Commencing with the earliest known fossil, the Eozoon Canadense of the Laurentian, and continued in a chain, every link of which is firmly welded, through the Silurian, with its abundance of molluscous, crustacean, and vermiform life, and first indication of fishes; the Devonian, with its predominance of fish and first appearance of reptiles; the Mesozoic with its batrachians; the Secondary formations, in which reptiles of the sea, land and air preponderated, and the first humble forms of vertebrate land animals began to appear; and finally the Tertiary, in which mammalian life has become abundant, and type succeeding to type and species to species, are gradually differentiated and specialized, through the Eocene, Miocene, and Pliocene periods, until we arrive at the Glacial and Prehistoric periods, and at positive proof of the existence of man.(579) The same order, _plus_ the description of animals unknown to Modern Science, is found in the Commentaries on the _Purânas_ in general, and in the _Book of Dzyan_ especially. The only difference—a grave one, no doubt, as implying a spiritual and divine nature of man independent of his physical body in this illusionary world, in which the _false personality_ and its cerebral basis alone is known to orthodox Psychology—is as follows. Having been in all the so‐called seven “creations,” which stand allegorically for the seven evolutionary changes, or sub‐races, as we may call them, of the First Root‐Race of Mankind—Man has been on Earth in this Round from the beginning. Having passed through all the Kingdoms of Nature in the previous _three_ Rounds,(580) his _physical_ frame—one adapted to the thermal conditions of those early periods—was ready to receive the Divine Pilgrim at the first dawn of human life, _i.e._, 18,000,000 years ago. It is only at the mid‐point of the Third Root‐Race that man was endowed with Manas. Once united, the Two and then the Three made One; for though the lower animals, from the amœba to man, received _their_ Monads, in which all the higher qualities are potential, these qualities have to remain dormant till the animal reaches its human form, before which stage Manas (mind) has no development in them. In the animals every principle is paralyzed, and in a fœtus‐like state, save the second, the Vital, and the third, the Astral, and the rudiments of the fourth, Kâma, which is desire, instinct—whose intensity and development varies and changes with the species. To the materialist wedded to the Darwinian theory, this will read like a fairy‐tale, a mystification; to the believer in the inner, spiritual man, the statement will have nothing unnatural in it. As Commentary ix says: