A Series of Lessons in Gnani Yoga: The Yoga of Wisdom

The next higher step in the ascent of Mammal life above the Monotreme is occupied by the Marsupials, or milk-giving, pouched animals, of which family the opossum and kangaroo are well known members. The characteristic feature of this family of creatures is the possession of an external pouch in the female, in which the young are kept and nourished until they can take care of themselves as the young of other animals are able to do. The young of the Marsupials are brought forth, or born, in an imperfect condition, and undeveloped in size and strength. There are fossil remains of Marsupials showing that in past ages creatures of this kind existed which were as large as elephants.

In the more common form of Mammals the young are brought forth fully formed, they having received "nourishment, before birth, from the mother's body, through the placenta, the appendage which connects the fetus with the parent. The Placental Mammals were the best equipped of all the life-forms for survival and development, for the reason that the young were nourished during their critical period, and the care that the mammal must of necessity give to her young operated in the direction of affording a special protection far superior to that of the other forms. This and other causes acted to place the Placentals in the "Royal line" from which Man was evolved.

The following families of Placental Mammals are recognized by Science, each having its own structural peculiarities:

The Edentata, or Toothless creatures, among which are the sloths, ant-eaters, armadillos, etc. These animals seem to be closer to the Monotremes than they are to the Marsupials;

The Sirenia, so called by reason of their fanciful resemblance to the sirens of mythology, among which are the sea-cows, manatees, dugongs, etc., which are fish-like in structure and appearance, the fore-limbs being shaped like paddles, or fins, and the hind-limbs being absent or rudimentary;

The Cetacea, or Whale Family, including whales, Porpoises, dolphins, etc., which are quite fish-like in appearance and structure, their forms being adapted for life in the sea, although they are, of course, Mammals, bringing forth matured young which are suckled at the breast;

The Ungulata, or Hoofed Animals, which comprise many varied forms, such as the horse, the tapir, the rhinoceros, the swine, the hippopotamus, the camel, the deer, the sheep, the cow, etc., etc.;

The Hyracoidea, which is a small family, the principal member of which is the coney, or rock rabbit, which has teeth resembling those of the hoofed animals, in some ways, and those of the gnawing animals in the others.

The Proboscidea, or Trunked Animals, which family is represented in this age only by the families of elephants, which have a peculiar appendage called a "trunk," which they use as an additional limb;

The Carnivora, or Flesh-eaters, represented by numerous and various forms, such as the seal, the bear, the weasel, the wolf, the dog, the lion, the tiger, the leopard, etc. The wolf and similar forms belong to the sub-family of dogs; while the lion, tiger, etc., belong to the sub-family of cats;

The Rodentia, or Gnawers, comprising the rat, the hare, the beaver, the squirrel, the mouse, etc., etc.;

The Insectivora, or Insect Feeders, comprising the mole, the shrew, the hedgehog, etc.;

The Chiroptera, or Finger-Winged Animals, comprising the great family of Bats, etc., which are very highly developed animals;

The Lemuroidea, or Lemurs, the name of which is derived from the Latin word meaning a "ghost," by reason of the Lemur's habits of roaming about at night. The Lemur is a nocturnal animal, somewhat resembling the Monkey in general appearance, but with a long, bushy tail and sharp muzzle like a fox. It is akin to a small fox having hands and feet like a monkey, the feet being used to grasp like a hand, as is the case with the true Monkey family. These creatures are classed by some naturalists among the Monkeys by reason of being "four-handed," while others are disposed to consider as still more important their marked relationship with, and affinity to, the marsupials, gnawers and insect-feeders. On the whole, these creatures are strangely organized and come very near to being a "connecting-link" between other forms. One of the Lemurs is what is known as the colugo, or "flying lemur," which resembles a squirrel in many particulars, and yet has a membranous web extending from its hands, which enables it to make flying leaps over great distances. This last named variety seems to furnish a link between the insect-feeders and the Primates;

The Primates, which is a large family comprising the various forms of monkeys, baboons, man-apes, such as the gibbon, gorilla, chimpanzee, orang-outang, etc., all of which have big jaws, small brains, and a stooping posture. This family also includes MAN, with his big brain and erect posture, and his many races depending upon shape of skull, color of skin, character of hair, etc.

In considering the Ascent of Man (physical) from the lowly forms of the Monera, etc., up to his present high position, the student is struck with the continuity of the ascent, development and unfoldment. While there are many "missing-links," owing to the disappearance of the forms which formed the connection, still there is sufficient proof left in the existing forms to satisfy the fair-minded inquirer. The facts of embryology alone are sufficient proof of the ascent of Man from the lowly forms. Each and every man today has passed through all the forms of the ascent within a few months, from single cell to the new-born, fully formed infant.

Embryology teaches us that the eggs from which all animal forms evolve are all practically alike so far as one can ascertain by microscopic examination, no matter how diverse may be the forms which will evolve from them, and this resemblance is maintained even when the embryo of the higher forms begins to manifest traces of its future form. Von Baer, the German scientist, was the first to note this remarkable and suggestive fact. He stated it in the following words: "In my possession are two little embryos, preserved in alcohol, whose names I have omitted to attach, and at present I am unable to state to what class they belong. They may be lizards, or small birds, or very young mammals, so complete is the similarity in the mode of the formation of the head and trunk in these animals. The extremities, however, are still absent in these embryos. But even if they had existed in the earliest stage of their development, we should learn nothing, for the feet of lizards and mammals, the wings and feet of birds, no less than the hands and feet of man, all arise from the same fundamental form."

As has been said by Prof. Clodd, "the embryos of all living creatures epitomize during development the series of changes through which the ancestral forms passed if their ascent from the simple to the complex; the higher structures passing through the same stages as the lower structures up to the point when they are marked off from them, yet never becoming in detail the form which they represent for the time being. For example, the embryo of man has at the outset gill-like slits on each side of the neck, like a fish. These give place to a membrane like that which supersedes gills in the development of birds and reptiles; the heart is at first a simple pulsating chamber like that in worms; the backbone is prolonged into a movable tail; the great toe is extended, or opposable, like our thumbs, and like the toes of apes; the body three months before birth is covered all over with hair except on the palms and soles. At birth the head is relatively larger, and the arms and legs relatively longer than in the adult; the nose is bridgeless; both features, with others which need not be detailed, being distinctly ape-like. Thus does the egg from which man springs, a structure only one hundred and twenty-fifth of an inch in size, compress into a few weeks the results of millions of years, and set before us the history of his development from fish-like and reptilian forms, and of his more immediate descent from a hairy, tailed quadruped. That which is individual or peculiar to him, the physical and mental character inherited, is left to the slower development which follows birth."

This, then, in brief is the Western theory of Evolution—the Physical Ascent of Man. We have given it as fully as might be in the small space at our disposal in these lessons on the Yogi Philosophy. Why? Because we wish to prove to the Western mind, in the Western way, that Western Science corroborates the Ancient Yogi Teachings of the Unfoldment of Living Forms, from Monad to Man. The Eastern teachers scorn to "prove" anything to their pupils, who sit at the feet of teachers and accept as truth that which is taught them, and which has been handed down from the dim ages long past. But this method will never do for the Western student—he must have it "proven" to him by physical facts and instances, not by keen, subtle, intellectual reasoning alone. The Eastern student wishes to be "told"—the Western student wishes to be "shown." Herein lies the racial differences of method of imparting knowledge. And so we have recognized this fact and have heaped up proof after proof from the pages of Western Science, in order to prove to you the reasonableness, from the Western point of view, of the doctrine of Physical Unfoldment as taught for ages past by the Yogi gurus to their chelas. You have now the Eastern Teachings on the subject, together with the testimony of Western Science to the reasonableness of the idea.

But, alas! Western Science, while performing a marvelous work in piling up fact after fact to support its newly-discovered theory of Evolution, in a way utterly unknown to the Oriental thinker who seeks after principles by mental concentration—within rather than without—while actually proving by physical facts the mental conceptions of the Oriental Teachings, still misses the vital point of the subject-thought. In its materialistic tendencies it has failed to recognize the mental cause of the physical unfoldment. It is true that Lamark, the real Western discoverer of Evolution, taught that Desire and Mental Craving, was the real force behind Evolution, but his ideas were jeered at by his contemporaries, and are not regarded seriously by the majority of Evolutionists even today. And yet he was nearer to the truth than Darwin or any other Western Evolutionist. And time will show that Science has overlooked his genius, which alone throws the true light upon the subject.

In order to see just this difference between the Darwinian school and the Yogi Teachings let us examine into what causes the Western Evolutionists give for the fact of Evolution itself. We shall do this briefly.

The Darwinians start out to explain the causes of the "Origin of Species," with the statement that "no two individuals of the same species are exactly alike; each tends to vary." This is a self-evident fact, and is very properly used as a starting point for Variation. The next step is then stated as "variations are transmitted, and therefore tend to become permanent," which also is self-evident, and tends to prove the reasonableness of the gradual evolution of species. The next step in the argument is "as man produces new species and forms, by breeding, culture, etc., so has Nature in a longer time produced the same effect, in the same way." This also is reasonable, although it tends to personify Nature, and to give it a mind before the evolutionists admit "mind" was evolved.

It will be as well to quote Darwin himself on this point. He says; "As man can produce, and certainly has produced, a great result by his methodical and unconscious means of selection, what may not natural selection effect? Man can act only on external and visible characters, while Nature, if I may be allowed to personify the natural preservation or survival of the fittest, cares nothing for appearances except in so far as they are useful to any being. She can act on every internal organ, on every shade of constitutional difference, on the whole machinery of life. Man selects only for his own good; Nature only for the good of the being which she tends. Every selected character is fully exercised by her, as is implied by the fact of their selection. Man keeps the natives of many climates in the same country; he seldom exercises each selected character in some peculiar and fitting manner; he feeds a long-beaked and a short-beaked pigeon on the same food; he does not exercise a long-backed or long-legged quadruped in any peculiar manner; he exposes sheep with long hair and short wool in the same climate. He does not allow the most vigorous males to struggle for the females. He does not rigidly destroy all inferior animals, but protects during each varying season, so far as lies in his power, all his productions. He often begins his selection by some half-monstrous form, or at least by some modification prominent enough to catch the eye or to be plainly useful to him. Under Nature the slightest differences of structure or constitution may- well turn the nicely balanced scale in the struggle for life, and so be preserved. How fleeting are the wishes and efforts of man! how short his time! and consequently how poor will be his results, compared with those accumulated by nature during whole geological periods! Can we wonder, then, that Nature's productions should be far 'truer' in character than man's productions; that they should be infinitely better adapted to the most complex conditions of life, and should plainly bear the stamp of far higher workmanship?"

Darwin's theory of survival of the fittest is begun by the statement of the fact that the number of organisms that survive are very small compared with the number that are born. To quote his own words, "There is no exception to the rule that every organic being naturally increases at so high a rate that, if not destroyed, the earth would soon be covered by the progeny of a single pair. Even slow-breeding man has doubled in twenty-five years, and at this rate in less than a thousand years there would literally not be standing room for the progeny." It has been computed that if the offspring of the elephant, which is believed to be the slowest breeding animal known, were to survive, there would be about 20,000,000 elephants on the earth in 750 years. The roe of a single cod contains eight or nine millions of eggs, and if each egg were to hatch, and the fish survive, the sea would shortly become a solid mass of codfish. The house fly is said to have 20,000,000 descendants in a season, counting several generations of progeny, from its several broods. And some scientist has computed that the aphis, or plant-louse, breeds so rapidly, and in such enormous quantity, that the tenth generation of one set of parents would be so large that it would contain more ponderable animal matter than would the population of China, which is estimated at 500,000,000! And this without counting the progeny preceding the tenth generation!

The result of the above conditions is very plain. There must ensue a Struggle for Existence, which necessitates the Survival of the Fittest. The weak are crushed out by the strong; the swift out-distance the slow. The individual forms or species best adapted to their environment and best equipped for the struggle, be the equipment physical or mental, survive those less well equipped or less well adapted to environment. Animals evolving variations in structure that give them even a slight advantage over others not so favored, naturally have a better chance to survive. And this, briefly, is what Evolutionists call "The Survival of the Fittest."

As appertaining to the Struggle for Existence, color and mimicry are important factors. Grant Allen, in his work on Darwin, says concerning this, and also as illustrating "Natural Selection": "In the desert with its monotonous sandy coloring, a black insect or a white insect, still more a red insect or a blue insect, would be immediately detected and devoured by its natural enemies, the birds and the lizards. But any greyish or yellowish insects would be less likely to attract attention at first sight, and would be overlooked as long as there were any more conspicuous individuals of their own kind about for the birds and lizards to feed on. Hence, in a very short time the desert would be depopulated of all but the greyest and yellowest insects; and among these the birds would pick out those which differed most markedly in hue and shade from the sand around them. But those which happened to vary most in the direction of a sandy or spotty color would be more likely to survive, and to become the parents of future generations. Thus, in the course of long ages, all the insects which inhabit deserts have become sand-colored, because the less sandy were perpetually picked out for destruction by their ever-watchful foes, while the most sandy escaped, and multiplied and replenished the earth with their own likes."

Prof. Clodd, remarking upon this fact, adds: "Thus, then, is explained the tawny color of the larger animals that inhabit the desert; the stripes upon the tiger, which parallel with the vertical stems of bamboo, conceal him as he stealthily nears his prey; the brilliant green of tropical birds; the leaf-like form and colors of certain insects; the dried, twig-like form of many caterpillars; the bark-like appearance of tree-frogs; the harmony of the ptarmigan's summer plumage with the lichen-colored stones upon which it sits; the dusky color of creatures that haunt the night; the bluish transparency of animals which live on the surface of the sea; the gravel-like color of flat-fish that live at the bottom; and the gorgeous tints of those that swim among the coral reefs."

All this does not run contrary to the Yogi Philosophy, although the latter would regard these things as but the secondary cause for the variation and survival of species, etc. The Oriental teachings are that it is the desire of the animal that causes it to assume the colors and shapes in accordance with its environment, the desire of course operating along sub-conscious lines of physical manifestation. The mental influence, which is the real cause of the phenomena, and which is taught as such by the Yogis, is almost lost sight of by the Western Evolutionists, who are apt to regard Mind as a "by-product" of matter. On the contrary, the Yogis regard Matter as the product of Mind. But there is no conflict here as far as regards the law of the Survival of the Fittest. The insects that most desired to become sand-colored became so, and were thus protected, while their less "desireful" brethren were exterminated. The Western scientist explains the outward phenomena, but does not look for the cause behind it, which is taught by the Oriental sages.

The doctrine of "Sexual Selection" is another of the leading tenets of the Darwinists. Briefly, it may be expressed as the theory that in the rivalry and struggle of the males for the females the strongest males win the day, and thus transmit their particular qualities to their offspring. Along the same lines is that of the attraction exerted by bright colors in the plumage of the males of birds, etc., which give them an advantage in the eyes of the females, and thus, naturally, the bright colors are perpetuated.

This, then, is the brief outline of the Story of Man's Physical Evolution, as stated by Western Science, and compared with the Yogi Teachings. The student should compare the two ideas, that he may harmonize and reconcile them. It must be remembered, however, that Darwin did not teach that Man descended from the monkeys, or apes, as we know them now. The teaching of Western Evolution is that the apes, and higher forms of monkey life descended from some common ancestral form, which same ancestor was also the ancestor of Man. In other words, Man and Apes are the different branches that emerged from the common trunk ages ago. Other forms doubtless emerged from the same trunk, and perished because less adapted to their environments. The Apes were best adapted to their own environments, and Man was best adapted to his. The weaker branches failed.

One must remember that the most savage races known to us today are practically as far different from the highest American, European or Hindu types of Man as from the highest Apes. Indeed, it would seem far easier for a high Ape to evolve into a Kaffir, Hottentot, or Digger Indian, than for the latter to evolve into an Emerson, Shakespeare, or Hindu Sage. As Huxley has shown, the brain-structure of Man compared with that of the Chimpanzee shows differences but slight when compared with the difference between that of the Chimpanzee and that of the Lemur. The same authority informs us that in the important feature of the deeper brain furrows, and intricate convolutions, the chasm between the highest civilized man and the lowest savage is far greater than between the lowest savage and the highest man-like ape. Darwin, describing the Fuegians, who are among the very lowest forms of savages, says: "Their very signs and expressions are less intelligible to us than those of the domesticated animal. They are men who do not possess the instinct of those animals, nor yet appear to boast of human reason, or at least of arts consequent upon that reason."

Professor Clodd, in describing the "primitive man," says: "Doubtless he was lower than the lowest of the savages of today—a powerful, cunning biped, with keen sense organs always sharper, in virtue of constant exercise, in the savage than in the civilized man (who supplements them by science), strong instincts, uncontrolled and fitful emotions, small faculty of wonder, and nascent reasoning power; unable to forecast tomorrow, or to comprehend yesterday, living from hand to mouth on the wild products of Nature, clothed in skin and bark, or daubed with clay, and finding shelter in trees and caves; ignorant of the simplest arts, save to chip a stone missile, and perhaps to produce fire; strong in his needs of life and vague sense of right to it and to what he could get, but slowly impelled by common perils and passions to form ties, loose and haphazard at the outset, with his kind, the power of combination with them depending on sounds, signs and gestures."

Such was the ancestral man. Those who are interested in him are referred to the two wonderful tales of the cave-man written in the form of stories by two great modern novelists. The books referred to are (1) "The Story of Ab," by Stanley Waterloo, and (2) "Before Adam," by Jack London. They may be obtained from any bookseller. Both are works of fiction, with the scientific facts cleverly interwoven into them.

And now in conclusion before we pass on the subject of "Spiritual Evolution," which will form the subject of our next lesson, we would again call your attention to the vital difference between the Western and the Eastern Teachings. The Western holds to a mechanical theory of life, which works without the necessity of antecedent Mind, the latter appearing as a "product" at a certain stage. The Eastern holds that Mind is back of, under, and antecedent to all the work of Evolution—the cause, not the effect or product. The Western claims that Mind was produced by the struggle of Matter to produce higher forms of itself. The Eastern claims that the whole process of Evolution is caused by Mind striving, struggling and pressing forward toward expressing itself more fully—to liberate itself from the confining and retarding Matter—the struggle resulting in an Unfoldment which causes sheath after sheath of the confining material bonds to be thrown off and discarded, in the effort to release the confined Spirit which is behind even the Mind. The Yogi Teachings are that the Evolutionary Urge is the pressure of the confined Spirit striving to free itself from the fetters and bonds which sorely oppress it.

The struggle and pain of Evolution is the parturition-pangs of the Spiritual deliverance from the womb of Matter. Like all birth it is attended by pain and suffering, but the end justifies it all. And as the human mother forgets her past suffering in the joy of witnessing the face, and form, and life, of her loved child, so will the soul forget the pain of the Spiritual birth by reason of the beauty and nobility of that which will be born to and from it.

Let us study well the story of Physical Evolution, but let us not lose ourselves in it, for it is but the preliminary to the story of the Unfoldment of the Soul.

Let us not despise the tale of the Body of Man—for it is the story of the Temple of the Spirit which has been built up from the most humble beginnings, until it has reached the present high stage. And yet even this is but the beginning, for the work will go on, and on, and on, in the spirit of those beautiful lines of Holmes:

 
"Build thee more stately mansions, oh, my soul!
As the swift seasons roll!
Leave thy low-vaulted past!
Let each new temple, nobler than the last,
Shut thee from heaven with a dome more vast,
Till thou at last art free,
Leaving thine outgrown shell by life's unresting sea."