The Three Steps of Nature
WE RECOGNISE then, in the past developments of
Yoga, a specialising and separative tendency which, like all things in Nature, had its justifying and even
imperative utility and we seek a synthesis of the specialised aims and methods which have, in consequence, come into being.
But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying
this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the
general principle we must interrogate the universal workings of Nature herself, recognising in her no merely specious and
illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating
and inspired by a vast, an infinite and yet a minutely selective
Wisdom, prajñā prasrtā purānī of the Upanishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.
Afterwards we may more easily find the one common principle and the one common power from which all derive their
being and tendency, towards which all subconsciously move and in which, therefore, it is possible for all consciously to
The progressive self-manifestation of Nature in man, termed
in modern language his evolution, must necessarily depend upon three successive elements. There is that which is already
evolved; there is that which, still imperfect, still partly fluid, is persistently in the stage of conscious evolution; and there
is that which is to be evolved and may perhaps be already
Page – 9
displayed, if not constantly, then occasionally or with some
regularity of recurrence, in primary formations or in others more developed and, it may well be, even in some, however
rare, that are near to the highest possible realisation of our present humanity. For the march of Nature is not drilled to a
regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats.
She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passionately
forward hoping to take the kingdom of heaven by violence. And these self-exceedings are the revelation of that in her
which is most divine or else most diabolical, but in either case the most puissant to bring her rapidly forward towards her
That which Nature has evolved for us and has firmly
founded is the bodily life. She has effected a certain combination and harmony of the two inferior but most fundamentally
necessary elements of our action and progress upon earth, — Matter, which, however the too ethereally spiritual may despise
it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of
existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a
certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable
and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is
meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to
them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to
enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds
on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This
equilibrium constitutes the basic status of Nature in man and is termed in the language of Yoga his gross body composed
Page – 10
of the material or food sheath and the nervous system or vital
If, then, this inferior equilibrium is the basis and first means
of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here
seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of
our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and
a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right
attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores
the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also
should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the
universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the
unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us
of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned
or of an enemy too strong for us from whom we must flee.
Equally, the vital and nervous energies in us are there for
a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned
to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of
a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the
strong and the purity of the wise. Under the control of the Life-Energy is all this that is established in the triple heaven."2 It is
therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
1 annakosa and pranakosa.
2 Prasna Upanishad II. 6 and 13.
Page – 11
of noxious activities. Their
purification, not their destruction, —
their transformation, control and utilisation is the aim in view with which they have been created and developed in us.
If the bodily life is what Nature has firmly evolved for us as her base and first instrument, it is our mental life that she is evolving as her immediate next aim and superior instrument. This in her ordinary exaltations is the lofty preoccupying thought in her;
this, except in her periods of exhaustion and recoil into a reposeful and recuperating obscurity, is her constant pursuit wherever
she can get free from the trammels of her first vital and physical realisations. For here in man we have a distinction which is of
the utmost importance. He has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure
intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which
in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason. Mind in man is first
emmeshed in the life of the body, where in the plant it is entirely involved and in animals always imprisoned. It accepts this life
as not only the first but the whole condition of its activities and serves its needs as if they were the entire aim of existence. But the
bodily life in man is a base, not the aim, his first condition and not his last determinant. In the just idea of the ancients man is
essentially the thinker, the Manu, the mental being who leads the life and the body,3 not the animal who is led by them. The true
human existence, therefore, only begins when the intellectual mentality emerges out of the material and we begin more and
more to live in the mind independent of the nervous and physical obsession and in the measure of that liberty are able to accept
rightly and rightly to use the life of the body. For freedom and not a skilful subjection is the true means of mastery. A free, not
a compulsory acceptance of the conditions, the enlarged and sublimated conditions of our physical being, is the high human
ideal. But beyond this intellectual mentality is the divine.
The mental life thus evolving in man is not, indeed, a
3 manomayah prānasarīranetā. Mundaka Upanishad II. 2. 8.
Page – 12
common possession. In actual appearance it would seem as if
it were only developed to the fullest in individuals and as if there were great numbers and even the majority in whom it
is either a small and ill-organised part of their normal nature or not evolved at all or latent and not easily made active.
Certainly, the mental life is not a finished evolution of Nature; it is not yet firmly founded in the human animal. The sign is
that the fine and full equilibrium of vitality and matter, the sane, robust, long-lived human body is ordinarily found only
in races or classes of men who reject the effort of thought, its disturbances, its tensions, or think only with the material mind.
Civilised man has yet to establish an equilibrium between the fully active mind and the body; he does not normally possess it.
Indeed, the increasing effort towards a more intense mental life seems to create, frequently, an increasing disequilibrium of the
human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a result of degeneration,
a pathological morbidity of Nature. The phenomena which are used to justify this exaggeration, when taken not separately, but
in connection with all other relevant data, point to a different truth. Genius is one attempt of the universal Energy to so
quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties
which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but
a perfectly natural next step in the right line of her evolution. She has harmonised the bodily life with the material mind, she
is harmonising it with the play of the intellectual mentality; for that, although it tends to a depression of the full animal and
vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to reach a still higher level.
Nor are the disturbances created by her process as great as is often represented. Some of them are the crude beginnings of
new manifestations; others are an easily corrected movement of disintegration, often fruitful of fresh activities and always a
small price to pay for the far-reaching results that she has in view.
We may perhaps, if we consider all the circumstances, come
Page – 13
to this conclusion that mental life, far from being a recent appearance in man, is the swift repetition in him of a previous achievement from which the Energy in the race had undergone
one of her deplorable recoils. The savage is perhaps not so much the first forefather of civilised man as the degenerate
descendant of a previous civilisation. For if the actuality of intellectual achievement is unevenly distributed, the capacity is
spread everywhere. It has been seen that in individual cases even the racial type considered by us the lowest, the negro fresh from
the perennial barbarism of Central Africa, is capable, without admixture of blood, without waiting for future generations, of
the intellectual culture, if not yet of the intellectual accomplishment of the dominant European. Even in the mass men seem
to need, in favourable circumstances, only a few generations to cover ground that ought apparently to be measured in the terms
of millenniums. Either, then, man by his privilege as a mental being is exempt from the full burden of the tardy laws of evolution
or else he already represents and with helpful conditions and in the right stimulating atmosphere can always display a high
level of material capacity for the activities of the intellectual life. It is not mental incapacity, but the long rejection or seclusion
from opportunity and withdrawal of the awakening impulse that creates the savage. Barbarism is an intermediate sleep, not
an original darkness.
Moreover the whole trend of modern thought and modern
endeavour reveals itself to the observant eye as a large conscious effort of Nature in man to effect a general level of intellectual
equipment, capacity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the preoccupation of the European intellect, the protagonist of this tendency, with material Nature and the externalities of existence is a necessary part of the effort. It seeks to prepare a sufficient basis in man's physical being and vital
energies and in his material environment for his full mental possibilities. By the spread of education, by the advance of the
backward races, by the elevation of depressed classes, by the multiplication of labour-saving appliances, by the movement
Page – 14
towards ideal social and economic conditions, by the labour
of Science towards an improved health, longevity and sound physique in civilised humanity, the sense and drift of this vast
movement translates itself in easily intelligible signs. The right or at least the ultimate means may not always be employed,
but their aim is the right preliminary aim, — a sound individual and social body and the satisfaction of the legitimate needs
and demands of the material mind, sufficient ease, leisure, equal opportunity, so that the whole of mankind and no longer only
the favoured race, class or individual may be free to develop the emotional and intellectual being to its full capacity. At present
the material and economic aim may predominate, but always, behind, there works or there waits in reserve the higher and
And when the preliminary conditions are satisfied, when the
great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life
must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the
harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more
than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it
may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness
of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties
which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the
body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a
The assertion of a higher than the mental life is the whole
foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
Mind is not the last term of evolution, not an ultimate aim, but, like body, an instrument. It is even so termed in the language of
Page – 15
Yoga, the inner instrument.4 And Indian tradition asserts that
this which is to be manifested is not a new term in human experience, but has been developed before and has even governed
humanity in certain periods of its development. In any case, in order to be known it must at one time have been partly developed.
And if since then Nature has sunk back from her achievement, the reason must always be found in some unrealised harmony,
some insufficiency of the intellectual and material basis to which she has now returned, some over-specialisation of the higher to
the detriment of the lower existence.
But what then constitutes this higher or highest existence to
which our evolution is tending? In order to answer the question we have to deal with a class of supreme experiences, a class
of unusual conceptions which it is difficult to represent accurately in any other language than the ancient Sanskrit tongue
in which alone they have been to some extent systematised. The only approximate terms in the English language have other
associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga recognises besides the
status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle,
besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a
third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6
which are described as those of knowledge and bliss. But this knowledge is not a systematised result of mental questionings
and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a
pure self-existent and self-luminous Truth. And this bliss is not a supreme pleasure of the heart and sensations with the experience
of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences,
a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.
Page – 16
Do such psychological conceptions correspond to anything
real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of
our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme
faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the
intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth
of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of
a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are
obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity
of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman,
the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a
cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which,
therefore, we may always ascend.
For, as is indicated by the name, causal body (kārana), as opposed to the two others which are instruments (karana), this
. crowning manifestation is also the source and effective power
of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they
are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions
have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and Consciousness. The evolution which we observe and of which
Page – 17
we are the terrestrial summit may be considered, in a sense, as an
inverse manifestation, by which these supreme Powers in their unity and their diversity use, develop and perfect the imperfect
substance and activities of Matter, of Life and of Mind so that they, the inferior modes, may express in mutable relativity an
increasing harmony of the divine and eternal states from which they are born. If this be the truth of the universe, then the goal
of evolution is also its cause, it is that which is immanent in its elements and out of them is liberated. But the liberation is surely
imperfect if it is only an escape and there is no return upon the containing substance and activities to exalt and transform them.
The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind
can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and
assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a
divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence,
sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the
long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source
of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final
liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga
is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
Page – 18
as well as ascend the great stair of existence. For if the eternal
Wisdom exists at all, the faculty of Mind also must have some high use and destiny. That use must depend on its place in the
ascent and in the return and that destiny must be a fulfilment and transfiguration, not a rooting out or an annulling.
We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world,
a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness,
and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest
possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as
essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of
the aim of Yoga.
Page – 19