Heredity

“Without doubt, the claims of heredity have been absurdly exaggerated. It has succeeded in accounting for much, not all, in our physical make-up, our temperament, our vital peculiarities. Its attempt to account for genius, inborn faculty and other psychological phenomena of a higher kind is a pretentious failure. But this may be because Science knows nothing at all that is fundamental about our psychology, — no more than primitive astronomers knew of the constitution and law of the stars whose movements they yet observed with a sufficient accuracy. I do not think that even when Science knows more and better, it will be able to explain these things by heredity; but the scientist may well argue that he is only at the beginning of his researches, that the generalisation which has explained so much may well explain all, and that at any rate his hypothesis has had a better start in its equipment of provable facts than the theory of reincarnation.”

“If the creation of the whole nature is to be credited to the physical birth, then the body, life and soul of the individual are only a continuation of the body, life and soul of his ancestry, and there is no room anywhere for soul rebirth. The individual man has no past being independent of them and can have no independent future; he can prolong himself in his progeny, — the child may be his second or continued self, as the Upanishad puts it, — but there is no other rebirth for him. No continued stream of individuality presided over by any mental or spiritual person victoriously survives the dissolution of the body. On the other hand, if there is any element in us, still more the most important of all, which cannot be so accounted for, but presupposes a past or admits a future evolution other than that of the race mind and the physical ancestry, then some kind of soul birth becomes a logical necessity.
         Now it is just here that the claims of physical and vital evolution and heredity seem to fail, — as a cause of our whole mental and spiritual being. Certainly it has been shown that our body and the most physical part of our life action are very largely the results of heredity, but not in such a way as to exclude an assisting and perhaps really predominant psychical cause other than the ancestral contribution. It has been shown if you will that our conscious vitality and those parts of mind which depend upon it, something of temperament, something of character, certain impulses and predispositions, are to a great extent shaped — or is it only influenced? — by evolutionary heredity; but not that they are entirely due to this force, not that there is no soul, no spiritual entity which accepts and makes use of this instrumentation, but is not its created result or helplessly subject to it in its becoming.”

“Our present will and personality are bound by many things, by our physical and vital heredity, by a past creation of our mental nature, by environmental forces, by limitation, by ignorance. But our soul behind is greater and older than our present personality. The soul is not the result of our heredity, but has prepared by its own action and affinities this heredity. It has drawn around it these environmental forces by past karma and consequence. It has created in other lives the mental nature of which now it makes use. That ancient soul of long standing, sempiternal in being, puruṣaḥ purāṇaḥ sanātanaḥ, has accepted the outward limitation, the outward ignorance as a means of figuring out in a restriction of action from moment to moment the significance of its infinity and the sequence of its works of power. To live in this knowledge is not to take away the value and potency of the moment’s will and act, but to give it an immensely increased meaning and importance. Then each moment becomes full of things infinite and can be seen taking up the work of a past eternity and shaping the work of a future eternity. Our every thought, will, action carries with it its power of future self-determination and is too a help or a hindrance for the spiritual evolution of those around us and a force in the universal working. For the soul in us takes in the influences it receives from others for its own self-determination and gives out influences which the soul in them uses for their growth and experience. Our individual life becomes an immensely greater thing in itself and is convinced too of an abiding unity with the march of the universe.”

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See also

• Lamarckism
• Species