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Part I from Conversations and Dialogues

SWAMIJI, ACCOMPANIED by Sister Nivedita, Swami Y., and others, had come to visit the Zoological Gardens at Alipur in the afternoon. Rai Rambrahma Sanyal Bahadur, Superintendent of the Gardens, cordially received them and took them round the Gardens. Swamiji, as he went on seeing the various species of animals, casually referred to the Darwinian theory of the gradual evolution of animals. The disciple remembers how, entering the room for snakes, he pointed to a huge python with circular rings on its body, with the remark: "From this, the tortoise has evolved in course of time. That very snake, by remaining stationary at one spot for a long time, has gradually turned hard-backed." He further said in fun to the disciple, "You eat tortoises, don't you? Darwin holds that it is this snake that has evolved into the tortoise in the process of time—then you eat snakes too!" The disciple protested, "Sir, when a thing is metamorphosed into another thing through evolution, it has no more its former shape and habits; then how can you say that eating tortoise means eating snakes also?"

This answer created laughter among the party. After seeing some other things, Swamiji went to Rambrahma Babu's quarters in the Gardens, where he took tea, and others also did the same. Finding that the disciple hesitated to sit at the same table and partake of the sweets and tea which Sister Nivedita had touched [because it violated the rules of the Brahmin priest caste], Swamiji repeatedly urged him to take them, which he was induced to do, and drinking some water himself, Swamiji gave the rest of it to the disciple to drink. After this, there was a short conversation on Darwin's evolution theory.

Rambrahma Babu: What is your opinion of the evolution theory of Darwin and the causes he has put forward for it?

Swamiji: Taking for granted that Darwin is right, I cannot yet admit that it is the final conclusion about the causes of evolution.

Rambrahma Babu: Did the ancient scholars of our country discuss this subject?

Swamiji: The subject has been nicely discussed in the Sankhya Philosophy. I am of opinion that the conclusion of the ancient Indian philosophers is the last word on the causes of evolution.

Rambrahma Babu: I shall be glad to hear of it, if it can be explained in a few words.

Swamiji: You are certainly aware of the laws of struggle for existence, survival of the fittest, natural selection, and so forth, which have been held by the Western scholars to be the causes of elevating a lower species to a higher. But none of these has been advocated as the cause of that in the system of Patanjali. Patanjali holds that the transformation of one species into another is effected by the "in-filling of nature." It is not that this is done by the constant struggle against obstacles. In my opinion, struggle and competition sometimes stand in the way of a being's attaining its perfection. If the evolution of an animal is effected by the destruction of a thousand others, then one must confess that this evolution is doing very little good to the world. Taking it for granted that it conduces to physical well-being, we cannot help admitting that it is a serious obstacle to spiritual development. According to the philosophers of our country, every being is a perfect Soul, and the diversity of evolution and manifestation of nature is simply due to the difference in the degree of manifestation of this Soul. The moment the obstacles to the evolution and manifestation of nature are completely removed, the Soul manifests Itself perfectly. Whatever may happen in the lower strata of nature's evolutions, in the higher strata at any rate, it is not true that it is only by constantly struggling against obstacles that one has to go beyond them. Rather it is observed that there the obstacles give way and a greater manifestation of the Soul takes place through education and culture, through concentration and meditation, and above all through sacrifice. Therefore, to designate the obstacles not as the effects but as the causes of the Soul-manifestation, and describe them as aiding this wonderful diversity of nature, is not consonant with reason. The attempt to remove evil from the world by killing a thousand evil-doers only adds to the evil in the world. But if the people can be made to desist from evil-doing by means of spiritual instruction, there is no more evil in the world. Now, see how horrible the Western struggle theory becomes!


Rambrahma Babu was astonished to hear Swamiji's words and said at length, "India badly needs at the present moment men well versed in the Eastern and Western philosophies like you. Such men alone are able to point out the mistakes of the educated people who see only one side of the shield. I am extremely delighted to hear your original explanation of the evolution theory."

Shortly after, Swamiji, with the party, left for Baghbazar and reached Balaram Bose's house at about 8 p.m. After a short rest, he came to the drawing-room, where there was a small gathering, all eager to hear of the conversation at the Zoological Gardens in detail. When Swamiji came to the room, the disciple, as the spokesman of the meeting, raised that very topic.

Disciple: Sir, I have not been able to follow all your remarks about the evolution theory at the Zoo. Will you kindly recapitulate them in simple words?

Swamiji: Why, which points did you fail to grasp?

Disciple: You have often told us that it is the power to struggle with the external forces which constitutes the sign of life and the first step towards improvement. Today you seem to have spoken just the opposite thing.

Swamiji: Why should I speak differently? It was you who could not follow me. In the animal kingdom we really see such laws as struggle for existence, survival of the fittest, etc., evidently at work. Therefore, Darwin's theory seems true to a certain extent. But in the human kingdom, where there is the manifestation of rationality, we find just the reverse of those laws. For instance, in those whom we consider really great men or ideal characters, we scarcely observe any external struggle. In the animal kingdom instinct prevails; but the more a man advances, the more he manifests rationality. For this reason, progress in the rational human kingdom cannot be achieved, like that in the animal kingdom, by the destruction of others! The highest evolution of man is effected through sacrifice alone. A man is great among his fellows in proportion as he can sacrifice for the sake of others, while in the lower strata of the animal kingdom, that animal is the strongest which can kill the greatest number of animals. Hence the struggle theory is not equally applicable to both kingdoms. Man's struggle is in the mental sphere. A man is greater in proportion as he can control his mind. When the mind's activities are perfectly at rest, the Atman manifests Itself. The struggle which we observe in the animal kingdom for the preservation of the gross body has its use in the human plane of existence for gaining mastery over the mind or for attaining the state of balance. Like a living tree and its reflection in the water of a tank, we find opposite kinds of struggle in the animal and human kingdoms.

Disciple: Why then do you advocate so much the improvement of our physique?

Swamiji: Well, do you consider yourselves as men? You have got only a bit of rationality—that's all. How will you struggle with the mind unless the physique be strong? Do you deserve to be called men any longer—the highest evolution in the world? What have you got besides eating, sleeping, and satisfying the creature-comforts? Thank your stars that you have not developed into quadrupeds yet! Sri Ramakrishna used to say, "He is the man who is conscious of his dignity." You are but standing witnesses to the lowest class of insect-like existence of which the scripture speaks, that they simply undergo the round of births and deaths without being allowed to go to any of the higher spheres! You are simply living a life of jealousy among yourselves and are objects of hatred in the eyes of the foreigner. You are animals, therefore I recommend you to struggle. Leave aside theories and all that. Just reflect calmly on your own everyday acts and dealings and find out whether you are not a species of beings intermediate between the animal and human planes of existence! First build up your physique. Then only you can get control over the mind. "This Self is not to be attained by the weak." (Katha Upanishad, 1. ii. 23).

Disciple: But, sir, the commentator (Shankara) has interpreted the word "weak" to mean "devoid of Brahmacharya or continence."

Swamiji: Let him. I say, "The physically weak are unfit for the realization of the Self."

Disciple: But many dull-headed persons also have strong bodies.

Swamiji: If you can take the pains to give them good ideas once, they will be able to work them out sooner than physically unfit people. Don't you find in a weak physique it is difficult to control the sex-appetite or anger? Overly thin people are quickly incensed and are quickly overcome by the sex-instinct.

Disciple: But we find exceptions to the rule also.

Swamiji: Who denies it? Once a person gets control over the mind, it matters little whether the body remains strong or becomes emaciated. The gist of the thing is that unless one has a good physique one can never aspire to Self-realization. Sri Ramakrishna used to say, "One fails to attain realization if there be but a slight defect in the body."

Finding that Swamiji had grown excited, the disciple did not dare to push the topic further, but remained quiet, accepting Swamiji's view. Shortly after, Swamiji, addressing those present, said, "By the bye, have you heard that this 'priest' has today taken food which was touched by [Sister] Nivedita? That he took the sweets touched by her did not matter so much, but"—here he addressed the disciple—"how did you drink the water she had touched?"

Disciple: But it was you, sir, who ordered me to do so. Under the Guru's orders I can do anything. I was unwilling to drink the water though. But you drank it and I had to take it as prasada [a sacred offering.]

Swamiji: Well, your caste is gone forever. Now nobody will respect you as a Brahmin of the priest class.

Disciple: I don't care if they do not. I can take the rice from the house of a Pariah if you order me to.

These words set Swamiji and all those present in a roar of laughter. The conversation lasted till it was past midnight, when the disciple came back to his lodging, only to find it bolted. So he had to pass the night out of doors.

The wheel of Time has rolled on in its unrelenting course, and Swamiji, Swami Y., and Sister Nivedita are now no more on earth. Only the sacred memory of their lives remains—and the disciple considers himself blessed to be able to record, in ever so meager a way, these reminiscences.


Part II The Cosmos: The Macrocosm

OUT OF WHAT HAS THIS universe been produced then? From a preceding fine universe. Out of what has man been produced? The preceding fine form. Out of what has the tree been produced? Out of the seed; the whole of the tree was there in the seed. It comes out and becomes manifest. So, the whole of this universe has been created out of this very universe existing in a minute form. It has been made manifest now. It will go back to that minute form, and again will be made manifest. Now we find that the fine forms slowly come out and become grosser and grosser until they reach their limit, and when they reach their limit they go back further and further, becoming finer and finer again. This coming out of the fine and becoming gross, simply changing the arrangements of its parts, as it were, is what in modern times is called evolution. This is very true, perfectly true; we see it in our lives. No rational man can possibly quarrel with these evolutionists. But we have to learn one thing more. We have to go one step further, and what is that? That every evolution is preceded by an involution. The seed is the father of the tree, but another tree was itself the father of the seed. The seed is the fine form out of which the big tree comes, and another big tree was the form which is involved in that seed. The whole of this universe was present in the cosmic fine universe. The little cell, which becomes afterwards the man, was simply the involved man and becomes evolved as a man. If this is clear, we have no quarrel with the evolutionists, for we see that if they admit this step, instead of their destroying religion, they will be the greatest supporters of it.

We see then, that nothing can be created out of nothing. Everything exists through eternity, and will exist through eternity. Only the movement is in succeeding waves and hollows, going back to fine forms, and coming out into gross manifestations. This involution and evolution is going on throughout the whole of nature. The whole series of evolution, beginning with the lowest manifestation of life and reaching up to the highest, the most perfect man, must have been the involution of something else. The question is: The involution of what? What was involved? God. The evolutionist will tell you that your idea that it was God is wrong. Why? Because you see God is intelligent, but we find that intelligence develops much later on in the course of evolution. It is in man and the higher animals that we find intelligence, but millions of years have passed in this world before this intelligence came. This objection of the evolutionists does not hold water, as we shall see by applying our theory. The tree comes out of the seed, goes back to the seed; the beginning and the end are the same. The earth comes out of its cause and returns to it. We know that if we can find the beginning we can find the end. E converso, if we find the end we can find the beginning. If that is so, take this whole evolutionary series, from the protoplasm at one end to the perfect man at the other, and this whole series is one life. In the end we find the perfect man, so in the beginning it must have been the same. Therefore, the protoplasm was the involution of the highest intelligence. You may not see it but that involved intelligence is what is uncoiling itself until it becomes manifested in the most perfect man. That can be mathematically demonstrated. If the law of conservation of energy is true, you cannot get anything out of a machine unless you put it in there first. The amount of work that you get out of an engine is exactly the same as you have put into it in the form of water and coal, neither more nor less. The work I am doing now is just what I put into me, in the shape of air, food, and other things. It is only a question of change and manifestation. There cannot be added in the economy of this universe one particle of matter or one foot-pound of force, nor can one particle of matter or one foot-pound of force be taken out. If that be the case, what is this intelligence? If it was not present in the protoplasm, it must have come all of a sudden, something coming out of nothing, which is absurd. It, therefore, follows absolutely that the perfect man, the free man, the God-man, who has gone beyond the laws of nature and transcended everything, who has no more to go through this process of evolution, through birth and death, that man called the "Christ-man" by the Christians, and the "Buddha-man" by the Buddhists, and the "Free" by the Yogis—that perfect man who is at one end of the chain of evolution—was involved in the cell of the protoplasm, which is at the other end of the same chain.

Applying the same reason to the whole of the universe, we see that intelligence must be the Lord of creation, the cause. What is the most evolved notion that man has of this universe? It is intelligence, the adjustment of part to part, the display of intelligence, of which the ancient design theory was an attempt at expression. The beginning was, therefore, intelligence. At the beginning that intelligence becomes involved, and in the end that intelligence gets evolved. The sum total of the intelligence displayed in the universe must, therefore, be the involved universal intelligence unfolding itself. This universal intelligence is what we call God. Call it by any other name, it is absolutely certain that in the beginning there is that Infinite cosmic intelligence. This cosmic intelligence gets involved, and it manifests, evolves itself, until it becomes the perfect man, the "Christ-man," the "Buddha-man." Then it goes back to its own source. That is why all the scriptures say, "In Him we live and move and have our being." That is why all the scriptures preach that we come from God and go back to God. Do not be frightened by theological terms; if terms frighten you, you are not fit to be philosophers. This cosmic intelligence is what the theologians call God.

I have been asked many times, "Why do you use that old word, God?" Because it is the best word for our purpose; you cannot find a better word than that, because all the hopes, aspirations, and happiness of humanity have been centered in that word. It is impossible now to change the word. Words like these were first coined by great saints who realized their import and understood their meaning. But as they become current in society, ignorant people take these words, and the result is that they lose their spirit and glory. The word God has been used from time immemorial, and the idea of this cosmic intelligence, and all that is great and holy, is associated with it. Do you mean to say that because some fool says it is not all right, we should throw it away? Another man may come and say, "Take my word," and another again, "Take my word." So there will be no end to foolish words. Use the old word, only use it in the true spirit, cleanse it of superstition, and realize fully what this great ancient word means. If you understand the power of the laws of association, you will know that these words are associated with innumerable majestic and powerful ideas; they have been used and worshipped by millions of human souls and associated by them with all that is highest and best, all that is rational, all that is lovable, and all that is great and grand in human nature. And they come as suggestions of these associations and cannot be given up. If I tried to express all these by only telling you that God created the universe, it would have conveyed no meaning to you. Yet, after all this struggle, we have come back to Him, the Ancient and Supreme One.

We now see that all the various forms of cosmic energy, such as matter, thought, force, intelligence and so forth, are simply the manifestations of that cosmic intelligence, or, as we shall call it henceforth, the Supreme Lord. Everything that you see, feel, or hear, the whole universe, is His creation, or to be a little more accurate, is His projection; or to be still more accurate, is the Lord Himself. It is He who is shining as the sun and the stars, He is the mother earth. He is the ocean Himself. He comes as gentle showers, He is the gentle air that we breathe in, and He it is who is working as force in the body. He is the speech that is uttered, He is the man who is talking. He is the audience that is here. He is the platform on which I stand, He is the light that enables me to see your faces. It is all He. He Himself is both the material and the efficient cause of this universe, and He it is that gets involved in the minute cell, and evolves at the other end and becomes God again. He it is that comes down and becomes the lowest atom, and slowly unfolding His nature, rejoins Himself. This is the mystery of the universe. "Thou art the man, Thou art the woman, Thou art the strong man walking in the pride of youth, Thou art the old man tottering on crutches, Thou art in everything. Thou art everything, O Lord." This is the only solution of the Cosmos that satisfies the human intellect. In one word, we are born of Him, we live in Him, and unto Him we return.