English
” Haeckel says of this that “ Sensation perceives the different qualities of the stimuli, and feeling the quantity,” and also, “ We may ascribe the feeling of pleasure and pain (in the contact with qualitatively differ¬ ing atoms) to all atoms, and so explain the elective affinity in chemistry (attraction of loviiig atoms, inclination; repulsion of hating atoms, disinclination).” It is impossible to form a clear or intelligent idea of the phenomenon of chemical affinity, etc., unless we attri¬ bute to the Atoms something akin to Sensation. It is likewise impossible to understand the actions of the Molecules, unless we think of them as possessing some¬ thing akin to Sensation. The Law of Attraction is based upon Mental States in Substance. The response of Inor¬ ganic Substance to Electricity and Magnetism is also another evidence of Sensation and the response thereto. In the movements and operations of crystal-life we obtain evidences of still a little higher forms of Sensation and response thereto. The action of crystallization is very near akin to that of some low forms of plasmic action. In fact, the “ missing link ” between plant life and the crystals is claimed to have been found in some UNFOLDMENT OF CONSCIOUSNESS Sy 1 ! discoveries of Science, the connection being rot™ , : ^|crtam crystals in the interior of plants, composed of ! , 0 ^ combinations, and resembling the inorganic crystals in many ways. Crystals, grow along certain lines and forms up to a certain size. Then they begin to form “ baby-crystals ” on their surfaces, which then take on the growth_the processes being almost analogous to cell life. Processes akin to fermentation have been detected among chemi- cals. In many ways it may be seen that the beginning or Mental Life must be looked for among the Minerals and Particles— the latter, be it remembered, composing not only inorganic, but also Organic Substance. As we advance in the scale of life, we are met with constantly increasing unfoldment of mentation, the simple giving place to the complex manifestations. Passing by the simple vital processes of the monera, or single-celled lings, we notice the higher forms of cell life, with growing sensibility or sensation. Then we come to the ce -groups, in which the individual cells manifest sensa¬ tion of a kind, coupled with a community-sensation, t^ood is distinguished, selected and captured, and move¬ ments exercised in pursuit of the same. The living thing beginning to manifest more complex mental states' then the stage of the lower plants is reached, and wc notice the varied phenomena of that region, evidencing an increased sensitiveness, although there are practically no signs of special organs of sense. Then we pass on to the higher plant life, in which begin to manifest cer¬ tain “ sensitive-cells,” or groups of such cells, which are rudimentary sense organs. Then the forms of animal life, and considered with rising degrees of sensations and growing sense apparatus, or sense organs, gradually unfolding into something like nervous systems. Among the lower animal forms there are vary in 2 MiMsr/pj, RAJA YOGA ,JjSL Piousness, of mentation with accompanying nerve ense-organs, but little or no signs of consciousne gradually ascending until we have dawning conscious¬ ness in the reptile kingdom, etc., and fuller consciousness and a degree of intelligent thought in the still higher forms, gradually increasing until we reach the plane of the highest mammals, such as the horse, dog, elephant, ape, etc., which animals have complex nervous systems, brains and well-developed consciousness. We need not further consider the forms of mentation in the forms of life below the Conscious stage, for that would carry us far from our subject. Among the higher forms of animal life, after a “ dawn period ” or semi-consciousness, we come to forms of life among the lower animals possessing a well-developed degree of mental action and Consciousness, the latter being called by psychologists “ Simple Consciousness,” but which term we consider too indefinite, and which we will term “ Physical Consciousness,” which will give a fair idea of the thing itself. We use the word “ Physi¬ cal ” in the double sense of “ External,” and “ Relating to the material structure of a living being,” both of which definitions are found in the dictionaries. And that is just what Physical Consciousness really is—an “ aware¬ ness ” in the mind, or a “ consciousness ” of the “ exter¬ nal ” world as evidenced by the senses; and of the “ body ” of the animal or person. The animal or person thinking on the plane of Physical Consciousness (all the higher animals do, and many men seem unable to rise much higher), identifies itself with the physical body, and is conscious only of thoughts of that body and the out¬ side world. It “knows,” but not being conscious of mental operations, or of the existence of its mind, it does not “ know that it knows.” This form of conscious¬ ness, while infinitely above the mentation of the non- UNFOLDMENT OF CONSCIOUSNESS , ous plane of “ sensation,” is like a different Wjil aught from the consciousness of the highly developed ilectual man of our age and race. r * 1 ,?;'? ifflcult fo / a man to form an idea of the Physical £5T °J tlle lower a -taals and savages’par- com? y aS hC fiDds k difficult to understand his own oh?r?? nCSS l XCCpt the act of bein § conscious. But , 10 jl anc ^ re ^son have given us a fair degree of ^'standing of what this Physical Consciousness^ of the mal is like-—or at least in what respect it differs from our own consciousness. Let us take a favourite illustra- finding out in the cold sleet and rain undoubtedly feels the discomfort, and possibly pain, for we Know by observation that animals feel both. But ne is not able to analyse his mental states and wonder when his master will come out to him—think how cruel t is to keep him out of the warm stable— wonder whether e wiil be taken out in the cold again to-morrow —feel envious of other horses who are indoors—wonder why he is compelled to be out cold nights, etc., etc.-in short, e does not think as would a reasoning man under such !™?t tan u eS ' He is aware of the discomfort, just as vou d be the man—and he would run home if he could, just as would the man. But he is not able to pity himself, nor to think about his personality as would the man, nor does he wonder whether such a life is worth living, after f ? e knows, but is not able to think of himself as knowing—he does not “ know that he knows,” as we do. Me experiences the physical pain and discomfort, but is spared the mental discomfort and concern arising from me physical, which man so often experiences. he animal cannot shift its consciousness from the -ensahons of the outer world to the inner states of being U is not able to “ know itself.” The difference may be umsily illustrated by the example of a man feeling, RAJA YOGA 3g lo r hearing something that gives him a pleasi ion, or the reverse. He is conscious of the feelir 'sensation, and that it is pleasurable or otherwise. That is Physical Consciousness, and the animal may share it with him. But it stops right there with the animal. But the man may begin to wonder why the sensation is pleasurable and to associate it with other things and persons; or speculate why he dislikes it, what will follow, and so on—that is Mental Consciousness, because he recognizes an inward self, and is turning his attention inward. He may see another man and experience a feeling or sensation of attraction or aversion—like or dis¬ like. This is Physical Consciousness, and an animal also may experience the sensation. But the man goes further than the animal, and wonders just what there is about the man he likes or detests, and may compare himself with the man and wonder whether the latter feels as he does, and so on—this is Mental Consciousness. In animals the mental gaze is freely directed outward, and never returns upon itself. In man the mental gaze may be directed inward, or may return inward after its outward journey. The animal “ knows ”—the man not only “ knows,” but he “ knows that he knows,” and is able to investigate that “ knowing ” and speculate about it. We call this higher consciousness Mental Conscious¬ ness. The operation of Physical Consciousness we call Instinct— the operation of Mental Consciousness we call Reason. The Man who iias Mental Consciousness not only “ feels ” or “ senses ” things, but he has words or mental concepts of these feelings and sensations, and may think of himself as experiencing them, separating himself, the sensation or feeling, and the thing felt or sensed. The man is able to think, “ I feel; I hear; I see; I smell; I taste; I desire; I do,” etc., etc. The very words indicate Mental misty). UNFOLDMENT OF CONSCIOUSNESS /p<7 :iving tMill I l “ I ” fhat^ /nJggW Miffosness recognizing mental states and giving f *|//and also recognizing something.called Kvchow/'f sensa , ti01 l s - This la er feet has caused ness ” h f S Speak ° f this stage as “ Self-conscious- for ; , i WC reserve this idea of the “ 1 ” consciousness ior a higher stage. The animal experiences something that gives it the impressions or feeling that we call “ pail” “ L” set a r';‘; swe . et ’” -” <*- • ^ t-t . ’ ^ ls unable to think of them in words assochtlV 66 ^ 5 l ° be a Part ° f itS6lf ’ althou S h Possibly _ fnH a icd with some person or thing that caused it. The y of the unfoldment of consciousness in a young baby WU1 give one a far better idea of the grades and distinc- s than can be obtained from reading mere words. ental Consciousness is a growth.