But this “man” belongs to the Fourth Round. As shown, the Monad had passed through, journeyed and been imprisoned in, every transitional form, throughout every kingdom of nature, during the three preceding Rounds. But the Monad which becomes human, is _not the Man_. In this Round—with the exception of the highest mammals after man, the anthropoids destined to die out in this our race, when their Monads will be liberated and pass into the astral human forms, or the highest elementals, of the Sixth and the Seventh Races, and then into the lowest human forms in the Fifth Round—no units of any of the kingdoms are animated any longer by Monads destined to become human in their next stage, but only by the lower elementals of their respective realms. These “elementals” will become human Monads, in their turn, only at the next great planetary Manvantara. And in fact the last human Monad incarnated before the beginning of the Fifth Root‐Race. Nature never repeats herself; therefore the anthropoids of our day have not existed at any time since the middle of the Miocene period, when, like all cross breeds, they began to show a tendency, more and more marked as time went on, to return to the type of their first parent, the gigantic black and yellow Lemuro‐Atlantean. To search for the “missing link” is useless. To the Scientists of the closing Sixth Root‐ Race, millions and millions of years hence, our modern races, or rather their fossils, will appear as those of small insignificant apes—an extinct species of the _genus homo_. Such anthropoids form an exception because they were not intended by Nature, but are the direct product and creation of “senseless” man. The Hindûs attribute a divine origin to the apes and monkeys, because the men of the Third Race were gods from another plane, who had become “senseless” mortals. This subject had already been touched upon in _Isis Unveiled_, twelve years ago, as plainly as was then possible. The reader is there referred to the Brâhmans, if he would know the reason of the regard they have for the monkeys. He [the reader] would perhaps learn—were the Brâhman to judge him worthy of an explanation—that the Hindû sees in the ape but what Manu desired he should: the transformation of species most directly connected with that of the human family—a bastard branch engrafted on their own stock before the final perfection of the latter. He might learn, further, that in the eyes of the educated “heathen” the spiritual or inner man is one thing, and his terrestrial physical casket another. That physical nature, that great combination of correlations of physical forces, ever creeping on towards perfection, has to avail herself of the material at hand; she models and remodels as she proceeds, and, finishing her crowning work in man, presents him alone as a fit tabernacle for the overshadowing of the Divine Spirit.(294)