Avatâras - Annie Besant (notion reading list .txt) 📗

shown by a kind of perspective? Then you may get a vague idea of what is meant when we speak of a further dimension in space. As the picture is to the vase, so is the vase to a higher object of which that vase itself is a reflection. So again if you think, say, of the lotus flower I spoke of yesterday, as having just the tips of its leaves above water, each tip would appear as a separate object. If you know the whole you know that they are all parts of one object; but coming over the surface of the water you will see tips only, one for each leaf of the seven-leaved lotus. So is every globe in space an apparently separate object, while in reality it is not separated at all, but part of a whole that exists in a space of more dimensions; and the separateness is mere illusion due to the limitations of our faculties.

Now I have made this introduction in order to show you that when you read the Purâṇas you consistently get the fact on the higher plane described in terms of the lower, with the result that it seems unintelligible, seems incomprehensible; then you have what is called an allegory, that is, a reality which looks like a fancy down here, but is a deeper truth than the illusion of physical matter, and is nearer to the reality of things than the things which you call objective and real. If you follow that line of thought at all you will read the Purâṇas with more intelligence and certainly with more reverence than some of the modern Hindus are apt to show in the reading, and you will begin to understand that when another vision is opened one sees things differently from the way that one sees them on the physical plane, and that that which seems impossible on the physical is what is really seen when you pass beyond the physical limitations.

From the Purâṇas then the stories come.

Let me take the first three Avatâras apart from the remainder, for a reason that you will readily understand as we go through them. We take the Avatâra which is spoken of as that of Matsya or the fish; that which is spoken of as that of Kûrma or the tortoise; that which is spoken of as that of Vârâha, or the boar. Three animal forms; how strange! thinks the modern graduate. How strange that the Supreme should take the forms of these lower animals, a fish, a tortoise, a boar! What childish folly! "The babbling of a race in its infancy," it is said by the pandits of the Western world. Do not be so sure. Why this wonderful conceit as to the human form? Why should you and I be the only worthy vessels of the Deity that have come out of the illimitable Mind in the course of ages? What is there in this particular shape of head, arms, and trunk which shall make it the only worthy vessel to serve as a manifestation of the supreme I´shvara? I know of nothing so wonderful in the mere outer form that should make that shape alone worthy to represent some of the aspects of the Highest. And may it not be that from His standpoint those great differences that we see between ourselves and those which we call the lower forms of life may be almost imperceptible, since He transcends them all? A little child sees an immense difference between himself of perhaps two and a half feet high and a baby only a foot and a half high, and thinks himself a man compared with that tiny form rolling on the ground and unable to walk. But to the grown man there is not so much difference between the length of the two, and one seems very much like the other. While we are very small we see great differences between ourselves and others; but on the mountain top the hovel and the palace do not differ so very much in height. They all look like ant-hills, very much of the same size. And so from the standpoint of I´shvara, in the vast hierarchies from the mineral to the loftiest Deva, the distinctions are but as ant-hills in comparison with Himself, and one form or another is equally worthy, so that it suits His purpose, and manifests His will.

Now for the Matsya Avatâra; the story you will all know: when the great Manu, Vaivasvata Manu, the Root Manu, as we call Him--that is, a Manu not of one race only, but of a whole vast round of kosmic evolution, presiding over the seven globes that are linked for the evolution of the world--that mighty Manu, sitting one day immersed in contemplation, sees a tiny fish gasping for water; and moved by compassion, as all great ones are, He takes up the little fish and puts it in a bowl, and the fish grows till it fills the bowl; and He placed it in a water vessel and it grew to the size of the vessel; then He took it out of that vessel and put it into a bigger one; afterwards into a tank, a pond, a river, the sea, and still the marvellous fish grew and grew and grew. The time came when a vast change was impending; one of those changes called a minor pralaya, and it was necessary that the seeds of life should be carried over that pralaya to the next manvantara. That would be a minor pralaya and a minor manvantara. What does that mean? It means a passage of the seeds of life from one globe to another; from what a we call the globe preceding our own to our own earth. It is the function of the Root Manu, with the help and the guidance of the planetary Logos, to transfer the seeds of life from one globe to the next, so as to plant them in a new soil where further growth is possible. As waters rose, waters of matter submerging the globe which was passing into pralaya, an ark, a vessel appeared; into this vessel stepped the great Ṛishi with others, and the seeds of life were carried by Them, and as They go forth upon the waters a mighty fish appears and to the horn of that fish the vessel is fastened by a rope, and it conveys the whole safely to the solid ground where the Manu rebegins His work. A story! yes, but a story that tells a truth; for looking at it as it takes place in the history of the world, we see the vast surging ocean of matter, we see the Root Manu and the great Initiates with Him gathering up the seeds of life from the world whose work is over, carrying them under the guidance and with the help of the planetary Viṣhṇu to the new globe where new impulse is to be given to the life; and the reason why the fish form was chosen was simply because in the building up again of the world, it was at first covered with water, and only that form of life was originally possible, so far as denser physical life was concerned.

You have in that first stage what the geologists call the Silurian Age, the age of fishes, when the great divine manifestation was of all these forms of life. The Purâṇa rightly starts in the previous Kalpa, rightly starts the manifestations with the manifestation in the form of the fish. Not so very ridiculous after all, you see, when read by knowledge instead of by ignorance; a truth, as the Purâṇas are full of truth, if they were only read with intelligence and not with prejudice.

But some of you may say that there is confusion about these first Avatâras; in several accounts we find that the Boar stands the first; that is true, but the key of it is this; the Boar Avatâra initiated that evolution which was followed unbrokenly by the human; whereas the other two bring in great stages, each of which is regarded as a separate kalpa; and if you look into the _Viṣhṇu Purâṇa_ you will find there the key; for when that begins to relate the incarnation of the Boar, there is just a sentence thrown in, that the Matsya and Kûrma Avatâras belong to previous kalpas.

Now if we take the theosophical nomenclature, we find each of these kalpas covers what we call a Root Race, and you may remember that the first Root Race of humanity had not human form at all but was simply a floating mass able to live in the waters which then covered the earth, and only showing the ordinary protoplasmic motions connected with such a type of life and possible at that stage of its evolution. It was a seed of form rather than a form itself; it was the seed planted by the Manu in the waters of the earth, that out of that humanity might evolve. But the general course of physical evolution passed through the stage of the fish; and geology there gives a true fact, though it does not understand, naturally, the hidden meaning; while the Purâṇa gives you the reality of the manifestation, and the deeper truth that underlies the stages of the evolving world.

Then we find, tracing it onward, that this great age passes, and the world begins to rise out of the waters. How then shall types be brought forth in order that evolution may go on? The next great type is to be fitted either for land or for water; for the next stage of the earth shows the waters draining gradually away, and the land appearing, and the creatures that are the marked characteristic of the age must exist partially on land and partially in water. Here again there must be manifestation of the type of life, this time of what we call the reptile type; the tortoise is chosen as the typical creature, and while the tortoise typifies the type to be evolved, reptiles, amphibious creatures of every description, swarm over the earth, becoming more and more land-like in their character as the proportion of land to water increases. There is meanwhile going on, in the "imperishable sacred land," a preparation for further evolution. There is one part of the globe that changes not, that from the beginning has been, and will last while the globe is lasting; it is called the "imperishable land." And there the great Ṛishis gather, and thence they ever come forth for the helping of man; that is the imperishable sacred land, sometimes called the "sacred pole of the earth." Pole itself exists not on the physical plane but on the higher, and its reflection coming downward makes, as it were, one spot which never changes, but is ever guarded from the tread of ordinary men. There took place a most instructive phenomenon. The type of the evolution then preceding, the Tortoise, the Logos in that form, makes Himself the base of the revolving axis of evolution. That is typified by Mandâra, the mountain which, placed on the tortoise, is made to revolve by the hosts of Suras and Asuras, one pulling at the head of the serpent, and the other at the tail--the positive and negative forces that I spoke of yesterday. So the churning begins in matter, evolving types of life. The type is ever evolved before the lower manifestation, the type appears before the copies of it are born in the lower world. And how often have the students of the great Teachers themselves seen the very thing occur; the churning of the waters of matter giving forth all the types of the many sorts and species that are generated in the lower world; these are the archetypes,