THEOSOPHY, Vol. 61, No. 3, January, 1973
(Pages 75-78; Size: 12K)

NARADA(1)

TO the mind of the Eastern student of Occultism, two figures are indissolubly connected with mystic astronomy, chronology and their cycles. Two grand and mysterious figures, towering like giants in the Archaic Past, emerge before him, whenever he has to refer to Yugas and Kalpas. The mystic West and Freemasonry talk loudly of Enoch and Hermes. The mystic East speaks of Narada, the old Vedic Rishi, and of Asuramaya, the Atlantean.

Of all the incomprehensible characters in the Mahabharata and the Puranas, Narada, son of Brahmâ in Matsya Purana, the progeny of Kasyapa and the daughter of Daksha in the Vishnu Purana, is the most mysterious. He is referred to by the honourable title of Deva Rishi (divine Rishi, more than a demi-god) by Parasara, and yet he is cursed by Daksha and even by Brahmâ. 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; nevertheless, he is referred to as one of the Prajapati, "progenitors"!

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.

Of all the Vedic Rishis, Narada is the most incomprehensible because most closely connected with the occult doctrines -- especially with the secret cycles and Kalpas. He is one of the Fires ... 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. Esoterically Narada is the Ruler of events during the various Karmic cycles, and the personification, in a certain sense, of the great human cycle; a Dhyan Chohan.

Narada is here, there, and everywhere; and yet, none of the Puranas give the true characteristics of this great enemy of physical procreation. Whatever these characteristics may be in Hindu Esotericism, Narada -- who is called in Cis-Himalayan Pesh-Hun, the "Messenger," or the Greek Angelos -- is the sole confidant and the executor of the universal decrees of Karma, and Adi-Budh; a kind of active and ever incarnating logos, who leads and guides human affairs from the beginning to the end of the Kalpa. "Pesh-Hun" is a general not a special Hindu possession. He is the mysterious guiding intelligent power, which gives the impulse to, and regulates the impetus of cycles, Kalpas and universal events.

It is Narada who has charge of our progress and national weal or woe. It is he who brings on wars and puts an end to them. In the old Stanzas Pesh-Hun is credited with having calculated and recorded all the astronomical and cosmical cycles to come, and with having taught the Science to the first star gazers at the starry vault. And it is Asuramaya, who is said to have based all his astronomical works upon those records, to have determined the duration of all the past geological and cosmical periods, and the length of all the cycles to come, till the end of this life-cycle, or the end of the seventh Race. Whether or not it was from his intercourse with ... the great teacher of astronomy, that Narada learned all that he knew, certain it is that he surpasses Garga's Guru in his knowledge of cyclic intricacies.

Narada is Karma's visible adjuster on a general scale; the inspirer and the leader of the greatest heroes of this Manvantara. In the exoteric works he is referred to by some very uncomplimentary names; such as "Kali-Karaka," strife-maker, "Kapi-vaktra," monkey-faced, and even "Pisuna," the spy, though elsewhere he is called Deva-Brahma. Even Sir William Jones was strongly impressed by this mysterious character from what he gathered in his Sanskrit Studies. He compares him to Hermes and Mercury, and calls him "the eloquent messenger of the gods." All this led Dr. Kenealy (Book of God), on the ground that the Hindus believe him to be a great Rishi, "who is forever wandering about the earth, giving good counsel," to see in him one of the twelve Messiahs. He was, perhaps, not so far off the real track as some imagine.

The further back one recedes into the darkness of the prehistoric ages, the more philosophical does the prototypic figure of the later Satan appear. The first "Adversary" in individual human form that one meets with in old Puranic literature is one of her greatest Rishis and Yogis -- Narada, surnamed the "Strife-maker."

There is a work among the Secret Books, called the "Mirror of Futurity," wherein all the Kalpas within Kalpas and cycles within the bosom of Sesha, or infinite Time, are recorded. This work is ascribed to Pesh-Hun Narada. There is another old work which is attributed to various Atlanteans. It is these two Records which furnish us with the figures of our cycles, and the possibility of calculating the date of cycles to come. The exoteric figures of the Kalpas (as given in the Secret Doctrine) are accepted throughout India, and they dovetail pretty nearly with those of the Secret Works. The latter, moreover, amplify them by a division into a number of esoteric cycles, never mentioned in Brahmanical popular writings -- one of which, the division of the Yugas into racial cycles, is given as an instance. The rest, in their details, have of course never been made public. They are, nevertheless, known to every "Twice-born" (Dwija, or Initiated) Brahmin, and the Puranas contain references to some of them in veiled terms, which no matter-of-fact Orientalist has yet endeavoured to make out, nor could if he would. What Narada really is, cannot be explained in print....

That which the student will do well to remember is that, with every people except the Christian nations, the Devil is to this day no worse an entity than the opposite aspect in the dual nature of the so-called Creator. This is only natural. One cannot claim God as the synthesis of the whole Universe, as Omnipresent and Omniscient and Infinite, and then divorce him from evil. As there is far more evil than good in the world, it follows on logical grounds that either God must include evil, or stand as the direct cause of it, or else surrender his claims to absoluteness. The ancients understood this so well that their philosophers -- now followed by the Kabalists -- defined evil as the lining of God or Good: Demon est Deus Inversus, being a very old adage.

Who the great "Deceiver" really is, one can ascertain by searching for him with open eyes and an unprejudiced mind, in every old cosmogony and Scripture. It is the anthropomorphised Demiurge, the Creator of Heaven and Earth, when separated from the collective Hosts of his fellow-Creators, whom, so to speak, he represents and synthesizes. It is now the God of theologies. "The thought is father to the wish." Once upon a time, a philosophical symbol left to perverse human fancy; afterwards fashioned into a fiendish, deceiving, cunning, and jealous God.

There is not an Archangel that could not be traced back to its prototype in the sacred land of Aryavarta. These "prototypes" are all connected with the Kumaras who appear on the scene of action by refusing to "create progeny." Yet they are called the "creators" of (thinking) man. More than once they are brought into connection with Narada -- another bundle of apparent incongruities, yet a wealth of philosophical tenets. Narada is the leader of the Gandharvas, the celestial singers and musicians; esoterically, the reason for it is explained by the fact that the latter (the Gandharvas) are "the instructors of men in the secret sciences."

If we remember what is said of this class of Angels in Enoch and in the Bible, then the allegory is plain: their leader, Narada, while refusing to procreate, leads men to become gods.


COMPILER'S NOTE: The following is a separate item which followed the above article but was on the same page. I felt it was useful to include it here:

ANIMAL, SPIRIT AND ANGEL

Nature is the universal teacher. Whatever we cannot learn from the external appearance of Nature we can learn from her spirit. Both are one. Everything is taught by Nature to her disciple, if he asks for information in an appropriate manner. Nature is a light, and by looking at Nature in her own light we will understand her. Visible Nature can be seen in her visible light; invisible Nature will become visible if we acquire the power to perceive her inner light.

There is a light in the spirit of man illuminating everything, and by which he may even perceive supernatural things. Those who seek in the light of external Nature know the things of Nature; those who seek knowledge in the light of man know the things above Nature, which belong to the kingdom of God. Man is an animal, a spirit, and an angel, for he has all three qualities. As long as he remains in Nature he serves Nature; if he moves in the spirit, he serves the spirit (in him); if he lives in the angel, he serves as an angel. The first quality belongs to the body, the two others to the soul, and they are its jewels. 


--PARACELSUS

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