OM 9-3: Inverse Evolution

The. Vedas elaborately describe a complex process of evolution proceeding from subtle designs to the physical manifestation of these designs in matter. According to this account, the universal controller directly generates a primary subordinate controller who generates secondary controllers by an asexual process. These secondary controllers have the capacity for sexual reproduction, not only to generate their own kind but also to generate other species. They contain within their bodies design information for varieties of organisms. This information, which exists in seedlike subtle forms, originates in the intelligence of the universal controller, who transmits it to the subordinate controllers (demigods). Finally the lesser controllers manifest this design information in the forms of varieties of species, which go on to reproduce themselves. The Vedas, written thousands of years before Darwin's time, thus contain the world's oldest account of evolution. However, this Vedic process reflects the original meaning of the word evolution, which refers to an unfolding of something existing in an undeveloped form rather than the random production of something entirely new by physical processes.

The account of the origin of species given in the Vedas is similar to Darwinian evolution in that it involves physical descent from a common ancestor and the appearance of new species by sexual reproduction. The Vedic evolutionary concept differs from the Darwinian in that the common ancestor is a superintelligent being, not a single-celled creature. Also, the progression of descent is from more complex forms to Simpler ones. It may thus be called "inverse evolution," with some of the first steps occurring beyond the earth.

Even some modern scientists have considered the idea of design information being transmitted from a higher source. Robert Broom, who discovered some of the early australopithecus remains in Africa, wrote, "The origin of species and of much of evolution appears to be due to some organising and partly intelligent spiritual agency associated with the animal or plant, which controls its life processes and tends to keep the being more or less adapted to its environment. But in addition to this there seem to be other spiritual agencies of a much higher type which have been responsible for what may be called greater evolution. … These spiritual agencies appear to have worked by directing from time to time the inferior agencies which are associated with the animals and plants."7 Broom's idea, although not exactly parallel to the Vedic concept, shares with it the notion of higher directing intelligences.

Similar thoughts have been expressed by Alfred Russell Wallace, who along with Darwin is credited with the formulation of the theory of evolution by natural selection. He wrote in The World of Life, "If there is such an Infinite Being, and if … his will and purpose is the increase of conscious beings, then we can hardly be the first result of this purpose. We conclude, therefore, that there are now in the universe infinite grades of power, infinite grades of knowledge and wisdom, infinite grades of influence of higher beings upon lower. Holding this opinion, I have suggested that this vast and wonderful universe, with its almost infinite variety of forms, motions, and reactions of parts upon part, from suns and systems up to plant-life, animal-life, and the human living soul, has ever required and still requires the continuous coordinated agency of myriads of such intelligences."8

Unlike the majority of scientists, Wallace is prepared to accept that there is such a thing as purpose in the universe. But his statement about "the human living soul" shows he is adhering to the standard Western conception that only human beings have souls. The Vedas, however, teach that all living organisms have souls and that in addition to the evolution of physical forms, there is a second evolutionary process involving the transmigration of souls.

The soul is understood to be a unique indestructible unit of consciousness emanating from the universal conscious entity. These individual units of consciousness can be seen as identical in substance with the universal consciousness but much smaller in relative size and power.

The units of consciousness within the bodies of all species are thus qualitatively identical with each other, yet display a certain range of powers and abilities based upon the particular characteristics of the physical forms they inhabit. To understand this principle we can consider how a human driver can manifest different abilities according to the type of vehicle he is riding in. On a bicycle, a human can achieve a certain speed, but in a high-powered sports car, the speed and power increase. In an airplane, the human can fly and in a boat can cruise over water. In the same way, the conscious selves inhabiting different bodies manifest different powers and abilities, although they are all essentially identical.