For long centuries God perfected the animal form which was to become the vehicle of humanity and the image of Himself. He gave it hands whose thumb could be applied to each of the fingers, and jaws and teeth and throat capable of articulation, and a brain sufficiently complex to execute all the material motions whereby rational thought is incarnated. The creature may have existed for ages in this state before it became man: it may even have been clever enough to make things which a modern archaeologist would accept as proof of its humanity. But it was only an animal because all its physical and psychical processes were directed to purely material and natural ends. Then, in the fullness of time, God caused to descend upon this organism, both on its psychology and physiology, a new kind of consciousness which could say ‘I’ and ‘me’, which could look upon itself as an object, which knew God, which could make judgements of truth, beauty, and goodness, and which was so far above time that it could perceive time flowing past. This new consciousness ruled and illuminated the whole organism, flooding every part of it with light, and was not, like ours, limited to a selection of the movements going on in one part of the organism, namely the brain. Man was then all consciousness. The modern Yogi claims—whether falsely or truly—to have under control those functions which to us are almost part of the external world, such as digestion and circulation. This power the first man had in eminence. His organic processes obeyed the law of his own will, not the law of nature. His organs sent up appetites to the judgement seat of will not because they had to, but because he chose. Sleep meant to him not the stupor which we undergo, but willed and conscious repose—he remained awake to enjoy the pleasure and duty of sleep. Since the processes of decay and repair in his tissues were similarly conscious and obedient, it may not be fanciful to suppose that the length of his life was largely at his own discretion. Wholly commanding himself, he commanded all lower lives with which he came into contact. Even now we meet rare individuals who have a mysterious power of taming beasts. This power the Paradisal man enjoyed in eminence. The old picture of the brutes sporting before Adam and fawning upon him may not be wholly symbolical. Even now more animals than you might expect are ready to adore man if they are given a reasonable opportunity: for man was made to be the priest and even, in one sense, the Christ, of the animals—the mediator through whom they apprehend so much of the Divine splendour as their irrational nature allows. And God was to such a man no slippery, inclined plane. The new consciousness had been made to repose on its Creator, and repose it did. However rich and varied man’s experience of his fellows (or fellow) in charity and friendship and sexual love, or of the beasts, or of the surrounding world then first recognised as beautiful and awful, God came first in his love and in his thought, and that without painful effort. In perfect cyclic movement, being, power and joy descended from God to man in the form of gift and returned from man to God in the form of obedient love and ecstatic adoration: and in this sense, though not in all, man was then truly the son of God, the prototype of Christ, perfectly enacting in joy and ease of all the faculties and all the senses that filial self-surrender which Our Lord enacted in the agonies of the crucifixion.
Judged by his artefacts, or perhaps even by his language, this blessed creature was, no doubt, a savage. All that experience and practice can teach he had still to learn: if he chipped flints, he doubtless chipped them clumsily enough. He may have been utterly incapable of expressing in conceptual form his Paradisal experience. All that is quite irrelevant. From our own childhood we remember that before our elders thought us capable of ‘understanding’ anything, we already had spiritual experience as pure and as momentous as any we have undergone since, though not, of course, as rich in factual context. From Christianity itself we learn that there is a level—in the long run the only level of importance—on which the learned and the adult have no advantage at all over the simple and the child. I do not doubt that if the Paradisal man could now appear among us, we should regard him as an utter savage, a creature to be exploited or, at best, patronised. Only one or two, and those the holiest among us, would glance a second time at the naked, shaggy-bearded, slow-spoken creature: but they, after a few minutes, would fall at his feet.
We do not know how many of these creatures God made, nor how long they continued in the Paradisal state. But sooner or later they fell. Someone or something whispered that they could become as gods—that they could cease directing their lives to their Creator and taking all their delights as uncovenanted mercies, as ‘accidents’ (in the logical sense) which arose in the course of a life directed not to those delights but to the adoration of God. As a young man wants a regular allowance from his father which he can count on as his own, within which he makes his own plans (and rightly, for his father is after all a fellow creature), so they desired to be on their own, to take care for their own future, to plan for pleasure and for security, to have a meum from which, no doubt, they would pay some reasonable tribute to God in the way of time, attention, and love, but which, nevertheless, was theirs not His. They wanted, as we say, to ‘call their souls their own’. But that means to live a lie, for our souls are not, in fact, our own. They wanted some corner in the universe of which they could say to God, ‘This is our business, not yours.’ But there is no such corner. They wanted to be nouns, but they were, and eternally must be, mere adjectives. We have no idea in what particular act, or series of acts, the self-contradictory, impossible wish found expression. For all I can see, it might have concerned the literal eating of a fruit, but the question is of no consequence.