Part 5 (2/2)

controls, consciously or unconsciously, directly or indirectly, the movements and actions of every particle of which ”my” body is made up. But what we cannot but a.s.sume is that throughout this prolific and marvellously varied forest life, through every tiny plant and every forest giant, through every leaf and petal, through each little insect and every bird and b.u.t.terfly, through the wild beasts of the jungle, the wary forest folk, and the most cultured men--through each and all and the whole in its collectedness there runs some kind of unifying Activity, holding the whole together, ordering all, dominating all, directing all--just as the orchid-spirit holds together and directs the activities of each particle which goes to make up the orchid; or the eagle-spirit directs the activities of each particle which goes to make up the eagle.

Suffusing the whole, embracing the whole, permeating each single member of the whole, there must be an organising and directing Activity, or we should not see the order and purposiveness we do.

We shall now see that this Organising Activity gives not only direction, but an _upward_ direction to the whole which it controls.

We have already noted that among individuals the variety is such that no two are exactly alike. Each individual, however nearly alike, varies in some slight degree from every other. And new variations are constantly being created. Now we have to note that besides variation there is _gradation._ There is a _scale_ of being. And individuals are graded on that scale. One is higher than another.

As there are gradations in height from the plains to the outlying spurs of the Himalaya, and from these again to the higher ridges, and from these on to the great mountains, and finally to Kinchinjunga and Mount Everest; and as there are gradations in size from tiny plants to the giant trees; so there are gradations in worth and value from the simple lichen or moss to the highly complex orchid; from the microscopic animalculae of a stagnant pond to monkeys and men; from simple primitive men to the highly cultured Bengali; and from the simple Bengali villager to the poet Rabindranath Tagore. Everywhere there is scale, gradation, grade.

The differences between individuals is not on the level but on ascending stages. Even in very primitive communities, where all men are equal to the extent that there are no formal chiefs, one or two men always stand out pre-eminently above the rest, above the younger, the less skilful, the less experienced.

There is variation everywhere, and wherever there is variation there is gradation. Living beings are no more exactly _equal_ than they are exactly _alike._ Either in proficiency, or in speed, or in strength, or in cunning, or in alertness, or in general worth, one is superior to the other. We determine which is the faster horse by pitting one against the other in a race. We find out which is the superior boxer by making the two men fight each other. We find out which is the cleverest boy by testing him at an examination. We expect to determine which is the ablest political leader by making him submit himself to a General Election. We decide which is the most beautiful rose or orchid by putting the various flowers before a committee of judges. It is seldom possible to say with strict accuracy which one individual is superior to the other, and to arrange the various individuals in their truly right place in the scale. But quite evidently we do recognise the scale and recognise that theoretically it is possible to grade each individual on it, even though our practical methods may be somewhat rough-and-ready.

This fact that gradation, as well as variation, exists is one of the great facts we have to note. For it indicates that the Organising Activity which keeps the individuals together is not keeping them together on a uniform dead level like the ocean, but is propelling them upward like the mountain. The significance of this fact has not hitherto been adequately noted. We are for ever speaking of equality when there is no equality. We have never noted with sufficient attention that everywhere there are grades and degrees. But it is a fact which a contemplation of the forest indelibly impresses on us.

And it is a most welcome and inspiring fact, for it gives us a vision of higher things and promotes a zealous emulation among us.

And the Organising Activity is not only upward-reaching, but forward-looking. It looks to the future. We have remarked how the individuals strive and compete with one another in order to get food and air and light with which to nourish and maintain themselves.

But self-maintenance is not their only object. They seek to propagate themselves--to perpetuate their kind. They even make provision for their offspring. They go further still and _sacrifice_ themselves that their offspring may flourish.

Here again selfishness is not the last word. Even plants will make provision for their offspring, and in the last resort will sacrifice themselves that their offspring may survive. A plant will fight with its neighbours for the means wherewith to build itself up. But it will also provide for more than mere maintenance. It will build up organs for the purpose of propagating itself. Even ferns have their organs for producing seeds. And many a plant will make a supreme effort to produce offspring rather than die without having perpetuated its kind.

And plants--and of course more markedly animals and men--do not stop with merely reproducing their kind. Besides devoting their energies to propagation, they will deliberately make special _provision_ for their offspring; they will supply it with alb.u.men and starch. And many insects are not only indefatigable, but highly intelligent, in providing food for their young even before the young are hatched out. They do not lay their eggs on any plant at random, but will wander for miles to find a plant on which their young can feed, and they then lay their eggs on that plant. Individual plants, insects, animals, or men may be frightfully selfish in their hard struggle for existence, but the one thing in regard to which no individual is selfish is in regard to its offspring. Primitive man, utterly callous about the sufferings of animals and of his own fellow-men and even of his wife, is tenderly careful of his child while it remains a child--and this is a very significant trait in his character.

However indifferent the individual may be to the sufferings of those about him, he will make any sacrifice for his offspring. There is some instinct within plants and animals alike which impels them to sacrifice themselves that their kind may continue.

So that Activity which is at the source of all life, and is keeping living things together in an interconnected whole, not only forces them upward in the scale of being, but is also driving them to look forward into the future, to provide for the future--and, indeed, to make the future better than the present.

This seems to be the way--judging by what we see in the forest--the Activity works. Things have I not come to be as they are by the slap-dash, irresponsible, unregulated methods of mere chance. We cannot fail to see that chance does play _some_ part. One seed from a tree may fall into a rivulet and be swept away to the sea, while another may be borne by a gust of wind, or by a bird, on to rich soil where compet.i.tors are few, and be able to grow up into a monarch of the forest, to live for a hundred years, and to give birth to thousands like itself. This is true. But chance will not produce the advancement and progress which is observable. Chance will not produce a single one of those organs of adaptation we see in myriads in the forest. And chance would not have made the barren earth of a hundred million years ago bring forth the plant, animal, and human life we see on it to-day.

The Activity does not work on the haphazard methods of pure chance. Nor, on the other hand, are its operations conducted in the rigid, mechanical method of a machine. Nor, again, can the result we see be due to the working of blind physical and chemical processes alone. There is a great deal too much variety and spontaneity and originality about. We could not possibly look upon the forest as a machine--even of the most complicated kind. A machine goes grinding round and round, producing things of exactly the same pattern. Whereas no two things exactly alike are ever turned out in the forest. And blind physical and chemical processes could by _themselves_--by themselves alone--never produce the novelties, the entirely new and unique things, and things higher and higher in the scale of being, which we see in the forest. Only a man impervious to the teaching of common sense could suppose that the care which plant, beast, and man alike show for their offspring could be the result of bare physical and chemical processes without the inclusion with these processes of any other agency whatsoever.

Nor, on the other hand, do we see any signs of the forest being the result of a preconceived plan gradually being worked out--as a bridge is gradually built up according to the previously thought out plan of the engineer. The carrying out of a plan means that in course of time the plan will be completed, and that each stage is a step towards its completion. But in the forest life there is no sign of any beginning of an approach towards the completion of a plan. There is no tendency to a closing in. There is a reaching upward, it is true.

But there is also a splaying outward. One line leads up to man. But others splay out to insects, birds, and elephants.

Another noticeable fact is that nowhere is perfection reached. If a plan were being worked we should expect to see the lower stages --like the foundations of the bridge--well and truly laid, incapable of improvement. But no living being--neither the lowliest nor the highest--is itself as a whole or in any one particular absolutely perfect. There is room for improvement everywhere. Most wonderful things we see. But not perfection. The eye is a wonderful thing. But an oculist would point out defects in even the best.

And if it be argued that there has not been sufficient time yet to work out a plan, the reply is that there has been infinite time. Time is infinite. If the Activity were merely working out a plan, the plan would have been completed ages ago.

So the Organising Activity which we see must be working at the back of things, keeping all the separate individuals together in a connected whole, not only preserves the strictest order among them, but grants them freedom, stimulates emulation among them, inspires them to reach upward and to look into and provide for the future.

Such an Activity is no mere mechanical activity. It is a purposive Activity. It is an essentially _spiritual_ Activity. Spirit is not the casual flash flaming up from the working of blind physical and chemical forces. Spirit dominates these blind forces. Spirit is a true determining factor in the whole process. Spirit is at the root and source and permeates the whole.

This Spiritual Activity is what in ordinary language we speak of as ”the Spirit of Nature,” and emanates from the Heart of Nature.

When, therefore, our Artist sums up his impressions of Nature as epitomised in the life of the forest; when he has been able to feel that he has, as it were, got inside the skin of Nature, entered into her Spirit and really understood her--as the artist-midge we have referred to would enter into the nature of a man and try and understand him--he will probably find that Nature works in very much the same way as he himself works, and is of much the same character as himself.

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