Conscious of thought, of more capacious breast,
For empire formed and fit to rule the rest.
It was called into being, a ready and perfect vehicle for the incarnating denizens of higher spheres, who took forthwith their abodes in these forms, born of Spiritual Will and the natural divine power in man. It was a child of pure spirit, mentally unalloyed with any tincture of earthly element. Its physical frame alone was of time and of life, for it drew its intelligence direct from above. It was the Living Tree of Divine Wisdom; and may therefore be likened to the Mundane Tree of the Norse Legends, which cannot wither and die until the last battle of life shall be fought, while its roots are all the time gnawed by the dragon Nidhogg. For even so, the first and holy Son of Kriyâshakti had his body gnawed by the tooth of time, but the roots of his inner being remained for ever undecaying and strong, because they grew and expanded in heaven, and not on earth. He was the first of the First, and he was the Seed of all the others. There were other Sons of Kriyâshakti produced by a second spiritual effort, but the first one has remained to this day the Seed of Divine Knowledge, the One and the Supreme among the terrestrial “Sons of Wisdom.” Of this subject we can say no more, except to add that in every age—aye, even in our own—there have been great intellects who have understood the problem correctly.
But how comes our physical body to the state of perfection it is now found in? Through millions of years of evolution, of course, yet never through, or from, animals, as taught by Materialism. For, as Carlyle says:
... The essence of our being, the mystery in us that calls itself “I,”—ah, what words have we for such things?—is a breath of Heaven; the Highest Being [pg 233]reveals himself in man. This body, these faculties, this life of ours, is it not all as a vesture for that Unnamed?
The “breath of Heaven,” or rather the breath of Life, called in the Bible Nephesh, is in every animal, in every animate speck and in every mineral atom. But none of these has, like man, the consciousness of the nature of that “Highest Being,”[335] as none has that divine harmony in its form, which man possesses. It is, as Novalis said, and no one since has said it better, as repeated by Carlyle:
There is but one temple in the Universe, and that is the Body of Man. Nothing is holier than that high form.... We touch Heaven when we lay our hand on a human body! This sounds like a mere flourish of rhetoric; but it is not so. If well meditated, it will turn out to be a scientific fact; the expression ... of the actual truth of the thing. We are the miracle of miracles—the great inscrutable Mystery....[336]
Stanza VII.
1. Behold the beginning of sentient formless Life (a).