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Book Two, Chapter Twenty-Four, "The Evolution of the Spiritual Man" (Part 4 of 5)
It would have been possible for the evolutionary principle to have preserved its pristine wholeness of movement while pressing on, by an expansion and not a disruption of the wiser ancient harmony, to a greater synthesis of the principle of concentration and the principle of diffusion. In India, we have seen, there has been a persistence of the original intuition and total movement of evolutionary Nature. For religion in India limited itself by no one creed or dogma; it not only admitted a vast number of different formulations, but contained successfully within itself all the elements that have grown up in the course of the evolution of religion and refused to ban or excise any: it developed occultism to its utmost limits, accepted spiritual philosophies of all kinds, followed to its highest, deepest or largest outcome every possible line of spiritual realisation, spiritual experience, spiritual self-discipline. Its method has been the method of evolutionary Nature herself, to allow all developments, all means of communication and action of the spirit upon the members, all ways of communion between man and the Supreme or Divine, to follow every possible way of advance to the goal and test it even to its extreme. All stages of spiritual evolution are there in man and each has to be allowed or provided with its means of approach to the spirit, an approach suited to its capacity, adhikara. Even the primitive forms that survived were not banned but were lifted to a deeper significance, while still there was the pressure to the highest spiritual pinnacles in the rarest supreme ether. Even the exclusive credal type of religion was not itself excluded; provided its affinity to the general aim and principle was clear, it was admitted into the infinite variety of the general order. But this plasticity sought to support itself on a fixed religio-social system, which it permeated with the principle of a graded working out of the human nature turned at its height towards a supreme spiritual endeavour; this social fixity, which was perhaps necessary at one time for unity of life if not also as a settled and secure basis for the spiritual freedom, has been on one side a power for preservation but also the one obstacle to the native spirit of entire catholicity, an element of excessive crystallisation and restriction. A fixed basis may be indispensable, but if settled in essence, this also must be in its forms capable of plasticity, evolutionary change; it must be an order, but a growing order.
Nevertheless, the principle of this great and many-sided religious and spiritual evolution was sound, and by taking up in itself the whole of life and of human nature, by encouraging the growth of intellect and never opposing it or putting bounds to its freedom, but rather calling it in to the aid of the spiritual seeking, it prevented the conflict or the undue predominance which in the Occident led to the restriction and drying up of the religious instinct and the plunge into pure materialism and secularism. A method of this plastic and universal kind, admitting but exceeding all creeds and forms and allowing every kind of element, may have numerous consequences which might be objected to by the purist, but its great justifying result has been an unexampled multitudinous richness and a more than millennial persistence and impregnable durability, generality, universality, height, subtlety and many-sided wideness of spiritual attainment and seeking and endeavour. It is indeed only by such a catholicity and plasticity that the wider aim of the evolution can work itself out with any fullness. The individual demands from religion a door of opening into spiritual experience or a means of turning towards it, a communion with God or a definite light of guidance on the way, a promise of the hereafter or a means of a happier supraterrestrial future; these needs can be met on the narrower basis of credal belief and sectarian cult. But there is also the wider purpose of Nature to prepare and further the spiritual evolution in man and turn him into a spiritual being; religion serves her as a means for pointing his effort and his ideal in that direction and providing each one who is ready with the possibility of taking a step upon the way towards it. This end she serves by the immense variety of the cults she has created, some final, standardised and definitive, others more plastic, various and many-sided. A religion which is itself a congeries of religions and which at the same time provides each man with his own turn of inner experience, would be the most in consonance with this purpose of Nature: it would be a rich nursery of spiritual growth and flowering, a vast multiform school of the soul's discipline, endeavour, self-realisation. Whatever errors Religion has committed, this is her function and her great and indispensable utility and service, -- the holding up of this growing light of guidance on our way through the mind's ignorance towards the Spirit's complete consciousness and self-knowledge.
Occultism is in its essence man's effort to arrive at a knowledge of secret truths and potentialities of Nature which will lift him out of slavery to his physical limits of being, an attempt in particular to possess and organise the mysterious, occult, outwardly still undeveloped direct power of Mind upon Life and of both Mind and Life over Matter. There is at the same time an endeavour to establish communication with worlds and entities belonging to the supraphysical heights, depths and intermediate levels of cosmic Being and to utilise this communion for the mastery of a higher Truth and for a help to man in his will to make himself sovereign over Nature's powers and forces. This human aspiration takes its stand on the belief, intuition or intimation that we are not mere creatures of the mud, but souls, minds, wills that can know all the mysteries of this and every world and become not only Nature's pupils but her adepts and masters. The occultist sought to know the secret of physical things also and in this effort he furthered astronomy, created chemistry, gave an impulse to other sciences, for he utilised geometry also and the science of numbers; but still more he sought to know the secrets of supernature. In this sense occultism might be described as the science of the supernatural; but it is in fact only the discovery of the supraphysical, the surpassing of the material limit, -- the heart of occultism is not the impossible chimera which hopes to go beyond or outside all force of Nature and make pure phantasy and arbitrary miracle omnipotently effective. What seems to us supernatural is in fact either a spontaneous irruption of the phenomena of other-Nature into physical Nature or, in the work of the occultist, a possession of the knowledge and power of the higher orders or grades of cosmic Being and Energy and the direction of their forces and processes towards the production of effects in the physical world by seizing on possibilities of interconnection and means for a material effectuality. There are powers of the mind and the life-force which have not been included in Nature's present systematisation of mind and life in matter, but are potential and can be brought to bear upon material things and happenings or even brought in and added to the present systematisation so as to enlarge the control of mind over our own life and body or to act on the minds, lives, bodies of others or on the movements of cosmic Forces. The modern admission of hypnotism is an example of such a discovery and systematised application, -- though still narrow and limited, limited by its method and formula, -- of occult powers which otherwise touch us only by a casual or a hidden action whose process is unknown to us or imperfectly caught by a few; for we are all the time undergoing a battery of suggestions, thought-suggestions, impulse-suggestions, will-suggestions, emotional and sensational suggestions, thought-waves, life-waves that come on us or into us from others or from the universal Energy, but act and produce their effects without our knowledge. A systematised endeavour to know these movements and their law and possibilities, to master and use the power or Nature-force behind them or to protect ourselves from them would fall within one province of occultism: but it would only be a small part even of that province; for wide and multiple are the possible fields, uses, processes of this vast range of little-explored Knowledge.
In modern times, as physical Science enlarged its discoveries and released the secret material forces of Nature into an action governed by human knowledge for human use, occultism receded and was finally set aside on the ground that the physical alone is real and Mind and Life are only departmental activities of Matter. On this basis, believing material Energy to be the key of all things, Science has attempted to move towards a control of mind and life processes by a knowledge of the material instrumentation and process of our normal and abnormal mind and life functionings and activities; the spiritual is ignored as only one form of mentality. It may be observed in passing that if this endeavour succeeded, it might not be without danger for the existence of the human race, even as now are certain other scientific discoveries misused or clumsily used by a humanity mentally and morally unready for the handling of powers so great and perilous; for it would be an artificial control applied without any knowledge of the secret forces which underlie and sustain our existence. Occultism in the West could be thus easily pushed aside because it never reached its majority, never acquired ripeness and a philosophic or sound systematic foundation. It indulged too freely in the romance of the supernatural or made the mistake of concentrating its major effort on the discovery of formulas and effective modes for using supernormal powers. It deviated into magic white and black or into a romantic or thaumaturgic paraphernalia of occult mysticism and the exaggeration of what was after all a limited and scanty knowledge. These tendencies and this insecurity of mental foundation made it difficult to defend and easy to discredit, a target facile and vulnerable. In Egypt and the East this line of knowledge arrived at a greater and more comprehensive endeavour: this ampler maturity can be seen still intact in the remarkable system of the Tantras; it was not only a many-sided science of the supernormal but supplied the basis of all the occult elements of religion and even developed a great and powerful system of spiritual discipline and self-realisation. For the highest occultism is that which discovers the secret movements and dynamic supernormal possibilities of Mind and Life and Spirit and uses them in their native force or by an applied process for the greater effectivity of our mental, vital and spiritual being.
Occultism is associated in popular idea with magic and magical formulae and a supposed mechanism of the supernatural. But this is only one side, nor is it altogether a superstition as is vainly imagined by those who have not looked deeply or at all at this covert side of secret Nature-Force or experimented with its possibilities. Formulas and their application, a mechanisation of latent forces, can be astonishingly effective in the occult use of mind-power and life-power just as it is in physical Science, but this is only a subordinate method and a limited direction. For mind and life forces are plastic, subtle and variable in their action and have not the material rigidity; they need a subtle and plastic intuition in the knowledge of them, in the interpretation of their action and process and in their application, -- even in the interpretation and action of their established formulas. An overstress on mechanisation and rigid formulation is likely to result in sterilisation or a formalised limitation of knowledge and, on the pragmatic side, to much error, ignorant convention, misuse and failure. Now that we are outgrowing the superstition of the sole truth of Matter, a swing backward towards the old occultism and to new formulations, as well as to a scientific investigation of the still hidden secrets and powers of Mind and a close study of psychic and abnormal or supernormal psychological phenomena, is possible and, in parts, already visible. But if it is to fulfil itself, the true foundation, the true aim and direction, the necessary restrictions and precautions of this line of inquiry have to be rediscovered; its most important aim must be the discovery of the hidden truths and powers of the mind-force and the life-power and the greater forces of the concealed spirit. Occult science is, essentially, the science of the subliminal, the subliminal in ourselves and the subliminal in world-nature, and of all that is in connection with the subliminal, including the subconscient and the superconscient, and the use of it as part of self-knowledge and world-knowledge and for the right dynamisation of that knowledge.
An intellectual approach to the highest knowledge, the mind's possession of it, is an indispensable aid to this movement of Nature in the human being. Ordinarily, on our surface, man's chief instrument of thought and action is the reason, the observing, understanding and arranging intellect. In any total advance or evolution of the Spirit, not only the intuition, insight, inner sense, the heart's devotion, a deep and direct life-experience of the things of the Spirit have to be developed, but the intellect also must be enlightened and satisfied; our thinking and reflecting mind must be helped to understand, to form a reasoned and systematised idea of the goal, the method, the principles of this highest development and activity of our nature and the truth of all that lies behind it. Spiritual realisation and experience, an intuitive and direct knowledge, a growth of inner consciousness, a growth of the soul and of an intimate soul-perception, soul-vision and a soul-sense, are indeed the proper means of this evolution: but the support of the reflective and critical reason is also of great importance; if many can dispense with it, because they have a vivid and direct contact with inner realities and are satisfied with experience and insight, yet in the whole movement it is indispensable. If the supreme truth is a spiritual Reality, then the intellect of man needs to know what is the nature of that original Truth and the principle of its relations to the rest of existence, to ourselves and the universe. The intellect is not capable by itself of bringing us into touch with the concrete spiritual reality, but it can help by a mental formulation of the truth of the Spirit which explains it to the mind and can be applied even in the more direct seeking: this help is of a capital importance.
Our thinking mind is concerned mainly with the statement of general spiritual truth, the logic of its absolute and the logic of its relativities, how they stand to each other or lead to each other, and what are the mental consequences of the spiritual theorem of existence. But besides this understanding and intellectual statement which is its principal right and share, the intellect seeks to exercise a critical control; it may admit the ecstatic or other concrete spiritual experiences, but its demand is to know on what sure and well-ordered truths of being they are founded. Indeed, without such a truth known and verifiable, our reason might find these experiences insecure and unintelligible, might draw back from them as possibly not founded on truth or else distrust them in their form, if not in their foundation, as affected by an error, even an aberration of the imaginative vital mind, the emotions, the nerves or the senses; for these might be misled, in their passage or transference from the physical and sensible to the invisible, into a pursuit of deceiving lights or at least to a misreception of things valid in themselves but marred by a wrong or imperfect interpretation of what is experienced or a confusion and disorder of the true spiritual values. If reason finds itself obliged to admit the dynamics of occultism, there too it will be most concerned with the truth and right system and real significance of the forces that it sees brought into play; it must inquire whether the significance is that which the occultist attaches to it or something other and perhaps deeper which has been misinterpreted in its essential relations and values or not given its true place in the whole of experience. For the action of our intellect is primarily the function of understanding, but secondarily critical and finally organising, controlling and formative.
The means by which this need can be satisfied and with which our nature of mind has provided us is philosophy, and in this field it must be a spiritual philosophy. Such systems have arisen in numbers in the East; for almost always, wherever there has been a considerable spiritual development, there has arisen from it a philosophy justifying it to the intellect. The method was at first an intuitive seeing and an intuitive expression, as in the fathomless thought and profound language of the Upanishads, but afterwards there was developed a critical method, a firm system of dialectics, a logical organisation. The later philosophies were an intellectual account (1) or a logical justification of what had been found by inner realisation; or they provided themselves, a mental ground or a systematised method for realisation and experience. (2) In the West where the syncretic tendency of the consciousness was replaced by the analytic and separative, the spiritual urge and the intellectual reason parted company almost at the outset; philosophy took from the first a turn towards a purely intellectual and ratiocinative explanation of things. Nevertheless, there were systems like the Pythagorean, Stoic, and Epicurean, which were dynamic not only for thought but for conduct of life and developed a discipline, an effort at inner perfection of the being; this reached a higher spiritual plane of knowledge in later Christian or Neo-pagan thought-structures where East and West met together. But later on the intellectualisation became complete and the connection of philosophy with life and its energies or spirit and its dynamism was either cut or confined to the little that the metaphysical idea can impress on life and action by an abstract and secondary influence. Religion has supported itself in the West not by philosophy but by a credal theology; sometimes a spiritual philosophy emerges by sheer force of individual genius, but it has not been as in the East a necessary adjunct to every considerable line of spiritual experience and endeavour. It is true that a philosophic development of spiritual thought is not entirely indispensable; for the truths of spirit can be reached more directly and completely by intuition and by a concrete inner contact. It must also be said that the critical control of the intellect over spiritual experience can be hampering and unreliable, for it is an inferior light turned upon a field of higher illumination; the true controlling power is an inner discrimination, a psychic sense and tact, a superior intervention of guidance from above or an innate and luminous inner guidance. But still this line of development too is necessary, because there must be a bridge between the spirit and the intellectual reason: the light of a spiritual or at least a spiritualised intelligence is necessary for the fullness of our total inner evolution, and without it, if another deeper guidance is lacking, the inner movement may be erratic and undisciplined, turbid and mixed with unspiritual elements or one-sided or incomplete in its catholicity. For the transformation of the Ignorance into the integral Knowledge the growth in us of a spiritual intelligence ready to receive a higher light and canalise it for all the parts of our nature is an intermediate necessity of great importance.
(1) E.g., the Gita
(2) E.g., the Yoga philosophy of Patanjali
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