“Enq: But what proofs have you to support such an arbitrary interpretation?
Theo: Universal symbology is a warrant for its correctness and that it is not arbitrary.
Hermes says of “God’ that he “planted the Vineyard”, i.e., he created mankind. In the Kabala, it is shown that the Aged of the Aged, or the “Long Face”, plants a vineyard, the latter typifying mankind; and a vine, meaning Life.
The Spirit of “King Messiah” is, therefore, shown as washing his garments in the wine from above, from the creation of the world. And King Messiah is the Ego purified by washing his garments (i.e., his personalities in rebirth), in the wine from above, or BUDDHI.
Adam, or A-Dam, is “blood”. The Life of the flesh is in the blood (nephesh – soul), Leviticus xvii. And Adam-Kadmon is the Only-Begotten.
Noah also plants a vineyard – the allegorical hot-bed of future humanity. As a consequence of the adoption of the same allegory, we find it reproduced in the Nazarene Codex.
Seven vines are procreated – which seven vines are our Seven Races with their seven Saviours or Buddhas – which spring from Iukabar Zivo, and Ferho (or Parcha) Raba waters them.
When the blessed will ascend among the creatures of Light, they shall see Iavar-Xivo, Lord of LIFE, and the First Vine.
These kabalistic metaphors are thus naturally repeated in the Gospel according to St. John (xv., 1).
Let us not forget that in the human system- even according to those philosophies which ignore our septenary division – the EGO or thinking man is called the Logos, or the Son of Soul and Spirit.
“Manas is the adopted son of King – and Queen – ” (esoteric equivalents for Atma and Buddhi), says an occult work.
He is the “man-god” of Plato, who crucifies himself in Space (or the duration of the life cycle) for the redemption of MATTER. This he does by incarnating over and over again, thus leading mankind onward to perfection, and making thereby room for lower forms to develop into higher.
Not for one life does he cease progressing himself and helping all physical nature to progress; even the occasional, very rare event of his losing one of his personalities, in the case of the latter being entirely devoid of even a spark of spirituality, helps towards his individual progress.”
H. P. Blavatsky