CHAPTER IV

PRIMITIVE MAN.

The foregoing sketch though meagre, indicates with a precision sufficient for the purposes of these fragments, the course of evolution which gave birth to man on the material plane, and in fact generated that plane itself. We have seen how man emerged from his spiritual condition, and slowly developed objective life by corporealizing the spiritual counterparts of the seven senses, five of which humanity of to-day possesses in an actual and the other two in a latent or potential condition. During the period of the first race, it has been stated, the objective development of man and his planet proceeded up to a point which, though not altogether spiritual, was not material, in the sense we attach to that term. During the seven sub-races of the first Root-second race, the stream of evolution grew turgid with the development of matter. But man even then was not crystallized and condensed to a sufficient degree to be recognizable by his present descendants as belonging to their race[HPB1] ; he was still semi-ethereal, with few attributes which we should now regard as peculiarly human[HPB2] ; in fact, in the physical sense he was really not a man at all.[HPB3]  For even in the second race, his semi-ethereal body was free from disease, and the complete harmony in the bodily system gave it the fragrance of perfect health. Animals in the earlier era of their existence were, like trees, flowers, and plants, odoriferous; and man was a fragrant flower while he lived the natural life. Even after countless ages of unhealthy living, of abuse of natural functions and promiscuity, he is to-day a sweet-scented young animal, requiring only ablutions of clear water to keep his system clean and his breath as fresh as that of the cow, the one animal, with the exception of the sheep to some extent, that has not entirely degenerated. This might throw some light on the question why so many nations have looked upon the cow as a sacred animal, or at all events viewed it with special consideration. In India and ancient Egypt the veneration paid to the cow is well known; and even among other nations which have now turned cow-eaters this animal plays an important part in myths.

It is next to an impossibility to give a true conception of the human beings who once walked this earth — its early possessors. They can be realized only by the seer, and conceived by those whose imaginative powers are of a very superior order. The mere picture of a man, perfectly transparent, the machinery of whose body was clearly discernible, and whose thoughts were as defined as his hands, is one which the sensually developed modern man is unable to comprehend.

We have briefly adverted to the fact that before man resorted to eating, he drew his chief nourishment from the air. For ages he had no facial development such as now renders it possible for him to have a mouth, occupying so much of the comparatively small space allotted to his face. It is a feature unusually out of proportion, generally discovering a want of symmetry, and nearly always glaringly exhibiting the physiological marks of an animal-eating being.

The third race Round   marks the beginning of a new condition of things. Evolution, which was hitherto marching, through ethereal layers of matter, by degrees brought on a more completely objective manifestation; the constant process of differentiation which forms the work of evolution now reached each individual man. Prior to this time the law governing evolution had not attained sufficient complexity to be different in the case of every individual, and it was with the third race that cosmic law in individuals assumed, to any considerable extent, the form of personal will. It must not be supposed that at the commencement of the third-race period personal will by some miraculous process sprang forth Minerva-like in full armour. Nature abhors a leap in the greatest as in the least, in material as in spiritual existence. Material development slowly but perceptibly dimmed man's consciousness of his spiritual nature, and at the period under consideration produced suitable conditions on our planet for the existence of beings in whom the psychic principles were counterbalanced, to a recognizable degree, by the material principles. The dual worlds, material and spiritual, were now as ready for man's purposes as he was ready for them. It was at this period that a large number of human beings, unable to adapt themselves to the altered circumstances of existence, had to retire from the scene of activity. The law of Karma, or the rigorous application of the law of inviolable sequence of cause and effect to personal conduct, began to assert itself. All human beings who could not harmonize themselves with the operation of this law were by differentiation forced off the stage as unfit for living under the advanced conditions; the fittest survived. It no doubt would be an interesting study to follow the course of these apparent failures of nature, but that is a subject foreign to the present design. As there were exceptional cases in which beings appeared who fell short of the lowest limitation of continued existence, so there were some in this, as in all other ages, who progressed far higher than the average limit of development attainable in the race, which was carried forward by the force of their individual development.

 The growth of personal will is the most important fact in the history of man's evolution; it is the "forbidden fruit[HPB4] ", which brought forth the knowledge of good and evil. It will be seen from a careful examination of the nature of personal will that its manifestation takes the form of a desire on the part of its possessor to compel his surroundings to mould themselves in accordance with his aims and ideas. Keeping this characteristic of personal will in view, it is not difficult to follow its working.

But there is another factor in the problem which must also be considered.

We have stated before that at the time of man's first appearance on earth he found, besides animals, various orders of ethereal beings already evolved. These beings are called elementals or nature-spirits, by reason of their association with the five elements into which the occultists divide the present state of whole range of sensuous nature. When the principle underlying this division is understood it will be found to involve no such absurdity, as the merest tyro in chemistry, with its every-increasing number of elements, can detect. The classification proceeds upon quite a different, though equally scientific, plan. Man cannot obtain any knowledge of sensuous objects which in their totality form external nature, unless they affect one or the other of his physical senses. An external thing to exist must answer to one of the five sense-tests. When humanity develops other senses, other elements will be discovered, as those who, under exceptional circumstances and by forced training, have brought on a premature growth in themselves, know even now.

These elemental beings, or nature-spirits [1] as they are sometimes called, are the same as the mysterious creatures mentioned by the Rosicrucians under various names. They are, as has been said in a preceding chapter, of two distinct orders. The first order consists of what may be popularly called the soul of the different elements; they are centres of force in the semi-conscious plastic ethereal matter — the astral light — which like a sensitized plate receives the impression of every thought that rises in the mind of man. To the other order belong more individualized beings, semi-intelligent and forming a sub-human kingdom out of which human beings were developed, until man's "fall into generation", a question which will be discussed further on. Our masters are very reticent on the subject of elementals and only such an account is given of them here as is calculated to lead to some understanding of the general principles of evolution. It is necessary, however, to remark that the ontological views previously advanced require us to regard the organic life which is seen manifested in protoplasm as but one of the multitudinous forms in which the universal life principle finds expression. All biologists know that vital action is competent to develop at once, heat, light, and electricity; and we have to say that the development of these forces, not merely in some cases but always and everywhere, is due to the action of this principle. Every atom in nature is permeated and pervaded by it. The universe is one grand consciousness, and all and everything, from the minutest atom to the noblest being we know or can conceive of, are but finite manifestations of this consciousness. There is therefore an infinite variety of existences — existences, the limiting manifestation of which on this earth varies with its state and condition.

When the personal will of man arose it acted along the line of least resistance. Whatever thought was awakened in man instantly found, by reason of its dynamic power, an objective expression in the elemental world surrounding him. As personal will gained in strength these impressions of thought on elemental beings began to be more and more durable. Although, at the period we are now dealing with, conflict between man and man was unknown, yet each man owing to his personality was invested with a bundle of desires peculiarly his own, and the action of different wills on these lower elemental beings produced the first form of conflict on earth.

At the present day these elemental beings have a very important function in nature. Moulded by the will of all the preceding generations of man, they have now become a kind of Karmic agency which prevents individuals other than adepts from transcending in their development the limits of their race. When in the course of time these impressions gathered sufficient force and consistency, the ground of conflict shifted with the line of least resistance. Then the higher elemental spirits felt the pressure of man's conflicting will, and as they were too far developed to be easily swayed by its impressing force, the struggle became keener. The conflict increase in intensity as first woman and then man himself became the object of attack. These important points are, however, elsewhere enlarged upon.

The higher elemental beings were developed into men, until the time when physical birth and death came upon the earth in the train of personal will. It can be easily conceived that when men began to acquire each his separate interest, the collective endeavour requisite for the development of elemental beings began to segregate, and the physical reproduction of the species accompanied the increasing grossness of the human frame, as man became an eating animal. This is the story of this "fall into generation". He "fell" by the exercise of his personal will. But his material development can be regarded as a "fall" only from one side, from the other side the "fall" the was but a necessary curve of the spiral of progress, the dawn of a brighter day the like of which humanity has never yet seen. And this regeneration is to be accomplished by Christos, the incarnated Wisdom, the true human Spirit.

The subject of "fall" naturally suggests the problems of free will. We have no desire of entering into an elaborate discussion of that much-vexed question. It will be enough to point out that the human will is free inasmuch as every individual acts with the motive of acquiring happiness. But what would please one depends upon a prior necessity — the necessity of one's nature; but even then the will is free, for the necessity of one's nature is not an extraneous imposition, but an eternal law embodied in the self. If, however, by the freedom of will is to be understood the power of willing one's self out of existence, and annihilating one's nature, that freedom must be unhesitatingly denied. No such licentious will has a place in the Cosmos. At every point of time a man's will is free, he does that only which pleases him, but there is yet an order which governs its manifestation. As mathematics can infer the past, the predict the future movements of a heavenly body, from the data supplied by observation of a few successive positions; so a higher mathematics is conceivable, which can calculate the past and future life history of a human entity from ascertained data. The future unfoldment of a man's career is not dependent upon that calculation, any more than the movements of a planet are influenced by the reckonings of the astronomer.

While on this theme a few words may be said on the necessity of evil and the charge of pessimism, which is so constantly levelled against the Eastern school of thought. There is no doubt a cyclic necessity for the current of human progress to reach its uttermost limits and then to return to its parent source, richer and more purified from its long journey. The philosopher will not regret this when he remembers that at each remove from the happy spiritual state, humanity advances towards its ultimate consummation and glorified resurrection. To lift up the voice of complaint because it is necessary to attain the higher and more perfect states through a path not strewn over with enjoyment, is to betray both ignorance and selfishness; ignorance of the glorified vision which awaits the return, and selfishness in complaining of individual sufferings which enrich the great whole — the universal mind, by realizing the ideas which lie in it, potentially eternal. Philosophical thought is always optimistic; it is only the distorted view of things which gives birth to pessimism. The living spirituality which forms the foundation of the Eastern systems certainly warns us not to sink into the stagnation of material enjoyments and gross physical life; but it by no means looks upon life itself as an evil. On the contrary, Eastern teachers have insisted upon the important part which our earth-life plays in the grand purpose which is evolving higher and higher states of perfection at every turn. Buddhism and Vedantism are the two systems against which this criticism is most frequently brought forward. But a proper appreciation of the law of causation, as understood in these systems, will remove such misconception; everything that happens, good, bad, or indifferent, is brought on by the operation of the eternal law embodied in the eternal substance, which is also the absolute bliss. The nihilism of modern Europe is the only genuine pessimism. The same misapprehension which construes Nirvana and Moksha as annihilation fastens upon the Eastern religions the charge of pessimism.

This part of the subject cannot be passed over without noticing a very important idea that was evolved under the operation of personal will. The greater concentration of energy in the ego which the exercise of will demanded, and its natural reaction on the object to which the will was directed, and the opposition of that object to the ego, forced man to realize most strongly the conception of an existence outside of himself. This accentuation of the will obscured very rapidly his consciousness of the less differentiated or spiritual condition which he was leaving. The growth of self-interest destroyed that fearlessness which proceeds from self-less, loving harmony with all around. Until strange dangers had begun to assail him from all sides he felt no want of a protector, no necessity for an intermediate representative between himself and his Creator, the Immutable Law. The idea of force dawned upon him simultaneously with that of danger, and fear was the very natural companion of the latter. This compelled him to create for himself a belief in some power external to himself — a power that he feared and depended upon — and thus laid the foundation of all artificial cults which to this day infest the world with their numerous brood of error. Looking around him, the primitive man beheld his fountain of power in the Sun, the source of light and life-giving energy. He feared it and tried in consequence to conciliate it.

The strongest rays of light he perceived to be red in colour, and sought corresponding objects for use in worship; and the more difficult the object was of attainment, the greater was its propitiating value in the eye of the worshipper. This led to the absorption of blood as the fittest offering, and it flowed freely at the altar of Sol. Violence was the most baneful manifestation of man's spiritual decadence, and it rebounded upon him from the elemental beings, whom it was his duty to develop.

When this duty was ignored, and the separation of interests was accentuated, the natural man forcibly realized an antagonism with the elemental spirits. As violence increased in man, these spirits waxed strong in their way, and, true to their natures, which had been outraged by the neglect of those who were in a sense their guardians, they automatically responded with resentment. No longer could man rely upon the power of love or harmony to guide others, because he himself had ceased to be impelled solely by its influence; distrust had marred the symmetry of his inner self, and beings who could not perceive but only receive impressions projected towards them, quickly adapted themselves to the altered conditions. At once nature itself took on the changed expression; and where all before was gladness and freshness there were now indications of sorrow and decay. Atmospheric influences hitherto unrecognized began to be noted; there was felt a chill in the morning, a dearth of magnetic heat at noontide, and a universal deadness at the approach of night, which began to be looked upon with alarm. For a change in the object must accompany every change in the subject. Until this point was reached, there was nothing to make man afraid of himself and his surroundings.

And as he plunged deeper and deeper into matter, he lost his consciousness of the subtler forms of existence, and attributed all the antagonism he experienced to unknown causes. The conflict continued to wax stronger, and in consequence of his ignorance, man fell a readier victim. There were exceptions among the race then as there are now, whose finer perceptive faculties outgrew, or kept ahead of the advancing materialization; and they alone, in course of events, could feel and recognize the influence of these earliest progeny of the earth.

Time came when an occasional appearance was viewed with alarm, and was thought to be an omen of evil. Recognizing this mistaken fear on the part of man, the elementals ultimately came to realize for him the dangers he apprehended, and they banded together to terrify him. They found strong allies in an order of existence which was generated when physical death made its appearance, as we shall soon see; and their combined forces began to manifest themselves at night, for which man had a dread as being the enemy of his protector, the Sun.

 Death marks the origin of the curve which human evolution is at present describing. During the first two races it was unknown[HPB5] ; but as a feeling retires into rest at the close of its activity, so man faded into the subjective condition, when his objective life had reached its full period. The primitive man had no sense of age physically; it was not "fore-ordained" that he should decay, nor was it "appointed unto all men that they should die", as the Psalmist of old has affirmed. It was not inevitable that he should do so; it was his privilege to live or die as he chose, just as it is man's privilege to-day to see with clearness, or to cultivate blindness and darkness. All men have not died. Even the Jews hint, in their Kabalistic language, at the primitive race that died not. Enoch[HPB6]  "walked with God", and did not die. Some here and there in every age have escaped death by recovering the use of their spiritual powers, and overcoming the elements in their nature which drag them down to the death-point. [ Enoch typifies humanity, eternal in spirit and as eternal in flesh; though flesh does die in its form. But he also typifies the race — the seventh at one end. In the Seltide table Enoch comes second from Adam — this forms the other end, the starting point. ]

The great teachers of all ages, who have blossomed on the three of humanity as its choicest flowers, have in a sense escaped death. It is very true that the corporeal encasement is dissolved, but the interior man, consisting of the spiritual ego and the principles of intelligence and will, retains its integrity, and death only removes the dross which covers the true gold, the higher principles in man's nature. Attracted by the intensity of their love for the race, these exalted human beings continue, as its true saviours, to instruct and lead it to loftier heights. The world sees them not, for a thick curtain of material grossness imprisons its view, and shuts out form it the glorified presence. But individuals arise at intervals of time who, even while in the flesh, can converse with them, and communicate to the world their wisdom. Others also there are who, by reason of their imperfect development, cannot hold conscious intercourse with these spiritual teachers, but, acting under their influence, pass over our planet as bright meteors of intellect and philanthropy, and infuse an influx of spiritual life into mankind by their unselfish love and sacrifice, although unconscious of the impulse which guides them.

All the higher adepts do, in a sense, escape death. The process which leads up to this point of evolution was known in the mystical language of the Middles Ages as the Elixir of Life. Man's body is always tuned in accordance with his inward desires and aspirations. If earthly desires and cravings are one after another eliminated from the man, his body, which is constantly changing its constituent atoms, ceases to attract such materials as were necessary to furnish a proper vehicle for the lower inclinations; these being conquered, the body becomes more and more ethereal, until in the end the last vestige of the physical encasement is left behind, and the individual rises a glorified spirit.

It is interesting to observe how Milton has described this process in "Comus": —

"Till oft converse with heavenly habitants
Begin to cast a beam on the outward shape,
The unpolluted temple of the mind,
And turns it by degrees to the soul's essence,
Till all be made immortal."

This is in one sense escaping death, but in another it is but spreading it over a very large period. How are we to do it? It is well known that one of the chief elements of longevity is a strong desire to live. Instances occur every day in which persons successfully pass through crises of disease, simply from a strong desire to live on and finish some duty unperformed. The desire to live, when based simply upon the motive of selfish enjoyment of life, will never be sufficiently strong to carry one very far; in fact, the strong will, which discovers the secrets of the Elixir of Life, is thoroughly unselfish. The individual sacrifices his own progress in other spheres of existence, in order that he may continue to work for the good of his race. Surprise may be excited when benevolent activity is claimed for persons with whom mankind at large has no conscious relation, but the reason why the labours of these god-like men are not ordinarily observed is that they act through the higher principles in man. The productive power of our energies varies in accordance with the plane on which they operate. A bricklayer, labouring from sunrise to sunset, produces work which, when estimated in money, will be found to be but a small fraction of the money-value of an hour's work by a man of science. The difference in the effects generated by a given quantity of energy on the physical and intellectual planes is thus apparent. Those who are acquainted with the laws of psychical dynamics know that the work produced by a fixed amount of energy on the intellectual plane is, in its turn, immeasurably less than that produced by the same quantity of energy acting on the plane of spirit, the highest principle in man. It is more unreasonable therefore to expect the masters of the divine science to work with us on the ordinary plane, than it would be to suggest to Sir William Thomson to turn shoemaker.

We must state one fact here: the will to live must be strong enough to overcome the inherited tendencies of the body to repeat physiological processes of its ancestors. It is clear from this that the second factor in the problem is not a physically powerful body nourished by generous feeding, but one which is healthy, and at the same time has no strongly developed physical tendencies; muscular strength is by no means a necessity, the chief thing being a will stronger than physical instincts. It is plain that any increase of power in the body requires a corresponding increase of will-power to regulate it. The conquest of the physical body by the will is marked by the destruction of one animal propensity after another. All artificial cravings have to be given up first, such as alcoholic stimulants, the eating of flesh, and in short, all lust for over-feeding the body and satisfying its unhealthy longings. Next in order comes the sexual lust.

Other inclinations must be got rid of in the order of their materiality: "first, avarice, then fear, then envy, worldly pride, uncharitableness, hatred, ambition, and last of all, curiosity — intellectual greed."

The process which lasts for years is a slow death, and when a man is rendered immortal by the Elixir of life, there is nothing left of him on our earth, and therefore he is to all intents and purposes already dead.

Death, though as natural to us now as birth or age, is always shrouded by a darksome dread. It is the shadow that mars our brightest landscape, and casts a depressing gloom over the happiest events of life. It is the poison that lurks in the sweetest cup of enjoyment — the inexplicable mystery of existence, which has blinded the keenest eye and baffled the most adventurous mind. But the black waves of this trackless ocean, at whose shore the strongest intellect of the physical man sinks in hopeless despair, offers no resistance to the awakened powers of the human spirit. The conception of death, like all other human conceptions, is subject to periodical growth and decay. But one thing is certain: the more material our life, the greater the tenacity with which we cling to the enjoyments of the flesh — the more horrible does death appear; even a thorough annihilationist, when his life, unconsciously to him, has been irradiated by the higher light, will be able truthfully to inscribe on his tombstone, "I was not, and I was conceived; I have had my little day, and I am content to be nought again." The different symbols of death at different periods of time will yield valuable instruction when properly questioned. Beginning with the time when the gaunt skeleton Death stalked abroad, dropping horror on its path, and mowing down man with its ruthless scythe, to the time when death is conceived of as a sweet angel drawing the veil of rest on the sorrows and sufferings of humanity, there has been a steady evolution and growth of thought. Death is misfortune, just as is drunkenness, obscenity, and immorality; it was man's own creation, an artificial mode of destroying himself; as much a matter of his own volition as eating, drinking, walking, or sleeping. Be it understood that we do not mean it to be inferred that man, under any circumstances, could have prolonged his life permanently; but he could have continued to shed his outer covering consciously and intelligently, and with the same ease and facility as the silkworm does its cocoon, or the hatched chick the shell of the egg. He could have divested himself of his worn-out body, and renewed it as he does his clothing, and with no greater inconvenience. Death among the earlier races had one characteristic which it has since lost. Before personal responsibility sprang up, death merely marked the passage from one objective life, as objective life then was, to the next, with only a short intervening period of rest. Man, not having any personal desires, obeyed the general law, and did not live that subjective life in which we of the present day unfold the spiritual forces generated by us during earth-life, forces which are denied activity by the limitations of material existence. In other words, there was no heaven or hell for man in the beginning. The conditions have now been completely changed. The growth of personal will invests each man with a mass of desires peculiarly his own; his progress on the material plane from this point depends upon his personal exertions. To take the case of one who has a great attraction for material life: it is easy to perceive that when the pendulum of his existence, having reached the farthest point of the curve, marked by death, swings backward to pass into the subjective condition, his material, inclinations will have a tendency to press earthward, and thus obstruct the free passage of the ego from one plane of existence to another. This conflict produces the "world of desire" sometimes called in the East Kama Loka; and the energy generated in that state, acting from a centre — the personality of the man — forms what is called his elementary. The elementary is not an independent being, because it is wanting in the principle of growth, and is bound to pass away when the entity becomes fairly established in the higher plane of subjective life, called Devachan, towards which it is moving. An elaborate discussion as to the nature of elementaries is out of place here, but it is to be remarked that, when the elementaries are described as the cast-off principles of men, it must not be thought that the different principles are separated from each other by a process of chemical decomposition or mechanical break-up. The change of planes of existence by the human entity causes these fragments to be thrown off which are the lingering effects of the indwelling of the monad in that particular state from which it is fast departing.

Milton has described the elementaries accurately enough by following his early master, Plato: —

"But when lust,
By unchaste looks, loose gestures, and foul talk,
But most by lewd and lavish act of sin,
Lets in defilement to the inward parts,
The soul grows clotted by contagion,
Imbodies and imbrutes till she quite lose
The divine property of her first being.
Such are those thick and gloomy shadows damp
Oft seen in charnel vaults and sepulchres,
Lingering and sitting by a new-made grave,
As loth to leave the body that it loved,
And link'd itself by carnal sensuality
To a degenerate and degrade state."

It will be abundantly clear from what has been said above, that in the earlier races elementaries had no existence; it was only when humanity had considerably descended into matter that they came into being. The intimate connection of the mystery of death with the nature of elementaries is obvious. The alliance between elementaries and elemental spirits has been already hinted at. It grew out of the natural dependence of the latter upon man, who suffers from its unfortunate consequences unto the present day, in manifold ways, and with ever-increasing intensity. The elementaries, galvanized into activity by the elemental beings, began to appear to man under as many varieties of shape as his hopes and fears allowed. And as his ignorance of things spiritual became denser, these agencies brought in an influx of error, which accelerated his spiritual degeneration. Thus, it will be seen that man's neglect of his duty to the nature spirits is the cause which has launched him into a sea of troubles, that has shipwrecked so many generations of his descendants. Famines, plagues, wars, and other catastrophes, are not so disconnected with the agency of nature-spirits as it might appear to the sceptical mind. Adepts alone, in these latter ages, have remained faithful to man's higher duty towards these undeveloped creatures. The first awakening ray of forgotten knowledge, at the beginning of the brighter cycle which has now set in, reveals to sight the elementaries on account of their more immediate connection with mankind. But buried under ages of materiality, man is almost entirely unable to apprehend the knowledge thus communicated, and has in consequence fallen into a confused state of mind as to things spiritual.

The adepts have seized this opportunity to instruct man regarding his relations with the elementaries and nature-spirits. To do this effectively, these great souls recapitulate the history of man upon the earth, take him to the starting-point, and read to him the ineffaceable record of his own career, which they are enabled to do through their superior knowledge; and this knowledge they have placed at the service of mankind in order that materiality may be arrested in its fatal progress, and some of its evils be averted while yet possible. Every day the true history of man's infancy is becoming more and more encrusted with falsehoods and fancies, and all interest in his origin and destiny is rapidly dying out. It is borne in upon the mind of an individual here and there, that the truth has not been told about himself and his kind. The blessing that the adepts now hold out to man is the key to unlock some of the mysteries of his existence, but the current method of thought is so diametrically opposed to intuition that the world at large rejects the blessing, and discredits the testimony of those who offer it.


[1] See also “Elementals” [Lucifer, Vol. XII, No. 72, August, 1893, pp. 537-48; Vol. XIII, Nos. 73-74, September and October, 1893, pp. 30-39 and 111-121, respectively] quoted in “Blavatsky Collected Writings”, Vol. 6, p. 184, and “Thoughts on the Elementals” [Lucifer, Vol. VI, No. 33, May, 1890, pp. 177-188] quoted in “Blavatsky Collected Writings”, Vol. 12, p. 187.


 [HPB1] !!

 [HPB2] !!! ???

 [HPB3] You surely dream dreams , my gentle child. If you had Humanity of the second Round in your mind's eye when writing this — passe encore — but on this Earth and in this Round !? Why see what Master says in his letter to Mr. Sinnett. 1st Round man, an ethereal being, non-intelligent but super-spiritual . 2nd Round gigantic ethereal, growing more condensed in body a more PHYSICAL MAN. In the third Round — less gigantic, a more rational being, "more ape than Deva -man — (still a HUMAN MAN). The Lord love you innocent sweety . . . go to confession dear, and learn from the Padris something of Chapter VI , 2nd verse, in Genesis . You have "Forgotten History."

 [HPB4] Forbidden fruit, my son, is a question that would necessitate 95 volumes and 3/4. "The Fall of Man" occurred during the fourth Round, in the seventh Sub-race of the second Sub-race [apparently, a lapsus calami by HPB: must be “Root-race”, not “Sub-race”]. Until the third Sub-race men were pre-Adamites, or rather Kadmonites , dual-sexed — (see even Bible, first Chapter, verses 26 & 27 and compare with Chapter II , verse 7; and in Chapter V, verses 1 et seq. — begins the Kabalistic BLIND. Yes sir, touch was developed verily in the third sub-race. Thus, do not pray call the seven Spiritual races of man "OUR ancestors," for they are the ancestors only of the first and second Sub-races. Our ancestors are the shouting Post Kadmonites , the Adamites. Remember the Deva , Pitri and the Manoushi Kingdoms or Ages.

Correction .

 [HPB5] ". . . during the first two races it was unknown (and the beginning of the third sub-race of the first Root-race (fourth Round) brings it upon earth, after the Fall of Man!!)" [this seems to be an early mistake of HPB’s, for later in her book “The Secret Doctrine” she assigns “the fall of man” to the Third Root-race]

 [HPB6] Enoch is a stray descendant of the Spiritual races. So are many others even in History , but they are rare. Enoch and Hermes are one, as you know. And Hermes is Mercury or Buddha, etc., etc.!


Yellow background : what HPB comments on
strikethrough: original text by authors, HPB corrected
underline: HPB's alternative text
[hpb2]: link to footnote with comments by HPB
[6]: footnotes, referencing related information elsewhere in the classic theosophical teachings  

MAN: Fragments of a Forgotten History, by: "  Two Chelas"   in the Theosophical Society: [Mohini Chatterji & Laura C.Holloway]


CONTENTS

Introduction

Preface by the Eastern Chela

Preface by the Western Chela

Preliminary

Supra-Mundane Man

Physical evolution of Man; or Descent into Matter

Primitive Man

Evolution of Sex

Fourth Race-Atlanteans

Early Aryans

Growth of Language and Religion

Man and other Orders of Existence

Occult Hierarchy

Conclusion