Evolution of Life and Form

There is but One Life, the Life of God, within everything in His universe. No life save His life, no consciousness save His consciousness, no thought save His thought. This is our glory; for inasmuch as we are in His image, we can answer to the vibrations of His thinking, and can reproduce in our minds that which He has initiated in order that we may be evolved. In all the different parts of this universe, different lines of evolution are going on; the sun is doing part of it, the vegetable world another part, the animal world another, the world of man another; but in the world of man there is more diversity, because there Self-consciousness is arising. The final image of the Supreme on earth is man; in man alone is the highest life; the others are climbing towards it, but in them it has not yet evolved. Therefore in man there is more difference; therefore in man, for the time, more separation; therefore in man the great danger of antagonism that the lower kingdoms know not, because they are not sufficiently evolved. Then comes the conflict: I take my own poor reflection of one tiny bit of thought of Íshvara, and I say: "This is Íshvara Himself," and not my poor thought of Him; "Worship this as I see it," that is, "Worship me instead of Íshvara, and my thought of Him instead of Him." So man after man puts up his idea of God as God, and we see all the world divided into many forms of thought and of worship. Then a man imagines that his brother men are worshipping other Gods, and he becomes anxious and troubled, not realising that Gods are many because we are worshipping our own thoughts of God instead of God, our own limited representations instead of the Universal Self. Nay more – I, perhaps, not only say to you that you must worship my conception of God instead of your own, that my knowledge is the limit of manifestation, that my small fancies make up the universe instead of the infinite diversity that alone can represent His might; but perhaps I go further and say: "If you do not worship my idea of God, you are outcaste, you are alien, you belong to a different faith, you belong to a different creed; stand outside; for I am orthodox, you are heretic and blasphemous your faith." So speaks religion after religion, fanatic after fanatic; so one man after another makes his own reflection the God of the universe, and hence antagonises his brethren, whose representations of the divine image are as necessary to its completeness as his own.

That is what I ask you to realise. God cannot be expressed wholly in you or in me, in our miserable limitations, in our poverty of thought, in our wretchedness of impudent assumption. He can only be even partially expressed by all the worlds together; His whole universe is His mirror, and every fragment in the universe gives back to Him, in part His own perfections. Is it not nobler, greater, more glorious, to be a fragment of a perfect whole, making a part of the whole unity itself, subserving it in mirroring Íshvara, than to be shut in with our own fragment of a looking glass, trying vainly to make it perfectly reflect the whole, and refusing any partial reflection of the perfect in our brethren on every side? That is the thought which these lectures will embody, and they will fail in their purpose if they do not carry it home to your minds. For Íshvara, who is Existence and Intelligence, is also A'nanda, Joy, Bliss inexpressible, and that Bliss is only realized when union is consciously accomplished, when the whole is known as one. May I but help you to see the Self in all things: what better service may man do for man?

[SECOND LECTURE.]

THE FUNCTIONS OF THE GODS

My Brothers: – Those of you who are familiar with your own sacred literature will know how great a part is played therein by those spiritual Intelligences who are spoken of as the Devas, or Gods. As I said yesterday, the existence, the presence, and the working of these Intelligences in the administration of nature, in the carrying out of the will of Íshvara, are recognised in every great faith that the world has known. The Hindu speaks of them sometimes as Suras, sometimes as Devas; the Hebrew, the Christian, the Mussulman, speak of them as Angels and Archangels, making the distinction between the higher and the lower; the Zoroastrian also recognises their work, speaking of them as Feristhas; and so, in each of the great religions, we find the presence of these workers in the Kosmos recognised, and we see their functions defined. Now it is exceedingly important, especially perhaps for the Hindu, to understand how wide is the area of their working, how general their functions, for no subject perhaps is more often made a subject for attack by those who desire to injure the ancient religion of India, than the actions of the Gods as detailed in the sacred books. You will continually find that those actions are being misunderstood or mis-represented. The mis-representation, one may always hope, is not deliberate and conscious. It is due to the general materialism of the age. It is due to the fact that men who believe in a religion nominally do not realise the effect of that religion in their consciousness. So that while a man may say that he believes in Angels and Archangels and so on, he leads his life as though they did not exist. Among our Christian brothers there is considerable difference of opinion with regard to these Angels. In the different sections of the great Christian community, the vast majority of those that profess Christianity – making up the old Greek Church, sometimes called the Eastern Christian Church, and those who are numbered in the Roman Communion, the Roman Catholic Church, the two ancient Churches which have preserved an unbroken antiquity and an unbroken tradition from the time of Christ and His Apostles – have maintained and maintain, uninjured and complete, the ancient belief in the ministry of angels. They really lead their lives as recognising the part that is played in the world by the angelic hosts, and not only do they regard the Archangels as the great rulers of animated nature – the seven chief Archangels taking the place of the seven Gods in other faiths – but they also recognise the lower host of angels as concerned continually in administering natural laws, in guiding human evolution; and indeed they go so far as to say that every individual man is in special charge of a guardian angel, who ministers to him from the cradle to the grave, who tries to help him in danger, to advise him in temptation, to protect him in peril, to ward off all the evils levelled against him, and who, helping him through the gateway of death, accompanies him on the other side through the invisible world, until he surrenders up his charge into the hands of Christ Himself. The Protestant communities, however, breaking off as they did, roughly and abruptly, from the ancient tradition, full of occult truth, have lost, among many other valuable things, this real belief in the work of the angels. Most members of the Protestant communities, while they acknowledge the existence of the angels and vaguely regard them as "ministers of God," have no very definite idea of the part that they play in the world. They do not address them, as do the Roman Catholics and the Greeks. They do not pay them reverence and homage day by day, or look on them as helpers, as intelligences superior to themselves, always willing to render assistance. Practically the angels have passed out of their lives, so far as any conscious realisation of their presence is concerned; and I cannot help thinking that the loss is a very serious loss when you are dealing with spiritual evolution; the whole idea of the Supreme tends to become degraded and anthropomorphised when the intermediate agents are forgotten, and when every petty concern of human life is, as it were, thrown directly under the immediate superintendence of the Supreme. We must not, of course, in recognising the working of the Gods, or the Devas, as I shall call them for the rest of the lecture, lose sight of the unity of the Supreme Deity. We do not, in Hinduism, deny or ignore the existence of Íshvara because we recognise the hosts of the Devas; we do not cloud our belief in the One because we recognise the innumerable hosts of the ministers of His will; there is nothing more against the unity of God in the recognition of the hosts of the Devas, than there is in recognising the diversity of men, yet it is not pretended that we are clouding the unity of the Divine Existence when we recognise the hosts of individuals who make up the whole of humanity. It is mere prejudice or ignorance that makes any one think that because the Hindu recognises the action of the Devas, therefore he has lost his belief in the One Existence beyond even Íshvara Himself, in the fundamental unity that underlies diversity. What he does is, that instead of regarding the world as superintended by an extra-kosmic God, separated as it were from His universe, with a mighty gulf existing between Him and it, he sees in Íshvara the manifestation of the one Life that pervades and sustains all, he sees in Íshvara the one Root out of which all separated existences spring; and he sees, stretching between himself and that Supreme, innumerable hosts of Intelligences, step after step, rank after rank, and he looks to climbing up that celestial ladder until he also stands at its very top; for he knows that he also is divine, although as yet in an early stage of evolution, and he recognises the more highly evolved divinity above him, as he recognises the divinity in the stone beneath his feet, in everything that exists in this universe of God.

With that beginning, so that our study may not lead to a misconception, let us pass on to ask what are the functions of these Devas, of these Intelligences, who work in the world. You will at once realise that the functions must be very different, according to the grade of the Devas that we may happen to be studying. Through the whole of the Kosmos they are working. Some are very lofty, some are very little evolved above the level of humanity. One great difference there is between us and them, that whatever may be the grade of their mental, emotional, and spiritual life, they do not, normally, use a physical body. That is a clear mark or line of separation. The being functioning as man, while spiritual, intellectual and emotional, uses a physical body, in order to carry on the activities connected with the physical world. All the hosts of Devas are without that physical covering or vehicle; they normally use as their vehicle a body which belongs to the particular region in the universe in which their normal activities lie. Suppose, for instance, that a Deva belongs essentially to the spiritual world, he will normally use a spiritual body; if he wants to function on the mânasic plane, he will create for himself a temporary mânasic body, drawing together for this purpose the matter of that plane and holding it as his vehicle during the period of his functioning thereupon; if he wants to function in the kâmic region, he will draw together the material of that region and make of it for himself a temporary body; if he wants to function visibly in the world of man, he will draw round himself the matter of the physical plane, and make for himself a body suitable to the immediate purpose that he has in view. So with every other grade. The Devas of the mânasic world use normally the mânasic body, and create the kâmic or physical body as they may want a temporary vehicle. Those of the kârmic region use the kârmic body normally, and create a physical vehicle when they require it. Thus, in every case, the Deva's ordinary body is composed of the matter of the region of the universe to which he belongs; but he has always the power to create any vehicle that he needs for carrying out any purpose with which he is charged. This will perhaps suggest to you one reason for the great variety of forms which a single God may assume. Those whose inner sight is developed, who can see in the regions which to ordinary men are invisible, say that the Gods use many forms. And some of their forms have come down traditionally, described originally perhaps by a great Ṛishi, preserved by his disciples, then thrown into some form of earth, or stone, or metal, painted or sculptured as the case may be; then such an image of the God is handed down generation after generation, and represents that Deva under that particular form to his worshippers. We find many forms for one Deva, just because of the fact that the God makes the form he wants for the particular work he has upon hand, and that none of those forms bind him. They are merely transitory vehicles created for a definite purpose. Some of these forms are indeed relatively permanent, partly because of the worship which is addressed to them. For the Deva will often graciously use a particular form in order to meet the thought of his worshippers. Suppose for instance, taking a lofty example, that Shrî Kṛiṣhṇa willed to reveal Himself to some Bhakta of His, in order that that devotee might have the joy of consciously realising the presence of his Lord, He then most certainly would clothe Himself in the form which that Bhakta was in the habit of worshipping and which drew up the deepest emotions of his heart. For these forms are taken for the very purpose of stimulating devotion, for the very object of attracting the heart by presenting the illimitable Deity in some conditioned form which the concrete mind of man is able more or less to grasp, to understand, to admire and to worship. You cannot love the void of space. You cannot fix your heart on the depths of infinity; you deceive yourself if, with your limited intelligence, untrained even in the lowest forms of Yoga, you think that you can realise Brahman, the Supreme. Too often when we speak of That, no real thought responds to our speaking; the lips speak, not the intelligence or the heart. Step by step we have to climb from the manifested to the unmanifested, and, in His compassionate love, God veils Himself in forms of beauty to attract the human heart, in order that the human heart may rise adoringly to His Feet, and that some portion of His life, pouring down thereinto, may enable the Self of the worshipper to realise even partially its unity with Him.

The Devas, then, in their many ranks and divisions, perform functions according to their grade. Speaking generally, their work in the world is to guide evolution according to the design of Íshvara. That really sums up their functions, although we are going to study them in detail. I say nothing of the vast functions of the higher Devas that lie beyond our knowing, beyond the teaching that Ṛishis have given. I deal only with those lower functions that are concerned with our world, and with the solar system of which our world is part. Taking that limitation, suitable to our ignorance, we can study some of the functions of the Gods within the limits of our solar system.

Speaking generally, as I said, that function is to guide evolution, to adapt, to correlate, to carry out the living will of the Supreme, and to carry out that will by bringing together in time and space all the agents and conditions necessary for carrying it out. There is only one supreme Will that guides the universe, and that Will points steadily to progress, to the goal set forth for the universe, the goal towards which it is evolving. Unchangeable, stable, perpetual, that Will knows no swerving; to use a Christian phrase, "there is no shadow of turning" in that immutable Will. The universe rolls along the road traced out by the Divine Will. It cannot be diverted from that road; it cannot change its path; that is the law of the universe, the law on which we rest with faith unshakable. But in the working out of the law in this universe where men are evolving – men in whom is the germ of that same sovereign and imperial Will of God, man being made in the Divine image and containing within himself the germ of the Divine powers – in this universe, as man evolves, wills also evolve which are separate, personal, individual. All the confusion in the world of man is due to this evolution of the separated wills that do not recognise their root in God, but try to follow their own diverse ways, and want to move after their own separated fashions; so that in the world of man, as nowhere else in nature, you have discord instead of harmony, clash instead of peace, struggle and war instead of tranquillity. The world of minerals obeys the compulsion of the law; the world of vegetables obeys the compulsion of the law; the world of animals obeys the compulsion of the law; but when man arises, man in whom the Supreme is to be developed after he has climbed through the lower stages, in man there awakens the germ of the will, and the separated wills bring about the discord which will yet end in something greater and richer than the harmony of the stones, of the vegetables, of the animals. For when human evolution is over, millions of separated wills will join in one mighty chord of harmonious union, and that union of the wills that voluntarily give themselves is mightier in its powers, more beautiful in its expression, than compelled obedience can ever be. The music that humanity sends up to God, in all its varied melody, is a far more perfect expression of Divinity than can be drawn from the monochord that we find in the lower kingdoms of nature; but you will readily understand that when these warring wills arise, something, some one, is wanted in order to adapt, to correlate, to bring about equilibrium among the contending forces, so that the one purpose may be steadily subserved. Let me take a concrete illustration. Suppose I had here a ball which I want to move. That ball can be moved along a straight line in innumerable ways. I might give it a single impulse in the direction in which I want it to move; and it would move straight on in that direction following my primary impulse. So would the universe move if it contained only minerals, vegetables and animals, if there were no clashing wills within it, if it were within the iron grip of compulsion, which never in any fashion could be resisted. But I can equally well drive my ball along that straight line, if I know enough of physics, by correlating different and opposed forces. I may send two forces against it at a particular angle, and if my angle be properly measured according to the strength of the forces, then the ball will travel along the same line by the interaction of the two forces as well as by the impact of the one; and I may bring three, or four, or five, or a million forces, to bear upon that ball, and still it will move along that one definite line, if only the forces are calculated and balanced so that their resultant shall always be a force along that straight line. That balancing is one of the functions of the Gods. They take these warring wills, these different directions that are being impressed, as it were, on the rolling world that is going along the road of evolution; they balance, adapt, and correlate them, and thus always keep the world travelling along the straight line, always bringing about the same resultant, the accomplishment of the Will of the Supreme; without them, these wills of ours would work infinite confusion, and the world would never complete its evolution, would never roll upwards to its place at the Feet of God.

We find the Gods discharging other functions which subserve the same purpose. They mould the forms in which the growing life is to express itself. Evolution depends upon the growing power of the unfolding life, but it needs forms whereby that growth shall be carried on. These forms are moulded by the Devas, so that the life, which breaks by expansion its containing form that is out-worn, may have another form into which to go fitted for the capacity that was evolved in the form it has out-grown. We shall find also that they break up forms as well as build them; being always fixed on the one object of serving the evolution of the life. Then again they act as teachers, as guides, as councillors, to those that have gone beyond the normal evolution, that are the first fruits of the human race. Not acting as teachers directly to the masses, they take the more advanced human beings in charge, directly instruct them, test them and try them, as presently we shall see. So that while the general purpose is the helping forward of evolution, this help is rendered in a million ways, according to the needs of the time.

Now, in the past, this working of the Gods was recognised, and the sacred books are full of it. They showed themselves continually among men, they carried on their work, as it were, in the full blaze of day. But now no longer do they show themselves to men at large, and many have forgotten even their existence, and very many people, even in India, materialised by the thought in which they have been trained, are half ashamed to say that they believe in the existence and the working of the Devas. The unbelief makes no difference, save to those who disbelieve. The working of the Gods remains ever the same. They are ever busy in carrying out the Supreme Will. Only they do not show themselves, and to those alone who recognise their existence and their work will they manifest themselves. If in the old days they showed themselves as they do not now, it was because men then had reverence and love and were willing to bow down to those who were wiser and greater than themselves; because then democracy was not reigning; because then the ignorant did not think themselves equal to the learned, nor did man deem himself equal to the Gods. In those days, because they could help they came to the helping; but they will never come visibly again to earth until men have learnt to reverence once more what is above them, and to understand their place in the Kosmos, to worship as well as to command. The Gods work all the same. They are not deprived of their functions by our folly, by our conceit, by our ignorance. Only they work unseen, and we forfeit the sweet comfort of their visible presence, the strength and joy of the old heroic days, the dignity of conscious companionship with the Immortals, the ever-renewed assurance of super-physical life. Not one death that happens on our earth, but a God has struck away that body whose work is over; not one "natural catastrophe," but a God has guided it to the happening; not one help given to a man in need, but a God is the agent behind the visible helper; not one answer to the cry of man in his distress, that is not the response of a God to human sorrow. Everywhere they are working. Everywhere they are bringing about what we see as dead mechanical nature. Every phenomenon is the veil of a God, and there is nothing done in which an Intelligence does not take part.

Seven are the great Gods below the Trinity, below the Trimûrti. Every religion, again, acknowledges these Seven. The Christian speaks of the "Seven Spirits that are before the throne of God." The Zoroastrian tells us of the seven Ameshaspendas who rule the world. The Chaldean spoke of the seven great Gods. Five only are working and two are concealed, for the universe is in process of evolution and only five stages of it have been reached. Therefore only with regard to five can we definitely speak as to working. The two concealed are beyond our knowing; they are related to future stages of the evolution of the Kosmos. But the five we will now consider. Their names in connection with their functions you know well enough. They are connected with the tattvas of which we were speaking yesterday – the Lord of A'kâsha, Indra; the Lord of Air, Vâyu; the Lord of Fire, Agni; the Lord of Water, Varuna; the Lord of Earth, sometimes called Kshiti (various names are used for him); each of these great Gods has what we may call one region marked out for his working. The matter of that region is the matter in which he works; but in addition to that, each one is represented in the realms of the others by a sub-division on which his impression is especially made. These are the great kosmic planes that I have spoken of marked off from each other by the tattvas. But if we come down to the physical plane, dealing only with Prithivî Tattva, we shall then find that that is also seven-fold in division and that we have physical solid, physical earth or Prithivî, physical water or Apas, physical fire or Agni, physical air or Vâyu, physical ether or A'kâsha. Each of these great Gods works on each plane through the medium that corresponds to the region which belongs to him in the Kosmos as a whole. How often we see those correspondences as it were printed in physical nature. We have light with its seven sub-divisions as seen in the solar spectrums showing the seven colours, and the scale with its seven notes. Colours and notes alike result from vibrations, and are determined by the number of vibrations occurring in a unit of time. As the universe is built by vibrations, colour and sound are factors of the universe at large, and every region is said to have its own colour; the God of that region has his colour – dependent on his vibratory force – which he imprints on the region over which he rules; so that if a Ṛishi looks at the solar system from a higher plane, he not only hears the seven fundamental notes of music, making "the harmony of the spheres," but he sees a gorgeous display of colours, as the sphere of every great Deva with his own colour interpenetrates the others, yielding an iridescent splendour of interfering radiances, the marvellous "rainbow that is round the throne of God." Such mystic expressions have lost their meaning for the majority, because the sight of those who wrote them is but little developed in these days, and few are they who can see as the seer saw of old.