V. True Sexual Union.

(_Cf._ later Third Root‐Race.) We now come to an important point with regard to the double evolution of the human race. The Sons of Wisdom, or the _Spiritual_, Dhyânîs had become “intellectual” through their contact with Matter, because they had already reached, during previous cycles of incarnation, that degree of intellect which enabled them to become independent and self‐conscious entities, _on this plane_ of Matter. They were reborn only by reason of Karmic effects. They _entered_ those who were “ready,” and became the Arhats, or Sages, alluded to above. This needs explanation. It does not mean that Monads entered Forms in which other Monads already were. They were “Essences,” “Intelligences,” and Conscious Spirits; Entities seeking to become still more conscious by uniting with more developed Matter. Their essence was too pure to be distinct from the Universal Essence; but their “Egos,” or Manas (since they are called Mânasaputra, born of Mahat, or Brahmâ) had to pass through earthly human experiences to become _all‐wise_, and be able to start on the returning ascending cycle. The Monads are not _discrete_ principles, limited or conditioned, but rays from that one universal _absolute_ Principle. The entrance of one ray of sunlight following another through the same aperture into a dark room will not constitute _two_ rays, but one ray intensified. It is not in the course of natural law that man should become a _perfect_ Septenary Being before the Seventh Race in the Seventh Round. Yet he has all these principles latent in him from his birth. Nor is it part of the evolutionary law that the Fifth Principle (Manas), should receive its complete development before the Fifth Round. All such prematurely developed intellects (on the _spiritual_ plane) in our Race are _abnormal_; they are those whom we have called the “Fifth‐Rounders.” Even in the coming Seventh Race, at the close of this Fourth Round, while our four lower principles will be fully developed, that of Manas will be only proportionately so. This limitation, however, refers solely to the spiritual development. The intellectual, on the physical plane, was reached during the Fourth Root‐Race. Thus, those who were “half ready,” who received “but a spark,” constitute the average humanity which have to acquire their intellectuality during the present Manvantaric evolution, after which they will be ready in the next for the full reception of the “Sons of Wisdom.” While those which “were not ready” at all, the latest Monads, which had hardly evolved from their last transitional and lower animal forms at the close of the Third Round, remained the “narrow‐ brained” of the Stanza. This explains the otherwise unaccountable degrees of intellectuality among the various races of men—the savage Bushman and the European—even now. Those tribes of savages, whose reasoning powers are very little above the level of the animals, are not the unjustly disinherited, or the “unfavoured,” as some may think—nothing of the kind. They are simply those _latest arrivals_ among the human Monads, which “were not ready”; which have to evolve during the present Round, as also on the three remaining Globes—hence on four different planes of being—so as to arrive at the level of the average class when they reach the Fifth Round. One remark may prove useful, as food for thought to the student in this connection. The Monads of the lowest specimens of humanity—the “narrow‐brained”(387) savage South‐Sea Islander, the African, the Australian—_had no Karma to work out when first born as men, as their more favoured brethren in intelligence had_. The former are spinning out Karma only now; the latter are burdened with past, present and future Karma. In this respect the poor savage is more fortunate than the greatest genius of _civilized countries_. Let us pause before giving any more such strange teachings. Let us try and find out how far any ancient Scriptures, and even Science, permit the possibility of, or even distinctly corroborate, such wild notions as are found in our Anthropogenesis. Recapitulating that which has been said, we find that the Secret Doctrine claims for man: (1) a polygenetic origin; (2) a variety of modes of procreation before humanity fell into the ordinary method of generation; (3) that the evolution of animals—of the mammalians at any rate—follows that of man instead of preceding it. And this is diametrically opposed to the now generally accepted theories of evolution and the descent of man from an animal ancestor. Let us, giving to Cæsar what is Cæsar’s, examine, first of all, the chances for the polygenetic theory among the men of Science. Now the majority of the Darwinian Evolutionists incline to a polygenetic explanation of the origin of races. On this particular question, however, as in many other cases, Scientists are at sixes and sevens; they agree to disagree. Does man descend from one _single couple_ or from _several groups_—monogenism or polygenism? As far as one can venture to pronounce on what in the absence of witnesses [?] will never be known [?], the second hypothesis is far the most probable.(388) Abel Hovelacque, in his _Science of Language_, comes to a similar conclusion, arguing from the evidence available to a linguistic enquirer. In an address delivered before the British Association, Professor W. H. Flower remarked on this question: The view which appears best to accord with what is now known of the characters and distribution of the races of man ... is a modification of the monogenistic hypothesis[!]. Without entering into the difficult question of the method of man’s first appearance upon the world, we must assume for it a vast antiquity, at all events as measured by any historical standard. _If we had any approach to a complete palæontological record, the history of man could be re‐constructed, but nothing of the kind is forthcoming._ Such an admission must be regarded as fatal to the dogmatism of the Physical Evolutionists, and as opening a wide margin to Occult speculations. The opponents of the Darwinian theory were, and still remain, polygenists. Such “intellectual giants” as John Crawford and James Hunt discussed the problem and favoured polygenesis, and in their day there was a far stronger feeling in favour of than against this theory. It was only in 1864 that Darwinians began to be wedded to the theory of unity, of which Messrs. Huxley and Lubbock became the first coryphæi. As regards the other question, of the priority of man to the animals in the order of evolution, the answer is as promptly given. If man is really the Microcosm of the Macrocosm, then the teaching has nothing so very impossible in it, and is but logical. For, man becomes that Macrocosm for the three lower kingdoms under him. Arguing from a physical standpoint, all the lower kingdoms, save the mineral—which is light itself, crystallized and immetallized—from plants to the creatures which preceded the first mammalians, all have been consolidated in their physical structures by means of the “cast‐off dust” of those minerals, and _the refuse of the human matter, whether from living or dead bodies, on which they fed and which gave them their outer bodies_. In his turn also, man grew more physical, by reäbsorbing into his system that which he had given out, and which became transformed in the living animal crucibles through which it had passed, owing to Nature’s alchemical transmutations. There were animals in those days of which our Modern Naturalists have never dreamed; and the stronger became physical material man—the giants of those times—the more powerful were his emanations. Once that Androgyne Humanity separated into sexes, transformed by Nature into child‐bearing engines, it ceased to procreate its like through drops of vital energy oozing out of the body. But while man was still ignorant of his procreative powers on the human plane—before his Fall, as a believer in Adam would say—all this vital energy, scattered far and wide from him, was used by Nature for the production of the first mammal‐animal forms. Evolution is _an eternal cycle of becoming_, we are taught; and Nature never leaves an atom unused. Moreover, from the beginning of the Round, all in Nature tends to become Man. All the impulses of the dual, centripetal and centrifugal Force are directed towards one point—_Man_. The progress in the succession of beings, says Agassiz: Consists in an increasing similarity of the living fauna, and among the vertebrates, especially, in the increasing resemblance to man. Man is the end towards which all _animal_ creation has tended from the first appearance of the first palæozoic fishes.(389) Just so; but the “palæozoic fishes” are at the lower curve of the arc of the evolution of _forms_, and this Round began with Astral Man, the _reflection_ of the Dhyân Chohans, called the “Builders.” Man is the _alpha and the omega_ of objective creation. As said in _Isis Unveiled_: All things had their origin in Spirit—evolution having originally begun from above and proceeding downwards, instead of the reverse, as taught in the Darwinian theory.(390) Therefore, the tendency spoken of by the eminent Naturalist above quoted is one inherent in every atom. Only, were one to apply it to both sides of evolution, the observations made would greatly interfere with the modern theory, which has now almost become (Darwinian) law. But in citing the passage from Agassiz’ work with approval, it must not be understood that the Occultists are making any _concession_ to the theory which derives man from the animal kingdom. The fact that in this Round he preceded the mammalia is obviously not impugned by the consideration that the latter follow in the wake of man. 25. HOW DID THE MÂNASA, THE SONS OF WISDOM, ACT? THEY REJECTED THE SELF‐ BORN.(391) THEY ARE NOT READY. THEY SPURNED THE SWEAT‐BORN.(392) THEY ARE NOT QUITE READY. THEY WOULD NOT ENTER THE FIRST EGG‐BORN.(393) To a Theist or a Christian this verse would suggest a rather theological idea: that of the Fall of the Angels through Pride. In the Secret Doctrine, however, the reasons for the refusal to incarnate in _half‐ ready_ physical bodies seem to be more connected with physiological than metaphysical reasons. Not all the organisms were sufficiently ready. The Incarnating Powers chose the ripest fruits and spurned the rest. By a curious coincidence, when selecting a familiar name for the continent on which the first Androgynes, the Third Root‐Race, separated, the writer chose, on geographical considerations, that of “Lemuria,” invented by Mr. P. L. Sclater. It was only later that, on reading Hæckel’s _Pedigree of Man_, it was found that the German “Animalist” had chosen the name for his late continent. He traces, properly enough, the centre of human evolution to Lemuria, but with a slight scientific variation. Speaking of it as that “cradle of mankind,” he pictures the gradual transformation of the anthropoid mammal into the primeval savage!! Vogt, again, holds that in America man sprang from a branch of the platyrrhine apes, _independently_ of the origination of the African and Asian root‐stocks from the old world catarrhinians. Anthropologists are, as usual, at loggerheads on this question, as on many others. We shall examine this claim in the light of Esoteric Philosophy in Stanza VIII. Meanwhile, let us give a few moments of attention to the various consecutive modes of procreation according to the laws of Evolution. Let us begin by the mode of reproduction of the later sub‐races of the Third Human Race, by those who found themselves endowed with the “Sacred Fire” from the Spark of higher and then independent Beings, who were the psychic and spiritual Parents of Man, as the lower Pitri Devatâs (the Pitris) were the Progenitors of his physical body. That Third and holy Race consisted of men who, at their zenith, were described as “towering giants of godly strength and beauty, and the depositories of all the mysteries of Heaven and Earth.” Have they likewise _fallen_, if, then, incarnation was the “Fall”? Of this presently. The only thing now to be noted of these is, that the chief Gods and Heroes of the Fourth and Fifth Races, as of later antiquity, are the _deified images of these Men of the Third_. The days of their physiological purity, and those of their so‐called Fall, have equally survived in the hearts and memories of their descendants. Hence, the dual nature shown in these Gods, both virtue and sin being exalted to their highest degree, in the biographies composed by posterity. They were the Pre‐Adamite and the Divine Races, with which even Theology, in whose sight they are all the “accursed Cainite races,” now begins to busy itself. But the action of the “Spiritual Progenitors” of that Race has first to be disposed of. A very difficult and abstruse point has to be explained with regard to Shlokas 26 and 27. 26. WHEN THE SWEAT‐BORN PRODUCED THE EGG‐BORN, THE TWO‐FOLD,(394) THE MIGHTY, THE POWERFUL WITH BONES, THE LORDS OF WISDOM SAID: “NOW SHALL WE CREATE.” Why “now”—and not earlier? This the following Shloka explains. 27. THE THIRD RACE BECAME THE VÂHAN(395) OF THE LORDS OF WISDOM. IT CREATED SONS OF WILL AND YOGA, BY KRIYÂSHAKTI IT CREATED THEM, THE HOLY FATHERS, ANCESTORS OF THE ARHATS.... How did they “create,” since the “Lords of Wisdom” are identical with the Hindû Devas, who refuse to “create”? Clearly they are the Kumâras of the Hindû Pantheon and _Purânas_, those Elder Sons of Brahmâ: Sanandana and the other sous of Vedhas [who], previously created by him ... without desire or passion, [remained chaste] inspired with holy wisdom ... and undesirous of progeny.(396) The power, by which they first created, is that which has since caused them to be degraded from their high status to the position of Evil Spirits, of Satan and his Host—created in their turn by the unclean fancy of exoteric creeds. It was by Kriyâshakti, that mysterious and divine power, latent in the _will_ of every man, which, if not called to life, quickened and developed by Yoga‐training, remains dormant in 999,999 men out of a million, and so gets atrophied. This power is explained in the “Twelve Signs of the Zodiac,”(397) as follows: _Kriyâshakti_:—The mysterious _power of thought_ which enables it to produce external, perceptible, phenomenal results by its own inherent energy. The ancients held that any idea will manifest itself _externally_, if one’s attention [and _will_] is deeply concentrated upon it. Similarly, an intense volition will be followed by the desired result. A Yogî generally performs his wonders by means of Ichchhâshakti (Will‐power) and Kriyâshakti. The Third Race had thus created the so‐called “Sons of Will and Yoga,” or the “Ancestors”—the _Spiritual_ Forefathers—of all the subsequent and present Arhats, or Mahâtmâs, in a truly _immaculate_ way. They were indeed _created_, not _begotten_, as were their brethren of the Fourth Race, who were generated sexually after the separation of sexes, the “Fall of Man.” For Creation is but the result of Will acting on phenomenal Matter, the calling forth out of it the Primordial Divine Light and Eternal Life. They were the “Holy Seed Grain” of the future Saviours of Humanity. Here we have to again make a break, in order to explain certain difficult points, of which there are so many. It is almost impossible to avoid such interruptions.(398) The order of the evolution of the Human Races stands as follows in the Fifth Book of the Commentaries, and has already been given: _The first men were Chhâyâs (1); the Second, the __“__Sweat‐born__”__ (2); the Third, __“__Egg‐born,__”__ and the holy Fathers born by the power of Kriyâshakti (3); the Fourth were the children of the Padmapâni [Chenresi] (4)._ Of course such primeval modes of procreation—by the evolution of one’s image; through drops of perspiration; after that by Yoga; and then by what people will regard as magic (Kriyâshakti)—are doomed beforehand to be regarded as fairy‐tales. Nevertheless, beginning with the first and ending with the last, there is really nothing miraculous in them, nor anything which may not be shown to be natural. This must be proven. 1. Chhâyâ‐birth, or that primeval mode of _sexless_ procreation—the First Race having _oozed out_, so to say, from the bodies of the Pitris—is hinted at in a cosmic allegory in the _Purânas_.(399) It is the beautiful allegory and story of Sanjñâ, the daughter of Vishvakarman—married to the Sun, who, “unable to endure the fervours of her Lord,” gave him her Chhâyâ (shadow, image, or astral body), while she herself repaired to the jungle to perform religious devotions, or Tapas. The Sun, supposing the Chhâyâ to be his wife, begat by her children, like Adam with Lilith—an _ethereal shadow_ also, as in the legend, though an actual living female monster millions of years ago. But, perhaps, this instance proves little except the exuberant fancy of the Paurânic authors. We have another proof ready. If the materialized forms, which are sometimes seen oozing out of the bodies of certain mediums could, instead of vanishing, be fixed and made solid—the “creation” of the First Race would become quite comprehensible. This kind of procreation cannot fail to be suggestive to the student. Neither the mystery nor the impossibility of such a mode is certainly any greater—while it is far more comprehensible to the mind of the true metaphysical thinker—than the mystery of the conception of the fœtus, its gestation and birth as a child, as we now know it. Now to the curious and little understood corroboration in the _Purânas_ about the “Sweat‐born.” 2. Kandu is a sage and a Yogî, eminent in holy wisdom and pious austerities, which, finally, awaken the jealousy of the Gods, who are represented in the Hindû Scriptures as being in never‐ending strife with the Ascetics. Indra, the “King of the Gods,”(400) finally sends one of his female Apsarases to tempt the sage. This is no worse than Jehovah sending Sarah, Abraham’s wife, to tempt Pharaoh; but in truth it is these Gods (and God), who are ever trying to disturb Ascetics and thus make them lose the fruit of their austerities, who ought to be regarded as “tempting demons,” instead of applying the term to the Rudras, Kumâras, and Asuras, whose great sanctity and chastity seem a standing reproach to the Don Juanic Gods of the Pantheon. But it is the reverse that we find in all the Paurânic allegories, and not without good esoteric reason. The King of the Gods, or Indra, sends a beautiful Apsaras (nymph) named Pramlochâ to seduce Kandu and disturb his penance. She succeeds in her unholy purpose and “nine hundred and seven years six months and three days”(401) spent in her company seem to the Sage as one day. When this psychological or hypnotic state ends, the Muni bitterly curses the creature who has seduced him, thus disturbing his devotions. “Depart, begone!” he cries, “vile bundle of delusions!” And Pramlochâ, terrified, flies away, _wiping the perspiration __ from her body_ with the leaves of the trees as she passes through the air. The nymph went from tree to tree, and, as, with the dusky shoots that crowned their summits, she dried her limbs, the child she had conceived by the Rishi came forth from the pores of her skin in drops of perspiration. The trees received the living dews; and the winds collected them into one mass. “This,” said Soma [the Moon], “I matured by my rays; and gradually it increased in size, till the exhalation that had rested on the tree tops became the lovely girl named Mârishâ.”(402) Now Kandu stands for the First Race. He is a son of the Pitris, hence one “devoid of mind,” a fact hinted at by his being unable to discern a period of nearly one thousand years from one day; therefore he is shown to be so easily deluded and blinded. Here is a variant of the allegory in _Genesis_, of Adam, born an image of clay, into which the “Lord God” breathes the “breath of life” but not of intellect and discrimination, which are developed only after he had tasted of the fruit of the Tree of Knowledge; in other words when he has acquired the first development of Mind, and had implanted in him Manas, whose terrestrial aspect is of the earth earthy, though its highest faculties connect it with Spirit and the Divine Soul. Pramlochâ is the Hindû Lilith of the Âryan Adam; and Mârishâ, the daughter born of the perspiration from her pores, is the “Sweat‐born,” and stands as a symbol for the Second Race of mankind. It is not Indra, who in this case figures in the _Purânas_, but Kâmadeva, the God of love and desire, who sends Pramlochâ on Earth. Logic, as well as the Esoteric Doctrine, shows that it must be so. For Kâma is the king and lord of the Apsarases, of whom Pramlochâ is one; and, therefore, when Kandu, cursing her, exclaims: “Thou hast performed the office assigned by the monarch of the gods, go!”—he must mean by that monarch Kâma, and not Indra, to whom the Apsarases are not subservient. For Kâma, again, is in the _Rig Veda_(403) the personification of that feeling which leads and propels to creation. He was the _First Movement_ that stirred the ONE, after its manifestation from the purely Abstract Principle, to create. Desire first arose in IT, which was the Primal Germ of Mind; and which Sages, searching with their intellect, have discovered to be the bond which connects Entity with Non‐Entity. A Hymn in the _Atharva Veda_ exalts Kâma into a supreme God and Creator, and says: Kâma was born the first. Him, neither Gods nor Fathers [Pitris] nor Men have equalled. The _Atharva Veda_ identifies him with Agni, but makes him superior to that God. The _Taittirîya Brâhmana_ makes him allegorically the son of Dharma (moral religious duty, piety and justice) and of Shraddhâ (faith). Elsewhere Kâma is born from the heart of Brahmâ; therefore he is Âtmabhû “Self‐Existent,” and Aja, the “Unborn.” His sending Pramlochâ has a deep philosophical meaning; sent by Indra—the narrative has none. As Erôs was connected in early Greek mythology with the world’s creation, and only afterwards became the sexual Cupid, so was Kâma in his original Vedic character; the _Harivamsha_ making him a son of Lakshmî, who is Venus. The allegory, as said, shows the psychic element developing the physiological, before the birth of Daksha—_the progenitor of real physical men_—who is made to be born from Mârishâ and before whose time living beings and men were procreated “by the will, by sight, by touch, and by yoga,” as will be shown. This, then, is the allegory on the mode of procreation of the Second or the “Sweat‐born.” The same for the Third Race in its final development. Mârishâ, through the exertions of Soma, the Moon, is taken to wife by the Prachetases, the production of the “Mind‐born” sons of Brahmâ also,(404) from whom they beget the Patriarch Daksha—a son of Brahmâ also in a former Kalpa or life, explain and add the _Purânas_, in order to mislead, yet speaking the truth. 3. The early Third Race, then, is formed from drops of “Sweat,” which, after many a transformation, grow into human bodies. This is not more difficult to imagine or realize than the growth of the fœtus from an imperceptible germ, and its subsequent development into a child, and then into a strong, heavy man. But the Third Race changes yet again its mode of procreation according to the Commentaries. It is said to have emanated a _vis formativa_, which changed the drops of perspiration into greater drops, which grew, expanded, and became ovoid bodies—huge eggs. In these the human fœtus gestated for several years. In the _Purânas_, Mârishâ, the daughter of Kandu, the sage, becomes the wife of the Prachetases, and the mother of Daksha. Now Daksha is the father of the first _human‐like_ Progenitors, having been born in this way. He is mentioned later on. The evolution of man, the microcosm, is analogous to that of the universe, the macrocosm. His evolution stands between that of the latter and that of the animal, for which man, in his turn, is a macrocosm. Then the Third Race becomes: 4. The Androgyne, or Hermaphrodite. This process of men‐bearing explains, perhaps, why Aristophanes, in Plato’s _Banquet_, describes the nature of the old race as “androgynous,” the form of every individual being rounded, “having the back and sides as _in a circle_,” whose “manner of running was circular ... terrible in force and strength and with prodigious ambition.” Therefore, to make them weaker, “Zeus divided them [in the Third Root‐ Race] into two, and Apollo [the Sun], under his direction, closed up the skin.” The Madagascans—the island belonged to Lemuria—have a tradition about the first man. He lived at first without eating, and, having indulged in food, a swelling appeared in his leg; this bursting, there emerged from it a female, who became the mother of their race. Truly, “we have our sciences of Heterogenesis and Parthenogenesis, showing that the field is yet open.... The polyps ... produce their offspring from themselves, like the buds and ramifications of a tree....” Why not the primitive _human_ polyp? The very interesting polyp Stauridium passes alternately from gemmation into the sex method of reproduction. Curiously enough, though it grows merely as a polyp on a stalk, it produces gemmules, which ultimately develop into a sea‐nettle or Medusa. The Medusa is utterly dissimilar to its parent‐organism, the Stauridium. It also reproduces itself differently, by sexual method, and from the resulting eggs Stauridia once more put in an appearance. This striking fact may assist many to understand that a form may be evolved—as in the _sexual_ Lemurians from _hermaphrodite_ parentage—quite unlike its immediate progenitors. It is, moreover, unquestionable that in the case of _human_ incarnations the law of Karma, racial or individual, overrides the subordinate tendencies of Heredity, its servant. The meaning of the last sentence in the above‐quoted Commentary on Shloka 27, namely, that the Fourth Race were the children of Padmapâni, may find its explanation in a certain letter from the Inspirer of _Esoteric Buddhism_: _The majority of mankind belongs to the seventh sub‐race of the Fourth Root‐Race—the above‐mentioned Chinamen and their off‐shoots and branchlets (Malayans, Mongolians, Tibetans, Hungarians, Finns, and even the Esquimaux are all remnants of this last offshoot)._ Padmapâni or Avalokiteshvara, in Sanskrit, is, in Tibetan, Chenresi. Now, Avalokiteshvara is the great Logos in its higher aspect and in the divine regions. But in the manifested planes, he is, like Daksha, the Progenitor (in a spiritual sense) of men. Padmapâni‐Avalokiteshvara is called _esoterically_ Bodhisattva (or Dhyân Chohan) Chenresi Vanchug, “the powerful and all‐seeing.” He is considered now as the greatest protector of Asia in general, and of Tibet in particular. In order to guide the Tibetans and Lamas in holiness, and preserve the great Arhats in the world, this heavenly Being is credited with manifesting himself from age to age in human form. A popular legend has it that whenever faith begins to die out in the world, Padmapâni Chenresi, the “Lotus‐bearer,” emits a brilliant ray of light, and forthwith incarnates himself in one of the two great Lamas—the Dalai and Teschu Lamas; finally, it is believed that he will incarnate as the “most perfect Buddha” in Tibet, instead of in India, where his predecessors, the great Rishis and Manus had appeared in the beginning of our Race, but now appear no longer. Even the exoteric appearance of Dhyâni Chenresi is suggestive of the Esoteric Teaching. He is evidently, like Daksha, the synthesis of all the preceding Races and the progenitor of all the _human_ Races after the Third—the first complete one—and thus is represented as the _culmination_ of the _four_ Primeval Races in his _eleven‐faced_ form. This is a column built in four rows, each series having three faces or heads of different complexions; the three faces for each Race being typical of its three fundamental physiological transformations. The first is white (moon‐coloured); the second is yellow; the third, red‐brown; the fourth, in which are only two faces—the third face being left a blank; a reference to the untimely end of the Atlanteans—is brown‐black. Padmapâni (Daksha) is seated on the column, and forms the apex. In this reference compare Shloka 39. The Dhyân Chohan is represented with four arms, another allusion to the four Races. For while two are folded, the third hand holds a lotus—Padmapâni, the “Lotus‐bearer”; the flower symbolizing generation—and the fourth holds a serpent, emblem of the Wisdom in his power. On his neck is a rosary, and on his head the sign of water [Symbol: two horizontal rows of wave‐like symbols]—matter, deluge—while on his brow rests the third eye, Shiva’s eye, that of spiritual insight. His name is “Protector” (of Tibet), “Saviour of Humanity.” On other occasions when he has only two arms, he is Chenresi the Dhyânî, and Bodhisattva, Chakna Padma Karpo, “he who holds a white lotus.” His other name is Chantong, “he of the thousand eyes,” when he is endowed with a thousand arms and hands, on the palm of each of which is represented an eye of Wisdom, these arms radiating from his body like a forest of rays. Another of his names in Sanskrit is Lokapati or Lokanâtha, “Lord of the World”; and in Tibetan Jigten Gonpo, “Protector and Saviour” against evil of any kind.(405) Padmapâni, however, is the “Lotus‐bearer” symbolically only for the profane; esoterically, it means the supporter of the Kalpas, the last of which is called Pâdma, and represents one half of the life of Brahmâ. Though really a minor Kalpa, it is called Mahâ, “great,” because it comprises the age in which Brahmâ sprang from a lotus. Theoretically, the Kalpas are infinite, but practically they are divided and subdivided in Space and Time, each division—down to the smallest—having its own Dhyânî as patron or regent. Padmapâni (Avalokiteshvara) becomes, in China, in his female aspect, Kwan‐yin, “who assumes any form, at pleasure, in order to save mankind.” The knowledge of the astrological aspect of the constellations on the respective “birthdays” of these Dhyânîs—Amitabha (the A‐mi‐to Fo, of China), included: _e.g._, on the 19th day of the second month, on the 17th day of the eleventh month, and on the 7th day of the third month,(406) etc.—gives the Occultist the greatest facilities for performing what are called “magic” feats. The future of an individual is seen, with all its coming events marshalled in order, in a _magic_ mirror placed under the ray of certain constellations. But—beware of the reverse of the medal, SORCERY. Stanza VIII. Evolution Of The Animal Mammalians: The First Fall. 28. How the first mammals were produced. 29. A quasi‐Darwinian evolution. 30. The animals get solid bodies. 31. Their separation into sexes. 32. The first sin of the mindless men. 28. FROM THE DROPS OF SWEAT, FROM THE RESIDUE OF THE SUBSTANCE, MATTER FROM DEAD BODIES OF MEN AND ANIMALS OF THE WHEEL BEFORE,(407) AND FROM CAST‐OFF DUST, THE FIRST ANIMALS(408) WERE PRODUCED. The Occult Doctrine maintains that, in this Round, the mammalians were a later work of evolution than man. Evolution proceeds in Cycles. The great Manvantaric Cycle of Seven Rounds, beginning in the First Round with the mineral, vegetable, and animal, brings its evolutionary work on the descending arc to a dead stop in the middle of the Fourth Race, at the close of the first half of the Fourth Round. It is on our Earth, then—the Fourth Sphere and the lowest—and in the present Round, that this middle point has been reached. And since the Monad has passed, after its first “immetallization” on Globe A, through the mineral, vegetable, and animal worlds in every degree of the three states of matter, except the last degree of the third or solid state, which it reached only at the “mid‐ point of evolution,” it is but logical and natural that at the beginning of the Fourth Round on Globe D, Man should be the first to appear; and also that his frame should be of the most tenuous matter that is compatible with objectivity. To make it still clearer: if the Monad begins its cycle of incarnations through the three objective kingdoms on the descending curved line, it has necessarily to enter on the reäscending curved line of the Sphere as a man also. On the descending arc it is the spiritual which gradually transforms into the material. On the middle line of the base, Spirit and Matter are equilibrized in Man. On the ascending arc, Spirit is slowly reässerting itself at the expense of the physical, or Matter, so that, at the close of the Seventh Race of the Seventh Round, the Monad will find itself as free from Matter and all its qualities as it was in the beginning; having gained in addition the experience and wisdom, the fruitage of all its personal lives, without their evil and temptations. This order of evolution is found also in the first and second chapters of _Genesis_, if one reads it in its true esoteric sense; for Chapter i contains the history of the first Three Rounds, as well as that of the first Three Races of the Fourth, up to the moment when Man is called to conscious life by the Elohim of Wisdom. In Chapter i, animals, whales and fowls of the air, are created before the androgyne Adam.(409) In Chapter ii, Adam (the sexless) comes first, and the animals only appear after him. Even the state of mental torpor and unconsciousness of the first two Races, and of the first half of the Third Race, is symbolized, in the second chapter of _Genesis_, by the _deep sleep of Adam_. It is the dreamless sleep of mental inaction, the slumber of the Soul and Mind, which is meant by that “sleep,” and not at all the physiological process of differentiation of sexes, as a learned French theorist, M. Naudin, imagined. The _Purânas_, the Chaldæan and Egyptian fragments, and also the Chinese traditions, all show an agreement with the Secret Doctrine as to the process and order of evolution. We find in them the corroboration of almost all our teaching: for instance, the statement concerning the oviparous mode of procreation of the Third Race, and even a hint at a less innocent mode of procreation of the first mammal forms. “_Gigantic, transparent, dumb and monstrous they were_,” says the Commentary. Study in this connection the stories of the several Rishis and their multifarious progeny. Pulastya is the father of all the Serpents and Nâgas—an oviparous brood; Kashyapa is grandsire, through his wife Tâmrâ, of the birds and of Garuda, king of the feathered tribe; while by his wife Surabhi, he was the parent of cows and buffaloes, etc. In the Secret Doctrine, the first Nâgas—Beings wiser than Serpents—are the “Sons of Will and Yoga,” born before the complete separation of the sexes, “matured in the man‐bearing eggs(410) produced by the power (Kriyâshakti) of the holy Sages” of the early Third Race.(411) “In these were incarnated the Lords of the three [upper] worlds—the various classes of Rudras, who had been Tushitas, who had been Jayas, who are Âdityas;” for, as explained by Parâshara: “There are a hundred appellations of the immeasurably mighty Rudras.” Some of the descendants of the primitive Nâgas, the Serpents of Wisdom, peopled America, when its continent arose during the palmy days of the great Atlantis; America being the Pâtâla or Antipodes of Jambu‐dvîpa, not of Bhârata‐varsha. Otherwise, whence the traditions and legends—the latter _always more true than history_, as says Augustin Thierry—and even the identity in the names of certain “medicine men” and priests, who exist to this day in Mexico? We shall have to say something of the Nargals and the Nagals, and also of Nagalism, called “devil‐worship” by the missionaries. In almost all the _Purânas_, the story of the “Sacrifice of Daksha” is given, the oldest account of which is to be found in the _Vâyu Purâna_. Allegorical as it is, there is more meaning and biological revelation in it to a Naturalist, than in all the pseudo‐scientific vagaries, which are regarded as learned theories and hypotheses. Daksha, who is regarded as the Chief Progenitor, is, moreover, pointed out as the creator of _physical man_, in the “fable” which makes him lose his head from his body in the general strife between the Gods and the Raumas. This head, being burnt in the fire, is replaced by the _head of a ram_, according to the Kâshi Khanda of the _Skanda Purâna_. Now the ram’s head and horns are ever the symbol of generating power and of reproductive force, and are phallic. As we have shown, it is Daksha who establishes the era of men engendered by sexual intercourse. This mode of procreation did not occur suddenly, however, as one might think, but required long ages before it became the one “natural” way. Therefore, Daksha’s sacrifice to the Gods is shown to have been interfered with by Shiva—the _Destroying_ Deity, _Evolution and Progress personified_, who is the _Regenerator_ at the same time; who destroys things under one form but to recall them to life under another more perfect type. Shiva‐Rudra creates the terrible Vîrabhadra, born of his breath, the “thousand‐headed, thousand‐armed” monster, and commissions him to destroy the sacrifice prepared by Daksha. Then Vîrabhadra, “abiding in the region of ghosts (ethereal men) ... created from _the pores of his skin_ (Roma‐kûpas) powerful Raumas.”(412) Now, however mythical the allegory, the _Mahâbhârata_(413)—which is as much history as is the _Iliad_—shows the Raumas and other races springing in the same manner from the Roma‐kûpas, hair or skin pores. This allegorical description of Daksha’s “sacrifice” is full of significance to the students of the Secret Doctrine who know of the “Sweat‐born.” In the _Vâyu Purâna’s_ account of the sacrifice, moreover, it is said to have taken place in the presence of creatures _born from the egg_, from the vapour, vegetation, pores of the skin, and, finally only, from the womb.(414) Daksha typifies the early Third Race, holy and pure, as yet devoid of an Individual Ego, and possessing passive capacities only. Brahmâ, therefore, commands him to create (in the exoteric texts); when, obeying the command, he made “inferior and superior” (Avara and Vara) progeny (Putra), _bipeds_ and _quadrupeds_; and by his _will_, gave birth to females, to the Gods, the Daityas (Giants of the Fourth Race), the snake‐gods, animals, cattle and the Dânavas (Titans and Demon Magicians) and other beings. From that period forward, _living creatures were engendered by sexual intercourse. Before the time of Daksha, they were variously propagated_—by the _will_, by sight, by touch, and by the influence of religious austerities practised by devout sages and holy saints.(415) And now comes the simply zoölogical teaching. 29. ANIMALS WITH BONES, DRAGONS OF THE DEEP, AND FLYING SARPAS(416) WERE ADDED TO THE CREEPING THINGS. THEY THAT CREEP ON THE GROUND GOT WINGS. THEY OF THE LONG NECKS IN THE WATER BECAME THE PROGENITORS OF THE FOWLS OF THE AIR. This is a point on which the teachings and modern biological speculation are in perfect accord. The missing links representing this transition process between reptile and bird are apparent to the veriest bigot, especially in the Ornithoscelidæ, Hesperornis, and the Archæopteryx of Vogt. 30. DURING THE THIRD,(417) THE BONELESS ANIMALS GREW AND CHANGED; THEY BECAME ANIMALS WITH BONES, THEIR CHHÂYÂS BECAME SOLID.(418) Vertebrates, and after that mammalians. Before that the animals were also ethereal proto‐organisms, just as man was. 31. THE ANIMALS SEPARATED THE FIRST.(419) THEY BEGAN TO BREED. THE TWO‐ FOLD MAN(420) SEPARATED ALSO. HE(421) SAID: “LET US AS THEY; LET US UNITE AND MAKE CREATURES.” THEY DID.... 32. AND THOSE WHICH HAD NO SPARK(422) TOOK HUGE SHE‐ANIMALS UNTO THEM. THEY BEGAT UPON THEM DUMB RACES. DUMB THEY(423) WERE THEMSELVES. BUT THEIR TONGUES UNTIED.(424) THE TONGUES OF THEIR PROGENY REMAINED STILL. MONSTERS THEY BRED. A RACE OF CROOKED RED‐HAIR‐COVERED MONSTERS GOING ON ALL FOURS.(425) A DUMB RACE, TO KEEP THE SHAME UNTOLD.(426) The fact of former hermaphrodite mammals and the subsequent separation of sexes is now indisputable, even from the standpoint of Biology. As Prof. Oscar Schmidt, an avowed Darwinist, shows: Use and disuse, combined with selection, elucidate [?] _the separation of the sexes_, and the existence, otherwise totally incomprehensible, of rudimentary sexual organs. In the Vertebrata especially, _each sex possesses such distinct traces of the reproductive apparatus characteristic of the other_, that even antiquity assumed hermaphroditism as a natural primæval condition of mankind.... The tenacity with which these rudiments of sexual organs are inherited is remarkable. In the class of mammals, actual hermaphroditism is unheard of, although through the whole period of their development they drag along with them these residues, borne by _their unknown ancestry_, no one can say how long.(427) “The animals separated the first,” says Shloka 31. Bear in mind that at that period men were different, even physiologically, to what they are now; the middle point of the Fifth Race being already passed. We are not told what the “huge she‐animals” were; but they certainly were as different from any we now know, as were the “men” from the men of to‐day. This was the first physical “fall into matter” of some of the then existing and lower races. Bear in mind Shloka 24. The “Sons of Wisdom” had spurned the _early_ Third Race, _i.e._, the non‐developed, and are shown incarnating in, and thereby endowing with intellect, the _later_ Third Race. Thus the sin of the brainless or “mindless” Races, who had no “spark” and were irresponsible, fell upon those who failed to do by them their Karmic duty. What May Be The Objections To The Foregoing. Thus Occultism rejects the idea that Nature developed man from the ape, or even from an ancestor common to both; but, on the contrary, traces some of the most anthropoid species to the Third Race man of the early Atlantean Period. As this proposition will be maintained and defended elsewhere, a few words more are all that are needed at present. For greater clearness, however, we shall repeat in brief what was said previously in Volume I, Stanza VI. Our teachings show that, while it is quite correct to say that Nature had, at one time, built round the human astral form an _ape‐like external_ shape, it is also as correct that this shape was no more that of the “missing link,” than were the multitudinous other coverings of that astral form, during the course of its natural evolution through all the kingdoms of Nature. Nor was it, as has been shown, on this Fourth Round Planet that such evolution took place, but only during the First, Second, and Third Rounds, when Man was, in turn, “a stone, a plant, and an animal” until he became what he was in the First Root‐Race of present Humanity. The real line of evolution differs from the Darwinian, and the two systems are irreconcilable, unless the latter is divorced from the dogmas of “natural selection” and the like. Indeed, between the Moneron of Hæckel and the Sarîsripa of Manu, there lies an impassable chasm in the shape of the Jîva; for the “human” Monad, whether “immetallized” in the stone‐atom, or “in‐vegetalized” in the plant, or “inanimalized” in the animal, is still ever a divine, hence also a _human_ Monad. It ceases to be human only when it becomes _absolutely divine_. The terms “mineral,” “vegetable” and “animal” Monad are intended to create a superficial distinction: there is no such thing as a Monad (Jîva) other than divine, and consequently having once been, or having in the future to become, human. The latter term has to remain meaningless unless this difference is well understood. The Monad is a drop out of the Shoreless Ocean beyond, or, to be correct, _within_, the plane of primæval differentiation. It is _divine_ in its higher and _human_ in its lower condition—the adjectives “higher” and “lower” being used for lack of better words—but a Monad it remains at all times, save in the Nirvânic state, under whatever conditions, or whatever external forms. As the Logos reflects the Universe in the Divine Mind, and the Manifested Universe reflects itself in each of its Monads, as Leibnitz put it repeating an Eastern teaching, so the Monad has, during the cycle of its incarnations, to reflect in itself every _root‐form_ of each kingdom. Therefore, the Kabalists say correctly that “Man becomes a stone, a plant, an animal, a man, a spirit, and finally God,” thus accomplishing his cycle or circuit and returning to the point from which he had started as the _Heavenly Man_. But by “Man” the Divine Monad is meant, and not the Thinking Entity, much less his Physical Body. The men of Science now try to trace the immortal Soul, while rejecting its existence, through a series of animal forms from the lowest to the highest; whereas, in truth, all the present fauna are the descendants of those primordial monsters of which the Stanzas speak. The animals—the creeping beasts and those in the waters that preceded Man in this Fourth Round, as well as those contemporary with the Third Race, and again the mammalia that are posterior to the Third and Fourth Races—all are either directly or indirectly the mutual and correlative product, _physically_, of Man. It is correct to say that the man of this Manvantara, _i.e._, of the three preceding Rounds, has passed through all the kingdoms of Nature. That he was “a stone, a plant, an animal.” But (_a_) these stones, plants, and animals were the prototypes, the filmy presentments of those of the Fourth Round; and (_b_) even those at the beginning of the Fourth Round were the astral shadows, as the Occultists express it, of the present stones, plants and animals. And finally, neither the forms nor genera of either man, animal, or plant were what they became later. Thus the astral prototypes of the lower beings of the animal kingdom of the Fourth Round, which _preceded_ the Chhâyâs of Men, were the consolidated, though still very ethereal _sheaths_ of the still more ethereal forms, or models, produced at the close of the Third Round on Globe D, as set forth in _Esoteric Buddhism_; produced “from the residue of the substance; matter from dead bodies of men and [other _extinct_] animals of the Wheel before,” or the previous _Third_ Round—as Shloka 28 tells us. Hence, while the nondescript “animals” that preceded the Astral Man at the beginning of this Life‐cycle on our Earth were still, so to speak, the progeny of the Man of the Third Round, the mammalians of this Round owe their existence, in a great measure, to Man again. Moreover, the “ancestor” of the present anthropoid animal, the ape, is the direct production of the yet mindless Man, who desecrated his human dignity by putting himself physically on the level of an animal. The above accounts for some of the alleged physiological proofs, brought forward by the Anthropologists as a demonstration of the descent of man from the animals. The point most insisted upon by the Evolutionists is that, “The history of the embryo is an epitome of that of the race.” That: Every organism, in its development from the egg, runs through a series of forms, through which, in like succession, its ancestors have passed in the long course of earth’s history.(428) The history of the embryo ... is a picture in little, and outline of that of the race. _This conception forms the gist of our fundamental biogenetic law, which we are obliged to place at the head of the study of the fundamental law of organic development._(429) This modern theory was known as a fact to, and far more philosophically expressed by, the Sages and Occultists from the remotest ages. A passage from _Isis Unveiled_ may here be cited to furnish a few points of comparison. It was asked why, with all their great learning, Physiologists were unable to explain teratological phenomena? Any Anatomist who has made the development and growth of the embryo ... “a subject of special study,” can tell, without much brain‐work, what daily experience and the evidence of his own eyes show him, viz., that up to a certain period, the human embryo is a facsimile of a young batrachian in its first remove from the spawn—a tadpole. But no Physiologist or Anatomist seems to have had the idea of applying to the development of the human being—from the first instant of its physical appearance as a germ to its ultimate formation and birth—the Pythagorean esoteric doctrine of metempsychosis, so erroneously interpreted by critics. The meaning of the Kabalistic axiom: “A stone becomes a plant; a plant, a beast; a beast, a man,” etc., was mentioned in another place in relation to the spiritual and physical evolution of men on this Earth. We will now add a few more words to make the matter clearer. What is the primitive shape of the future man? A grain, a corpuscle, say some Physiologists; a molecule, an ovum of the ovum, say others. If it could be analyzed—by the microscope or otherwise—of what ought we to expect to find it composed? Analogically, we should say, of a nucleus of inorganic matter, deposited from the circulation at the germinating point, and united with a deposit of organic matter. In other words, this infinitesimal nucleus of the future man is composed of the same elements as a stone—of the same elements as the Earth, which the man is destined to inhabit. Moses is cited by the Kabalists as authority for the remark, that it required earth and water to make a living being, and thus it may be said that man first appears as a stone. At the end of three or four weeks the ovum has assumed a plant‐ like appearance, one extremity having become spheroidal and the other tapering, like a carrot. Upon dissection it is found to be composed, like an onion, of very delicate laminæ or coats, enclosing a liquid. The laminæ approach each other at the lower end, and the embryo hangs from the root of the umbilicus almost like the fruit from the bough. The stone has now become changed, by “metempsychosis,” into a plant. Then the embryonic creature begins to shoot out, from the inside outward, its limbs, and develops its features. The eyes are visible as two black dots; the ears, nose, and mouth form depressions, like the points of a pineapple, before they begin to project. The embryo develops into an animal‐like fœtus—the shape of a tadpole—and, like an amphibious reptile, lives in water and develops from it. Its monad has not yet become either human or immortal, for the Kabalists tell us that this only occurs at the “fourth hour.” One by one the fœtus assumes the characteristics of the human being, the first flutter of the immortal breath passes through its being: it moves; ... and the divine essence settles in the infant frame, which it will inhabit until the moment of physical death, when man becomes a spirit. This mysterious process of a nine‐months’ formation, the Kabalists call the completion of the “individual cycle of evolution.” As the fœtus develops amidst the _liquor amnii_ in the womb, so the Earths germinate in the Universal Ether, or Astral Fluid, in the Womb of the Universe. These cosmic children, like their pigmy inhabitants, are first nuclei; then ovules; then gradually mature; and becoming mothers, in their turn, develop mineral, vegetable, animal, and human forms. From centre to circumference, from the imperceptible vesicle to the uttermost conceivable bounds of the cosmos, those glorious thinkers, the Occultists, trace cycle merging into cycle, containing and contained in an endless series. The embryo evolving in its pre‐natal sphere, the individual in his family, the family in the state, the state in mankind, the earth in our system, that system in its central universe, the universe in the Kosmos, and the Kosmos in the ONE CAUSE—the Boundless and Endless.(430) Thus runs _their_ philosophy of evolution, differing as we see, from that of Hæckel. All are but parts of one stupendous whole, Whose body Nature is, and (Parabrahm) the Soul. These are the proofs of Occultism, and they are rejected by Science. But how is the chasm between the mind of man and animal to be bridged in this case? How, if the anthropoid and homo primigenius had, _argumenti gratiâ_, a common ancestor—in the way modern speculation puts it—how did the two groups diverge so widely from one another as regards mental capacity? True, the Occultist may be told that in every case Occultism does what Science repeats; it gives a _common_ ancestor to ape and man, since it makes the former issue from Primæval Man. Aye, but that “Primæval Man” was _man_ only in external form. He was _mindless_ and _soulless_ at the time he begot, with a female animal monster, the forefather of a series of apes. This speculation—if speculation it be—is at least logical, and fills the chasm between the mind of man and animal. Thus it accounts for and explains the hitherto unaccountable and inexplicable. The fact—of which Science is almost certain—that, in the present stage of evolution, no issue can follow from the union of man and animal, is considered and explained elsewhere. Now what is the fundamental difference between the accepted (or nearly so) conclusions—as enunciated in _The Pedigree of Man_—that man and ape have a common ancestor, and the teachings of Occultism, which deny this conclusion and accept the fact that all things and all living beings have originated from one common source? Materialistic Science makes man evolve gradually to what _he is now_. Starting from the first protoplasmic speck called Moneron—which we are told has, like the rest, “originated in the course of immeasurable ages from a few, or from one simple, _spontaneously arising_ original form, that has obeyed one law of evolution”—he is made to pass through “unknown and unknowable” types up to the ape, and thence to the human being. Where the transitional shapes are discoverable we are not told; for the simple reason that no “missing‐links” between man and the apes have ever yet been found, though this fact in no way prevents men like Hæckel from inventing them _ad libitum_. Nor will they ever be met with; simply, again, because that link which unites man with his real ancestry is searched for on the objective plane and in the material world of forms, whereas it is safely hidden from the microscope and dissecting knife _within_ the animal tabernacle of man himself. We repeat what we have said in _Isis Unveiled_: All things had their origin in Spirit—evolution having originally begun from above and proceeded downward, instead of the reverse, as taught in the Darwinian theory. In other words, there has been a gradual materialization of forms until a fixed ultimate of debasement is reached. This point is that at which the doctrine of modern evolution enters into the arena of speculative hypothesis. Arrived at this period we shall find it easier to understand Hæckel’s _Anthropogeny_, which traces the pedigree of man “from its protoplasmic root, sodden in the mud of seas which existed before the oldest of the fossiliferous rocks were deposited,” according to Mr. Huxley’s exposition. We may more easily still believe man (of the Third Round) evolved “by gradual modification of an [astral] mammal of ape‐like organization,” when we remember that the same theory, in a more condensed and less elegant, but equally comprehensible, phraseology, was said by Berosus to have been taught many thousands of years before his time by the man‐ fish Oannes or Dagon, the semi‐demon of Babylonia(431) (though on somewhat modified lines). But what lies back of the Darwinian line of descent? So far as Darwin is concerned nothing but “unverifiable hypotheses.” For, as he puts it, he views all beings “as the lineal descendants of some few beings which lived long before the first bed of the Silurian system was deposited.”(432) He does not attempt to show us what these “few beings” were. But it answers our purpose quite as well, for, in the bare admission of their existence, recourse to the ancients for corroboration and elaboration of the idea receives the stamp of scientific approbation.(433) Truly, as we said in our first work, if we accept Darwin’s theory of the development of species, we find that his starting‐point lies in front of an open door. We are at liberty either to remain within with him, or cross the threshold, beyond which lies the limitless and the incomprehensible, or rather the Unutterable. If our mortal language is inadequate to express what our spirit—while on this earth—dimly foresees in the great “Beyond,” it _must_ realize it at some point in the timeless Eternity. But what lies “beyond” Hæckel’s theory? Why Bathybius Hæckelii, and no more! Stanza IX. The Final Evolution Of Man. 33. The creators repent. 34. They atone for their neglect. 35. Men become endowed with minds. 36. The Fourth Race develops perfect speech. 37. Every androgynous unit is separated and becomes bisexual. 33. SEEING WHICH,(434) THE LHAS(435) WHO HAD NOT BUILT MEN,(436) WEPT, SAYING: 34. “THE AMÂNASA(437) HAVE DEFILED OUR FUTURE ABODES. THIS IS KARMA. LET US DWELL IN THE OTHERS. LET US TEACH THEM BETTER, LEST WORSE SHOULD HAPPEN.” THEY DID.... 35. THEN ALL MEN BECAME ENDOWED WITH MANAS.(438) THEY SAW THE SIN OF THE MINDLESS. But they had already _separated_, before the ray of divine reason had enlightened the dark region of their hitherto slumbering minds, and had _sinned_. That is to say, they had committed evil unconsciously, by producing an effect which was unnatural. Yet, like the other six primitive brother or fellow races, even so this seventh, henceforth degenerated race, which will have to bide its time for its final development on account of the _sin_ committed—even this race will find itself _on the last day_ on one of the Seven Paths. For: The Wise(439) guard the home of nature’s order, they assume excellent forms in secret.(440) But we must see whether the “animals” tampered with, were of the same kind as those known to Zoölogy. The “Fall” occurred, according to the testimony of ancient Wisdom and the old records, as soon as Daksha—the reïncarnated Creator of men and things in the early Third Race—disappeared to make room for that portion of mankind which had “separated.” This is how one Commentary explains the details that preceded the “Fall”: _In the initial period of man’s Fourth Evolution, the human kingdom branched off in several and various directions. The outward shape of its first specimens was not uniform, for the vehicles [the egg‐like, external shells, in which the future fully physical man gestated] were often tampered with, before they hardened, by huge animals, of species now unknown, and belonging to the tentative efforts of Nature. The result was that intermediate races of monsters, half animals, half men, were produced. But as they were failures, they were not allowed to breathe long and live, although, the intrinsically paramount power of psychic over physical nature being yet very weak, and hardly established, the __“__Egg‐ born__”__ Sons had taken several of their females unto themselves as mates, and bred other human monsters. Later, animal species and human races becoming gradually equilibrized, they separated, and mated no longer. Man created no more—he begot. But he also begot animals as well as men, in days of old. Therefore the Sages [or wise men], who speak of males who had no more will‐begotten offspring, but begat various animals along with Dânavas [Giants] on females of other species—animals being as [or in the manner of] sons putative to them; and they [the human males] refusing in time to be regarded as [putative] fathers of dumb creatures—spoke truthfully and wisely. Upon seeing this [state of things], the Kings and Lords of the last Races [of the Third and the Fourth] placed the seal of prohibition upon the sinful intercourse. It interfered with Karma, it developed new [Karma]_(_441_)_. They [the Divine Kings] struck the culprits with sterility. They destroyed the Red and Blue Races._(442) In another we find: _There were blue and red‐faced animal‐men even in later times; not from actual intercourse [between the human and animal species], but by descent._ And still another passage mentions: _Red‐haired, swarthy men going on all‐fours, who bend and unbend [stand erect and fall on their hands again], who speak as their forefathers, and run on their hands as their giant fore‐mothers._ Perchance in these specimens Hæckelians might recognize, not the “Homo Primigenius,” but some of the lower tribes, such as some tribes of the Australian savages. Nevertheless, even these are not descended from the anthropoid apes, but from human fathers and semi‐human mothers, or, to speak more correctly, from human monsters—those “failures” mentioned in the first Commentary. The real anthropoids, Hæckel’s Catarrhini and Platyrrhini, came far later, in the closing times of Atlantis. The Orang‐ Outang, the Gorilla, the Chimpanzee and Cynocephalus are the latest and purely physical evolutions from lower anthropoid mammalians. They have a spark of the purely human essence in them; man on the other hand, has not one drop of pithecoid(443) blood in his veins. Thus saith old Wisdom and universal tradition. How was the separation of sexes effected? it is asked. Are we to believe in the old Jewish fable of the rib of Adam yielding Eve? Even such belief is more logical and reasonable than the descent of man from the Quadrumana without any reservation; as the former hides an Esoteric truth under a fabulous version, while the latter conceals no deeper fact than a desire to force upon mankind a materialistic fiction. The rib is bone, and when we read in _Genesis_ that Eve was made out of the rib, it only means that the Race “with bones” was produced out of a previous Race and Races, which were “boneless.” This is an Esoteric tenet spread far and wide. It is almost universal under its various forms. A Tahitian tradition states that man was created out of Aræa, “red earth.” Taaroa, the Creative Power, the chief God, “put man to sleep for long years, for several lives.” This means racial periods, and is a reference to his _mental sleep_, as shown elsewhere. During that time the deity pulled an Ivi (bone) out of man and she became a woman.(444) Nevertheless, whatever the allegory may signify, even its exoteric meaning necessitates a _divine_ Builder of man—a “Progenitor.” Do we then believe in such “supernatural” Beings? We say: No. Occultism has never believed in anything, whether animate or inanimate, _outside_ Nature. Nor are we Cosmolaters or Polytheists for believing in “Heavenly Man” and Divine Men, for we have the accumulated testimony of the ages, with its unvarying evidence on every essential point, to support us in this; the Wisdom of the Ancients and _universal_ tradition. We reject, however, such groundless and baseless traditions as have outgrown strict allegory and symbolism, although they may have found acceptance in exoteric creeds. But that which is preserved in _unanimous_ tradition, only the wilfully blind could reject. Hence we believe in races of Beings other than our own in far remote geological periods; in races of ethereal, following _incorporeal_ (Arûpa) Men, with form but no solid substance, giants who preceded us pigmies; in Dynasties of Divine Beings, those Kings and Instructors of the Third Race in arts and sciences, compared with which our little Modern Science stands less chance than elementary arithmetic with geometry. No, certainly not. We do not believe in _supernatural_ but only in _superhuman_, or rather _interhuman_, intelligences. One can easily appreciate the feeling of reluctance that an educated person would have to being classed with the superstitious and ignorant; and even realize the great truth uttered by Renan when he says that: The supernatural has become like the original sin, a blemish that everyone seems ashamed of—even those most religious persons who refuse in our day to accept be it a minimum of Bible miracles in all their crudeness, and who, seeking to reduce them to the minimum, hide and conceal it in the furthermost corners of the past.(445) But the “supernatural” of Renan belongs to dogma and its dead letter. It has nought to do with its spirit nor with the reality of facts in Nature. If Theology asks us to believe that it was only four or five thousand years ago that men lived 900 years and more, that a portion of mankind, the enemies of the people of Israel exclusively, was composed of giants and monsters, we decline to believe that such a thing existed in Nature only five _thousand_ years back. For Nature never proceeds by jumps and starts, and logic and common sense, besides Geology, Anthropology and Ethnology, have justly rebelled against such assertions. But if this same Theology, giving up her fantastic chronology, had claimed that men lived 969 years—the age of Methuselah—five _million_ years ago, we should have nothing to say against the claim. For in those days the physical frame of men was, compared to the present human body, as that of a Megalosaurus to a common lizard. A Naturalist suggests another difficulty. The human is the only species which, however unequal in its races, can breed together. “There is no question of selection between _human races_,” say the anti‐Darwinists, and no Evolutionist can deny the argument—one which very triumphantly proves _specific unity_. How then can Occultism insist that a portion of the Fourth Race humanity begot young ones from females of another, only semi‐ human, if not quite an animal, race; the hybrids resulting from which union not only bred freely but produced the ancestors of the modern anthropoid apes? Esoteric Science replies to this that it was in the very beginnings of physical man. Since then, Nature has changed her ways, and sterility is the only result of the crime of man’s bestiality. But we have even to‐day proofs of this. The Secret Doctrine teaches that the _specific unity of mankind_ is not without exceptions even now. For there are, or rather still were a few years ago, descendants of these half‐animal tribes or races, both of remote Lemurian and Lemuro‐Atlantean origin. The world knows them as Tasmanians (now extinct), Australians, Andaman Islanders, etc. The descent of the Tasmanians can be almost proved by a fact, which struck Darwin a good deal, without his being able to make anything of it. This fact deserves notice. De Quatrefages and other Naturalists, who seek to prove Monogenesis by the very fact of every race of mankind being capable of crossing with every other, have left out of their calculations _exceptions_, which do not in this case confirm the rule. Human crossing may have been a general rule from the time of the separation of sexes, but this does not prevent another law asserting itself, viz., sterility between two human races, just as between two animal species of different kinds, in those rare cases when a European, condescending to see in a female of a savage tribe a mate, happens to choose a member of such mixed tribes.(446) Darwin notes such a case in a Tasmanian tribe, whose women were suddenly struck with sterility, _en masse_, some time after the arrival among them of European colonists. The great Naturalist tried to explain this fact by change of diet, food conditions, etc., but finally gave up the solution of the mystery. For the Occultist it is very evident. “Crossing,” as it is called, of Europeans with Tasmanian women—_i.e._, the representatives of a race, whose progenitors were a “soulless”(447) and mindless monster, with a real human, though still as mindless a man—brought on sterility; and this, not only as a consequence of a physiological law, but also as a decree of Karmic evolution in the question of further survival of the abnormal race. In no one point of the above is Science prepared to believe _as yet_—but it will have to in the long run. Esoteric Philosophy, let us remember, only fills the gaps left by Science and corrects her false premisses. Yet, in this particular, Geology and even Botany and Zoology support the Esoteric Teachings. It has been suggested by many Geologists that the Australian native—coëxisting as he does with an _archaic fauna and flora_—must date back to an enormous antiquity. The whole environment of this mysterious race, about whose origin Ethnology is silent, is a testimony to the truth of the Esoteric position. As Jukes says: It is a very curious fact that not only these marsupial animals [the mammals found in the Oxfordshire Stone‐field Slates], but several of the shells—as for instance, the Trigonias and even some of the plants found fossil in the Oolitic rocks—much more nearly resemble those now living in Australia than the living forms of any other part of the globe. This might be explained on the supposition that, since the Oolitic [Jurassic] period _less change has taken place in Australia than elsewhere_, and that the Australian flora and fauna consequently retain something of the Oolitic type, _while it had been altogether supplanted and replaced on the rest of the globe_ [! !].(448) Now why has less change taken place in Australia than elsewhere? Where is the _raison d’être_ for such a “curse of retardation”? It is simply because the nature of the environment develops _pari passu_ with the race concerned. Correspondences rule in every quarter. The survivors of those later Lemurians, who escaped the destruction of their fellows when the main Continent was submerged, became the ancestors of a portion of the present native tribes. Being a very low sub‐race, begotten originally of animals, of monsters, whose very fossils are now resting miles under the sea floors, their stock has since existed in an environment strongly subjected to the _law of retardation_. Australia is one of the oldest lands now above the waters, and in the senile decrepitude of old age, its “_virgin_ soil” notwithstanding. It can produce no new forms, unless helped by new and fresh races, and artificial cultivation and breeding. To return once more, however, to the history of the Third Race, the “Sweat‐born,” the “Egg‐bearing,” and the “Androgyne.” Almost sexless, in its early beginnings, it became bisexual or androgynous; very gradually of course. The passage from the first to the last transformation required numberless generations, during which the simple cell that issued from the earliest parent (the two in one), first developed into a bisexual being; and then the cell, becoming a regular egg, gave forth a unisexual creature. The Third Race mankind is the most mysterious of all the five hitherto developed Races. The mystery of the “How” of the generation of the distinct sexes must, of course, be very obscure here, as it is the business of an embryologist and a specialist; the present work giving only faint outlines of the process. But it is evident that the units of the Third Race humanity began to separate in their pre‐natal shells, or eggs,(449) and to issue out of them as distinct male and female babes, ages after the appearance of its early progenitors. And, as time rolled on its geological periods, the newly born sub‐races began to lose their natal capacities. Toward the end of the fourth sub‐race of the Third Race, the babe lost its faculty of walking as soon as liberated from its shell, and by the end of the fifth, mankind was born under the same conditions and by identically the same process as our historical generations. This required, of course, millions of years. The reader has been made acquainted with the approximate figures, at least of the exoteric calculations.(450) We are approaching the turning‐point of the evolution of the Races. Let us see what Occult Philosophy says on the origin of language. 36. THE FOURTH RACE DEVELOPED SPEECH. The Commentaries explain that the First Race—the ethereal or astral Sons of Yoga, also called “Self‐born”—was, in our sense, speechless, for it was devoid of mind on our plane. The Second Race had a “sound‐language,” to wit, chant‐like sounds composed of vowels alone. The Third Race developed in the beginning a kind of language which was only a slight improvement on the various sounds in Nature, on the cry of gigantic insects and of the first animals, which, however, were hardly nascent in the day of the “Sweat‐born” or the _early_ Third Race. In its second half, when the “Sweat‐born” gave birth to the “Egg‐born,” the _middle_ Third Race; and when these, instead of “hatching out”—may the reader pardon the rather ridiculous expression when applied to human beings in our age—as androgynous beings, began to evolve into separate males and females; and when the same law of evolution led them to reproduce their kind sexually—an act which forced the Creative Gods, compelled by Karmic law, to incarnate in _mindless_ men; then only was speech developed. But even then it was still no better than a tentative effort. The whole human race was at that time of “one language and of one lip.” This did not prevent the last two sub‐races of the Third Race(451) from building cities, and sowing far and wide the first seeds of civilization under the guidance of their Divine Instructors,(452) and their own already awakened minds. Let the reader also bear in mind that, as each of the seven Races is divided into four Ages—the Golden, Silver, Bronze, and Iron Age—so is every smallest division of such Races. Speech then developed, according to Occult Teaching, in the following order: