WE ARE COSMIC BEINGS
The idea of the cosmic man is picked up by contemporary science in the concept of hologram that demonstrates that each fragment of a whole contains the components of the absolutely global structure. In old science, the metaphorical application of the notion of cosmos was the base of the astrological philosophy and that can also be found in the alchemy like search of the philosopher stone: that part that can be found the “whole”.
The first principle of this theory is that the mankind is not a simple component of the universe, but is rather simultaneously the end item summarized of the evolution and the potential original seed from which the universe germinated. We can use the analogy of the seed and the tree: the tree of the universe is the accomplishment of the potential of the seed that is the cosmic man. I use the word here man in relation to its Sanskrit root manas, that means “mind” , or it brings back to consciousness that it can reflect on itself.
The same image of the identity between the seed and the tree or the cosmic man and the transitory man in the tree of the evolution appears in the book of Genesis. In the chapter 1º, Adam is located in the garden with all the animal and plants already created. Adam is the summary or final stage of the evolutionary process. This coincides with the paradigm of the man as container and a synopsis of all the evolutionary unfolding that has preceded him.
In the chapter 2º, Adam who is born first. In this chapter, that apparently contradicts the first chapter, Yahweh-God creates the animal and the showed them to Adam, and Adam is put under the test to have to name them all one by one. In this test, Adam recognizes each species like a branch of his own central trajectory. He can name them because he knows that they are part of him. Adam is the central trunk of the evolutionary tree. The animal species are relative and specialized lateral branches of the agitated center.
Adam when naming the different species, he recognizes them, or we will say, remembers his own embryonic past. But also he recognized himself like the ardent seed, the first model of all the organic process of the universal life . Adam, at that moment of the creation can declare: “I do not see anything that is not I; I do not see anything that is absolutely like I”. Therefore, Adam passes the test. It goes beyond his identification with the successive phases - mineral, vegetable and animal of the evolution, and at the same time identifies itself with the highest power in the organization of the cosmic energy. By means of his identification with his original universal nature Adam is ready to incarnate itself in Adam Caedmon, the incarnation of the cosmic or divine man.
The Veda's tradition transmits the same cosmic vision from a point of view more metaphysics. It says to us that God created the universe moved by desire to see himself and to adore himself. The being of this inconceivable God can consider himself like omniconscient, all-powerful, homogeneous and infinite an expansion of the pure spirit and without form. Its desire to see himself created an idea of himself, called in the Hindu thought the “real idea”. This divine mental perception of himself, the “creative word” of the judeochristiano thought, that event in itself is the cosmic man. And this cosmic man is what the present man calls the universe.
The cosmic philosophy represents the evolution like an interchange, an investment continues between the eternal cosmic man and the humanity in evolution. The universal being evolve until the dense form-seed of itself. In principle this is represented by the mineral kingdom, the extreme form of unconscious densification and fixes. This seed in involution soon brings about an opposed movement of evolution. It follows the vegetable kingdom then that rises upwards and towards outside; it animates, it releases and it incarnates the divine qualities that were locked up or surrounded in the mineral.
These divine qualities pronounce and clarify as functional principles and stages of growth in the vegetable kingdom - it is to say, root, stem, leaf, flower, fruit, seed that we can interpret like symbol-analogies of all the universal process of happening.
The animal kingdom appears then as an investment of the vegetable process and we can detect here a rate of rotation between involution and the evolution that gives rise to the succession of the kingdoms. The animal returns “to involution”. The vital principles, activities and functions that the plant “had evolved” or open, clarify and sustained. The animal secures through its involution the faculty of individual mobility that necessarily precedes to the individual will. Involution can be considered like the materialization of the spirit, and the evolution like the spiritualization of the matter.
Rudolf Steiner proposes an effective image of this process observing that the man in his animal body is not in fact another thing that a plant returned from the reverse. The respiratory function of the plant is the leaf. This function is realised open to the sun, to the external end of the ramification principle. In the man, the respiratory function is the lung: their ramifications are in the interior.Continuing the analogy we observed that the flower, that is the sexual organ of the plant, grows upwards and pushes the energy of the plant upwards, towards the light, whereas in the man and the animal the sexual organs are directed downwards and push the energies of the body downwards. The plant is taken root in the Earth; in the man, the function characteristic of the root is in the circumvolutions of the brain, that is taken root in the sky of the thought and the mental energies.
The mental process is a process of digestion, assimilation and transmutation that works in a higher frequency than the one of the intestinal and digestive process, although the internal also form circumvolutions. This way, the succession of the kingdoms mineral, vegetable and animal in the physical world become a symbol of the constant movement of involution and evolution of a being who has been divided in the complementary qualities of the spirit and the matter.
Within the logic of this vision of the evolution, the intention of the physical man is to transform that involution incarnation and animal into a light body, like it made the evolution of the plant with respect to the involution mineral kingdom. Through the vision of the man like the cosmos, geometry becomes cosmic that describes the drama of this divine birth. And in the course of all the times of construction of temples, the architecture based on geometry has been an open book that revealed that eternal drama.
In India still alive the Vastupurushamandala, the tradition of the design of the temples based on the cosmic man. Also it exists in the architectonic model of the great Gothic cathedrals was universal Christ-Man in the cross of the creation. In Egypt there is a great temple whose model is the human figure. It is the temple of Luxor that reproduces to the cosmic man in its architecture, as well as in the design of his ritual , in the birth process. Sutra architectonic Hindu says: “The universe is present in the temple by means of the proportion”.