7
THE SPARK
Factoring In the Human Spirit
Two entities hast thou—that which is flesh, and that which is spirit.
OAHSPE, FIRST BOOK OF THE FIRST LORDS 3:17
Alone of all the animals on earth man is twofold, mortal through the body, immortal through the essential Man.
THE DIVINE POIMANDRES OF HERMES TRISMEGISTUS
MY SPECIAL HERESY
There is a ghost in the man machine, unseen but potent. Homo sapiens, a kind of man-god, has something of the transcendental in his makeup. Anthropologists deploy words like cognitive, symbolic, ritual, imagination, or abstract as an acceptable substitute for outright soul and spirit, which designates the incorporeal component of our being. Though they do not believe it themselves, ethnographers have found, among the ancient tribes, detailed eschatology and grasp of the afterlife. This knowledge of immortal life is also inferred from burial sites with grave goods and other tokens of the Ongoing (the life beyond). Were men of past ages deluded (as the archaeologists’ subtext often implies), or were they on to something we have lost?
Should we look toward ape or angel, god or gibbon, for the secret of our beginnings? Hermes, Zoroaster, Homer, Aristotle, Plato, Pythagoras, and many other sages of the ancient day believed the human soul to be an emanation of the divine. It is not only recent religions or fundamentalists that think this way. The spirit part can be understood as something distinct from biological life; evolutionists, however, do not hold this vision: “There was nothing special about how Homo sapiens came to be.”1 In other words, Homo darwinensis is an animal, a talented, intelligent animal. Evolutionism talks of “our place in nature,” ignoring our place in supernature, in the cosmos, in the invisible world. Entirely disengaged from any subtle or intangible factor, evolutionism labors under the one side of life—the physical, corporeal side. Only.
If all life is material, what is the mind and what is the soul?
KEITH THOMSON, THE WATCH ON THE HEATH
Charles Darwin and Karl Marx, double-handedly pulled off what Jacques Barzun called “the final separation between man and his soul.” Darwin, Marx,*94 and Freud were among the most influential thinkers of the late nineteenth century and all atheists. But then came Einstein who, though mistakenly called an atheist, believed somehow and explored the great mystery. He knew that a science that ignores the intangible would never be complete. His vision of the all one cosmos required beauty and purpose, design, order, and majesty.
Figure 7.1. Charles Darwin. Outdoorsman in his youth (he loved shooting birds), country squire in his prime, independently wealthy, ungregarious, sickly, voracious reader, great naturalist, and mad scientist (ingenious botanical experiments), Darwin was able to work out his theories at his own tempo.
Although Darwin ended up with all the credit for evolution, his countryman, the naturalist Alfred Russel Wallace, was actually a codiscoverer. A complicated and well-documented set of circumstances put Wallace in the shade. But that’s OK; he had his own destiny to fulfill, for all this was happening in the great age of spiritualism, in the mid-nineteenth century. The fact is, Wallace became a confirmed spiritualist by the 1860s, and when it came to man’s true origin, his whimsy was that the first human beings were “plucked spiritually from nature.” Whatever evolution was, it was “divinely directed”; human thought was the one thing that could not have been the result of natural selection (the subject of chapter 9). Some higher power had to be behind it. There was to Wallace an unknown reality. Up against Darwin, this was, as Wallace put it, “my special heresy.” Since consciousness was to him “completely beyond all possibility of explanation by matter,” there must be “an unseen universe—a world of spirit, to which the world of matter is altogether subordinate.”2
Why wilt thou, O man, search forever in corpor [material world] for the cause of things? Behold, the unseen part of thyself ruleth over the seen.
OAHSPE, GOD’S BOOK OF BEN 2:9
This was not unlike Charles Lyell’s position, which rejected evolution or natural selection as an explanation of mind. “I rather hail Wallace’s suggestion,” Lyell wrote (to Darwin’s dismay) in 1869, “that there may be a Supreme Will and Power . . . guid[ing] the forces and laws of Nature.”3
Figure 7.2. Alfred Russel Wallace (as quoted in Jeffrey Goodman’s The Genesis Mystery) thought “a superior intelligence had guided the development of man . . . and for a special purpose, just as man guides the development of many animal and vegetable forms.
Though Wallace invoked “Great Mind” overall as something beyond material measurement (“disconnected from a physical brain”), the bone people steadfastly maintain there is no separate moral realm or ground of consciousness, and even if there is, it has nothing to do with the actual ascent of man. Yet Wallace stood his ground, insisting that the rapid development of the human brain demands a force of transcendent power at work. Today, evolutionists smugly call this Wallace’s “vague and goofy” ideas of human origins4; perhaps he “had simply gone mad.”5 Stephen Jay Gould sniffs at “Wallace’s error . . . the fallacy of Wallace’s argument . . . [which is] deeply wrong”6—lording over all the fools who believe the human spirit is a unique endowment.
But no one has yet to figure out why consciousness, if it is a by-product of evolution, “seems to spring into existence full blown.”7 Why is it that man’s rise is so “explosively short” (Loren Eiseley) and all other animals’ ploddingly slow and gradual?
St. George Mivart, biologist, zoologist, and acquaintance of both Darwin and Wallace, did not see human beings as part of physical evolution; the acquisition of a soul or mind must be by some spiritual agency, some higher power. How else could intellect or psyche have been gotten? Not through natural selection.
To sever consciousness from its source (albeit unseen) is, in my view, the most soul-deadening act of materialist science. “The existence,” says a team of Hungarian ethologists, “of nerve cells in itself is not an explanation for consciousness. Consciousness is a characteristic of the soul.”8 And that’s the problem: It pertains to something independent of matter; no wonder theorists wash their hands of consciousness, pegging it an “impenetrable mystery” (best left to “goofy” metaphysicians).
Science can tell us a zillion things about the brain but nothing much about consciousness. And when agnostics try to deal with it, it becomes a nonsensical string of words, a tangle of empty jargon: “Perhaps the extraordinary phenomenon of modern consciousness is . . . a chance combination of exaptations that were locked into place as an unexpected functioning whole by a final keystone acquisition that appeared . . . independently of any functional role. What that acquisition was . . . will have to await a more profound knowledge of the . . . human brain.”9 This is an example of obscurum per obscuris—explaining the unclear by means of the more unclear. Sentences like this make me swear out loud.
Prophet of materialism, Darwin was a child of privilege, though fashionably liberal and nonconformist; he was a cautious, thorough, methodical, diffident, and reclusive man. Although a blameless figure in most respects, he behaved rather badly to the spiritualists, calling their work “rubbish,” their mediums “scandalous.”10 Committed to strict materialism (animal behavior was his particular niche), he made man simply an improved animal, a glorified baboon. A clerical and medical dropout, Darwin’s real interest was natural history—bugs and barnacles. Early in his career, he had come to question the existence of a soul; now he called consciousness (in his notebooks) “a secretion of brain.” Thought, then, must be the flux of cerebrum, as bile is of the liver. Unlike Wallace, Darwin dismissed any ethereal component behind mind and the founding of our species.
And so, from Darwin’s time forth, evolutionists have busied themselves with the distinguishing physical features of humans—most notably bipedalism and our almighty brain. Man’s almighty soul doesn’t even get honorable mention.
I came to the earth to develop the soul of man chiefly.
OAHSPE, THE LORDS’ FIRST BOOK 1:23
CHILD OF THE STARS
Evolutionists do not believe we possess a soul, or if we do, it is irrelevant to our origin. The theory of evolution is designed and tailored by and for the agnostic or frankly atheistic position. Yet, we call ourselves Homo sapiens, and sapiens means “wise.” Homo sapiens sapiens: man the double wise. And so, it is mind that principally distinguishes us from animals, and while brain is certainly the vehicle (the apparatus, the housing, the machine), it is not brain that moves us to think. Man, unlike all the animals, is something more than a zoological phenomenon. A meta-explanation is in order.
Humans appeared on the scene suddenly and without evolutionary ancestors.
MARVIN L. LUBENOW, BONES OF CONTENTION: A CREATIONIST ASSESSMENT OF HUMAN FOSSILS
There is a reason why our species had AMH genes from the beginning, yet no one seems to know where those genes came from! Significantly, Louis Leakey thought the only proper ancestor for humanity would be an ancient “true man”—quite an un-Darwinian idea. Mind and AMH were concurrent, thought George Frederick Wright, and came about without evolution; the intelligence of man, he said, implies “creative interference . . . a direct ingrafting of divinely related qualities.”11
I spent a lot of time in my last book (The Lost History of the Little People) explaining the phenomenon called euhemerism, which is the deification of the ancestors. But why were they—these AMH ancestors—deified? Because they were a holy people. The Ihins, now a lost race, were invested with soul force (and even immortality) from the beginning. A revered race, they were “capable of prophecies and miracles to such an extent that all other people called them the sacred people.”12
What is man and his destiny?
Born of the earth: earthly. Freed from the earth: his inner part, the soul, ascends
and dwells in the soul of things.
What, shall a dead man live?
—Yes, and rejoice that he so lives.
SUN DEGREE CEREMONY,
OAHSPE, BOOK OF SAPHAH
Called the immortals, the sacred little people simply continued on after death. Immortality did not come packaged with the first race, Asu man; he did not have the spark of eternal life. Some (writing about the Atlantean age) identify this creature (with scarcely any forehead, no frontal development of brain, and just a slope from eyes to pate) as a being without light, called ong in the Panic language.
Early religion can usually be traced to traditions of the Great Ancestor. Tellingly, the oral history of the world’s people sharply contradicts Darwinian anthropogenesis, for the true ancestor was thought to be a kind of divine personality—not an animal—with an off-planet origin. World mythology, with remarkable consistency, portrays the tribes of men as children of the gods (or stars).
People of the Light
Ong signifies spiritual light in both Algonquian and Hebrew. Ong varies with ang as in angel or the Batek T’angoi. These little Malaysian Batek people named themselves after their angelic helpers the T’angoi, the name intriguingly similar to the Algonquian word for medicine man: ang’hoi.
The earliest meaning of ong/ang is, simply, “Light from above.” By extension it came to represent intelligence or people of light, specifically denoting that segment of humanity in touch with celestial beings, their ancestors, their teachers—who are then called Or-ang Hidap, meaning “the immortals.” North America, Malaysia, Asia, Africa, and Oceania are chock full of ang/ong-named places and tribes.*95 Orongo is the ceremonial center on Easter Island. In the Orient are Hongshan (Chinese culture), Hong Kong, Mongol (M’ongol), and the Onge Andamanese, and in America are Monongahela (Pennsylvania) and Ongwee: “Behold, the Ongwee had the gift of prophecy; and of seeing visions and of hearing the voice of the angels.”†96
In the Mohawk language, ongwe means “person,” indicating a being of light. In the time of Apollo, in America about 18 kya, the Ongwees came suddenly into the world, possessing all the symmetry of the Ihin and the savageness of the Ihuan: “for the Lord caused his chosen [Ihin] to display the mold of their thighs and their short shapely arms, and together they brought forth heirs of more shapeliness. . . . And they were called Ongwee-ghan, signifying, good-shaped men.”‡97 “The Ongwees came into the world by the thousands and thousands . . . in the north, south, east and west. They had long hair, black and coarse, their skin was brown, copper-colored, and their arms were short, like the Ihins.”§98
The Honga or Hoanga priesthood of ancient America also took its name from ong, “spiritual light.” For it came to pass that he who heard the Voice was made high chief prophet for the tribe and was called Hoanga. Through him, the voice was heard for many, many generations in North Guatama.
A perplexed professor . . . I look up across the moon and Venus—outward, outward into that blue-white glitter. . . . And as I look and shiver I feel the voice in every fiber of my being: Have we come from elsewhere?
LOREN EISELEY, THE IMMENSE JOURNEY
To the ancient Hebrews,*99 it was the “daughter voice” that made God’s will audible on Earth. Their sages said that the voice issues from the glory with great force. An angel receives it in his hands, flies with it to the seven heavens, voice after voice. And the last angel takes it, now faint, and transmits it to the angel messenger. This is the daughter of the voice, the voice of the voice. It is eternal and powerful, full of majesty. It is only when it arrives at the ear of the prophet that it is a subtle voice, a murmur.
Behold, I come not as a sound to the ear; My voice hieth into the soul from all sides.
OAHSPE, BOOK OF APH 1:8
As Jim Dennon, the late Oahspe scholar, summarized these teachings: Via a starship we would now call a UFO, etherean angel volunteers were brought to Earth to teach the Asuans to walk upright. Materialized with mortal bodies, in innocence they (the volunteers) mated with Asu.
This scenario resonates with the theosophical description of incorporeal beings, also volunteers, who incarnated in human bodies. Called Lords of the Flame, they brought immortality and all the high points of culture to the ancient Lemurians. In fact tribal myths all over the world describe contact with a foreign entity who came from somewhere else in the universe to fecundate Earth. In Ottawa Indian tradition, for example, it is said that the inhabitants of Earth were first on other planets; all human beings descend from people of distant worlds.
The Voice
In the olden day the spiritual standard for those humans with “blood of the gods” was the ability to hear the Voice (of the angels). In the time of Apollo, “the Ihuan was first capable of hearing the voice understandingly.”*100 (But they lost the voice by retrobreeding.)
My voice is in all places. The light of the soul of man hears Me. I speak in the vine that creeps, and in the strong-standing oak. . . . Hear the voice of your Creator, O angels of heaven. Carry the wisdom of My utterance down to mortals. Call them to the glories of the heavens and the broad earth. . . . That which speaks to your soul, O man, teaching you wisdom and good works; reproving you for your faults, and enchanting you with the glories of all created things, is the voice of your Creator. . . . As a man among you employs a thousand men to do his bidding, so do I, your God, have billions of angels to speak in my name. . . . Do not put off my words, saying: It is only your conscience speaking. My angels speak to you in spirit, with my very voice and words.
OAHSPE, BOOK OF APH 1:6,
THE LORDS’ FOURTH BOOK 2:4,
GOD’S BOOK OF ESKRA 4:17–18
Genes are to be regarded as cosmic.
FRED HOYLE AND N. C. WICKRAMASINGHE, EVOLUTION FROM SPACE
However, they were not, as recent theories have enthusiastically proposed, ancient astronauts, helmeted and strapped up in their space suits. As no one seems to know the actual source of sapient man (the suddenness of Cro-Magnon and the Great Leap Forward), it’s open season for extraterrestrial proponents and ancient cosmonauts, various writers suggesting a deliberate genetic intervention by aliens. One favorite spaceman is the (cuneiform) Anunnaki—“those who from heaven to earth came,” or the Watchers described in the Book of Enoch. These visitors are interpreted as a master race from another world, who came to mix their divine genes with the indigenous apelike people of the planet.
Maybe it’s a minor point, but angels are different from ETs; writers have portrayed angels as spacemen, god as the captain of the spaceship, and ethereal fireships as spacecraft. In this connection, Paul Von Ward’s book We’ve Never Been Alone has chapter 5 titled: “Are ETs Angels by Another Name?” The answer is yes. The human race, as one Canadian mystic believed, may have been approached by beings from another region of creation who wanted to interbreed, perhaps to upgrade humanity.
In The Genesis Mystery, Jeffrey Goodman proposes that “instead of evolution through natural selection, some sort of outside intervention was responsible for modern man’s most distinctive characteristics. . . . One must ask whether man’s sudden appearance was truly the result of random gene mutation or the design of some outside force, some purposeful intervention.”
There is a legend from India and Afghanistan relating that an immense “spacecraft” (an angel fireship, not material, but made and powered by the finer etheric currents) came to Earth bringing perfect human beings who mixed their genes with the first earthly race of man. In the beliefs of many other ancient peoples, the stars of other worlds are inhabited by celestials who long ago contributed to our genesis. For example, in the Hebrew Midrash, angels from an ethereal realm descended to Earth, thus accounting for anthropogenesis; these were called Elohim, those who came down from above and interbred with humans.
TIP OF THE RAY
Of earth and starry heaven, child am I.
ORPHIC RITE
To the Inuit and Athabascans of North America, man is the product of a primal creative power and never literally derived from an inferior species. There are many related accounts, describing earthly/celestial unions; it could easily fill a volume of its own. Mircea Eliade, in Myths, Dreams and Mysteries, found this to be “a motif of universal distribution . . . the celestial origin of the first human beings.” In Japanese lore, entities from the abode of the gods came down and mated with earthlings, just as India’s Rig Veda and Vikramaruasi extol the light beings who once became enamored of mortals. In the Sumerian tradition, a divine strain is said to have intermarried with “Adamic” (earthly) females, the angels led by god Ea, whose plan was to engineer a hybrid race by combining lowly savages with the seed of the gods.
The very beginning of evolution . . . the mystery of man and his origin . . . [occurs] when the One Eternal drops its reflection into the region of manifestation.
H. P. BLAVATSKY, THE SECRET DOCTRINE
Many religious traditions worthy of our attention embrace the idea of man somehow receiving a soul, receiving a small piece of infinity like the tip of the ray. Humanity as child of the stars is one of the most widespread and persistent legends among the tribes of man. Variations on the theme of this extraordinary amalgam, this hybrid of heaven and Earth, are found in every form.
Figure 7.3. (A) Assyrian genius with double set of wings found at Nineveh in the Palace of King Sargon, shows man as part mortal, part angel (B) Sphinx figure at Nimrud (C) Eagle-headed genii from an Assyrian bas-relief. “What is the sign of half a dog, of half a horse, and a man’s head?—That man at best is two beings, a beast and a spirit.”13 As portrayed in iconography, human beings are two things: body and spirit (the latter sometimes represented with wings).
| TABLE 7.1. CELESTIAL PARENT PORTRAYED IN WORLD MYTHOLOGY | ||
| Where/People | Celestial Parent | Details |
| Babylonia/ Babylonians | God Marduk | Mates with mortal maiden |
| Egypt/ancient Egyptians | Sky god Nut | Mates with Earth goddess Geb, produces mankind |
| Europe | Fallen angels | Mate with mortals, producing fairy children |
| Greece/ancient Greeks | God Poseidon | Mates with mortals Halia, Cleito, and many others |
| Greece/ancient Greeks | Sky god Zeus | Mates with mortal Danae (and many others), produces Perseus |
| India/Hindus | Sun god | Mates with Kunti, producing mortal kings |
| Italy/ancient Romans | God Mars | Mates with vestal virgin, produces Romulus |
| Japan/Ainu | Ancestors | Fell from the sky |
| Java/Javanese | Moon goddess | Marries a mortal; similar stories in Bali and Moluccas |
| New Zealand/Maori | Sky Father Ranginui | Mates with Earth Mother, produces semidivine children |
| North America/Cherokee | Star Woman | Fell from the sky |
| North America/Kickapoo | Culture hero Wisaka | Fell from the sky |
| North America/Seneca | Sky Mother | Brought life |
| Polynesia/Moriori | Tawhaki | Came from seventh heaven |
| San Blas, Panama/San Blas | Moon god | Mates with Indian mother, produces the white Indians |
| Scandanavia/Norse | God Freyr | Mates with mortal women |
| South Sea Islands/Native Islanders | Angel Hapai | Mates with a mortal man |
| Sumer/Sumerians | God Enlil | Mates with mortal maiden Meslamtaea |
According to the eighteenth-century Great Chain of Being (which evolutionists love to discount as a “thoroughly discredited” school of thought), humans were a little lower than the angels. This resonates with the second race of man (Ihin), which race, according to Afghani esoteric lore, possessed ethereal bodies, though the third race was purely physical,14 giving us a rare memory of the otherworldly component of the Ihins, the second race, as against the rank earthiness of the Druks, third race, H. erectus.
In the Mayan Popul Vuh, it is said that our forefathers were created and formed from the heart of the sky. The Maya hold that early humans were etheric beings, their sight encompassing the whole of Earth. This ether, to Wallace, consists of “minute vibrations of an almost infinitely attenuated form of matter . . . [a] recondite force. . . . [with] a power of motion as rapid as that of light or the electric current. . . . [T]he whole material universe exists for the purpose of developing [such] spiritual beings.”15
Ethe (ether) is indeed the medium of sargis phenomena, meaning: materialization by which a being of the spirit world draws upon the ambient energy in our world to manifest itself in a humanlike form.*101 It is this sargis power that has so often been mistaken for ETs, gods, spacemen, and so on. Sargis is the particular power of certain angels who are themselves nothing more than the immortal translation of deceased humans: “the spirits of the newly dead shall have power to take upon themselves the semblance of corporeal bodies.”16
“Human spirits intervened in the life history of certain hominids,” wrote William Fix in The Bone Pedlars, for they “had the power to draw into themselves finely dispersed elements of matter in the earth’s environment, somewhat the way magnets materialize a magnetic field if iron filings are spread on a paper above them. . . . Such an emergence of man could have happened far more suddenly than anything currently dreamed of in the bone rooms . . . [or] in man’s evolution from the apes.”
Figure 7.4. Ethe: man must learn to master the elements. Ethe is the most rarified of all substances, it is solvent of all things and it fills Etherea. Ethe or ether is sometimes called the fifth element; it may in fact be the same as dark matter.
Figure 7.5. Sargis: God’s proxy, a medium; a person who seesor hears angels, likewise an angel who can be seen or heard; anapparition or materialization. The sargis angel can take its bulkfrom the air, electric works, vegetation, or even the cellular energy ofa medium’s body. They can do tricks with it before your eyes, a kindof biological production. Oahspe states, “And whithersoever the Ihinswent, there went the angels . . . [who] often took on sargis . . . andman talked with them face to face. And the angels told man whatwas good for him, showing him the way of righteousness.”
Thus Spake Zarathustra
While Asha [the king] was thus speaking, behold, the soul of [deceased] Zarathustra came and stood before them, and he was arrayed in the semblance of his own flesh and color, and in his own clothes. And he spoke, saying: Do not fear; I am the same who was with you and was hanged and died, whose flesh was devoured by the lions; I am Zarathustra! Do not marvel that I have the semblance of a corporeal body, for its substance is held together by the power of my spirit. Nor is this a miracle, for the spirits of all the living each hold in the same way, its own corporeal body. As iron attracts iron, the [risen] spirit learns to attract from the air a corporeal body of its own like and measure.*102
Figure 7.6. Zarathustra. Illustration from Oahspe.
The very first fruit of mortality was Asu or Adam; but after contact with the angelic, the second race was born and called Ihin. Thus does author Alan Hayward in Creation and Evolution propose that “Adam was personally selected for upgrading to homo spiritualis.” Dr. John B. Newbrough (himself a gifted medium and sargis), in The Hidden Prophet, put it this way: “The origin of man is . . . the result of the cohabitation of angels with Asu. Modern spiritualism has demonstrated the angel appearance, the coming out of the side of the sargis. . . . It is said Eve was made out of a rib.”
Monck Materializations
In John B. Newbrough’s day were the famous Monck materializations: Phantom forms issued from the rib (left side) of the physical medium Francis W. Monck in the 1870s, the heyday of these phenomenal “transfigurations.” Among Monck’s sitters and supporters were none other than Alfred Russel Wallace and Hensleigh Wedgwood, Charles Darwin’s brother-in-law. No concealing cabinet was used in these sessions where amazed sitters witnessed “the extrusion of spirit form into this world of matter. . . . nebulous at first, but growing more solid . . . into full-sized [human] forms,”*103 which showed all the attributes of a man (though the hands were stone cold). Arrested for fraud in 1876, Monck was backed by Wallace who deposed that there was absolutely no trick involved; the phenomena were genuine, teaching us of the nonmaterial world and at the same time making “natural selection inadequate as a causal agent to explain the origin of the human mind.” We humans, said the spiritualists, are a duality, not only flesh bodies but also an organized incorporeal form. There was no turning away for Wallace; this knowledge of the nonphysical world “must modify my views as to the origin & nature of human faculty.” Wallace, as it happens, also served as star witness in the 1876 trial of another medium, Mr. Slade, for which Charles Darwin discretely donated money to the prosecution; Darwin also tried to wreck the careers of two other prominent mediums.†104
Manifesting angels in the Holy Bible include the angelic “guests” of Lot, who ate and drank with him. Hebrews 13:2, moreover, gently advises: “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.” The angels who appeared to Abraham (Genesis 18) looked like men, as did the one that appeared to Samson’s parents (Judges 13).
As far back as we can go, the paintings and engravings of Western civilization are replete with heavenly beings who came to Earth and “mingled” with mortals. The Oahspe Bible recounts in great detail the consorting of angels and Asuans (adams), which produced the Ihins—the object of it all, to make man “upright.” For earliest man, Asu was tree-dwelling, sometimes quadrupedal, long armed, slope headed, and inarticulate—“dumb, like other animals; without speech and without understanding, even less than any other creature.”17 Though he was a man, physically, he was not yet a sapient being. And as the oldest traditions hold, it was for this very reason that the gods set about raising up that rude creature to the light. Parallel to these arcane histories is one Slavonic tale, in which man was first created from the earth (Asu) by God who then commanded the angels to take some human couples (“ambassadors of the Supreme Being”) to Earth so that they could multiply.
RAISED UP
There alighted upon the new earth millions of angels . . . [to] deliver first man (Asu) from darkness. For he shall rise in spirit to inherit the etherean worlds [everlasting life].
OAHSPE, BOOK OF JEHOVIH 6:15
Siberian mythology speaks of their own descent from space visitors who were transformed by magic into human beings (as told by the Yucaghiri people). Protohistorian Paul Von Ward has recently published his own theory of advanced beings (ABs), his ideas evidently based in part on Judaic sources that describe the progeny of angels and humans: “Homo sapiens,” says Von Ward, “did not just arise naturally, but were products of deliberate intervention by ABs . . . [who] somehow . . . splic[ed] hominid DNA with their own.” Von Ward’s favorite example is the Sumerian Anunnaki, ethereans who “took a brutish Earth being and mixed its genes with some of their own.” In this scheme, Von Ward seems to have lit upon the Ihin race, for he ascribes “the Caucasoids’ appearance [to] the widespread intermarriage between Anunnaki [ABs] and humans. . . . The AB bodies [possessing] smaller bones . . . and a proportionally larger brain capacity, less body hair, thinner and lighter skin.”18 All of which reminds us very much of the Ihin bauplan, in particular the observation that the gracile little people in the fossil record had relatively large brains. No doubt, Ward’s extrapolation was informed by the accounts of Berossus, the Babylonian priest/historian, who recorded that some higher intelligence brought architecture, writing, geometry, laws, religion, and science to the ancient people of Sumeria, who, until that time, lived a humble if not abject existence.
This is the Oahspe version of how the Ihin race came into being:
I looked over the wide heavens . . . and I saw countless millions of spirits of the dead, who had lived and died on other corporeal worlds before the earth was made. I spoke in the firmament, and My voice reached to the uttermost places. And there came in answer . . . myriads of angels from the roadway in heaven . . . I said to them . . . deliver Asu from darkness, for he shall also rise in spirit.
OAHSPE, BOOK OF JEHOVIH 6:12–15
Here we can see that the angels (spirits of the dead) were sent down to teach, not to mix, this fine point faithfully recorded in Incan tradition: “Know that in ancient times the people lived like brute beasts without religion nor government nor towns nor houses. Our father the Sun, seeing the human race in its lowly condition, sent down a son and daughter to instruct [e.a.] them, with these commands: Do good to the whole world . . . you shall imitate this example, as my children, sent to earth solely for the instruction [e.a.] and benefit of these men who live like beasts.”19
These circumstances are further explained: “I sent angels to man, to teach him who he was, and to rouse him up to his capabilities. . . . And my angels took on corporeal form and dwelt with man as helpmates, to make man understand. But those [angels] who had never learned corporeal things, comprehended not . . . and they were tempted, and partook of the fruit of the tree of life, and lo and behold there was born of the first race (Asu) a new race called man [Ihin].”20
These angels of heaven, as the saga continues, “took on forms like unto man, having all the organs and attributes of mortals, for it was the time of the earth for such things to be. . . . The earth was in the latter days of semu*105 and the angels could readily take on corporeal bodies for themselves, by force of their wills, clothing themselves with flesh and bones out of the elements of the earth . . . [and] by majesty of their own wills. And in innocence they mingled with the people Asu who were of the earth.”21
Will man ever know he has been raised up?
Will he be believing?
Or will he, too, need to go to some new world and raise up its first fruits and toil his hundereds of years with naked mortals?
OAHSPE, BOOK OF SETHANTES 10:6
Adam Sedgwick, Cambridge geologist, friend and mentor of Darwin, saw his student’s theory of evolution as “grievously mischievous,” its advocates “led by the nose.”22 Sedgwick believed that the so-called transmutation of species was a “frenzied dream” and that, instead, a provident power, some “creative interference,” was the cause of species, “as if matured in a different portion of the universe and cast upon the earth.”23
Now a new race descends from the celestial realms.
VIRGIL, FOURTH ECLOGUE
We hear more of this dramatic event in the New Testament (Jude 1:5) as well as in The Book of Jubilees: “the angels of the Lord descended upon earth—those who are named Watchers—that they should instruct the children of men . . . [for] uprightness upon the earth”—which is not unlike the rabbinic version where angels invested with sublunary bodies descended to Earth and mingled with the daughters of men.
SONS OF HEAVEN, DAUGHTERS OF EARTH
When you think of it, even the biblical Virgin’s immaculate conception repeats the old idea of divine impregnation of an earthly woman. In the apocryphal Book of Enoch, Watchers are mentioned in the passage that recounts how the antediluvian patriarchs were reminded of their white-haired ancestors when Lamech’s wife bore a son, Noah, whose flesh was “white as snow” and long locks “white as wool.” Radiant, “like a child of the angels,” the infant rose from the hand of the midwife, opened his mouth, and praised the lord of righteousness. (In the early day, the righteous ones were the Ihins, “the sons of the righteous . . . sons of God . . . called God’s chosen. . . . The Lord brought the Ihins together in lodges and cities, and he said unto them: Henceforth ye shall live upon the earth as an example of righteousness.”24)
But the prodigy proved quite disturbing to Lamech, who feared the wonder of his son’s strange birth. The superstitious people murmured: Was this child from the watchers? Distraught, Lamech went to his father Methuselah and pleaded for an answer. Methuselah, in turn, went to his father Enoch, the scribe and righteous man, who told him: “To be sure, in the days of my father Jared, heavenly beings did indeed come down to earth and seduce mortal women and begat sons like giants.”25
Giants? I don’t think this is quite right. Bear with me as I try to untangle this oft-quoted myth. Let’s look at the standard genealogy for a moment: Adam begat Seth begat Enos begat Cainan begat Mahalaleel begat Jared begat Enoch begat Methuselah begat Lamech begat Noah. Seth (apparently half-brother of Cain and Abel) is the leader of the second generation of patriarchs. All right, but after the birth of Seth’s son Enos (see chapter 9 and Genesis 5:10), the righteous ones strayed, and the worship of God was “wretchedly corrupted by the race of Cain,” the legendary “infidel giants” who became condemners of everything divine.
Now, if these histories can be deciphered, it seems that the godly line of Seth’s son Enos broke the rules and took wives from the ungodly line of Cain (read: the little Ihins married out with the large Druks and degraded Ihuans). According to some biblical scholars, the sons of God indeed denotes the lineage of Seth; but in the following generation a measure of intermarriage took place with the daughters of men, that is the line of Cain (Druks and barbarians).
Sorting out these old legends, we realize that the sons of God were actually the holy Ihins; while the daughters of men were the Druks (erectoid tribes). “The ground people came to the Ihins beseeching for food. . . . And the chosen were tempted.”26 The Druks fetched the root of babao (an intoxicant) and brought it to the little Ihins to eat and get drunk, saying “Lest the white and yellow people fall upon us, and our seed perish on the earth, make us of flesh and kind, bone and bone, blood and blood”—the seduction reminiscent of Hebrew lore (following on the Legend of Alconuz), which recalls the depraved daughters of Cain, women of a lower order, who had charms and enchantments with which they seduced the “sons of God.”
The faithful, the sacred tribes who lived apart, were long called the children of God (sons of God); but the rest of humanity were termed children of men (daughters of men)—as in Genesis 4:26, 6:1, 2: “And it came to pass when men began to multiply on the face of the earth, and daughters were born unto them, that the Sons of God saw the Daughters of Men . . . and took them wives of all which they chose . . . and they bare children to them . . . [who] became mighty men, men of renown.”
Who were these mighty men? They are the same as the giants spoken of in the Book of Enoch, (gigantic compared to the tiny Ihins). They are the people we call Ihuans (Cro-Magnons of the Aurignacian)—the tall and well-formed progeny of those Ihin-Druk “exchanges.” “Half-breeds betwixt the Druks and Ihins, the Ihuans were taller and stronger than any other people.” Their size and strength might well be a matter of hybrid vigor, as discussed in chapter 5.
Why did Enoch give the time of Jared in connection with these mixed marriages? At this time the angels withdrew27—leaving man to his own devices (backsliding). This we find in Hebrew legend, which says that in the days of Jared (perhaps 50 kya), the depravity of men increased monstrously “by reason of the fallen angels.” But let us stop right here for a reality check. I can make no sense of these stories unless we take the “rebel angels” or the “fallen angels” or “sons of God” as no more than figures of speech representing, really, the holy Ihins who strayed from their high mounds (the heights) and cohabited with the more carnal races of men. When the Lamech Scrolls (among the Dead Sea Scrolls) say “ye left the lofty heavens, slept with women. . . . and begat sons like giants”—the lofty heavens are hyperbole, which we can easily translate as the heights, the reclusive mounds upon which the chosen people lived.
As for giants or mighty men, they can only be the Ihuans aka Cro-Magnons (who resulted from the forbidden Ihin-Druk mergers). They are the same, in fact, as the biblical Nephilim (giants), men of renown: “The Ihuan shall inhabit the whole earth in time to come; and he shall have dominion over everything on earth. And it came to pass that the Ihuans were a very prolific people, four times more prolific than the Ihins . . . and they spread rapidly over the earth . . . prospered, and they became mighty [e.a.] in many countries.”28
Finally, the holy watchers are yet another hyperbole, standing for the Ihins themselves, whose name is actually equivalent to the kabbalistic angels called Irin. In one linguistically interesting passage in the Book of Enoch, the holy watchers, called Irin, are a class of angels inhabiting the sixth heaven. (Well, the deification of the Ihins made them angels, if not gods!) Irin appears to be nothing more than a Mediterranean variant of Ihin, corresponding also to ir in Sumerian, which means “guardian” (watcher). In the Aegean, Ayia Irini is the ancient name of a Bronze Age settlement in the Cyclades; this place was the renowned home of poets, philosophers, and physicians, indicating the elect, a seat of ancient intelligence, if not enlightenment, as seen also in Huz-irina, the ancient Assyrian center of learning (at Sultan Tepe), with “a proper library.”
Although the Ihins were certainly mortals, the hand of myth deified them, euhemerized them, making them sons of heaven, partly because of their peculiar angelic feature, the vail or caul. A good number of the gods of the ancient world were actually mortals or ex-mortals—deified.
But lost as a race, the Ihin little people are only vaguely remembered, one protohistorian, for example, noting that “at one time . . .there was actually a group of men on earth who, for reasons unimaginable to humankind, undertook to guide and teach them . . . these people came . . . out of the sky.”29 The Greek Hesiod spoke of a golden race of humans created in the time of Kronos, who were later hidden away to become beneficent spirits. These, we know, were the immortals of the Ihin race, their spiritual influence unfettered by the thing called death, hence known as sky people—with some truth.
Figure 7.7. Sign of hin’ kwa (with the same root as Ihin) designating the unseen part within corpor, that is, spirit within body. Oahspe teaches, “they were called Ihins, because they were begotten of both heaven and earth.” The Ihins were the first on Earth to be endowed with soul power, an etheric, inner connection to the cosmos, the thing within a thing—that spark that gave the human race everlasting life in the hereafter.
Figure 7.8. The diagram of Hinqua is frequently seen in undeciphered petroglyphs: (A) Hinquas from Forsyth County, Georgia. (B) Cup marks similar to these have been found in England, France, Italy, Spain, Algeria, Israel, China, India, and the Gobi Desert, epigraphers sometimes inferring an otherworldly or shamanistic meaning.
When the Holy Bible speaks of Enoch walking with God and not seeing death (Genesis 5:23, 24, Hebrews 11:5), this also is a metaphor of immortality, conferred by the caste of patriarchs, all with Ihin blood, not unlike Indra, the Hindu “god” who bestowed immortality. The little sacred people came to be worshipped among the barbarians, to whom they appeared as very gods. Thus do we find dwarfs sacred to the sun god in Peru, just as the Mexicans and also the Egyptians had their dwarf gods (Ptah and Bes, in Egypt).
Among the Cherokee, the little people who were called Nunnehi are remembered as “the immortals.” In Europe as well, it was the pintsized Tuatha De Danaan (people of light, heroes of the old Irish) who had all the powers of the immortals, for they and their forebears were the first men on Earth to attain everlasting life. This is the reason that “fairy” land (abode of the Ihins) was remembered in myth as pleasurable and without death and the reason that the fairies themselves were called the Ageless Ones, the elves who “lived a thousand years.”
We have seen that the chosen (Ihin) were commanded to marry among themselves only and to withdraw from other peoples: “The Ihins shall not mingle with any other people on the face of the earth.”30 This commandment goes all the way back to the beginning: in the best known story of Adam and Eve, the pair was driven from the Garden of Eden for disobedience. What was that disobedience?—giving in to forbidden marriage, crossbreeding. “Death” through Adam’s sin actually stands for loss of immortality through back breeding—a spiritual death. The same marriage rule (endogamy), in a latterday context, appears in Genesis 28:1: “You shall not take a wife from the daughters of Canaan” (that is, descendants of Cain). And in Ezra 9:1–2: “The people of Israel,” complained the Old Testament, “have not separated themselves from the people of the lands, with respect to abominations of the Canaanites . . . so that the holy seed is mixed with the people of those lands.”
Concerning “separate people”: circumcision was introduced with the sole purpose of keeping the races distinct*106; thus would endogamy assure offspring of everlasting life. “And the Lord commanded the male Ihins, old and young, to be circumcised, that woman might not be deceived by the Druks . . . the mark of circumcision being as a limit to the line of my chosen.”31 Circumcision was later given to the Ihuans as well, to separate them from the Druks. But this practice outlived its usefulness many thousands of years ago; for, as we have seen, the races did thoroughly intermingle, ultimately erasing those early differences in spiritual potential.
ETERNAL LIFE
To know eternity is enlightenment. . . . The decay of the body is not to be feared.
LAO-TSE, TAO THE KING
Jehovih has said: To man I gave an earthly body that he might learn earthly things; but death I gave to man that he might rise to the inheritance of My heavenly kingdoms.
OAHSPE, BOOK OF JUDGMENT 35:32
The Asuans were not created to everlasting life32: we see this very clearly in Buriat anthropogenesis where first man, made of red clay, was without a soul. This was Asu man, otherwise described as “the nearest blank of all the living . . . like a tree. . . . Behold, their souls go out of being as a lamp that is burned out.”33
A similar concept of first man is echoed in the Mayan Popul Vuh, where the first creation saw people made of mud, “but they were unable to walk, talk, or breed.” Oh, breed they did, but they were devoid of sense, devoid of soul, without the spark of the divine. Significantly, one Quiche Mayan version of creation has the Maker first fashioning men of wood (“like a tree”), but not succeeding until making humans from yellow and white corn (symbolic of the Ihin race). The Kayan people of Borneo also have the first human pair born of a tree, as does Norse mythology and Algonquian legend—both of the latter forming first man of the Ash (Asu?) tree.
Asu and Ihin, as we know, were the first two races on Earth; the next, third, race (Druk) came about through the amalgamation of the first two—the spiritual (second) and the physical (first) races. Similarly, man in Genesis 1:26–7 is radically different from the Adam of Genesis 2:7; the former was created in the image of God, but the latter was formed of the dust of the ground and became a living soul only after the Lord God breathed the breath of life into him. What is indicated here is that one race was of a purely physical stamp, the other, spiritual, even godlike. And “the union of these two races produced a third . . . sharing the natures of both.”34 As Dixon said, intermediate races “have arisen from the blending of two extreme [e.a.] forms.”35 Just so, the third race (Druk) was a blend of the first two extremely different stocks—Asu and Ihin.
Jim Dennon, charting these “beast” versus “angel” extremes in the early races, calculated that all mortals on Earth today have more than one-third angelic blood, and are thus all endowed with the spark, capable of everlasting life. It was precisely these ratios that caused the ancient sages to designate the beast numerically as 666 (Revelation 13:18)—meaning that any person with less than one-third angelic blood or with more than 66 percent “beast” genes (the lower hominids) would be incapable of immortality. This refers to spiritual growth both here and hereafter. The Asuan Adam was, in this scheme, 100 percent beast (animal-man—without the spark), but when they commingled with the angels, they begat the Ihin race (who were 50 percent beast and 50 percent angel). Soon after, when Asu and Ihin, in turn, cohabited, they begat the third race, Druk or H. erectus (Cain), who was then 75 percent beast and 25 percent angel—hence incapable of eternal life (being more than 66 percent beast). But when Ihin and Druk mixed bloodlines, they begat the fourth magnificent race, the Ihuan (62.5 percent beast and 37.5 percent angel)—who, with more than 33 percent angel ratio, was then capable of everlasting life.
Figure 7.9. Chart displaying Dennon’s calculations of beast vs. angel percentages.
If not for all the backsliding (retrobreeding), we might be able to construct neat tables based on these percentages. But the Ihuans (with more than 33 percent angelic blood) retrobred again and again—losing the spark, the hope of immortality. Even the Ihins lost the light when they back-bred with Ihuans, 12 kya—their offspring inheriting neither “the silken hair nor the musical voices of the Ihins, nor the light of the upper heavens.”36
In regard to this loss of holiness, Stephen Oppenheimer found a distinctive feature in Austronesian mythology: Man, it was said, already had immortality, but lost it. This really is the same as the biblical “fall”: when humanity held the prospect of everlasting life—but lost it by back breeding. Indeed, the Ihuan race, before the flood, was capable of everlasting life. But they mixed with the Druks “until the seed of the spirit of eternal life became exhausted, and they brought forth heirs incapable of self-sustenance in heaven. . . . Behold, the Ihuans can [no longer] hear the voice.”37 After the flood, however, a new race of Ihuans came forth, and they were at first capable of all light. But they also did not keep the commandments and mixed with the Druks (the ground people), and they descended rapidly.
Earlier on, the physical contrast between H. habilis and H. sapiens “was immense”38; earlier still, within Au. africanus (South African australopiths) there was an “amazing amount of variability . . . astonishing in its diversity.” And this is a fact I wish to stress: “the variation in early humans. . . . exceeded what variation there is today.” If the early heterogeneity within the human family had been properly understood, “many of the mistakes in anthropology could have been avoided”39—meaning, this great diversity led theorists (mistakenly) to take mere varieties as separate species, falsely multiplying the number of human taxa. For there was only one, albeit highly varied, human species. And with incessant crossbreeding, all the important differences have now been neutralized.
We have become homogenized.
DONALD JOHANSON AND BLAKE EDGAR, FROM LUCY TO LANGUAGE
In today’s world, the races are, genetically, much less different from each other than they once were. Dixon, Weidenreich, and Hooton all stressed this point—that races were at one time much more distinct and well defined, Dixon underscoring “the existence in extremely early times of sharply differing varieties of man.”40 Today, the amount of genetic code that humanity shares in common is impressive, characterized by Stephen J. Gould as “profound equality.” Indeed, Alfred Russel Wallace saw evolution eventually producing “a single nearly homogeneous race”41—something like Pierre Teilhard de Chardin’s omega man, entailing a harmonized collectivity of consciousness, a single unit. Is this not the destiny of the human race? Unity through amalgamation?
Although all that early mixing was prohibited, back of it all was divine purpose—to immortalize the human race as a whole. Man, as Dixon held, has “passed from an early condition of relative heterogeneity . . . to become more homogeneous through the long amalgamation of the originally discrete types. . . . The peoples of the world to-day . . . are the result . . . due to the fact that the elements have been blended so variously.”42 And this is not evolution.
“I WILL HAVE NO CASTE”
Man’s spirit crystallized into separateness . . . [and he] rose up and ascended into the firmament.
OAHSPE, BOOK OF JEHOVIH 4:4
It is interesting that in the Babylonian scheme of things, the hero Utnapishtim was granted immortality after the flood; in many other myth cycles besides, the flood hero is made immortal. How can this be interpreted? Quantifying the “blood of the gods,” Jim Dennon determined that before the flood, as much as half of humanity remained in the lower state, without the spark.43
But after the diaspora, things changed dramatically, thanks to the dispersal of Ihin genes, raising the ratio on every hand. These percentages remind me of Milford Wolpoff ’s idea of “sapienization” of all races—by gene flow.
In the Ihin race I laid the foundation for the redemption of the whole earth.
OAHSPE, THE LORDS’ FIFTH BOOK 4:25
Beginning in flood time, 24,000 years ago, the percentages in the table below indicate something of a spiritual quotient of the human race, the percentage of humans capable of immortal life. (See table 7.2.)
God has made of one blood all nations of the earth.
APOSTLE PAUL, ACTS 17:26
In French esotericism, no race is deemed superior or inferior, for we are all of mixed blood; whether yellow, white, black, or red, we possess “that fragment of the divine Spirit that makes us humans and not animals,” according to Glenn Kreisberg, in Mysteries of the Ancient Past. All the races of man are now one and the same, not only in all their organs and capabilities, but also in spiritual potential.44 The sum total of comparative study also indicates that “no genetic differences in mental ability among peoples has been found, despite much effort.”45
| TABLE 7.2. PERCENTAGE OF SOUL-POWERED HUMANS | |||
| Years Ago | Percentage (%) | ||
| 24,000 | 54 | ||
| 24,000 | 54 | ||
| 21,000 | 64 | ||
| 18,000 | 72 | ||
| 15,000 | 85 | ||
| 12,000 | 87 | ||
| 9,000 | 90 | ||
| 6,000 | 95 | ||
| 3,500 | 97 | ||
| Present | 100 | ||
One loose end: What became of those earthbound angels after the genesis of the Ihins? “And the lord commanded the angels to give up their forms, and to be no more seen as mortal. And it was done.”46 Thus does Hebrew sacred history record that the Shekinah were induced to leave Earth and ascend to heaven, amid the blare and flourish of angelic trumpets. A like scenario obtains in Sumerian tradition, which has the god Enlil ordering all the “pure gods” living on Earth to abandon their human families and leave the planet at once. In Brahman tradition an Aspara would sometimes wing down to Earth and bear a child with a mortal only to return to the skies.
This is not too different than the Navaho version, which tells of beings who came from the sky and stayed a long time on Earth but finally returned to their world. Likewise is it told in New Zealand by the Tawhaki people that a goddess named Hapai descended from the seventh heaven to spend nights with a handsome mortal; but after giving birth to a daughter, she returned to the cosmos. All of this is so much like the European tales of fairy brides who, by and by, return to their heavenly home, after conceiving mortal children on Earth.
The seed of truth and light on Earth, the Ihins were the foundation for raising up prophets and seers unto other peoples.47 From the beginning, the great plan was to redeem the tribes of darkness, for “the Druk had not the light of the Father in them . . . they [can] not dwell forever . . . except where they cohabit with the Ihins, whose seed is born to everlasting life.”48 The Ihins, teachers or initiates, taught the Druks about spirit and these ideas “quickened their souls within them, so that they brought forth heirs unto everlasting life.”49
Vernon Wobschall put it this way: “The Ihins were vital to the development of humankind. . . . After the Faithists of Pan [the Ihins] landed in . . . Africa, India and China, the [resulting racial mixtures] were used to replenish those who had become extinct [and exterminated]; the Ihins were yet needed for the maturing of man.”
This view, then, is almost the reverse of the pessimistic Platonic one, which held that: “[g]radually the blood of the gods which flowed in their [ancestors’] veins was diluted with the mortal admixture, and they became degenerate.” While Plato stressed the loss of holiness incurred by these mixings, these faithist histories, to the contrary, remind us that all this interbreeding served a higher purpose; it was overall a gain, not a loss: “Jehovih said, I condemn thee not because ye have become joint procreators . . . for ye have done [a] service unto Me . . . having caused the earth to become peopled with such as are capable of immortality.”50 Indeed, in the approach to historical time, the law of inbreeding (endogamy) was almost reversed: “I will have no caste, for the races are becoming impoverished in blood; marry here! Marry there!”51
Are we special? Or just another species, glorified baboons? “Man in his arrogance thinks himself a great work,” said Darwin.52 Angel genesis, today’s Darwinists argue, is a most presumptuous theory, not a very “humble” approach to the origin of mankind; we are inordinately prideful to align ourselves with the divine, they say. Jared Diamond calls it “our smug self-image” that makes us believe we “were specially created by God.”53 And this they call anthropocentrism: nothing but vanity, they say, prevents us from realizing that human beings are just another animal. Our hubris “is absurd,” for we are nothing but “creatures of chance.”54
This chapter was written to give the reader an alternative perspective. Your choice: ape or angel.
People often say we will never know about these things. But this time in which we live is the age of truth: we will attain to know all things. It is not so far from reach.
There must be understanding. . . . why else for the universe to utter us into existence?
JACK KERLEY, THE HUNDREDTH MAN
Ashley Montagu, on the preface page of his book, wrote: “There are some anthropologists who declare that it is not the business of anthropology to tell anyone what he was born for. . . . I do not agree. I think one can and should study man in order to learn what he is.”
Sure, man may fit physically into the order of primates; but from his birth he also belongs to the order of angels. We come from a divine root, and we are gods in the making, gods and goddesses in training. It is unlikely that the question of origins will be solved until the science of soul is also understood.
Within his house of clay, there is an everlasting life.
JAMES CHURCHWARD, THE LOST CONTINENT OF MU
Figure 7.10. Es: the unseen worlds, where angels live; all that is beyond. Openings in the circle represent beautiful shafts of light coming from the emancipated heavens.
No, the soul of man cannot be left out of the definition of Homo sapiens. You cannot neuter man of his transcendent nature. Strip man of soul force, and we are back to Asu man—a blank, like a tree. The missing link, as ever, is in the unseen. So let us turn now to that eternal debate, to which chapter 8 is devoted.