The theory of evolution is not entirely new. The Nasadiya Sukta, the Purusha Sukta. and the Aghamarshana Sukta of the Rig Veda indicate that the Vedic Rishis were aware of the evolutionary process, which begins with the Inconscience as a starting-point and higher levels of consciousness evolve step by step from the original starting-point of the Inconscience. The Sankhyan theory of Prakriti also refers to a process of evolution. But the facts of the universe as marshalled by Darwin have demonstrated to the contemporary scientific world some clues to the process of evolution. Even then the scientific theory of evolution has not received universal acceptance. Many philosophers have provided new accounts of the process of evolution. These philosophical theories, such as those of Bergson, Whitehead, and Pierre de Chardin are speculative, and they do not carry scientific conviction. In contrast, the spiritual theory of evolution as developed by Sri Aurobindo (1872-1950) and the Mother (1878-1973) is experimental in character and it is this theory which has been expounded in this book as briefly as possible. The consequences of the spiritual theory of evolution are for the individual momentous, since it is the developed individuals who will lead the evolutionary process to the next step. The next species will emerge from the present human species. and those individuals who will consciously work upon their evolved state of body, life and mind, utilizing the same as laboratories of evolution will lead the evolution towards the next species.