For him the question of personal interest does not come into the case at
all. He thinks simply of the good of evolution as a whole. This gives him a
definite foothold and the clear criterion, and removes from him altogether
the pain of indecision and hesitation. The Will of the Deity is man's
evolution; whatever therefore helps on that evolution must be good;
whatever stands in the way of it and delays it, that thing must be wrong,
even though it may have on its side all the weight of public opinion and
immemorial tradition.

Knowing that the true man is the ego and not the body, he sees that it is
the life of the ego only which is really of moment, and that everything
connected with the body must unhesitatingly be subordinated to those higher
interests. He recognizes that this earth-life is given to him for the
purpose of progress, and that that progress is the one important thing. The
real purpose of his life is the unfoldment of his powers as an ego, the
development of his character. He knows that there must be evolvement not
only of the physical body but also of the mental nature, of the mind and of
the spiritual perceptions. He sees that nothing short of absolute
perfection is expected of him in connection with this development; that all
power with regard to it is in his own hands; that he has everlasting time
before him in which to attain this perfection, but that the sooner it is
gained the happier and more useful will he be.

He recognizes his life as nothing but a day at school, and his physical
body as a temporary vesture assumed for the purpose of learning through it.
He knows at once that this purpose of learning lessons is the only one of
any real importance, and that the man who allows himself to be diverted
from that purpose by any consideration whatever is acting with
inconceivable stupidity. To him the life devoted exclusively to physical
objects, to the acquisition of wealth or fame, appears the merest