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Five Lectures on Reincarnation by Swami Abhedananda
page 35 of 65 (53%)
is there. The moral and spiritual nature of human beings cannot be
traced as the outgrowth or gradual development of the animal
nature. There is a dispute among the Evolutionists as to the method of
explaining their cause. Some say that these higher faculties have
evolved out of the lower ones and have developed by variation and
natural selection; while others hold that some other higher influence,
law or agency is required to account for them.

Professor Huxley says: "As I have already urged, the practice of that
which is ethically best--what we call goodness or virtue--involves a
course of conduct which in all respects is opposed to that which leads
to success in the cosmic struggle for existence. In place of ruthless
self-assertion, it demands self-restraint; in place of thrusting aside
or treading down all competitors, it requires that the individual
shall not merely respect, but shall help his fellows; its influence is
directed not so much to the survival of the fittest as to the fitting
of as many as possible to survive. It repudiates the gladiatorial
theory of existence. It demands that each man who enters into the
enjoyment of the advantages of a polity shall be mindful of his debt
to those who have laboriously constructed it, and shall take heed that
no act of his weakens the fabric in which he has been permitted to
live. Laws and moral precepts are directed to the end of curbing the
cosmic process, and reminding the individual of his duty to the
community, to the protection and influence of which he owes, if not
existence itself, at least the life of something better than a brutal
savage." ("Evolution and Ethics," pp. 81-82.)

Prof. Calderwood says: "So far as human organism is concerned, there
seem no overwhelming obstacles to be encountered by an evolution
theory, but it seems impossible under such a theory to account for the
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