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ASURA,ASURAS

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BLAVATSKY H P ANTHROPOGENESIS

e can trace therein the biographies of all the planets by the history of their gods and rulers. usanas (sukra, or venus, the bosom-friend of soma and the foe of brihaspati (jupiter) the instructor of the gods, whose wife tara (or taraka) had been carried away by the moon, soma "of whom he begat budha- took also an active part in this war against "the gods" and forthwith was degraded into a demon (asura) deity, and so he remains to this day* here the word "men" refers to the celestial men, or what are called in india the pitar or pitris, the fathers, the progenitors of men. this[[footnote(s* usanas-sukra or venus is our "lucifer" the morning star, of course. the ingenuity of this allegory in its manifold meanings is great indeed. thus brihaspati (the planet jupiter) or brahmanaspati is, in

" in the first of which she now stands, refer to the seven geological changes which accompany and correspond to the evolution of the seven root-races of humanity. stanza ii, which speaks of this round, begins with a few words of information concerning the age of our earth. the chronology will be given in its place. in the commentary appended to the stanza, two personages are mentioned: narada and asura maya, especially the latter. all the calculations are attributed to this archaic celebrity; and what follows will make the reader superficially acquainted with some of these figures- two antediluvian astronomers. to the mind of the eastern student of occultism, two figures are indissolubly connected with mystic astronomy, chronology, and their cycles. two grand and mysterious figures, toweri

ot gods" says the commentary "not-gods" for the brahmins, perhaps, but the highest breaths, for the occultist; since those progenitors (pitar, the formless and the intellectual, refuse to build man, but endow him with mind; the four corporeal classes creating only his body. this is very plainly shown in various texts of the rig veda- the highest authority for a hindu of any sect whatever. therein asura means "spiritual divine" and the word is used as a synonym for supreme spirit, while in the sense of a "god" the term "asura" is applied to varuna and indra and pre-eminently to agni- the three having been in days of old the three highest gods, before brahmanical theo-mythology distorted the true meaning of almost everything in the archaic scriptures. but, as the key is now lost, the asuras

e sense of a "god" the term "asura" is applied to varuna and indra and pre-eminently to agni- the three having been in days of old the three highest gods, before brahmanical theo-mythology distorted the true meaning of almost everything in the archaic scriptures. but, as the key is now lost, the asuras are hardly mentioned. in the zendavesta the same is found. in the mazdean, or magian, religion "asura" is the lord asura visvavedas, the "allknowing" or "omniscient lord; and asura-mazdha, become later ahura-mazdha, is, as benfey shows "the lord who bestows intelligence- asura-medha and ahura-mazdao. elsewhere in this work it is shown, on equally good authority, that the indo-iranian asura was always regarded as sevenfold. this fact, combined with the name mazdha, as above, which makes of th

e lord asura visvavedas, the "allknowing" or "omniscient lord; and asura-mazdha, become later ahura-mazdha, is, as benfey shows "the lord who bestows intelligence- asura-medha and ahura-mazdao. elsewhere in this work it is shown, on equally good authority, that the indo-iranian asura was always regarded as sevenfold. this fact, combined with the name mazdha, as above, which makes of the sevenfold asura the "lord" or "lords" collectively "who bestow intelligence" connects the amshaspends with the asuras and with our incarnating dhyan chohans, as well as with the elohim, and the seven informing gods of egypt, chaldea, and every other country. why these "gods" refused to create men is not, as stated in exoteric[[vol. 2, page] 93 a grand apocalyptic metaphor. accounts, because their pride was

(aza, means to illuminate, and[[hebrew (asha) is fire. in occultism "to kindle a fire" is synonymous to evoking one of the three great fire-powers, or "to call on god" in sanskrit osch or asch is fire or heat; and the egyptian word osiris is compounded (as shown by schelling) of the two primitives aish and asr, or a "fireenchanter" aesar in the old etruscan meant a god (being perhaps derived from asura of the vedas. aeswar and eswara are analogous terms, as dr. kenealy thought. in the bhagavad gita we read "iswara resides in every mortal being and puts in motion, by his supernatural power, all things which mount on the wheel of time" it is the creator and the destroyer, truly "the primitive fire was supposed to have an insatiable appetite for devouring. maximus of tyre relates that the anc

disrepute, and passed them on to posterity as the names of fiends. for, as said, the suras (gods) or devas having incarnated in the wise men of atlantis, the names of asuras and rakshasas were given to the atlanteans; which names, owing to their incessant conflicts with the last remnants of the third race and the "sons of will and yoga" have led to the later allegories about them in the puranas "asura was the generic appellation of all the atlanteans who were the enemies of the spiritual heroes of the aryans (gods("man" p. 97[[vol. 2, page] 228 the secret doctrine. this event; of which event modern theology has formed a pivot on which its most pernicious and absurd dogmas and beliefs are made to turn. the archaic commentaries explain, as the reader must remember, that, of the host of dhya

nts, now called atlantis and lemuria by the modern writers, is no fiction, will be demonstrated in the section in which all the proofs of the same have been collated together. the most archaic sanskrit and tamil works teem with references to both continents. the seven sacred islands (dwipas) are mentioned in the surya siddhanta, the oldest astronomical work in the whole world, and in the works of asura maya, the atlantean astronomer whom professor weber has made out re-incarnated in ptolemy. yet, it is a mistake to call these "sacred islands" atlantean- as done by us; for, like everything else in the hindu sacred books, they are made to refer to several things. the heirloom left by priyavrata, the son of swayambhuva manu, to his seven sons- was not atlantis, even though one or two of these

those monuments (the labyrinth, the pyramids and the zodiacs) does not exceed five millions of years (which is not so; which falls short of the records given us both by the (esoteric) chinese and hindus; which latter nation has registered a knowledge of time for seven or eight millions of years; which i have seen upon a talisman of porcelain" the egyptian priests had the zodiacs of the atlantean asura-maya, as the modern hindus still have. as stated in "esoteric buddhism" the egyptians, as well as the greeks and "romans" some thousand years ago, were "remnants of the atlanto-aryans" i.e, the former, of the older, or the ruta atlanteans; the last-named, the descendants of the last race of that island, whose sudden disappearance was narrated to solon by the egyptian initiates. the human dyn

were any devils or "disobedient angels" for the simple reason that they are all governed by law. the asuras who incarnated (call them by any other name, followed in this a law as implacable as any other. they had manifested prior to the pitris, and as time (in space) proceeds in cycles, their turn had come- hence the numerous allegories (vide "demon est deus inversus" part ii, vol. i. the name of asura was first given by the brahmans indiscriminately to those who opposed their mummeries and sacrifices, as the great asura called "asurendra" did. it is to those ages, probably, that the origin of the idea of the demon, as opposer and adversary, has to be traced. the hebrew elohim, called in the translations "god" and who create "light" are identical with the aryan asuras. they are also[[vol

ate "light" are identical with the aryan asuras. they are also[[vol. 2, page] 488 the secret doctrine. referred to as the "sons of darkness" as a philosophical and logical contrast to light immutable and eternal. the earliest zoroastrians did not believe in evil or darkness being co-eternal with good or light, and they give the same interpretation. ahriman is the manifested shadow of ahura-mazda (asura-mazda, himself issued from zeruana akerne "boundless (circle of) time" or the unknown cause "its glory" they say of the latter "is too exalted, its light too resplendent for either human intellect or mortal eye to grasp and see" its primal emanation is eternal light, which, from having been previously concealed in darkness was called to manifest itself and thus was formed ormazd, the "king o

nd cruel wickedness. the magians accounted for the origin of evil in their exoteric teachings in this way "light can produce nothing but light, and can never be the origin of evil; how then was the evil produced, since there was nothing co-equal or like the light in its production? light, say they, produced several beings, all of them spiritual, luminous, and powerful. but a great one (the "great asura" ahriman, lucifer, etc, etc) had an evil thought, contrary to the light. he doubted, and by that doubt he became dark. this is a little nearer to the truth, but still wide of the mark. there was no "evil thought" that originated the opposing power, but simply thought per se; something which, being cogitative, and containing design and purpose, is therefore finite, and must thus find itself n

the exoteric account of the war waged by the asuras against the gods, that every subsequent national tradition on the subject has been built. esoterically, the asuras, transformed subsequently into evil spirits and lower gods, who are eternally at war with the great deities- are the gods of the secret wisdom. in the oldest portions of the rig veda, they are the spiritual and the divine, the term asura being used for the supreme spirit and being the same as the great ahura of the zoroastrians (see darmesteter's vendidad. there was a time when the gods indra, agni, and varuna themselves belonged to the asuras. in the aitareya brahmana, the breath (asu) of brahma-prajapati became alive, and from that breath he created the asuras. later on, after the war, the asuras are called the enemies of

ntioned in their old works (see the enumeration of the seven spheres--not the "karshvare of the earth" as believed- in fargard xix, 30. but see further on. comparing the esoteric teaching with the interpretations by james darmesteter (the vendidad, edited by prof. max muller, one may see at a glance where the mistake is made, and the cause that produced it. the passage runs thus "the indo-iranian asura (ahura) was often conceived as seven-fold; by the play of certain mythical) formulae and the strength of certain mythical) numbers, the ancestors of the indo-iranians had been led to speak of seven worlds* and the supreme god was often made seven-fold, as well as the worlds over which he ruled (vide the foot note "the seven worlds became in persia the seven karshvare of the earth: the earth

f india by the brahmans, who sought safety on the summits of the himalayas, when even the high table-lands of what is now tibet became submerged for a time. ahura mazda is addressed only as "the most blissful spirit, creator of the corporeal world" in the vendidad "ahura mazda" in its literal translation means the "wise lord (ahura "lord" and mazda "wise. moreover, this name of ahura, in sanskrit asura, connects him with the manasaputras, the sons of wisdom who informed the mindless man, and endowed him with his mind (manas. ahura (asura) may be derived from the root ah "to be" but in its primal signification it is what the secret teaching shows it to be[[vol. 2, page] 609 the zoroastrian septenary. when geology shall have found out how many thousands of years ago the disturbed waters of t

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

gic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. asuras asuras are south asian demons, prominent in both hinduism and buddhism. hinduism is a complex, multilayered tradition that has changed across the several millennia of its existence. in the vedas, india s earliest recoverable religious texts, the term asura is used interchangeably with the word deva, both of which refer to the gods and goddesses of the vedic pantheon. by the time of the epics the ramayana and the mahabharata asura had come to mean demon and deva had come to mean divine. in the new pantheon of classical hinduism, the old vedic gods were demoted to the status of demigods (the devas. the parallel between south asian asuras and wes

over heaven in their original rebellion and were cast into hell, in south asian mythology the asuras often storm out of the underworld, succeed in taking over heaven, and drive the devas out. the devas then appeal to the high god (usually vishnu, though occasionally shiva or the goddess, who comes to their aid, defeats the asuras, drives them back into the hell worlds, and reestablishes the deva/asura balance of power. one of the factors at work in the hindu religious ecology that distinguishes it from western religions is the assumption of the notion of reincarnation. as this notion was brought to bear on south asian mythology, devas became capable of ignoble actions, which could result in their punishment (their fall) by being reborn as asuras. asuras, on the other hand, unlike western

PHILIP NEIL MYTHS LEGENDS EXPLAINED

is, vishnu sliced off his head with his discus. upturned mountain the gods uprooted mount mandara to use as their churning stick. afterward, when the devas had beaten the enraged asuras in battle, the gods replaced the mountain in the himalayas. asuras the anti-gods known as asuras were the enemies of the gods, or devas. the two groups are locked in constant warfare, but neither side can triumph. asura originally meant god, but mutated to mean demon. world snake the serpent vasuki, with which the gods churned the ocean, is the king of all the serpents or nagas. he is also known as shesha and ananta. he lives in the primal ocean, wrapped around the earth, and serves as a bed for the god vishnu. one thousand mouths even the endless energy of the asuras was sapped by the heat and flames issui

cow. the sun uccaihsravas, the white horse of the sun, was born from the ocean of milk. physici an of the gods dhanvantari, the divine physician, is the last to be born from the ocean, bearing a jar of amrita, one of the precious things that for some reason had not been automatically recreated at the beginning of the new age. dhanvantari appears from the ocean. golden mace discus lotus conch the asura rahu, hauls dhanvantari, the physician of the gods, from the ocean. cycl es of creation there are many hindu creation myths, the earliest ones involving an act of incest between father and daughter to produce, in one way or another, all living things. a later myth involves the god brahma who, from a union with his daughter vak, the word, creates the first man, manu (see p. 110. brahma is res

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

, against the spiritual hosts of wickedness in the heavenly places (ephesians 6:12. although buddhism generally rejects a cosmological dualism between good and bad, angels and demons, there is an aspect within the traditional lives of the buddha which echoes the jealousy motif of various entities toward humans. mara, who tempted the awakened one on the night of his enlightenment, is said to be an asura or a deva (a being of light) who was jealous of the power that was about to be bestowed on a human, for to become a buddha would be to achieve spiritual status greater than they possessed. tibetan buddhism borrows its demons from hinduism and adds a number of indigenous entities, who are ambivalent toward the inhabitants of the himalayas, sometimes appearing as fierce and malevolent creature

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

s the bull s eye and the other who misses, symbolize the two alchemical interpretations that can occur, the right and the wrong. the white sexual magic and the black sexual magic. the golden alchemy and the erotic satanism. the ejaculation of the ens seminis does not exist in the golden alchemy, whereas in erotic satanism there exists the ejaculation of the ens seminis. in india, the black yogis (asura samphata) ejaculate the ens seminis (shuhsra) in order to criminally mix it with the feminine raja within the vagina, thereafter; by handling the vajroli in a negative way, they reabsorb this fluid already mixed with feminine raja. the black yogis (bonzos and dugpas) believe that they are wisely achieving the union of the solar and lunar atoms in order to awaken the kundalini. the outcome of

arqueros, uno que acierta al blanco y otro que lo yerra, simbolizan las dos interpretaciones alk micas que pueden darse, la correcta y la err nea. la magia sexual blanca y la magia sexual negra. la alkimia de oro y el satanismo er tico. en la alkimia de oro no existe la eyaculaci n del ens seminis. en el satanismo er tico s existe la eyaculaci n del ens seminis. en la india de los yoguis negros (asura samphata) eyaculan el ens seminis (shuhsra) para mezclarlo criminalmente con "raja" femenino en la vagina. luego reabsorben mediante el uso negativo del vajroli ese licor ya mezclado con raja femenino. creen as los yoguis negros (bonzos y dugpas) lograr unir sabiamente los tomos solares y lunares para despertar el kundalini. el resultado de ese tantrismo negro es el despertar negativo de la

ALEE J BOOK OF AIWASS

eriod- roughly fifty per cent do not survive- they return to the all, back to square one. should the infant daemon emerge, it is still in a precarious situation. daemons do not measure time as we do- childhood is an occurrence spanning millions of your years. aiwass is a boy past puberty. avatars, saints and sinners they have, down through history, been called by various names; daemons, watchers, asuras, divas, archons (ancient ones, jinn (genies, nephilim (angels, shining ones, spirit guides, the gods of olympus, egypt, babylon, etc. we give them masks and this arises from our human need to idolize them- man creates gods in his own image. the gods of different cultures are similar because they share our human qualities and are projections of our own divinity. it was as if you were standin

ALEISTER CROWLEY MAGICK WITHOUT TEARS

y been divided into these schools: the nihilist, the monist, and the dualist. i. the last of these is, on the surface, the most plausible; for almost the first thing that we notice on inspecting the universe is what the hindu schools call "the pairs of opposites" this too, is very convenient, because it lends itself so readily to orthodox theology; so we have ormuzd and ahriman, the devas and the asuras, osiris and set, et cetera and da capo, personifications of "good" and "evil" the foes may be fairly matched; but more often the tale tells of a revolt in heaven. in this case "evil" is temporary; soon, especially with the financial help of the devout, the "devil" will be "cast into the bottomless pit" and "the saints will reign with christ in glory 19* you must read the soldier an the hunc

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s seen the stable scheme. to the yellow and the red, to the purple and the ultimate is the vibration of the seventh adjusted as the primary. each of the seven lords, within their seven schemes, adjusted to the second karmic circle, merge their migrating spheres and blend their myriad atoms. the forms through which they work, the lesser million spheres, the cause of separation and the curse of the asuras, shatter when sounds the sacred word within a point in time. the life logoic surges out. the streams of colour melt together. the forms are left behind, and parabrahm stands complete. the lord of the cosmic third utters a word unknown. the sevenfold lesser word forms part of the vaster chord. the now becomes the time that was. the aeon mergeth into space. the word of motion hath been heard

the work is far too good" they constructed other forms. they called for cosmic fire. the seven deep pits of hell belched forth the animating shades. the incoming seventh reduced to order all the forms, the white, the dark, the red, and shaded brown. the period of destruction extended far on either hand. the work was sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn of hell. they darkened all the space* from the coming of the heaven-sent one peace passed upon the earth. the planet staggered and belched forth fire. part rose. part fell. the form was changed. millions took other forms or ascended to the appointed place o

ter, especially in their relation to man, 4. the egos or the self-conscious units who form the middle point in manifestation, 5. the building of the causal body, the opening of the egoic lotus, and the construction of those groups we call egoic groups, 6. the individuality of those existences whom we call: a. agnishvattas. b. manasa devas. c. fire dhyanis. d. solar angels, or solar pitris. e. the asuras. and many other names mentioned in the occult books. much confusion exists in the minds of students as to the distinction between the agnishvattas who incarnated in man, and those who simply were responsible for the implanting of the manasic or mental spark in animal man. this opens up for us the entire question of individualisation itself, and the incarnation of certain spiritual existence

d the inner radiant fire. from the gates of gold down to the pit of earth, out from the flaming fire down to the circle of gloom, rideth the secret avatar, bearing the sword that pierceth. naught can arrest his approach, and none may say him nay. to the darkness of our sphere he rideth alone, and on his approach is seen the uttermost disaster, and the chaos of that which seeketh to withstand. the asuras veil their faces, and the pit of maya reeleth to the foundation. the stars of the eternal lhas vibrate to that sound, the word uttered with sevenfold intensity. greater the chaos becometh; the major centre with all the seven circulating spheres rock with the echoes of disintegration. the fumes of utter blackness mount upwards in dissipation. the noise- 442- a treatise on cosmic fire copyrig

ctive, and the "formless" or subjective dhyan chohans; and (2) would have done the same for his class of "men" since there are shells and "mara-rupas" i.e. bodies doomed to annihilation. all these are (1 "rupa-devas" dhyan chohans, having forms. e x-men (2 "arupa-devas" dhyan chohans, having no forms. ex-men (3 "pisachas (two-principled) ghosts (4 "mara-rupa" doomed to death (three principled (5) asuras elementals having human form. f uture men (6) beasts elementals second class animal elementals. future men (7) rakshasas (demons) souls or astral forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. dead or alive they have, so to say, cheated nature; but it is only temporary until our planet goes into obscuration, after which they have nolens volens to be ann

; ii, 223; iii, 209. 191 19: solar angels are therefore entities of a high spiritual order with a refined consciousness that corresponds to the material substance in which they are clothed. in order to connect this with what i have said already, you may consider the solar angels as collectively forming the lord brahma of the lotus isle. the angels are called by various names as planetary spirits, asuras, etc, but in order to get a proper idea of their nature, you may consider them as standing in the same relation to the spiritually regenerated and released world brahmins or the nirmanakayas as these stand to the ordinary humanity. the angels were such brahmins in previous mahamanvantaras, who spent those enormous periods in suffering and toil for the sake of rearing wisdom in the world and

BLAVATSKY H P ANTHROPOGENESIS

geny of the moon "who overgrew its parent and gave much trouble" a reference to the occult connection between the two. the regent (of the planet) sukra* loved his adopted child so well that he incarnated as usanas and gave it perfect laws, which were disregarded and rejected in later ages. another allegory, in harivansa, is that sukra went to siva asking him to protect his pupils, the daityas and asuras, from the fighting gods; and that to further his object he performed a yoga rite "imbibing the smoke of chaff with his head downwards for 1,000 years" this refers to the great inclination of the axis of venus (amounting to 50 degrees, and to its being enveloped in eternal clouds. but it relates only to the physical constitution of the planet. it is with its regent, the informing dhyan choha

rammaton* the intermediate spheres, wherein the monads, which have not reached nirvana, are said to slumber in unconscious inactivity between the manvantaras* explained elsewhere. the "three fires" pavaka, pavamana, and suchi, who had forty-five sons, who, with their three fathers and their father agni, constitute the 49 fires. pavamana (fire produced by friction) is the parent of the fire of the asuras; suchi (solar fire) is the parent of the fire of the gods; and pavaka (electric fire) is the father of the fire of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evanescent and only periodical; the fires- eternal in their triple unity. they correspond to the four lower, and the three higher human principles* the suras, who b

nsciousness, will understand the reason why. the so-called "demons- who are (esoterically) the self-asserting and (intellectually) active principle- are the positive poles of creation, so to say; hence, the first produced. this is in brief the process as narrated allegorically in the puranas "having concentrated his mind into itself and the quality of darkness pervading brahma's assumed body, the asuras, issuing from his thigh, were first produced; after which, abandoning this body, it was transformed into night (see part ii "the fallen angels) two important points are involved herein (a) primarily in the rig-veda, the "asuras" are shown as spiritual divine beings; their etymology is derived from asu (breath, the "breath of god" and they mean the same as the supreme spirit or the zoroastri

d habit, into the theological groove. purely brahmanical considerations, based on greed of power and ambition, allowed the masses to remain in ignorance of great truths; and the same causes led the initiates among the early christians to remain silent, while those who had never known the truth disfigured the order of things, judging of the hierarchy of "angels" by their exoteric form. thus as the asuras had become the rebellious inferior gods fighting the higher ones in popular creeds, so the highest archangel, in truth the agathodaemon, the eldest benevolent logos, became with theology the "adversary" or satan. but is this warranted by the correct interpretation of any old scripture? the answer is, most certainly not. as the mazdean scriptures of the[[footnote(s* the same idea is found in

er is, most certainly not. as the mazdean scriptures of the[[footnote(s* the same idea is found in the first four chapters of genesis, with their "lord" and "god" which are the elohim and the androgynous eloha[[vol. 2, page] 61 what the gnostics say. zend-avesta, the vendidad and others correct and expose the later cunning shuffling of the gods in the hindu pantheon, and restore through ahura the asuras to their legitimate place in theogony, so the recent discoveries of the chaldean tablets vindicate the good name of the first divine emanations. this is easily proved. christian angelology is directly and solely derived from that of the pharisees, who brought their tenets from babylonia. the sadducees, the real guardians of the laws of moses, knew not of, and rejected, any angels, opposing

fancy, is of the infernal hosts- who has the best of satan. it is true that the nature of[[vol. 2, page] 63 who are the "flames? michael depends upon that of his creator and master. who the latter is, one may find out by carefully studying the allegory of the "war in heaven" with the astronomical key. as shown by bentley, the "war of the titans against the gods" in hesiod, and also the war of the asuras (or the tarakamaya) against the devas in puranic legend, are identical in all save the names. the aspects of the stars show (bentley taking the year 945 b.c. as the nearest date for such conjunction) that "all the planets, except saturn, were on the same side of the heavens as the sun and moon" and hence were his opponents. and yet it is saturn, or the jewish "moon-god" who is shown as prev

earth, the prajapati, and at the same time they appear as divers reincarnations in the early manvantaras or races. it thus becomes clear why the agnishwatta, devoid of the grosser creative fire, hence unable to create physical man, having no double, or astral body, to project, since they were without any form, are shown in exoteric allegories as yogis, kumaras (chaste youths, who became "rebels" asuras, fighting and opposing gods* etc, etc. yet it is they[[footnote(s* because, as the allegory shows, the gods who had no personal merit of their own, dreading the sanctity of those selfstriving incarnated beings who had become ascetics and yogis, and thus threatened to upset the power of the former by their self-acquired powers- renounced them. all this has a deep philosophical meaning and re

ving (fohat, separate men from themselves, each on his own zone (a (a) they threw off their "shadows" or astral bodies- if such an ethereal being as a "lunar spirit" may be supposed to rejoice in an astral, besides a hardly tangible body. in another commentary it is said that the "ancestors" breathed out the first man, as brahma is explained to have breathed out the suras (gods, when they became "asuras (from asu, breath. in a third it is said that they, the newly-created men "were the shadows of the shadows" with regard to this sentence "they were the shadows of the shadows- a few more words may be said and a fuller explanation attempted. this first process of the evolution of mankind is far easier to accept than the one which follows it, though one and all will be rejected and doubted ev

t classics and philosophers felt this truth, when saying that "there must be something within us which produces our thoughts. something very subtle; it is a breath; it is fire; it is ether[[vol. 2, page] 89 pitris of the gods and demons. it is quintessence; it is a slender likeness; it is an intellection; it is a number; it is harmony (voltaire. all these are the manasam and rajasas: the kumaras, asuras, and other rulers and pitris, who incarnated in the third race, and in this and various other ways endowed mankind with mind. there are seven classes of pitris, as shown below, three incorporeal and four corporeal; and two kinds, the agnishwatta and the barhishad. and we may add that, as there are two kinds of pitris, so there is a double and a triple set of barhishad and agnishwatta. the f

for each age. but they are identical with the manasa or rajasas, and these with our incarnating dhyan chohans. they are all classes of the gnanadevas. yes; besides those beings, who, like the yakshas, gandharvas, kinaras, etc, etc, taken in their individualities, inhabit the astral plane, there are real devagnanams, and to these classes of devas belong the adityas, the vairajas, the kumaras, the asuras, and all those high celestial beings whom occult teaching calls manaswin, the wise, foremost of all, and who would have made all men the self-conscious spiritually intellectual beings they will be, had they not been "cursed" to fall into generation, and to be reborn themselves as mortals for their neglect of duty- stanza iv (continued) 15. seven times seven shadows (chhayas) of future men (

anu" bk. iii, p. 203. may we not now search for a philosophical meaning in this dual group of progenitors? the pitris being divided into seven classes, we have here the mystic number again. nearly all the puranas agree that three of these are arupa, formless, while four are corporeal; the former being intellectual and spiritual, the latter material and devoid of intellect. esoterically, it is the asuras who form the first three classes of pitris "born in the body of night- whereas the other four were produced from the body of twilight. their fathers, the gods, were doomed to be born fools on earth, according to vayu purana. the legends are purposely mixed up and made very hazy: the pitris being in one the sons of the gods, and, in another those of brahma; while a third makes them instructo

diate seven rays? why are there these seven plexuses, and why seven distinct layers in the human skin "having projected their shadows and made men of one element (ether, the progenitors re-ascend to maha-loka, whence they descend periodically, when the world is renewed, to give birth to new men "the subtle bodies remain without understanding (manas) until the advent of the suras (gods) now called asuras (not gods" says the commentary "not-gods" for the brahmins, perhaps, but the highest breaths, for the occultist; since those progenitors (pitar, the formless and the intellectual, refuse to build man, but endow him with mind; the four corporeal classes creating only his body. this is very plainly shown in various texts of the rig veda- the highest authority for a hindu of any sect whatever

aras- sanat-kumara, sananda, sanaka, and sanatana. the former deities, whose reputed father was vulcan, were often confounded with the dioscuri, corybantes, anaces, etc; just as the kumara, whose reputed father is brahma (or rather, the "flame of his wrath" which prompted him to perform the ninth or kumara creation, resulting in rudra or nilalohita (siva) and the kumaras, were confounded with the asuras, the rudras, and the pitris, for the simple reason that they are all one- i.e, correlative forces and fires. there is no space to describe these "fires" and their real meaning here, though we may attempt to do so if the third and fourth volumes of this work are ever published. meanwhile a few more explanations may be added. the foregoing are all mysteries which must be left to the personal

most mystical meanings, the union of swayambhuva manu with vach-sata-rupa, his own daughter (this being the first "euhemerization" of the dual principle of which vaivasvata manu and ila are a secondary and a third form, stands in cosmic symbolism as the root-life, the germ from which spring all the solar systems, the worlds, angels and the gods. for, as says vishnu "from manu all creation, gods, asuras, man must be produced, by him the world must be created, that which moves and moveth not" but we may find worse opponents than even the western scientists and orientalists. if, on the question of figures, brahmins may agree with our teaching, we are not so sure that some of them, orthodox conservatives, may not raise objections to the modes of procreation attributed to their pitar devatas

and some african and oceanic tribes- are meant "they were not ready" signifies that the karmic development of these monads had not yet fitted them to occupy the forms of men destined for incarnation in higher intellectual races. but this is explained later on (c) the zohar speaks of "black fire" which is absolute light-wisdom. to those who, prompted by old theological prejudice, may say "but the asuras are the rebel devas, the opponents of the gods- hence devils, and the spirits of evil" it is answered: esoteric philosophy admits neither good nor evil per se, as existing independently in nature. the cause for both is found, as regards the kosmos, in the necessity of contraries or contrasts, and with respect to man, in his human nature, his ignorance and passions. there is no devil or the

is included) made superior and inferior (vara and avara) things "referring to putra" progeny, and "bipeds and quadrupeds, and subsequently by his will (the sons of will and yoga) made females" i.e, separated the androgynes. here again, we have "bipeds" or men, created before the "quadrupeds" as in the esoteric teachings (vide supra and stanza xii as explained) since, in the exoteric accounts, the asuras are the first beings created from the "body of night" while the pitris issue from that of twilight; the "gods" being placed by parasara (vishnu purana) between the two, and shown to evolve from the "body of the day" it is easy to discover a determined purpose to veil the order of creation. man is the arvaksrota coming from the "body of the dawn; and elsewhere, man is again referred to, when

a coming from the "body of the dawn; and elsewhere, man is again referred to, when the creator of the world, brahma, is shown "creating fierce beings, denominated bhutas and eaters of flesh" or as the text has it "fiends frightful from being monkeycoloured and carnivorous* whereas the rakshasas are generally translated by "evil spirits" and "the enemies of the gods" which identifies them with the asuras. in the ramayana, when hanuman is reconnoitering the enemy in lanka, he finds there rakshasas, some hideous "while some were beautiful to look upon" and, in vishnu purana, there is a direct reference to their becoming the saviours of "humanity" or of brahma. the allegory is very ingenious. great intellect and too much knowledge are a two-edged weapon in life, and instruments for evil as wel

of man an idiot, a brute in human form. brahma is mahat- the universal mind- hence the too-selfish among the rakshasas showing the desire to become possessed of it all- to "devour" mahat. the allegory is transparent. at any rate, esoteric philosophy identifies the pre-brahmanical[[footnote(s "vishnu purana" book i, chap. xv. of vol. 2* ibid, book i, chap. v[[vol. 2, page] 164 the secret doctrine. asuras, rudras* rakshasas and all the "adversaries" of the gods in the allegories, with the egos, which, by incarnating in the still witless man of the third race, made him consciously immortal. they are, then, during the cycle of incarnations, the true dual logos- the conflicting and two-faced divine principle in man. the commentary that follows, and the next stanzas may, no doubt, throw more lig

cently turned out to be no organic substance at all, there remains little to be said. nor, after reading this, does one need to consume further time in refuting the further assertion that "in that case man also[[footnote continued on next page[[vol. 2, page] 165 to the moneron the creator. the "boneless" this is the second root-race, endowed by the preservers (rakshasas* and the incarnating gods (asuras and the kumaras) with the first primitive and weak spark (the germ of intelligence. and from these in turn proceeds- 3. the third root-race, the "two-fold (androgynes. the first races hereof are shells, till the last is "inhabited (i.e, informed) by the dhyanis. the second race, as stated above, being also sexless, evolved out of itself, at its beginning, the third androgyne race by an anal

e "king of the gods* finally sends one of his female apsarasas to tempt the sage. this is no worse than jehovah sending sarah, abraham's wife, to tempt pharaoh; but in truth it is those gods (and god, who are ever trying to disturb ascetics and thus make them lose the fruit of their austerities, who ought to be regarded as "tempting demons" instead of applying the term to the rudras, kumaras, and asuras, whose great sanctity and chastity seem a standing reproach to the don juanic gods of the pantheon. but it is[[footnote(s* vide "vishnu-purana" book iii, chap. 2* in the oldest ms. of "vishnu-purana" in the possession of an initiate in southern india, the god is not indra, but kama, the god of love and desire. see text further on[[vol. 2, page] 175 a saint- hypnotised. the reverse that we f

, it is only from the time of the atlantean, brown and yellow giant races, that one ought to speak of man, since it was the fourth race only which was the first completely human species, however much larger in size than we are now. in "man (by two chelas, all that is said of the atlanteans is quite correct. it is chiefly that race which became "black with sin" that brought the divine names of the asuras, the rakshasas and the daityas into disrepute, and passed them on to posterity as the names of fiends. for, as said, the suras (gods) or devas having incarnated in the wise men of atlantis, the names of asuras and rakshasas were given to the atlanteans; which names, owing to their incessant conflicts with the last remnants of the third race and the "sons of will and yoga" have led to the la

BLAVATSKY H P COSMOGENESIS

mout, or mut, is addressed as "our lady" the "queen of heaven" and of "the earth" thus "sharing these titles with the other mother goddesses, isis, hathor, etc (maspero[[vol. 1, page] 92 the secret doctrine. and kanya, the virgin "uma-kanya" being her esoteric name, and meaning the "virgin of light" astral light in one of its multitudinous aspects (c) the devas, pitris, rishis; the suras and the asuras; the daityas and adityas; the danavas and gandharvas, etc, etc, have all their synonyms in our secret doctrine, as well as in the kabala and the hebrew angelology; but it is useless to give their ancient names, as it would only create confusion. many of these may be also found now, even in the christian hierarchy of divine and celestial powers. all those thrones and dominions, virtues and p

whereas the lipika are concerned with humanity's hereafter. at the same time they are the four living creatures "who have the likeness of a man" of ezekiel's visions, called by the translators of the bible "cherubim "seraphim" etc; and by the occultists "the winged globes" the "fiery wheels" and in the hindu pantheon by a number of different names. all these gandharvas, the "sweet songsters" the asuras, kinnaras, and nagas, are the allegorical descriptions of the "four maharajahs" the seraphim are the fiery serpents of heaven which we find in a passage describing mount meru as "the exalted mass of glory, the venerable haunt of gods and heavenly choristers. not to be reached by sinful men. because guarded by serpents" they are called the avengers, and the "winged wheels" their mission and

ns this by hinting at the necessity of failures even in the ethereal races of dhyan chohans. concerning this it says "still, as these 'failures' are too far progressed and spiritualized to be thrown back forcibly from dhyan chohanship into the vortex of a new primordial evolution through the lower kingdoms" after which only a hint is given about the mystery contained in the allegory of the fallen asuras, which will be expanded and explained in book ii. when karma has reached them at the stage of human evolution "they will have to drink it to the last drop in the bitter cup of retribution. then they become an active force and commingle with the elementals, the progressed entities of the pure animal kingdom, to develop little by little the full type of humanity" these dhyan chohans, as we se

te severally to astronomical, theogonical and human struggles; to the adjustment of orbs, and the supremacy among nations and tribes. the "struggle for existence" and the "survival of the fittest" reigned supreme from the moment that kosmos manifested into being, and could hardly escape the observant eye of the ancient sages. hence the incessant fights of indra, the god of the firmament, with the asuras- degraded from high gods into cosmic demons; and with vritri or ah-hi; the battles fought between stars and constellations, between moon and planets- later on incarnated as kings and mortals. hence also the war in heaven of michael and his host against the dragon (jupiter and lucifer- venus, when a third of the stars of the rebellious host was hurled down into space, and "its place was foun

bove as below, the spiritual evolves from the divine, the psycho-mental from the spiritual- tainted from its lower plane by the astral- the whole animate and (seemingly) inanimate nature evolving on parallel lines, and drawing its attributes from above as well as from below* the number seven does not imply only seven entities, but seven groups or hosts, as explained before. the highest group, the asuras born in brahma's first body[[footnote continued on next page[[vol. 1, page] 219 the hierarchies of spirits. intellectual being. for the latter are the field wherein lies concealed in its privation the germ that will fall into generation. that germ will become the spiritual potency in the physical cell that guides the development of the embryo, and which is the cause of the hereditary transm

yet when fallen into the phenomenal creation it got mixed up with evil, chaos, with latent theos in it, and before kosmos was evolved. hence, one finds vishnu- standing here for eternal law- periodically calling forth kosmos into activity "churning out of the primitive ocean (boundless chaos) the amrita of eternity, reserved only for the gods and devas; and he has to employ in the task nagas and asuras- demons in exoteric hinduism. the whole allegory is highly philosophical, and we find it repeated in every philosophical system. plato, having fully embraced the ideas of pythagoras- who had brought them from india- compiled and published them in a form more intelligible than the mysterious numerals of the greek sage. thus the kosmos is "the son" with plato, having for his father and mother

v, vii. of book i) the host of satan is a son of god, no less than the host of the b'ni alhim, these children of god coming to "present themselves before the lord" their father (see job ii "the sons of god" become the "fallen angels" only after perceiving that the daughters of men were fair (genesis vi) in the indian philosophy, the suras are among the earliest and the brightest gods, and become asuras only when dethroned by brahminical fancy. satan never assumed an anthropomorphic, individualized shape, until the creation by man, of a "one living personal god" had been accomplished; and then merely as a matter of prime necessity. a screen was needed; a scape-goat to explain the cruelty, blunders, and but too-evident injustice, perpetrated by him for whom absolute perfection, mercy, and g

s) seemingly endless cycles, yet, for all that, limited in eternity, and puts down with the same scythe the mightiest rebels. aye, not one will escape the scythe of time! praise the god or gods, or flout, one or both, and that scythe will not be made to 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, numbered once upon a time as only six, have been recently discovered to be seven- the seventh being called phoreg- in an old fragment relating to the greek myth. 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 ea

be traced in almost every cosmogony[[vol. 1, page] 419 the war of the gods. the first war happened in the night of time, between the gods the (a)-suras, and lasted for the period of one "divine year* on this occasion the deities were defeated by the daityas, under the leadership of hrada. after that, owing to a device of vishnu, to whom the conquered gods applied for help, the latter defeated the asuras. in the vishnu purana no interval is found between the two wars. in the esoteric doctrine, one war takes place before the building of the solar system; another, on earth, at the "creation" of man; and a third "war" is mentioned as taking place at the close of the 4th race, between its adepts and those of the 5th race, i.e, between the initiates of the "sacred island" and the sorcerers of at

e "creation" of man; and a third "war" is mentioned as taking place at the close of the 4th race, between its adepts and those of the 5th race, i.e, between the initiates of the "sacred island" and the sorcerers of atlantis. we shall notice the first contest, as recounted by parasara, while trying to separate the two accounts, purposely blended together. it is there stated that as the daityas and asuras were engaged in the duties of their respective orders (varna) 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

as 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* the discomfited gods address many supplications "to the first[[footnote(s* one "day of brahma" lasting 4,320,000,000 years- multiply this by 365! the asuras here (no-gods, but demons) are still suras, gods higher in hierarchy than such secondary gods as are not even mentioned in the vedas. the duration of the war shows its significance, and that they are only the personified cosmic powers. it is evidently for sectarian purposes and out of odium theologicum that the illusive form assumed by vishnu mayamoha, was attributed in later rearrangements

ore is it that you practise these acts of penances" etc, etc (book ii, xviii. finally the daityas were seduced by the wily talk of mahamoha, 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 gods, others the ceremonial of sacrifice, and others the brahmans. 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 o

xclaimed, 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[[footnote(s "there was a day when the sons of god came before the lord, and satan came with his brothers, also before the lord (job ii, abyss, ethiopic text[[vol. 1

unsettled by the great deceiver (reason. when[[footnote(s "there was a day when the sons of god came before the lord, and satan came with his brothers, also before the lord (job ii, abyss, ethiopic text[[vol. 1, page] 423 the deception, an allegory. they had entered on the path of error, the gods 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 (journal of the royal asiat. society, vol. xix, p. 302) whatever may be thought of hindus, no enemy of theirs can regard them as fools. a people whose holy men and sages h

unt of its great esoteric character. therefore, all the creative gods, or personal deities, begin at the secondary stage of cosmic evolution. zeus is born in, and out of kronos- time. so is brahma the production and emanation of kala "eternity and time" kala being one of the names of vishnu. hence we find odin, the father of the gods and of the ases, as brahma is the father of the gods and of the asuras, and hence also the androgyne character of all the chief creative gods, from the second monad of the greeks down to the sephiroth adam kadmon, the brahma or prajapati-vach of the vedas, and the androgyne of plato, which is but another version of the indian symbol[[footnote(s* vach- the "melodious cow, who milks sustenance and water" and yields us "nourishment and sustenance" as described in

ined. thus, pavaka is electric, or vaidyuta, fire; pavamana, the fire produced by friction (or nirmathya: and suchi is solar (or saura) fire- all these three being the sons of abhimanin, the agni (fire, eldest son of brahma and of swaha. pavaka, moreover, is made parent to kavyavahana, the fire of the pitris: suchi to havyavahana- the fire of the gods; and pavamana, to saharaksha, the fire of the asuras. now all this shows that the writers of the puranas were perfectly conversant with the "forces" of science and their correlations; moreover, with the various qualities of the latter in their bearing upon those psychic and physical phenomena which receive no credit and are unknown to physical science now. very naturally, when an orientalist- especially one with materialistic tendencies- read

same idea and system. it says "whatever entities there are in this world, moveable or immoveable, they are the very first to be dissolved (at pralaya; and next the developments produced from the elements (from which the visible universe is fashioned; and, after these developments (evolved entities, all the elements. such is the upperward gradation among entities. gods, men, gandharvas, pisachas, asuras, rakshasas, all have been created by svabhava (prakriti, or plastic nature, not by actions, nor by a cause- i.e, not by any physical cause "these brahmanas (the rishi prajapati, the creators of the world, are born here (on earth) again and again. whatever is produced from[[footnote(s[[footnote continued from previous page] subtraction of the sheaths and that it is the only witness, or synth

on its way to the earth, as on its way back from the earth, each soul born in, and from, the "boundless light* had to pass through the seven planetary regions both ways. the pure dhyani and devas of the oldest religions had become, in course of time, with the zoroastrians, the seven devs, the ministers of ahriman "each chained to his planet (see origen's copy of the chart; with the brahmins, the asuras and some of its rishis- good, bad and indifferent; and among the egyptian gnostics it was thoth or (hermes) who was the chief of the seven whose names are given by origen as adonai, genius of the sun; tao, of the moon; eloi, of jupiter; sabao, of mars; orai, of venus; astaphai, of mercury; and ildabaoth (jehovah, of saturn. finally, the pistis-sophia, which the greatest modern authority on

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

animate beings appears essentially similar, and this observation gave credence to the brahmanical theory of reincarnation that took such a powerful hold upon the hindu mind. demonology a large and intricate demonology appears as part of hindu mythology. the gods were at constant war with demons. vishnu slew more than one demon, but durga appeared to have been a great enemy of the demon race. the asuras, probably a very ancient and aboriginal pantheon of deities, later became demons in the popular imagination, and the rakshasas may have been cloud-demons. they were described as cannibals, could take many forms, and were constantly menacing the gods. they haunted cemeteries, disturbed sacrifices, animated the dead, and harried and afflicted mankind in all sorts of ways. there were in fact s

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

rden of heaven for refusing to bow, upon god s order, in front of adam (i.e, a being made of earth, he gradually also came to be called satan. the hindu tradition is rich with mythic figures of divine, or semidivine, superhuman nature. in its literature demons are hierarchically ranked in various cosmic layers. demons who belong to the lower part of hierarchy are demonic, dark beings, such as the asuras, who are always adversaries to humankind. raksasas are demons who embody various hostile animals (snakes, vultures, etc, are identified with spirits of the night, kill people, and resemble vampires. other demons of the indian tradition that passed into buddhism are the bhutas, the pretas, and pisacas. buddhism, especially at the popular level, inherited the lore of mythological hinduism abo

who are always adversaries to humankind. raksasas are demons who embody various hostile animals (snakes, vultures, etc, are identified with spirits of the night, kill people, and resemble vampires. other demons of the indian tradition that passed into buddhism are the bhutas, the pretas, and pisacas. buddhism, especially at the popular level, inherited the lore of mythological hinduism about the asuras and other demons. they belong to the category of sentient beings (like humans and gods, and as such are subject to the cycle of reincarnation. the buddhist archfiend is mara, who in vain tempted gautama shortly before his enlightenment. evil forces are encountered in the burmese buddhist figures of the nats and other ghosts who inflict pain on humans. in mahayana buddhism demons are alterna

ultimate divinity (vishnu in the puranic texts, who withdraws into inactivity. the deity s static state is traditionally symbolized by the image of vishnu asleep on the coils of a giant serpent, who floats like a raft on the surface of the primordial waters.at the beginning of the next day, brahma then emerges from a lotus flower that sprouts from vishnu s navel and recreates the cosmos. see also asuras; indo-europeans for further reading: basham, arthur l. the origins and developments of classical hinduism. boston, ma: beacon press, 1989. dimmitt, cornelia, and j. a. b. van buitenen. classical hindu mythology: a reader in the sanskrit puranas. philadelphia, pa: temple university press, 1978. flood, gavin. an introduction to hinduism. london: cambridge university press, 1996. kinsley, davi

society into three groups of people, and that ingram ritual abuse case 125 this tripartite division was reflected in their myth system.according to one line of thought, in at least some branches of the indo-european family two distinct groups of divinities were worshiped by two different social groups. in the persian/indian wing of the indo-europeans, these two groups were termed ahuras (persian)/asuras (indian) and daevas (persian)/devas (indian. for ultimately unknowable reasons, but perhaps arising out of some kind of ongoing conflict between the two social divisions, the ahuras became the angels and the daevas the demons in zoroastrianism, and the devas became demigods and the asuras became demons in hinduism. this confusion is reflected in modern english, in which the term divinity an

able reasons, but perhaps arising out of some kind of ongoing conflict between the two social divisions, the ahuras became the angels and the daevas the demons in zoroastrianism, and the devas became demigods and the asuras became demons in hinduism. this confusion is reflected in modern english, in which the term divinity and the term devil derive from the same root word, deva or daeva. see also asuras; hinduism; zoroastrianism for further reading: cohn, norman. cosmos, chaos and the world to come: the ancient roots of apocalyptic faith. new haven, ct: yale university press, 1993. eliade,mircea. a history of religious ideas. vol. 1. chicago: university of chicago press, 1978. noss, john b.man s religions. 1956. 4th ed. new york:macmillan, 1969. the infernal chapel the infernal chapel was

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nephilim (those who were cast down. there are many names that havecome down to us that were used to describe the visitors. some of these are: anakim,rephaim, djinn, giants, titans, fallen angels, the watchers, the els, the ari, elders,atlantis, alien visitation, and genetic manipulation3 from the end of heaven sons of zadok, sons of seth, the uranids, cyclopeans, promethians, olympians, theelect, asuras, the illies, fomorians, the necromancers, rayless ones, bent ones, thedogons, dagons, the ana, amaraka, nagas, the rakshasas, dragon kings, naddred,the brotherhood of the snake, and the serpent people. they were also referred to asthe djedhi (see jedi. the bible takes the position that the nephilim were a malign presence and insists thattheir leaders committed a great sin by interfering wit

emites (moses, isaac, john and jesus, abrahamthe name means father is high)greeks (hesiod theogony, pindar. in plato, the deluge of deucalion)appendix b: book abstracts190atlantis, alien visitation, and genetic manipulation chinese (in the pwan-ku, or reign of chaos, states that people lived underground)babylonians and akkadiansindians (indra versus vritra and the battles between the asas and the asuras or gods and demons)russianscelts (in the deluge of ogyges and the journey of bran, of the coming of the tuatha de dannan, the creation of the isle of man, etc.scriptures and texts that mention earth devastationbooks of genesis, job, and revelationthe ramayana and the mahabharatathe shastrasthe v edasthe norse eddathe zed avesta (of the persians)the codex chimalpopoca (of the toltecs)welsh t

ist and architect. he has constructed many brilliantly decorated cities. there aremany wonderful houses, walls, gates, assembly houses, temples, yards and temple compounds, as wellas many hotels serving as residential quarters for foreigners. the houses for the leaders of these planetsare constructed with the most valuable jewels, and they are always crowded with living entities knownas nagas and asuras, as well as many pigeons, parrots and similar birds. all in all, these imitation heav-enly cities are most beautifully situated and attractively decorated.the parks and gardens in the artificial heavens surpass in beauty those of the upper heavenly planets.the trees in those gardens, embraced by creepers, bend with a heavy burden of twigs with fruits andflowers, and therefore they appear ex

PHILIP NEIL MYTHS LEGENDS EXPLAINED

red on mount meru, the navel of the world, to discuss how to gain the amrita, or elixir of immortality, which was hidden deep in the ocean. at the god vishnu s suggestion (see pp. 110 11, they decided to try to churn it out, using vasuki the snake as a rope, and mount mandara, set on top of a giant tortoise, as a paddle. the devas, the gods friendly to humankind, seized vasuki at one end, and the asuras (or anti-gods) seized him at the other. as each side pulled, the paddle turned this way and that, churning the ocean, which soon became milky and turned into butter. the gods continued churning and gradually fourteen precious things came forth, including the sun, the moon, vishnu s wife lakshmi, and finally, dhanvantari, the god s physician, carrying the amrita. the devas and the asuras cla

ther. as each side pulled, the paddle turned this way and that, churning the ocean, which soon became milky and turned into butter. the gods continued churning and gradually fourteen precious things came forth, including the sun, the moon, vishnu s wife lakshmi, and finally, dhanvantari, the god s physician, carrying the amrita. the devas and the asuras clamored to taste it but vishnu tricked the asuras out of drinking it, and only rahu, the grasper, a monstrous demon, had a sip. to prevent the whole of him from achieving immortality vishnu cut off his head. this remained immortal and declared war on the moon god, soma, alternately swallowing and regurgitating him, in an attempt to find more of the immortal elixir (also called soma. cosmic ocean in the beginning, according to the holy book

f the major gods, has four heads. he used to have five, but shiva cut one of them off when brahma claimed to be his superior. tortoise vishnu took the form of the tortoise kurma to help the gods retrieve lost treasures from the ocean; hence he is present at both the top and the bottom of the churning stick. brahma, too, took tortoise shape to make the world. the name of kasyapa, the father of the asuras, also means tortoise. in hindu mythology, the world rests on a giant tortoise. lakshmi lakshmi, sitting near a conch shell, a symbol of vishnu, has already been pulled from the ocean. the female in front of her is busy pulling out chandra, the moon (who is also known as soma. this indian ivory shows durga killing the buffalo demon. durga and the buffalo durga, the warrior goddess, is a form

pulled from the ocean. the female in front of her is busy pulling out chandra, the moon (who is also known as soma. this indian ivory shows durga killing the buffalo demon. durga and the buffalo durga, the warrior goddess, is a form of the indian mother goddess, mahadevi. other forms include gentle parvati, wife of shiva (see pp. 112 13. durga was created by the gods when they were deposed by the asuras from their home on mount meru. arising from the flames of their fury, she rode into battle on a lion, killing every demon in her path, until she faced their leader, mahisha, the demon buffalo. after a terrible fight, durga defeated him and, her foot on his neck, forced the spirit from his mouth, and cut off his head. as he died, all the gods, and all the creatures in the world shouted victo

lso known as padma, the lotus, she is one of the beings born from the churning of the ocean. others include chandra, the moon god, and varuni, the goddess of wine. in the holy book, rig veda, it is said of amrita (or soma, we have drunk soma, we have become immortal, we have entered into the light, we have known the gods. soma was a plant-based hallucinogen. cheated demons the devas persuaded the asuras to help them churn the ocean by promising that they, too, would share in the elixir of life but this was a trick, and only one of the asuras, rahu, got so much as a sip. for this, vishnu sliced off his head with his discus. upturned mountain the gods uprooted mount mandara to use as their churning stick. afterward, when the devas had beaten the enraged asuras in battle, the gods replaced th

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