4.2 Insects and Animals

Animals don’t have ill-will, do they?

I do not think so. I can’t say for sure since I don’t know all the animal species, but I have heard things which to us seem monstrosities, yet are not at all instances of ill-will. For example, take the world of insects; of all the animal species it is this which most contains the sense of what we call wickedness — and what may be called ill-will, but it could very well be that this is our consciousness applied to their movements which sees a movement of wickedness or ill-will…. There are insects whose larvae can live only on a living being. They can feed only on a living being; dead flesh does not nourish these. So the parent insect that is going to lay its eggs (which will change into larvae) begins by stinging a nervous centre of another insect or small lower animal which it paralyses, and after that gently lays its eggs inside in such a way that when the eggs are hatched the larvae feed on that paralysed but not dead animal. It is Machiavellian, isn’t it? Evidently it is not the result of reasoning, it is an instinct. Can this be called ill-will? Is this ill-will?… It is simply the instinct of procreation.

Perhaps, if we say that these insects are moved by the spirit of the species which in itself is conscious and has a conscious will, we can then say that all these imaginations (I give you this one instance, but there are any number of them as terrible, as monstrous for our human consciousness), all these beings, fashioners, who have created these insects must be frightful beings (don’t you think so?) and have a perverse and diabolical imagination. It is quite possible, for indeed it is said that the origin of the insect species is a vital origin, that the fashioners are those of a vital type, that is, beings who not only symbolise but represent and live upon the ill-will in the world. These are very conscious of their ill-will, and it is deliberate. The ill-will of men is usually only a kind of reflection — an imitation or a reflection — of the will of the beings of the vital, a will clearly hostile to creation, a will to make things as painful, as ugly, as sorrowful, as monstrous as possible. It is said that it is these who have created insects, and so the insect species would perhaps be… But they do not wilfully represent evil, you understand, they are moved by an unconscious instinct. They do not do evil intentionally. They do it because it is in their nature.

What I call ill-will is truly the will to do evil for the sake of doing evil, destroying for the sake of destroying, harming for harming’s sake and taking pleasure in the fact of doing evil. That really is ill-will. Egoism, I do believe, begins with the birth of mind. I can’t tell for certain, for always new things are being found. But what I have seen of the animal species, specially of the higher animals, may be the instinct of preservation, may be violence, obscure and brutal reactions, but is that truly what is called ill-will?… It is possible. If someone were to tell me a story he has witnessed which proves the opposite, I am ready to admit it but for the time being — I haven’t seen it. All that I know of animals is their instinct which pushes them into action, but they don’t have that perversity that’s in the human mind. I believe it is with this kind of mental functioning and under the direct influence of the vital that man has become an ill-willed being. The Titans are ill-willed beings but the Titans are beings of the vital world manifested in the forces of Nature: they want to do evil for the pleasure of doing it, to destroy for the pleasure of destroying.

People always speak about the wickedness of cats, for instance, playing with the mouse before eating it. That’s an example given to children; but I have seen cats. I know what they do. It is not at all true. They don’t do this at all through malice. Usually it happens like this: the mother-cat hunts for the little ones and catches a mouse. If it were to give the mouse immediately to the kittens to eat, they wouldn’t be able to eat it, for it is hard, tough, and they don’t have the capacity to eat such hard, tough flesh. Besides, it is also bad when it is like that. So they play with it (they seem to be playing with it), they toss it about, roll it, catch it, let it run, run after it, until it is very nicely softened. And then, when it is well softened, ready for eating, and the meat already worked upon, then they give it to the little ones who can now eat it. But certainly they don’t go and play with the mouse for the pleasure of playing! They hunt first, you see, and then prepare the dinner. They have neither furnace nor fire to cook and soften the thing. They must prepare it and make it ready for eating.

But it is also said that the first expression of love in living beings is the desire to devour. One wants to absorb, desires to devour. There is one instance which would seem to prove that this is not altogether false — that is when the tiger catches its prey or the snake its victim, it happens that both the tiger’s and the snake’s victims give themselves up in a kind of delight of being eaten. An experience is narrated of a man who was in the bush with his friends and had lagged behind and was caught by a tiger, a man-eater. The others came back when they saw that he was missing. They saw the tracks. They ran after him, just in time to prevent the tiger’s eating him. When he came to himself a little, they told him he must have had a frightful experience. He said: “No, just imagine, I don’t know what happened to me, as soon as that tiger caught me and while it was dragging me along, I felt an intense love for it and a great desire to be eaten by it!”

This is quite true, it is not an invention. It is a true story.

Well, I have seen with my own eyes…. I believe I have already narrated this to you — the story of the little rabbit which had been put in a python’s cage. It was in the cage in the Jardin des Plantes in Paris. It was the breakfast day. I happened to be there. The cage was opened, the little white rabbit put inside. It was a pretty little white rabbit and it immediately fled to the other end of the cage and trembled like anything. It was horrible to see this, for it knew very well what was happening, it had felt the snake, it knew very well. The serpent was simply coiled up on its mat. It seemed to be asleep, and very quietly it stretched out its neck and head, and then began looking at the rabbit. It looked at it without stirring —just looked at it. I saw the rabbit which at first stopped trembling; it no longer was afraid. It was quite doubled up and it began to recover. And then I saw it lift its head, open its eyes wide, and look at the snake, and slowly, very slowly it went forward towards it till it was just at the right distance. Then the snake with a single leap — without any disturbance, without even uncoiling itself, just remaining where it was, you understand — hop! it took it. And then it began rolling it, preparing it for its dinner. It was not in order to play with it. It prepared the thing. It crushed all its bones nicely, made them crack; then it smeared it with a kind of gluey substance to make it quite slippery. And when it was all quite ready, it began swallowing it slowly, comfortably…. But it didn’t have to disturb itself, it didn’t have to make the least movement, except the last swift one just to catch it when it was right in front. It was the other creature that had come to it.

There you are. Indeed there are many things in Nature. There is this, there is perhaps ill-will also. But I am not quite sure that it is not one of those presents that mental activity has given to man… as soon as he was separated from his instinct and wanted to act independently….

What exactly is instinct?

It is the consciousness of Nature. Nature is conscious of its action, but this is not an individual consciousness. There is an instinct of the species. Some have said that there were even “spirits of the species”, conscious beings for each species. Instinct depends on the way Nature works, and Nature is a conscious force which knows what it wants, does it in its own way, knowing where it is going and its roads: it chooses them itself. For man this appears incoherent, for his own consciousness is too narrow (he can’t see the whole well enough; when one sees only the small details of things or little fragments, one can’t understand at all), but Nature has a plan, it has a conscious will, it is altogether a conscious entity — it can’t be called a being, for it is not in the same proportion. When we speak of a being with our human consciousness, we immediately imagine a human being, perhaps a little larger or much larger, but still functioning always in the same way. That is why I don’t call it a being, but it is a conscious entity, a conscious will doing things consciously, deliberately, and having formidable forces at its disposal.

It is also said that the forces of Nature are blind and violent. But it is not at all that! It is man in his relative proportion with Nature who judges like that. Wait a little, let us take this example. When there is an earthquake, many islands are engulfed and millions of people killed. People say: “This Nature is monstrous.” From the human point of view this Nature is monstrous. What has it done? It has wrought a cataclysm. But just think how in jumping or running of doing something or other, you get a good knock and turn black and blue. It is the same thing for our cells as an earthquake; you destroy a huge number of cells! It is a question of proportion. For us, our little consciousness, ever so little, this appears something formidable but after all it is quite simply a contusion somewhere upon earth (not even in the universe). We are speaking only of the earth. What is it? Nothing at all, just a tiny little plaything in the universe. If we speak of this universe, then the disappearance of the worlds — these are just contusions. It is nothing.

One must, if one can, widen one’s consciousness.

8 May 1953

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