In The Religion Of The Samurai by Kaiten Nukariya we find some extensive commentary about the Origin of Man according to Taoist tradition. This tradition is closely aligned with Confucianism, or the thoughts and Ideas of Kung-Fu-Tse, known to us as Confucius. Not a religion pre se, Confucianism is, like Taoism, best explained as a “way” to live rather than an “answer” to theosophical and anthropological questions. The Tao Teh King (or Do-toku-kyo, or Tao Te Ching, or I Ching), by Lao Tsz (or Ro-shi, or Lao-Tse, or Lao-Tzu), written around 604-522 B.C., is the best, and perhaps primary example of this thinking, namely as a “way” of achieving enlightenment. The Religion of the Samurai is from 1913, and it aims to answer for the Origin of Man. In the Preface to this work, in which he explains the somewhat common nature of both Buddhists and Taoists, and his desire to explain Man’s origin using this tradition, Nukariya writes:
“Confucianists and Taoists of our age, nevertheless, merely know that our nearest origin is the father or the grandfather, as we are descended from them, and they from their fathers in succession. (They say) that the remotest (origin) is the undefinable (primordial) Gas [n.b. : Such a statement concerning the creation of the universe as the one here given is found in I King (Eeki-kyo, or I Ching). The primordial substance is not exactly ‘gas,’ but we may conceive it as being something like a nebula] in the state of chaos; that it split itself into the two (different) principles of the Positive and the Negative; that the two brought forth the Three Powers of Heaven, Earth, and Man, which (in their turn) produced all other things; that man as well as other things originated in the Gas.
“(Some)[n.b.: Not all Buddhists, but some of them, are meant here-that is, Hinayanists and Dharma-laksanists] Buddhists maintain simply that the nearest (origin) is Karma [n.b.: According to Hinayanists, Karma (action) is that moral germ which survives death and continues in transmigration. It may be conceived as something like an energy, by the influence of which beings undergo metempsychosis], as we were born among men as the results of the Karma that we had produced in the past existences; and that the remotest (origin) is the Alaya-vijñana [According to the Dharma-laksana Sect, Alaya-vijñana (receptacle-knowledge) is the spiritual Substance which holds the ‘seeds’ or potentialities of all things], (because) our Karma is brought forth by illusion, and (illusion by attachment), and so forth, in one word, the Alaya is the origin of life. Although all of (these scholars) claim that they have already grasped the ultimate truth, yet not in fact.
“Confucius, Lao Tsz, and Shakya, however, were all the wisest of sages. Each of them gave his teachings in a way different from the other two, that they might meet the spiritual needs of his time and fit to the capacities of men.”
Taoism, like Buddhism, is very much of the opinion that attempts, such as we are making to try to find the Origin of Man, are perilous enterprises at best. Taoism’s high regard of the family, or direct ancestral line, is really not as primitive or valueless as on the surface it may appear to be. It is not all sticking head in the sand. Since their primary teaching, like that of most Buddhists, is that there are some things that we cannot know, and that answers given regarding such questions amount to mere speculation, inflating the ego unnecessarily, unprovable and sure to meet with controversy, the only thing, they believe, we can know surely is our ancestral line. In this, I tend to agree, now as then lots of literal “yin-yang” is indeed peddled as fact despite no good proof, as we have shown in several instances already, regrading claims of science, for example. Science could do with a healthy dose of Buddhist/Taoist skepticism in these regards.
However, the purpose of the Religion Of The Samurai is to both discount other ideas of Creation and also propose a new one. Its first Chapter is titled “Refutation of Delusive and Prejudiced Doctrine”, its second “Refutation of Incomplete and Superficial Doctrine”, its third “Direct Explanation of the Real Origin”, and its fourth “Reconciliation of the Temporary and Real Doctrine”. This is clearly an emphasis on history, discovery, and logic, a scientific effort of sorts, whether or not consistent with the Taoist tradition. It seems that all the explanations given for the Origin of Man are “temporary” in that they attempt to explain our beginnings in language of our times, for our times. The “real” Origin of Man is in some ways outside our grasp; we are limited by our predicament. This is perhaps indeed the origin of “existentialist” thought, we are a victim of our times, or milieux. Here then another quotation, almost the entire Chapter of the “Direct Explanation of the Real Origin” [my comments and addenda are in brackets]:
“The Ekayana Doctrine that Teaches the Ultimate Reality [‘The perfect doctrine, in which eternal truth is taught by the Buddha’]
–This doctrine teaches us that all sentient beings have the Real Spirit [‘The ultimate reality is conceived by the Mahayanist as an entity self-existent, omnipresent, spiritual, impersonal, free from all illusions. it may be regarded as something like the universal and enlightened soul’] of Original Enlightenment (within themselves). From time immemorial it is unchanging and pure. It is eternally bright, and clear, and conscious. It is also named the Buddha-nature, or Tathagata-garbha [‘Tathagata’s womb, Tathagata being another name for Buddha…’]. As it is, however, veiled by illusion from time without beginning, (sentient beings) are not conscious of its existence, and think that the nature within themselves is degenerated. Consequently they are given to bodily pleasures, and producing Karma, suffer from birth and death. The great Enlightened One, having compassion on them, taught that everything in the universe is unreal. He pointed out that the Real Spirit of Mysterious Enlightenment (within them) is pure and exactly the same as that of Buddha. Therefore he says in Avatamsaka-sutra [‘The book was translated into Chinese by Buddhabhadra, A.D. 418-420’]: “There are no sentient beings, the children of Buddha, who are not endowed with wisdom of Tathagata ‘[The highest epithet of the Buddha, meaning one who comes into the world like the coming of his predecessors’], but they cannot attain to Enlightenment simply because of illusion and attachment. When they are free from illusion, the Universal Intelligence [‘The all-knowing wisdom that is acquired by Enlightenment’] the Natural Intelligence [The inborn wisdom of the Original Enlightenment], the Unimpeded Intelligence [‘The wisdom that is acquired by the union of Enlightenment with the Original Enlightenment’] will be disclosed (in their minds).
“Then he tells a parable of a single grain of minute dust [‘One of the famous parables in the sutra…’] containing large volumes of Sutra, equal in dimension of the Great Chiliocosmos [‘According to the Buddhist literature, one universe comprises one sun, one moon, one central mountain or Sumeru, four continents, etc. One thousand of these universes form the Small Thousand Worlds; one thousand of the Small Thousand Worlds form the Middle Thousand Worlds; and the Great Thousand Worlds, or Great Chiliocosmos, comprises one thousand of the Middle Thousand Worlds’] The grain is compared with a sentient being, and the Sutra with the wisdom of Buddha. Again he says later [‘This is not an exact quotation of the sutra]: ‘Once Tathagata, having observed every sort of sentient beings all over the universe, said as follows: “Wonderful, how wonderful! That these various sentient beings, endowed with the wisdom of Tathagata, are not conscious of it because of their errors and illusions! I shall teach them the sacred truth and make them free from illusion for ever. I shall (thus) enable them to find by themselves the Great Wisdom of Tathagatha within them and make them equal to Buddha.”
“Let me say (a few words) about this doctrine by way of criticism. So many Kalpas we spent never meeting with this true doctrine, and knew not how to trace our life back to its origin. Having been attached to nothing but the unreal outward forms, we willingly acknowledged ourselves to be a common herd of lowly beings. Some regarded themselves as beasts, (while) others as men.
“But now, tracing life to its origin according to the highest doctrine, we have fully understood that we ourselves were originally Buddhas. Therefore we should act in conformity to Buddha’s (action), and keep our mind in harmony with his. Lot us betake ourselves once more to the source of Enlightened Spirit, restoring ourselves to the original Buddhahood. Let us cut off the bond of attachment, and remove the illusion that common people are habitually given to.
“Illusion being destroyed [‘The passage occurs in Tao Teh King‘], the will to destroy it is also removed, and at last there remains nothing to be done (except complete peace and joy). This naturally results in Enlightenment, whose practical uses are as innumerable as the grains of sand in the Ganges. This state is called Buddhahood. We should know that the illusory as well as the Enlightened are originally of one and the same Real Spirit. How great, how excellent, is the doctrine that traces man to such an origin! [Although all of the above-mentioned five doctrines were preached by the Buddha Himself, yet there are some that belong to the Sudden, while others to the Gradual, Teachings. If there were persons of the middle or the lowest grade of understanding, He first taught the most superficial doctrine, then the less superficial, and “Gradually” led them up to the profound. At the outset of His career as a teacher He preached the first doctrine to enable them to give up evil and abide by good; next He preached the second and the third doctrine that they might remove the Pollution and attain to the Purity; and, lastly, He preached the fourth and the fifth doctrine to destroy their attachment to unreal forms, and to show the Ultimate Reality. (Thus) He reduced (all) the temporary doctrines into the eternal one, and taught them how to practise the Law according to the eternal and attain to Buddhahood’].
“‘If there is a person of the highest grade of understanding, he may first of all learn the most profound, next the less profound, and, lastly, the most superficial doctrine-that is, he may at the outset come “Suddenly” to the understanding of the One Reality of True Spirit, as it is taught in the fifth doctrine. When the Spiritual Reality is disclosed before his mind’s eye, he may naturally see that it originally transcends all appearances which axe unreal, and that unrealities appear on account of illusion, their existence depending on Reality. Then he must give up evil, practise good, put away unrealities by the wisdom of Enlightenment, and reduce them to Reality. When unrealities are all gone, and Reality alone remains complete, he is called the Dharma-kaya-Buddha” (all quotes from The Religion of the Samurai, by Kaiten Nukariya, , at sacred-texts.com).
The Taoist, even the Buddhist understanding is not to be taken as naive. If you grant the premises of reincarnation, or metempsychosis, and a world in which all is illusory, the dual-understanding of enlightenment is–consistent. There is one type of understanding which we have no matter what, and that is trying to make sense of the the illusion. Our conversations and debates about such things are, then, about illusion. Since we are all of Buddha-nature, at least “deep down inside”, though, we have the capability of REAL enlightenment, which here would be about our origin before our participation in the maya world.
The answer then to the question of “What is the Taoist Origin of Man?” then requires a qualifier. Do you mean Man in the World, or Man “himself”? Answers to the first, beyond the lineage of ancestors, is debatable and bound to bring error. in fact mere speculation. Upon reaching enlightenment, however, all should, at least in theory, become clear. We are Buddha in essence, we are eternal in essence, as there are two realities. One is the reality of the world of illusion, in which we operate day-to-day. The other is Buddha consciousness, which brings spiritual enlightenment that may or may not be communicable with words to those without such enlightenment.
The symbol of the Tao is then very indicative of life in this world. It is a world of opposites, forever at odds with one another. Light and dark, left and right, right and wrong, good and evil. These are examples of the natural life in which we are now living, the world of illusion, or as the Hindus say, maya.
But is this much different than “Western” tradition? I think not so much. Western spirituality, as for example found in Christianity and Judaism, also talks of a spirit, also of knowing without experience through this spirit, and of a world that is primarily corrupt. These Western types also speak of a better, “heavenly” world to which we can aspire. While the West does not speak of reincarnation (at least much since Plato…), it speaks of “after-lifes” and “after-worlds” both good and bad, and so then does indeed assume some sort of spiritual transcendence of the earthly life.
Shinto is the primary religion and/or spirituality of the Japanese people. The name is adapted from the Chinese language and means literally “way of the gods”. According to some, Taoism is prehistoric in origin, but did not become a “real, organized” religion until Buddhism, Taoism, and Confucianism entered into Japan (about 600 AD), at which time the local customs became classified and incorporated into Buddhism, creating Shinto. R. Pilgrim and R. Ellwood in Japanese Religion (New Jersey: Prentice Hall, 1985) say that:
“Shinto is a religion in where practice (actions) and ritual, rather than words, are of the utmost importance. Shinto is characterized by the worship of nature, ancestors, polytheism, and animism, with a strong focus on ritual purity, involving honoring and celebrating the existence of Kami. Kami are defined in English as “spirit”, “essence” or “deities”, that are associated with many understood formats; in some cases being human like, some animistic, others associated with more abstract “natural” forces in the world (mountains, rivers, lightning, wind, waves, trees, rocks). It may be best thought of as “sacred” elements and energies. Kami and people are not separate, they exist within the same world and share its interrelated complexity”
There are several types of Shinto, all of which give the notion of the Kami high priority. Ko, Sect, Folk, Shrine, indeed most Shinto believes:
“… that everything contains a kami (“spiritual essence”, commonly translated as god or spirit). Shinto’s spirits are collectively called yaoyorozu no kami, an expression literally meaning “eight million kami”, but interpreted as meaning “myriad”, although it can be translated as “many Kami”. There is a phonetic variation kamu and a similar word among Ainu kamui. There is an analog “mi-koto“.
“Kami are a difficult concept to translate as there is no direct similar construct in English. Kami is generally accepted to describe the innate supernatural force that is above the actions of man, the realm of the sacred, and is inclusive of gods, spirit figures, and human ancestors. All mythological creatures of the Japanese cultural tradition, of the Buddhistic tradition, Christian God, Hindu gods, Islamic Allah, various angels and demons of all faiths among others are considered Kami for the purpose of Shinto faith.
“The kami reside in all things, but certain places are designated for the interface of people and kami (the common world and the sacred): sacred nature, shrines, and kamidana. There are natural places considered to have an unusually sacred spirit about them, and are objects of worship. They are frequently mountains, trees, unusual rocks, rivers, waterfalls, and other natural edifices. In most cases they are on or near a shrine grounds. The shrine is a building built in which to house the kami, with a separation from the “ordinary” world through sacred space with defined features based on the age and lineage of the shrine. The kamidana is a home shrine (placed on a wall in the home) that is a “kami residence” that acts as a substitute for a large shrine on a daily basis. In each case the object of worship is considered a sacred space that the kami spirit actually dwells, being treated with the utmost respect and deference” (Wikipedia).
According to this tradition, the Universe was created from an egg-like structure, and for a time the gods, created next, lived upon the Earth. Ultimately, bad gods fought with good gods and were finally expelled from the Earth.:
“Therefore Taka-mi-musubi no Mikoto assembled all the eighty Gods, and inquired of them, saying, ‘I desire to have the evil Gods of the Central Land of Reed-Plains expelled and subdued. Who should we send for this purpose? I pray you, all you Gods, do not conceal your opinion.’
“They all said, ‘Ama-no-ho-hi no Mikoto is the most heroic among the Gods. Should we not try him?’
“Taka-mi-musubi no Mikoto then complied with the general advice and commanded Ama-no-ho-hi no Mikoto to go and subdue them. This Deity, however, curried favor with Oho na-mochi no Mikoto, and three years passed without his making any report. Therefore his son Oho-se-ihi no Mikuma no ushi (also called Take-mikuma no ushi) was sent. He, too, yielded compliance to his father and never made any report.
“Taka-mi-musubi no Mikoto therefore again summoned together all the Gods and inquired of them who should be sent. They all said, ‘Ame-waka-hiko, son of Ame no Kuni-dama. He is a brave person. Let him be tried.’
“After this advice, Taka-mi-musubi no Mikoto gave Ame-waka hiko a heavenly deer-bow and heavenly feathered arrows, and so dispatched him. This God also was disloyal, and as soon as he arrived took to wife Shita-teru-hime, the daughter of Utsushi-kuni-dama (also called Taka-hime or Waka-kuni dama). Accordingly he remained, and said, ‘I, too, wish to govern the Central Land of Reed-Plains.’ He never reported the result of his mission.
“At this time, Taka-mi-musubi no Mikoto, wondering why he was so long in coming and making his report, sent the pheasant Na-naki to observe. The pheasant flew down and perched on the top of a many-branched cassia-tree which grew before Ame-waka-hiko’s gate.
“Now Ama-no Sagu-me saw this and told Ame-waka-hiko, saying, ‘A strange bird has come and is perched on the top of the cassia tree.’ Then Ame-waka-hiko took the heavenly deer-bow and the heavenly feathered arrows which had been given him by Taka-mi-musubi no Mikoto, and shot the pheasant so that it died.
“When the arrow passed through the pheasant’s breast, it came before the place where Taka-mi-musubi no Kami was sitting. Then Taka-mi-musubi no Kami seeing this arrow said, ‘This arrow I formerly gave to Ame-waka-hiko. It is stained with blood,—it may be because he has been fighting with the Earthly Deities.’
“After saying this, Taka-mi-musubi no Mikoto took up the arrow and flung it back down to earth. This arrow, when it fell, it hit Ame-waka-hiko on the top of his breast. At this time Ame-waka-hiko was lying down after the feast of first-fruits, and when hit by the arrow died immediately. This was the origin of the general saying, ‘Fear a returning arrow.’
“The sound of the weeping and mourning of Ame-waka-hiko’s wife, Shita-teru-hime, reached Heaven. At this time, Ame no Kuni-dama, hearing the voice of her crying, straightway knew that her husband, Ame-waka-hiko, was dead, and sent down a swift wind to bring the body up to Heaven. Immediately a mortuary house was made in which the body was temporarily deposited. The river-geese were made the head-hanging bearers and broom-bearers. One version is: ‘The barn-door fowls were made head hanging bearers, and the river-geese were made broom bearers.’ The sparrows were made pounding-women.
“One version is: ‘The river-geese were made head-hanging bearers and also broom-bearers, the kingfisher was made the representative of the deceased, the sparrows were made the pounding-women, and the wrens the mourners. Altogether the assembled birds were entrusted with the matter.’ For eight days and eight nights they wept and sang dirges.
“Before this, when Ame-waka-hiko was in the Central Land of Reed-Plains, he was on terms of friendship with Aji-suki-taka hiko-ne no Kami. Therefore Aji-suki-taka-hiko-ne no Kami ascended to Heaven and offered condolences for his death. Now this God was exactly like in appearance to Ame-waka hiko when he was alive, and therefore Ame-waka-hiko’s parents, relations, wife, and children all said, ‘Our Lord is still alive!’ and clung to his garments and to his girdle, partly rejoiced and partly distracted. Then Aji-suki-taka-hiko-ne no Kami became flushed with anger and said, ‘The way of friends is such that it is right that mutual condolence should be made. Therefore I have not been daunted by the pollution, but have come from afar to make mourning. Why then should I be mistaken for a dead person?’
“So he drew his sword, Oho-ha kari, which he had in his girdle, and cut down the mortuary house, which fell to earth and became a mountain. It is now in the province of Mino, by the upper waters of the River Ayumi. This is the mountain of Moyama (‘mourning mountain’). This is why people take care not to mistake a living for a dead person. After this, Taka-mi-musubi no Mikoto again assembled all the Gods that they might select some one to send to the Central Land of Reed-Plains. They all said, ‘It will be well to send Futsu-nushi no Kami, son of Iha-tsutsu no wo and Iha-tsutsu no me, the children of Iha-saku-ne-saku no Kami.’
“Now there were certain Gods dwelling in the Rock-cave of Heaven, that is, Mika no Haya-hi no Kami, son of Idzu no wo bashiri no Kami, Hi no Haya-hi no Kami, son of Mika no Haya-hi no Kami, and Take-mika-dzuchi no Kami, son of Hi no Haya-hi no Kami. The latter God came forward and said, ‘Is Futsu-nushi no Kami alone to be considered a hero? And am I not a hero?’ His words were animated by a spirit of indignation. He was therefore allied with Futsu-nushi no Kami and made to subdue the Central Land of Reed-Plains. The two Gods immediately descended and arrived at the Little Shore of Itasa, in the Land of Izumo. Then they drew their ten-span swords, and stuck them upside down in the earth, and sitting on their points questioned Oho-na-mochi no Kami, saying, ‘Taka-mi musubi no Mikoto wishes to send down his August Grandchild to preside over this country as its Lord. He has therefore sent us two Gods to clear out and pacify it. What is your intention? Will you stand aside or not?’
“Then Oho-na-mochi no Kami answered and said, ‘I must ask my son before I reply to you.’ At this time his son Koto-shiro-nushi no Kami was absent on an excursion to Cape Miho in the Land of Izumo, where he was amusing himself by angling for fish. Some say he was amusing himself by catching birds. He therefore took the many-handed boat of Kumano, and placing on board of it his messenger, Inase-hagi, he dispatched him, and announced to Koto-shiro-nushi no Kami the declaration of Taka-mi-musubi no liami. He also inquired what language he should use in answer. Koto-shiro nushi no Kami spoke to the messenger, and said, ‘The Heavenly Deity has now addressed us this inquiry. My father should respectfully withdraw—I will make no opposition.’
“So he made in the sea an eight-fold fence of green branches, and stepping on the bow of the boat, went off. The messenger returned and reported the result of his mission. Then Oho-na mochi no Kami said to the two Gods, in accordance with the words of his son, ‘My son, on whom I rely, has already departed. I, too, will depart. If I were to make resistance all the Gods of this Land would certainly resist also. But as I now respectfully withdraw, who else will be so bold as to refuse submission?’ So he took the broad spear which he had used as a staff when he was pacifying the land and gave it to the two Gods, saying, ‘By means of this spear I was at last successful. If the Heavenly Grandchild will use this spear to rule the land, he will undoubtedly subdue it to tranquillity. I am now about to withdraw to the concealment of the short-of-a hundred eighty road-windings.’
“Having said these words, he at length became concealed. After this, the two Gods put to death all the rebellious spirits and Deities. One version says, ‘The two Gods at length put to death the malignant Deities and the tribes of herbs, trees and rocks. When all had been subdued, the only one who refused submission was the Star-God Kagase-wo. Therefore they sent the Weaver-God Take-ha-dzuchi no Mikoto also, upon which he rendered submission. The two Gods therefore ascended to Heaven.’ Ultimately they reported the result of their mission” [Translated by W.G. Aston, Nihongi (London: Kegan, Paul, Trench, Trübner, 1896), 64-70 Edited by Richard Hooker].
Another Shinto myth says:
“According to Japanese Shinto Mythology, at the beginning of time, the heavens and the earths were mixed together in a great cloud. Slowly, the clearer, lighter parts of the cloud rose up and became heaven. The heavier parts of the cloud descended and became an ocean of muddy water. Between the heavens and the earth, a pale green sprout began to grow. It grew swiftly and was extremely strong. When the plant’s flower burst open, the First God emerged. This First God then created Izanagi, is the god of all that is light and heavenly. Izanagi, whose name means ‘the male who invites’, and his wife and sister Izanami, whose name means ‘the female who invites’. The First God gave Izanagi the task of finishing the creation of the world.
“Standing on rainbow called Ama-no-ukihashi (the floating bridge of the heavens), they plunged a jewel crested spear into the ocean. When they pulled it free, the water that dripped from the spear coagulated and formed the first island of the Japanese archipelago. Izanagi and Izanami went down to this island and settled down on it. Together, on this island, they made the islands of Japan.
“When Izanami died giving birth, Izanagi went to the underworld to retrieve her, but she refused to come back with him and they parted forever. When Izanagi returned from the underworld, he started the first cleaning rites. He washed his left eye and thus created the sun goddess Amaterasu. When he washed his right eye, the moon goddess Tsuki-Yumi came forth. From his nose he created Susanowo, the god of the seas and the storms.
“Later, he created the first people and animals of the island.”
Indeed, Shinto is argued for on the one hand as being a very ancient and cogent way of thinking, consistent with if not prior to other existing spiritual ontologies and ethics. On the other hand, Shinto is often cited as being a religion that hails the Japanese as superior to all, all other “types” of men being different in status if not in kind. I tend to think this criticism is neither here nor there. For Judaism, it is the Jews, for the Muslims, those of Arabic descent; that national patriotism is a factor to consider when evaluating these religions’ theories of creation goes without saying. But if you dig deeper, and think about the thought underlying them all, there is a common line: a long time ago some entities we have as of late been wont to term “gods” came to this planet and somehow created mankind.
The question to ask here, I think, best follows from the following hypothetical. Let’s suppose for while that a LONG LONG LONG time ago you existed, without all today’s luxuries and toys, but with your same, or at least a similar, somewhat logically-inclined thinking mind. Do you think, first, “what is God?”, or “where is the world from?” in your state of primordial wonder? I think not. I think the first thing you ask is “Where did I come from?”, and then you proceed along those lines. Why care about the origin of the mountains, or the stream, if you are as yet unsettled on your own identity? Following this reasoning, you answer the question of your own origin the best you can. You start, as do the Shinto and many Buddhists including also, I think, the Taoists and most tribal religions, with ancestor worship, if you want to call it that as they do today. Myself, I would prefer to call it ancestor respect.
First you must know from where you come. And this answer alone, the eternal “Know Thyself” itself, is still today the first question a thinking person—a human person—should ask. Now then, talks of GODS or gods or deities or lords or extraterrestrial invaders (as we shall soon see…)…are these talks rather tales and fables to try to AID ourselves in answering for this one fundamental question? Indeed, it seems to offer final solution when you say “God/god/gods/Gods exist, for upon that edifice you can allay the origin of yourself. You came from God, originally, you say, because your relative “furthest back” on the family tree is unknown to you. But a relative, I assure you there was. Then in light of this those atheists and those of scientific bent (and so the flock of parrots) rally and want to claim a prize, not knowing that to say your relative WAY BACK was a chimp, or a primordial piece of slime, is in essence saying that the Origin of Man lies in what is irrational, unreal, and not even organic. Nonsense all around.
So let’s just end this section with the preceding thought. Think for a while about whether or not the Heavens, the Gods, the Creators, the myths and fables, were not possibly all concocted to give a solution to the question “What is the Origin of Man?”. Taken on an individual level, this question becomes “Where do I come from?”, and this question taken as a philosophical affirmation is “Know thyself”.
It is one thing to do a search and find an answer to any question; it is quite another to IMAGINE an answer just so you can consider the question solved. Call this a note to all systems of belief scientific and non.