Anacalypsis (full title: Anacalypsis: An Attempt to Draw Aside the Veil of the Saitic Isis or an Inquiry into the Origin of Languages, Nations and Religions) is a lengthy two-volume treatise written by religious historian Godfrey Higgins, and published after his death in 1836. The book was published in two quarto volumes numbering 1,436 pages, and contains meticulous references to hundreds of references. Initially printed as a limited edition of 200 copies, it was partially reprinted in 1878, and completely reprinted in a limited edition of 350 copies in 1927. In 1965, University Books, Inc. published 500 sets for the United States and 500 sets for the British Commonwealth with Publisher's Note and a Postface.
According to the Spanish philosopher Antonio López, the word that names the title could be problematic because there isn't an explanation regarding the word itself. This is a problem that the reader may find in Higgins' book because the title is unexplained. In the original London edition of 1836, the word Anacalypsis appears only twice: once in the title, and once in a footnote on page 447, in which Higgins expresses his plan for a sequel titled Commentaries on the Anacalypsis and on Ancient History.[1]
The word anacalypsis comes from the Greek ανακάλυψις, which can be translated as «discovery» or «find». Anacalypsis is the antonym of "apocalypse." Again according the philosopher Antonio López, in the Higgins´ book the meaning of the word is twofold:
On the one hand, the idea of anacalypsis is seen as something that is evident, transparent and clear, while the apocalyptic is mysterious, dark, and enigmatic.
On the other hand, apocalypse means revelation or unveiling and refers to the last canonical book of the New Testament, Revelation, which states that the world is heading for an imminent and tragic end.
Regarding to the second meaning, it is relevant to understand that in the Higgins´ work, anacalypsis does not refer to a teleological principle, but a regression towards the beginning that allows us to see through light how myths were created, precisely like the apocalypse in many religions. In fact, the title of the work speaks precisely about this unveiling from the Egyptian goddess Isis. The idea of anacalypsis as "unveiling" was discussed in depth by the Russian writer and theosophist Helena Blavatsky in her book Isis Unveiled.
Content
The work is the product of more than twenty years of research during which Higgins tried to uncover "a most ancient and universal religion from which all later creeds and doctrines sprang."[2] It includes several maps and lithographic plates of Druidical Monuments. The book itself details many of Higgins' beliefs and observations about the development of religion. Among these was his theory that a secret religious order, which he labeled "Pandeism" (from Pans- or Pandu- referring to a family of Gods, appending with -ism), had continued from ancient times to the present day, stretching at least from Greece to India, and possibly having once covered the entire world.
Among the many theories presented in this book is that both the Celtic Druids and the Jews originated in India – and that the name of the BiblicalAbraham is really a variation of the word Brahma, created by shifting the last letter to the beginning: Abrahma. Higgins used the term "Pandeism" to describe the religious society that he purported had existed from ancient times, and at one time had been known throughout the entire world. Higgins believed this practice continued in secret until the time of his writing, in the 1830s in an area stretching from Greece to India.
I think Pandeism was a system; and that when I say the country or kingdom of Pandæa, I express myself in a manner similar to what I should do, if I said the Popish kingdom, or the kingdoms of Popery: or, again, the Greeks have many idle ceremonies in their church, meaning the Greeks of all nations: or, the countries of the Pope are superstitious, &c. At the same time, I beg to be understood as not denying that there was such a kingdom as that of Pandæa, the daughter of Cristna, any more than I would deny that there was a kingdom of France ruled by the eldest son of the church, or the eldest son of the Pope.[3]
His usage appears related to pantheism, but is distinctly different. While pantheism normally refers to one universal god, the Pandeism described by Higgins, refers to the worship of a family, a union, or a pantheon of gods which are collectively universal.
Higgins was a follower of John Toland; although Toland had lived in an era when "deism" and "theism" were interchangeable, Higgins wrote during the 1820s and 1830s, a period several generations later when deism was popular and became distinct from theism. When coining "Pandeism", Higgins showed his awareness of the similarity between Pandeism and pantheism by directly contrasting his Pandeism with Toland's pantheism:
Many persons have thought that this Pan related to what has been called Pantheism, or the adoration of universal nature, and that Pantheism was the first system of man. For this opinion I cannot see a shadow of foundation. As I have formerly said, it seems to me contrary to common sense to believe, that the ignorant half-savage would first worship the ground he treads upon,— that he would raise his mind to so abstruse and so improbable a doctrine as, that the earth he treads upon created him and created itself: for Pantheism instantly comes to this.[4]
Higgins was also aware of the similarity between his Pandeism and deism, and demonstrated familiarity with deism, as he mentions deism or deists at several other points in the same work. Higgins noted for example that "the Rev. R. Taylor, A.M., the Deist, now in gaol, persecuted by the Whigs for his religious opinions, in his learned defense of Deism called the Diegesis, has clearly proved all the hierarchical institutions of the Christians to be a close copy of those of the Essenians of Egypt."[5]
While more contemporary pandeism evokes both pantheism and deism and suggests their combination, Higgins' usage is removed from both. Whereas Toland's construction of pantheism was based on the Greek root words pan, meaning all and Theos, meaning God, Higgins flips the construction around, stating:
When I consider all the circumstances detailed above respecting the Pans, I cannot help believing that, under a mythos, a doctrine or history of a sect is concealed. Cunti, the wife of Pandu (du or God, Pan), wife of the generative power, mother of the Pandavas or devas, daughter of Sura or Syra the Sun — Pandæa only daughter of Cristna or the Sun — Pandion,[6] who had by Medea a son called Medus, the king of the Medes, who had a cousin, the famous Perseus — surely all this is very mythological — an historical parable!
...
We have seen that though Cristna was said to have left many sons, he left his immense empire, which extended from the sources of the Indus to Cape Comorin, (for we find a Regio Pandionis near this point,) to his daughter Pandæa; but, from finding the icon of Buddha so constantly shaded with the nine Cobras, &c., I am induced to think that this Pandeism was a doctrine, which had been received both by Buddhists and Brahmins.[7]
In contrast to Toland, Higgins uses the word "Pans" or "Pande" to collect variations of named gods or godlike heroes – such as Pandu, Pandæa, the Pandavas, and Pandion – into a single system of worship called "Pandeism" as a sort of family name for a group of godlike individuals. Thus where Toland's term referred to pan- (all) and -theism (god), Higgins refers to Pande- (a root indicating this family of gods) and -ism, a wholly English construction indicating allegiance to an ideology. The term related by Higgins refers to a secret sect of worshipers of these "Pans", which was left in the wake of the collapse of an ancient empire that stretched from Greece (the home of Medea and Perseus) to India (where the Buddhists and the Brahmins coexist). Higgins concludes that his observations:
...confirm the very close connexion which there must have been in some former time, between Siam, Afghanistan, Western Syria, and Ireland. Indeed I cannot doubt that there has been really one grand empire, or one Universal, one Pandæan, or one Catholic religion, with one language, which has extended over the whole of the old world; uniting or governing at the same time Columbo in the island of Serendive, and Columbo in the West of Scotland...[8]
While worthy of note, the above discussion is an example of what Higgins tries to present in his work: that religious scripture is written in a manner to confuse rather than clarify. The exhaustive discussion above comparing "Pandeism" and "Pantheism", while valid, fails to disclose the main emphasis of his effort, which is to show that all religions are the same and from a lost, antediluvian, original source in which all characters are allegoric representations of the zodiac with the primary deity being the sun. His theory is that this lost doctrine has been corrupted, by ignorance of allegory or by intentional purposes, from ancient times up and through Higgins' own time.
Death and later influence
Higgins died before he was able to complete the final chapter on Christianity. Higgins leaves clues, however, that there may be additional layers of meaning in his work, stating in the preface to Vol. I of 'Anacalypsis':
I think it right to warn my reader, that there are more passages than one in the book, which are of that nature, which will be perfectly understood by my Masonic friends, but which my engagements prevent me explaining to the world at large.[9]
Decades later, John Ballou Newbrough cited extensively to the Anacalypsis, including Higgins' use of Pandeism, in the notes to Newbrough's 1882 Oahspe Bible.[10] Similar, possibly related coinings of Pandeism have occurred elsewhere. One author writes of a contemporary religious group in Bali (which is within the geographic realm of Pandeism described by Higgins):
The empu uses a typical pedanda ketu, "crown" which is tall and red, and a ball. Another man leads Pande ceremonies on the island. He represents a curious mix of Buddhism, Hinduism, and, if it can be called this, "Pandeism".[11]
Deism is the philosophical position and rationalistic theology that generally rejects revelation as a source of divine knowledge and asserts that empirical reason and observation of the natural world are exclusively logical, reliable, and sufficient to determine the existence of a Supreme Being as the creator of the universe. More simply stated, Deism is the belief in the existence of God, solely based on rational thought without any reliance on revealed religions or religious authority. Deism emphasizes the concept of natural theology—that is, God's existence is revealed through nature.
Pantheism is the philosophical religious belief that reality, the universe, and nature are identical to divinity or a supreme entity. The physical universe is thus understood as an immanent deity, still expanding and creating, which has existed since the beginning of time. The term pantheist designates one who holds both that everything constitutes a unity and that this unity is divine, consisting of an all-encompassing, manifested god or goddess. All astronomical objects are thence viewed as parts of a sole deity.
Panentheism is the belief that the divine intersects every part of the universe and also extends beyond space and time. The term was coined by the German philosopher Karl Krause in 1828 to distinguish the ideas of Georg Wilhelm Friedrich Hegel (1770–1831) and Friedrich Wilhelm Joseph Schelling (1775–1854) about the relation of God and the universe from the supposed pantheism of Baruch Spinoza. Unlike pantheism, which holds that the divine and the universe are identical, panentheism maintains an ontological distinction between the divine and the non-divine and the significance of both.
Theism is broadly defined as the belief in the existence of at least one deity. In common parlance, or when contrasted with deism, the term often describes the classical conception of God that is found in monotheism — or gods found in polytheistic religions — a belief in God or in gods without the rejection of revelation as is characteristic of deism.
Naturalistic pantheism, also known as scientific pantheism, is a form of pantheism. It has been used in various ways such as to relate God or divinity with concrete things, determinism, or the substance of the universe. God, from these perspectives, is seen as the aggregate of all unified natural phenomena. The phrase has often been associated with the philosophy of Baruch Spinoza, although academics differ on how it is used. Natural pantheists don’t believe in any God, though they do worship the universe as if it was one. They believe in science, hence the name scientific pantheist, instead of a deity.
Nontheism or non-theism is a range of both religious and non-religious attitudes characterized by the absence of espoused belief in the existence of God or gods. Nontheism has generally been used to describe apathy or silence towards the subject of gods and differs from atheism, or active disbelief in any gods. It has been used as an umbrella term for summarizing various distinct and even mutually exclusive positions, such as agnosticism, ignosticism, ietsism, skepticism, pantheism, pandeism, transtheism, atheism, and apatheism. It is in use in the fields of Christian apologetics and general liberal theology.
Nature worship also called naturism or physiolatry is any of a variety of religious, spiritual and devotional practices that focus on the worship of the nature spirits considered to be behind the natural phenomena visible throughout nature. A nature deity can be in charge of nature, a place, a biotope, the biosphere, the cosmos, or the universe. Nature worship is often considered the primitive source of modern religious beliefs and can be found in pantheism, panentheism, deism, polytheism, animism, Taoism, totemism, Hinduism, shamanism, some theism and paganism including Wicca. Common to most forms of nature worship is a spiritual focus on the individual's connection and influence on some aspects of the natural world and reverence towards it. Due to their admiration of nature, the works of Edmund Spenser, Anthony Ashley-Cooper and Carl Linnaeus were viewed as nature worship.
Godfrey Higgins was an English magistrate and landowner, a prominent advocate for social reform, historian, and antiquarian. He wrote concerning ancient myths. His book Anacalypsis, was published posthumously, in which he asserts a commonality among various religious myths, which he traces back to the supposed lost religion of Atlantis. He has been termed a "political radical, reforming county magistrate and idiosyncratic historian of religions".
Classical theism is a form of theism in which God is characterized as the absolutely metaphysically ultimate being, in contrast to other conceptions such as pantheism, panentheism, polytheism, deism and process theism.
In monotheistic belief systems, God is usually viewed as the supreme being, creator, and principal object of faith. In polytheistic belief systems, a god is "a spirit or being believed to have created, or for controlling some part of the universe or life, for which such a deity is often worshipped". Belief in the existence of at least one god is called theism.
Deus is the Latin word for "god" or "deity". Latin deus and dīvus ("divine") are in turn descended from Proto-Indo-European *deiwos, "celestial" or "shining", from the same root as *Dyēus, the reconstructed chief god of the Proto-Indo-European pantheon.
Pandeism is a religious construct incorporating elements of pantheism and deism.
The following outline is provided as an overview of, and topical guide to, theology.
Articles related to philosophy of religion include:
Deism, the religious attitude typical of the Enlightenment, especially in France and England, holds that the only way the existence of God can be proven is to combine the application of reason with observation of the world. A Deist is defined as "One who believes in the existence of a God or Supreme Being but denies revealed religion, basing his belief on the light of nature and reason." Deism was often synonymous with so-called natural religion because its principles are drawn from nature and human reasoning. In contrast to Deism there are many cultural religions or revealed religions, such as Judaism, Trinitarian Christianity, Islam, Buddhism, and others, which believe in supernatural intervention of God in the world; while Deism denies any supernatural intervention and emphasizes that the world is operated by natural laws of the Supreme Being.
Pandeism is a theological doctrine that combines aspects of pantheism with aspects of deism. Unlike classical deism, which holds that the creator deity does not interfere with the universe after its creation, pandeism holds that such an entity became the universe and ceased to exist as a separate entity. Pandeism purports to explain why God would create a universe and then appear to abandon it, and pandeism seeks to explain the origin and purpose of the universe.
The belief that God became the Universe is a theological doctrine that has been developed several times historically, and holds that the creator of the universe actually became the universe. Historically, for versions of this theory where God has ceased to exist or to act as a separate and conscious entity, some have used the term pandeism, which combines aspects of pantheism and deism, to refer to such a theology. A similar concept is panentheism, which has the creator become the universe only in part, but remain in some other part transcendent to it, as well. Hindu texts like the Mandukya Upanishad speak of the undivided one which became the universe.
Pandeism, a theological doctrine which combines aspects of pantheism into deism, and holds that the creator deity became the universe and ceased to exist as a separate and conscious entity, has been noted by various authors to encompass many religious beliefs found in Asia, with examples primarily being drawn from India and China.
A number of Christian writers have examined the concept of pandeism, and these have generally found it to be inconsistent with core principles of Christianity. The Roman Catholic Church, for example, condemned the Periphyseon of John Scotus Eriugena, later identified by physicist and philosopher Max Bernhard Weinstein as presenting a pandeistic theology, as appearing to obscure the separation of God and creation. The Church similarly condemned elements of the thought of Giordano Bruno which Weinstein and others determined to be pandeistic.
Criticism of pandeism has been carried out in various ways by proponents of other theological models, particularly of atheism and theism. Proponents of Pandeism have themselves published collections containing criticism from various viewpoints, including those written from Christian, Jewish, Islamic, New Thought, and Atheist perspectives, as part of efforts to increase awareness and debate regarding Pandeism. At times, ideological foes have accused political and religious figures of secretly being Pandeists, as a means of casting aspersions on those accused.
References
↑ Godfrey Higgins. Anacalypsis. Published by Longman, Rees, Orme, Brown, Green, and Longman: London, 1836. Footnote on page 447.
↑ The person Higgins refers to as "Pandion" here is more commonly known as Aegeas, the husband of Medea and father of Medus; Aegeas was himself the son of Pandion II, and Higgins' reference clearly equated Aegeas with the lineage of his father; use of the less common name, Pandion, connects this figure to Pandu and others with Pand- names.
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