Part Three. Writings from the Arya (1914 – 1921
Section II: The Lines of Karma
Mind Nature and Law of Karma
Man is not after all in the essence of his manhood or
in the inner reality of his soul a vital and physical being raised to a certain
power of mental will and intelligence. If that were so, the creed that makes our
existence a manifestation of a Will to life, a Life Force moved by no other
object than its own play, heightening, efficient power, expansion, might have a
good chance of being the sufficient theory of our universe, and the law of our
Karma, the rule of our activities would be in entire consonance with that one
purpose and ordered by that dominant principle. Certainly in a great part of
this world’s outer activities,– or if we, fixing our eye mainly on the vital
play of the spirit of the universe, consider them as man’s chief business and
the main thing that matters,– there is a colourable justification for this
limited view of the human being. But the more he looks into himself and the more
he goes inward and lives intimately and pre-eminently in his mind and soul, the
more he discovers that he is in his essential nature a mental being encased in
body and emmeshed in the life activities, manu,
manomaya puruṣa. He is more than a thinking, willing and feeling result
of the mechanism of the physical or an understanding nexus of the vital forces.
There is a mental energy of his being that overtops, pervades and utilises the
terrestrial action and his own terrestrial nature.
This character of man’s being prevents us from resting
satisfied with the vitalistic law of Karma: the lines of the vital energy are
interfered with and uplifted and altered for man by the intervention of the
awakened mental energy of the spirit that emerges in the material universe and
creates here on earth the form of man for its habitation, his complex nature to
be its expressive power, the gamut of its music, and the action of his thought,
perception, will, emotions the notation of its
harmonies. The apparent inconscience of physical Nature, the beautiful and
terrible, kindly and cruel conscious but amoral Life Force that is the first
thing we see before us, are not the whole self-expression of the universal Being
here and therefore not the whole of Nature. Man comes into it to express and
realise a higher law of Nature and therefore a higher system of the lines of
Karma. The mental energy divides itself and runs in many directions, has an
ascending scale of the levels of its action, a great variety and combination of
its dynamic aims and purposes. There are many strands of its weaving and it
follows each along its own line and combines manifoldly the threads of one with
the threads of another. There is in it an energy of thought that puts itself out
for a return and a constant increase of knowledge, an energy of will that casts
itself forth for a return and increase of conscious mastery, fulfilment of the
being, execution of will in action, an energy of conscious aesthesis that feels
out for a return and an increase of the creation and enjoyment of beauty, an
energy of emotion that demands in its action a return and a constant increase of
the enjoyment and satisfaction of the emotional power of the being. All these
energies act in a way for themselves and yet depend upon and are inextricably
accompanied and mingled with each other. At the same time mind has descended
into matter and has to act in and through this world of the vital and physical
energy and to consent to and make something of the lines of the vital and
physical Karma.
Man, then, since he is a mental being, a means of the
evolution of the mental self-expression of the spirit, cannot confine the rule
of his action and nature to an obedience to the vital and physical law and an
intelligent utilisation of it for the greater, more ordered, more perfect
enjoyment of his vital and physical existence, perpetuation, reproduction,
possession, enjoyment, expansion. There is a higher law of mental being and
nature of which he is bound to become aware and to seek to impose it on his life
and his action. At first he is very predominantly governed by the life needs and
the movement of the life energies, and it is in applying his mental energy to
them and to the world around him that he makes the earliest development of his
powers of knowledge and will and trains the
crude impulses that lead him into the path of his emotional, aesthetic and moral
evolution. But always there is a certain obscure element that takes pleasure in
the action of the mental energies for their own sake and it is this, however
imperfect at first in self-consciousness and intelligence, that represents the
characteristic intention of Nature in him and makes his mental and eventually
his spiritual evolution inevitable. The insistence of the external world around
him and the need of utilising its opportunities and of meeting its siege and
dangers causes his mind to be much obsessed by life and external action and the
utility of thought and will and perception for his dealings with the physical
and life forces, and to this preoccupation the finer more disinterested action
and subtler cast of motive of the mind nature demanding its own inner
development, seeking for knowledge, mastery, beauty, a purer emotional delight
for their own sake, and the pursuits which are characteristic of this higher
energy of the mental nature, appear almost as by-products and at any rate things
secondary that can always be postponed and made subordinate to the needs and
demands of the mentalised vital and physical being. But the finer and more
developed mind in humanity has always turned towards an opposite self-seeing,
inclined to regard this as the most characteristic and valuable element of our
being and been ready to sacrifice much and sometimes all to its calls or its
imperative mandate. Then life itself would be in reality for man only a field of
action for the evolution, the opportunity of new experience, the condition of
difficult effort and mastery of the mental and spiritual being. What then will
be the lines of this mental energy and how will they affect and be affected by
the lines of the vital and physical Karma?
Three movements of the mental energy of man projecting
itself along the lines of life, successive movements that yet overlap and enter
into each other, have created a triple strand of the law of his Karma. The first
is that, primary, obvious, universal, predominant in his beginnings, in which
his mind subjects and assimilates itself to the law of life in matter in order
to make the most of the terrestrial existence for its own pleasure and profit, artha, kāma,
without any other modification or correction of its pre-existing lines than is
involved in the very impact of the human intelligence, will, emotion, aesthesis.
These indeed are forces that lift up and greatly enlarge and infinitely rarefy
and subtilise by a consciously regulated and more and more skilful and curious
use the first crude, narrow and essentially animal aims and movements common to
all living creatures. And this element of the mentalised vital existence, these
lines of its movement making the main grey solid stuff of the life of the
average economic, political, social, domestic man may take on a great amplitude
and an imposing brilliance, but they remain always in their distinctive, their
original and still persistent character the lines of movement, the way of Karma
of the thinking, willing, feeling, refining human animal,– not to be despised or
excluded from our total way of being when we climb to a higher plane of
conception and action, but still only a small part of human possibility and, if
regarded as the main preoccupation or most imperative law of the human being,
then limiting and degrading it; for, empowered up to a certain point to enlarge
and dynamise and enrich, but not raise to a self-exceeding, they are useful for
ascension only when themselves uplifted and transformed by a greater law and a
nobler motive. The momentum of this energy may be a very powerful mental action,
may involve much output of intelligence and will power and aesthetic perception
and expenditure of emotional force, but the return it seeks is vital success and
enjoyment and possession and satisfaction. The mind no doubt feeds its powers on
the effort and its fullness on the prize, but it is tethered to its pasture. It
is a mixed movement, mental in its means, predominantly vital in its returns;
its standard of the values of the return are measured by an outward success and
failure, an externalised or externally caused pleasure and suffering, good
fortune and evil fortune, the fate of the life and the body. It is this powerful
vital preoccupation which has given us one element of the current notion of law
of Karma, its idea of an award of vital happiness and suffering as the measure
of cosmic justice.
The second movement of mind running on the lines of
life comes into prominent action when man
evolves out of his experience the idea of a mental rule, standard, ideal, a
concretised abstraction which is suggested at first by life experience, but goes
beyond, transcends the actual needs and demands of the vital energy and returns
upon it to impose some ideal mental rule, some canon embodying a generalised
conception of Right on the law of life. For its essence is the discovery or
belief of the mind that in all things there is a right rule, a right standard, a
right way of thought, will, feeling, perception, action other than that of the
intuition of vital nature, other than that of the first dealings of mind seeking
only to profit by the vital nature with a mainly vital motive,– for it has
discovered a way of the reason, a rule of the self-governing intelligence. This
brings into the seeking of vital pleasure and profit, artha,
kāma, the power of the conception of a mental truth, justice, right, the
conception of Dharma. The greater practical part of the Dharma is ethical, it is
the idea of the moral law. The first mind movement is non-moral or not at all
characteristically moral, has only, if at all, the conception of a standard of
action justified by custom, the received rule of life and therefore right, or a
morality indistinguishable from expediency, accepted and enforced because it was
found necessary or helpful to efficiency, power, success, to victory, honour,
approval, good fortune. The idea of Dharma is on the contrary predominantly
moral in its essence. Dharma on its heights holds up the moral law in its own
right and for its own sake to human acceptance and observance. The larger idea
of Dharma is indeed a conception of the true law of all energies and includes a
conscience, a rectitude in all things, a right law of thought and knowledge, of
aesthesis, of all other human activities and not only of our ethical action. But
yet in the notion of Dharma the ethical element has tended always to predominate
and even to monopolise the concept of Right which man creates,– because ethics
is concerned with action of life and his dealing with his vital being and with
his fellow-men and that is always his first preoccupation and his most tangible
difficulty, and because here first and most pressingly the desires, interests,
instincts of the vital being find themselves cast into a sharp and very successful conflict with the ideal of Right and the
demand of the higher law. Right ethical action comes therefore to seem to man at
this stage the one thing binding upon him among the many standards raised by the
mind, the moral claim the one categorical imperative, the moral law the whole of
his Dharma.
At first however the moral conceptions of man and the
direction and output and the demand of return of the ethical energy in him get
themselves inextricably mixed with his vital conceptions and demands and even
afterwards lean on them very commonly and very considerably for a support and
incentive. Human morality first takes up an enormous mass of customary rules of
action, a conventional and traditional practice much of which is of a very
doubtful moral value, gives to it an imperative sanction of right and slips into
the crude mass or superimposes on it, but still as a part of one common and
equal code, the true things of the ethical ideal. It appeals to the vital being,
his desires, hopes and fears, incites man to virtue by the hope of rewards and
the dread of punishment, imitating in this device the method of his crude and
fumbling social practice: for that, finding its law and rule which, good or bad,
it wishes to make imperative as supposing it to be at least the best calculated
for the order and efficiency of the community, opposed by man’s vital being,
bribes and terrifies as well as influences, educates and persuades him to
acceptance. Morality tells man, accommodating itself to his imperfection, mostly
through the mouth of religion, that the moral law is imperative in itself, but
also that it is very expedient for him personally to follow it, righteousness in
the end the safest policy, virtue the best paymaster in the long run,– for this
is a world of Law or a world ruled by a just and virtuous or at least
virtue-loving God. He is assured that the righteous man shall prosper and the
wicked perish and that the paths of virtue lie through pleasant places. Or, if
this will not serve, since it is palpably false in experience and even man
cannot always deceive himself, it offers him a security of vital rewards denied
here but conceded in some hereafter. Heaven and hell, happiness and suffering in
other lives are put before him as the bribe and
the menace. He is told, the better to satisfy his easily satisfied intellect,
that the world is governed by an ethical law which determines the measure of his
earthly fortunes, that a justice reigns and this is justice, that every action
has its exact rebound and his good shall bring him good and his evil evil. It is
these notions, this idea of the moral law, of righteousness and justice as a
thing in itself imperative, but still needing to be enforced by bribe and menace
on our human nature,– which would seem to show that at least for that nature
they are not altogether imperative,– this insistence on reward and punishment
because morality struggling with our first unregenerate being has to figure very
largely as a mass of restraints and prohibitions and these cannot be enforced
without some fact or appearance of a compelling or inducing outward sanction,
this diplomatic compromise or effort at equivalence between the impersonal
ethical and the personal egoistic demand, this marriage of convenience between
right and vital utility, virtue and desire,– it is these accommodations that are
embodied in the current notions of the law of Karma.
What real truth is there behind the current notions of
Karma in the actual facts or the fundamental powers of the life of man here or
the visible working of the law of the energies of the cosmos? There is evidently
a substantial truth, but it is a part only of the whole; its reign or
predominance belongs to a certain element only, to the emphasis of one line
among many of a transitional movement between the law of the vital energy and a
greater and higher law of the mind and spirit. A mixture of any two kinds of
energy sets up a mixed and complex action of the output of the energy and the
return, and a too sharp-cut rule affixing vital returns to a mental and moral
output of force is open to much exception and it cannot be the whole inner truth
of the matter. But still where the demand is for the vital return, for success,
an outer happiness, good, fortune, that is a sign of the dominant intention in
the energy and points to a balance of forces weighing in the indicated
direction. At first sight, if success is the desideratum, it is not clear what
morality has to say in the affair, since we see in most things that it is a
right understanding and intelligent or
intuitive practice of the means and conditions and an insistent power of the
will, a settled drive of the force of the being of which success is the natural
consequence. Man may impose by a system of punishments a check on the egoistic
will and intelligence in pursuit of its vital ends, may create a number of moral
conditions for the world’s prizes, but this might appear, as is indeed contended
in certain vitalistic theories, an artificial imposition on Nature and a dulling
and impoverishment of the free and powerful play of the mind force and the life
force in their alliance. But in truth the greatest force for success is a right
concentration of energy, tapasyā, and there is an
inevitable moral element in Tapasya.
Man is a mental being seeking to establish a control
over the life forces he embodies or uses, and one condition of that mastery is a
necessary self-control, a restraint, an order, a discipline imposed on his
mental, vital and physical being. The animal life is automatically subjected to
certain measures; it is the field of an instinctive vital Dharma. Man, liberated
from these automatic checks by the free play of his mind, has to replace them by
willed and intelligent restraints, an understanding measure, a voluntary
discipline. Not only a powerful expenditure and free play of his energies, but
also a right measure, restraint and control of them is the condition of his
life’s success and soundness. The moral is not the sole element: it is not
entirely true that the moral right always prevails or that where there is the
dharma, on that side is the victory. The immediate success often goes to other
powers, even an ultimate conquest of the Right comes usually by an association
with some form of Might. But still there is always a moral element among the
many factors of individual and collective or national success and a disregard of
acknowledged right has at some time or other disastrous or fatal reactions.
Moreover, man in the use of his energies has to take account of his fellows and
the aid and opposition of their energies, and his relations with them impose on
him checks, demands and conditions which have or evolve a moral significance.
There is laid on him almost from the first a number of obligations even in the
pursuit of vital success and satisfaction which
become a first empirical basis of an ethical order.
And there are cosmic as well as human forces that
respond to this balance of the mental and moral and the vital order. First there
is something subtle, inscrutable and formidable that meets us in our paths, a
Force of which the ancient Greeks took much notice, a Power that is on the watch
for man in his effort at enlargement, possession and enjoyments and seems
hostile and opposite. The Greeks figured it as the jealousy of the gods or as
Doom, Necessity, Ate. The egoistic force in man may proceed far in its victory
and triumph, but it has to be wary or it will find this power there on the watch
for any flaw in his strength or action, any sufficient opportunity for his
defeat and downfall. It dogs his endeavour with obstacle and reverse and takes
advantage of his imperfections, often dallying with him, giving him long rope,
delaying and abiding its time,– and not only of his moral shortcomings but of
his errors of will and intelligence, his excesses and deficiencies of strength
and prudence, all defects of his nature. It seems overcome by his energies of
Tapasya, but it waits its season. It overshadows unbroken or extreme prosperity
and often surprises it with a sudden turn to ruin. It induces a security, a
self-forgetfulness, a pride and insolence of success and victory and leads on
its victim to dash himself against the hidden seat of justice or the wall of an
invisible measure. It is as fatal to a blind self-righteousness and the
arrogations of an egoistic virtue as to vicious excess and selfish violence. It
appears to demand of man and of individual men and nations that they shall keep
within a limit and a measure, while all beyond that brings danger; and therefore
the Greeks held moderation in all things to be the greatest part of virtue.
There is here something in the life forces obscure to
us, considered by our partial feelings sinister because it crosses our desires,
but obedient to some law and intention of the universal mind, the universal
reason or Logos which the ancients perceived at work in the cosmos. Its
presence, when felt by the cruder kind of religious mind, generates the idea of
calamity as a punishment for sin,– not observing that it has a punishment too for ignorance, for error, stupidity, weakness, defect of will and
tapasya. This is really a resistance of the Infinite acting through life against
the claim of the imperfect ego of man to enlarge itself, possess, enjoy and
have, while remaining imperfect, a perfect and enduring happiness and complete
felicity of its world-experience. The claim is, we may say, immoral, and the
Force that resists it and returns, however uncertainly and late to our eyes,
suffering and failure as a reply to our imperfections, may be considered a moral
Force, an agent of a just Karma, though not solely in the narrowly ethical sense
of Karma. The law it represents is that our imperfections shall have their
passing or their fatal consequences, that a flaw in our output of energy may be
mended or counterbalanced and reduced in consequence, but if persisted in shall
react even in excess of its apparent merits, that an error may seem to destroy
all the result of the Tapasya, because it springs from a radical unsoundness in
the intention of the will, the heart, the ethical sense or the reason. This is
the first line of the transitional law of Karma.
A second line of Karmic response of the cosmic forces
to our action puts on also an appearance which tempts us to give it a moral
character. For there can be distinguished in Nature a certain element of the law
of the talion or – perhaps a more appropriate figure, since this action seems
rather mechanical than rational and deliberate – a boomerang movement of energy
returning upon its transmitter. The stone we throw is flung back by some hidden
force in the world life upon ourselves, the action we put out upon others
recoils, not always by a direct reaction, but often by devious and unconnected
routes, on our own lives and sometimes, though that is by no means a common
rule, in its own exact figure or measure. This is a phenomenon so striking to
our imagination and impressive to our moral sense and vital feelings that it has
received some kind of solemn form and utterance in the thought of all cultures,–
“What thou hast done, thou must suffer”, “He that uses the sword shall perish by
the sword”; “Thou hast sown the wind and thou shalt reap the whirlwind”; – and
we are tempted to erect it into a universal rule and accept it as sufficient
evidence of a moral order. But the careful
thinker will pause long before he hastens to subscribe to any such conclusion,
for there is much that militates against it and this kind of definite reaction
is rather exceptional than an ordinary rule of human life. If it were a regular
feature, men would soon learn the code of the draconic impersonal legislator and
know what to avoid and the list of life’s prohibitions and vetoes. But there is
no such clear penal legislation of Nature.
The mathematical precision of physical Nature’s action
and reaction cannot indeed be expected from mental and vital Nature. For not
only does everything become infinitely more subtle, complex and variable as we
rise in the scale so that in our life action there is an extraordinary
intertwining of forces and mixture of many values, but, even, the psychological
and moral value of the same action differs in different cases, according to the
circumstance, the conditions, the motive and mind of the doer. The law of the
talion is no just or ethical rule when applied by man to men and, applied by
superhuman dispenser of justice or impersonal law with a rude rule of thumb to
the delicate and intricate tangle of man’s life action and life motives, it
would be no better. And it is evident too that the slow, long and subtle
purposes of the universal Power working in the human race would be defeated
rather than served by any universality of this too precise and summary
procedure. Accordingly we find that its working is occasional and intermittent
rather than regular, variable and to our minds capricious rather than automatic
and plainly intelligible.
At times in the individual’s life the rebound of this
kind of Karma is decisively, often terribly clear and penal justice is done,
although it may come to him in an unexpected fashion, long delayed and from
strange quarters; but however satisfactory to our dramatic sense, this is not
the common method of retributive Nature. Her ways are more tortuous, subtle,
unobtrusive and indecipherable. Often it is a nation that pays in this way for
past crimes and mistakes and the sign manual of the law of the talion is there
to point the lesson, but individually it is the innocent who suffer. A
commercially minded king of Belgium is moved to make a good thing of the
nation’s rubber estate and human cattle farm in
Africa and his agents murder and mutilate and immolate thousands of cheap negro
lives to hasten the yield and swell his coffers. This able monarch dies in the
splendour of riches and the sacred odour of good fortune, his agents in no way
suffer: but here of a sudden comes Germany trampling her armed way towards a
dream of military and commercial empire through prosperous Belgium and massacred
men and women and mutilated children startlingly remind us of Karma and
illustrate some obscure and capricious law of the talion. Here at least the
nation in its corporate being was guilty of complicity, but at other times
neither guilty individual nor nation is the payer, but perhaps some well-meaning
virtuous blunderer gets the account of evil recompense that should have been
paid in of rights by the strong despots before him who went on their way to the
end rejoicing in power and splendour and pleasure.
It is evident that we cannot make much of a force that
works out in so strange a fashion, however occasionally striking and dramatic
its pointing at cause and consequence. It is too uncertain in its infliction of
penalty to serve the end which the human mind expects from a system of penal
justice, too inscrutably variable in its incidence to act as an indicator to
that element in the human temperament which waits upon expediency and regulates
its steps by a prudential eye to consequence. Men and nations continue to act
always in the same fashion regardless of this occasional breaking out of the
lightnings of a retaliatory doom, these occasional precisions of Karmic justice
amidst the uncertainties of the complex measures of the universe. It works
really not on the mind and will of man – except to some degree in a subtle and
imperfect fashion on the subconscient mind – but outside him as a partial check
and regulator helping to maintain the balance of the returns of energy and the
life purposes of the world-spirit. Its action is like that of the first line of
transitional Karma intended to prevent the success of the vital egoism of man
and serves as an interim compression and compulsion until he can discover and
succeed in spite of his vital self in obeying a higher law of his being and a
purer dynamism of motive in his directing mind and governing spirit. It serves therefore a certain moral purpose in the will in the universe, but is
not itself, even in combination with the other, sufficient to be the law of a
moral order.
A third possible and less outwardly mechanical line of
Karma is suggested by the dictum that like creates like and in accordance with
that law good must create good and evil must create evil. In the terms of a
moral return or rather repayment to moral energies this would mean that by
putting forth love we get a return of love and by putting forth hatred a return
of hatred, that if we are merciful or just to others, others also will be to us
just or merciful and that generally good done by us to our fellow-men will
return in a recompense of good done by them in kind and posted back to our
address duly registered in the moral post office of the administrative
government of the universe. Do unto others as you would be done by, because then
they will indeed so do to you, seems to be the formula of this moral device. If
this were true, human life might indeed settle down into a very symmetrical
system of a harmoniously moral egoism and a mercantile traffic in goodness that
might seem fair and beautiful enough to those who are afflicted with that kind
of moral aesthesis. Happily for the upward progress of the human soul, the rule
breaks down in practice, the world-spirit having greater ends before it and a
greater law to realise. The rule is true to a certain extent in tendency and
works sometimes well enough and the prudential intelligence of man takes some
account of it in action but it is not true all the way and all the time. It is
evident enough that hatred, violence, injustice are likely to create an
answering hatred, violence and injustice and that I can only indulge these
propensities with impunity if I am sufficiently powerful to defy resistance or
so long as I am at once strong enough and prudent enough to provide against
their natural reactions. It is true also that by doing good and kindness I
create a certain goodwill in others and can rely under ordinary or favourable
circumstances not so much on gratitude and return in kind as on their support
and favour. But this good and this evil are both of them movements of the ego
and on the mixed egoism of human nature there can be no safe or positive reliance. An egoistic selfish strength, if it knows what to
do and where to stop, even a certain measure of violence and injustice, if it is
strong and skilful, cunning, fraud, many kinds of evil, do actually pay in man’s
dealing with man hardly less than in the animal’s with the animal, and on the
other hand the doer of good who counts on a return or reward finds himself as
often as not disappointed of his bargained recompense. The weakness of human
nature worships the power that tramples on it, does homage to successful
strength, can return to every kind of strong or skilful imposition belief,
acceptance, obedience: it can crouch and fawn and admire even amidst movements
of hatred and terror; it has singular loyalties and unreasoning instincts. And
its disloyalties too are as unreasoning or light and fickle: it takes just
dealing and beneficence as its right and forgets or cares not to repay. And
there is worse; for justice, mercy, beneficence, kindness are often enough
rewarded by their opposites and ill will an answer to goodwill is a brutally
common experience. If something in the world and in man returns good for good
and evil for evil, it as often returns evil for good and, with or without a
conscious moral intention, good for evil. And even an unegoistic virtue or a
divine good and love entering the world awakens hostile reactions. Attila and
Jenghiz on the throne to the end, Christ on the cross and Socrates drinking his
portion of hemlock are no very clear evidence for any optimistic notion of a law
of moral return in the world of human nature.
There is little more sign of its sure existence in the
world measures. Actually in the cosmic dispensation evil comes out of good and
good out of evil and there seems to be no exact correspondence between the moral
and the vital measures. All that we can say is that good done tends to increase
the sum and total power of good in the world and the greater this grows the
greater is likely to be the sum of human happiness and that evil done tends to
increase the sum and total power of evil in the world and the greater this
grows, the greater is likely to be the sum of human suffering and, eventually,
man or nation doing evil has in some way to pay for it, but not often in any intelligibly graded or apportioned measure and not always in clearly
translating terms of vital good fortune and ill fortune.
In short, what we may call the transitional lines of
Karma exist and have to be taken into account in our view of the action of the
world forces. But they are not and cannot be the whole law of Karma. And they
cannot be that because they are transitional, because good and evil are moral
and not vital values and have a clear right only to a moral and not a vital
return, because reward and punishment put forward as the conditions of good
doing and evil doing do not constitute and cannot create a really moral order,
the principle itself, whatever temporary end it serves, being fundamentally
immoral from the higher point of view of a true and pure ethics, and because
there are other forces that count and have their right,– knowledge, power and
many others. The correspondence of moral and vital good is a demand of the human
ego and like many others of its demands answers to certain tendencies in the
world mind, but is not its whole law or highest purpose. A moral order there can
be, but it is in ourselves and for its own sake that we have to create it and,
only when we have so created it and found its right relation to other powers of
life, can we hope to make it count at its full value in the right ordering of
man’s vital existence.
harmonies. The apparent inconscience of physical Nature, the beautiful and
terrible, kindly and cruel conscious but amoral Life Force that is the first
thing we see before us, are not the whole self-expression of the universal Being
here and therefore not the whole of Nature. Man comes into it to express and
realise a higher law of Nature and therefore a higher system of the lines of
Karma. The mental energy divides itself and runs in many directions, has an
ascending scale of the levels of its action, a great variety and combination of
its dynamic aims and purposes. There are many strands of its weaving and it
follows each along its own line and combines manifoldly the threads of one with
the threads of another. There is in it an energy of thought that puts itself out
for a return and a constant increase of knowledge, an energy of will that casts
itself forth for a return and increase of conscious mastery, fulfilment of the
being, execution of will in action, an energy of conscious aesthesis that feels
out for a return and an increase of the creation and enjoyment of beauty, an
energy of emotion that demands in its action a return and a constant increase of
the enjoyment and satisfaction of the emotional power of the being. All these
energies act in a way for themselves and yet depend upon and are inextricably
accompanied and mingled with each other. At the same time mind has descended
into matter and has to act in and through this world of the vital and physical
energy and to consent to and make something of the lines of the vital and
physical Karma.
