rong which works against it. "Revelation" is an attempt to state this
at any given time; "Intuition" is the result of successful attempts
to do this; "Utility" is the application of observed results of
happiness and misery which flow from obedience to this, or disregard
thereof.

Evolution is the unfolding and manifestation of life-energies, the
unfolding of the capacities of consciousness, the manifestation of these
ever-increasing capacities in ever-improving and more plastic forms.
The primary truth of Morality, as of Religion and of Science, is the
Unity of Life. One Life ever unfolding in endless varieties of forms; the
essence of all beings is the same, the inequalities are the marks of the
stage of its unfoldment.

When we base Morality on Evolution, we cannot have, it is obvious, one
cut and dry rule for all. Those who want cut and dry rules must go to
their Scriptures for them, and even then, as the rules in the Scriptures
are contradictory--both as between Scriptures and within any given
Scripture--they must call in the help of Intuition and Utility in the
making of their code, in their selective process. This selective process
will be largely moulded by the public opinion of their country and age,
emphasising some precepts and ignoring others, and the code will be the
expression of the average morality of the time. If this clumsy and
uncertain fashion of finding a rule of conduct does not suit us, we
must be willing to exert our intelligence, to take a large view of the
evolutionary process, and to deduce our moral precepts at any given
stage by applying our reason to the scrutiny of this process at that
stage. This scrutiny is a laborious one; but Truth is the prize of
effort in the search therefor, it is not an unearned gift to the
slothful and the careless.

This large view of the evolutionary process shows us that it is best
studied in two great divisions: the first from the savage to the highly
civilised man who is still working primarily for himself and his family,
still working for private ends predominantly; and the second, at present
but sparsely followed, in which the man, realising the supreme claim of
the whole upon its part, seeks the public good predominantly, renounces
individual advantages and private gains, and consecrates himself to the
service of God and of man. The Hindu calls the first section of
evolution the Prav[r.][t.][t.]i M[=a]rga, the Path of Forthgoing; the
second the Niv[r.][t