Library:Hodson/Kingdom of the Gods/Part 2/Chapter 1

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THE contribution of occult philosophy to the problem of the emanation and constitution of the universe is dual. It consists first of an affirmation of the existence in Nature of a directive Intelligence, a sustaining Life and a creative Will; and second of information concerning the existence, nature and function of those individual embodiments of these three Powers in Nature, called in Egypt and Greece “Gods”, in the East Devas, and in the West “Angelic Hosts”.

Occult philosophy shares with modern science the view that the universe consists not of matter but of energy, and adds that the universe of force is the Kingdom of the Gods. For fundamentally these Beings are directors of universal forces, power agents of the Logos, His engineers in the great creative process, which is regarded as continuous. Creative energy is perpetually outpoured. On its way from its source to material manifestation as physical substance and form, it passes through the bodies and auras of the Gods. In the process it is “transformed”, “stepped down” from its primordial potency. Thus the creative Gods are also “transformers” of power.

Highest amongst the objective or fully manifested Gods are the seven Solar Archangels, the Seven Mighty Spirits before the Throne. These are the seven Viceroys of the threefold Solar Emperor. A planetary Scheme[35] or Kingdom in the new-born universe is assigned to each of the Seven from the beginning. Each is a splendid figure, effulgent with solar light and power, an emanation of the sevenfold Logos, whose Power, Wisdom and Beauty no single form can manifest. These mighty Seven, standing amidst the first primordial flame, shape the Solar System according to the divine “idea”. These are the seven Sephiras concerning whom and their three Superiors, the Supernal Trinity, fuller information is offered in Part III. Collaborating with them, rank upon rank in a vast hierarchy of beings, are the hosts of Archangels and angels who “imbue primordial matter with the evolutionary impulse and guide its formative powers in the fashioning of its productions”.[36

The Gods differ from man in that in the present Maha- Manvantara[37] their will does not become so markedly differentiated from the One Will. The human sense of separated personality is almost entirely absent in them. Their path of evolution which, in the present Solar System, does not deeply penetrate the physical worlds as does that of man, leads from instinctive to self-conscious co-operation with the One Will. Occult science teaches, however, that in preceding or succeeding periods of manifestation they either have been or will be men. H. P. Blavatsky says:

“The whole Kosmos is guided, controlled, and animated by almost endless series of Hierarchies of sentient Beings, each having a mission to perform, and who—whether we give them one name or another, whether we call them Dhyan Chohans or Angels—are ‘Messengers’, in the sense only that they are the agents of Karmic and Cosmic Laws. They vary infinitely in their respective degrees of consciousness and intelligence; and to call them all pure Spirits, without any of the earthly alloy ‘which time is wont to prey upon,’ is only to indulge in poetical fancy. For each of these Beings either was, or prepares to become, a man, if not in the present, then in a past or a coming cycle (Manvantara). They are perfected, when not incipient, men; and in their higher, less material spheres differ morally from terrestrial human beings only in that they are devoid of the feeling of personality, and of the human emotional nature—two purely earthly characteristics. The former, or the ‘perfected,’ have become free from these feelings, because (a) they have no longer fleshly bodies—an ever-numbing weight on the Soul; and (b) the pure spiritual element being left untrammelled and more free, they are less influenced by Maya than man can ever be, unless he is an Adept who keeps his two personalities—the spiritual and the physical—entirely separated. The incipient Monads, having never yet had terrestrial bodies, can have no sense of personality or EGO-ism. That which is meant by ‘personality’ being a limitation and a relation, or, as defined by Coleridge, ‘individuality existing in itself but with a nature as a ground,’ the term cannot of course be applied to non-human Entities; but, as a fact insisted upon by generations of Seers, none of these Beings, high or low, have either individuality or personality as separate Entities, i.e., they have no individuality in the sense in which a man says, ‘I am myself and no one else’; in other words, they are conscious of no such distinct separateness as men and things have on earth Individuality is.the characteristic of their respective Hierarchies, not of their units; and these characteristics vary only with the degree of the plane to which these Hierarchies belong; the nearer to the region of Homogeneity and the One Divine, the purer and the less accentuated is that individuality in the Hierarchy. They are finite in all respects, with the exception of their higher principles—the immortal Sparks reflecting the Universal Divine Flame, individualised and separated only on the spheres of Illusion, by a differentiation as illusive as the rest. They are ‘Living Ones,’ because they are the streams projected on the Kosmic screen of Illusion from the absolute life; Beings in whom life cannot become extinct, before the fire of ignorance is extinct in those who sense these ‘Lives’.” [38]


The concept, founded upon occult research, of certain Orders of the Angelic Hosts as creative and directive Intelligences, expressions of aspects of the Divine nature and consciousness, Lords of the subtle elements of earth, water, air and fire and Gods of regions of the Earth, differs in one respect at least from that of certain schools of Christian thought. Investigation does not support the view that angels are deceased human beings. On the contrary, it reveals that human nature and human character undergo no change whatever immediately after death; that temperament, likes and dislikes, gifts, capacities, and for the most part memory, at first remain unchanged. According to the Bible, angels were in existence before the death of the first man. They were present when sentence was passed upon Adam and Eve, and one was placed with flaming sword “to keep the way of the Tree of Life”.[39] There would seem, therefore, to be no scriptural foundation for the belief that death transforms men into angels. Indeed, speaking of man, St. Paul says: “Thou madest him a little lower than the angels.” [40]

The Biblical account of the angels as ministers and messengers from God to man, appearing to individuals in times of need, is supported by the teaching of occult philosophy. So, also, is the vision of Jacob at Bethel, in which he saw “a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it”.[41] The Order of the angels is hierarchical. On the lower rungs of the angelic ladder of life are the lesser nature spirits, brownies and gnomes, associated with the element of earth; fairies and sylphs with that of air; undines or nereids with water; and salamanders with fire. Above them, as previously stated, are angels and Archangels in an ascending scale of evolutionary stature, reaching up to the Seven Mighty Spirits before the Throne.

Countless in their numbers, innumerable in their Orders and degrees, the Gods dwell in the superphysical worlds, each Order performing its particular task, each possessing specific powers and each presenting a characteristic appearance. The whole constitutes a race of evolving beings at present pursuing an evolutionary pathway which is parallel to that of man, and which with him uses this planet and Solar System as a field of activity and unfoldment.


As will be seen from the descriptions which follow and the illustrations in Part V, the angelic form is founded upon the same Archetype or divine “idea” as is that of man. The outlines, however, are less clearly defined, the bodies less substantial, suggesting flowing forces rather than solid forms. Angels themselves differ in appearance according to the Order to which they belong, the functions which they perform and the level of evolution at which they stand.

Brownies, elves and gnomes appear in Western countries much as are described in folk-lore. In some Eastern and Central and South American countries their forms are more archaic, and even grotesque. Undines or nereids, associated with the element of water, resemble beautiful, and generally unclothed, female figures, femininity being suggested by roundness of form, there being, as far as I have found, differences of polarity but no sex differentiation in the Kingdom of the Gods. Varying in height from a few inches to two or three feet, undines are to be seen playing in the spray of waterfalls, reclining in the depths of deep pools or floating swiftly over the surface of river and lake. Fairies and sylphs, associated with the element of air, generally appear to clairvoyant vision much as represented in fairy-tale. They look like beautiful maidens with brightly-coloured wings, not used for flight since these beings float swiftly or slowly at will, their rosy, glowing forms partly concealed by gossamer, force- built “garments”. Salamanders, associated with the element offire, appear as if built of flame, the form constantly chang- ing but suggestive of human shape, the eyes alight with fiery Power. The chin and ears are sharply pointed and the “hair” frequently streams back from the head, appearing like tongues offlame, as the salamanders dive steeply into the flames of Physical fires and fly through them.Variations of these forms are to be seen in different countries of the world and in different parts of the same country. Where unspoilt, and not too highly populated, the countryside of England is rich in fairy life, descriptions being given in Part II, Chapter IV.

THE ABODE OF THE GODS[edit source]

The Gods know the sun, physical and superphysical, as the heart and source of all power and life within the Solar System. From that heart, the vitalising energies which are the life “blood” of the solar and planetary “body” of the Logos are continually outpoured and withdrawn. In bringing the universe into existence, He, the Solar Logos, “breathes” forth His creative power, which flows to the very confines of His system, causing the material universe to appear. At the end of creative Day, He “breathes” in, His power is withdrawn and the material universe disappears, re-absorbed into THAT from which all came forth. This outbreathing and inbreathing of the solar life and energy is rhythmical. The one major creative “Word” or chord of the Solar System consists of innumerable frequencies, differences of vibratory rate producing differences of substance and form. The great race of the Gods lives and evolves amid this universe of out- rushing and returning force.

MOUNTAIN GODS[edit source]

On a single planet such as our Earth, Solar Archangels and angels are represented by corresponding planetary Gods. In addition to these major creative Intelligences, there are the angels presiding over divisions and areas of the surface of the Earth. They are called Landscape Angels and are partly concerned with creative and evolutionary processes in the mineral and plant kingdoms of Nature. A mountain is a living, evolving organism, a body, as indeed is the whole

Earth, in which the Three Aspects of the Logos are incarnate. At least three processes are occurring within and about every mountain: the creation and evolution by the action of the Divine Will-Thought of atoms, molecules and crystals of which the mountain is built, the vivification of substance and form by the indwelling Divine Life and the awakening and development of the incarnate mineral consciousness. In each of these, Nature is assisted by hosts of nature spirits and Gods working under the direction of a responsible Official, who is the mountain God. When a peak is part of a range, the whole range in its turn will be presided over by a far more highly evolved Being of the same Order as the Gods of single peaks.

The appearance of these Beings is most magnificent, as is shown in the illustrations in Part V of this book, far from adequate though they be despite the artist’s skill. In height colossal, often ranging from thirty to sixty feet, the mountain God is surrounded on every side by outrushing, brilliantly coloured auric forces. These flow out from the central form in waves, eddies and vortices, varying continuously in colour, in response to changes of consciousness and activity. The face is generally more clearly visible than the rest of the form, which not infrequently is veiled by the outflowing energies. The features are always strongly yet beautifully modelled. The brow is broad, the eyes wide set and ablaze with power and light. Whilst in man the heart and solar plexus chakras are distinct, in mountain and other Gods they are sometimes conjoined to form a brilliant force-centre, often golden in colour, from which many of the streams of power arise and flow forth. On occasions these streams take the form of great wings stretched out for hundreds of yards on either side of the majestic figure.

Whilst all such Gods live their own intensely vivid life amongst their peers in the higher superphysical worlds, one part of their attention is almost continuously turned towards the mountain below, into the sleeping consciousness and life of which they continually direct streams of stimulating, quickening force. Occasionally, in order to perform its awakening functions more quickly and effectively, a God will descend deep into the mento-astral double of the mountain, its potent energies unified with the creative forces of which the mountain substance and form are products, its life blended with the indwelling Life and its consciousness one with the incarnate, Divine Mind. After a time it reappears and resumes its station high above the peak.

As stated above the Gods of single peaks are subordinate to a still greater God which, though larger and more brilliant, resembles its subordinates and performs similar functions for the whole mountain range and surrounding landscape. Such great Gods of Nature are not usually interested in man, neither do they display knowledge of human life and modes of thought. Intensely concentrated upon their task, they are generally remote and impassive, even as are the snowclad peaks. Certain of them, however, would seem to have had contact with men in earlier civilisations, to have retained interest in human evolution and to be willing, on occasion, to inspire and advise human individuals and groups responsive to their influence.


Amongst the many mountain Gods observed in the Sierra Nevada Mountains in California, the two presently described showed interest in and knowledge of man. Of the first of these Gods, I wrote at the time of observation:

The great sphere of his[42] outer aura gleams white as sunlit snow-fields across which he moves majestically. Within the white radiance, and partially veiled by it, shine the deep greens of the cypress trees, and within these again the golden glory of the noonday sun. Then glows a rosy light of softest hue, next azure blue and last, all white and radiant, the Godlike form.

The face is moulded in strength, square-jawed and powerful. The “hair” resembles flickering, backward-sweeping flames and in the air above a crown of upward-rushing, radiant energies flashes with the brightly coloured jewels of his thoughts.

An attempt to discover something of the content of his consciousness and, more particular, his views concerning the Gods, visible Nature and the ideal relation of man thereto, produces upon me the impression of the utterance of successive principles, each followed by a profound stillness in which the idea is dwelt upon and assimilated. The God thus seems to “say”:

“The globe is a living being with incarnate power, life and consciousness. The Earth breathes. Its heart beats. It is the body of a God who is the Spirit of the Earth. Rivers are as its nerves, oceans great nerve-centres. Mountains are the denser structure of the giant whose outer form is man’s evolutionary field, whose inner life and potent energies are the abiding place of the Gods.

“The approach to Nature by modern man is almost exclusively through action and his outer senses. Too few among her human devotees approach her in stillness, with outer senses quieted and inner sense aroused. Few, therefore, discover the Goddess herself behind her earthly veil.

“There is a value in the active life, a power and a beauty in Nature’s outer garb. Power far greater, and beauty far deeper, lie beneath her veil, only to be drawn aside by silent contemplation of her hidden life.

“The heart of Nature, save for its rhythmic pulse, abides ln silence. The devotee at Nature’s shrine must approach her altar reverently and with quiet mind if he would find her beating heart and know the power within the form.

“The doorway of her temple exists and is to be found in every natural form. Contemplation of a single flower may lead the seeker through. A plant displaying Nature’s symmetry, a tree, a mountain range, a single peak, flowing river, a thundering cascade—each and all of these will serve the contemplative soul of man as entrance to the realm of the Real wherein Nature’s Self abides.

“In contemplation of Nature’s outward forms, the doorway to her temple should be approached. Self-identification with her inner Life, deep response to her beauty without and within—these are the means of entry to her inmost Shrine.

“Within, await the High Gods, the timeless Ones, the everlasting Priests, who minister throughout creative Day within the temple, which is the natural world.

“Few, far too few, have found entrance there since Greece became a ruin and Rome fell into decay. The Grecians of old dwelt in simplicity. Complexities had not yet appeared. Human character was direct, human life simple and human minds, if somewhat primitive, attuned to the Universal Soul.

“The wheel revolves. The golden days return. Nature calls again to man who, as he hears, endeavours to respond. Man has passed through the cycle of darkness which followed the decay of Rome. Yet, involved in increasing complexities, he has lost his contact with Nature’s hidden life. To regain it, all that dulls the senses, everything gross, everything impure and all indulgence must be left behind. The divine heart of Life must be approached in silent contemplation and single-mindedness; thus only may that heart be found.” A second mountain God whose picture appears on Plate 15, was in its turn described at the time and as follows: There comes a great white angel of the heights shining with the light of sunshine upon snow. On every side his far-flung aura gleams with brilliant hues, ordered in successive bands from central form to aura’s edge, pale rose, pale blue, soft green and purple. From his head a widening stream of white and fiery force arises and from behind the form flow waves of power suggesting auric wings.

The face is strong, virile, masculine. The brow is broad, the eyes wide apart and alight with power. The “hair” is formed of flashes of flame, like fiery power shooting upwards from the head. The nose and chin are delicately yet strongly modelled, the lips full, the whole face instinct with the majesty and power of the mountain range. The form itself is veiled by streams of white, flowing energy. At intervals, throughout the form and outward-flowing power there flashes a white radiance, dazzlingly bright, as of the sunlit snows.

He answers my call for light, “speaking” as if in a deep, resonant bass,[43] vibrant as if with the power of the Earth itself:

“The Gods await the conscious reunion of the mind of man with the Universal Mind. Humanity awakens slowly. Matter-blinded through centuries, few men as yet perceive the Mind within the substance, the Life within the form.

“In search of power and wealth, men have traversed the whole Earth, have penetrated the wilds, scaled the peaks and conquered the polar wastes. Let them now seek within the form, scale the height of their own consciousness, penetrate its depths, in search of that inner Power and Life by which alone they may become strong in will and spiritually enriched.

“He who thus throws open his life and mind to the Universal Life and Mind indwelling in all things, will enter into union therewith and to him the Gods will appear.

“Let him with full intent of mind and will thus meditate:

‘Power universal,

Life indwelling,

Mind all-pervading,

I am one with Thee.

‘Gods of Power, Life and Mind,

I greet you.

In the Self of the Universe, we are one.

I am that Self, that Self am I.’”