The God-Idea of the Ancients Part 29

Of the avatar of Crishna known as Ballaji or Baal-Jah little is positively known. Indeed there seems to be some impenetrable mystery surrounding this figure, which makes it impossible for scholars to absolutely prove that which by means of the evidence at hand amounts almost to a certainty.

A print by Moore of this G.o.d represents him in the shape of a Romish crucifix, but although there is a nail hole in his foot he is not transfixed to a wooden cross. Instead of a crown of thorns a Parthian coronet encircles his head. As all the avatars of Crishna are represented with coronets, this fact has caused several writers to observe that the effigies of Ballaji have furnished the copies for the thorn-crowned Jesus. Through the ignorance of the early Christians who in the second century adopted the religion of Crishna, the true significance of this coronet was not understood, hence the thorns upon the head of Christ. In referring to the effigy of a crucified savior found in Ireland the author of The Round Towers says that it was not intended for our Savior for the reason that it wore the Iranian regal crown, instead of the Jewish crown of thorns.(171)

171) The Round Towers of Ireland, p. 298.

Regarding this effigy, Higgins remarks that the crucified body without the cross reminds one that "some of the ancient sects of heretics held Jesus to have been crucified in the clouds."

Moore, who has produced several prints of Ballaji, says he is unable to account for the pierced foot of a crucified figure in India. He endeavors to prove, however, that this crucifix cannot be Hindoo "because there are duplicates of it from the same model." As the mould is made of clay, he contends that only one cast may be made from it.

This argument falls to the ground, however, so soon as it is found that duplicates, or copies of these bra.s.s idols which may not be distinguished from the originals, are seen in the museum at the India House, and also in that of the Asiatic Society.

The admission of Moore that "great influence was brought to bear upon him to induce him not to publish the prints of Ballaji for fear of giving offense," serves as a hint in determining the cause for the lack of information respecting this G.o.d.

It is believed that, were the development of truth upon this subject rather than its concealment the object of Christian missionaries, the temples of Ballaji would have furnished more important information to the Christian world than would those of any other of the Hindoo G.o.ds; but while numberless pilgrimages have been made to Juggernaut and other shrines devoid of interest to the student, we have heard little concerning the shrines of this deity, although at the time Moore wrote, Terputty was in the possession of the English who made a profit of L15,000 a year from the temple.

On the Brechin Tower in Ireland are two arches one within the other in relief. At the top of the arch is a crucifix, and about midway from top to bottom on either side are two figures which, according to Romanist Christians, represent the Virgin Mary and St. John. At the bottom of the outer arch are two couchant beasts, the one an elephant and the other a bull. The figure on the cross has a Parthian coronet. The appearance of a crucifix on the towers of Britain and Ireland has in the past led many writers to ascribe to these singular structures a Christian origin. To the critical observer, however, the first question which presents itself is whence comes the elephant--an animal not found within these countries?--and again why should these beasts have been placed here as Christian emblems? The facts in the case as revealed by unprejudiced investigators are, that the towers in Ireland are not Christian monuments, and that the crucifix found on them is not that of Christ but of Ballaji, or of some one of the avatars of Crishna.

The fact that the figure of Crishna as a crucified G.o.d was found in the ruins of a temple at Thebes in Egypt, is sufficient to prove his antiquity; still, as we have seen, he represents the G.o.d-idea at a much later date than did Buddha. Regarding the evidence furnished by the Rev.

Mr. Maurice of the ten avatars of the Indian sun-G.o.d, Higgins observes:

"The only fact worthy of notice here is, that Buddha was universally allowed to be the first of the incarnations; that Crishna was of later date; that, at the era of the birth of Christ, eight of them had appeared on the earth, and that the other two were expected to follow before the end of the Caliyug, or of the present age."

With reference to the fact that the Hindoo G.o.d originally represented Wisdom or the Logos, the same writer says:

"Then here is DIVINE WISDOM incarnate, of whom the Bull of the Zodiac was the emblem. HERE he is the Protagonos, or first begotten, the G.o.d or G.o.ddess Mhtis of the Greeks, being, perhaps, both male and female.

Buddha, or the wise, if the word were not merely the name of a doctrine, seems to have been an appellation taken by several persons, or one person incarnate at several periods, and from this circ.u.mstance much confusion has arisen."(172)

172) Anacalypsis, book v., p. 201.

Concerning the religion of an ancient race the following facts have been ascertained, namely:

The first of the Buddhas or Incarnations of the Deity was Minerva, and her mother, who was the sun, was the mother of all the Buddhas. She was Mhtis, Mubt or Mai, "the universal genius of Nature, who discriminated all things according to their various kinds of species."

In the earliest ages she comprehended not only matter but the moving force in the universe. She was the Deity which by a very ancient race was represented by the mother idea--Perceptive Wisdom. She was the sun and the first emanation from the sun. She was the Divine Word, the Logos, the Holy Ghost which in the time of Christ was again by various sects recognized as female. The allegory of the Greeks concerning Jupiter taking Mhtis (Wisdom) to wife and from this union with her producing Minerva from his head, is seen to be closely connected with the doctrine of Buddha (Wisdom) or of the Rasit of Genesis. According to Faber, the import of the Greek word Nous and of the Sanscrit Menu is precisely the same: each denotes mind or intelligence, and to the latter of them the Latin Mens is nearly allied. "Mens, Menu, and perhaps our English mind are fundamentally one and the same word." All these terms in an earlier age meant Buddha, Wisdom, or Minerva.

Later, with the wors.h.i.+p of the sun in Aries, appeared a crucified savior. During the earlier ages of Crishnaism, the ideas typified by a dying savior were still those pertaining to the processes of Nature.

Matter was still believed to be indestructible and seeming death but a preparation for renewed life, or for birth into another state of existence Subsequently this dying sun-G.o.d, which disappeared in winter only to return again to re-animate Nature, became a veritable man--a man on a cross who must be sacrificed to Mahadeva in order that humanity might be saved. Here we have the origin of the doctrine of a Vicarious Atonement. Later, under the system called Christianity, woman, who had previously become identified with the evil principle, became the Tempter. She was the cause of sin in the world and wholly responsible for the evil results arising from desire. Indeed, according to the doctrines annunciated by the Christian Church, had woman, who was an after thought of the Almighty, never been created, man would have lived forever in a state of purity and bliss, free alike from the toils, pains, and temptations of life, and from the crafts and a.s.saults of the Devil.

Through the over-stimulation of the animal instincts man had become wholly unable to overcome the evil in his const.i.tution, hence the adoption of the doctrine of Original Sin and the necessity for an Atonement, or for a crucified savior, who would take upon himself the sins of poor, weak human nature. By simply believing on this crucified redeemer, man would be saved, not from sin itself, but from the penalty of sin. To bolster up the belief in original sin and the necessity for an atonement, the allegory of the fruit tree and the serpent in Genesis was taken literally.

The more the religion of the past is studied the more plainly will the fact appear, that not only have the ceremonies, symbols, festivals, and seasons adopted by Christianity been copied from India and Persia, but also that all the leading doctrines of the so-called Christian Church originated in those countries. The belief in a Trinity, the Incarnation of the Deity, a Crucified Savior, Original Sin and a Vicarious Atonement, the last three having been elaborated after the ancient natural truths underlying sun wors.h.i.+p had been forgotten, are all to be found in the East.

The doctrine of a Trinity is supposed to have been received directly from the Platonists, who had learned it from the Persians; while that of a Crucified Savior, and also that of the seed of the woman bruising the serpent's head, belong, as we have seen, to the religion of Crishna.

Concerning Original Sin, which is the foundation of the doctrine of the "Atonement," it is plain that it was not known to the earlier followers of Christ, but that it was subsequently copied from the corrupted religion of the Hindoos.

The symbolical meaning of the serpent and the Tree of Life was doubtless understood by the earliest adherents to the Christian faith; it is not surprising, therefore, that by them there is no mention of the doctrine of Original Sin. Their theory to account for evil in the world was the same as that of an ancient and almost forgotten race. The belief that the soul of man is a spark from, or a part of the universal soul, that at the death of the body it returns to its source, and in process of time appears as the animating principle in other bodies, was believed by Pythagoras, Aspasia, Socrates, and Plato and, in fact, for thousands of years it was entertained by the best and wisest of the human race. It was a part of the early Christian doctrine and is still believed by the followers of Buddha and by the Theosophists of Europe and America.

Doubtless the doctrines of Re-incarnation and Karma were set forth by those very ancient philosophers who were the near descendants of the inventors of the Neros and the Metonic cycle--those who believed in the indestructibility of matter, and that spirit proceeds from or is evolved through it. It was an effort on their part to solve the problem of the existence of evil, and was far more satisfactory to the reasoning mind than was the literal translation of the story of the woman, the forbidden apple, and the talking serpent in Genesis.

Original sin of which woman is said to be the cause, and the necessity for a spiritual (male) savior to deliver man from the wretchedness which she had produced, are doctrines which took their rise in the grossest ignorance, and in an entire misconception of the natural truths which had previously been set forth by the figure of a dying sun-G.o.d. Original Sin and a Vicarious Atonement--doctrines by means of which man has attempted to evade moral responsibility and the legitimate results of evil-doing--have, by weakening his moral sense, and by s.h.i.+fting the responsibility of his deeds upon another, resulted in greatly lowering the standard of human conduct.

Science teaches that the penalty for sin is inherent in it, and that virtue is its own reward; the so-called Christian doctrines a.s.sert that although a man's sins be as scarlet, they may, simply through a certain belief, become white as wool. It has been claimed that a belief in original sin caused all the human sacrifices in ancient times and that it "converted the Jews into a nation of cannibals."

That the system which has borne the name of Christianity is an outgrowth of Sun, Serpent, and Phallic faiths is so plainly proven by the facts brought out by later research as no longer to be a matter of reasonable doubt to those who have given any considerable degree of attention to this subject. The more exalted ideas which from the time of Zoroaster to that of Jesus had been struggling for existence, and which through various means had been gradually gaining a foothold, were, by the influx of Crishnaism, soon choked out, and mythical Christianity, which was but a gathering in of the grosser forms of the prevailing Hindoo faith, mounted the throne of the Roman Empire.

During the nineteen hundred years that have elapsed since the inauguration of this system, little has been understood concerning the real philosophy of Christ--a philosophy which is seen to be simply a recognition of those higher scientific truths enunciated by an ancient race.

The fact is observed in these later times that the altruistic principles involved in these teachings contain the highest wisdom--that they form the basis of a true social science, and that a high stage of civilization will never be reached until these principles are recognized as the foundation of human conduct Unselfishness, purity of life, and the brotherhood of man will never be realized so long as man s.h.i.+fts the responsibility of his wrong-doing upon another.

Quite recently the fact has been proved that the progressive principle originated in the female const.i.tution; that in sympathy, a character which has its root in maternal affection, lies the key to human progress. Conscience and the moral sense are outgrowths of sympathy; therefore, that which distinguishes man from the lower orders of life originated in and has been developed through the female organization.

When these plain scientific truths, which are so simple as scarcely to need demonstration, become popularized, doubtless our present G.o.d-idea will undergo a process of reconstruction, and the later development will probably involve conceptions more in keeping with science and human reason. Surely a scientific age will tolerate no religious conception whose principles are not founded on truth. The wors.h.i.+p of a male G.o.d as the sole creator and sustainer of the universe is as unphilosophical as it is unreasonable and unscientific.

As in many ways at the present time, mankind seems inclined to retrace its steps, and as upon its onward march humanity is beginning to manifest a willingness to return to truer and more primitive methods of thought and action, it is not impossible that in the not distant future, Perceptive Wisdom and the altruistic principles, together with the power to give life, may again be divinely enthroned in the place so long usurped by physical force and virile might.