Evolution of Life and Form

One other that has two divisions and then the statement of our main principles will be sufficiently complete. There are three aspects, we recollect, which the evolving Self has to unfold. We must add to this a comprehension of the nature of these aspects, when externalised; for we did not yesterday, for lack of time, glance quite precisely at the in characteristic outer mark of each aspect of life. As these aspects modify the evolution of form, the form cannot be understood unless its relations to the aspects of life be realised. We have, as we know, to show forth Knowledge, Bliss, and Being. These will come out as powers into the world of form as evolution reaches its later stages, and the form will be able to express those powers of the evolving life. Knowledge, showing forth through form, has as its power Intelligence; Bliss, shown forth through form, has as its power Love; Being, shown forth through form, has as its power Existence; so that the fundamental aspects may be said severally to manifest as the powers of intelligence, of love, of existence. Otherwise put, the nature of intelligence is knowledge, the nature of love is bliss, the nature of existence is being. The intelligence, love and existence of our worlds are the manifested Knowledge, the manifested Bliss, and the manifested Being of the Self. That is the outward aspect of the Self as the other is the inner aspect, and these characteristic natures seek their expression in form. This expression is sought cosmically and individually, alike by the life of Íshvara and the life of the Self. Cosmically they make the planes of the manifested universe, the five planes on which we are evolving. That which manifests as existence, the power of Being, has as its form the Akâsha of the higher realm; that which manifests as love, the power of Bliss, has as its form of matter Vâyu; that which manifests as intelligence, the power of Knowledge, has as its material Agni. These are the three fundamental manifestations in form. The other two are reflections: That which is love, reflecting itself in the lower form of matter – the denser matter of Varuna – takes on the aspect of desire and passion, and becomes kâma. That which is existence, reflecting itself on the yet grosser form of Prithivî, shows forth what we call objective reality. See how the planes correspond, the one with the other. Try and make a picture of a mountain reflected in a lake; and if you have that in your mind, you will follow exactly the way the reflection takes place. There is no reflection of intelligence because it is the central quality; the intelligence is the centre of the five, two are above it and two are below it. It is the central region, the pivot on which the whole has to turn. If you look above to the higher regions, we find love and existence showing themselves forth as the powers of Bliss and Being. That is as it were, the mountain. Now look at your reflection in the lake; the middle part of the mountain is reflected half-way down in the water. The shore is the dividing line between object and image, and represents the intelligence; below that, half-way down, will come the reflection of love showing itself as emotion and desire; then we see the highest peak reflected in the deepest depth of the lake, the existence above, the power of the real Being, reflected below in the plane of physical matter as that illusory existence which man calls real. Try and keep that picture, for the principle of reflection from above to below is one of the keys to understanding both above and below. It helps you to see why emotional love passes into devotion, and how, in the passing from emotion into the higher love which is devotion, it passes from the kâmic plane to the buddhic, where bliss is the distinguishing characteristic; and you will understand why action, the most illusory of things, has to us the sense of reality. It gives that peculiarly definite sense of reality to us because it is the reflection of the real, of the existence of which it is the lower form.

Now these are the principles. Let us try to carry them out in our evolutionary study; for if you hold firm to the principles, the study of detail, of forms, will seem less confusing, less complex and less difficult; you will not lose your way among the trees, when once you have looked down on the forest as a whole; that is a simile I once heard from Professor Huxley, as illustrating principles and details, and it is a suggestive one.

We begin then the detailed evolution of form; it is like a great circle traced downwards and upwards. There is a great difference between the downward arc, the one-half of the circle, and the upward arc, the other half of the circle. In the one case, coming downwards, Íshvara imparts qualities and attributes; in the other half, going upwards, He builds the qualities and attributes into vehicles. These are the two great differences between the downward and upward arcs. In the downward, matter takes up qualities; in the upward, matter is formed into vehicles, or sheaths, or bodies, whatever may be the term we prefer. A process of specialisation goes on, up to a certain point. After a time the specialised materials are drawn together and combined into a vehicle, an organised unity, serving as a tabernacle for the Self. First comes differentiation, and the first step to that is to impart qualities to matter. Let me remind you, as the subject is so difficult a one, what is meant by tattvas, the fundamental forms of matter, and recall once more that passage in the Vishnu Purâna where their evolution is described, and where it is stated that the tanmâtra of sound produces A'kâsha; that is, a modification of the consciousness of Íshvara produces the form of matter that we call the atom of A'kâsha; that atom has a mere film of subtlest matter for its envelope, and the vibrating life of Íshvara for the force within. Then we are told that A'kâsha generates another tanmâtra which is touch, and that, enveloped, permeated by A'kâsha, produces the film of denser matter which is called Vâyu, the two tanmâtras and the A'kâsha being the generating force.

This goes on through the whole of the five stages, so that when we get down to the physical plane, we find an atom showing a wall of denser matter, within it the involved life and without it the magnetic field, made up of the higher tanmâtras and their atomic sheaths. The Prithivî atom hence consists of its own tanmâtra plus the matter and the life of Apas; the matter and life of Agni; the matter and life of Vâyu; the matter and life of A'kâsha: so that on the physical plane, the physical atom is a mass of five interpenetrating spheres in which is present as life the whole of the matter and the life of the worlds above it, the envelope, or wall, of the physical atom alone showing forth any characteristics of the physical world – a fact inexpressibly important for evolution. For, each of those sheaths or koshas – as the student of Vedânta calls them, and there is no better word – every one of them is latent in and around the physical atom; and in the upward evolution, every one of them becomes active and strong as evolution proceeds, sheath after sheath being vitalised. How could these koshas, or sheaths, of ours learn to respond to the vibrations of the evolving life, unless every one of them was latently present in us, waiting to be brought into activity? The root of that possibility lies in the atom itself, with all its interpenetrating spheres of life and matter, the sheaths that are within it and around it. That is not the only thing which we understand; as this conception grows clear, we understand a phrase that had often puzzled us in the old days, that "the spirit is senseless on the plane of matter." What does that mean? The spirit, the very essence of consciousness, senseless and helpless on the plane of matter! Why? Because if you take spirit as pure spirit, the intermediate sheaths are not there by which the matter-vibrations are able to reach it, and without these sheaths it is unable to receive and respond to the vibrations of physical matter. It remains unconscious of their very existence, there being no bridge by which they can pass over and affect that life. This is really a perfectly simple statement of Madame Blavatsky's, but it is one that I have heard challenged over and over again as entirely meaningless, as conveying no idea, for how could consciousness be unconscious in any region? A little more knowledge would make us less rapid in our condemnation of our betters. That idea, then, we will take to help us in the first conception of how evolution can take place.

Now let us look how, in the downward arc that we spoke of, Íshvara is imparting qualities. According to the nature of the vibrations that He sends and of the matter that answers to them will be the quality imparted. As to the idea that difference of vibrations implies a difference of manifestation, let me buttress myself on the great reputation of Sir William Crookes. He issued, two or three years ago, I don't remember the exact date, in 1896 I think, a table of vibrations, confined of course to the physical world; a very interesting table, giving a series of classified vibrations and pointing out which were known to science, and gave rise to what we call sound, light, electricity, and so on, the difference of vibratory frequency, and the subtlety of the matter in which the vibration was set up, giving rise to a particular impression, received and answered by a sensation in us.

That is the principle which I am now applying to our system as a whole. According to the density of the matter will be the rapidity of the vibrations which that matter is capable of expressing; Íshvara sends out vibrations, and the mânasic matter, we will say, is thrown into corresponding vibrations or waves of a frequency identical with those of the life-impulse sent out from Him, so far as it is capable of responding, a limit being set by its fineness on the one side and by its density on the other. Its limit of fineness is the atom of the plane. Its limit of density is the coarsest aggregation of these atoms in the densest solid of the plane. If we take the physical plane for a moment, we have solid, liquid, gas, ether, finer ether, finest ether, and atoms. The lower five are related to the five senses in man as they are at present developed on the physical plane. These five correspond to the sense-organs and the senses that work through them, as is suggested in the names of the tanmâtras. The Solid is related to the sense of Smell; Liquid to the sense of Taste; Fire to the sense of Sight; Air to the sense of Touch; and A'kâsha to the sense of Sound. Nov these are not stated in the order given by the western scientist, but I have no time to go into the reason for the difference and to show you where his outer observation fails, because he is not able to trace beyond the limits of his senses into a finer working; in dealing with our Vâyu and A'kâsha, he classes them together, and his air is our Agni. These senses and their evolution belong to the upward arc. Coming downwards, Íshvara only gives the power to matter to respond to these particular vibrations, and these vibrations are connected on the physical plane with the sub-divisions that I have just mentioned, the different sub-divisions of matter, solid, liquid, gas, and so on, corresponding in the sense-organs to the senses.

Coming downwards, beginning on the mental plane with Intelligence – missing the two higher ones of Existence and Love – He sends out vibrations to make the matter of the mental plane answer, and the vibrations with which that matter answers, that is, a certain range of vibrations, are called mental or intelligent. You may say, Why? Just for the same reason that in Sir William Crookes' tables definite names are given to the different classes of vibrations, which produce sound, light, etc., names are given in order to express a certain limit of vibratory force; within one set of limits the vibrations affect the ether, give "light," and the eye receives them. Similarly, vibrations that fall between certain limits of vibratory frequency affect the matter of the third plane, and when they are received by an organ fitted to focus them in a centre, thus giving rise to self-consciousness, we call that organ Mind, and the action through that Mind, Intelligence. The mere name is as arbitrary as any other name, and we class these under mental, just as a certain range of etheric vibrations is classed as light, is received by an organ fitted to focus them that we call the eye, and the action through that eye is vision. If we are to talk at all, we must have names to describe different classes of phenomena, and we use the word mental or intelligent to describe the range of vibrations working in the particular kind of matter of which, in the upward evolution, an organ is builded that we call the Mind. So, again, to the vibrations that He sends out into the next coarser form of matter, called Apas, or astral, we give the name Sensory. He imparts to them the quality of responding to pleasure and pain, and as He makes this downward sweep He brings into renewed existence on each plane Devas, or beings which have as their characteristic manifestation the quality of their own plane; thus the Devas of the mental plane have the quality of intelligence as their chief peculiarity, and the Devas of the next lower plane have as their chief quality feeling, or the power of sensation, and those of the lowest plane have as their chief quality action, activity. Each Deva class shows out specially the quality of its plane, and inasmuch as these Devas draw into their own bodies the matter of the plane in which they live, they help on its evolution; for they draw it in, use it and thus develop it, and throw it out again into the general reservoir, just as man draws in physical matter, uses it in his body, and again throws it out into the physical world. As that process goes on and on and on through the ages, the whole of that kind of matter we call mental passes through the bodies of these Devas, takes on to itself the habit of responding readily to the vibrations of intelligence, and thus becomes ready for building into the mental body of man. The matter of the astral plane is builded into the bodies of the Devas of that plane until it takes up this habit of more and more definitely responding to pleasure and pain, when impacts are made on it, and thus can be used for the building up of the sensory bodies of the lower world. On each plane this downward sweep brings into activity these classes of Devas, making the intermediate links which are to work in the building of forms. The essence of the building of forms by a Deva is that he builds them of the matter of which his own body is composed. Prepared by that earlier evolution, qualities being developed in the downward sweep of the life of Íshvara, matter is, in the upward arc, gathered into definite forms, the bodies of plant, animal and man: thus definite vehicles are made, by which the highest consciousness can communicate with, and receive vibrations from, the lowest world.

Let us now, having taken this very rapid sweep downwards, begin to climb upwards. Each kind of matter is now seen to possess certain qualities. Every physical atom has a number of sheaths interpenetrating and surrounding it, the sheath of astral matter with its power of responding to sensation, the sheath of mental matter with its power of responding to intelligence, as well as the sheaths, if they may be called so, of the two higher, Love and Existence, that will not be brought into activity for a long, long time. All is there. Íshvara now begins the great stage of brooding action that I spoke of the building up of a centre, and it is His first work to build physical forms out of this prepared material, all the Devas of the physical plane being ready to act as His agents, working under His impulse and under the direction of the Lord of the Devas of the physical plane. All these innumerable intermediate agents are wanted; for innumerable are to be the forms, and every one of them has to be builded.

The building of the physical bodies begins with the formation of the minerals. As a mineral body is formed, perhaps some crystal, the crystal of an element or a salt, a definite form is built up by a Deva of the physical plane. He takes up the material of his own body and such material of the physical plane as is of similar nature to himself, and he begins shaping these crystalline forms. He builds them on the lines of the life-energy sent out by Íshvara Himself, those lines which Science calls the axes of the crystal, "imaginary" lines; "imaginary" – aye; but they are from the creative imagination of Íshvara, that is far more potent than the lower matter in which He builds. That lower matter follows the creative imagination of the Lord, and these imaginary lines govern the shaping of that crystal that is builded by the Deva. Tyndall believed not in the working of the Devas, yet when he was lecturing on crystals to a popular audience in Manchester he declared that as he pictured to himself the building of a crystal, he found himself imagining tiny architects at work, placing every atom with exact precision, with all the intelligence and skill of a human architect, employed in making a building. Tyndall was speaking better than he knew. His imagination was answering to the truth more keenly than he realised. For it is the privilege of the man of genius who loves truth as Tyndall did – who was willing to break up every fetter of dogma rather than be a traitor to his conception of truth – to unconsciously intuit the truth that he seeks, so that his words give out a higher meaning than he dreamed of. Tyndall was wise in recommending what he called the scientific flight of the imagination, for that power of imagination is a most useful thing. Never clip the wings of your imagination when you are employed in your scientific work; for it may often give you glimpses of truths that without its aid you would never find. Thus the Devas work and build crystals, and those crystals have some remarkable properties. Professor Japp tells us that some crystals turn a polarised beam of light in a particular way; and he declares that in some of these forms there is a power which is directive and somewhat akin to the intelligence of man. Truly is it akin to human intelligence, inasmuch as it is the parent of human intelligence, the latter being the child that is developing the parental powers. This building goes on through stages on which we must not tarry, through the whole of the mineral world, gradually giving to matter the power to change shape between larger and larger limits without losing cohesion. This is what is called plasticity, the power of changing shape without disintegration. Matter also gains that which science speaks of as elasticity. Now what is elasticity? Not, as people generally think the mere power of elongation, calling a thing elastic that can be pulled out like a piece of India-rubber. An elastic body in the popular sense is not an elastic body from the scientific point of view, and, strange as it may sound, glass is much more elastic than India-rubber. Yet the glass does not elongate and is brittle. The proper definition of elasticity is the power of recovering the original form after distortion, and matter gradually acquires this power. As life develops, the equilibrium of the compounds that make up the form becomes more and more unstable, while at the same time the general cohesion of the form increases; when we come to the higher forms, such as the body of man, we find a power of maintaining the central position greater than we find in any other form, together with an increased plasticity and elasticity; so that a man can adapt himself to the cold of the polar regions, and to the heat of the tropics and of the equatorial zone, without losing his body, in a way that no lower animal can match, that is, he has the power of adapting his physical body to surrounding conditions to a greater extent than is the case with any other form. Coming back to the mineral kingdom we left, let us take the next stage; Íshvara can now expand and modify His material a little more than was originally possible without breaking it up. He begins the moulding of the vegetable kingdom, and there also he sets axes of growth, as "imaginary" and as real in their controlling force as in the crystal, though they are not always quite as easy to trace, they are nevertheless there. All the vegetable matter is built in according to these axes, and the natural classification of plants is largely determined by the numerical relations of the parts; thus the law of number shapes the form. As the matter becomes more plastic and yields more readily to the indwelling life, the higher members of that kingdom begin to show the dawning of sensation. That is due to the beginning of the vivification of the next sheath above the physical, composed of what we call astral matter, that which goes to make part of the manomaya kosha of the Vedântin. We see in that a growing susceptibility, an increasing sensory power, very slight in the vegetable world, but still present, and developed much more largely where the vegetable has a long experience of separated life. Take for instance a tree that has endured for centuries, and let me just trace the stages in which the dawning sensation is found, and even a dawn, though I hardly venture to use the word, a dawn of mental quality. That life in the tree responds to the vibrations received from outside, of cold and heat, of wind and rain, of sunshine and storm, and as the physical sheath is built up and developed by the action of the Devas working upon it, the etheric matter in it is continually thrown into vibration by the changes in temperature, light, and electrical conditions. The vibrations in the ethers that enter into the physical body are passed on to the atomic sub-plane, and as the atoms of the physical plane have their spirals made of the coarsest matter of the plane of Apas, or astral matter, a slight quivering is caused in that coarsest matter of the astral plane, and that sets up a little movement in the tree, responded to by the indwelling life by sensation, a massive and general feeling of pleasure or pain.

Have you never walked through a forest, and felt as though all nature were enjoying the sunshine? This sensation of pleasure is shown still more strikingly when the hot season comes to its ending, and the first rains fall on the thirsty ground, and the well-nigh withering vegetation sends out a conscious thrill of joy and life renewed. The very trees and bushes rejoice as the rain comes down upon them with its message of life and of hope. At such moments we recognise that the vegetable world is sensitive, although the sensation be widespread, that which is called massive in character.

Forgive me if for a moment I here digress, to say that this fact is one of the reasons why we owe a duty to the vegetable world, not needlessly to cause sensations of dawning suffering. We live too carelessly, my brothers, in this world which is all-living, where there is no atom that is dead, and especially is this sad here in India, where once there was so strong a reverence for life. That is now, alas, beginning to pass away. You are forgetting that all life is Íshvara, that according to the stage of His lower self-evolution is the power of response that is given to the form. In the old days, I remember how, when man took his food, he met the food with gracious greeting because it was sacrificing its life in order to build, through that sacrifice, his own. Though it did not possess the higher powers of sensation as we find them in the animal, but only the lesser sensation powers of the vegetable world, still, even then, he met it with reverence, as a sacrifice which was being made to him, and took it with gratitude and with love; that lower life was yielding itself up to him for his up-building. But to-day, so lost is that gentle grace in many of our Hindu people, that they not only disregard the sacrificed lives of the vegetable kingdom, but also those of the far more sentient forms which Íshvara has developed in the animal kingdom of His world. We find men who wear the outer shape of the Hindu, who have his colour, his form, his face, who boast themselves of their descent from antiquity, who hold themselves therefore in thought above the western nations, forgetting the life of the Self in this sentient creation, and nourishing their bodies with the bodies of their lower brethren, without showing any sense of the sacrifice made, or feeling even a passing gratitude for the life which is given for them.