Three generations of Gods

 On the mythical plane of the King-God, we witness the deliberate creation of the social persons of the gods, whereas the divinities and supernatural beings in general of the Anima Mundi (First Generation Gods), were the result of spontaneous evolutions of the metaphysics of the totems (an evolution that in some cases led these beings to the posterior category of city founding gods) and of the very foundations of the narrative of Anima Mundi. In the Rigveda, we observe the line that begins with Dyaus-Pitar (“The Sky Father”, First Generation God) and continues through Varuna and Indra (Second Generation God), a line that the Mahabharata continues to Krishna (Vishnu, Second Generation God) in creating a full mythology. Other gods, however, are the conscious and deliberate creation of new social persons, linked to new activities or new moral and epistemological concepts (Third Generation Gods) produced by the new social relationships. It would be tedious to list all the variety of priestly created gods and goddesses. In fact, the question of the exact number of gods is irrelevant, as is a misinterpretation (by hypostasis) of what the person of a god is supposed to be. A god can be assigned to every object we can think of, just as we can pair up the elements of any two sets. The most relevant issue in relation to the gods of this plane, apart from the person of the King-God who gives the reference or fundamental primitive determination, will be their evolution towards gods that express reflexively developed, epistemological enary emotions (gods of writing, of mathematics, astronomy, wisdom, etc.), morals (gods of virtue, perfection, purity, etc.), as well as the enary synthesis of these two emotional groups (the gods of truth, of destiny and those of the law). From this tertiary generation of gods, the mythical plane of Universal Law will evolve, gods that will end up being attributes or representations of such law. An interesting example of this deity is found in the Egyptian goddess of truth Maat, who began as (as one might expect) a daughter of Ra, emerged from the abyss of the waters at the same time as him, to develop into an independent principle of more active character than Ra himself.