification among
"miracles by the grace, and to the glory of God," they were declared
unholy. Moreover, the Archangel URIEL
(lux et ignis) having been compromised by such exhibitions, his name had
to be discredited. But, as such a disgrace upon one of the "Thrones"
and "Messengers of the Most High" would have reduced the number
of these Jewish Saptarishis to only six, and thus have thrown into
confusion the whole celestial hierarchy, a very clever and crafty subterfuge
was resorted to. It was, however, neither new, nor has it proved very convincing
It was declared that Bishop Adalbert's Uriel, the "fire of God,"
was not the Archangel mentioned in the second Book of Esdras; nor was he
the glorious personage so often named in the magical books of Moses--especially
in the 6th and 7th. The sphere or planet of this original Uriel was said,
by Michael Glycas the Byzantine, to be the Sun. How then could this exalted
being-the friend and companion of Adam in Eden before his fall, and, later,
the chum of Seth and Enoch, as all pious Christians know-how could he ever
have given a helping hand to sorcery? Never, never! the idea alone was absurd.
Therefore, the Uriel so revered by the Fathers of the Church, remained
as unassailable and as immaculate as ever. It was a devil of the
same name--an obscure devil, one must think, since he is nowhere mentioned--who
had to pay the penalty of Bishop Adalbert's little transactions in black
magic. This "bad" Uriel is, as a certain tonsured
advocate has tried hard to insinuate, connected with a certain significant
word of occult nature, used by and known only to Masons of a very high degree.
Ignorant of the "word" itself, however, the defender has most
gloriously failed to prove his version.
Such whitewashing of the archangel's character
was of course necessary in view of the special worship paid to him. St.
Ambrosius had chosen Uriel as a patron and paid him almost divine reverence.1 Again the famous Father Gastaldi, the Dominican
monk, writer and Inquisitor, had proven in his curious work "On the
Angels" (De Angelis) that the worship of the "Seven
Spirits" by the Church had been and was legal in all the ages;
and that it was necessary for the moral support and faith of the children
of the (Roman) Church. In short that he who should neglect these gods was
as bad as any "heathen" who did not.
Though sentenced and suspended, Bishop Adalbert had a formidable party
in Germany, one that not only defended and supported the sorcerer himself,
but also the disgraced Archangel. Hence, the name of Uriel was left in the
missals after the trial, the "Throne" merely remaining "under
suspicion." In accordance with her admirable policy the Church having
declared that the "blessed Uriel," had nought to do with the "accursed
Uriel" of the Kabalists, the matter rested there.
To show the great latitude offered to such subterfuges, the occult tenets
about the celestial Hosts have only to be remembered. The world of Being
begins with the Spiritual Fire (or Sun) and its seven "Flames"
or Rays. These "Sons of Light," called the "multiple"
because, allegorically speaking they belong to, and lead a simultaneous
existence in heaven and on earth, easily furnished a handle to the Church
to hang her dual Uriel upon. Moreover, Devas, Dhyan-Chohans, Gods
and Archangels are all identical and are made to change their Protean forms,
names and positions, ad libitum. As the sidereal gods of the
Sabians became the kabalistic and talmudistic angels of the Jews with their
esoteric names unaltered, so they passed bag and baggage into the Christian
Church as the archangels, exalted only in their office.
These names are their "mystery" titles. So mysterious are they,
indeed, that the Roman Catholics themselves are not sure of them, now that
the Church, in her anxiety to hide their humble origin, has changed and
altered them about a dozen times. This is what the pious de Mirville confesses:
"To speak with precision and certainty, as we might like to, about
everything in connection with their (the angels') names and attributes is
not an easy task. . . . For when one has said that these Spirits are the
seven assistants that surround the throne of the Lamb and form its
seven horns; that the famous seven-branched candlestick of
the Temple was their type and symbol . . . when we have shown them figured
in Revelation by the seven stars in the Saviour's hand, or
by the angels letting loose the seven plagues--we shall but have
stated once more one of those incomplete truths which we have to handle
with such caution." (Of the Spirits before their Fall.)
Here the author utters a great truth. He would have uttered one still
greater, though, had he added that no truth, upon any subject
whatever, has been ever made complete by the Church. Otherwise, where
would be the mystery so absolutely necessary to the authority of the ever
incomprehensible dogmas of the Holy "Bride"?
These "Spirits" are called primarii principes. But
what these first Principles are in reality is not explained. In the first
centuries of Christianity the Church would not do so; and in this one she
knows of them no more than her faithful lay sons do. She has lost the secret.
The question concerning the definite adoption of names for these angels,
de Mirville tells us--"has given rise to controversies that have lasted
for centuries. To this day these seven names are a mystery."
Yet they are found in certain missals and in the secret documents at
the Vatican, along with the astrological names known to many. But as the
Kabalists, and among others Bishop Adalbert, have used some of them, the
Church will not accept these titles, though she worships the creatures.
The usual names accepted are Mikael, the "quis ut
Deus," the "like unto God"; GABRIEL,
the "strength (or power) of God"; RAPHAEL,
or "divine virtue"; URIEL, "God's light
and fire"; SCALTIEL, the speech of God'; JEHUDIEL, the "praise of God" and BARACHIEL,
the ' blessing of God." These "seven" are absolutely canonical,
but they are not the true mystery names--the magical POTENCIES.
And even among the "substitutes," as just shown, Uriel has been
greatly compromised and the three last enumerated are pronounced "suspicious."
Nevertheless, though nameless, they are still worshipped. Nor is it true
to say that no trace of these three names--so "suspicious"--is
anywhere found in the Bible, for they are mentioned in certain of the old
Hebrew scrolls. One of them is named in Chapter XVI of Genesis--the
angel who appears to Hagar; and all the three appear as "the Lord"
(the Elohim) to Abraham in the plains of Mamre, as the "three men"
who announced to Sarai the birth of Isaac (Genesis, XVIII).
"Jehudiel," moreover, is distinctly named in Chapter XXIII of Exodus,
as the angel in whom was "the name" (praise in the
original) of God (Vide verse 21).
It is through their "divine attributes," which have led to the
formation of the names, that these archangels may be identified by an easy
esoteric method of transmutation with the Chaldean great gods and even with
the Seven Manus and the Seven Rishis of India.2
They are the Seven Sabian Gods, and the Seven Seats (Thrones)
and Virtues of the Kabalists; and now they have become with the Catholics,
their "Seven Eyes of the Lord," and the "Seven Thrones,"
instead of "Seats."
Both Kabalists and "Heathen" must feel quite flattered to thus
see their Devas and Rishis become the "Ministers Plenipotentiary"
of the Christian God. And now the narrative may be continued unbroken.
Until about the XVth century after the misadventure of Bishop Adalbert,
the names of only the first three Archangels out of the seven stood in the
Church in their full odour of sanctity. The other four remained ostracised--as
Whoever has been in Rome must have visited the privileged temple of the
Seven Spirits, especially built for them by Michael Angelo: the famous church
known as "St. Mary of the Angels." Its history is curious but
very little known to the public that frequents it. It is worthy, however,
of being recorded.
In 1460, there appeared in Rome a great "Saint,"
named Amadus. He was a nobleman from Lusitania, who already in Portugal
had become famous for his prophecies and beatific visions.3 During one of such he had a revelation. The seven Archangels
appeared to the holy man, so beloved by the Pope that Sixtus IV had actually
permitted him to build on the site of St. Peter in Montorio a Franciscan
monastery. And having appeared they revealed to him their genuine bona
fide mystery names. The names used by the Church were substitutes, they
said. So they were, and the "angels" spoke truthfully. Their business
with Amadus was a modest request. They demanded to be legally recognized
under their legitimate patronymics, to receive public worship and have a
temple of their own. Now the Church in her great wisdom had declined these
names from the first, as being those of Chaldean gods, and had substituted
for them astrological aliases. This then, could not be done,
as "they were names of demons" explains Baronius.
But so were the "substitutes" in Chaldea before they were altered
for a purpose in the Hebrew Angelology. And if they are names of demons,
asks pertinently de Mirville, "why are they yet given to Christians
and Roman Catholics at baptism?" The truth is that if the last four
enumerated are demon-names, so must be those of Michael, Gabriel and Raphael.
But the "holy" visitors were a match for the Church in obstinacy. At the same hour that Amadus had his vision
at Rome, in Sicily, at Palermo, another wonder was taking place. A miraculously-painted
picture of the Seven Spirits, was as miraculously exhumed from under the
ruins of an old chapel. On the painting the same seven mystery names
that were being revealed at that hour to Amadoeus were also found
inscribed "under the portrait of each angel,"
4 says the chronicler.
Whatever might be in this our age of unbelief the
feelings of the great and learned leaders of various psychic and telepathic
societies on this subject, Pope Sixtus IV was greatly impressed by the coincidence. He believed in Amadus
as implicitly as Mr. Brudenel believed in the Abyssinian prophet, "Herr
Paulus."5 But this was by no means the
only "coincidence" of the day. The Holy Roman and Apostolic Church
was built on such miracles, and continues to stand on them now as on the
rock of Truth; for God has ever sent to her timely miracles. 6 Therefore, when also, on that very same day,
an old prophecy written in very archaic Latin, and referring to both the
find and the revelation was discovered at Pisa--it produced quite
a commotion among the faithful. The prophecy foretold, you see, the revival
of the "Planetary-Angel" worship for that period. Also that
during the reign of Pope Clement VII, the convent of St. François
de Paul would be raised on the emplacement of the little ruined chapel.
"The event occurred as predicted," boasts de Mirville, forgetting
that the Church had made the prediction true herself, by following the command
implied in it. Yet this is called a "prophecy" to this day.
But it was only in the XVIth century that the Church consented at last
to comply on every point with the request of her "high-born" celestial
At that time though there was hardly a church or chapel in Italy without
a copy of the miraculous picture in painting or mosaic, and that
actually, in 1516, a splendid "temple to the seven spirits" had
been raised and finished near the ruined chapel at Palermo--still the "angels"
failed to be satisfied. In the words of their chronicler--"the blessed
spirits were not contented with Sicily alone, and secret prayers. They wanted
a world-wide worship and the whole Catholic world to recognize them publicly."
Heavenly denizens themselves, as it seems, are not quite free from the
ambition and the vanities of our material plane! This is what the ambitious
"Rectors" devised to obtain that which they wanted.
Antonio Duca, another seer (in the annals of the Church of Rome) had
been just appointed rector of the Palermo "temple of the seven spirits."
About that period, he began to have the same beatific visions as Amadrus
had. The Archangels were now urging the Popes through him to recognize them,
and to establish a regular and a universal worship in their own names,
just as it was before Bishop Adalbert's scandal. They insisted upon
having a special temple built for them alone, and they wanted
it upon the ancient site of the famous Thermæ of Diocletian.
To the erection of these Thermæ, agreeably with tradition,
40,000 Christians and 10,000 martyrs had been condemned, and helped in this
task by such famous "Saints" as Marcellus and Thraso. Since then,
however, as stated in Bull LV by the Pope Pius IV, "this den had remained
set apart for the most profane usages and demon (magic?) rites."
But as it appears from sundry documents, all did not go quite as smooth
as the "blessed spirits" would have liked, and the poor Duca had
a hard time of it. Notwithstanding the strong protection of the Colonna
families who used all their influence with Pope Paul III, and the personal
request of Marguerite of Austria, the daughter of Charles Vth, "the
seven spirits" could not be satisfied, for the same mysterious (and
to us very clear) reasons, though propitiated and otherwise honoured in
every way. The difficult mission of Duca, in fact, was crowned with success
only thirty-four years later. Ten years before, however, namely in 1551,
the preparatory purification of the Thermæ had been ordered
by Pope Julius III, and a first church had been built under the name of
"St. Mary of the Angels." But the "Blessed
Thrones," feeling displeased with its name, brought on a war during
which this temple was plundered and destroyed, as if instead of glorified
Archangels they had been maleficent kabalistic Spooks.
After this, they went on appearing to seers and saints, with greater
frequency than before, and clamoured even more loudly for a special place
of worship. They demanded the re-erection on the same spot
(the Thermæ) of a temple which should be called the
"Church of the Seven Angels."
But there was the same difficulty as before. The Popes had pronounced
the original titles demon-names, i. e., those of Pagan
gods, and to introduce them into the church service would have been fatal.
The "mystery names" of the seven angels could not be given. True
enough, when the old "miraculous" picture with the seven names
on it had been found, these names had been freely used in the church services.
But, at the period of the Renaissance, Pope Clement XI had
ordered a special report to be made on them as they stood on the picture.
It was a famous astronomer of that day, a Jesuit, named Joseph Biancini,
who was entrusted with this delicate mission. The result to which the inquest
led, was as unexpected as it was fatal to the worshippers of the seven Sabian
gods; the Pope, while commanding that the picture should be preserved, ordered
the seven angelic names to be carefully rubbed out. And "though
these names are traditional," and "although they have naught
to do with," and are "very different from the names used by
Adalbert" (the Bishop-magician of Magdeburg), as the chronicler cunningly
adds, yet even their mention was forbidden in the holy churches of Rome.
Thus affairs went on from 1527 till 1561; the Rector trying to satisfy
the orders of his seven "guides,"--the church fearing to
adopt even the Chaldean substitutes for the "mystery-names" as
they had been so "desecrated by magical practices." We are not
told, however, why the mystery-names, far less known than their substitutes
have ever been, should not have been given out if the blessed "Thrones"
enjoyed the smallest confidence. But, it must have been "small"
indeed, since one finds the "Seven Archangels" demanding their
restitution for 34 years, and refusing positively to be called by any other
name, and the church still deaf to their desires. The Occultists do not
conceal the reason why they have ceased to use them: they are dangerously
magical. But why should the Church fear them? Have not the Apostles,
and Peter pre-eminently, been told "whatsoever ye bind on earth shall
be bound in Heaven," and were they not given power over every demon
known and unknown? Nevertheless, some of the mystery names may be still
found along with their substitutes in old Roman missals printed in 1563.
There is one in the Barberini library with the whole mass-service in it,
and the forbidden truly Sabian names of the seven "great gods"
flashing out ominously hither and thither.
The "gods" lost patience once more. Acting in a truly Jehovistic
spirit with their "stiff-necked" worshippers, they
sent a plague. A terrible epidemic of obsession and possession
broke out in 1553, "when almost all Rome found itself possessed
by the devil," says de Mirville (without explaining whether the clergy
were included). Then only Duca's wish was realized. His seven Inspirers
were invoked in their own names, and "the epidemic ceased as by enchantment,
the blessed ones," adds the chronicler, "proving by the divine
powers they possessed, once more, that they had nothing in common with
the demons of the same name,"--i.e., the Chaldean gods.7
"Then Michael Angelo was summoned in all haste by Paul IV to the
Vatican." His magnificent plan was accepted and the building of the
former church begun. Its construction lasted over three years. In the archives
of this now celebrated edifice, one can read that: "the
narrative of the miracles that occurred during that period could not be
undertaken, as it was one incessant miracle of three years' duration.
" In the presence of all his cardinals, Pope Paul
lV ordered that the seven names, as originally written on the picture, should
be restored, and inscribed around the large copy from it that surmounts
to this day the high altar.
The admirable temple was consecrated to the Seven Angels in 1561. The
object of the Spirits was reached; three years later, nearly simultaneously,
Michael Angelo and Antonio Duca both died. They were no longer wanted.
Duca was the first person buried in the church for the erection of which
he had fought the best part of his life and finally procured for his heavenly
patrons. On his tomb the summary of the revelations obtained by him, as
also the catalogue of the prayers and invocations, of the penances and fasts
used as means of getting the "blessed" revelations and more frequent
visits from the "Seven"--are engraved. In the vestry a sight of
the documents attesting to, and enumerating some of the phenomena of "the
incessant miracle of three years' duration" may be obtained for a small
fee. The record of the "miracles" bears the imprimatur of
a Pope and several Cardinals, but it still lacks that of the Society for
Psychic Research. The "Seven Angels" must be needing the latter
badly, as without it their triumph will never be complete. Let us hope that
the learned Spookical Researchers will send their "smart boy"
to Rome at an early day, and that the "blessed ones" may find
at Cambridge--a Duca.
But what became of the "mystery names" so cautiously used and
what of the new ones? First of all came the substitution of the name of
Eudiel for one of the Kabalistic names. Just one hundred years later, all
the seven names suddenly disappeared, by order of the Cardinal Albitius.
In the old and venerable Church of Santa Maria della Pieta on the
Piazza Colonna, the "miraculous" painting of the Seven Archangels
may be still seen, but the names have been scratched out and the places
repainted. Sic transit gloria. A little while after that the
mass and vesper services of the "Seven" were once more eliminated
from the missals used, notwithstanding that "they are quite distinct"
from those of the "planetary Spirits" who used to help Bishop
Adalbert. But as "the robe does not really make the monk," so
the change of names cannot prevent the individuals that had them from being
the same as they were before. They are still worshipped and this is all
that my article aims to prove.
Will this be denied? In that case I have to remind
the readers hat so late as in 1825, a Spanish grandee supported by the Archbishop
of Palermo made an attempt before Leo XII for the simultaneous re-establishment
of the service and names. The Pope ranted the Church service
but refused the permission to use the old names.8
"This service, perfected and amplified by order of Paul IV, the
minutes of which exist to this day at the Vatican and the Minerva,
remained in force during the whole pontificate of Leo X." he Jesuits
were those who rejoiced the most at the resurrection of the old worship,
in view of the prodigious help they received from it, as it ensured the
success of their proselytising efforts in the Philippine Islands. Pope Pius
V conceded the same "divine service" to
Spain, saying in his Bull, that "one could never exalt too much these
seven Rectors of the world, figured by the
" and that . . . "it looked consoling
and augured well for this century, that by the grace of God, the cult of
these seven ardent lights, and these seven stars, was
regaining all its lustre in e Christian republic."9
The same "holy Pope permitted moreover to the nuns of Matritensis
to establish the fête of JEHUDIEL the
patron of their convent." Whether another less pagan name has now been
substituted it we are not informed--nor does it in the least matter.
In 1832 the same demand in a petition to spread the worship of the "Seven
Spirits of God," was reiterated, endorsed this time by eighty-seven
bishops and thousands of officials with high-sounding names in the Church
of Rome. Again, in 1858, Cardinal Patrizzi and King Ferdinand II in the
name of all the people of Italy reiterated their petition; and again,
finally, in 1862. Thus, the Church services in honour of the seven "Spirit-Stars"
have never been abrogated since 1825. To this day they are in full vigour
in Palermo, in Spain, and even in Rome at "St. Mary of the Angels"
and the "Gésu" -- though entirely suppressed
everywhere else; all this "because of Adalbert's heresy
," de Mirville and the other supporters of Star-Angel worship are pleased
to say. In reality there is no reason but the one already disclosed for
it. Even the seven substitutes, especially the last four, have been too
openly connected with black magic and astrology.
Writers of the de Mirville type are in despair. Not daring to blame the
Church, they vent their wrath upon the old Alchemists and Rosicrucians.
They clamour for the restitution of a public worship notwithstanding; and
the imposing association formed since 1862 in Italy, Bavaria, Spain and
elsewhere for the reestablishment of the cult of the Seven Spirits in
all its fullness and in all Catholic Europe, gives hope that in a few
years more the Seven Rishis of India now happily domiciled in the constellation
of the Great Bear will become by the grace and will of some infallible Pontiff
of Rome the legal and honoured divine patrons of Christendom.
And why not, since (St.) George is to this day,
"the patron Saint of not only Holy Russia, Protestant Germany, fairy
Venice, but also of merry England, whose soldiers,"--says W. M. Braithwaite,10--"would uphold his prestige with their heart's
blood." And surely our "Seven gods" cannot be worse than
was the rascally George of Cappadocia during his lifetime!
Hence, with the courage of true believers, the Christian defenders of
the Seven Star-Angels deny nothing, at any rate they keep silent whenever
accused of rendering divine honours to Chaldean and other gods. They even
admit the identity and proudly confess to the charge of star-worshipping.
The accusation has been thrown many a time by the French Academicians into
the teeth of their late leader, the Marquis de Mirville, and this is what
he writes in reply:
"We are accused of mistaking stars for angels. The charge is acquiring
such a wide notoriety that we are forced to answer it very seriously. It
is impossible that we should try to dissimulate it without failing in frankness
and courage, since this pretended mistake is repeated incessantly
in the Scriptures as in our theology. We shall examine
. . . this opinion hitherto so accredited, today discredited, and which
attributes rightly to our SEVEN PRINCIPAL SPIRITS the
rulership, not of the seven known planets, with which we are reproached,
but of the seven PRINCIPAL planets11--which
is quite a different thing."12
And the author hastens to cite the authority of Babinet, the astronomer,
who sought to prove in an able article of the Revue des Deux Mondes (May,
1885), that in reality besides the earth we had only SEVEN big planets.
The "seven principal planets" is another confession
to the acceptance of a purely occult tenet. Every planet according to the
esoteric doctrine is in its composition a Septenary like man, in
its principles. That is to say, the visible planet is the physical body
of the sidereal being the Atma or Spirit of which is the Angel,
or Rishi, or Dhyan-Chohan, or Deva, or whatever we call it. This belief
as the occultists will see (read in Esoteric Buddhism about the constitution
of the planets) is thoroughly occult. It is a tenet of the Secret Doctrine
--minus its idolatrous element--pure and simple. As taught in the Church and
her rituals, however, and especially, as practised, it is
ASTROLATRY as pure and as simple. There is no need
to show here the difference between teaching, or theory, and practice in
the holy Roman Catholic Church. The words "Jesuit" and "Jesuitism"
cover the whole ground. The Spirit of Truth has departed ages ago--if it
has ever been near it--from the Church of Rome. At this, the Protestant
Church, so full of brotherly spirit and love for her sister Church, will
say, Amen. The Dissenter, whose heart is as full of the love
of Jesus as of hatred towards Ritualism and its mother Popery, will chuckle.
In the editorial of the Times for November 7, 1866, stands "A
Terrible Indictment" against the Protestants, which says:
Under the influence of the Episcopal Bench, all the studies connected
with theology have withered, until English Biblical critics are the scorn
of foreign scholars. Whenever we take up the work of a theologian who is
likely to be a Dean or a Bishop, we find, not an earnest inquirer
setting forth the results of honest research, but merely
an advocate, who, we can perceive, has begun his work with the fixed determination
of proving black white in favour of his own traditional system.
If the Protestants do not recognize the "Seven Angels," nor,
while refusing them divine worship, do they feel ashamed and afraid of their
names, as the Roman Catholics do, on the other hand they are guilty of "Jesuitism"
of another kind, just as bad. For, while professing to believe the Scriptures
a direct Revelation from God, not one sentence of which should be
altered under the penalty of eternal damnation, they yet tremble and cower
before the discoveries of science, and try to pander to their great enemy.
Geology, Anthropology, Ethnology and Astronomy, are to them what Uriel,
Scaltiel, Jehudiel and Barachiel are to the Roman Catholic Church. It is
six of one and half a dozen of the other. And since neither one nor the
other of the two religions will abstain from anathematizing, slandering
and persecuting Magic, Occultism, and even Theosophy, it is but just and
proper that in their turn the Students of the Sacred Science of old should
retort at last, and keep on telling the truth fearlessly to the faces of
MAGNA EST VERITAS ET PREVALEBIT
H. P. BLAVATKSY
Lucifer, July, 1888