Farrakhan is Right - Complete

8/12/2019 Farrakhan is Right - Complete

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Shining Light on the Qur n and Vindicating Supreme Wisdom

By Wesley Muhammad, PhD 2012 Wesley Muhammad

Excerpt From New Book


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Table of Contents

Ancient Indic and Islamic Civilizations: Peas of a(n African) Pod

Some Qur nic Mysteries

Farrakhan the Mufassir (Qur nic Exegete)

How Came the Black God, Mr. Muhammad?

Indic Sacred Science and the Myth of the Black God

The Qur n in the Light of Hindu Sacred Science

I am using the term myth, not in the popular sense of fantastic un-truth, but in the ReligiousStudiessense of narrative about the gods (vs. legend, narrative about mortals). In this sense, whether a myis true or false is to be judged on other grounds.


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Allah says: Then Satan made them (Adam and Eve) slip therefrom (the Paradise), and got themout from that in which they were. [Allah] said: Get you down, all, with enmitybetweenyourselves. On earth will be a dwelling place for you and an enjoyment for a time. Al-Baqarah2:36

Al-Saddi said: Allah said: Get you down, all [al-Baqarah 2:36]. So they came down; Adam camedown in India and the Black Stone and a handful of leaves from Paradise came down with him,and he scattered them in India, and a perfume tree grew, which is the origin of what comes fromIndia of perfume from the handful of leaves that Adam brought down

There is a popular Islamic tradition according to which Adam the first manmade from black mud - after he transgressed in the Garden, was kicked out and sentdown to earth. His first home on earth was, well, in India. 1 India! Why India? Being thatthe Garden was directly above the earthly Mecca, it can be considered a HeavenlyMecca. This means that (the aboriginal) Adams fall involved a journey from celestial Mecca to India. He fell just as the sun was setting, and landed on the lopeak of Mount Budh. This religious legend reflects an ethnographic reality: ancientIndia received a migration from Arabia. 2 The above quoted report from al-Saddi hasanother important implication as well: the fact that the Black Stone fell to India wiAdam suggests that ancient Indic religious tradition has some relation to ancientArabian religious tradition and (thus) with Islam. What is the nature of thatrelationship? The intent of my new book, Religion of the Black God: Indic SacredScience and Islam(2013), is to answer this question and document the relationshipbetween Indic Sacred Science and Islam.

Ancient Indic and Islamic Civilizations: Peas of a n African) Pod

That there is some religio-cultural relation betweenpre- Aryanized Hinduism and pre-Aryanized Islam wassuggested in an insightful article in 1939. Baron Rolf vonEhrenfels, who died in 1980, was an Austrian scholar ofsocial anthropology who lived in India from 1938 to 1969.He was professor at the University of Madras and co-founded the South Asia Institute of GermanysHeidelbergUniversity between 1961-71. In 1926 von Ehrenfelsconverted to Islam and took the name Umar. Some of vonEhrenfels anthropological work in India resulted in anarticle published in 1939 in the Muslim journal, IslamicCulture, entitled The Pre-Aryan Cultures of India and theEthnological Background of Islam.3 von Ehrenfels concern

1 The Encyclopedia of Islam, New Edition 1:177 s.v. dam by J. Pedersen.2 See below.3 Baron Omar Rolf Ehrenfels, The Pre-Aryan Cultures of India and the Ethnological Background of

Islam,Islamic Culture 13 (1939): 176-188.
http://en.wikipedia.org/wiki/South_Asia_Institutehttp://en.wikipedia.org/wiki/South_Asia_Institute


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in this article was documenting the relation of the pre-Aryan (Dravidian) cultures ofIndia to the ethnological background of the Islamic culture- area, and he found that theracial types as well as the religious cultural traditions of ancient Indic and Near EasternSemitic (Old Arabic/Islamic) civilizations were akin. He suggested that:

the pre- Aryan cultural forces (of India)and the Islamic culture (are) heirs of the same culturalbackgroundlike two cousins of the same family who have since long forgotten that they are ofcommon descent

the Dravidian peoplesshow certain cultural parallels to Arab civilization not only of the pre-Islamic period, but even of todayIslam and the Islamic religio- systemappearsto be (a)something absolutely not foreign to the genius loci of India and (b) a natural outcome of the pre-historic premises, still traceable in the cultural development of India.

According to von Ehrenfels insight, (pre-Aryanized) Islamic culture and pre-Aryan Indic culture are cousins: ethnic and religio-cultural cognates with a common

descent. Contemporary ethnology and modern genetic research confirm the ethnickinship of the ancient Indic and ancient Arabian peoples. 4 If von Ehrenfels insightregarding the religio-cultural traditions is also on point and much evidence indicatesthat it is - this all has profound implications for understanding Islam as a religio-cultural tradition. If Islams original ethno-cultural context is the same as that of thebuilders of the Indus Valley civilization, and if the Semitic Arabs and the IndicDravidians derived from a common ethnic stock, then it would be no surprise to findreligio-cultural similarities as well between Indus Valley and Islamic Civilizations, orspecifically between Indic (Hindu) and Islamic scriptural traditions. I demonstrate inmy new book that the similarities exits and I suggest that they exist because ancientIndic and early Islamic traditions like Ma atic and Islamic traditions - are branchesfrom the same African Tree of Spirituality.

This circumstance of Indic Sacred Science and Islam both deriving from the sameTree suggests that they can shed some light on each other. This point of this particularexcerpt is to show that, not only is this demonstrable, but that the Supreme Wisdomshines a bright elucidating light on both.

4 Sir Arthur Keit h and Dr. Wilton Marion Krogan, The Racial Characteristic of the Southern Arabs, Bertram Thomas, Arabia Felix, Across the Empty Quarter of Arabia, (New York: Charles Scribners Sons,1932), 320f; Henry Field, Ancient and Modern Man in Southwestern Asia (Coral Gables, Fl: University ofMiami Press, 1956) 113-114; Carleton Stevens Coon, The Races of Europe (New York: The MacmillanCompany, 1939): 429; Partha P Majumder, Ethnic Populations of India as seen from an evolutionperspective, Journal of Bioscience 26 (2001): 541; P.A. Underhill et al, The phylogeography of Ychromosome binary haplotypes and the origins of modern human populations, Annals of Human Genetics65 (2001): 53-4.


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This Quranic passage makes and elaborates upon the same point as above in Srat a-Nis : all humanity derives from a (primordial) nafs whida and its mate, zawj. Theemphasis on the human womb is reiterated here, though now the womb ischaracterized by an enigmatic triple darkness,zulumt thaltha. The nature of thistriple darkness is not specified in the Qur n. Of further interest is the curious mention seemingly so out of place here of the birth of cattle. In fact, this passage seems tosuggest that after the nafs whida and its zawj appeared and humans descended fromthem, cattle then appeared.

How are we to understand these allusions? What is the relation between the birth ofbovines and the birth of humanity? What does triple darkness imply as it relates to thwomb, and why is a womans womb mentioned in the context of the primordialnafswhida? Though the Arabic term is grammatically feminine (the feminine marker on theadjective whid being necessitated by the grammatical femininity of the modified noun,nafs), that the nafs whida is actually a masculine being is proved by 7:189: It is He whocreated you from a nafs whida, and made its mate of like nature, that he may dwell with

her. Th. Emil Homerin says of this and other Quranic examples of the grammaticafeminine nafs taking a masculine referent:

Nafs in such passages (i.e. 74:38; 23:62; 82:5) probably means the person held responsible for his orher beliefs and actions and not the soul. This is suggested by nearly identical passages in which thefeminine nafs is replacedby the masculine nouninsn, meaning human being Similarly,regarding the creation of the human race, the Qurn says: He it is who created you from a singleperson ( nafs) and made from her, her mate, that he might nd rest in her (Q 7:189). Though thefeminine nafs is used here, th is person clearly refers to Adam as reected in the shift in genderwithin the verse5

Who then is this masculine nafs whida? Simply Adam (the mundane Adam)? ImamA. M. Khattab noted in his discussion of S rat al- Nis [4]:1:

No one has discovered what the Soul really is and no one ever will, because the Quran says, Theknowledge of that is confined to God alone. The Soul is a secret no human being cancomprehend.

Forgive me if I sound heretically presumptuous by stating that I think we cancomprehend the meaning here. I believe the answers to most of the above questions canbe found in two sources [1.] the Ancient Indic Mysteries preserved in Hindu sourcesand [2.] the Supreme Wisdom of Master Fard Muhammad and its elaborations by the

Most Honorable Elijah Muhammad and the Honorable Minister Farrakhan.

5 Encyclopedia of the Qurn , ed. Jane Dammen McAuliffe (2006) 5:84 s.v. Soul by Th. Emil Homerin.


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Farrakhan the Mufassir Qur nic Exegete)

Minister Farrakhan has often spoken on the above passages and has suggestedthat the nafs whida at the root of human beginnings is God (Allah) Himself, the One

God who evolved his own physical being his divine human form - and then createda co-creator , the Black Woman. According to the Ministers tafs r or exegesis of the abovepassages, Allah and his Co-Creator were the first Black Man and Black Woman inexistence and from these two many men and women were dispersed on the earthRegarding Gods self-creation Farrakhan related in his seminal Who is God lecture in1991:

The Honorable Elijah Muhammad said Allah formed Himself--not from a mother, but out of thedark womb of space. Space and the darkness of it became His womb and He came out of thatdarkness. Then, the Honorable Elijah Muhammad said before there was Sun, there was a Woman.Allah came out of the womb of darkness with a womb within Himself. Every man has a woman inhim. If you notice, the male has the X and Y chromosome, which has the male and female part. Thefemale has the X chromosome. As Allah came out of that womb-- the Holy Qur'an calls it tripledarkness--He had a womb within Himself. He studied Himself and from Himself He fashionedWoman. She is His First Act of Creation. 6

Speaking on the The Value of the Woman, he said further:

The Honorable Elijah Muhammad said that the first act of creation after the Self-Creation of God,He studied Himself, knowing that it was painful and difficult. He studied Himself and broughtfrom Himself a second self. The female, according to the Bible, is a part of the man. But she is morethan a part of man, the woman is the second self of God. Sisters, if you know why you are as youare, it makes it better for you to be yourself.

Clearly, such an exegesis does violence to orthodox readings of the Qurn. Butthese orthodox readings, as we have shown, derive from an Aryanized/Hellenizedperspective that is totally foreign to and itself does violence to the African Arabian (i.e.Arabic) Qur n.7 I suggest that reading the Qur n in the light of the preceding(discussion of the) literature of Ancient Indic (Hindu) Sacred Science not onlyilluminates these Qur nic passages, but also totally justifies the tafsr of the HonorableBrother Minister Farrakhan and the theological history presented by his teacher, theMost Honorable Elijah Muhammad.

6 He (Allah) wanted a different human being than Himself, so He studied Himself. He made a woma

by studying Himself. He made a woman secondly so this solved His problem of a search for anotherman. The Honorable Elijah Muhammad.The Divine Sayings of The Honorable Elijah Muhammad, Messengerof Allah. Volumes 1,2 & 3 (Secretarious Publications, 2002) I:5-6.7 Wesley Williams, A Body Unlike Bodies: Transcendent Anthropomorphism in Ancient SemiticTradition and Early Islam, Journal of the American Oriental Society129 [2009]: 19-44. On the AfricanArabian context of the Qurn see Wesley Muhammad,Black Arabia and the African Origin of Islam(Atlanta: A-Team Publishing, 2009) Chapter Six.


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How Came the Black God, Mr. Muhamm ad?

How came the Black God, Mr. Muhammad? He is Self-Created. How could Self create Self?...Thisis the way he was born - in total darkness. There was no light nowhere. And out of the orbit ofthe universe of darkness there sparkled an Atom of LifeHe was a Black Man, a BlackMan!...Long before there was a where and a when, He was GodA little small Atom of Liferolling around in darkness...building up itself...just turning in darkness, making its ownself...How came the Black God, Mr. Muhammad? He is Self- Created.

The Honorable Elijah Muhammad

Without question the Honorable Elijah Muhammad articulated a most peculiarteaching about God. This teaching began with a simple, yet profound and profoundlycontroversial declaration: God is a man, and we just cant make him other than man,lest we make Him an inferior one.8 Make no mistake: Despite appearances ElijahMuhammads anthropomorphist teaching is not like the Christians, according to whicat some point in mundane history a formless creator God (the Father) who is a spiritincarnated in the body of an earthly man (God the Son/Jesus), and this humanincarnation marks a watershed moment and turning point in all history human anddivine. Muhammads teaching differs in that, not only is God the Son (Master FardMuhammad) a man, but God the Father the Creator of Heaven and Earth - wasequally a man; in fact, he was the First Earthly (though Heavenly as well) Man! TheFather (Creator) and the Son (Master Fard Muhammad) were therefore ontologically thesame.

The heavenly Creator was a Black Man, according to the Honorable Muhammad,but not at first. Muhammad describes how the Creator became a Black Man in the

Beginning. In the Beginning there was only limitless space. This space had importancharacteristics though: it was material; 9 it was dark, 10 and this darkness was a tripledarkness;11 it was aqueous; 12 it was (somehow) circular. 13 Within this darkened circle

8 Muhammad, Message, 6.9 Muhammad, Theology of Time, 95.10 Muhammad, Theology of Time, 105: The history of space teaches us that at one time it was nothing butdarkness.11 "...We are people -- the Black Man -- is the first in the Sun. We are the makers of the sun. It was theBlack Man. I do not say this meaning I was there. No, there is no man who has the birth of the GOD. Wecan only start where He started, but we cannot go before and show you what He made Himself out of,but we know one thing, He made Himself in the dark, and He came out a Black Man...Therefore, creatingHimself in the dark -- in triple darkness -- He made all of us to be born the same - made of the samematerial (darkness). Every living life that we find, He forced it to be created in triple darkness..." From alecture made at the opening of Temple No. 2 in May 28, 1972. The transcribed words appear inthe Muhammad Speaks Newspaper dated June 9, 1972.12 Muhammad, Theology of Time, 98: We could not see Life emerging out of space without waterbecause we cant produce life without water. Therefore there is some water out there in that darkeneworld (space) 13 Muhammad, Theology of Time, 103: Elijah (you ask), Why did you make thezero round? Becausethats the way the Universe was before the Creation of Man....He (God) made Himself in a Circle so


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of space there existed a powerful but inconspicuous force. 14 At some point 76 trillion years ago that force brought forth an atom which sparkled or sparked intoexistence within that triple black womb of space. 15 By sparkled into existencetheHonorable Elijah Muhammad means also that the Atom exploded16 or burst forth togive sound,17 descriptions very reminiscent of the Singularity-Big Bang scenario ofmodern scientific theories. This Primordial Atom rotated in darkness and built itself up.The first motion, therefore, was a spiral-like motion resembling the number 6. 18 ThatPrimordial Atom eventually self-evolved into a Man.

The Atom out of which Man was created came from space. It was out in space where Heoriginated. An Atom of Life was in the darkness of the space and He came out of thatAtom...What came out of space was a Human Being. 19

Even though the self- creation of Man occurred out in space, it also occurred onearth.

He was Self-Created from an Atom of Life. An Atom of Life had to produce flesh, bones, and bloodfrom the Earth that He was Self- Created onHe was made on the very Earththat we are on nowbut it was not as it is today. It was only an Atom itself. 20

Thus, in His very origin and nature Allah was both Heavenly and Earthly. It isuggested that the evolution of Gods human form took six trillion years. And evethough this form was not perfect, its creation is a marvel to this day.

our First Father formed and designed Himself. Think over a Man being able to design His ownform and He had never seen another Man before He saw Himself. This is a powerful thing. 21

the Wisdom of His Self -Creation could keep going to give knowledge, wisdom, and understanding toyou and me. Out of this darkness c ame One and He took the unknown and put it in front of HimselfWehave started from nothing and God Himself started from nothing. Were going to something, because tCreator found something more in the darkened circle than he had thought that he would find. 14 Muhammad, Theology of Time, 97.15 Elijah Muhammad, Our Savior Has Arrived (Chicago: Muhammad's Temple of Islam No. 2, 1974), 39-40, 43.16 Muhammad, Theology of Time, 105.17 Muhammad, Theology of Time, 19.18 Muhammad, Theology of Time, 98-99; The figures (1) and six (6) are the most outstanding figures thatwe have. One represents the God who created the Heavens and the Earth and the other one representsthe same, the 6. Why is that? He didnt stop growing!;Muhammad, Theology of Time, 108-109: Howdid the Original Man Himself become 6 instead of being a 1He made Himself revolve and then caused whatever comes into the darkness to revolve like Himself. That He has done. We cant help frorevolving. We are not a perfect human being be cause our form is not perfect. 19Ibid., 95, 97, 105.20 Muhammad, Theology of Time, 371-372.21 Ibid., 119.


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What did that first human being, God, look like? There is actually a tension inMuhammads teaching regarding this question. According to the Honorable ElijaMuhammad God used the aqueous material darkness as the substance of his body. 22 Hethus emerged as a totally dark being.

He came out of total darkness and He was dark. He proved that He came out of darkness,because His own color corresponds with the conditions of what is now the Heavens and theEarth, that was nothing then but tota l darkness. A totally dark man came out of total darkness23

But was this totally dark God totally dark from the beginning? There arindications that in fact Gods first form was a form of light whichonly subsequentlybecame a Black material body. Muhammad says explicitly, in apparent contradiction towhat he said above, that when God first emerged from the darkness He was luminous,not totally dark.

He (God) created Himself and was Light 24 of Himself.

He emitted light from the live atom of Self. 25

When the first man created Himself, He was the light of the circle. Then He willed the Sun intobeing. It was six trillion years between the making of the Sun and the creation of man. 26

When first life germ created in darkness it brought itself into being and became a light of himselfand from himself he produced a sphere and mattered it into matter. How could man be a self-light? We need that which gives off a light and the lightning bug is in their own light. The God didthat to give you a sign. Jehovah made Moses skin to shine. Electric is in the light and the light ispart of us and we created that sun but the sun did not create us. We are self-created. Since youcant find the end of light, you cant find the end of God. If you cant understand the source of lightyou cant understand the source of God.27

It thus appears that Allah The Original Man, when he first emerged, was a manof light. This may shed some light (no pun intended) on another statement byMuhammad, which otherwise would be difficult to comprehend.

Allah is a Warrior from the beginning. He was such a warrior from the beginning, that when Hemade Himself to appear out of darkness, He then went to war with the darkness, by raising upLight to lighten up darkness, so that darkness could not triumph over Him. He made a Great

22 The God created Himself out of matter (which still exists here) that He took out of the darknessspace. Muhammad,Theology of Time, 108.23 Muhammad, Theology of Time, 107.24 Abass Rasouls transcription has Like of Self, which is clearly an error.25 Muhammad, Our Savior Has Arrived , 46.26 The Divine Sayings of the Honorable Elijah Muhammad, Messenger of Allah(Secretarius Publications,2002) 17.27 The Honorable Elijah Muhammad, The Position of Men and Women, Muhammad Speaks Newspaper


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Light for Himself. He made his own house rotate so that it will stay in and out of the light, sothat it would be a sign for us here today. Praise be to Allah. 28

Without assuming a luminous stage prior to the totally dark stage thisstatement is difficult to reconcile with Muhammads teaching on the Black God. Is t

God here going to war with his own dark self? War implies hostility toward thatwhich one is warring with. Is the dark God hateful of His own somatic (fromsoma,body) darkness or is He just hostile toward the cosmic darkness from which He camBut the cosmic darkness is the substance of His own darkness. How could He be hatefulof the one and not the other? In what way was this darkness unsuccessful intriumphing over Him, being that He is presumably already covered in darkness?

All of these questions find ready answers if we assume the ancient tradition ofthe original luminous body of the Black God lying behind Muhammads statements. AsI have demonstrated in The Truth of God , ancient Egyptian, Indian, and Israelite(Biblical) texts describe the same self-creation of the Black God as presented by

Muhammad. According to this ancient and widespread tradition, though, when Godfirst emerged from darkness he possessed a body of light. The luminous body wasincomparably brilliant. In fact, the sun was set in the sky just as a sign, a pale reflection,of the luminous body of the anthropomorphic sun-god. This brilliantly luminousbody, we are told, was counter-productive to the creator's attempt to make a materialcreation. The divine luminosity was too powerful, keeping matter unstable and, as saidin Kemet, 'scorching the cosmos.' Thus each creation was successively destroyedinadvertently by the divine luminosity. The creator thus decided to veil his luminosityin a body made out of the primordial black substance (Kemetic Nun ; Sumerian Apsu-Tiamat; Indic Nara ; Biblical Hosek). As this substance originally contained the divineluminosity (the latter emerging out of the former as the first act of creation), it thereforewas the only material substance strong enough to refract the luminosity without itselfbeing destroyed. The brilliantly luminous creator-god thus 'incarnated' in a black,material cosmic body that veils and refracts the divine light as a mercy to the cosmos.The new black body became the Temple of the luminous body of God.29

Based on the above statements from the Honorable Elijah Muhammad, I believewe are well justified in assuming a similar luminous stage that preceded the totallydark stage of Allah The Original Man. Thus, when Allah first emerged from thdarkness he was lumi nous. He then went to war with the darkness by dispersing fierystars throughout the universe pushing the edge of darkness ever further and furtherback. The mightiest of the stars, the Sun, was a sign not only of the Gods work30 but,as in the ancient tradition, of the Gods own luminosity as well. It would thus have beenat a secondary stage, unspecified by Muhammad, that the God assumed His black ortotally dark body. This would have meant a comingling of fire (His luminous body)and water (his black, aqueous body).

28 Muhammad, Theology of Time, 146.29 True Islam, Truth of God , 146-53.30 Ibid., 111.


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Muhammad teaches that after Allah created Himself, His first emotionalexperience was loneliness and His first desire was to reproduce Himself. He thus beganto study Himself and found within Him a second self (presumably the Xchromosome). 31 Allah The Original Man proceeded to give that Second Self anindependent form. The Black Woman was, according to the Honorable ElijahMuhammad, the very first creation of God after He created Himself. Before there was asun, moon, or star, Muhammad says, there was the Black Woman. These two, AllahThe Original Man (God) and His Second Self became the first man and woman, theprogenitors of the whole human family. She is the Co-creator with God. This is whatMuhammad teaches.

Because He had so much love and respect for the Womb of Space from which Hesprung, Allah put that same womb in the Second Self that He created (Womb-man orWoman). Within the Womb He deposited the Secret of His own origin. In the words ofthe Honorable Louis Farrakhan, in his historic WHO IS GOD? lecture delivered atChrist Universal Temple, Chicago, Illinois on February 24, 1991:

The woman is made after the womb out of which God created Himself, and in the woman is theSecret of God. The reason you are far away from God is because of your attitude towards women.You will never find God and you will never grow to honor God, as long as you are a mistreaterand disrespecter of women. THE WOMAN IS THE SECRET AND SHE CONTAINS THESECRET....The riddle has been with God, but the secret of the riddle is in woman, and unless anduntil we become better acquainted with who she is, you may never see who you are.

According to Muhammad, the development of a fetus in the womb of a motherrecapitulates the self-evolution of God in the womb of space:

He made Himself into total darkness. He put His Ownself turning, tuning on His Own Timetablein the Black womb of the Universe. He started rotating. He demands every life that comes into theUniverse today to start turning first. Over to Me, for I had that to do myself. Now I am going tosee, that every life that comes into this Universe comes out of total darkness - every life! Yes sir! Itmust come out of total darkness. Out of the womb of our mother did we come. We were createdthere out of the sperm that was emitted into that total dark room, the womb. 32

Look at the creation from sperm to that of a human being. This is a marvelous piece of work ofnature which bears witness of the First Creation. 33

31 He (Allah) wanted a different human being than Himself, so He studied Himself. He made woman by studying Himself. He made a woman secondly so this solved His problem of a search foranother man. The Honorable Elijah Muhammad.The Divine Sayings of The Honorable Elijah Muhammad, Messenger of Allah. Volumes 1,2 & 3 (Secretarious Publications, 2002) I:5-6. "Its the woman who is the 2ndself. Man is the 1st self. Muhammad, The Position of Men and Women.32 Muhammad, Our Savior Has Arrived , 43.33Muhammad, Our Savior Has Arrived , 128.


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As we shall see, Muhammads teaching can be considered a re-articulation, elaboration,and clarification of the ancient Religion of the Black God, particularly as articulated inthe ancient Indic sources, to be demonstrated here.

Indic Sacred Science and the Myth

of the Black God

Asko Parpola has documented the remarkable continuity in Indian religionfrom Harappa to Vedic times and has affirmed that the Vedic religion in particular is descendent of Harappan religion, but which had been filtered through invadingAryans.34 Indeed, as we saw, the Sankritized Dravidians who entered Aryandomformally and informally brought with them their indigenous ideas about God,cosmogony, and cosmology. 35 These Dravidian/Indus ideas are most recognizable inthe later portions of the ig veda (specifically Books I and X), 36 as well as later Vedic andpost-Vedic literature: the Atharva veda, the Brhmaas (texts of prose commentary onthe ig veda), the Upani ads (philosophical texts), 37 and the Puras (mythologicaltexts) 38 are all highly saturated with pre-Aryan Indic traditions. 39 Indeed, the Myth of

I am using the term myth, not in the popular sense of fantastic un-truth, but in the ReligiousStudiessense of narrative about the gods (vs. legend, narrative about mortals). In this sense, whether a myis true or false is to be judged on other grounds.34 Parpola, Sky-Garment , 38, 143.35 A. Parpola, On the Protohistory of the Indian Languages in the Light of Archaeological, Linguistic andReligious Evidence: An Attempt at Integration, inSouth Asian Archaeology 1973, ed. J.E. Van Lohuizen-De Leeuw and J.M.M. Ubaghs (Leiden: E.J. Brill, 1974) 95 [art.=90- 100]: The cosmogonic, cosmological, and calendrical speculations, which are so immensely important in the post- gvedic Indian religion(Brhmaa texts, Skhya, etc.) are, I am sure, derived from the Harappan tradition. Parpola, Prevedic

Indian Background, 45: With Books I and X, whichcan be distinguished from the rest as considerablylatera radicle change sets in; here and in the closely related Atharvaveda-Sahit (AV), quite differentsubjects suddenly emerge: cosmogonic speculation and riddles, the ideology of the cosmic man ( puru a)and his (self- )sacrifice, ecstatic practices, dialoguesm legends, and house rituals (funeral, marriage, anespecially in the AV, white and black magic, bhe ajam and ytu/abhicra). 36 Parpola et al, Melua Village, 162 n. 50: The first and tenth book of the gvedacan with linguisticand redactional criteria be proved to be considerably younger than the main bulk of the hymnsThvery different content of these later hymnscan be best explained to be due to the substratum influenof the previou s inhabitants of India 37 According to Sjoberg (Dravidian Contribution, 57) during Upanisadic period, a large-scaleintroduction of non-Aryan patterns into the Great Tradition during the Upanisadic period and asubsequent blending of Aryan and non-Aryan features into the medley we call Hinduism. V.G.Rahurkar, The Seers of the gveda (Poona: University of Poona, 1964) 145: in the days of theUpani ads,the philosophers from among the indigenous people of the country, mainly came into prominence. 38 Kosambi, Origin, 38: inherited and re-edited Puranic traditiondeveloped among the Aryan-speaking people of mixed origin during the early centuries of the first millennium B.C. ChatterPresidential Address, 58: It is exceedingly likely that a great many legends of the Puras, which seemto antedate the middle of the second millennium B.C. when the Aryans are believed to have first comeinto India, go back really to pre-Aryan antiquity. With the Aryanization in language of the Dravidian andother peoples of pre- Aryan India, their legends also were retold in their new language. 39 Parpola, On the Protohistory of the Indian Languages, 98: while the earliest portions of the gvedarepresent the language and religion of the newcomers, though already with many substratum influences


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the Black God is fully elaborated in these texts, and the extent to which this Indversion of the Myth agrees in its details as well as its basic outline with the HonorableElijah Muhammads teaching on the Self-Creation of the Black God is nothing short ofamazing.

The Black God of the Indus Valley appears in this Vedic and post-Vedic

literature under several names, which are simply different attributes: Varua,40 Brahm (Prajpati),41 Viu (Nryana),42 and iva. 43 Of this God we learn:

I. Triple Darkness

In the Beginning there was only dark space ( ka rajas; ig veda I.35.2,4,9=Elijah Muhammads darkened space). Thiswas a layered, aqueous darkness:darknesswrapped in darkness ( tamas sttamas). All this was unillumined water ( igVeda X.129.1-6). This aqueous darkness is specifically called waters, pa, consistentwith the teachings of the Honorable Elijah Muhammad. The Sanskrit term pa isfeminine plural and these pre-existent dark waters were thus feminized: they aremetaphorically described as Gods wives ( jnaya), as goddesses ( devr ) and as mothers(mtra) ( ig veda III.56.4; X.17.10). Also in agreement with Elijah Muhammad, there isthe suggestion that this primordial, layered darkness out of which the Creator will soonemerge was a triple darkness: ig veda II.35.5 speaks of three wives, the goddesses, inrelation to these primordial waters. 44 Further, this primordial darkness was alsometaphorically personified as an androgynous bull- cow called Vivarpa(Omniform) which had the seeds of all creation latent within it and from which eve

(retroflexes, etc.), its later portions as well as the Atharvaveda, the Brhmaa and Upani ad texts, andthen the epics, etc. are chiefly expressions of the religion of the earlier peoples. 40 On Varu a as a pre-Aryan deit y see Jean Przyluski, Varua, god of the sea and the sky, Journal of the Royal Asiatic Society(1931): 613-622. Cf. A. Berriedale Keith, The God Varua, Indian HistoricalQuarterly 9 (1933): 515-520; idem., Varua and Ouranos, Indian Culture3 (1936-1937): 421-430. Parpoladescribes Varu a as the main successor of the Harappan Proto-iva and notes: Varua nature matcheswell those posited for the Harappan Proto- iva; the ruler of night/darkness/death/waters/fertility.Sky-Garment , 37-38.41 On Brahm as pre-Aryan see Kosambi, Origin, 51.42 On Vi u (Nryana) as Pre-Aryan see Kosambi, Ancient India, 84; idem, Origin, 32;43 Parpola, Sky-Garment , 160: The Sanskrit word kla blackis first attested in (6th century BCE Indiangrammarian) Pinis grammar (5,4,33) and the epicsand is generally admitted to be of Dravidiaorigin (cf. DEDR 1494, Tamil k blacknessin one Dravidian language the etymon is recognized in aword meaning a dark-skinned buffalo (Tulu ke). Thus Kla probably represents one of the originalDravidian names of the Harappan Proto-iva, the deity later manifesting himself in the Indo-Aryantradition under such names as Varu a, Yama, Bhairava, iva and Mahia Asura. Chatterji, PresidentialAddress, 58: Likeiva (cf. Old Tamil Civan, later ivan, which may be based on a Primitive Dravidian *- ) who was identified with the Aryan Rudram and Vishnu whose attributes mainly came from a Dravidian Sky-god(cf. Tamil vin, Sky), other lesser gods of non-Aryan origin were adopted as a matter of course in the newPantheon. 44 See further Ellison Banks Findly, The Child of the Waters: A Revaluation of Vedic Ap Napt,Numen 26 (1979): 164-184.


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In Our Savior Has Arrived , the Honorable Elijah Muhammad observes:

Take a magnifying glass and start looking at these little atoms out here in front of you. You seethey are egg-shaped and they are oblong. You crack them open and you find everything in themthat you find out here. 51

Ancient tradition too described the primordial atom, in whicheverythin g (including God) was originally contained and out ofwhich everything (including God) emerged, as an egg. 52 The Eggsymbolized prima material,53 that primeval substance increation,54 or progenitive germ,55 from which the worldevolved. As Philip Freund pointed out in 1965, this cosmogonicegg is the same as the primordial atom of modern scientifictheories on the origin of the universe. 56 In fact, the primordialatom, first proposed by Abb Georges Lematre, physicist atLouvain Univ ersity, has since been called by scientists Lematres Egg in recognitionof its relation to the cosmogonic egg of the ancients. 57

is the Question(New York: Dell Publishing, 1993); Isaac Asimov, Atom: Journey Across the SubatomicCosmos(New York: Truman Talley Books, 1992).51 Elijah Muhammad, Our Savior Has Arrived , 1974, 73.52 On the cosmogonic egg see Marie-Louise von Franz, Creation Myths revised edition (Boston andLondon: Shambhala, 1995), Chapter Eight (Germs and Eggs); de Vries, Dictionary, 158-9 s.v. egg; ER5:36-7 s.v. Egg by Venetia Newall; idem, An Egg at Easter: A Folklore Study(Bloomington: IndianaUniversity Press, 1971) Chapter One; Eliade, Patterns, 413-416; Anna-Britta Hellbom, The CreationEgg, Ethnos1 (1963): 63-105; Robert Wildhaber, Zum Symbolgehalt und zur Ikonographie des Eies, Deutsches Jahrbuch fr Volkskunde6 (1960): 7ff; H.J. Sheppard, Egg Symbolism in Alchemy, Ambix6

(August, 1958): 140-148; Freund, Myths of Creation, Chapter Five; Martti Haavio, Vinminen: EternalSage(Helsinki, 1952) 45-63; Franz Lukas, Das Ei als kosmogonische Vorstellung,Zeitschrift des Vereins fr Volkskunde(Berlin, 1894) 227-243; James Gardner, The Faiths of the World: A Dictionary of All Religions and Religious Sects, their Doctrines Rites, Ceremonies and Customs, 2 vols. (Edinburgh: A.Fullarton & Co., 1860) 1:797-8 s.v. Egg (Mundane). In Indic tradition see further F.B.J. Kuiper,Cosmogony and Conception: A Query, HR 10 (1970): 100-104 [art.=91-138]; Gonda, Background; H.Lommel, Der Welt-ei-Mythos im Rig-Veda, Mlanges Bally(Geneva, 1939) 214-20. On the cosmic eggas prima materia see also C.G. Jung, Psychology and Alchemy(2nd ed.; Princeton: Princeton UniversityPress, 1968) 202. On the golden cosmogonic egg and the primordial atom see Freund, Myths of Creation,Chapter 15; True Islam, The Book of God: An Encyclopedia of Proof that the Black Man is God(Atlanta:All in All Publishing, 1999) 148-151.53 Jung, Psychology and Alchemy, 202.54 Hillbom, Creation Egg, 64. 55 Freund, Myths of Creation, 49.56 Ibid., 180.57 Isaac Asimov, for example, in his Atom: Journey Across the Subatomic Cosmos, describes thebeginning of the universe from a scientists perspective in a way that radically approaches the beginninas described by these ancient religious texts:

there was a time when the matter and energy of the Universe were literally squashed together into onexceeding dense mass. (The Belgian astronomer Abb Georges Henri Lemaitre) called it the cosmiceggIf we consider the situation before the cosmic egg was formed, we might visualize a vast illimitable


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Alain Danilou informs us that in Hindu tradition The source of the manifesworldcalledrajasmanifests itself as a revolving, space-creating, and time-creatingpow er.58 As the first mover, Pandeya informs us, the Creator God of the Vedamoves the primeval waters. 59 This agrees with Elijah Muhammad who said: He putHis Own Self turningin the Black womb of the UniverseHe started rotating aHe started the Black darkness moving.60

sea of nothingnessThe nothingness contains energyThe Pre-Universehad energy, and although allof its properties were otherwise those of a vacuum, it is called a false vacuum. Out of this false vacuum, atiny point of matter appears where the energy, by blind forces of random changes, just happens to haveconcentrated itself sufficiently for the purpose. In fact, we might imagine the illimitable false vacuum tobe a frothing, bubbling mass, producing bits of matter here and there as the ocean waves produce foam(304-310).

Here we have a world-renowned scientist describing the pre-cosmic world in terms of a primordial oceanof matter and a cosmogonic egg, language deriving from the ancient mythic tradition. On the congruencebetween modern quantum physics and ancient Eastern thought see the still insightful Fritjof Capra, TheTao of Physics(3rd ed.; Boston: Shambhala, 1991).58 Danilou, Myths and Gods of India,232.59 Pandeya, Vision of the Vedic Seer, 12. 60 Muhammad, Our Savior Has Arrived . 43; Muhammad, Theology of Time,98.

Indic Creator God Prajpati-Brahm before emerging out of theCosmogonic Egg/Primordial Atom (from Manly P. Hall, MAN:Grand Symbol of the Mysteries). The Hindu text , The Laws of Manu,relates:

This universe was enveloped in darkness, unperceived,undistinguishableThen the irresistible, self-existentLordseeking to produce various creaturesdeposited in them(the primordial waters) a seed (quark). This (seed) became agolden egg (atom), resplendent as the sun, in which he himselfwas born as Brahm, the progenitor of the wordBeing formedby that first causethat [Man (Purua)] is called BrahmThisegg, after the creator had inhabited (it) for a thousandyearsburst open, and Brahm, issuing forth by meditation, commenced the work of creation.


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Within this atom the soon-to-be Creator-god now resided and, eventually, from thisatom he emerged as a luminous anthropos (man), 61 Prajpati-Brahm.62 He

finally made a golden form for his body, andthis was the final form of his body; whence peoplespeak of Golden Prajpati (atapatha-Brhmaa 10.1.4.9; 7.4.1.15).63

Brahman (neuter, the creative force) emitted [out of himself] Agni (the primordial spark of fire)and Prajpati (the luminous Creator) and he (Brahman) created the latter (viz. Prajpati) in theform of a man. ( Vdhla-Stra6.4.109)

That the Creator of the world was a man is emphasized: Prajpati is the Man [Purua](atapatha Brhamaa 7.4.1.15); Manu (man) is also another name of Prajpati(atapatha Brhmaa 14.1.3.25). He is alsonar man ( ig veda I.25.5). This is consistentwith Elijah Muhammads insistence: God is a man, and we just cant make Him oththan man.

As Prajpati-Brahm was born from the womb (waters; ig Veda X.121.1; X.82.5.;VI.16.35) to become the Father of the Universe, Prajpati is therefore called the golembryo ( hiranyagarbha) that is born ( jyate) from the womb of space. 64 Thisgynecological language is not accidental . In ancient Near Eastern and Indic SacredScience, cosmogony (birth of the cosmos), theogony (birth and evolution of God/gods)and anthropogony (creation of man) are all revealed to be the same evolutionaryprocess described from different perspectives. Thus, in Egyptian and Indic wisdomembryogony, i.e. the development of the human embryo in the womb, recapitulates andtherefore gives insight into the theo-cosmogonic process. 65 This very well corresponds

61 As von Franz remarks: the motif of the human form of the first creative being, an anthropos figure

another very widespread archetypal motif in creation myths.Creation Myths, 34.62 The name Prajpati derives from pati, lord, and praj creatures. Thus, Lord of Creatures. In theVedas this is the name of the anthropomorphic creator god of Hinduism, later identified with/as a title ofBrahm. On Prajpati seeEncyclopedia of Ancient Deities, ed. Charles Russell Coulter and Patricia Turner(Jefferson, North Carolina: McFarland & Company, 2000) 388 s.v. Prajapati (A); J. Gonda, Prajpatisrelations with Brahman, B haspati and Brahm (Amsterdam: North-Holland Publishing Company,1989); idem, The Popular Prajpati,History of Religions22 (1982): 129-149; J. R. Joshi, Prajpati in VedicMythology and Ritual, Annals of the Bhandarkar Oriental Research Institute 53 (1972): 101-124; Martin,Gods of India, 86, 87; Kurian Manthothu, The Development of the Concept of Trimrti in Hinduism (Pali,Kerala, India, 1974) 54; Wendy Doniger and Brian K. Smith, The Laws of Manu(London: Penguin Books,1991): 3-4.On Prajpati-Brahm and the cosmic man (Purua) see ER 2:294 s.v. Brahman by WendyDoniger.63 On the golden, anthropomorphic body of Prajpati-Brahm see Shanti Lal Nagar,The Image of Brahmin India and Abroad , Vol. 1 (Delhi: Parimal Publications, 1992), 113, 134-43, 361-370; Km. Rajani Mishra,Brahm -Worship. Tradition and Iconography(Delhi: Kanishka Publishing House, 1989) 50-57; Gonda,Background.64 See J. Conda, Background and Variants of the Hirayagarbha Conception, inStudies in Indo-Asian Artand Culture , Volume 3, ed. Perala Ratnam (1974) 39- 54; F.B.J. Kuiper, Cosmogony and Conception: AQuery,History of Religions10 (1970): 91-138.65 See David Leeming and Margaret Leeming, A Dictionary of Creation MythsNew York and Oxford:Oxford University Press, 1994) 31- 33 s.v. Birth as Creation Metaphor; F.B.J. Kuiper, Cosmogony andConception: A Query, HR 10 (1970): 91-183 [= Ancient Indian Cosmogony, 90-137]; Mircea Eliade,


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1. Modern Hindu depiction of Prajpati-Brahm as luminous anthropos 2. Statue of Prajpati-Brahm as Vi u cloaked in the Primordial Triple Black Matter3. Modern Hindu depiction of Prajpati-Brahm as Vi u Blue, signaling the interaction of

Prajpati-Brahm brilliant light with the Primordial Triple Black Matter, producing a blueiridescence.

Prajpati-Brahms bursting forth from the atom as a man actually was a longevolutionary process.

Brahm, considered as the creator of all the worlds, and the first born of all beings, is a popularpersonification of the impersonal and abstract supreme spirit (Brahman-neuter) realized by way of along evolutionary process.71

Elijah Muhammad agrees: It took the creator six trillion years to evolve from an atom toA.T.O.M.: Allah The Original Man. One of the most distinctive and, to some, alarmingaspect of Muhammads teaching on God is thatoriginal Creator died.

All of the prophets of old died, and the Creator of this Heaven and Earth that we live in died. 72

Allah did not create the heavens and the earth and man on the earth to live forever. He did not doso Himself. So if the First God died and we dont see a trace of Him, only His work, how do youexpect to live forever yourself? 73

Yes God lives and rules all of the time. But not the same God. We are not under the direction of theFirst God in Person. He is dead but another One rose up a little wiser than the First One. 74

This same peculiarity is found in Indic/Hindu tradition. The Skanda Puraa mentions

when the first Brahm died75

Thus Kurian Mathothu notes: the gods are noteternalWhen at the end of a cycle Brahm dies, the universe dies with him76

71 Kurian Mathothu , The Development of the Concept of Trimurti in Hinduism (Urbaniana, 1971) 43.72 Muhammad, Theology of Time, 290.73 Muhammad, Theology of Time, 291.74 Muhammad, Theology of Time, 371.75 Mathothu , Development of the Concept of Trimurti, 53.76 Mathothu , Development of the Concept of Trimurti, 43-44 n.55.


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The assonance between Indic Sacred Science and the Supreme Wisdom of Master FardMuhammad and The Honorable Elijah Muhammad is undeniable and compelling.

The Qur n in the Light of Hindu Sacred Science

I believe that all of the said above justifies our examining the Qur n in the lightof Indic Sacred Science. I also believe that I have found a specific case in which IndicSacred Science does illuminate a particular tradition found often in the Qur n. Inilluminating this Qur nic tradition, however, this Indic Sacred Science totallyvindicates the Honorable Brother Minister Farrakhan tafs r . Allow me to re-quote theQur nic passages that we discussed earlier and which are the focus of this writing.

Srat al- Nis [4]:1 reads:

O mankind, reverence your Lord, who created you from One Soul ( nafs whida) and created from itits mate ( zawj) and dispersed from both of them many men and women. And reverence Allah,through whom you demand your mutual (rights), and (reverence) the wombs ( arhm). IndeedAllah is ever, over you, an Observer.

Srat al-Zumar [39]:6:

He created you (all) from One Soul/Single Person [ nafs whida]: then created, of like nature, itsmate [ zawjah] and he sent down for you eight head of cattle in pairs: He makes you, in the wombsof your mothers, in stages, one after another, in triple darkness [ zulumt thaltha]. Such is Allah,your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye

turned away?

The Hindu text B hadaranyaka Upanisad, which is one of the oldest Upanisadsdating to earlier than 500 BCE, reports regarding Prajpati (Brahm), theIndic SupremeCreator God and Lord of All:

In the beginning, this universe was Soul [ tman] in the form of the Man [ Puru a].77 He(Prajpati/Purua) looked around and saw nothing other than himselfHe desired a Second. Hewas of the same size and kind as a man and a woman in close embrace. He caused Himself to fall[ pat] into two pieces, and from him a husband and a wife [ pat and patni] were bornHe unitedwith her, and from this mankind were born.

She (i.e. His Second) reflected, How can he unite with meafter engendering me from himself?For shame! 78 I will conceal myself. She became a cow; he became a bull and united with her, andfrom this all the cattle were born[1.4.1-4]79

77 On Puru a see W. Norman Brown, The Sources and Nature of pru a in the Puru askta (Rigveda10.91), Journal of the American Oriental Society51 (1931): 108-118.78 This myth of primordial incest, as it were, was likely a part of the Indic religion encountered by invading Aryans. The judgment and negative characterization of this primordial act implied in this


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Here we learn that the Creator of All (Prajpati) in the beginning was a macrocosmicSoul, tman, in the form of a man, puru a. This parallels the Qur ns nafs whida, OneSoul, as well as Supreme Wisdoms Allah The Original Man. That the Creator of world was a man is emphasized in Indic Sacred Science, as we saw above, as it is inSupreme Wisdom. This Indic Sacred Science-Supreme Wisdom assonance sheds lighton the Qur ns characterization of the womans womb as zulumt thaltha, tripledarkness. The Indic (Hindu) texts specifically describe the pre-cosmic triple darkness asa womb, garbha, and the Creator as the golden embryo ( hiranyagarbha) that is born( jyate) from the womb (waters) ( Rig Veda 10.121.1; 10.82.5.; 6.16.35) to become theFather of the Universe.80 This womb of space from which all creation arose isspecifically called the first womb ( grbham prathamm) (X.82.6), and this languagereminds us of the Honorable Elijah Muhammads teaching according to which thewomb of the woman was secondary to and patterned after the womb of space.

The Qur n knows not only of a gynecological triple darkness (39:6) but of acosmic triple darkness as well. In 24:40 the state of the disbeliever is likened to a layered

darkness ( zulumt, darknesses, which areba uh fawqa ba in, one above another)which is descried as a bahrin lujjyindeep sea composed of(a layer of) water abovewhich is (a layer of) water above which is a cloud ( mawj min fawqihi mawj min fawqihisahb). Thezulumt therefore consists of two amwj(pl. of mawj, billow, wave) overwhich is a sahb, cloud. While invoked here in a simile, the reality of this cosmic tripldarkness should not be doubted: it is juxtaposed in this verse to the light of Allah whichis quite real, even though it too is used non-literally here. Thus, Indic (Hindu) SacredScience, the Qur n, and Supreme Wisdom are in remarkable agreement here.

Back to the Hindu text. Alone in the universe Prajpati desired a Second, andbecause He already held within Him male and female (as if in close embrace), He w

able to split into two beings, Himself and His mate (the Qur nszawj). From these two(Prajpati and His mate) humanity was produced, as the Qur n says also:wa baththaminhum rijlan kathran wa nisa (and from these two many men and womenspread). Here wecan see that the Teachings of the Most Honorable Elijah Muhammadare not only consistent with the sacred knowledge of the Brihadaranyaka Upanisadwhich itself throws light on the Quran, but that the Teachings also throw light on thBrihadaranyaka Upanisad. Thus, we can understand what that scripture means when itsays, He (Prajpati) was of the same size and kind as a man and a woman in closembrace. The androgyny here of the Father of the Universe is no doubt a poeti

statement from the text no doubt is that of the Aryan Brahmins, who carnally related it to human inceSee Asko Parpola, From archaeology to a stratigraphy of Vedic syncretism. The banyan tree and thewater buffalo as Harappan-Dravidian symbols of royalty, inherited in succession by Yama, Varuna andIndra, divine kings of the first three layers of Aryan speakers in South Asia, in Arlo Griffiths and JanM. Houben (eds.), The Vedas: Texts, language & ritual. Proceedings of the Third International VedicWorkshop, (Groningen: Egbert Forsten, 2004) 487-488 [art.= 479-515]. .79 Hindu Myths: A Sourcebook Translated From The Sanskrit (New York: Penguin Books, 1975) 34.80 See J. Conda, Background and Variants of the Hirayagarbha Conception, inStudies in Indo-Asian Artand Culture , Volume 3, ed. Perala Ratnam (1974) 39- 54; F.B.J. Kuiper, Cosmogony and Conception: AQuery,History of Religions10 (1970): 91-138.


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reference to the X and Y chromosomes found within man (male), as mentioned aboveby Minister Farr akhan, and which is the genetic basis for Prajpatis (male) priority toand ability to produce the woman, whom both the Supreme Wisdom and Indic SacredScience (the Brihadaranyaka Upanisad) describe as the Creators Second self.

When these Quranic passagesare read in the light of their Indic predecessor theBrihadaranyaka Upanisad, we see that they both agree completely with the MostHonorable Elijah Muhammad and the Honorable Minister Farrakhan, who are onceagain vindicated, and prove Farrakhan to be a very capable mufassir .

What about the cattle? While I will right now make no substantive suggestionregarding the meaning of the early and seemingly abrupt appearance of bovids in theQu nic passage (Srat al-Zumar [39]:6) or elucidate their relation to the nafs whida andhumanity, I do draw our attention to a similar appearance of these bovids in ourpassage from B hadaranyaka Upanisad. After mating with His Second (Self) andproducing therefrom humanity, we learn that the two (Prajpati and His Second Self)produce cattle! J. Gonda thus notes:

The fact that cows, in the gveda ( Rig Veda), are already a concern of Prajpatis stamps him as agod who sets his heart on meeting the first biological and economic demands of hisworshippersthe many references to the relations of the lord of creatures with bovine animals-which he is said to have created at the same time as human beings(cf. also PB 23.9.2)-and his everlastingcare of them are indeed not surprising [emphasis mine-WM]. 81

This sounds eerily similar to

He created you (all) from One Soul: then created, of like nature, its mate and He sent down for you eighthead of cattle in pairsSrat al-Zumar [39]:6.

According to the Qur n the Creator (Allah) produced humanity from aprimordial One Soul and its mate derived therefrom, after which (or simultaneouslycattle were produced (for the benefit of humanity). According to Indic (Hindu) SacredScience (Brihadaranyaka Upanisad), humanity was produced from a primordial oneSoul, whowas the Creator Himself, and His mate that derived from Him. Next (orsimultaneously) He produced cattle (for the benefit of humanity). Both Primordial Soulsemerge out of a Triple Darkness ( tryank; zulumt thaltha)

The overall symmetry between Brihadaranyaka Upanisad 1.4.1-4 and Qur n 4:1and 39:6 is simply remarkable. The ancient Indic fragment is almost an exact duplicateof the Qur nic passages,but it predates the Qur n by over a thousand years! Thissymmetry is surely to be accounted for by the above discussed circumstance that Indic(Hindu) and Islamic traditions are both heirs of the same [religio-]culturalbackground. But the symmetry, we learn, is three-way:

Indic (Hindu) Sacred Science The Qur n Supreme Wisdom

81 Gonda, Popular Prajpati, 135.

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