Cosmo-Religious Concepts God, Man and Evolution

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6.

The biological function of the human mind is twofold:

a. To link human individuals together, i.e. to create a social form in general.

b. To anticipate and bring about the future form in the evolution of man. This requires the entire range of the activity of the mind, emotions, impulses (values) no less than reason. Mind represents the future in the biological history of man, whereas the body represents the biological past and present. In biological terms, the function of Mind is a field creating function.

7.

Since every living process of growth or evolution is an involuntary process, determined by the success or failure of the urge to live, events in the conscious sphere that accompany and influence the course of evolution, furthering or hampering that course, must be viewed from the perspective of their resulting outcome. The outcome will show the line taken by the involuntary process: its millenial stabilities, reversals and the symptoms of its potential progression.

8.

The attainment of all future phases and aims of the evolution of the human species, in so far as they constitute real progress, just as the attainment of past and present phases and aims, is beyond free will. It is possible to delay the attainment indefinitely, but it is not possible to overcome its ever increasing pressure.

9.

The form that would end up as the ultimate living structure, settling the problems witnessed in the convulsions of pre-organic human collectivity, implies the realisation of the following achievements:

a. Discovering the distinguishing and differentiating factors, the real differences between human beings, that underlie every possibility of a ‘natural’ organisation. Examples of such differences are: the current features that group people socially into nations, beliefs, economic coherences; these would constitute some crude forerunners. The mind affects the working of all of them; they are, however, very real grouping factors and neither can nor should be abolished in favour of ‘lofty ideals’; they need to be overcome as autonomous and exclusive forces, as constituting sole and independent motivating factors; they need to be ranged and set in an organic association, together with other, natural (biologico-mental) differentiating factors. These factors determine the truly real and natural ‘types’ of human beings. One might suggest as one component principle of such a typology, the varying importance of the bearing upon the existence of society that these types have as well as the degree of replaceability of individuals within the type, depending on the nature of the type. These types, once ordered, constitute the natural structure of a society.

b. The extension of the organising process until it embraces mankind.

c. An organic balance which enables a whole-principle to control the most violent and powerful impulses such as national, religious and economic ones. The responsibility for achieving or failing to achieve this control has to be laid upon the mind, impulses being irresponsible (see below).

d. The full development and coming to his real self of the individual. Organic structure means abolition of the conflicting tension between the individual and collective character of the pre-organic structure. That means liberty. The individual is only ‘free’ in the organic society.