GNANY YOGA/PART 7
THE SEVENTH LESSON
COSMIC EVOLUTION.
We
have now reached a most interesting point in this course of lessons, and a
period of fascinating study lies before us from now until the close of the
course. We have acquainted ourselves with the fundamental principles, and will
now proceed to witness these principles in active operation. We have studied
the Yogi Teachings concerning the Truth underlying all things, and shall now
pass on to a consideration of the process of Cosmic Evolution; the Cyclic Laws;
the Law of Spiritual Evolution, or Reincarnation; the Law of Spiritual Cause
and Effect, or Karma; etc. In this lesson we begin the story of the
upward progress of the Universe, and its forms, shapes, and forces, from the
point of the "moment's pause" following the ceasing of the process of
Involution—the point at which Cosmic Evolution begins. Our progress is now
steadily upward, so far as the evolution of Individual Centres is concerned. We
shall see the principles returning to the Principle—the centres returning to
the great Centre from which they emanated during the process of Involution. We
shall study the long, gradual, but steady ascent of Man, in his journey toward
god-hood. We shall see the Building of an Universe, and the Growth of the Soul.
In
our last lesson we have seen that at the dawn of a Brahmic Day, the Absolute
begins the creation of a new Universe. The Teachings inform us that in the
beginning, the Absolute forms a Mental Image, or Thought-Form of an Universal
Mind Principle, or Universal Mind-Stuff, as some of the teachers express it.
Then this Universal Mind Principle creates within itself the Universal Energy
Principle. Then this Universal Energy Principle creates within itself the
Universal Matter Principle. Thus, Energy is a product of Mind; and Matter a
product of Energy.
The
Teachings then further inform us that from the rare, tenuous, subtle form of
Matter in which the Universal Matter Principle first appeared, there was
produced forms of Matter less rare; and so by easy stages, and degrees, there
appeared grosser and still grosser forms of matter, until finally there could
be no further involution into grosser forms, and the Involutionary Process
ceased. Then ensued the "moment's pause" of which the Yogi teachers
tell us. At that point Matter existed as much grosser that the grossest form of
Matter now known to us, as the latter is when compared to the most subtle
vapors known to science. It is impossible to describe these lower forms of
matter, for they have ages since disappeared from view, and we would have no
words with which to describe them. We can understand the situation only by
comparisons similar to the above.
Succeeding
the moment's pause, there began the Evolutionary Process, or Cosmic Evolution,
which has gone on ever since, and which will go on for ages to come. From the
grossest forms of Matter there evolved forms a little more refined, and so on
and on. From the simple elementarv forms, evolved more complex and intricate
forms. And from these forms combinations began to be formed. And the urge was
ever upward.
But
remember this, that all of this Evolutionary Process is but a Returning Home.
It is the Ascent after the Descent. It is not a Creation but an Unfoldment. The
Descent was made by principles as principles—the Ascent is being made by
Individualized Centres evolved from the principles. Matter manifests finer and
finer forms, and exhibits a greater and greater subservience to Energy or
Force. And Energy or Force shows a greater and greater degree of
"mind" in it. But, remember this, that there is Mind in even the
grossest form of Matter. This must be so, for what springs from a thing must
contain the elements of its cause.
And
the Cosmic Evolution continues, and must continue for aeons of time. Higher and
higher forms of Mind are being manifested, and still higher and higher forms
will appear in the scale, as the process continues. The evolution is not only
along material lines, but has passed on to the mental planes, and is now
operating along the spiritual lines as well. And the end, and aim seems to be
that each Ego, after the experiences of many lives, may unfold and develop to a
point where it may become conscious of its Real Self, and realize its identity
with the One Life, and the Spirit.
At
this point we may be confronted with the objection of the student of material
science, who will ask why we begin our consideration of Cosmic Evolution at a
point in which matter has reached the limit of its lowest vibrations,
manifesting in the grossest possible form of matter. These students may point
to the fact that Science begins its consideration of evolution with the nebulae,
or faint cloudlike, vaporous matter, from which the planets were formed. But
there is only an apparent contradiction here. The nebulae were
part of the Process of Involution, and Science is right when it holds that the
gross forms were produced from the finer. But the process of change from finer
to grosser was Involution, not Evolution. Do you see the
difference? Evolution begins at the point when the stage of Unfoldment
commenced. When the gross forms begin to yield to the new upward urge, and
unfold into finer forms—then begins Evolution.
We
shall pass over the period of Evolution in which Matter was evolving into finer
and still finer forms, until at last it reached a degree of vibration capable
of supporting that which we call "life." Of course there is
"life" in all matter—even in the atom, as we have shown in previous
lessons. But when we speak of "life," as we now do, we mean what are
generally called "living forms." The Yogi Teachings inform us that
the lowest forms of what we call "life" were evolved from forms of
high crystal life, which indeed they very much resemble. We have spoken of this
resemblance, in the previous lessons of this series. And, so we shall begin at
the point where "living forms" began.
Speaking
now of our own planet, the Earth, we find matter emerging from the molten state
in which it manifested for ages. Gradually cooling and stratifying, the Earth
contained none of those forms that we call living forms. The temperature of the
Earth in that period is estimated at about 15,000 times hotter than boiling
water, which would, of course, render impossible the existence of any of the
present known forms of life. But the Yogi Teachings inform us that even in the
molten mass there were elementary forms that were to become the ancestral forms
of the later living forms. These elementary forms were composed of a vaporous,
peculiar form of matter, of minute size,—little more than the atoms, in fact,
and yet, just a little more advanced. From these elementary forms, there
gradually evolved, as the Earth cooled and solidified, other forms, and so on
until at last the first "living form" manifested.
As
the globe cooled at the poles, there was gradually created a tropical climate,
in which the temperature was sufficiently cool to support certain rudimentary
forms of life. In the rocks in the far northern latitudes, there are found
abundant traces of fossils, which goes to prove the correctness of the Yogi
Teachings of the origin of life at the north pole, from which the living forms
gradually spread south toward the equator, as the Earth's surface cooled.
The
elementary evolving life forms were of a very simple structure, and were but a
degree above the crystals. They were composed of identically the same substance
as the crystals, the only difference being that they displayed a
greater degree of mind. For that matter, even the highest physical form
known to us today is composed of simple chemical materials. And these chemical
materials are obtained, either directly or indirectly, from the air, water, or
earth. The principal materials composing the physical bodies of plants,
animals, and man, are oxygen, carbon, hydrogen, nitrogen, with a still smaller
proportion of sulphur and phosphorus, and traces of a few other elements. The
material part of all living things is alike—the difference lies in the degree
of Mind controlling the matter in which it is embodied.
Of
these physical materials, carbon is the most important to the living forms. It
seems to possess properties capable of drawing to it the other elements, and
forcing them into service. From carbon proceeds what is called
"protoplasm," the material of which the cells of animal and vegetable
life is composed. From protoplasm the almost infinite varieties of living forms
have been built up by the process of Evolution, working gradually and by easy
stages. Every living form is made up, or composed, of a multitude of single
cells, and their combinations. And every form originates in a single cell which
rapidly multiplies and reproduces itself until the form of the amoeba; the
plant; the animal; the man, is completed. All living forms are but a single
cell multiplied. And every cell is composed of protoplasm. Therefore we must
look for the beginning of life in the grade of matter called protoplasm. In
this both modern Science and the Yogi Teachings agree fully.
In
investigating protoplasm we are made to realize the wonderful qualities of its
principal constituent—Carbon. Carbon is the wonder worker of the elements.
Manifesting in various forms, as the diamond, graphite, coal, protoplasm—is it
not entitled to respect? The Yogi Teachings inform vis that in Carbon we have
that form of matter which was evolved as the physical basis of life. If any of
you doubt that inorganic matter may be transformed into living forms, let us
refer you to the plant life, in which you may see the plants building up cells
every day from the inorganic, chemical or mineral substances, in the earth,
air, and water. Nature performs every day the miracle of transforming chemicals
and minerals into living plant cells. And when animal or man eats these plant
cells, so produced, they become transformed into animal cells of which the body
is built up. What it took Nature ages to do in the beginning, is now performed
in a few hours, or minutes.
The
Yogi Teachings, again on all-fours with modern Science, inform us that living
forms had their beginning in water. In the slimy bed of the polar seas the
simple cell-forms appeared, having their origin in the transitional stages
before mentioned. The first living forms were a lowly form of plant life,
consisting of a single cell. From these forms were evolved forms composed of
groups of cells, and so proceeded the work of evolution, from the lower form to
the higher, ever in an upward path.
As
we have said, the single cell is the physical centre, or parent, of every
living form. It contains what is known as the nucleus, or kernel,
which seems to be more highly organized than the rest of the material of the
cell—it may be considered as the "brain" of the cell, if you wish to
use your imagination a little. The single cell reproduces itself by growth and
division, or separation. Each cell manifests the functions of life, whether it
be a single-celled creature, or a cell which with billions of others, goes to make
up a higher form. It feels, feeds, grows, and reproduces itself. In the
single-celled creature, the one cell performs all of the functions, of course.
But as the forms become more complex, the many cells composing a form perform
certain functions which are allotted to it, the division of labor resulting in
a higher manifestation. This is true not only in the case of animal forms, but
also in the case of plant forms. The cells in the bone, muscle, nerve-tissue
and blood of the animal differ according to their offices; and the same is true
in the cells in the sap, stem, root, leaf, seed and flower of the plant.
As
we have said, the cells multiply by division, after a period of growth. The
cell grows by material taken into its substance, as food. When sufficient food
has been partaken, and enough new material accumulated to cause the cell to
attain a certain size, then it divides, or separates into two cells, the
division being equal, and the point of cleavage being at the kernel or nucleus.
As the two parts separate, the protoplasm of each groups
itself around its nucleus, and two living forms exist where there was but one a
moment before. And then each of the two cells proceed to grow rapidly, and then
separate, and so on to the end, each cell multiplying into millions, as time
passes.
Ascending
in the scale, we next find the living forms composed of cell-groups. These
cell-groups are formed by single cells dividing, and then subdividing, but
instead of passing on their way they group themselves in clusters, or masses.
There are millions of forms of these cell-group creatures, among which we find
the sponges, polyps, etc.
In
the early forms of life it is difficult to distinguish between the animal and
the plant forms, in fact the early forms partake of the qualities of both. But
as we advance in the scale a little there is seen a decided "branching
out," and one large branch is formed of the evolving plant forms, and the
other of the evolving animal forms. The plant-branch begins with the sea-weeds,
and passes on to the fungi, lichens, mosses, ferns, pines and palm-ferns,
grasses, etc., then to the trees, shrubs and herbs. The animal-branch begins
with the monera, or single-cell forms, which are little more than a
drop of sticky, glue-like protoplasm. Then it passes on to the amoebae,
which begins to show a slight difference in its parts. Then on the foraminifera,
which secretes a shell of lime from the water. Then on a step higher to
the polycystina, which secretes a shell, or skeleton of flint-like
material from the water. Then come the sponges. Then the coral-animals,
anemones and jelly-fish. Then come the sea-lilies, star-fish, etc. Then the
various families of worms. Then the crabs, spiders, centipedes, insects. Then
come the mollusca, which include the oysters, clams and other shell-fish;
snails, cuttle-fish, sea-squirts, etc. All of the above families of
animal-forms are what are known as "invertebrates," that is, without
a backbone.
Then
we come to the "vertebrates," or animals having a backbone. First we
see the fish family with its thousands of forms. Then come the amphibia, which
include the toads, frogs, etc. Then come the reptiles, which include the
serpents, lizards, crocodiles, turtles, etc. Then come the great family of
birds, with its wonderful variety of forms, sizes, and characteristics. Then
come the mammals, the name of which comes from the Latin word meaning "the
breast," the characteristic of which group comes from the fact that they
nourish their young by milk, or similar fluid, secreted by the mother. The
mammals are the highest form of the vertebrates.
First
among the mammals we find the aplacentals, or those which bring forth immature
young, which are grouped into two divisions, i.e., (1) the monotremes,
or one-vented animals, in which group belong the duck-bills, spiny ant-eaters,
etc.; and (2) the marsupials, or pouched animals, in which group
belong the kangaroo, opossum, etc.
The
next highest form among the mammals are known as the placentals, or
those which bring forth mature young. In this class are found the ant-eaters,
sloth, manatee, the whale and porpoise, the horse, cow, sheep, and other hoofed
animals; the elephant, seal, the dog, wolf, lion, tiger, and all flesh eating
animals; the hares, rats, mice, and ail other gnawing animals; the bats, moles,
and other insect-feeders; then come the great family of apes, from the small
monkeys up to the orang-outang, chimpanzee, and other forms nearly approaching
man. And then comes the highest, Man, from the Kaffir, Bush-man, Cave-man, and
Digger Indian, up through the many stages until the highest forms of our own
race are reached.
From
the Monera to Man is a long path, containing many stages, but it is a path
including all the intermediate forms. The Yogi Teachings hold to the theory of
evolution, as maintained by modern Science, but it goes still further, for it
holds not only that the physical forms are subject to the evolutionary process,
but that also the "souls" embodied in these forms are subject to the
evolutionary process. In other words the Yogi Teachings hold that there is a
twin-process of evolution under way, the main object of which is to develop
"souls," but which also finds it necessary to evolve higher and
higher forms of physical bodies for these constantly advancing souls to occupy.
Let
us take a hasty glance at the ascending forms of animal life, as they rise in
the evolutionary scale. By so doing we can witness the growth of the soul,
within them, as manifested by the higher and higher physical forms which are
used as channels of expression by the souls within. Let us first study
soul-evolution from the outer viewpoint, before we proceed to examine it from
the inner. By so doing we will have a fuller idea of the process than if we
ignored the outer and proceed at once to the inner. Despise not the outer form,
for it has always been, and is now, the Temple of the Soul, which the latter is
remodelling and rebuilding in order to accommodate its constantly increasing
needs and demands.
Let
us begin with the Protozoa, or one-celled forms—the lowest form of
animal life. The lowest form of this lowest class is that remarkable creature
that we have mentioned in previous lessons—the Moneron. This
creature lives in water, the natural element in which organic life is believed
to have had its beginning. It is a very tiny, shapeless, colorless, slimy,
sticky mass—something like a tiny drop of glue—alike all over and in its mass,
and without organs or parts of any kind. Some have claimed that below the field
of the microscope there may be something like elementary organs in the Moneron,
but so far as the human eye may discover there is no evidence of anything of
the kind. It has no organs or parts with which to perform particular functions,
as is the case with the higher forms of life. These functions, as you know, may
be classed into three groups, i.e., nutrition, reproduction, and
relation—that is, the function of feeding, the function of reproducing its
kind, and the function of receiving and responding to the impressions of the outside
world. All of these three classes of functions the Moneron performs—but with
any part of its body, or with all of it.
Every
part, or the whole, of the Moneron absorbs food and oxygen—it is all mouth and
lungs. Every part, or the whole, digests the food—it is all stomach. Every
part, or the whole, performs the reproductive function—it is all reproductive
organism. Every part of it senses the impressions from outside, and responds to
it—it is all organs of sense, and organs of motion. It envelops its prey as a
drop of glue surrounds a particle of sand, and then absorbs the substance of
the prey into its own substance. It moves by prolonging any part of itself
outward in a sort of tail-like appendage, which it uses as a "foot,"
or "finger" with which to propel itself; draw itself to, or push
itself away from an object. This prolongation is called a pseudopod,
or "false-foot." When it gets through using the
"false-foot" for the particular purpose, it simply draws back into
itself that portion which had been protruded for the purpose.
It
performs the functions of digestion, assimilation, elimination, etc.,
perfectly, just as the higher forms of life—but it has no organs for the
functions, and performs them severally, and collectively with any, or all parts
of its body. What the higher animals perform with intricate organs and
parts—heart, stomach, lungs, liver, kidneys, etc., etc.—this tiny creature
performs without organs, and with its entire body, or any part
thereof. The function of reproduction is startlingly simple in the case of the
Moneron. It simply divides itself in two parts, and that is all there is to it.
There is no male or female sex in its case—it combines both within itself. The
reproductive process is even far more simple than the "budding" of plants.
You may turn one of these wonderful creatures inside out, and still it goes on
the even tenor of its way, in no manner disturbed or affected. It is simply a
"living drop of glue," which eats, digests, receives impressions and
responds thereto, and reproduces itself. This tiny glue-drop performs virtually
the same life functions as do the higher complex forms of living things. Which
is the greater "miracle"—the Moneron or Man?
A
slight step upward from the Moneron brings us to the Amoeba. The
name of this new creature is derived from the Greek word meaning
"change," and has been bestowed because the creature is constantly
changing its shape. This continual change of shape is caused by a continuous
prolongation and drawing-in of its pseudopods, or "false-feet," which
also gives the creature the appearance of a "many-fingered" organism.
This creature shows the first step toward "parts," for it has
something like a membrane or "skin" at its surface, and a
"nucleus" at its centre, and also an expanding and contracting cavity
within its substance, which it uses for holding, digesting and distributing its
food, and also for storing and distributing its oxygen—an elementary
combination of stomach and lungs! So you see that the amoeba has taken a step
upward from the moneron, and is beginning to appreciate the convenience of
parts and organs. It is interesting to note, in this connection, that while the
ordinary cells of the higher animal body resemble the monera in
many ways, still the white corpuscles in the blood of man and the animals bear
a startling resemblance to the amoebae so far as regards size,
general structure, and movements, and are in fact known to Science as
"amoeboids." The white corpuscles change their shape, take in food in
an intelligent manner, and live a comparatively independent life, their
movements showing independent "thought" and "will."
Some
of the amoebae (the diatoms, for instance) secrete solid matter from the water,
and build therefrom shells or houses, which serve to protect them from their
enemies. These shells are full of tiny holes, through which the pseudopods are
extended in their search for food, and for purposes of movement. Some of these
shells are composed of secreted lime, and others of a flinty substance, the
"selection" of these substances from the ether mineral particles in
the water, evidencing a degree cf "thought," and mind, even in these
lowly creatures. The skeletons of these tiny creatures form vast deposits of
chalk and similar substances.
Next
higher in the scale are the Infusoria. These creatures differ from
the amoebae inasmuch as instead of pseudopods, they have developed tiny
vibrating filaments, or thread-like appendages, which are used for drawing in
their prey and for moving about. These filaments are permanent, and are not
temporary like the pseudopods of the monera or amoebae—they are the first
signs of permanent hands and feet. These creatures have also discovered the
possibilities of organs and parts, to a still greater degree than have their
cousins the amoebae, and have evolved something like a mouth-opening (very
rudimentary) and also a short gullet through which they pass their food and
oxygen—they have developed the first signs of a throat, wind-pipe and
food-passage.
Next
come the family of Sponges, the soft skeletons of which form the useful article
of everyday use. There are many forms who weave a home of far more delicacy and
beauty than their more familiar and homely brothers. The sponge creature itself
is a slimy, soft creature, which fills in the spaces in its spongy skeleton. It
is fastened to one spot, and gathers in its food from the water around it (and
oxygen as well), by means of numerous whip-like filaments called cilia,
which flash through the water driving in the food and oxygen to the inner
positions of its body. The water thus drawn in, as well as the refuse from the
food, is then driven out in the same manner. It is interesting to note that in
the organisms of the higher animals, including man, there are numerous cilia performing
offices in connection with nutrition, etc. When Nature perfects an instrument,
it is very apt to retain it, even in the higher forms, although in the latter
its importance may be dwarfed by higher ones.
The
next step in the ascending scale of life-forms is occupied by the polyps,
which are found in water, fastened to floating matter. The polyps fasten
themselves to this floating matter, with their mouths downward, from the latter
dangling certain tentacles, or thin, long arms. These tentacles contain small
thread-like coils in contact with a poisonous fluid, and enclosed in a cell.
When the tentacles come in contact with the prey of the creature, or with
anything that is sensed as a possible enemy, they contract around the object
and the little cells burst and the tiny thread-like coils are released and
twist themselves like a loop around the object, poisoning it with the secreted
fluid. Some of the polyps secrete flint-like tubes, which they inhabit, and
from the ends of which they emerge like flowers. From these parent polyps
emerge clusters of young, resembling buds. These bud-like young afterwards
become what are known as jelly-fishes, etc., which in turn reproduce
themselves—but here is a wonder—the jelly-fish lay eggs, which when hatched
produce stationary polyps like their grandparent, and not moving creatures like
their parents. The jelly-fishes have a comparatively complex organism. They
have an intricate system of canal-like passages with which to convey their food
and oxygen to the various parts. They also have something like muscles, which
contract and enable the creature to "swim." They also possess a
"nervous system," and, most wonderful of all, they have rudimentary
eyes and ears. Their tentacles, like those of the parent-polyp, secrete the
poisonous fluid which is discharged into prey or enemy.
Akin
to the polyps are the sea-anemones, with their beautiful colors, and still more
complex structure and organism, the tentacles of which resemble the petals of a
flower. Varying slightly from these are the coral-creatures, which form in
colonies and the skeletons of which form the coral trees and branches, and
other forms, with which we are familiar.
Passing
on to the next highest family of life-forms, we see the spiny-bodied
sea-creatures, such as the sea-urchin, star-fish, etc., which possess a thick,
hard skin, covered by spines or prickly projections. These creatures abound in
numerous species. The star-fish has rays projecting from a common centre, which
gives it its name, while the sea-urchin resembles a ball. The sea-lilies, with
their stems and flowers (so-called) belong to this family, as do also the
sea-cucumbers, whose name is obtained from their shape and general appearance,
but which are animals possessing a comparatively complex organism, one of the
features of which is a stomach which may be discarded at will and replaced by a
new one. These creatures have a well defined nervous system, and have eyes, and
some of them even rudimentary eyelids.
Ascending
the scale of life-forms, we next observe the great family of the Annulosa,
or jointed creatures, which comprises the various families of the worm, the
crab, the spider, the ant, etc. In this great family are grouped nearly
four-fifths of the known life-forms. Their bodies are well formed and they have
nervous systems running along the body and consisting of two thin threads,
knotted at different points into ganglia or masses of nerve cells similar to
those possessed by the higher animals. They possess eyes and other sense
organs, in some cases highly developed. They possess organs, corresponding to
the heart, and have a well-developed digestive apparatus. Note this advance in
the nutritive organism: the moneron takes its food at any
point of its body; the amoeba takes its food by means of its
"false-feet," and drives it through its body by a rhythmic movement
of its substance; the polyp distributes its food to its
various parts by means of the water which it absorbs with the food; the sea-urchin
and star-fish distribute their food by canals in their bodies which
open directly into the water; in the higher forms of the annulosa,
the food is distributed by a fluid resembling blood, which carries the
nourishment to every part and organ, and which carries away the waste matter,
the blood being propelled through the body by a rudimentary heart. The oxygen
is distributed by each of these forms in a corresponding way, the higher forms
having rudimentary lungs and respiratory organs. Step by step the life-forms
are perfected, and the organs necessary to perform certain definite functions
are evolved from rudimentary to perfected forms.
The
families of worms are the humblest members of the great family of the Annulosa.
Next come the creatures called Rotifers, which are very minute. Then come the
Crustacea, so called from their crustlike shell. This group includes the crabs,
lobsters, etc., and closely resembles the insects. In fact, some of the best
authorities believe that the insects and the crustacea spring from the same
parent form, and some of the Yogi authorities hold to this belief, while others
do not attempt to pass upon it, deeming it immaterial, inasmuch as all
life-forms have a common origin. The western scientists pay great attention to
outward details, while the Oriental mind is apt to pass over these details as
of slight importance, preferring to seek the cause back of the outward form. On
one point both the Yogi teachers and the scientists absolutely agree, and that
is that the family of insect life had its origin in some aquatic creature. Both
hold that the wings of the insect have been evolved from organs primarily used
for breathing purposes by the ancestor when it took short aerial flights, the
need for means of flight afterwards acting to develop these rudimentary organs
into perfected wings. There need be no more wonder expressed at this change
than in the case of the transformation of the insect from grub to chrysalis,
and then to insect. In fact this process is a reproduction of the stages
through which the life-form passed during the long ages between sea-creature
and land-insect.
We
need not take up much of your time in speaking of the wonderful complex
organism of some of the insect family, which are next on the scale above the
crustacea. The wonders of spider-life—the almost human life of the ants—the
spirit of the beehive—and all the rest of the wonders of insect life are
familiar to all of our readers. A study of some good book on the life of the
higher forms of the insect family will prove of value to anyone, for it will
open his or her eyes to the wonderful manifestation of life and mind among
these creatures. Remember the remark of Darwin, that the brain of the ant,
although not much larger than a pin point, "is one of the most marvelous
atoms of matter in the world, perhaps more so than the brain of man."
Closely
allied to the crustacea is the sub-family of the mollusca, which
includes the oyster, clams, and similar creatures; also the snails,
cuttle-fish, slugs, nautilus, sea-squirts, etc., etc. Some are protected by a
hard shell, while others have a gristly outer skin, serving as an armor, while
others still are naked. Those having shells secrete the material for their
construction from the water. Some of them are fixed to rocks, etc., while
others roam at will. Strange as it may appear at first sight, some of the
higher forms of the mollusca show signs of a rudimentary vertebra, and science
has hazarded the opinion that the sea-squirts and similar creatures were
descended from some ancestor from whom also descended the vertebrate animals,
of which man is the highest form known today on this planet. We shall mention
this connection in our next lesson, where we will take up the story of
"The Ascent of Man" from the lowly vertebrate forms.
And
now, in closing this lesson, we must remind the reader that we are not teaching
Evolution as it is conceived by modern science. We are viewing it from the
opposite viewpoint of the Yogi Teaching. Modern Science teaches that Mind is a
by-product of the evolving material forms—while the Yogi Teachings hold that
there was Mind involved in the lowest form, and that that Mind
constantly pressing forward for unfoldment compelled the
gradual evolution, or unfoldment of the slowly advancing degrees of
organization and function. Science teaches that "function precedes
organization," that is, that a form performs certain functions,
imperfectly and crudely, before it evolves the organs suitable for the
functioning. For instance the lower forms digested food before they evolved
stomachs—the latter coming to meet the need. But the Yogi Teachings go further
and claim that "desire precedes function," that is, that the lowly
life form "desires" to have digestive apparatus, in order to proceed
in the evolutionary scale, before it begins the functioning that brings about
the more complex organism. There is ever the "urge" of the Mind which
craves unfoldment, and which the creature feels as a dim desire, which grows
stronger and stronger as time goes on. Some yield more readily to the urge, and
such become the parents of possible higher forms. "Many are called, but
few are chosen," and so matters move along slowly from generation to
generation, a few forms serving to carry on the evolutionary urge to their
descendants. But is always the Evolutionary Urge of the imprisoned Mind striving
to cast aside its sheaths and to have more perfect machinery with which, and
through which, to manifest and express itself? This is the difference between
the "Evolution" of Modern Science and the "Unfoldment" of
the Yogi Teachings. The one is all material, with mind as a mere by-product,
while the other is all Mind, with matter as a tool and instrument of expression
and manifestation.
As
we have said in this lesson—and as we shall point out to you in detail in
future lessons—accompanying this evolution of bodies there is an evolution of
"souls" producing the former. This evolution of souls is a basic
principle of the Yogi Teachings, but it is first necessary that you acquaint
yourselves with the evolution of bodies and forms, before you may fully grasp
the higher teachings.
Our
next lesson will be entitled "The Ascent of Man," in which the rise
of man—that is, his body—from the lowly forms of the vertebrates is shown. In
the same lesson we shall begin our consideration of the "evolution of
souls." We trust that the students are carefully studying the details of
each lesson, for every lesson has its part in the grand whole of the Teachings.
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