To the mind limited by the scope of our daily existence and understanding, rebirth is one among any number of theories, but not something settled. Sri Aurobindo points out that even from the viewpoint of the mental perspective, which weighs possibilities and probabilities, but cannot come to any certain conclusions, the theory of rebirth explains the facts of our existence at least as well as the other theories being entertained: “…it is a better hypothesis than the naive and childlike religious solutions which make the world an arbitrary caprice and man the breathing clay puppet of an almighty human-minded Creator, and at least as good a hypothesis as the idea of a material inconscient Force somehow stumbling into a precarious, ephemeral, yet always continued phenomenon of consciousness, or a creative Life labouring in the Bergsonian formula oppressed but constant in the midst of a universal death, as good too as the idea of a mechanical working of Prakriti, Maya, Shakti into which or in which a real or unreal individual stumbles and wanders,… until he can get out of it by a spiritual liberation.”
The crux of the issue is whether the human being is a static creation fixed forever in its place, or an evolutionary being with dynamic potential to develop beyond the level of consciousness we currently are able to manifest. Rebirth provides a mechanism for dynamic development, which is not required in a static universe.
“Its truth will depend on spiritual experience and effectuation; but chiefly on this momentous issue, whether there is anything in the soul-powers of man which promises a greater term of being than his present mentality and whether that greater term can be made effective for his embodied existence? That is the question which remains over to be tested by psychological inquiry and the problem to be resolved in the course of the spiritual evolution of man.”