123. The Origin of varieties in Creation

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

123. THE ORIGIN OF VARIETIES IN CREATION

            189. The object of creation has been dealt with piecemeal, sometimes directly and sometimes by implication, in the preceding pages devoted to the explanation of the origin and economy of creation. Before recapitulating the fragmentary statements regarding the object in question and depicting the most gracious object of creation in a self-contained while, it appears to be desirable to explain the causes which have given rise to such innumerable varieties in creation - a creation which, in accordance with our theory, was evolved by an accentuation of the already existing eternal polarization of spirit-force.

            190. We have already explained that the polarization consisted in the accumulation of the spirit-force in one direction in an infinite expanse, and in its depletion to a considerable extent from the opposite direction (vide Article 77). The inference from this theory, viz, that whatever exists merely represents a variation in the degree of spirituality, and that the evolution of the creation has not introduced anything beyond a series of innumerable grades of spirituality which did not previously exist, is manifest. This is our theory of creation, and as promised, we now proceed to explain in a general way the innumerable varieties found in it.

            191. We have explained in Article 81 that in the presence of the full and complete refulgence, energy, bliss, and intelligence of the infinite and positive pole of the supreme spirit-force which constituted, as it were, the infinite entity of the eternal Supreme Being, the portions of lesser spirituality appeared to Him to be wanting in the fullness of the attributes specified above. The features which the destiny presented, as compared with the features in case of fullness, constituted the origin of differentiae peculiar to each degree of spirituality. To illustrate the proposition we have enunciated, we would examine the condition of the nether pole where spirituality is found to be of the most diffused character. Against the supreme energy of the north pole, the condition of the nether pole is one almost complete inertness. From the point of view of energy, therefore, the supreme source is the Actor and the Creator, and the nether pole furnishes the materials to be acted on. In this latter category we may well include every plane of spirituality of a degree lesser than that of the supreme spiritual source. Looking at the two poles from the point of view of intelligence, the nether one, on account of its spirituality being extremely rate, is entirely void of intelligence and self-consciousness. The only trace of intelligence found in that pole is the law which regulates its constitution. The case of the infinite pole is just the contrary, even the most diffused ray of spirituality in the nether pole being sufficient for the Omniscient Creator to obtain a knowledge of the gross state of non-intelligence that prevails at the lower pole. Between these two pole there are innumerable degrees of spirituality and intelligence of each degree varies in accordance with the quantity of spirituality possessed by each. With the diminution of spirituality, bliss and refulgence too undergo a proportionate abatement. At the nether pole there is thus a condition contrary to bliss and refulgence, viz, pain and darkness. As that pole is not itself conscious, it is unaware of all these conditions. A sentient entity who, however, happens to be present there can perceive the attributes referred to. The Supreme Being, as already stated above, finds the attributes referred to, present in the condition of the nether pole as described above. His view of the condition is all accurate, and the spirit-entities also, who are tiny emanations from Him, view the condition accordingly, although on a much smaller scale and within a limited compass. The proposition that a negative statement does not constitute a source of positive knowledge of an object, which is being divested of its false conceptions by the process of negation, does not apply to the matter under our consideration. When we speak of haziness, dimness, darkness, etc., we do not aver that these conditions are due to different degrees of negation of light. What we have been explaining is the variation in experience caused by the diminution of a force. Such experience is positive knowledge, as impressions upon a sentient entity under normal conditions are the means of knowledge, and they are technically known as experience. As the grossest plane of the nether pole is not entirely void of spirituality, the experience of the condition of that pole is not the experience of negation, but is the experience of the most diffused form of spirituality met with in nature. When that experience represents the view presented to the Supreme Being, its accuracy and positiveness admit of no question. In accordance with our theory then, the innumerable varieties in shape, colour, refulgence, energy, intelligence, bliss, etc. etc. are all due to the different experiences produced by the different degrees of spirituality. Furthermore, these experiences are not different from the reality of the objects concerned, as this reality constituted the experience of the Supreme Being. If our theory of perception by means of the senses (vide Articles 96 and 97) be correct, it is clear that in experiences of all descriptions, the object communicates itself in a subtle form to the corresponding tanmatra within ourselves; and the nature of our experiences is, therefore, similar to the subtle constitution of the objects. If this be true, experiences cannot be disassociated from objects and are not distinct from them. They are the effects produced in different ways by spirituality of different degrees projected to the sentient entity. The cause thus always gives its impress to the effect, and the two represent different conditions of one and the same thing. The circumstances which accompany the cause are connected with those which accompany the effect and the two represent different conditions of one and the same thing. However, as the circumstances which accompany the cause and the effect are ordinarily dissimilar in experience, it is not possible to trace the inherent connection between them. In illustration of the principle explained, we may consider the case of a ray of the sun. It is a projection, so to say, from the sun, and it is also an effect produced by the radiating energy of the sun. An examination of the ray shows that it carries, on a small and subtle scale, the form, the constituents, etc., of the source or the cause. Here the element of the cause in the effect is manifest, and this is the modus operandi of the evolution of the entire creation from the top to the lowest depths of the nether pole.