But it is like splitting the body of a man into three pieces, and then maintaining that each piece is the identical man he was before, only—expanded. Yet the author states:
Let it be clearly understood that not one single syllable in the foregoing pages has been written antagonistic to Darwin's theory of Natural Selection. All I have done is to explain certain phenomena ... the more one studies Darwin's works, the more one is convinced of the truth of his hypothesis [! !].[1556]
And before this, he alludes to:
The overwhelming array of facts which Darwin gave in support of his hypothesis, and which triumphantly carried the theory of Natural Selection over all obstacles and objections.[1557]
This does not prevent the learned author, however, from upsetting this theory as “triumphantly,” and from even openly calling his work Evolution without Natural Selection, or, in so many words, with Darwin's fundamental idea knocked to atoms in it.
As to Natural Selection itself, the utmost misconception prevails among many present-day thinkers, who tacitly accept the conclusions of Darwinism. It is, for instance, a mere device of rhetoric to credit Natural Selection with the power of originating species. Natural Selection is no entity; it is merely a convenient phrase for describing the mode in which the survival of the fit and the elimination of the unfit among organisms are brought about by the Struggle for Existence. Every group of organisms tends to multiply beyond the means of subsistence; the constant battle for life—the “struggle to obtain enough to eat and to escape being eaten” added to the environmental conditions—necessitates a perpetual weeding out of the unfit. The élite of any stock, thus sorted out, propagate the species and transmit their organic characteristics to their descendants. All useful variations are thus perpetuated, and a progressive improvement is effected. But Natural Selection—in the writer's humble opinion, “Selection, as a Power”—is in reality a pure myth; especially when it is resorted to as an explanation of the Origin of Species. It is merely a representative term expressive of the manner in which “useful variations” are stereotyped when produced. Of itself, “it” can produce—nothing, and only operates on the rough material presented to “it.” The real question at issue is: What cause—combined with other secondary causes—produces [pg 685] the “variations” in the organisms themselves? Many of these secondary causes are purely physical—climatic, dietary, etc. Very well. But beyond the secondary aspects of organic evolution, a deeper principle has to be sought for. The Materialist's “spontaneous variations,” and “accidental divergencies” are self-contradictory terms in a universe of “Matter, Force and Necessity.” Mere variability of type, apart from the supervisory presence of a quasi-intelligent impulse, is powerless to account for the stupendous complexities and marvels of the human body, for instance. The insufficiency of the Darwinists' mechanical theory has been exposed at length by Dr. Von Hartmann among other purely negative thinkers. It is an abuse of the reader's intelligence to write, as does Hæckel, of blind indifferent cells, “arranging themselves into organs.” The Esoteric solution of the origin of animal species is given elsewhere.
Those purely secondary causes of differentiation, grouped under the head of sexual selection, natural selection, climate, isolation, etc., mislead the Western Evolutionist and offer no real explanation whatever of the “whence” of the “ancestral types” which served as the starting point for physical development. The truth is that the differentiating “causes” known to Modern Science only come into operation after the physicalization of the primeval animal root-types out of the astral. Darwinism only meets Evolution at its midway point—that is to say, when astral evolution has given place to the play of the ordinary physical forces with which our present senses acquaint us. But even here the Darwinian Theory, even with the “expansions” recently attempted, is inadequate to meet the facts of the case. The cause underlying physiological variation in species—one to which all other laws are subordinate and secondary—is a sub-conscious intelligence pervading matter, ultimately traceable to a reflection of the Divine and Dhyân-Chohanic wisdom.[1558] A not altogether dissimilar conclusion has been arrived at by so well known a thinker as Ed. von Hartmann, who, despairing of the efficacy of unaided Natural Selection, regards Evolution as being intelligently guided by the Unconscious—the Cosmic Logos of Occultism. But the latter acts only mediately through Fohat, or Dhyân-Chohanic energy, and not quite in the direct manner which the great pessimist describes.
It is this divergence among men of Science, their mutual, and often their self-contradictions, that gives the writer of the present volumes the courage to bring to light other and older teachings—if only as hypotheses for future scientific appreciation. So evident, even to the humble recorder of this archaic teaching, though not in any way very learned in Modern Sciences, are the scientific fallacies and gaps, that she has determined to touch upon all these, in order to place the two teachings on parallel lines. For Occultism, it is a question of self-defence, and nothing more.
So far, The Secret Doctrine has concerned itself with metaphysics, pure and simple. It has now landed on Earth, and finds itself within the domain of physical Science and practical Anthropology, or those branches of study which materialistic Naturalists claim as their rightful domain, coolly asserting, furthermore, that the higher and more perfect the working of the Soul, the more amenable it is to the analysis and explanations of the Zoologist and the Physiologist alone.[1559] This stupendous pretension comes from one, who, to prove his pithecoid descent, has not hesitated to include the Lemuridæ among the ancestors of man; these have been promoted by him to the rank of Prosimiæ, indeciduate mammals, to which he very incorrectly contributes a decidua and a discoidal placenta.[1560] For this Hæckel was taken severely to task by de Quatrefages, and criticised by his own brother Materialists and Agnostics—Virchow and du Bois-Reymond, as great, if not greater authorities than himself.[1561]
Such opposition notwithstanding, Hæckel's wild theories are, to this day, still called by some scientific and logical. The mysterious nature of Consciousness, of Soul, of Spirit in Man being now explained as a mere advance on the functions of the protoplasmic molecules of the lively Protista, and the gradual evolution and growth of human mind and “social instincts” toward civilization having to be traced back to their origin in the civilization of ants, bees, and other creatures—the chances left for an impartial hearing of the doctrines of Archaic Wisdom are few indeed. The educated profane are told that: