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Book Two, Chapter Twenty-Four, "Man and the Evolution" (Part 1 of 3)
The one Godhead secret in all beings, all-pervading, the inner Self of all, presiding over all action, witness, conscious knower and absolute... the One in control over the many who are passive to Nature, fashions one seed in many ways.
Swetaswatara Upanishad VI. 11, 12.
The Godhead moves in this Field modifying each web of things separately in many ways.... One, he presides over all wombs and natures; himself the womb of all, he is that which brings to ripeness the nature of the being and he gives to all who have to be matured their result of development and appoints all qualities to their workings.
Swetaswatara Upanishad V. 3-5.
He fashions one form of things in many ways.
Katha Upanishad II. 2. 12.
Who has perceived this truth occult, that the Child gives being to the Mothers by the workings of his nature? An offspring from the lap of many Waters, he comes forth from them a seer possessed of his whole law of nature. Manifested, he grows in the lap of their crookednesses and becomes high, beautiful and glorious.
Rig Veda I. 95. 4, 5.
From the non-being to true being, from the darkness to the Light, from death to Immortality.
Brihadaranyaka Upanishad I. 3. 28.
A SPIRITUAL evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the key-note, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence. The obscure mysterious creatrix ends indeed by delivering the secret consciousness out of its thick and tenebrous prison; but she delivers it slowly, little by little, in minute infinitesimal drops, in thin jets, in small vibrant concretions of energy and substance, of life, of mind, as if that were all she could get out through the crass obstacle, the dull reluctant medium of an inconscient stuff of existence. At first she houses herself in forms of Matter which appear to be altogether unconscious, then struggles towards mentality in the guise of living Matter and attains to it imperfectly in the conscious animal. This consciousness is at first rudimentary, mostly a half subconscious or just conscious instinct; it develops slowly till in more organised forms of living Matter it reaches its climax of intelligence and exceeds itself in Man, the thinking animal who develops into the reasoning mental being but carries along with him even at his highest elevation the mould of original animality, the dead weight of subconscience of body, the downward pull of gravitation towards the original Inertia and Nescience, the control of an inconscient material Nature over his conscious evolution, its power for limitation, its law of difficult development, its immense force for retardation and frustration. This control by the original Inconscience over the consciousness emerging from it takes the general shape of a mentality struggling towards knowledge but itself, in what seems to be its fundamental nature, an Ignorance. Thus hampered and burdened, mental man has still to evolve out of himself the fully conscious being, a divine manhood or a spiritual and supramental supermanhood which shall be the next product of the evolution. That transition will mark the passage from the evolution in the Ignorance to a greater evolution in the Knowledge, founded and proceeding in the light of the Superconscient and no longer in the darkness of the Ignorance and Inconscience.
This terrestrial evolutionary working of Nature from Matter to Mind and beyond it has a double process: there is an outward visible process of physical evolution with birth as its machinery, -- for each evolved form of body housing its own evolved power of consciousness is maintained and kept in continuity by heredity; there is, at the same time, an invisible process of soul evolution with rebirth into ascending grades of form and consciousness as its machinery. The first by itself would mean only a cosmic evolution; for the individual would be a quickly perishing instrument, and the race, a more abiding collective formulation, would be the real step in the progressive manifestation of the cosmic Inhabitant, the universal Spirit: rebirth is an indispensable condition for any long duration and evolution of the individual being in the earth-existence. Each grade of cosmic manifestation, each type of form that can house the indwelling Spirit, is turned by rebirth into a means for the individual soul, the psychic entity, to manifest more and more of its concealed consciousness; each life becomes a step in a victory over Matter by a greater progression of consciousness in it which shall make eventually Matter itself a means for the full manifestation of the Spirit.
But this account of the process and meaning of the terrestrial creation is at every point exposed to challenge in the mind of man himself, because the evolution is still half-way on its journey, is still in the Ignorance, is still seeking in the mind of a half-evolved humanity for its own purpose and significance. It is possible to challenge the theory of evolution on the ground that it is insufficiently founded and that it is superfluous as an explanation of the process of terrestrial existence. It is open to doubt, even if evolution is granted, whether man has the capacity to develop into a higher evolutionary being. It is open also to doubt whether the evolution is likely to go any farther than it has gone already or whether a supramental evolution, the appearance of a consummated Truth-Consciousness, a being of Knowledge, is at all probable in the fundamental Ignorance of the earthly Nature. Another construction neither teleological nor evolutionary can be put on the workings of the Spirit in the manifestation here, and it may be as well before proceeding farther to formulate succinctly the line of thinking which makes such a construction possible.
Admitting that the creation is a manifestation of the Timeless Eternal in a Time Eternity, admitting that there are the seven grades of Consciousness and that the material Inconscience has been laid down as a basis for the reascent of the Spirit, admitting that rebirth is a fact, a part of the terrestrial order, still a spiritual evolution of the individual being is not an inevitable consequence of any of these admissions or even of all of them together. It is possible to take another view of the spiritual significance and the inner process of terrestrial existence. If each thing created is a form of the manifest Divine Existence, each is divine in itself by the spiritual presence within it, whatever its appearance, its figure or character in Nature. In each form of manifestation the Divine takes the delight of existence and there is no need of change or progress within it. Whatever ordered display or hierarchy of actualised possibilities is necessitated by the nature of the Infinite Being, is sufficiently provided for by the numberless variation, the teeming multitude of forms, types of consciousness, natures that we see everywhere around us. There is no teleological purpose in creation and there cannot be, for all is there in the Infinite: the Divine has nothing that he needs to gain or that he has not; if there is creation and manifestation, it is for the delight of creation, of manifestation, not for any purpose. There is then no reason for an evolutionary movement with a culmination to be reached or an aim to be worked out and effectuated or a drive towards ultimate perfection.
In fact we see that the principles of creation are permanent and unchanging: each type of being remains itself and does not try nor has any need to become other than itself; granting that some types of existence disappear and others come into being, it is because the Consciousness-Force in the universe withdraws its life-delight from those that perish and turns to create others for its pleasure. But each type of life, while it lasts, has its own pattern and remains faithful with whatever minor variations to that pattern: it is bound to its own consciousness and cannot get away from it into other-consciousness; limited by its own nature, it cannot transgress these boundaries and pass into other-nature. If the Consciousness-Force of the Infinite has manifested Life after manifesting Matter and Mind after manifesting Life, it does not follow that it will proceed to manifest Supermind as the next terrestrial creation. For Mind and Supermind belong to quite different hemispheres, Mind to the lower status of the Ignorance, Supermind to the higher status of the Divine Knowledge. This world is a world of the Ignorance and intended to be that only; there need be no intention to bring down the powers of the higher hemisphere into the lower half of existence or to manifest their concealed presence there; for, if they are at all existent here, it is in an occult incommunicable immanence and only to maintain the creation, not to perfect it. Man is the summit of this ignorant creation; he has reached the utmost consciousness and knowledge of which it is capable: if he tries to go farther, he will only revolve in larger cycles of his own mentality. For that is the curve of his existence here, a finite circling which carries the Mind in its revolutions and returns always to the point from which it started; Mind cannot go outside its own cycle, -- all idea of a straight line of movement or of progress reaching infinitely upward or sidewise into the Infinite is a delusion. If the soul of man is to go beyond humanity, to reach either a supramental or a still higher status, it must pass out of this cosmic existence, either to a plane or world of Bliss and Knowledge or into the unmanifest Eternal and Infinite.
It is true that Science now affirms an evolutionary terrestrial existence: but if the facts with which Science deals are reliable, the generalisations it hazards are short-lived; it holds them for some decades or some centuries, then passes to another generalisation, another theory of things. This happens even in physical Science where the facts are solidly ascertainable and verifiable by experiment: in psychology, -- which is relevant here, for the evolution of consciousness comes into the picture, -- its instability is still greater; it passes there from one theory to another before the first is well-founded; indeed, several conflicting theories hold the field together. No firm metaphysical building can be erected upon these shifting quicksands. Heredity, upon which Science builds its concept of life-evolution, is certainly a power, a machinery for keeping a type of species in unchanged being: the demonstration that it is also an instrument for persistent and progressive variation is very questionable; its tendency is conservative rather than evolutionary, -- it seems to accept with difficulty the new character that the Life-Force attempts to force upon it. All the facts show that a type can vary within its own specification of nature, but there is nothing to show that it can go beyond it. It has not yet been really established that ape-kind developed into man; for it would rather seem that a type resembling the ape, but always characteristic of itself and not of apehood, developed within its own tendencies of nature and became what we know as man, the present human being. It is not even established that inferior races of man developed out of themselves the superior races; those of an inferior organisation and capacity perished, but it has not been shown that they left behind the human races of today as their descendants: but still such a development within the type is imaginable. The progress of Nature from Matter to Life, from Life to Mind, may be conceded: but there is no proof yet that Matter developed into Life or Life-energy into Mind-energy; all that can be conceded is that Life has manifested in Matter, Mind in living Matter. For there is no sufficient proof that any vegetable species developed into an animal existence or that any organisation of inanimate Matter developed into a living organism. Even if it be discovered hereafter that under certain chemical or other conditions Life makes its appearance, all that will be established by this coincidence is that in certain physical circumstances Life manifests, not that certain chemical conditions are constituents of Life, are its elements or are the evolutionary cause of a transformation of inanimate into animate Matter. Here as elsewhere each grade of being exists in itself and by itself, is manifested according to its own character by its own proper energy, and the gradations above or below it are not origins and resultant sequences but only degrees in the continuous scale of earth-nature.
If it be asked, how then did all these various gradations and types of being come into existence, it can be answered that, fundamentally, they were manifested in Matter by the Consciousness-Force in it, by the power of the Real-Idea building its own significant forms and types for the indwelling Spirit's cosmic existence: the practical or physical method might vary considerably in different grades or stages, although a basic similarity of line may be visible; the creative Power might use not one but many processes or set many forces to act together. In Matter the process is a creation of infinitesimals charged with an immense energy, their association by design and number, the manifestation of larger infinitesimals on that primary basis, the grouping and association of these together to found the appearance of sensible objects, earth, water, minerals, metals, the whole material kingdom. In Life also the Consciousness-Force begins with infinitesimal forms of vegetable life and infinitesimal animalcules; it creates an original plasm and multiplies it, creates the living cell as a unit, creates other kinds of minute biological apparatus like the seed or the gene, uses always the same method of grouping and association so as to build by a various operation various living organisms. A constant creation of types is visible, but that is no indubitable proof of evolution. The types are sometimes distant from each other, sometimes closely similar, sometimes identical in basis but different in detail; all are patterns, and such a variation in patterns with an identical rudimentary basis for all is the sign of a conscious Force playing with its own Idea and developing by it all kinds of possibilities of creation. Animal species in coming into birth may begin with a like rudimentary embryonic or fundamental pattern for all, it may follow out up to a stage certain similarities of development on some or all of its lines; there may too be species that are twy-natured, amphibious, intermediate between one type and another: but all this need not mean that the types developed one from another in an evolutionary series. Other forces than hereditary variation have been at work in bringing about the appearance of new characteristics; there are physical forces such as food, light-rays and others that we are only beginning to know, there are surely others which we do not yet know; there are at work invisible life-forces and obscure psychological forces. For these subtler powers have to be admitted even in the physical evolutionary theory to account for natural selection; if the occult or subconscious energy in some types answers to the need of the environment, in others remains unresponsive and unable to survive, this is clearly the sign of a varying life-energy and psychology, of a consciousness and a force other than the physical at work making for variation in Nature. The problem of the method of operation is still too full of obscure and unknown factors for any at present possible structure of theory to be definitive.
Man is a type among many types so constructed, one pattern among the multitude of patterns in the manifestation in Matter. He is the most complex that has been created, the richest in content of consciousness and the curious ingeniousness of his building; he is the head of the earthly creation, but he does not exceed it. Even as others, so he too has his own native law, limits, special kind of existence, svabhava, svadharma; within those limits he can extend and develop, but he cannot go outside them. If there is a perfection to which he has to arrive, it must be a perfection in his own kind, within his own law of being, -- the full play of it, but by observation of its mode and measure, not by transcendence. To exceed himself, to grow into the superman, to put on the nature and capacities of a god would be a contradiction of his self-law, impracticable and impossible. Each form and way of being has its own appropriate way of the delight of being; to seek through the mind the mastery and use and enjoyment of the environment of which he is capable is rightly man the mental being's objective: but to look beyond, to run after an ulterior object or aim of existence, to aspire to surpass the mental stature is to bring in a teleological element into existence which is not visible in the cosmic structure. If a supramental being is to appear in the terrestrial creation, it must be a new and independent manifestation; just as Life and Mind have manifested in Matter, so Supermind must manifest there and the secret Conscious-Energy must create the necessary patterns for this new grade of its potencies. But there is no sign of any such intention in the operations of Nature.
But if a superior creation is intended, then, certainly, it is not out of man that the new grade, type or pattern can develop; for in that case there would be some race or kind or make of human beings that has already the material of the superman in it, just as the peculiar animal being that developed into humanity had the essential elements of human nature already potential or present in it: there is no such race, kind or type, at most there are only spiritualised mental beings who are seeking to escape out of the terrestrial creation. If by any occult law of Nature such a human development of the supramental being is intended, it could only be by a few in humanity detaching themselves from the race so as to become a first foundation for this new pattern of being. There is no reason to suppose that the whole race could develop this perfection; it cannot be a possibility generalised in the human creature.
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Last modified on Nov. 29, 1995