Man, a God in Animal Form (UPDATED)

Between man and the animal—whose Monads (or Jivas) are fundamentally identical—there is the impassable abyss of Mentality and Self-consciousness. What is human mind in its higher aspect, whence comes it, if it is not a portion of the essence—and, in some rare cases of incarnation, the very essence—of a higher Being : one from a higher and divine plane ? Can man—a god in the animal form—be the product of Material Nature by evolution alone, even as is the animal, which differs from man in external shape, but by no means in the materials of its physical fabric, and is informed by the same, though undeveloped, Monad —seeing that the intellectual potentialities of the two differ as the Sun does from the Glow-worm ? And what is it that creates such difference. unless man is an animal plus a living god within his physical shell ? Let us pause and ask ourselves seriously the question, regardless of the vagaries and sophisms of both the materialistic and the psychological modern sciences.

To some extent, it is admitted that even the esoteric teaching is allegorical. To make the latter comprehensible to the average intelligence, requires the use of symbols cast in an intelligible form. Hence the allegorical and semi-mythical narratives in the exoteric, and the (only) semi-metaphysical and objective representations in the esoteric teachings. For the purely and transcendentally spiritual conceptions are adapted only to the perceptions of those who “ see without eyes, hear without ears, and sense without organs,” according to the graphic expression of the Commentary. The too puritan idealist is at liberty to spiritualize the tenet, whereas the modern psychologist would simply try to spirit away our “ fallen,” yet still divine, human Soul in its connection with Buddhi.

The mystery attached to the highly spiritual ancestors of the divine man within the earthly man is very great. His dual creation is hinted at in the Purânas, though its esoteric meaning can be approached only by collating together the many varying accounts, and reading them in their symbolical and allegorical character. So it is in the Bible, both in Genesis and even in the Epistles of Paul. For that creator, who is called in the second chapter of Genesis the “ Lord God,” is in the original the Elohim, or Gods (the Lords), in the plural ; and while one of them makes the earthly Adam of dust, the other breathes into him the breath of life, and the third makes of him a living soul (ii. 7), all of which readings  are implied in the plural number of the Elohim.* “ The first man is of the Earth, the second (the last, or rather highest) is from heaven,” says Paul in I. Corinthians xv. 47.

In the Aryan allegory the rebellious Sons of Brahmâ are all represented as holy ascetics and Yogis. Re-born in every Kalpa, they generally try to impede the work of human procreation. When Daksha, the chief of the Prajâpati (creators), brings forth 10,000 sons for the purpose of peopling the world, Narada—a son of Brahmâ, the great Rishi, and virtually a “ Kumara,” if not so in name—interferes with, and twice frustrates Daksha’s aim, by persuading those Sons to remain holy ascetics and eschew marriage. For this, Daksha curses Narada to be re-born as a man, as Brahmâ had cursed him before for refusing to marry, and obtain progeny, saying :—“ Perish in thy present (Deva or angelic) form and take up thy abode in the womb,” i.e., become a man (Vayu Purâna ; Harivamsa, 170). Notwithstanding several conflicting versions of the same story, it is easy to see that Narada belongs to that class of Brahmâ’s, “ first-born,” who have all proven rebellious to the law of animal procreation, for which they had to incarnate as men. Of all the Vedic Rishis, Narada, as already shown, is the most incomprehensible, because the most closely connected with the occult doctrines especially with the secret cycles and Kalpas (vide supra).

Certain contradictory statements about this Sage have much distracted the Orientalists. Thus he is shown as refusing positively to create (have progeny), and even as calling his father Brahmâ “ a false teacher ” for advising him to get married (“ Narada-PanchaRâtra ”) ; nevertheless, he is referred to as one of the Prajâpati, “ progenitors ”! In Naradiya Purâna, he describes the laws and the duties of the celibate adepts ; and as these occult duties do not happen to be found in the fragment of about 3,000 Stanzas in the possession of European museums, the Brahmins are proclaimed liars ; the Orientalists forgetting that the Naradiya is credited with containing 25,000 Stanzas, and that it is not very likely that such MSS. should be found in the hands of the Hindu profane, those who are ready to sell any precious olla for a red pottage. Suffice it to say, that Narada is the Deva-Rishi of Occultism par excellence ; and that the Occultist who does not ponder, analyse, and study Narada from his seven esoteric facets, will never be able to fathom certain anthropological, chronological, and even Cosmic Mysteries. He is one of the Fires above-mentioned, and plays a part in the evolution of this Kalpa from its incipient, down to its final stage. He is an actor who appears in each of the successive acts (Root-Races) of the present Manvantaric drama, in the world allegories which strike the key-note of esotericism, and are now becoming more familiar to the reader. But shall we turn to other ancient Scriptures and documents for the corroboration of the “ Fires,” “ Sparks,” and “ Flames ? ” They are plentiful, if one only seeks for them in the right places. In the “ Book of the Concealed Mystery,” they are clearly enunciated, as also in the “ Ha Idra Zuta Qadisha,” or the lesser holy Assembly. The language is very mystical and veiled, yet still comprehensible. Therein, among the sparks of Prior Worlds, “ vibrating Flames and Sparks,” from the divine flint, the workmen proceed to create man, “ male and female ”; which “ Flames and Sparks ” (Angels and their Worlds, Stars and Planets) are said, figuratively, to “ become extinct and die,” that is to say, remain unmanifested until a certain process of nature is accomplished.

To show how thickly veiled from public view are the most important facts of anthropogenesis, two passages are now quoted from two Kabalistic books. The first is from the Book of the Concealed Mystery :— From a Light-Bearer (one of the seven sacred planets) of insupportable brightness proceeded a radiating Flame, dashing off, like a vast and mighty hammer, those sparks which were the prior worlds.  And with most subtle ether were these intermingled and bound mutually together, but only when they were conjoined together, even the great Father and great Mother.  From Hoa, himself, is ab, the Father ; and from Hoa, himself, is ruach, the Spirit ; who are hidden in the Ancient of Days, and therein is that Ether concealed.  And it was connected with a Light-Bearer (a planet and its angel or regent), which went forth from that Light-Bearer of insupportable brightness, which is hidden in the bosom of Aima, the Great Mother.*

Now the following extract from the Zohar† also deals with the same mystery :—“ The Pre-Adamite Kings. ‘ We have learned in the Siphrah D’Tzniootha : That the At-tee’kah D’At-tee’keen, Ancient of Ancients, before He prepared his Form, built Kings, and engraved Kings, and sketched out Kings (men, the Kings of the animals), and they could not exist : till he overthrew them and hid them until after a time, therefore it is written : ‘ And these are the Kings which reigned in the land of Edom ’ . . . . And they could not exist till Resha’Hiv’rah, the White Head, the At’-tee-’kah D’At-tee’keen, Ancient of Ancients, arranged Himself . . . . and formed all forms above and below. . . . Before He arranged himself in his Form had not been formed all those whom he desired to form, and all worlds have been destroyed . . . . they did not remain in their places, because the form of the Kings had not been formed as it ought to be, and the Holy City had not been prepared.” (Zohar iii., 135 a ; 292a Idra Zootah. Brody, etc.) Now the plain meaning of these two allegorical and metaphysical disquisitions is simply this : Worlds and men were in turn formed and destroyed, under the law of evolution and from pre-existing material, until both the planets and their men, in our case our Earth and its animal and human races, became what they are now in the present cycle : opposite polar forces, an equilibrized compound of Spirit and Matter, of the positive and the negative, of the male and the female. Before man could become male and female physically, his prototype, the creating Elohim, had to arrange his Form on this sexual plane astrally. That is to say, the atoms and the organic forces, descending into the plane of the given differentiation, had to be marshalled in the order intended by Nature, so as to be ever carrying out, in an immaculate way, that law which the Kabala calls the Balance, through which everything that exists does so as male and female in its final perfection, in this present stage of materiality. Chochmah, Wisdom, the Male Sephiroth, had to diffuse itself in, and through, Binah, intelligent Nature, or Understanding. Therefore the First Root-race of men, sexless and mindless, had to be overthrown and “ hidden until after a time ”; i.e., the first race, instead of dying, disappeared in the second race, as certain lower lives and plants do in their progeny. It was a wholesale transformation. The First became the Second Root-race, without either begetting it, procreating it, or dying. “ They passed by together,” as it is written : “ And he died and another reigned in his stead ” (Genesis xxvi. 31 et seq. Zohar iii., 292a). Why ? Because “ the Holy City had not been prepared.” And what is the “ Holy City ” ? The Maquom (the Secret Place or the Shrine) on Earth : in other words, the human womb, the microcosmic copy and reflection of the Heavenly Matrix, the female space or primeval Chaos, in which the male Spirit fecundates the germ of the Son, or the visible Universe.* So much so, that in the paragraph on “ the Emanation of the Male and Female Principles ” in the Zohar * Vide “ The Holy of Holies : its esoteric meaning,” in Part II of this Volume. the son of yah. (ibid.), it is said that, on this earth, the Wisdom from the “ Holy Ancient ” “ does not shine except in male and female.” “ Hohmah, Wisdom, is the Father, and Binah, understanding, is the Mother . . . . and when they connect one with the other they bring forth and diffuse and emanate truth. In the sayings of Rabbi Je-yeva Sabah, i.e., the Old, we learned this : What is Binah Understanding ? But when they connect in one another, the י) Yod) in the ה) Heh), they become impregnated and produce a Son. And, therefore, it is called Binah, Understanding. It means BeN YaH, i.e., Son of YaH. This is the completeness of the whole.