____________
THE
OF
THEOSOPHY
A Definitive Work on Theosophy
By
William Quan Judge
CHAPTER 15
Differentiation
of Species
Missing Links
Between Science and Theosophy there is a wide gulf, for the present
unbridged, on the question of the origin of man and the differentiation of
species. The teachers of religion in the West offer on this subject a theory,
dogmatically buttressed by an assumed revelation, as impossible as the one put
forward by
scientific men. And yet the religious expounders are nearer than science
to the truth. Under the religious superstition about Adam and Eve is hidden the
truth, and in the tales of Cain, Seth, and Noah is vaguely shadowed the real
story of the other races of men, Adam being but the representative of one
single race.
The people who received Cain and gave him a wife were some of those
human races which had appeared simultaneously with the one headed by Adam.
The ultimate origin or beginning of man is not to be discovered,
although we may know when and from where the men of this globe came. Man never
was not. If not on this globe, then on some others, he ever was, and will ever
be in existence somewhere in the Cosmos. Ever perfecting and reaching up to the
image of the Heavenly Man, he is always becoming. But as the human mind cannot
go back to any beginning, we shall start with this globe. Upon this earth and upon
the whole chain of globes of which it is a part seven races of men appeared
simultaneously, coming over to it from other globes of an older chain. And in
respect to this earth -- the fourth of this chain -- these seven races came
simultaneously from another globe of this chain.
This appearance of seven races together happens in the first and in part
of the second round of the globes. In the second round the seven masses of
beings are amalgamated, and their destiny after that is to slowly differentiate
during the succeeding rounds until at the seventh round the seven first great
races will be once more distinct, as perfect types of the human race as this
period of evolution will allow.
At the present time the seven races are mixed together, and representatives
of all are in the many so-called races of men as classified by our present
science. The object of this amalgamation and subsequent differentiation is to
give to every race the benefit of the progress and power of the whole derived
from prior progress in other planets and systems. For Nature never does her
work in a hasty or undue fashion, but, by the sure method of mixture,
precipitation, and separation, brings about the greatest perfection. And this
method was one known to the Alchemists, though not fully understood in all its
bearings even by them.
Hence man did not spring from a single pair. Neither did he come from
any tribe or family of monkey. It is hopeless to look to either religion or
science for a solution of the question, for science is confused on her own
admission, and religion is tangled with a revelation that in its books
controverts the theory
put forward by the priest. Adam is called the first man, but the record
in which the story is found shows that other races of men must have existed on
the earth before Cain could have founded a city. The Bible, then, does not
support the single pair theory. If we take up one of the hypotheses of Science
and admit for
the moment that man and monkey differentiated from one ancestor, we have
then to decide where the first ancestor came from. The first postulate of the
Lodge on this subject is that seven races of men appeared simultaneously on the
earth,
and the first negative assumption is that man did not spring from a
single pair or from the animal kingdom.
The varieties of character and capacity which subsequently appear in
man's history are the forthcoming of the variations which were induced in the
Egos in other and long anterior periods of evolution upon other chains of
globes. These
variations were so deeply impacted as to be equivalent to inherent
characteristics. For the races of this globe the prior period of evolution was
passed on the chain of globes of which our moon is the visible representative.
The burning question of the anthropoid apes as related to man is settled
by the Masters of Wisdom, who say that instead of those being our progenitors
they were produced by man himself. In one of the early periods of the globe the
men of that time begot from large females of the animal kingdom the
anthropoids, and in anthropoid bodies were caught a certain number of Egos
destined one day to be men. The remainder of the descendants of the true
anthropoid are the descendants of those illegitimate children of men, and will
die away gradually, their Egos entering human bodies. Those half-ape and
half-man bodies could not be ensouled by strictly animal Egos, and for that
reason they are known to the Secret Doctrine as the "Delayed Race,"
the only one not included in the fiat of Nature that no more Egos from the
lower kingdoms will come into the human kingdom until the next Manvantara.
But to all kingdoms below man except the anthropoids, the door is now
closed for entry into the human stage, and the Egos in the subordinate forms
must all wait their turn in the succeeding great Cycle. And as the delayed Egos
of the Anthropoid family will emerge into the man stage later on, they will
thus be rewarded for the long wait in that degraded race. All the other monkeys
are products in the ordinary manner of the evolutionary processes.
On this subject I cannot do better than quote the words of one of those
Masters of Wisdom, giving the esoteric anthropology from the secret volumes,
thus:
The anatomical resemblance between Man and the higher Ape, so frequently
cited by the Darwinists as pointing to some former ancestor common to both,
presents an interesting problem the proper solution of which is to be sought
for in the esoteric explanation of the genesis of the pithecoid stocks. We have
given it so far as was useful by stating that the bestiality of the primeval
mindless races resulted in the production of huge manlike monsters -- the
offspring of human and animal parents.
As time rolled on and the still semi-astral forms consolidated into the
physical, the descendants of these creatures were modified by external
conditions until the breed, dwindling in size, culminated in the lower Apes of
the Miocene period. With these the later Atlanteans renewed the sin of the
"Mindless" -- this time with full responsibility. The resultants of
their crime were the species now known as the Anthropoid. . . .
Let us remember the esoteric teaching which tells us of Man having had
in the Third Round a gigantic Ape-like form on the astral plane. And similarly
at the close of the Third Race in this Round. Thus it accounts for the human
features of the Apes, especially of the later Anthropoids, -- apart from the
fact that
these latter preserved by heredity a resemblance to their
Atlanto-Lemurian sires.
The same teachers furthermore assert that the mammalian types were
produced in the fourth round, subsequent to the appearance of the human types.
For this reason there was no barrier against fertility, because the root-types
of those
mammals were not far enough removed to raise the natural barrier. The
unnatural union in the third race, when man had not yet had the light of Manas
given to him, was not a crime against Nature, since, no mind being present save
in the
merest germ, no responsibility could attach. But in the fourth round,
the light of Manas being present, the renewal of the act by the new race was a
crime, because it was done with a full knowledge of the consequences and
against the warning of conscience. The karmic effect of this, including as it does
all
races, has yet to be fully felt and understood -- at a much later day
than now.
As man came to this globe from another planet, though of course then a
being of very great power before being completely enmeshed in matter, so the
lower kingdoms came likewise in germ and type from other planets, and carry on
their evolution step by step upward by the aid of man, who is, in all periods
of
manifestation, at the front of the wave of life. The Egos in these lower
kingdoms could not finish their evolution in the preceding globe-chain before
its dissolution, and coming to this they go forward age after age, gradually
approaching nearer the man stage. One day they too will become men and act as
the advance guard and guide for other lower kingdoms of this or other globes.
And in the coming from the former planet there are always brought with
the first and highest class of beings some forms of animal life, some fruits
and other products, as models or types for use here.
It will not be profitable to go into this here with particularity, for
being too far ahead of the time it would evoke only ridicule from some and
stupidity from others. But the general forms of the various kingdoms being so
brought over, we have next to consider how the differentiation of animal and
other lower species began and was carried on.
This is the point where intelligent aid and interference from a mind or
mass of minds is absolutely necessary. Such aid and interference was and is the
fact, for Nature unaided cannot do the work right. But I do not mean that God
or angel interferes and aids. It is Man who does this. Not the man of the day,
weak and ignorant as he is, but great souls, high and holy men of immense
power, knowledge, and wisdom. Just such as every man would now know he could
become, if it were not that religion on one hand and science on the other have
painted such a picture of our weakness, inherent evil and purely material
origin that nearly all men think they are puppets of God or cruel fate without
hope, or remain with a degrading and selfish aim in view both here and after.
Various names have been given to these beings now removed from our plane. They
are the Dhyanis, the Creators, the Guides, the Great Spirits, and so on by many
titles. In theosophical literature they are called the Dhyanis.
By methods known to themselves and to the Great Lodge they work on the
forms so brought over, and by adding here, taking away there, and often
altering, they gradually transform by such alteration and addition the kingdoms
of nature as well as the gradually forming gross body of man.
This process is carried on chiefly in the purely astral period preceding
the gross physical stage, as the impulses thus given will surely carry
themselves forward through the succeeding times. When the midway point of
evolution is reached the species emerge on to the present stage and not showing
the connection to the eye of man nor to our instruments. The investigations of
the day have traced certain species down to a point where, as is confessed, it
is not known to what root they go back. Taking oxen on one side and horses on
the other, we see that both are hoofed, but one has a split hoof and the other
but one toe. These bring us back, when we reach the oldest ancestor of each, to
the midway point, and there science has to stop.
At this spot the wisdom of the Masters comes in to show that back of
this is the astral region of ancient evolution, where were the root-types in
which the Dhyanis began the evolution by alteration and addition which resulted
in the differentiation afterwards on this gross plane into the various
families,
species, and genera.
A vast period of time, about 300,000,000 years, was passed by earth and
man and all the kingdoms of nature in an astral stage. Then there was no gross
matter such as we now know. This was in the early rounds when Nature was
proceeding slowly with the work of perfecting the types on the astral plane,
which is matter, though very fine in its texture. At the end of that stretch of
years the process of hardening began, the form of man being the first to become
solid, and then some of the astral prototypes of the preceding rounds were
involved in the solidification, though really belonging to a former period when
everything was astral. When those fossils are discovered it is argued that they
must be those of creatures which coexisted with the gross physical body of man.
While that argument is proper enough under the other theories of
Science, it becomes only an assumption if the existence of the astral period be
admitted. It would be beyond the scope of this work to go further into
particulars. But it may incidentally be said that neither the bee nor the wheat
could have had their
original differentiation in this chain of globes, but must have been
produced and finished in some other from which they were brought over into
this. Why this should be so I am willing to leave for the present to
conjecture.
To the whole theory it may be objected that Science has not been able to
find the missing links between the root-types of the astral period and the
present fossils or living species. In the year 1893 at Moscow Professor Virchow
said in a lecture that the missing link was as far off as ever, as much of a
dream as ever, and that no real evidence was at hand to show man as coming from
the
animals. This is quite true, and neither class of missing link will be
discovered by Science under her present methods. For all of them exist in the
astral plane and therefore are invisible to the physical eye. They can only be
seen by the inner astral senses, which must first be trained to do their work
properly, and until Science admits the existence of the astral and inner senses
she will never try to develop them. Always, then, Science will be
without the instruments for discovering the astral links left on the astral
plane in the long course of differentiation. The fossils spoken of above, which
were, so to say, solidified out of date, form an exception to the impossibility
of finding any missing links, but they are blind alleys to Science because she
admits none of the necessary facts.
The object of all this differentiation, amalgamation, and separation is
well stated by another of the Masters, thus:
Nature consciously prefers that matter should be indestructible in
organic rather than inorganic forms, and works slowly but incessantly towards
the realization of this object -- the evolution of conscious life out of inert
material.
______________________
THE
OF
THEOSOPHY
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Ten Benefits of Studying the Blavatskyan
Theosophical Teachings
Studying
the Blavatskyan Theosophical teachings offers numerous benefits that can
greatly enrich one's understanding of spirituality, philosophy, and the nature
of reality. Theosophy, as defined by the
writings of Helena Petrovna Blavatsky, has had a profound impact on the
spiritual and philosophical landscape of the modern world. Blavatsky's
teachings draw from a wide range of religious and philosophical traditions,
including Hinduism, Buddhism, and Western esotericism, and present a
comprehensive worldview that addresses fundamental questions about existence,
consciousness, and the cosmos.
Here
are ten benefits of studying the Blavatskyan Theosophical Teachings
1.
Exploration of Esoteric Wisdom
One
of the primary benefits of studying the Blavatskyan Theosophical teachings is
the opportunity to explore esoteric wisdom that is often not readily accessible
in mainstream religious or philosophical traditions. Blavatsky's writings delve
into the esoteric teachings of ancient cultures and mystery schools, shedding
light on profound spiritual truths that have been passed down through the ages.
By delving into these esoteric teachings, students of Theosophy can gain
insights into the nature of consciousness, the structure of the cosmos, and the
evolution of the soul or immortal self.
2.
Synthesis of Eastern and Western Philosophy
Blavatsky's
Theosophical teachings synthesize elements of Eastern and Western philosophy,
offering a comprehensive framework that integrates concepts from diverse
cultural and religious traditions. This synthesis provides students with a
broader perspective on philosophical and spiritual thought, allowing them to
see the underlying unity of seemingly disparate belief systems. By studying
Theosophy, individuals can gain a deeper appreciation for the universal
principles that underlie all wisdom traditions, fostering a sense of unity and
interconnectedness with the world's spiritual heritage.
3.
Understanding of Universal Brotherhood
Central
to Blavatsky's Theosophical teachings is the principle of universal
brotherhood, which emphasizes the essential unity of all beings and the
interconnectedness of life. By studying Theosophy, individuals can develop a
profound understanding of the interconnected nature of existence, recognizing
that all living beings are fundamentally linked and that compassion and empathy
are essential for the evolution of humanity. This understanding can lead to a
greater sense of empathy, kindness, and social responsibility, fostering a more
harmonious and compassionate society.
4.
Insight into the Nature of Reality
The
Blavatskyan Theosophical teachings offer profound insights into the nature of
reality, consciousness, and the unseen dimensions of existence. Through the
study of Theosophy, individuals can explore concepts such as the
multi-dimensional nature of the universe, the existence of subtle energy
realms, and the interconnectedness of the material and spiritual planes. This
exploration can lead to a deeper understanding of the nature of reality beyond
the limitations of the physical senses, opening up new vistas of perception and
understanding.
5.
Personal Spiritual Growth
Studying
the Theosophical teachings can be a transformative journey that facilitates
personal spiritual growth and self-discovery. Blavatsky's writings offer
practical guidance for inner development, including meditation practices,
ethical principles, and the cultivation of spiritual virtues. By applying these
teachings to their lives, individuals can experience profound personal
transformation, leading to greater self-awareness, inner peace, and a sense of
purpose and meaning.
6.
Ethical and Moral Guidance
The Theosophical
teachings provide a comprehensive ethical and moral framework that can guide
individuals in their personal and social interactions. Blavatsky emphasizes the
importance of ethical conduct, altruism, and the pursuit of wisdom, offering
practical guidance for leading a virtuous and meaningful life. By studying
Theosophy, individuals can gain clarity on moral issues, cultivate a sense of
ethical responsibility, and contribute to the greater good of humanity.
7.
Appreciation of Comparative Religion
The
study of Theosophy encourages an appreciation of comparative religion and the
underlying unity of religious and spiritual traditions. Blavatsky's writings
explore the common threads that run through the world's religions, highlighting
universal spiritual principles that transcend cultural and historical
boundaries. By gaining a deeper understanding of comparative religion through
Theosophy, individuals can develop a more inclusive and pluralistic
perspective, fostering interfaith harmony and mutual respect.
8.
Intellectual Stimulation
The
Theosophical teachings offer a rich and intellectually stimulating framework
for exploring profound philosophical and metaphysical concepts. Blavatsky's
writings encompass a wide range of subjects, including cosmology, metaphysics,
ancient wisdom, and the evolution of consciousness, providing ample material
for intellectual inquiry and contemplation. By engaging with these teachings,
individuals can expand their intellectual horizons, develop critical thinking
skills, and gain a deeper understanding of the fundamental questions that have
intrigued philosophers and mystics throughout history.
9.
Healing and Reconciliation
The
Theosophical teachings offer insights into the nature of healing and
reconciliation, both on a personal and collective level. Blavatsky's writings
delve into the esoteric principles of healing, the nature of disease, and the
interconnectedness of mind, body, and spirit. By studying Theosophy,
individuals can gain a deeper understanding of holistic healing modalities, the
power of the mind in influencing health, and the potential for spiritual
transformation through the healing process. Furthermore, the Theosophical
emphasis on universal brotherhood and compassion can contribute to the
reconciliation of divisions and conflicts within society, fostering a more
harmonious and peaceful world.
10.
Contribution to Global Transformation
Finally,
studying the Blavatskyan Theosophical teachings can empower individuals to
contribute to the ongoing global transformation towards a more enlightened and
compassionate world. Blavatsky's vision of a spiritually awakened humanity,
working towards the betterment of all beings, inspires individuals to engage in
positive action and service to humanity. By embodying the principles of
Theosophy in their lives, individuals can become agents of positive change,
working towards the realization of a more just, peaceful, and sustainable
world.
In
summary, the study of the Blavatskyan Theosophical teachings offers a wide
range of benefits, ranging from personal spiritual growth to the potential for
global transformation. By delving into the esoteric wisdom, ethical principles,
and philosophical insights of Theosophy, individuals can expand their
understanding of the nature of reality, cultivate compassion and empathy, and
contribute to the evolution of humanity towards a more harmonious and
enlightened future. As the Theosophical teachings continue to inspire and guide
seekers of truth and wisdom, their profound impact on individuals and society
is likely to endure for generations to come.
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What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis
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Ascended Masters After Death States Reincarnation
The Seven Principles of Man Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical Society
History of the Theosophical Society
Theosophical Society Presidents
History of the Theosophical Society in Wales
The Three Objectives of the Theosophical Society
Explanation of the Theosophical Society Emblem
Glossaries of Theosophical Terms
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An Outstanding
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Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known? The Method of Observation
General Principles The Three Great Truths The Deity
Advantage Gained from this
Knowledge The Divine Scheme
The Constitution of Man The True Man Reincarnation
The Wider Outlook Death Man’s Past and Future
Cause and Effect What Theosophy does for us
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