The Secret Doctrine Volume 3.pdf

(2) The hidden symbolism of Nârada—the great Rishi and the author of some of the Rig-
Vaidic hymns, who incarnated again later on during Krishna’s time—has never been
understood. Yet, in connection with the Occult Sciences, Nârada, the son of Brahmâ, is one
of the most prominent characters; he is directly connected in his first incarnation with the
“Builders”—hence with the seven “Rectors” of the Christian Church, who “helped God in the
work of creation.” This grand personification is hardly noticed by our Orientalists, who refer
only to that which he is alleged to have said of Pâtâla, namely, “that it is a place of sexual
and sensual gratifications.” This is thought to be amusing, and the reflection is suggested
that Nârada, no doubt, “found the place delightful.” Yet this sentence simply shows him to
have been an Initiate, connected directly with the Mysteries, and walking, as all the other
neophytes, before and after him, had to walk, in “the pit among the thorns” in the “sacrificial
Chrest condition,” as the suffering victim made to descend thereinto—a mystery, truly!
Nârada is one of the seven Rishis, the “mind-born sons” of Brahmâ. The fact of his having
been during his incarnation a high Initiate—he, like Orpheus, being the founder of the
Mysteries—is corroborated, and made evident by his history. The Mahâbhârata states that
Nârada, having frustrated the scheme formed for peopling the universe, in order to remain
true to his vow of chastity, was cursed by Daksha, and sentenced to be born once more.
Again, when born during Krishna’s time, he is accused of calling his father Brahmâ “a false
teacher,” because the latter advised him to get married, and he refused to do so. This shows
him to have been an Initiate, going against the orthodox worship and religion. It is curious to
find this Rishi and leader among the “Builders” and the “Heavenly Host” as (Page 292) the
prototype of the Christian “leader” of the same “Host”—the Archangel Mikael. Both are the
male “Virgins,” and both are the only ones among their respective “Hosts” who refuse to
create. Nârada is said to have dissuaded the Hari-ashvas, the five thousand sons of Daksha,
begotten by him for the purpose of peopling the Earth, from producing offspring. Since then
the Hari-ashvas have “dispersed themselves through the regions, and have never returned.”
The Initiates are, perhaps, the incarnations of these Hari-ashvas
It was on the seventh day, the third of his ultimate trial, that the neophyte arose, a
regenerated man, who, having passed through his second spiritual birth, returned to earth a
glorified and triumphant conqueror of Death, a Hierophant.
An Eastern neophyte in his Chrest condition may be seen in a certain engraving in Moor’s
Hindu Pantheon, whose author mistook another form of the crucified Sun or Vishnu, Vittoba,
for Krishna, and calls it “Krishna crucified in space.” The engraving is also given in Dr.
Lundy’s Monumental Christianity, in which work the reverend author has collected as many
proofs as his ponderous volume could hold of “Christian symbols before Christianity,” as he
expresses it. Thus he shows us Krishna and Apollo as good shepherds, Krishna holding the
cruciform Conch and the Chakra, and Krishna “crucified in Space,” as he calls it. Of this
figure it may be truly said, as the author says of it himself:
This representation I believe to be anterior to Christianity . . . . It looks like a
Christian crucifix in many respects . . . . The drawing, the attitude, the nail
marks in hands and feet, indicate a Christian origin, while the Parthian coronet
of seven points, the absence of the wood, and of the usual inscription, and the
rays of glory above, would seem to point to some other than a Christian origin.
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