Friends:

I will ask you to remember the point at which we had arrived when the first lecture was concluded. We had studied the nature, the existence of God, and we had come to the point where we realised one all-pervading Life, the One without a Second, the One Life permeating every form from the lowest mineral to the highest ?eva, nay—the Lord of the Universe, Ishvara Himself. He also is an embodiment of the Supreme Self, showing forth infinite Power, Wisdom and Activity, the attributes of the Self, showing them forth in supreme measure. But even in Ishvara Himself, the Lord of the Universe, we recognise that He is an embodiment, and that, as is written in the Bhagava?a, there are many Ishvaras, many Shivas, Vi?h?us, Brahmas, each triplet the centre of a Universe, each the Ishvara of a Kosmos. Realising that, then, as our foundation, and that everything in a Universe, in its measure, is animated by the One Life, inspired by the One Energy, moved by the One Will, we then descend from those great heights to study one phase of the embodiments, that which we know as Man. Realise that Man is only one grade in this mighty hierarchy of existences, that, beginning with the mineral, passing onwards through the vegetable, then ascending through the animal, culminates in Man, more and more of the Supreme Life shown out stage by stage. You may remember how the great commentator Saya?a pointed out that the Supreme Self in the mineral shows out only the quality of existence. Passing onwards to vegetable and animal, He shows out there the attribute of consciousness. Passing onwards to Man, He reveals Himself in fuller measure—Man, who remembers what is past, who forecasts that which is yet to come. While man heads these ascending grades in our normal world, we yet pass onward in thought to the great hierarchies of Super-Men, of ?evas—Angels, call them what you will—then still onwards and onwards, ever in ascending grades of Power, of Wisdom and of Activity, until we reach those mighty Spirits who stand, as it were, around Ishvara Himself, His Viceroys in the mighty Empire of our system, all subordinates and ministers, who carry out the will of the Supreme Lord.

Now in this great Ladder of Life, Man occupies what we may call a middle place. The characteristic of Man is that in him there is a warfare of Spirit and of Matter, striving for the mastery. In the mineral, in the vegetable, in the animal, there you find Matter is supreme; Spirit is most deeply veiled in the mineral, rather less veiled in the vegetable, still less in the animal. When we come to Man, in his lowest condition we find that Matter is still triumphant; then a struggle begins, and at last Spirit shows himself triumphant. Matter is spiritualised by the indwelling Life, and instead of being a fetter and a clog it becomes a vehicle, an expression of the indwelling, the directing, Spirit. The interest then of Man is that in all the stages of his long evolution the struggle is going on. First we see Matter is supreme. Gradually as Mind develops, the lowest manifestation of the Spirit, the struggle becomes marked; then slowly and gradually evolving, ever further and further, in the Saints, in the Sages of our race, we find the triumph of the human over the animal, the triumph of the Spirit over Matter; it is that mighty evolution that is the subject of our study this morning.

Where shall we begin? We must necessarily begin in the bosom of Ishvara Himself, whence come forth the human Spirits, the Jiva?mas. For is it not written that as millions of sparks go forth from the flaming fire, so do the Jiva?mas go forth from Ishvara Himself; or again, do we not find it said by Shri K??h?a, speaking as the Supreme Ishvara: "A portion of Myself—Mamamsha—a fragment of Myself, going forth into the world of Matter, draws round itself the senses, and mind as the sixth." There you have the definition of Man. A portion of Ishvara Himself, a fragment of that illimitable Life, thrown down into the world of Matter, which incases the fragment within itself, which that fragment is destined to turn into a vehicle for the unfolded powers of God. As a seed is cast into the ground and within that seed lie hidden every power, every beauty, every possibility of the tree that sent it forth, so from the eternal Tree of Life of God Himself the seed is cast into the soil of our world, impotent, helpless, nescient—knowing nothing at first. But, inasmuch as it is a seed of God, it is destined to unfold Divine Powers, and to become in the course of ages the image of That from whom it has come forth. And so we find it written in the B?ha? Ara?yaka, showing the contrast between the Supreme A?ma, the Parama?ma, and the Jiva?ma, the human Spirit: "All-powerful the one, but powerless the other." In the one, all power manifests; in the other, every potentiality is present. And so, you find also in the later religion of Christianity, that it is declared by the mouth of the Christ Himself: "Be ye therefore perfect, as your Father which in Heaven is perfect." I ask all of you to realise what lies in those words of the Christ; as God in Heaven is perfect, such is the destiny of the children of men; not always to be weak and frivolous, not always to be childish and impotent, but to become, in the course of ages, perfect as God Himself is perfect. That, and nothing less than that, is the destiny of every one of you. You may delay it; you may retard it; you may wander in many bye-ways and lose ages of time; but what is time, however long, to you who are eternal, for whom there is no limit of space or time, inasmuch as your essence is the essence of God Himself. Nothing less than that, your Future.

But now, let us look at this Seed of Divinity and ask: How it is to develop, how it is to grow into splendour so illimitable? For though you be sons of a King, though your heritage be sure in the future, you may yet, if you will, grovel in the mire; you may, if you will, forget your birthright; you may think yourselves children of the dust, while you are children of Ishvara; but you must at last come to your inheritance, for the Divine Will in you cannot be ultimately frustrated, and your destiny, your Divine destiny, must be worked out.

Now, we have a fragment of Divinity embodied in flesh. Under what conditions, by what laws, is that fragment to evolve, to unfold its powers? There are two great laws under which that Seed of Divinity must develop into manifested God. The one, the Law of Reincarnation; the turning of the wheel of births and deaths to which every one of us is bound; where freedom can only come to us by realising our Divinity; whence we may not escape until the law is utterly fulfilled. And the second, the Law of Karma, that law of the Divine Nature in which everything exists related, bound together, by simultaneous co-existence; hence, when out of that Eternity any portion of the Divine comes into space and into time, you have causation, where before there was simultaneity. You have what you call causation, which is only the coming into appearance and recognition of the real simultaneity of all. In God all is; in man all becomes; but that is the only difference; and what you call causation is nothing more than the unfolding in time, which is succession, of that which ever exists out of time in the Supreme. Let us then see how the law works, and it works through many stages, it works through endless ages. We have our Divine Seed—a child-Spirit, let us call him—born into our world. He is not left there alone, to find out by long experience only how evolution must proceed; for, out of previous Universes, out of past evolutions in other worlds, there come to the helping of these infant children of Man, Those who have passed through the earlier stages, and have become superhuman in Their knowledge and Their power. There are two ways of finding out the existence of a law. One, the way in which, surrounded by the laws of nature that we may not change nor violate, unknowing that they exist, unconscious that they are around us, we are like a man in a darkened chamber, where there is no light to see his environment, who knocks himself up against one thing or another and bruises himself in the knocking. By the bruising, he finds out the obstacles; by the pain that he suffers, he finds that he can only move without pain in a certain direction. That is the scientific way. Every law of nature that has been so far discovered by Science has been discovered by experience which has turned ignorance into knowledge. Take Roger Bacon, one of the early chemists in the days when to investigate was heresy, in the days when to understand was crime. He was a monk, but a monk with the soul of a scientist in him. He experimented with chemical substances. He knew nothing about them. He did not know that putting these two together made a new and useful substance; that putting another two together made an explosive substance, that scattered everything around. He put together whatever he could find. What was the result? One time he was stretched senseless on the floor of his cell; another time a finger was blown off; another time an eye was blown out; onward and onward he went, with that dauntless courage, that interminable patience, which make the truly scientific man, who looks on knowledge as the supreme good. Struck senseless he came to again, and began again his work: missing a finger, he used the rest for new experimentation: when one eye had gone, the other remained with which he could still see. And, by such pain, by such loss, such infinity of dangers, Science slowly won its way to its knowledge of the laws around it. Inviolably, unchangeably, God manifests in Nature.

The result of the long experimenting is that now, when the young man goes into the laboratory, textbooks are ready for him. A professor is there to warn him where the dangers of investigation lie. "Do not put," he will say to him, "nitrogen and chlorine together; if you put them together without certain precautions, you will find yourself in fragments and your laboratory will be destroyed." The boy in the laboratory now does not experience the dangers of earlier investigators. That, for him, is done. Men have come to show him the way, and the experience of the Past is the guide to the knowledge of the Present, and the warning to the dangers of the Future. So with Man. There were Professors, there were Teachers, round the infant races of our Globe. We call them ??his; we call them Saints; we call them God-illuminated men; we call them Sages; Founders of Religions; and They said to infant humanity, as the Professor says to the boy in the laboratory: "Do that, don't do the other. Here lies safety; there lies danger. Take our experience as a guide, and you will realise the existence of the law; your happiness lies in your obedience, in your conformity with law." Hence, infant humanity started with the advantages of Sages to guide it who proclaimed the law.

Now, for a moment, put yourselves by imagination in the position of one of those infant races, hearing the words of the Teacher, and willing to learn. "If," said the Teacher, "you follow that course of conduct, misery will result." You may remember the words of the Lord Bu??ha, that "as the wheels of a cart follow on the heels of the ox, so misery follows on the commission of evil. As the wheels of the cart follow the heels of the ox, so happiness follows on the commission of right." And why? because, as we shall see to-morrow, right is harmony with law, and wrong is discord with it. And, as the law cannot be broken, as the law itself is inviolable, the man who dashes himself against it is like the ship that dashes against a rock; the rock remains unmoving, but the ship is shattered into pieces. So is it with the law, the expression of the Divine Nature.

Now the recognition of law was helped by those declarations of the Teachers. For when a man, disobedient and careless, committed a wrong act, he suffered; and then he said: "I was told that I should suffer; after all, the Teacher was right; I have made myself miserable by disobeying the law." And the earlier lessons of man ran along these lines.

Let us see how it worked out. A savage. His passions are his guides. He knows none other. He wants and takes; he desires and grasps; but he is living among others who also want and take, who also desire and grasp, and, there is a conflict between the desires of one man and another. We will follow one man: He sees his neighbour's wife; desires her; he takes her; perhaps, kills the husband—he is quite a savage, remember. He sees in his neighbour's tent food that he wants; he strikes the man down, and takes away the food. And he thinks: "I have done well; I am happy; I have gained a beautiful woman; I have gained food; I am no longer hungry. This is the path of happiness for me." But he has made enemies. The friends of those whom he may have struck down in his licentiousness, they are his enemies, and presently he has to die, perhaps is killed in revenge. But, what we call Death is only the striking away of the body in which the Spirit eternal is dwelling, and this ignorant creature, when the body is struck away, finds himself in the midst of people whom he robbed and murdered during his life on earth. He is surrounded by enemies; he finds on the other side antagonism and hatred; and he learns in the other world—the world we call Pre?aloka or Kamaloka—he learns there that to do these things means sorrow, and that pain is the ultimate result of the desire unjustly satisfied. It makes a little impression upon him. But during his life, he has not only robbed and murdered: he has loved; perhaps he has loved the woman he stole; perhaps he has loved the child that was born of her. Those little seeds of love remain. The Spirit carries them with him as he passes out of the body, and when he has suffered in Pre?aloka the result of the evil he has done, he passes on to Pi??loka and to Svarga, to enjoy the good that he has accomplished; and the seed of love, selfish probably, desiring gratification, finds in Pi??loka satisfaction, and the power to love increases. And where there has been a seed of unselfish love, perhaps where the wife was ill, and the husband sat up at night, tending and nursing her although she was no longer a source of pleasure, but only a source of trouble and annoyance; that unselfishness grows out of love, even the animal love, or lust of the possessor, that remains as a little bit of unselfish seed to bear flower in Svarga. When he reaches Svarga, and finds there again the wife and the child he loved, then that little seed of love begins to grow, and grows through the life, the heavenly life, of happiness that he leads, and that is transmuted into a greater power of loving, which he brings back with him to his next birth, so that he finds himself on a higher plane of emotion than that he lived on in the last.

Now in the savage the growth is very slow. Hundreds of lives sometimes pass and little change is seen. But where the Sages I spoke of are present, there the growth is more rapid, for there comes in the recognition of the law, and the understanding of the sequence of events. The man comes back again for many births, until he comes back as an average common-place semi-civilised man. As a savage, he has hardly any power of thought; through the lives that pass the power of thought has grown. And now, you come to a man who, in a comparatively civilised country, is born as an ordinary mediocre man—"the man in the street," we often call him. Now his experience is more varied. He has many loves and hates, many unjust desires, but also some higher aspirations; and as he goes through a life, the result of his own past, he gathers together fresh experiences, whereof presently more faculty will be manufactured. Just as a sea-gull, sweeping through the air, sweeps down into the ocean, catches a fish, comes up again and flies away to feed upon the fish, so does the human being, out of the great expanse of life in the higher world, sweep down into physical existence to gain the food of experience there. He carries it away through the gateway of death, and feeds upon it in the worlds on the other side of death. Again, more fully and more subtly than in the early stages of life, he reaps the result of the evil that he has done; but his mind is now larger, his mind is more intelligent, he traces the evil act bringing about the suffering, and that is imprinted on the tablet of the mind. Then he goes on into Svarga, and there turns over the good experience he has gained. The experience in love-emotion, that turns into higher powers of loving, greater desire to serve, greater recognition of the claims of others upon him, until he has formed a better and higher love-emotion, ready to return with him to his next experience of life. But he has also gathered much thought; he has gained experience in knowledge; he has exerted mental faculties. He gathers up all the mental experiences and these he works up into intellectual faculties. Is it not written that man is created by thought, and what a man thinks upon that he becomes? The life of Svarga is a life of changing experience into faculty. Every experience that you are making now, intellectual experience, you will weave into mental power on the other side of death. Whatever you may have gained, whatever knowledge you have acquired, that you carry with you through the gateway of death, and you work it up into mental power during your life in Svarga. You may have been weak in some faculty, in judgment, we will say, and you made many errors in judgment here: you suffer for them on the other side of death. You remember them in Svarga, and you build up that experience into an increased power of judgment, and you bring that back with you as an innate quality, and it shows itself in your childhood as part of your intellectual equipment. And, so with every faculty, with reason, with memory, with logic, with the power of understanding; not one of your efforts here is wasted; they all come back to you as food-experience in your heavenly life. You brood over them, you change them into faculty, and that faculty is yours for evermore. For that passes on into the intellectual side of the Spirit, as the emotions pass on into the moral, which is the wisdom side; and so, you come back to earth with higher intellectual power, with greater moral faculty. That continues, on and on, life after life, and when you are born into the world with high ability, it only means the many lives you have studied, the many lives you have laboured in, the many after-death periods during which you have assimilated.

See how the process resembles your life here, which is, indeed, its reflection on the physical plane. You take food; you are satisfied. That food passes down, and is digested. The nutritive part of that is assimilated, and your brain, your muscles, your nerves, all grow by the assimilated nourishment; and when it is assimilated you begin to feel hungry again. You have used up what you took, and you are hungry for more food, in order that you may grow again; and then, you have again another meal, and the whole process is repeated.

So in your spiritual life also. You take the food of experience; you digest it; you assimilate the nutritive part of it, and by that you unfold the hidden powers of the Spirit, and, when you have assimilated all, when nothing remains to be transmuted, then in the heavenly world you are hungry for more experience, and your hunger brings you back to birth in the world in which that hunger can be satisfied. That is the Law. That is the Law of Reincarnation.

As you grow more and more in stature, your growth becomes more rapid. And at last, a time comes, when you say: "I have had enough of this; I no longer care for power—it ends in disappointment; I no longer care for wealth—it is a burden rather than a joy; I no longer care for the things that break in the enjoyment; I no longer care for the things that perish in the using." And then there sets in the discontent with the transitory goods of this world; there sets in that which is called Vairagya—dispassion. The objects no longer attract; and then the man that has this Divine discontent within him begins to seek for the permanent, begins to look for that which will satisfy; and there is nothing that can satisfy the Divine Spirit in man save God Himself, the Illimitable Life and Love. And so, as an English poet wrote—an old-fashioned poet:

Now that is the truth. There is nothing in all this world that does not break in your hands, when you have it. God is like a mother, and He dangles in front of His children all the joys, the glittering baubles, that earth can give. And, in front of one He dangles wealth, saying: "Come, my child, and grasp the wealth." And the child, in trying to grasp, puts out his power, and his strength develops, and his will develops, and in the struggle to be rich many of the faculties of the man and the power of will are developed, and when that has been done, and the child grasps the bauble—it breaks. For the value was in the struggle and not in the possession, for the Divine Spirit in man. The Divine Spirit in man can never be satisfied with gold or wealth. If a mother took up her child and carried it always, as some foolish men would have God carry us, then when the child ought to be walking, strengthening its legs, tumbling down and picking itself up again, it would have been carried in its mother's arms, until when it was 6 or 7 or 8, it would be paralysed, and would never grow into a man at all. And so it is with God's child, Man. "Struggle," He says. "See all the beautiful things I have here for you." For God is in all the objects of sense. God is in everything that attracts; there is no attraction save in God, the only fair. And so, He hides Himself in gold, and He hides Himself in pleasure, and He hides Himself in Power; and He hides Himself in fame; and when the child has exerted himself and gained the desirable object, God slips out of it and the attraction vanishes, and so we grow and learn. It is the only way. We grow strong, intellectually strong, morally strong, until nothing has power to attract save the one supreme attraction, God Himself.

And so it is written, that when a man becomes weary he begins to abstain from the objects of the senses. And then come the strange words: "The objects of the senses turn away from the abstemious dweller in the body." Why? because God is in them, and when they no longer attract they have done their work, and they turn away to educate some less developed man; and then, it is written, that the taste for them still remains, but even the taste for them vanishes away when once the Supreme is seen. There lies the truth. You feel distaste for the lower only when you have seen the higher. When you have seen the Supreme Beauty, the fragments of that Beauty down here can no longer mislead; you see God in them, and keep a grateful memory of all that they have taught you, in that they have led to the realisation of the God hidden in them, the treasure which remains. When you have gained the knowledge, the realisation of God, what has earth left, that earth can give? He is all power; He is all might; He is all beauty; He is all love; and you learn to know that nothing that has attracted you can perish in its permanent reality. Although the form may break, and change into another, it only increases your treasure in the riches of the Supreme. You love a woman; it is well; for love is the great purifier and the great uplifter of human hearts; but remember that her loveliness is but a fragment of the Divine Loveliness, and that all that attracts in her is the beauty of the Self shining forth through the beauty of the form.

Not for the sake of the wife is the wife dear, but for the sake of the Self the wife is dear; not for the sake of the husband is the husband dear, but for the sake of the Self the husband is dear; not for the sake of the son is the son dear, but for the sake of the Self the son is dear.

But the wife and the husband and the son are rightly dear, because there is dwelling in them the glory of the Self, and that remains for ever, with all that has made it beautiful to you on earth; for God is Love, and love can never die; and all the loving and beloved Jiva?mas, that have been embodied in many forms, remain as your companions through the everlasting ages of the Future.

Now when a man has learnt Vairagya, then comes the great period of Service. No longer does he work for anything for himself, but to carry out the Divine Will in Evolution. Has not Shri K??h?a said that He acts perpetually? Because, "if I do not act," He says, "all these worlds would perish." "I have nothing to gain," are His words. But they would perish, save for Him, and He goes on to say: "Let the wise man, acting with me, render all action attractive." Action is only a clog, is only a fetter, after man has gained all its fruit in experience, when it is not done for the sake of sacrifice. But when the action is consecrated to the Service of God and Man, that action becomes wings that uplift, and not fetters that clog, the advancing Spirit. And so, in the arrangement of castes that we have in India, there is one great lesson that comes out. The Shu?ra, the lowest caste, is the man who serves all. But the highest, above all castes, the Sannyasi, what is he but the Servant of humanity, reproducing on a loftier plane the Service in which a Shu?ra is taking his first lesson down here? The Shu?ra learns service to others, and accumulates what he learns; the Vaishya learns to sacrifice material wealth in charity to others; the K?ha??riya learns to renounce life itself in defence of others; the Brahma?a learns to renounce all for knowledge, that he may teach others. Then caste has taught its lessons, and the highest of all services are the services done for the sake of sacrifice by the liberated Spirit, the Paramahamsa, the man who has gone beyond the illusion of the Separated Self. So wisely was planned the ancient order, full of true significance.

The only other point that you have to remember is that all this is done under inviolable Law. "As you sow, so shall you reap." There is a great verse in a Christian Scripture too often forgotten by Christians: "Be not deceived; God is not mocked; whatsoever a man soweth, that shall he also reap." No use for substitution; no putting on of an imputed righteousness; no safety by a Saviour; you must reap your own harvest, you must work out, earn, your own salvation for yourself. But this remember: that your only limitation in taking up the strength of God lies in you, and not in Him. That is where the doctrine of so-called Divine Grace comes in. As the Sun shines all around you, as the Sun shines upon your house, you may close all the shutters, and say: "I don't want light; I shut my windows and my doors against the incoming rays of the Sun." So may you say to the Supreme Sun, the Light and the Life of the Universe: "I shut against you the doors of my heart; I don't want you to penetrate within me. I close my doors; I close my windows; your light shall not illuminate my Soul." And the answer of the Divine is: "Behold, I stand at the door and knock; if any man open, I will come in." There lies what men call Divine Grace. The grace is ever there, shining upon your closed shutters. You may shut your door; there is no change in the effulgence of the Sun. And so there is the Divine Light ever around you. You turn your backs upon it, and you say that it is dark; you have refused to see the Light, and you dwell in the shadow that you yourselves have made. Well, stay there, as long as you will. Play with the toys, as long as it pleases you. But know, that the day will come when the breaking of the toys will leave you desolate, and then you will open your hearts to the Supreme Love, and say: "Light, come in, and fill my heart with Thyself, for Thou and I are one, we were never separate; and I, the child of Man, recognise my birthright, and I claim, in the Self-realisation of my Divinity, the fruition of my life as Man."