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.
______________________
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An Outstanding
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By a student of
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Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
Nature is infinite in space and time --
boundless and eternal, unfathomable and ineffable. The all-pervading essence of
infinite nature can be called space, consciousness, life, substance, force,
energy, divinity -- all of which are fundamentally one.
2) The finite and the infinite
Nature is a unity in diversity, one in
essence, manifold in form. The infinite whole is composed of an infinite number
of finite wholes -- the relatively stable and autonomous things (natural
systems or artefacts) that we observe around us. Every natural system is not
only a conscious, living, substantial entity, but is
consciousness-life-substance, of a particular range of density and form.
Infinite nature is an abstraction, not an entity; it therefore does not act or
change and has no attributes. The finite, concrete systems of which it is
composed, on the other hand, move and change, act and interact, and possess
attributes. They are composite, inhomogeneous, and ultimately transient.
3) Vibration/worlds within worlds
The one essence manifests not only in
infinitely varied forms, and on infinitely varied scales, but also in
infinitely varying degrees of spirituality and substantiality, comprising an
infinite spectrum of vibration or density. There is therefore an endless series
of interpenetrating, interacting worlds within worlds, systems within systems.
The energy-substances of higher planes or
subplanes (a plane being a particular range of vibration) are relatively more
homogeneous and less differentiated than those of lower planes or subplanes.
Just as boundless space is comprised of
endless finite units of space, so eternal duration is comprised of endless
finite units of time. Space is the infinite totality of worlds within worlds,
but appears predominantly empty because only a tiny fraction of the
energy-substances composing it are perceptible and tangible to an entity at any
particular moment. Time is a concept we use to quantify the rate at which
events occur; it is a function of
change and motion, and presupposes a
succession of cause and effect. Every entity is extended in space and changes
'in time'.
All change (of position, substance, or
form) is the result of causes; there is no such thing as absolute chance.
Nothing can happen for no reason at all for nothing exists in isolation;
everything is part of an intricate web of causal interconnections and
interactions. The keynote of nature is harmony: every action is automatically
followed by an equal and opposite reaction, which sooner or later rebounds upon
the originator of the initial act. Thus, all our thoughts and deeds will
eventually bring us 'fortune' or 'misfortune' according to the degree to which
they were harmonious or disharmonious. In the long term, perfect justice
prevails in nature.
Because nature is fundamentally one, and
the same basic habits and structural, geometric, and evolutionary principles
apply throughout, there are correspondences between microcosm and macrocosm.
The principle of analogy -- as above, so below -- is a vital tool in our
efforts to understand reality.
All finite systems and their attributes are
relative. For any entity, energy-substances vibrating within the same range of
frequencies as its outer body are 'physical' matter, and finer grades of
substance are what we call energy, force, thought, desire, mind, spirit,
consciousness, but these are just as material to entities on the corresponding
planes as our physical world is to us. Distance and time units are also
relative: an atom is a solar system on its own scale, reembodying perhaps
millions of times in what for us is one second, and our whole galaxy may be a
molecule in some supercosmic entity, for which a million of our years is just a
second. The range of scale is infinite: matter-consciousness is both infinitely
divisible and infinitely aggregative.
All natural systems consist of smaller
systems and form part of larger systems. Hierarchies extend both 'horizontally'
(on the same plane) and 'vertically' or inwardly (to higher and lower planes).
On the horizontal level, subatomic particles form atoms, which combine into
molecules, which arrange themselves into cells, which form tissues and organs,
which form part of organisms, which form part of ecosystems, which form part of
planets, solar systems, galaxies, etc. The constitution of worlds and of the
organisms that inhabit them form 'vertical' hierarchies, and can be divided
into several interpenetrating layers or elements, from physical-astral to
psychomental to spiritual-divine, each of which can be further divided.
The human constitution can be divided up in
several different ways: e.g. into a trinity of body, soul, and spirit; or into
7 'principles' -- a lower quaternary consisting of physical body, astral
model-body, life-energy, and lower thoughts and desires, and an upper triad
consisting of higher mind (reincarnating ego), spiritual intuition, and inner
god. A planet or star can be regarded as a 'chain' of 12 globes, existing on 7
planes, each globe comprising several subplanes.
The highest part of every multilevelled
organism or hierarchy is its spiritual summit or 'absolute', meaning a
collective entity or 'deity' which is relatively perfected in relation to the
hierarchy in question. But the most 'spiritual' pole of one hierarchy is the
most 'material' pole of the next, superior hierarchy, just as the lowest pole
of one hierarchy is the highest pole of the one below.
Each level of a hierarchical system
exercises a formative and organizing influence on the lower levels (through the
patterns and prototypes stored up from past cycles of activity), while the
lower levels in turn react upon the higher. A system is therefore formed and
organized mainly from within outwards, from the inner levels of its
constitution, which are relatively more enduring and developed than the outer
levels. This inner guidance is sometimes active and selfconscious, as in our
acts of free will (constrained, however, by karmic tendencies from the past),
and sometimes it is automatic and passive, giving rise to our own automatic
bodily functions and habitual and instinctual behavior, and to the orderly,
lawlike operations of nature in general. The 'laws' of nature are therefore the
habits of the various grades of conscious entities that compose reality,
ranging from higher intelligences
(collectively forming the universal mind) to elemental nature-forces.
10) Consciousness and its vehicles
The core of every entity -- whether atom,
human, planet, or star -- is a monad, a unit of consciousness-life-substance,
which acts through a series of more material vehicles or bodies. The monad or
self in which the consciousness of a particular organism is focused is animated
by higher monads and expresses itself through a series of lesser monads, each
of which is the nucleus of one of the lower vehicles of the entity in question.
The following monads can be distinguished: the divine or galactic monad, the
spiritual or solar monad, the higher human or planetary-chain monad, the lower
human or globe monad, and the animal, vital-astral, and physical monads. At our
present stage of evolution, we are essentially the lower human monad, and our
task is to raise our consciousness from the animal-human to the spiritual-human
level of it.
Evolution means the unfolding, the bringing
into active manifestation, of latent powers and faculties 'involved' in a
previous cycle of evolution. It is the building of ever fitter vehicles for the
expression of the mental and spiritual powers of the monad. The more
sophisticated the lower vehicles of an entity, the greater their ability to
express the powers locked up in the higher levels of its constitution. Thus all
things are alive and conscious, but the degree of manifest life and
consciousness is extremely varied.
Evolution results from the interplay of
inner impulses and environmental stimuli. Ever building on and modifying the
patterns of the past, nature is infinitely creative.
12) Cyclic evolution/re-embodiment
Cyclic evolution is a fundamental habit of
nature. A period of evolutionary activity is followed by a period of rest. All
natural systems evolve through re-embodiment. Entities are born from a seed or
nucleus remaining from the previous evolutionary cycle of the monad, develop to
maturity, grow old, and pass away, only to re-embody in a new form after a
period of rest. Each new embodiment is the product of past karma and present
choices.
Nothing comes from nothing: matter and
energy can be neither created nor destroyed, but only transformed. Everything
evolves from preexisting material. The growth of the body of an organism is
initiated on inner planes, and involves the transformation of higher
energy-substances into lower, more material ones, together with the attraction
of matter from the environment.
When an organism has exhausted the store of
vital energy with which it is born, the coordinating force of the indwelling
monad is withdrawn, and the organism 'dies', i.e. falls apart as a unit, and
its constituent components go their separate ways. The lower vehicles decompose
on their respective subplanes, while, in the case of humans, the reincarnating
ego enters a dreamlike state of rest and assimilates the experiences of the
previous incarnation. When the time comes for the next embodiment, the
reincarnating ego clothes itself in many of the same atoms of different grades
that it had used previously, bearing the appropriate karmic impress. The same
basic processes of birth, death, and
rebirth apply to all entities, from atoms to humans to stars.
14) Evolution and involution of worlds
Worlds or spheres, such as planets and
stars, are composed of, and provide the field for the evolution of, 10 kingdoms
-- 3 elemental kingdoms, mineral, plant, animal, and human kingdoms, and 3
spiritual kingdoms. The impulse for a new manifestation of a world issues from
its spiritual summit or hierarch, from which emanate a series of steadily
denser globes or planes; the One expands into the many. During the first half
of the evolutionary cycle (the arc of descent) the energy-substances of each
plane materialize or condense, while during the second half (the arc of ascent)
the trend is towards dematerialization or etherealization, as globes and
entities are reabsorbed into the spiritual hierarch for a period of nirvanic
rest. The descending arc is characterized by the evolution of matter and
involution of spirit, while the ascending arc is characterized by the evolution
of spirit and involution of matter.
In each grand cycle of evolution,
comprising many planetary embodiments, a monad begins as an unselfconsciousness
god-spark, embodies in every kingdom of nature for the purpose of gaining
experience and unfolding its inherent faculties, and ends the cycle as a self
conscious god. Elementals ('baby monads') have no free choice, but
automatically act in harmony with one another and the rest of nature. In each
successive kingdom differentiation and individuality increase, and reach their
peak in the human kingdom with the attainment of selfconsciousness and a large
measure of free will.
In the human kingdom in particular,
self-directed evolution comes into its own. There is no superior power granting
privileges or handing out favours; we evolve according to our karmic merits and
demerits. As we progress through the spiritual kingdoms we become increasingly
at one again with nature, and willingly 'sacrifice' our circumscribed
selfconscious freedoms (especially the freedom to 'do our own thing') in order
to work in peace and harmony with the greater whole of which we form an
integral part. The highest gods of one hierarchy or world-system begin as
elementals in the next. The matter of any plane is composed of aggregated,
crystallized monads in their nirvanic sleep, and the spiritual and divine
entities embodied as planets and stars are the electrons and atomic nuclei --
the material building blocks -- of worlds on even larger scales. Evolution is
without beginning and without end, an endless adventure through the fields of
infinitude, in which there are always new worlds of experience in which to
become selfconscious masters of life.
There is no absolute separateness in
nature. All things are made of the same essence, have the same spiritual-divine
potential, and are interlinked by magnetic ties of sympathy. It is impossible
to realize our full potential, unless we recognize the spiritual unity of all
living beings and make universal brotherhood the keynote of our lives.
Hey Look!
Theosophy in Cardiff
Guide to the
Theosophy Wales King Arthur Pages
Arthur draws the Sword from the Stone
The Knights of The Round Table
The Roman Amphitheatre at Caerleon,
Eamont Bridge, Nr Penrith, Cumbria, England.
Geoffrey of Monmouth
(History of the Kings of Britain)
The reliabilty of this work has long been a subject of
debate but it is the first definitive account of Arthur’s
Reign
and one which puts Arthur in a historcal context.
and his version’s political agenda
According to Geoffrey of Monmouth
The first written mention of Arthur as a heroic figure
The British leader who fought twelve battles
King Arthur’s ninth victory at
The Battle of the City of the Legion
King Arthur ambushes an advancing Saxon
army then defeats them at Liddington Castle,
Badbury, Near Swindon, Wiltshire, England.
King Arthur’s twelfth and last victory against the Saxons
Traditionally Arthur’s last battle in which he was
mortally wounded although his side went on to win
No contemporary writings or accounts of his life
but he is placed 50 to 100 years after the accepted
King Arthur period. He refers to Arthur in his inspiring
poems but the earliest written record of these dates
from over three hundred years after Taliesin’s death.
Pendragon Castle
Mallerstang Valley, Nr Kirkby Stephen,
A 12th Century Norman ruin on the site of what is
reputed to have been a stronghold of Uther Pendragon
From
wise child with no earthly father to
Megastar
of Arthurian Legend
History of the Kings of Britain
Drawn from the Stone or received from the Lady of the Lake.
Sir Thomas Malory’s Le Morte d’Arthur has both versions
with both swords called Excalibur. Other versions
5th & 6th Century Timeline of Britain
From the departure of the Romans from
Britain to the establishment of sizeable
Anglo-Saxon Kingdoms
Glossary of
Arthur’s uncle:- The puppet ruler of the Britons
controlled and eventually killed by Vortigern
Amesbury, Wiltshire, England. Circa 450CE
An alleged massacre of Celtic Nobility by the Saxons
History of the Kings of Britain
Athrwys / Arthrwys
King of Ergyng
Circa 618 - 655 CE
Latin: Artorius; English: Arthur
A warrior King born in Gwent and associated with
Caerleon, a possible Camelot. Although over 100 years
later that the accepted Arthur period, the exploits of
Athrwys may have contributed to the King Arthur Legend.
He became King of Ergyng, a kingdom between
Gwent and Brycheiniog (Brecon)
Angles under Ida seized the Celtic Kingdom of
Bernaccia in North East England in 547 CE forcing
Although much later than the accepted King Arthur
period, the events of Morgan Bulc’s 50 year campaign
to regain his kingdom may have contributed to
Old Welsh: Guorthigirn;
Anglo-Saxon: Wyrtgeorn;
Breton: Gurthiern; Modern Welsh; Gwrtheyrn;
*********************************
An earlier ruler than King Arthur and not a heroic figure.
He is credited with policies that weakened Celtic Britain
to a point from which it never recovered.
Although there are no contemporary accounts of
his rule, there is more written evidence for his
existence than of King Arthur.
How Sir Lancelot slew two giants,
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot rode disguised
in Sir Kay's harness, and how he
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot jousted against
four knights of the Round Table,
From Sir Thomas Malory’s Le Morte d’Arthur
Try these if you are looking for a local
Theosophy Group or Centre
UK Listing of Theosophical Groups
Cardiff
Theosophical Society in Wales
Cardiff, Wales, UK. CF24 – 1DL
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Cardiff Picture Gallery
Cardiff
Millennium Stadium
The Hayes Cafe
Outside Cardiff Castle Circa 1890
Church Street
Cardiff View
Royal
The Original
Norman Castle which stands inside
the Grounds of
the later
Inside the
Grounds at
Cardiff Street
Entertainment
Cardiff Indoor
Market
Cardiff
Theosophical Society in Wales