Introduction to Tantra Sastra - Aghori

INHABITANTS OF THE WORLDS 27
mediate between Īśvara (Himself a Puruṣa) and man,
who in the person of the Brāhmaṇ a is known as Earthdeva
(bhūdeva). 1 These spirits are of varying degrees.
For there are no breaks in the creation which represents
an apparent descent of the Brahman in gradually
lowered forms. Throughout these forms play the divine
currents of pravṛ tti and nivṛ tti, the latter drawing to
Itself that which the former has sent forth. 2
Deva, jīva and jada (inorganic matter) are, in their
real, as opposed to their phenomenal and illusory being,
the one Brahman, which appears thus to be other than
Itself through its connection with the upādhi or limiting
conditions with which ignorance (avidyā) invests it.
Therefore all being which are the object of worship are
each of them but the Brahman seen though the veil of
avidyā. Though the worshippers of Devas may not know
it, their worship is in reality the worship of the Brahman,
and hence the Mahānirvāṇ a-Tantra says 3 that, “as
all streams flow to the ocean, so the worship given to
any Deva is received by the Brahman.” On the other
hand, those who, knowing this, worship the Devas, do so
as manifestations, of Brahman, and thus worship It
1 In like manner, the priest of the Church on earth is called by Malachi
(ii. 7) “angel,” which is as Pseudo-Dionysius Areopagitæ says: “From his
announcement of the truth and from his desire and office of purifying,
illuminating, and perfecting those committed to his charge”; the brāhmanical
office, in fact, when properly understood and given effect to.
2 The hierarchies have also their reason and uses in Christian theology:
“Totus conatus omnium spirituum est referee Deum. Deus in primis potenter
assimilat quod vicina sunt ei; assimilata deinceps assimilant. Ita pergit
derivatis deitatis ab ordine in ordinem et ab hierarchia in hierarchiam et a
melioribus creaturis in deteriores pro capacitate cujusque in deificationem
omnium.” (“Coletus de Cœlesti Hierarchia Dionysii Areopagitæ,” chap, iii).
3 Chapter 11, verse 50, a common statement which appears in the
Bhagavadgitā and elsewhere.