Chapter XXIII (part 12)

Having painted a very true picture of the consecutive gradations of the forms of consciousness observed by us—of animal-vegetable, of animal, and of man—Dr. Bucke considers this gradation exclusively in the light of the evolution of one form from another, not at all admitting the possibility of other points of view: for example, the fact that each of the existing forms is a link of separate evolutionary chains, i.e., that the evolutions of animal-vegetables, of animals and of men are different, go by different routes, and do not impinge upon one another. And this standpoint is entirely p. 322 justifiable when we take into consideration the fact that we never know transitional forms. Moreover Dr. Bucke makes an entirely arbitrary conclusion concerning the inevitability of the further evolution of man, because unconscious evolution (i.e., unconscious for the individual directed by the consciousness of the species) in the vegetable and animal kingdoms is impossible with the appearance of reasoning in man. It is necessary to recognize that the mind of a man depends upon itself to a considerably greater degree than the mind of an animal. The mind of a man has far more power over itself; it can assist in its own evolution, and can also impede it. We are confronted with the general question: can unconscious evolution proceed with the appearance of reasoning? It is far more correct to suppose that the appearance of reasoning annihilates the possibility of unconscious evolution. Power over evolution passes from the group-soul (or from nature) to the individual itself. Further evolution, if it take place, cannot be an elemental and unconscious affair, but will result solely from conscious efforts toward growth . 1 This is the most interesting point in the whole process, but Dr. Bucke fails to bring it out. Man , not striving toward evolution, not conscious of its possibility, not helping it, will not evolve. And the individual who is not evolving does not remain in a static condition, but goes down, degenerates (i.e., some of his elements begin their own evolution, inimical to the whole). This is the general law. And if we take into consideration what an infinitesimal percentage of men think and are capable of thinking of their evolution (or their striving toward higher things) then we shall see that to talk about the inevitability of this evolution is at least naive . 3. Speaking of the formation of a higher faculty of knowledge and reason, Dr. Bucke fails to take into consideration one very important circumstance. He himself previously remarks that the blending of concepts with emotional elements proceeds in the mind, and as a result of this a new understanding appears, and then cosmic consciousness. Thus it follows from his own words that cosmic consciousness is not simply a blending of concepts with emotional elements, or ideas with feelings, but is the result of this blending. Dr. Bucke however does not dwell on this with sufficient attention. Moreover he further regards the fundamental element p. 323 of cosmic consciousness as the blending of sensations, perceptions and concepts with elements properly belonging to the emotional nature. This is a mistake, because one element of cosmic consciousness is not simply the blending of thought and feeling, but the result of this blending, or in other words: thought and feeling plus something else , plus something else that is absent either in the intellect or in the emotional nature. But Dr. Bucke regards this new faculty of understanding and reasoning as a product of the evolution of existing faculties and this vitiates all his deductions. Let us imagine that some scientist from another planet, not suspecting the existence of man , studies the horse, and its "evolution" from colt to saddle-horse, and regards as its highest evolution the horse with the horseman in the saddle.