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What is the use, ask many questioners, of first, an evolution of the human soul which merely brings it back to the same point where it started and second, of developing a selfhood through the long cycles of evolution only to have it merged or dissolved in the end into the unselfed Absolute? Is not the whole scheme absurdly useless? The answer is that if this were really the case, the criticism passed would be quite a fair one. But it is not the case. The unit of life emanated from the Overself begins with the merest glimmer of consciousness, appearing on our plane as a protozoic cell. It evolves eventually into the fullest human consciousness, including the intellectual and spiritual. It does not finish as it began; on the contrary, there is a grand purpose behind all its travail. There is thus a wide gulf between its original state and its final one. The second point is more difficult to clear up, but it may be plainly affirmed that man's individuality survives even in the divinest state accessible to him. There it becomes the same in quality but not identical in essence. The most intimate mental and physical experiences of human love cast a little light for our comprehension of this mystery. The misunderstanding which leads to these questions arises chiefly because of the error which believes that it is the divine soul which goes through all this pilgrimage by reincarnating in a series of earthly forms. The true teaching about reincarnation is not that the divine soul enters into the captivity and ignorance of the flesh again and again but that something emanated from the soul, that is, a unit of life that eventually develops into the personal ego, does so. The Overself contains this reincarnating ego within itself but does not itself reincarnate. It is the parent; the ego is only its offspring. The long and tremendous evolution through which the unit of life passes from its primitive cellular existence to its matured human one is a genuine evolution of its consciousness. Whoever believes that the process first plunges a soul down from the heights into a body or forces Spirit to lose itself in Matter, and then leaves it no alternative but to climb all the way back to the lost summit again, believes wrongly. The Overself never descends or climbs, never loses its own sublime consciousness. What really does this is something that emanates from it and that consequently holds its capacity and power in latency, something which is finited out of the Overself's infinitude and becomes first, the simple unit of life and later, the complex human ego. It is not the Overself that suffers and struggles during this long unfoldment but its child, the ego. It is not the Overself that slowly expands its intelligence and consciousness, but the ego. It is not the Overself that gets deluded by ignorance and passion, by selfishness and extroversion, but the ego.

The belief in the merger of the ego held by some Hindu sects or in its annihilation held by some Buddhist ones, is unphilosophical. The "I" differentiated itself out of the infinite ocean of Mind into a distinct individuality after a long development through the diverse kingdoms of Nature. Having thus arrived at consciousness of what it is, having travelled the spiral of growth from germ to man, the result of all this effort is certainly not gained only to be thrown away.

Were this to happen then the entire history of the human race would be a meaningless one, its entire travail a resultless one, its entire aspiration a valueless one. If evolution were merely the complementary return journey of an involutionary process, if the evolving entity arrived only at its starting point for all its pains, then the whole plan would be a senseless one. If the journey of man consisted of nothing more than treading a circle from the time of his emergence from the Divine Essence to the time of his mergence back into it, it would be a vain and useless activity. It would be a stupendous adventure but also a stupid one. There is something more than that in his movement. Except in the speculations of certain theorists, it simply does not happen.

The self-consciousness thus developed will not be dissolved, extinguished, or re-absorbed into the Whole again, leaving not a trace behind. Rather will it begin a new spiral of evolution towards higher altitudes of consciousness and diviner levels of being, in which it will co-operate as harmoniously with the universal existence as formerly it collided against it. It will not separate its own good from the general good. Here is part of the answer to this question: What are the ultimate reasons for human wanderings through the world-process? That life matters, that the universe possesses meaning, and that the evolutionary agonies are leading to something worthwhile--these are beliefs we are entitled to hold. If the cosmos is a wheel which turns and turns endlessly, it does not turn aimlessly. Evolution does not return us to the starting point as we were. The ascent is not a circle but a spiral.

Evolution presupposes that its own possibility has always been latent within the evolving entities. Hence the highest form is hidden away in the lowest one. There is development from the blindly instinctive life of animals to the consciously thinking life of man. The blind instinctive struggles of the plant to sustain itself are displaced in the evolutionary process by the intelligent self-conscious efforts of the man. Nor does this ascent end in the Vedantic merger or the Buddhistic annihilation. It could not, for it is a development of the individuality. Everywhere we find that evolution produces variety. There are myriads of individual entities, but each possesses some quality of uniqueness which distinguishes it from all others. Life may be one but its multitudinous expressions do differ, as though difference were inherent in such expression.

Evolution as mentalistically defined by philosophy is not quite the same as evolution as materialistically defined by Darwin. With us it is simply the mode of striving, through rhythmic rise and fall, for an ever fuller expansion of the individual unit's consciousness. However, the ego already possesses all such possibilities latently. Consequently the whole process, although apparently an ascending one, is really an unfolding one.

-- Notebooks Category 26: World-Idea > Chapter 4: True Idea of Man > # 257

-- Perspectives > Chapter 26: World-Idea > # 49

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