New frontier for Salvation and evolution in Human being

Human psychology delimits the frontiers of human moksha and vikas. It develops low-loves and low-hates in the satisfaction of its biological, social and spiritual needs. It cultivates the low-loves of palate, sex, intoxicants, laziness (in relation to body); vanity, praise, selfishness, self-willedness (in relation to self); attachment to children, property, association (in social context); blind reverence, false worship, false sadhanas (in relation to spiritual needs); and the low-hates of jealousy, ill-will and revenge or vindictiveness, etc. These low-loves and low-hates deviate a human soul into pathways of evils and untruths and lead it into blind alleys of no return. They constitute its bondage.  They bring the frontiers right on its head to crush it out of existence. Can we reduce our low-loves and low-hates and thus push back our frontiers to have a living space for our life?

The human psychology has capacity for altruistic life. But it is severely limited in extent and depth and has blind spots in relation to certain evil means and untruths. Can we extend and deepen our altruistic life and keep it clean from untruths?

The ideal limit for the new frontiers of human freedom and evolution is the optimum soul-consciousness which repulses low-loves and low-hates as fatal diseases for the soul, and feels attraction and love for different altruistic feelings in their comprehension and depth as essential to health leading to rightful and truthful adjustments and service of the four kingdoms of Nature.  The soul enjoys the widest life-space to grow into the image of the Ekta Vadi with the evolutionary process of Nature.

A person can get free from bondage to a low-love if

I. he can get light to see his low-love in all its repulsive ugliness;

II. gets moral strength to throw off the bondage; and he can develop an altruistic feeling to its full maturity if

(a) he gets vision to see its charming beauty, and

(b). gets moral strength to live it. Further, we saw that such freedom from some low-love and evolution of some altruistic feeling does not push frontiers far enough. He must develop soul consciousness which consists in

(i). emotionally appreciating and accepting the good of soul as a thing of utmost concern; and

(ii). it is to having knowledge of the psychology of the soul, its conditions of ill-health in the form of low-loves and low-hates and how to get rid of them; and its conditions of health in the form of altruistic loves and higher hates and how to evolve them.

The question is how these conditions can be satisfied. We do find that some low-love is reduced or removed through some shock experience. . .

We can systematically help ourselves to this evolution if we develop rapport with a character who has evolved in him all the altruistic feelings in their comprehensiveness and depth, and who has the devotion to help others to see the beauty of altruistic feelings and to get strength to develop them.

Further, we saw that hatred for low-loves and low-hates and attraction and love for altruistic feelings must be founded on soul-consciousness. Unless this happens, the work of elimination of low-loves and low-hates and evolution of altruistic feelings must remain haphazard. It is only when the soul consciousness is developed that systematic elimination of low-loves and evolution of altruistic feelings can work out to success to the extent of an individual’s capacity.

We can acquire soul consciousness through association with a character who

(I). values his soul life as the highest good in the world;

(II). is awakened to the concern to evolve his soul life;

(III). has love of goodness to evolve all his Altruistic feelings and hatred of evil to repel the growth of low-loves and low-hates; and

(IV). has love of truth to develop it in all-sidedness and hatred of untruth to repel any trace or form of it.

A soul with such characteristics may be termed Devatma.

Devatma evolved this life of all-sided hatred for untruth and all-sided love of goodness and all-sided hatred of evil in himself and called upon man to ‘participate in this life of his’ to advance to new frontiers of moksha and vikas. this topic leads us from Ethics to Religion which is outside our borders. it is best to avoid temptation to cross one’s borders.