A. F. R. Wollaston described a relict people he encountered during his daring expedition to New Guinea’s interior a hundred years ago: small, short-legged, broad-faced, short-skulled, and very hairy, the description reminding us a bit of the Bogenah tribe still living in the heart of Panama’s Guaymi country: very short, extremely primitive, and rather like the early races with their strong, bowed legs, long arms, large hands and feet, low and receding foreheads, flat and bridgeless noses. Other explorers of Panama have documented “an animal which appeared . . . to be a cross between a [human] . . . and a gigantic ape . . . [it] walked erect, weighed possibly 300 pounds and was covered with long black hair. . . . The Indians from Ecuador to Nicaragua assert that [such] creatures inhabit isolated jungle-covered mountains.”24 Among these little known races are Ecuador’s shiru (four and a half feet tall and fur covered) and the little dwendis of Belize, no taller than four feet, well proportioned but hairy with rather long arms and yellowish faces. Loren Coleman has documented and illustrated various relict pygmy types: hairy and swift, like Mexico’s alux, sehite, and sedapa, most with thick black or red fur and an “ancient look to their face”; very capable tree climbers, they are naked and give off strange vocalizations.
Figure 12.10. A European conception of a wild man. Note his short stature and shaggy coat of hair, probably akin to the hairy dwarves (farfadets) featured in the folklore of France and the classical Irish grogach, hairy and naked (unlike the clothed and civilized leprechauns).
Even though Asu man is long extinct, his genes live on in all of us, though most notably in remote groups who, not intermarrying with outsiders, kept recycling some of that ancestor’s genes. Remnants of hairy, brutal, and cannibalistic people still exist in the interior of South America, and they are greatly dreaded. Known to the Spanish as Cabelludos (hairy ones), to the Portuguese they are Morcegos (bats), based on their custom of hiding during the day and hunting by night. The Indians call them Tatus, or armadillos, from their Druk-like way of burrowing in the ground, in holes about twelve feet in diameter, roofed over with branches.*150
Pliny the Elder, in the first century, furnished details about the “dreadful dwellers” of the Sahara, troglodytes who had no language but “batlike squeaks” and lived in holes in the ground—as the Matmata of Tunisia apparently still do. The Yaks also burrowed in the ground “like beasts in the forest.” Relict creatures answering this description may still be around. Some Negritos in Malaysia know of a group called Batak, said to live around the headwaters of the Plus, who are cannibals and dwell in “burrows in the ground.”
Figure 12.11. Alux of Mexico. Courtesy of Loren Coleman, author of The Field Guide to Bigfoot, Yeti, and Other Mystery Primates Worldwide (1999).
The 1889 Proceedings of the Royal Geographical Society reported on a wild man, perfectly nude, captured in Madagascar while asleep in the branch of a tree. He resisted capture violently, a powerfully built man, his body thickly covered with long black hair. Possessed of a strange gait, he traveled very fast, sometimes on all fours. After a few weeks in captivity, he began to communicate; it seems he had a father and brother in the forest, and when the authorities went to capture them, they “jumped from tree to tree like monkeys.” The poor captured man died five months later.
Here in Madagascar near the erstwhile home of the noble Vazimba (white pygmies), wild men, small of stature (called kalonoro) are known to inhabit the woods around the Marojejy Mountains, deep in the forest. Frightening and bizarre (hafahafa), they have long flowing beards and glowing eyes. Whence came these awful little men? We learn from Hindu scriptures “there was born into the world evil off-spring” prior to the flood.25 And while their height and beards speak of Ihin (Vazimba) genes, their fierceness puts them with the tribes of Druks.
In Sumatra live manimals in the upland jungles of the Kerinci Seblat.
[I]t was not a man. It was not an orang-utan.
MR. OOSTINGH, QUOTED IN FORBIDDEN ARCHAEOLOGY: THE HIDDEN HISTORY OF THE HUMAN RACE
Hundreds of witnesses have seen this actually gentle creature called Orang Pendek; he does not inspire fear among the natives. Little and broad shouldered, with dark fur and short legs, he is so powerfully built that (villagers say) he can uproot small trees. He is described as having a gorilla-like torso; yet the face is human. Analysis of Orang Pendek hair finds nothing but human DNA.
Such erectoids are known not only in Sumatra but in Indonesia, Malaysia, southern Asia, and Oceania—always in the most remote rain forests. Such were the hairy Ebu Gogo on Flores, four and a half feet tall, still alive in the seventeenth century, maybe even up to the twentieth century, though no longer seen. The Burmese Batutut (aka Nguoi Rung) are four feet high with long hair, their counterparts seen also in Vietnam and Laos. A related creature is known in Yunnan province, China: four feet high, hairy, with a human body.
Are these Homo erectus? Even today, some natives of New Caledonia show Homo erectus traits, especially in teeth, browridge, and sloping forehead. The pithecanthropine forehead and supraorbitals have not been entirely lost.
AT THE END OF THE DAY
“Perhaps generations of students of human evolution, including myself, have been flailing about in the dark. . . . The theories are more statements about us and ideology than about the past,” confessed David Pilbeam, Harvard anthropologist, in his 1978 review of Richard Leakey’s Origin. The official explainers of man have “explained” (or rationalized) human evolution six ways from Sunday; but it doesn’t fit together into a coherent whole. So many out sequence specimens (appendix E) make a good chunk of the fossil record an anomaly—these inconsistencies whitewashed by rhetoric and forests of obfuscating jargon.
Today, evolution stands supreme not because it is true but because we live in an age that expects a scientific explanation for everything.
The . . . world has been bamboozled into believing that evolution has been proved. . . . The prognosis for Darwinism is now very poor. . . . Evolutionary theory has reached an impasse.
FRED HOYLE AND N. C. WICKRAMASINGHE, EVOLUTION FROM SPACE
Synthesis is desperately needed: Thesis, before the nineteenth century, was biblical genesis; antithesis, with Darwin, was descent with modification. Synthesis must surely follow, for the winds of change are a’blowing. But the tug-of-war between evolution and design has no end in sight, because both sides are right—and wrong. Science and religion are actually inseparable. Science at war with religion is man at war with himself.
Until the seventeenth century, it was widely held (largely due to religious ideas) that Earth was at the center of the universe. Until the twenty-first century, men believed (largely due to antireligious ideas) that they were descended from apes. Today, methinks, people want the real deal, not the rigged consensus of official opinion. Science today is unconscionably politicized, theory-driven, funds-hungry, and agenda-bound; no longer a quest for truth but for a place in the academic (corporate or governmental) sun.
Evolution has enjoyed its monopoly long enough; like all monopolies, it is a ticking bomb. A professional giant with feet of clay, it is one of the greatest scientific snow jobs, or in Richard Milton’s words, “the most pervasive myth of the 20th century.”26 We’ve been mushroomed—kept in the dark and fed crap. Our experts have been on a hunt for something that doesn’t exist and never did (the missing link). The link between man and ape hangs in the air. The value of natural selection hangs in the air. The cause of racial variability hangs in the air. The origin of mind hangs in the air. The identity of the common ancestor hangs in the air. The causes of extinction hang in the air.
Evolution is a bubble, along with many other scientific bubbles, getting ready to burst—my next book! The AMH genotype, they say, has hardly changed in the last 80 kyr, and indeed, many agree that the physical evolution of man is finished. The brain is in stasis, actually decreasing in size, shrinking for at least the past 10 kyr. If it is true that we are no longer evolving, perhaps it is also true that we never did evolve
in the first place. In any event, now we must adapt in a different way: If evolutionary theory was based on advantages achieved by particular (competing) groups, now is the time, having entered the universal age, to look for that which is advantageous for all (really, the reverse of competition).
If we are still a work in progress, it is not physical; it is spiritual and ethical. Ahead of us lies the challenge of learning how to assimilate to a larger entity than family or tribe or nation. The whole world is our pasture and the forecast is amalgamation—and a new chosen people—as foreseen in the Kosmon prophecies: “In one, tallness; in another, shortness; in one, sound teeth and bones, and well-formed limbs; in another, sagacity; in one, a dense population and well-tilled lands; in another, plain food and long life; and in kosmon, man shall go abroad into all countries, one nation with another; and they shall profit by wisdom, to bring forth a new race [e.a.] with all the glories selected from the whole. . . . In this era, I do not come to an exclusive people, but to the combination of all peoples commingled together as one people. Hence, I have called this, the Kosmon Era. From this time forward, My chosen shall be of the amalgamated races, who choose Me. And these shall become the best, most perfect of all peoples on the earth. And they shall not consider race or color, but health and nobleness as to the mortal part; and as to spirit: peace, love, wisdom and good works, and one Great Spirit only.”27
Every possible combination of human traits has been examined in this book, enabling us to look at the fossil record without the obligatory evolutionary lens. Let the chips fall as they may. The picture that emerges of its own accord is one of amalgamation. And with it, with this amalgamation, comes the final blow to racialism, which, as I see it, includes all forms of excessive, demonstrative, group pride. It is in trust and collaboration and reaching out that man of the future will be tested. The “master race” is yet to come.
To no one race can the palm be arrogantly assigned, rather to the product of the blending of types. . . . In the history of mankind . . . amalgamations between two or more of the great fundamental types have occurred . . . mark[ing] the progress of the race. . . . May we not in this see a prospect of a still nobler growth of all that makes for the best in man?
ROLAND DIXON,
THE RACIAL HISTORY OF MAN
Realistically, man for his part, tends to be more cyclic than evolutionary; our history on this planet has been rise and fall, rise and fall. But this trajectory, overall, is progressive.
Neither have I given progress to a stone, a tree, nor to any animal, but to man only have I given progress.
OAHSPE, BOOK OF FRAGAPATTI 11.18
What is progress, what is improvement? Instead of physical evolution or speciation, we are in the throes of cultural and moral evolution as well as racial amalgamation, moving toward the destined harmony and oneness of the Human Race. The present uptick in amalgamation of the races is the signal that heralds this Dawn of universal man. Apart from technological advances and creature comforts, mankind’s true evolution is in Goodness, similar to what anthropologist G. H. Williamson once called the Kingdom of Good Judgment.
Adam Sedgwick, Darwin’s geology mentor (who much to Darwin’s chagrin did not buy the “cold atheistical materialism” that drove evolutionism), saw “a moral and metaphysical part of nature” linked to the physical. Today, the sciences ignore this link: “Were it possible (which, thank God, it is not), to break it [the link], humanity would suffer a damage that might brutalize it, and sink the human race into a lower grade of degradation than any into which it has fallen.”28 In quest of an objective science of man, evolution has given us raw bones, leaving out the best and most distinctive aspects of our lineage.
Evolution is just one of many secular “isms” that have been popularized in our day to take the place of the unseen powers. The cold eye of science can tell us the how; the warm heart of faith can open our understanding to the why, the purpose. Just as progress brought us from an age of superstition and dogma to an age of science and reason, the next phase promises to be one of insight—the quickening of human understanding. The coming years are tasked with revealing, little by little, much of the spirit side that is entirely natural. In his out-standing book, The Genesis Mystery, Jeffrey Goodman noted that “Nobel laureate in physics Eugene Wigner, analyzing the implications of quantum mechanics, believes that man has a nonmaterial mind that can influence matter. These striking concepts cannot be ignored in our search for man’s origin.”
Darwinism has made its case against the uniqueness of man, evolutionists on every hand parroting that we are not special. But we are special. Add to the animal, vegetable, and mineral kingdom, the kingdom of man: a stunning cross between beast (corpor) and angel (spirit). Johann Friedrich Blumenbach, the father of physical anthropology, and others, like Cuvier who inaugurated the study of paleontology, did indeed give man the dignity of a separate order of being.
Distinct and different from all other animals . . . he has a force or soul. . . . This great gift has been bestowed on no other form of life . . . [for] man is a separate and distinct creation, possessing a divine force. It is impossible that he can have come out of, or evolved from some animal not having that force.
JAMES CHURCHWARD,
THE LOST CONTINENT OF MU
Higher forms of humanity await future emergence. Our race is evolving to a godlike state. . . . Everything in the cosmos is the work or play of God the Creator-spirit.
JOHN WHITE, ENLIGHTENMENT 101
Evolutionism has made man’s critical attainment hunting and technology, focusing on what tools they made, what plants they chomped, what animals they exploited, what predators they avoided. Fine, but this is only the beginning of insight.
Mary Leakey, writing of her life work in the “trenches,” said she was impelled mostly by curiosity. Let us extend that sentiment to curiosity about both this world and the next. Both the seen and the unseen. Without the two, man’s story cannot be fully told. There will always be that gap. Oh, things can be scientized, but only up to a point. And haven’t we picked over the bones long enough? After all, there are no new human species to find—just new combinations, owing to incessant race mixing. Maybe it is time to climb out of the pit, fold the tent, and give the fossils a rest. Rather than excavating more bones, we might excavate our minds, for the lost spirit that is so deeply buried. Evolution in its present form is stuck in the pit, the trench of materialism. Nor will the light of day shine on a philosophy that craftily uses assumptions to prove itself.
We might have to retrace our steps. We westerners, especially in the English-speaking world, have too many theories. We need greater discernment, even wisdom, not more theories. We need to choose, to decide, whether it is chance or purpose that governs this world. This is not a matter that will, at the end of the day, be settled with more theories or experiments or computer runs even with proof. It will be settled with understanding. Norman Macbeth said: “The effort devoted to explaining should be diverted to contemplating.”29 What is man evolving toward? Rather than competition for life and survival, organisms in the real world help each other, accomplishing together what cannot be done separately. The same is true for us: man alone is weak. Where we came from has a lot to do with where we are going—toward a peaceful, humble, reciprocating, trustworthy coexistence. This is the evolution I believe in.
APPENDICES
APPENDIX A
THE TEMPLES OF KHU
A Word Study
It was prophesied, before the submersion of Pan in the Pacific that “the temples of Khu . . . shall sink to rise no more . . . in the deluge.”
OAHSPE, SYNOPSIS OF SIXTEEN CYCLES 3.28
Although the fawn-colored little people of Africa’s Kalahari Desert are called Bushman (by the Dutch) and San (by the Khoikhoi), their own name for themselves has the telltale Khu-: !Kung or Khu’ai—which also happens to denote their tablier egyptien, a rare anatomical feature they hold in common with the ancient Egyptians. In days past memory, re
fugees from Pan (and the Khu cult) did indeed inhabit more northerly portions of Africa. And it is here we find remnants of that cult in the Egyptian rite of Khu, which propitiates the dead. Translated from the Book of the Dead, Khu denotes “the light wherewith souls are clothed” or “intelligence of the spirit.” The like-named Khusar is found to be the ancient god*151 of Byblos, the first to teach the arts of divination.
Gospel led the Egyptians to name their temples of light Khuit (Gizeh) and Khufu (Kheops). Wadi Kubbaniya is the site of Egypt’s oldest farming community, and Kurru is an Egyptian site with tombs of ancient kings. This tradition is echoed in Java’s pyramid site Sukuh, as well as in the Americas, where the Mayan pyramid of Kukulkan (at Chichen Itza) is considered the house of the Great Spirit who is named Hunab-Ku (or Kukumatz). Its door is decorated with short, bearded figures, suggesting the sacred tribes of the little people. The Mayan word for home (on the mounds) is ku. Their white god came from the “heart of the sea,” the former land “where whites and blacks dwelt together in peace.” The Maya’s great benefactor*152 Kukulcan is said to have arrived from the West, founding a new culture, and these survivors landed at Kuhualcan. Kucican is a Mexican ruin in Yucatan with ancient causeways. At Palenque, the royal mother of the land is Zac-Kuk.
The Kuna Indians are in the San Blas (white Indian) area of Panama, their curious pictographs similar to Easter Island rongorongo script, which, in turn, has been compared to Chinese ideograms; interesting, then, that ku-wan means “ancient pictures” in Chinese. Ku’u-ku’u is the name of a king’s son on Easter Island, where Kuihi-kuaha is a magical invocation, taken from the names of the two gods of the original Pacific homeland, the latter sometimes called Ku-mari Nadu (Land of the Sons of God).
Mysterious Origins of Hybrid Man Page 42