English
At the time of its consumption, perhaps, it may have been a source of some transitory pleasure ‘HE HIGHER SELF. 105 in itself; but, absorbed into the body it is merely so much renewed strength and health. So with the per- sonality and the Higher Self which digests it. We need not push the analogy too far; but it is quite clear that the conversion of the specific experiences of a life just past, which constitutes its personality, into so much cosmic progress for the Higher Self — which is the ultimate motive, so to speak, with which those experiences have been incurred—is a process which, while it goes on, constitutes a prolonged pre- servation of identity for the personality itself, and one which only yields to the conscious pre-eminence of the Higher Self’s identity, which is inextricably blended with that of the earthly personality during physical life, as soon as the two are united. From the last phase of our conception, which shows us the Higher Self absorbing the experiences of each lifetime in turn, we can readily infer that all through the long ages of its existence it is going through a process of growth on that higher plane to which it belongs, just as a man’s mind grows within the narrow limits of one physical life. And as we reflect upon all that is implied by such growth we shall find our conception of the whole process expanding readily in both direc- tions. To go back on the past, in the first instance, it is clear that each Higher Self must have existed at one time in a very imperfectly developed state. As soon as any individuality is defined by the earliest process of human evolution in the beginning of a cosmic period, there must be associated with that individuality, throughout its incarnations, a focus of activity and 106 THE GROWTH OF THE SOUL. consciousness on the spiritual plane of Nature, which constitutes from the beginning its Higher Self. But the Higher Self of the primitive savage and the Higher Self of the spiritualised man of later races are two very different entities. It is clearly by means of the experi- ences gathered by its successive manifestations of activity on the physical plane. that each Higher Self grows and advances to loftier perfection. Certainly, the quality of pure spirit can never vary, but the individualisation of spirit may be accomplished around different foci of activity with very different degrees of success. And as the process can rarely be a rapid one, we may easily comprehend that the growth of Higher Selves on the appropriate plane of existence during a planetary manvantara, is going on all the while pan passu with the improvement of the races in incarnation. The Higher Self must always exercise a conscious- ness of an elevated quality, though, in the beginning a consciousness deficient in vigour and intensity. But as it throws out one plant after another into incarnation, and successively draws back into itself such experi- ences of earthly life as may be susceptible of absorption into its own consciousness, its horizon widens. its knowledge expands, its individuality intensifies. The normal rule of its growth appears to be very slow and to be symbolised in this respect by some of the physical processes of Nature, like the accumulation of sand on ocean beds, or the accretion of particles on a coral reef. But in the course of time seas are filled up and islands of coral built on foundations in deep water. So the Higher Self selects its spiritual particles from THE HIGHER SELF. 107 the lives of its innumerable offspring, and the greatest Adept, or the greatest being destined to arise out of humanity, is a final consequence of processes that must have been carried on as slowly at one time, as those by which the Higher Self of any African savage is rising in the scale of Nature by virtue of its all but unprofit- able manifestations on earth. The theory of the Higher Self thus conceived seems to me to recommend itself to the mind as a scientific idea, that is to say, as a view in harmony with the pure and subtle dignity of natural operations, which often as they may be symbolised by theatrical or fantastic allegories, never betray the taint of such a character when exhaustively understood. It is only when the doctrine of the Higher Self fully takes possession of the mind that we can begin to realise the purpose of earthly existence, and be in some measure reconciled to the strain of emotion and feeling with which that existence is often associated. Viewed as a complete thing in itself, the earthly existence but too often seems to justify the gloomy despair of the pessimist—and, indeed, if the earthly existence were either complete in itself, or a singular experience in a human career, to be followed either by good or bad conditions of existence hereafter—pessimism as a philosophy applied to the phenomena of life as we behold them would be an irresistible conclusion. But the development of the Higher Self as a purpose of existence is an aim which may reconcile us to life, and justify the fact of suffering. For the time being—for most of us—it is impossible to feel the identity of the 108 THE GROWTH OF THE SOUL. higher and lower self from the incarnate point of view, but an intellectual perception of the truth may enable us to foresee the inevitably superior capacity of the Higher Self in this respect. And a full appreciation of all that lurks in that forecast will do a great deal to illuminate the pathway we have to travel, if we resolve to live in the lower self on conditions conducive to the interests of the higher. As a general rule—and by that I mean in all cases but those of people exquis- itely spiritualised already in their earthly nature, and endowed with clairvoyant vision of a high order—the lower self must be content to regard itself as appointed to undergo the suffering phase of existence for the benefit—-not really of another being, but for the benefit of a phase of itself, of which it can never have any direct consciousness in the flesh. But on the other hand it may acquire a confident certainty that the consciousness of the Higher Self will ultimately be so adjusted as to provide for the enjoyment of the fruit of this suffering in a manner that will constitute a complete recompense to the true individuality of the lower self. Is it necessary here to take note of the occult theory that calculations of recompense do not furnish the highest motives of human action? We may all be aware of that, but at the same time be interested, on all grounds, in studying the methods by which Nature provides a recompense for the suffering incurred through aspirations towards a higher life. The comprehension of the problem before us turns on a realisation of the fact that while the lower is not THE HIGHER SELF. 109 conscious of the Higher Self, the higher 7s conscious of the lower, and will be increasingly conscious thereof in proportion to the extent that the lower applies itself deliberately to the task of living for the sake of the higher. J,et us keep in view the theory or principle, or fact of Nature, that consciousness on the superior planes or spiritual realms of Nature is accompanied by a vivid sense of enjoyment. In proportion as the Higher Self is expanded and developed is that sense of enjoyment broadened and deepened. In such expansion, in such development, the reward of the efforts made by the lower self is realised. This appears to me to bean all-important point on which it is desir- able for us to dwell with the closest attention. The crude, guardian angel theory of the Higher Self, as well as that which looks too far ahead and seeks to identify the higher individual with the Universal Self, or God, both err in leading us to think, so to speak, too well of the Higher Self as a rule. There are, no doubt, as I have suggested, advanced human beings still in the flesh for that matter, and far below the Adept level of advancement, with whom the Higher Self is a very exalted and highly conscious kind of guardian angel. But with the vast majority of people it would be an immense mistake to regard the Higher Self as anything but higher in kind. It may not be nearly so much higher in degree—on the general scale of human progress, that is to say—than the lower self, as people are sometimes apt to imagine. Of course its affinities are all spiritual in their order.. The Higher Self, such as it is, of the most grovelling sensualist is IIo THE GROWTH OF THE SOUL. wholly indifferent to sensual things; and in touch, to some very limited extent, with the ocean of real know- ledge, which is the same ocean on which a Planetary Spirit floats. But its consciousness on that plane of existence is, to a corresponding extent, torpid and imperfect. For its growth, for its happiness, for its awakenment to the opportunities within its reach in the higher realms of Nature, it is altogether dependent— altogether, at all events, in the earlier stages of such growth—on its lower self; on its own material phase ; on the earthly fulcrum which it leans upon to accom- plish an upward moveiment. Let us remember, indeed, that though thus dependent, it is not itself lethargic in the matter. The lower self action which conduces to such growth is necessarily, when accomplished, the result of promptings from the Higher Self thought, or suggestion. The growth we are considering may thus be said—by an enlargement of the view already expressed —to be dependent on the responsive action of the lower self; on the efforts and exertions made by the lower in response to the influence of the higher. The action and reaction, in short, by which progress is accomplished should always be thought of as started, in the first instance, by the Higher Self.