Death often gives an otherwise unattainable deliverance, and so yields the poor victim of unhappy outer conditions a passage to heaven. It is a thought no less false than it is frightful, which represents death as the vindictive turnkey of the creation, at whose approach probation ends, and the shuddering convict is thrust into hell, the hopeless bolt dropping into its ward behind him. It is rather the divine messenger of deliverance for those who are borne down here under a fate too hard for them. Oh, what myriads of afflicted ones orphan children crushed by brutal treatment; poor seamstresses starving in garrets; men and women ground and grimed almost out of the semblance of humanity, in the drudgery and darkness of coal mines; hapless suicides, who have rashly fled from this step dame world, and whose alabaster forms, purpled with bruises, are laid on the dismal beds of brass in the morgue, where a ghastly light strains through the grates, and the crowd of gazers sweeps endlessly on; unsuccessful men of genius, unappreciated, neglected, cruelly wronged, their extreme sensitiveness making their lives a long martyrdom to these what a blessed angel is death, freeing them, setting them in a new state, starting them on a fresh career, amidst fairer circumstances, in front of better opportunities! To be saved, and in paradise, what is it but to be a pure instrument to echo the music of divine things? When the corruptible parts of the instrument are hopelessly discordant, or the circumstances of its place here are jangled with evils which it cannot overcome, then the disentanglement of the spiritual harp, and the translation of it to some finer sphere; where its free chords may ring their proper music clearly out, are a blessed redemption, making death itself a triumphant gate of heaven.

Retribution is the remotest and most difficult of all the heavenly gates; and yet it is one, and one that is indispensable for many a neglectful, halting, and obstinate child of man. It is an extreme error to think punishment a gate of hell. It is rather a result of being already inside, and it legitimately serves as an outlet thence. Whatever may be the case with imperfect human rulers, in the government of God no punishment is ever inflicted for the sake of vengeance, a gratuitous evil. It is blasphemy to deem God vindictive. He always punishes for the sake of good, to awaken attention, produce insight and sorrow, and cause a reattunement of character and conduct with the laws of right, seen at last to be supremely authoritative and benignant, indissolubly bound up with the truest good of each and with the sole good of all. On every gate of hell may be written. Wherever retribution is actual, salvation is possible, equivalent to the great maxim of jurisprudence: Ubi jus ibi remedium! So, even the dark door of retribution, when men will advance by no other way, leads them to thoughtfulness, regret, and a redemptive readjustment of their passions and acts. Thus it becomes the ultimate gate of heaven. And, alas! what a dismal crowd of sufferers, refusing all shorter and happier ways, wait to be drawn through this torturing passage of remedial mercy! May the number entering by the other gates ever increase, and those entering this dwindle! And yet, may it forever stand open for the unhappy culprits who must be lost unless saved here!

Besides all these gates, and commanding them all, there is one everywhere accessible, and never shut on any soul which has the grace to try it the omnipresent gate of resignation. Remove the conditions of resistance, or friction, by a total surrender of self will and an absolute acceptance of the Divine Will, and, it matters not where you are, the essence of perdition is destroyed in your soul. The utter abandonment of pride, a pious submission to the laws of things, a glad and grateful acquiescence in whatever the Supreme Authority decrees this is the unrestricted way into heaven which waits before the steps of all who will only exhibit the requisite spirit, and enter. Yes, let any being but banish from himself every vestige of personal dictation before God and unexactingly identify his desires with universal good; and, even though he stand on the bottom of hell, heaven will be directly before him through the open gate of resignation. For the organic attitude of a pure and loving submission tunes the discordant creature to that eternal breath of God which blows everywhere through the universe of souls, sighing until they conspire with it to make the music of redemption.

CHAPTER V.

RESUME HOW THE QUESTION OF IMMORTALITY NOW STANDS.

IN THE leading nations of Christendom, the belief in the immortality of the soul has for some time past obviously been weakening. The number of those who assail the belief increases, and their utterances become more frank and dogmatic. A multitude of instances, clear to every careful observer, prove this. Especially at the present moment do examples of painful doubt, profound misgiving, bold and exultant denial, mocking flippancy and ridicule, abound on all sides, in private conversation, in public discussion, and in every form of literary activity. The hearty thoroughness and fervor with which the faith of the Church was once held have gone from whole classes. Subtle skepticism or blank negation is a common characteristic. Whether this tendency towards unbelief be sound or fallacious, temporary or permanent, it is at least actual. And it is important that we examine the causes of it, and test their logical validity while tracing their historic spread. Why, then, we ask, is the faith in a future life for man suffering such a marked decay in the present generation of Christendom?

In the first place, the faith pales and dwindles, from the general neglect of that strenuous and constant cultivation of it formerly secured by the stern doctrinal drill and by the rigid supervision of daily thought and habit in the interests of religion. Never before were men so absorbed as now in material toil and care during the serious portion of their existence; never before so beset as now during the leisure portion by innumerable forms of amusement and dissipation. The habit of lonely meditation and prayer grows rarer. The exactions of the struggle of ambition grow fiercer, the burdens of necessity press more heavily; the vices and temptations of society thicken: and they withdraw the attention of men from ideal and sacred aims. More and more men seem to live for labor and pleasure, for time and sense; less and less for truth and good, for God and eternity. Absorbed in the materialistic game, or frittered and jaded in frivolous diversions, all eternal aims go by default. In what precious age was maddening rivalry so universal, giggling laughter so pestilent an epidemic, triviality at such a premium and sublimity at such a discount? But the things to which men really devote themselves dilate to fill the whole field of their vision. They soon come to disbelieve that for which they take no thought and make no sacrifice or investment. The average men of our time, as well those of the educated classes as those of the laboring classes, do not live for immortality. Therefore their faith in it diminishes. Our fathers, to a degree not common now, walked in mental companionship with God, practiced solitary devotion, shaped their daily feelings and deeds with reference to the effect on their future life. Thus that hidden life became real to them. Now the interests and provocations of the present world, concentrated and intensified as never before the strife of aspirants, the giddy enterprises of speculation and commerce and engineering, the chaos of caucuses and newspapers and telegraphs monopolize our faculties and exhaust our energies, leaving us but faint inclination to attend to the solemn themes of the soul and the mystic lures of infinity. To those crazed with greed, battling with rivals or sunk in debauchery, God naturally becomes a verbal phantom and immortality a foolish dream. There is nothing in mechanism and mammon worship, nothing in selfish sloth and laughter, nothing in cruel oppression and drudgery, to inspire belief in the deathless spirituality of man. Among a people prevailingly given over to these earthlinesses, faith in the transcendent verities of religion perforce dies out. In the long run the supreme devotion of the soul irresistibly moulds its faith. Christendom does not live in conscious sacrifices and aspirations for God and eternal life, but it lives chiefly for selfish power and knowledge, money, praise and luxury. Therefore in Christendom faith in immortality is decaying. But we believe this decay to be temporary, the necessary transition to a richer and more harmonic insight. The passing eclipse of faith in a future life is destined by concentrating attention on the present to develop its resources, realize the divine possibilities of this world, unveil all the elements of hell and heaven really existing here, and fully attune mankind to the conditions of virtue and blessedness now. When this shall have been done the tangential and fractional character of our experience will be so obvious, the inadequacy of the earthly state for the wants of our transcendent and prophetic faculties will be so urgent, and the supplementing adaptations of the entire unseen but clearly divined future to the craving parts in the present will be so manifest, that a complete revelation of immortality will break upon the prepared mind of the race. Then history will take a new departure in breathing communion with the whole creation.

But infidelity to duty and privilege does not destroy the truth of duty and privilege. It only blinds the faithless eyes so that they cannot see the truth. If the immortality of the soul be a truth, the materialistic absorption of our life would blind us to it and make us deny it. Exclusive attention to the present would hide the future from us, although its dazzling prizes, scattered on the dark back ground of eternity, were burning there in everlasting invitation and hospitality. Thus, while the eager worldliness of our age practically vacates the faith in a future life, it does not logically disprove it; but leaves it for the ultimate test of the genuine evidence.

The second reason for the apparent rapid crumbling away of the belief in immortality in Christendom is the recent wide diffusion of a critical knowledge of the comparative history of the opinions of all nations on the subject of a future life, revealing the mythological character common to them, and tracking them back to their origin in primitive superstitions no longer is their literal purport credible to any educated intelligence. In many works by theological writers, and by scientific writers, of free habits of thought, like Strauss and Spencer, collections have been made of the fancies and theories of mankind respecting the survival of the spirit and the conditions of its experience after the death of the body. These beliefs, it has been agreed, even among the most enlightened peoples, rest at last on the same basis with the crudest notions of the barbarians of the prehistoric period, namely, the spontaneous workings of raw instinct and imagination. Tracing the views of Christians as to the nature of the soul, and the life to come in heaven or hell, back to the rude conceptions of the naked savages who fashioned their idea of the ghost from the shadow or the reflection of the man, which was a picture or representative of him, yet without matter, and from the phenomena of dreams, in which they supposed the spirit of the man left him and went through the adventures of the dream and returned ere he awoke it has been asserted that every form of later faith, however refined and improved in details, yet really resting on such puerile fancies, such incompetent and absurd beginnings, is thereby discredited and must be rejected.

Now, it is true that when we find among Christian believers, connected with the doctrine of a future life, an incongruous medley of physical imagery and gross imaginative pictures, conceptions of just the same character as the grotesque dreamings of the earliest savages and the elaborate mythology of subsequent priesthoods, we are required to treat the whole suppositious mass as mere poetry or superstition, and to dismiss it from our faith. But we are by no means justified in doing so with the essential fact itself of a future life. The essential fact, the assertion of immortality, may be true, even if the mythological dress be all fictitious. It does not follow that man has no surviving soul because the local heaven or hell, described by savage or priest as its residence, is unreal. It surely is no correct inference that the soul perishes with the body, because the barbarian mind generalized its idea of the soul from the phenomena of shadows, reflections, echoes and dreams. The critical scholar, who judges the case fairly, will correct the fallacies of the confused reasoning instinct, and relegate the mythology to its proper province, but reserve his judgment on the question itself of spiritual survival to be settled on the only appropriate evidence. Although the habit thus formed by the critical scholar, and by those who follow his authority, of sweeping away as wholly untenable so many varieties of speculation, and so many groups of images connected with the belief in a future life, has unquestionably contributed powerfully to foster complete disbelief in the doctrine itself, yet it is equally unquestionable that this process of negation is illogical. Many a true doctrine has been cradled in superstitions and absurdities. A faith supported by many classes of independent arguments is not overthrown by the disproof of one of those classes. It is as wrongful a procedure to deny the immortality of the soul because barbaric instinct grounded it on erroneous notions and enveloped it with falsehoods, as it would be to reject the established laws of gravitation and light and sound, for the reason that the various provisional theories, preceding the correct ones, were ridiculous mistakes. The problem to be solved is, Does the man who is now a soul in a body remain a soul when the body dissolves? The inadequacy or folly of a hundred provisional answers does not affect the final answer. Instead of denying immortality because the childish mind of the early world feigned impossible things about it, we should change the question by appeal to a more competent court, and inquire what Pythagoras, Augustine, Dante, Leibnitz, Fichte, Schelling, Swedenborg, Goethe, thought about it. It is a question for the consensus of the most gifted and impartial minds, the very Areopagus of Humanity, to decide. Furthermore, on a deeper inquiry, it seems clear that the real belief in immortality did not originate from the contemplation of the phenomena of dreams and shadows and echoes, but arose rather from the inexpugnable self assertion of consciousness, its inability to feel itself non existent. This persistency of consciousness, following it in all its imaginative flights of thought beyond the death of the body, was the cause of the mythological creativeness of the barbaric mind. And thus the elaboration of the imagery of ghosts and a ghostly realm was not the precursor, but the result of a belief in another life. The belief sprang directly out of the feeling of a continuous being unconquerably connected with human self consciousness, and is independent of the imagery in which it has been clothed, may clothe itself in endless forms of imagery, and survive their removal on the discovery of their incompetence.

Besides, the savage himself was, after all, not so far out of the way. His mythology was not a mere fiction concreted into fact by superstition. He was on that track of analogy which, when cleared, will be, perhaps, the luminous highway to universal truth. The savage was obscurely conscious that the objects which appeared around him as solid material realities had their immaterial correspondences within his spirit. The tree, the stone, the flower, the star, the beast, the man, had within him correspondent mental images or ideas just as real as they, but without sensible qualities, and incapable of hurt. With creative wonder he recognized a symbol or analogy of this inner world in the shadow and the reflection. The shadow or the reflection is a representation of its original, but without material substance.

See, it lies there, wavering, on the rock, or in the water. No arrow can pierce it, no club bruise it, no pestle pulverize it, no chemistry disintegrate it. It is an emblem of the immaterial and indestructible spirit, revealed in the outer world of matter, where everything changes and passes away except the noumena under the phenomena. No wonder it stirred the brooding fancy of the ignorant, but prophetic primitive man, and made it teem with poesy and personification.

Freely, then, let us brush aside the mythological extravagance and irrational errors in the entire cosmopolitan doctrine of a future life, but beware of rejecting the fact itself of immortality until we have better grounds than have yet been afforded by the accumulating insight of literary history. As the world moves on, and the human mind develops with it, the crude must give way to the mature, and the false be replaced, not with vacancy, but with the true. The problem of the nature and destiny of the soul will not be solved by tearing away the fictitious drapery thrown around it, but by piercing to the roots of the reality within the drapery.

And now we come to the third reason for the increasing doubt and decreasing faith in regard to a future life: that reason is that the form of the belief in it prevalent in Christendom has become incredible, and the rejection of the form has loosened the hold on the substance. The philosophic mind, which has attained to the idea of the infinite God, without body, or parts, or passions, omnipresent in his total perfection, can reason to the belief in a kindred immortality for its own finite being. But since our experience is here limited to the life now known, we are utterly without data or ability to image forth such a conception of immortality in any form of picture or mental scenery. There seem to be only three ways in which we can give imaginative representation of a future life. The first is the method of the universal barbarian mind, which paints the life to come as a shadowy reflex or copy of the present world and life, an unsubstantial, graspless, yet actual and conscious realm of ghosts, carrying on a pale and noiseless mimicry of their former adventures in the body. Holding fast to that clew of analogy which is the nucleus of philosophy in this view, but rejecting the rest as fantastic figment, we arrive at the next way in which those who are unwilling to leave their thoughts of the future life in empty rational abstraction, portray it in vivid concrete. This they do by means of the doctrine of a general bodily resurrection of the dead.

It is a striking fact that four of the great historic and literary religions have taught the doctrine of immortality under the form of a physical resurrection, namely: Zoroastrianism, Judaism, Christianity, and Mohammedanism. It has been attributed, also, to the ancient religion of Egypt, but erroneously. Its belief there is a mere inference from facts which do not really imply it. The Egyptians plainly believed in a series of individual reincarnations, not in any general resurrection. But it is a sufficiently interesting and impressive fact that over one third of the human race have embodied their expectation of a future eternal life in this concrete and astonishing form. It has not rested on a basis of reason, but on one of asserted revelation and authority. It originated in the fact that the only life of which we now have any experience is a life in the body, and, therefore, this is the life which we instinctively love and prefer; also in the fact that this is the only mode of life which we are able to represent to ourselves in any satisfactory, apprehensible image. It then bolstered itself up by arbitrary theological theorizings, and proclaimed itself with sanctions of a pretended supernatural authority. Slowly the minds of its disciples were drilled to a familiarity with it, and to a habit of implicitly believing it, which grew strong enough to make them hold to it in spite of its difficulty as a sheer and violent miracle having no connection whatever with the natural order of things. Authority and passive habit long maintained the belief in unbroken sway. They still so support it in the Mohammedan world, where there is almost no science, but little skeptical thought, and a common uniformity of abject submission to the word of the Koran. But in Christendom it fares differently. Here, the knowledge of modern science and habits of free inquiry are almost universally diffused. The consequence is, since the chief Christian belief in immortality has been identified with the notion of a general physical resurrection of the dead at the last day, and since all philosophical and scientific thinking refutes that notion by setting its arbitrariness and monstrous abnormality in high and steep relief against the consensus of demonstrated knowledge and moral probability, that the popular belief of Christendom in immortality itself is depolarized and swiftly dropping into decay with a large class of persons. But this spread of doubt and denial, while a natural process, is yet an illogical and unnecessary one. The competent thinker will extricate the question of the immortality of the soul from its accidental entanglement with the doctrine of the resurrection, and, rejecting the latter as incredible, still affirm the former on its own independent grounds. To prove and illustrate these statements we must here give a little additional study, fresh and independent study, to the subject.

The doctrine of the resurrection of the flesh is bound up with the whole fabric of the Catholic and Orthodox dogmatic theology of Christendom, and cannot be removed without logically shaking that system of belief into pieces. And yet the doctrine, as has been shown in a previous chapter, is unscriptural and of a purely pagan origin, the New Testament foretelling a resurrection of spirits from the underworld, not of bodies from the grave. It has no real analogies in the world, but is a figment of fancy, unsupported by reason on any authentic physical or moral grounds. It is, furthermore, a doctrine whose realization is impossible, because it is a self destroying absurdity.

All that we need for demonstrating its absolute incredibility, is simply to ultimate its implications, carry it out in thought to the necessary results which its ignorant originators never foresaw. The doctrine of a physical resurrection presupposes that our race was originally intended to be immortal on earth, and that death was a penalty for sin. Fill out the theory. Adam and Eve, made male and female, were commanded to multiply and replenish the earth. Their descendants, doubling every twenty five years, would, after sixty or seventy generations had accumulated, have covered the whole earth so thickly that they would be packed in one immovable mass, the whole planet carpeted with their forms and paved with their upturned faces. Not an inch of room on the globe for any harvest to grow or any creature to move; the world, crowded and imbedded at every point with one continuous multitude of immortal human beings, would have then rolled around the zodiac, presenting this chronic and motionless picture, to all eternity!

If it be maintained that had it not been for sin and its penalty, the successive generations would neither have died nor have remained forever on the earth, but would have been translated bodily to some other world, the absurdity just exposed is escaped only to introduce another one equally glaring. For in time, the entire solid contents of the globe would thus be removed, and the disappearance of our planet unhinge the solar system and produce a general cataclysm. The solid contents of the earth have been estimated at about thirty nine trillions of cubic feet. Seventy five doublings of the primal pair would reach to over seventy trillions of human beings, each containing more than a solid cubic foot.

It is perfectly clear, therefore, in any view, that the only way in which the human race, with their reproductive constitution, could permanently inhabit the world is by the present system of successive births and deaths; a system, furthermore, which science shows to have been in working existence among the preceding races of creatures for innumerable ages before the mythical sin of Adam and Eve, with its mythical consequences.

The fabulous scheme of an intended bodily immortality on the earth is a discordant and disagreeable one in every respect, asthetic, rational, and moral. It jars incongruously with the great order of nature and providence, which everywhere interpolates a night between two days, a sleep between two wakings, to keep the edge of consciousness fresh and the possibilities of pleasure alive. Imprisoned in this carcass of flesh with its ignoble necessities for endless ages, the contemplation of the fearful burden of monotony would be insufferable to any one who had thought the case out in all its details with vivid realization. And yet, so unthinking are most persons in regard to the conventional beliefs prevalent in society, Parsees, Jews, Christians and Mohammedans, professedly base their entire faith in immortality on this dogma with the resurrection involved in it.

When carried out in its particulars by the imagination, the doctrine is self evidently untenable, contradictory to the essential facts of human nature under the given conditions of the material creation. It had its theologic birth in the speculations of the dualistic religion of Persia, whence it was first borrowed by the Jews, then secondarily adopted into Christianity, and thence finally impacted into the mongrel creed of Mohammed and his followers. It is philosophically irreconcilable with a pure monotheism; for, if God be infinite, no enemy could subvert his original scheme and force Him to an arbitrary miracle to restore it. It is a creaking and dissonant artifice, every way repugnant to all whose reason and sentiment have learned to love the smooth and continuous evolution of the order of the cosmos and the connected destinies of conscious beings. It is absolutely refuted by the double reductio ad absurdum shown above to be contained in it.

Yet, while the grounds on which the common belief in a destined general resurrection of the dead rests have really lost their validity to the mind of the nineteenth century, the millions of Islam and Christendom retain the article unchanged in their creeds, and to question it is a heresy. No wonder skepticism flourishes and genuine faith decays. This clinging to an outgrown scheme is not only from the strong drift of a passive mental conformity, as the train of cars keeps on for some time after the dynamic locomotive has been taken off. Another reason is that the tenet is so centrally imbedded in the dogmatic ecclesiasticism that it cannot be extricated without involving all the associated dogmas. Therefore, one portion of this knowing generation repeat the formula and blink the difficulties, while another portion go over to open disbelief of any future life. The doctrine of the literal resurrection of the body from the grave is incredible to the educated and free intelligence of the age. In continuing to affirm it ecclesiastical Christendom brands itself with frivolity, not earnest enough to carry its thought in loyalty to truth as far as possible, or with hypocrisy, consciously dishonest to its doubts.

It is a precious boon to be rid of such an unnatural and ominous belief as that in the final disemboguing of the dead by sea and land, the tumbling of the rocks, the falling of the stars, and the everlasting torture of the condemned in a prison of fire. Far better than any such doctrine is a calm confronting of the mystery of the future in its confessed secrecy as it is, and a peaceful resignation to the will of God in conscious ignorance and trust. And yet the believer in this scheme of colossal and ghastly necromancy, when confronted with the unanswerable arguments against it, is sometimes found clinging to it with willful tenacity, and bitterly complaining of those who refute it, that they would rob him of his faith and give him nothing in exchange. Suppose a man to believe that in the year nineteen hundred the earth will be exploded, and that all men, except himself and the little clique of his friends, will be strung for eternity on a red hot iron wire in empty space. Suppose that this horrid notion is clearly proved to him to be an error. Then, because he is not taught exactly what will happen in the year nineteen hundred, he, the unhappy man, assails his enlightener for having robbed him of his faith and given him nothing in exchange! Is not the truth of ignorance better than the falsity of superstition? Modest faith in front of the shrouded unknown can well stand comparison with the arrogant and incompetent exultation of fanaticism. In regard to that belated relic of the belief in magic, the doctrine of the literal resurrection of the dead in their fleshy bodies, let us gratefully wipe it all out and draw a long breath of relief. Let us rejoice to know that the will of God will be done in the fulfilling order of the universe, although we may now be ignorant of precisely what that will is. Believing the will of God to be good, whether revealed or concealed, we can afford to wait in peace, trying in the meantime to carry our individual character and our social state and experience here steadily toward perfection. Surely, that is the best way to prepare ourselves for whatever lies beyond.

And yet we are not wholly shut up to mere blind faith. There is always some ground of moral truth in every widely extended dogmatic belief. In casting off the dogma we should carefully extract its moral purport and try to give it a more authentic setting. It will not be hard to do this with reference to the doctrine now under consideration.

Obscure and complicated and baffling as the problem of our future destiny is, we can already trace many a line of light, many a prophetic signal and hint suggestive of what is ordained to happen to the individual and the race.

Unquestionably, the genuine moral reason why the belief in the fleshly resurrection has been so general and tenacious is the two fold consideration: first; that we desire our future life to be an incarnate life because our experience makes that form of being realizable and precious to our imagination, while a disembodied ghostliness is, perforce, repulsively vacant and abstract; and, secondly because our affection and our imagination and our conscience profoundly crave the complete fulfillment of the scheme of the historic career of collective humanity in this world in some such manner, that here, on this dear old earth, the experience of our whole race may be brought to a clear epical unity, and may close with an illuminating justification of providence in the sight of all men, who shall then read the interpretation of their entire past, and see together eye to eye. Now we believe that the essence of this natural desire and this sublime hope is a divine prophecy which shall be fulfilled. We believe that in the very falsity of the doctrine of a carnal resurrection and judgment there lurks a truth yet to break out in overwhelming refulgence and perfectly satisfy every soul of man. But it will be brought about by the gradual culmination of the means and processes which God is now visibly carrying forward, and not by any sudden convulsion of miracle.

The faculties of human consciousness in the individual and the race are in process of development. Also the transmissible sum of knowledge, on which those faculties employ themselves, is in process of rapid increase. The faculties of knowledge possessed by an accomplished master of literature and science now, contrasted with those of a cannibal savage of the pre glacial epoch, reveal an advance which hardly needs to be repeated in order to give us a comprehension of the whole experience of our kind on earth, quite ample to explain the facts of the case and solve the problem of our destiny. The grasp of our intelligence and the richness of our sensibility increase along the ages. The generalizations of our philosophy grow wider, the gropings of our sympathetic faith become vaster, the retrospection and the prevision of our science keener and longer and more inclusive, every generation. It is very significant that the further away we get from the prehistoric times the more we learn about them. Archaology is one of the latest and most swiftly enlarging branches of knowledge. Let the processes thus indicated go on, as they have gone on and are with accelerated pace going on, and the date is not beyond prophecy when all earthly and human secrets will be solved, and their mysteries be revealed, and the autobiographic book and volume of the world be opened, and the universal tribunal be set in the light of every life, and the irreversible judgment be declared, by the simple revelation of the truth of history in the web of its relations. For as every atom of matter is conjoined by all the laws of nature with all other atoms of matter, and the history of all their adventures is registered by their own indestructible vibrations in the elemental spaces of the universe where they run their career, so every identity of spirit is conjoined by all the laws of spirit with all other spirits, and all their deeds and sufferings are ineffaceably self registered in their reactions upon the authors, in the pictures they shed upon space, and the influences they set rolling through the eternity of successive souls and lives. All, then, that is needed for a perfectly vindicating judgment is the awakening of consciousness to the full view of the facts. And the tendencies are powerfully moving in that direction. What was the illumination of Swedenborg but the taking possession by his consciousness of the unconscious lower nervous system, with all its impacted ancestral experiences and wondrous relations with the visible and invisible worlds? And this may be repeated, by and by, and be perfected, and become common. What may result is as yet almost inconceivable. Let us trace a little, in this regard, the connections of the individual and the face, and follow out some of their implications.

Suppose that in turn every child born begets or bears two children. Then in the thirtieth generation the transmitted qualities of spirit, nerve and blood, of the single original pair of parents will be represented in upwards of one thousand millions of descendants. It is clear from this law, allowing for all deviations from its numerical progression on account of inter marriages and of failures of offspring, how powerfully and swiftly the ever multiplying streams of consanguinity are spreading in every direction, affiliating and fraternizing the whole human race literally into one family, the innumerable rills of separate descent intermingling as they flow on, and finally diffusing over the earth in that oceanic unity of humanity, which, when full, will beat with the tidal pulse of a single sympathy. It is believed by many that no experience of any living creature is ever lost, but is by its own spontaneous and exact reflex vibrations either registered in the conscious memory or deposited in the unconscious organism in latent perfection of vestige and tendency. Memory is a faithful treasurer of all the stores of events. Suppose now that each parent bequeaths in the dynamic germ of his progeny the possibility of reviving into consciousness, when the proper conditions shall be furnished, the accumulated sum of all that has happened throughout the entire line of his ancestry. And again, imagine that all the souls composing the human race each of which is a substantial and indestructible entity, living incarnated over and over, and not a mere phenomenal process that vanishes into nothing with the dissolution of the body are so limited in number that they may be embodied on the earth in one generation, whose members shall be so conjoined in knowledge and fellowship that the life of the whole is concentrated in every one, and the life of every one mirrored in the whole. Now, finally, let it be conceived that this latest generation, including all who have ever inhabited the world, at last attain a development which enables them to grasp in distinct consciousness the collective sum of the organic heritage of the race, each one reading with perfect clearness in every particular the complete history of humanity from the beginning to the end, understanding all its causes, courses and consequences, and beholding with unspeakable delight the justification of the ways of God, the whole universe opening into free intercommunication, as if time and space were either no more or else their measures were of boundless subjective elasticity, every creature found in peace and rapture at the goal of his destiny. That, indeed, would be a realization of the day of judgment and the resurrection of the dead, but without a shock or a jar in the course of things which science reveals. The process of development now going on, if carried far enough, will naturally result in this or in something equivalent to it; while the notion of the vomiting forth of the accumulated dead from land and sea, at the blast of a trumpet, is a wild piece of imagery, borrowed from startling political phenomena, and applied with absurd incongruity to the chronic providence of God. The former view contains all the moral significance of the latter, but without its violation of probability. Nor is it all necessary that the climax shall be brought about of a simultaneous universal judgment, or of the appearance of our whole race on the earth at one time. The giving of the vision to souls subjectively, one after another, in the order of their attainment of the conditions, would meet every requirement of the case. To each one in turn, wherever he was, as the result broke on him in the ecstatic glory of all it means, the essence of the so long cherished faith of Christendom would be justified, and the providential theater and scenery of human experience would appear under its illumination as a dazzling vision of poetic justice perfect at every point.

Marvelous and almost incredible as this scheme of thought may seem, it is not more mysterious in itself, or more staggering in its demand on our faith, than many things successively were which are now established beyond a doubt such as the telegraphic conversation of men through the ocean and around the globe; the seven hundred and thirty three thousand millions of ethereal vibrations in a second, which cause the report of the violet ray in consciousness; the transcendent disclosures of the spectrum analysis; the conception of gravitation as a force which holds all matter in unbroken union, and acts throughout the stellar universe with timeless simultaneity. It is in entire keeping with everything else in the workings of God, as demonstrated by science, on every hand, both in nature and history. The atomic theory and the nebular hypothesis, the chemical crucible and the mathematical calculus, the microscope and the telescope discover to our senses and our reason, wherever we look, facts as mysterious to the understanding, and as baffling to the imagination as any of the foregoing implications; showing us, in every department of nature and experience, the bewildering miracles of the infinitely little and the infinitely great exactly balanced and perpetually passing into one another.

There is a third way, in addition to the ghost world of the primitive faith of barbarians, and the resurrection climax of the Christian and Parsee and Hebrew and Moslem creeds, in which the imagination of man, moved by his instinct and reason, has concreted the idea of a future life; namely, by the doctrine of transmigration. A striking feature and no slight recommendation of the foregoing view of the true meaning of the dogma of the resurrection is that it reconciles these two chief forms of the belief in immortal life. For resurrection and transmigration agree in the central point of a restoration of the disembodied soul to a new bodily existence, only the former represents this as a single collective miracle wrought by an arbitrary stroke of God at the close of the earthly drama, the latter depicts it as constantly taking place in the regular fulfillment of the divine plan in the creation. This difference is certainly, to a scientific and philosophical thinker, who reasons on the data of nature and experience and not on the dicta of theologians, strongly in favor of the Oriental theory. We have no experience whatever of any general resurrection, but all experience is full of the constant appearances of souls in freshly created bodies throughout the scale of sentient being. If our final future life is to be a bodily one there surely is a world of presumptive evidence, therefore, in behalf of transmigration as opposed to resurrection. Besides the various distinctive arguments of its own, every reason for the resurrection holds with at least equal force for transmigration. The argument from analogy is especially strong. It is natural to argue from the universal spectacle of incarnated life that this is the eternal scheme everywhere, the variety of souls finding in the variety of worlds an everlasting series of adventures, in appropriate organisms; there being, as Paul said, one kind of flesh of birds, another kind of flesh of beasts, another of men, another of angels, and so on. Our present lack of recollection of past lives is no disproof of their actuality. Every night we lose all knowledge of the past, but every day we reawaken to a memory of the whole series of days and nights. So in one life we may forget or dream, and in another recover the whole thread of experience from the beginning.

In every event, it must be confessed that of all the thoughtful and refined forms of the belief in a future life none has had so extensive and prolonged a prevalence as this. It has the vote of the majority, having for ages on ages been held by half of the human race with an intensity of conviction almost without a parallel. Indeed the most striking fact, at first sight, about the doctrine of the repeated existences of the soul incarnated in different organisms, its form and experience in each successive embodiment being determined by its merits and demerits in the preceding ones, is the constant reappearance of the faith in it in all parts of the world, and its permanent hold on certain great nations. The ancient civilization of Egypt, whose contrasted splendors and horrors awaken astonishment more and more with each step in the progressive decipherment of its mysterious record, seems largely to have grown out of this faith. The swarming millions of India also, through the chief periods of their history, have lain under its spell, suffered their lives, wrought their great works of government, architecture, philosophy, and poetry, and in its belief meditated, aspired, and exhaled their souls. Ruder forms of it are reported among innumerable barbaric tribes. It played an important part in the speculations of the early Fathers of the Christian Church, and has often cropped out in the works of later theologians. Men of the profoundest metaphysical genius, like Scotus Erigena and Leibnitz, have affirmed it, and sought to give it a logical or scientific basis. And even amidst the predominance of skeptical and materialistic influences in Europe and America, at the present time, we constantly meet individuals with independent minds who earnestly believe the alluring dogma. For, to a large and varied class of minds, the doctrine holds a transcendent attraction as well as a manifold plausibility.

Another striking fact connected with this doctrine is that it seems to be a native and ineradicable growth of the Oriental world; but appears in the Western world only in scattered instances, and rather as an exotic form of thought. In the growing freedom and liberality of thought, which no less than its doubt and denial, now characterize Christendom, it seems as if the full time had come for a greater mental and asthetic hospitality on the part of Christians towards Hindus. The advocates of the resurrection should not confine their attention to the repellent or the ludicrous aspects of metempsychosis, but do justice to its claim and its charm. The Pantheistic tendency which possessed and overwhelmed the Brahminic mind, shaping and tinging its views opened the whole range of sentient existences to an indiscriminate sympathy, and made the idea of transmigration natural, and more pleasing than repugnant. Furthermore, the Brahminic thinkers and sages were a distinct class of men whose whole lives were absorbed in introspective reveries and metaphysical broodings calculated to stimulate the imagination and arouse to the keenest consciousness all the latent marvels and possibilities of human experience, thus furnishing the most favorable conditions for exactly such a belief as that of transmigration, an endless series of ever varying adventures for the imperishable soul. And the vast swarms of the common people in the East are the passive followers of this high caste of thinkers, abjectly accepting what they teach. Accordingly, the mysterious doctrine of the metempsychosis has held the entire mind, sentiment and civilization of the East, through every period of its history, as with an irreversible spell.

The persistent practice of various modes of profound and rhythmical breathing by which the Brahmins perfect their respiration, and the keen and sustained concentration of their attention on their inner states, tend at the same time to heighten the richness and intensity of the cerebral nerves, to unify the connections of the lower nerve centres with them, and to fuse the unconscious physiological processes with the conscious psychological processes. Then the persevering disuse and suppression of the action of their outer senses cause the objects of the material world around them to seem more vague and dreamy than the impressions of the ideal world within. And so the earth with all its affairs seems an illusion, while their own unsought trains of thought, feeling and imagery the rich mental panorama of pictures and events, are taken for a series of substantial revelations of the universe of being. An irresistible belief in preexistence, immortality and transmigration, results.

On the contrary, in the Western world, the characteristic tendencies are all different. Pantheistic theories are rarely held, and the dreams and emotions which those theories are fitted to feed are foreign and repulsive. An impassible barrier is imagined separating humanity from every other form of being. Speculative reason, imagination and affection, are chiefly employed in scientific studies and social pursuits, or personal schemes, external rather than internal. This absorption in material things and evanescent affairs engenders in the spirit an arid atmosphere of doubt and denial, in which no efflorescence of poetic and mystic faiths can flourish. Thus, while the outward utilities abound, hard negations spread abroad; and living, personal apprehension of God, of an all pervasive Providence, and of the immortality of the soul in any form, dies out either in open infidelity or in a mere verbal acceptance of the established creed of society. Consequently, to the average mind of the modern Western world, the doctrine of transmigration remains a mere fancy, although, as we shall immediately see, it has a strange poetic charm, a deep metaphysical basis, and a high ethical and religious quality.

The first ground on which the belief rests is the various strong resemblances, both physical and psychical, connecting human beings with the whole family of lower creatures. They have all the senses in common with us, together with the rudiments of intelligence and will. They all seem created after one plan, as if their varieties were the gradulations of a single original type. We recognize kindred forms of experience and modes of expression in ourselves and in them. Now the man seems a travesty of the hog, the parrot, the ape, the hawk, or the shark; now they seem travesties of him. As we gaze at the ruminating ox, couched on the summer grass, notice the slow rhythm of his jaw, and the wondering dreaminess of his eyes, it is not difficult to fancy him some ancient Brahmin transmigrated to this, and patiently awaiting his release. Nor is it incongruous with our reason or moral feeling to suppose that the cruel monsters of humanity may in a succeeding birth find the fit penalty for their degradation and crime, in the horrid life of a crocodile or a boa constrictor.

The conception of a series of connected lives also furnishes a plausible explanation for many mysteries in our present experience. Reference is made to all that class of phenomena covered by the Platonic doctrine of reminiscence. Faces previously unseen, and localities unvisited, awaken in us a vivid feeling of a long familiarity with them. Thoughts and emotions, not hitherto entertained, come to us as if we had welcomed and dismissed them a thousand times in periods long gone by. Many an experience, apparently novel and untried, makes us start as at the shadowy reminder of something often known before. The supposition of forgotten lives preceding the present, portions of whose consciousness reverberate and gleam through the veils of thought and sense, seems to throw satisfactory light on this strange department of experience.

Much more weighty and penetrative, however, than the foregoing considerations is the philosophical argument in behalf of transmigration, drawn from the nature of the soul. Consciousness being in its very essence the feeling of itself, the conscious soul can never feel itself annihilated, even in thought it only loses the knowledge of its being when it lapses into unconsciousness, as in sleep or trance. The soul may indeed think of its own annihilation but cannot realize the thought in feeling, since the fainter emotional reflex upon the idea of its destruction is instantly contradicted and over borne by the more massive and vivid sense of its persistent being in immediate consciousness. This incessant self assertion of consciousness at once suggests the idea of its being independent of the changing and vanishing body in which it is temporarily shrined. Then the conception naturally follows that the soul, as it has once appeared in human form, so it may reappear indefinitely in any of the higher or lower forms of being which compose the hierarchy of the universe. The eternity of the soul, past and future, once accepted by the mind, leads directly to the construction of the whole scheme of metempsychosis an everlasting succession of births and deaths, disembodiments and reembodiments, with their laws of personality and fortunes of time and space weaving the boundless web of destiny and playing the endless drama of providence.

But the strongest support of the theory of transmigration is the happy moral solution it seems to give to the problem of the dark and distressing inequality and injustice which otherwise appear so predominant in the experience of the world. To the superficial observer of human life the whole scene of struggle, sin and sorrow, nobleness and joy, triumph and defeat, is a tangled maze of inconsistencies, a painful combination of violent discords. But if we believe that every soul, from that of the lowest insect to that of the greatest archangel, forms an affiliated member of the infinite family of God, and is eternal in its conscious essence, perishable only as to its evanescent disguises of unconscious incarnation; that every act of every creature is followed by its legitimate reactions; that these actions and reactions constitute a law of retribution absolutely perfect; that these souls, with all their doings and sufferings are interconnected with one another, and with the whole, all whose relationships copenetrate and cooperate with mutual influences whose reports are infallible and with lines of sequence that never break, then the bewildering maze becomes a vindicated plan, the horrible discord a divine harmony. What an explication it gives of those mysteries of evil, pain, sorrow and retribution, which often wrap the innocent and the wicked in one sad fate, if we but see that no individual stands alone, but trails along with him the unfinished sequels of all ancestral experience, and, furthermore, is so bound up with his simultaneous race that each is responsible for all and all for each, and that no one can be wholly saved or safe until all are redeemed and perfected! Then every suffering we endure for faults not our own, the consequence of the deeds of others, assumes a holy light and a sublime dignity, associating us with that great sacrament of atoning pain whereof the crucified Christ is not the exclusive instance but the representative head.

The above translation of the ecclesiastical doctrine of the resurrection into a form scientifically credible, and reconciled with the immemorial tenet of transmigration, may seem to some a very fanciful speculation, a mere intellectual toy. Perhaps it is so. It is not propounded with the slightest dogmatic animus. It is advanced solely as an illustration of what may possibly be true, as suggested by the general evidence of the phenomena of history and the facts of experience. The thoughts embodied in it are so wonderful, the method of it is so rational, the region of contemplation into which it lifts the mind is so grand, the prospects it opens are of such universal reach and import, that the study of it brings us into full sympathy with the sublime scope of the idea of immortality and of a cosmopolitan vindication of providence uncovered to every eye. It takes us out of the littleness of petty themes and selfish affairs, and makes it easier for us to believe in the vastest hopes mankind have ever known. It causes the most magnificent conceptions of human destiny to seem simply proportional to the native magnitude and beauty of the powers of the mind which can conceive such things. After traversing the grounds here set forth we feel that if the view based on them be not the truth, it must be because God has in reserve for us a sequel greater and lovelier, not meaner than our brightest dream hitherto. The worthiest theory of the fate of man which the spirit of man can construct must either be a revelatory divination of the truth, or an inadequate attempt to grasp the design of the Creator in its true glory. It is impious and absurd to hold that man can think out a scheme superior to the one God has decreed. And it seems equally unreasonable to suppose that the scheme of God for the future stages of our career is one which has no hints in our present experience. Certainly it appears more likely that the sequel will be discovered by the logical completion of the inwrought order which has been slowly unfolding from the first. And what do history and prophecy show more plainly than the tendency to a convergence of all humanity in every man? Spreading consanguinity in descent and growth of sympathetic knowledge both point to this. Perfect this in each man, and illuminate his whole organism and its relations with adequate intelligence, and we have a true resurrection, not indeed of decayed bodies from the grave, but of historic states of consciousness from their latent embedment in the nervous system, and their undulatory record in the dynamic medium of the creation. Our senses now convert certain sets of undulations of the ethereal medium into perceptions of light, heat, sound, and so interpret their contents and extract their tidings. It is not impossible that in a coming stage of development we may obtain additional senses; our spirits may command the means of translating into correspondent states of consciousness all the other modes of vibration of the ethereal medium, and grasp the keys of unlimited knowledge deciphering every secret wherever they go. The whole universe may be a palimpsest preserving the inscriptions of all deeds, and every soul may be a reagent gifted with the power to recover and read its own.

As each generation is the inheritor of the preceding ones, all of which from the first prolong their existence into the last in unbroken continuity of historic conduct and responsibility, justice may at the ripened period be naturally summed up without any miracle. We all are projections of our ancestors. They properly in us suffer and enjoy in accordance with what has flowed from their lives. The whole of this, lighted up with consciousness at last, may be the real meaning of the burden of the spirit given to the apostle Paul, but misinterpreted by him into the mechanico scenic scheme of the Judaized Christian Church. For when the mighty influx struck the brain of the persecuting zealot, revolutionizing his life, it came into connection with all the inflamed theories and convictions so deeply drilled therein by his Pharisaic education. These convictions, partly of a mere local and transient character, associated with legends of Adam and Abraham and the under world and Christ and the sky, mixed with the true and universal import of the higher inspiration now given him, caused his misconstrual of its message, and stamped the purely human and providential meaning of the doctrine of the resurrection with the rabbinical die of a politico mythological dogma. If this were so, it is not the only instance in which the preexistent discolorations in the mind of an inspired prophet have refracted the truth of his burden into distorted error and bequeathed the task of a future rectification when more light shall have come.

In the next place, we come to the fourth reason for the growing doubts and disbelief of our day in immortality. It is the remarkable diffusion of the habits of thought engendered by the study of materialistic science. The authority of physical science has been rapidly encroaching on and displacing the authority of the church theology and sectarian creeds. Belief in invariable laws has undermined belief in miracle and supernatural revelation. Those who had been taught that the resurrection of Christ was the only adequate proof of the immortality of the soul, learning to deny the former, have naturally proceeded to question the latter. For in such matters the real implications of logic are little noticed. The religious skepticism nourished by physical science is in all respects really as irrational and baseless as it is actual. For example, the resurrection of Christ, admitting it to be a fact, did not create the immortality it was considered to illustrate. If he rose, it was because men are immortal, and men are not immortal because he rose. If he did not rise, men are immortal all the same, provided human immortality be a truth; if it be not a truth, the resurrection of Christ would be an isolated abnormal event without any logical validity on the question. The truth or falsity of human immortality, therefore, is a question of the creative plan of God and the essential nature of man, to be decided on the intrinsic evidences, and cannot logically be affected one way or the other by any individual historic occurrence limited to a certain time and place. Yet it is a practical necessity that any great popular faith, if it rests on authority, will be shocked and weakened by everything which shocks and weakens that authority, no matter how adventitious it is. If one cannot believe in the preternatural resurrection of Christ, that surely is no valid reason for denying the natural immortality of the soul, but only a good reason for seeking to learn if there be not adequate grounds for this faith quite independent of scripture text and priestly assertion.

Precisely the same reasoning holds in relation to the doubts about spiritual realities bred in the minds of those whose studies are conversant exclusively with material realities. The professors of physical science, thoroughly familiarized with things which combine and dissolve, often come to fancy that everything is phenomenal and evanescent, that there is no immaterial substance, that spirit is not entity but process, that thought and feeling and will are mere transient functions of transient matter. Thus all faith in the individuality of mind is pulverized at the fountain head. There can be no question but that such is the common influence of a constant contemplation of the physical aspects alone of physical things. Mentality, consciousness, is regarded as the prismatic bow in the cloud, a spectral show that appears and vanishes, with no permanent substance. At the present time, in Christendom, the one conquering power in literature, the one fascinating absorption of thought in society, is that connected with the cultivation of physical science. Its prestige is overwhelming. Its prevalent methods and results give a materialistic turn of interpretation to the popular mind upon all subjects. The direct consequence, among that class of minds who put physical science above theology, is the spreading disavowal of all belief in the immortality of the soul. The fallacy is obvious, and the remedy is simple, if there be at hand but enough of modest candor and patience fairly to weigh the facts of the case in the scales of a sound logic.

In the first place, by the very structure of our being, by the very necessity of our experience, the universe is divided into two irreconcilable classes of realities, namely, spiritual subjects and material objects. Sensations, perceptions, emotions, thoughts, volitions, all qualities of mind, all states of consciousness, are absolutely immaterial. They are more real to us, that is to say, they more inexpugnably assert and maintain themselves, than material things do: and it is only hopeless vulgarity and incompetence of thinking which can ever confuse or merge them with material things. Matter is that which proves itself to spirit by the effects it produces on spirit. Spirit is that which is its own evidence. The center of consciousness in us is its own proof of its own being, and all that occurs within it is its own proof, and is unsusceptible of any other or foreign demonstration. Hope, fear, love, imagination, reason, are absolutely unthinkable as forms of material substance, however exquisitely refined and exalted. There is no conceivable community of being between a sentiment and an atom, a gas and an aspiration, an idea of truth in the soul and any mass of matter in space. Each of these facts, conscious thought and material extension, has its own incommunicable and incomparable sphere of being and laws of action, which can be confused only by ignorance and sophistry.

So clear has this become to all profound reflection, that the ablest supporters of the theory of evolution, with all their preponderant bias in favor of physical science, declare, in the words of Herbert Spencer, that if compelled to choose between thinking of spirit in the terms of matter and thinking of matter in the terms of spirit, they should take the latter alternative and give an idealistic interpretation to nature rather than a materialistic interpretation to the soul. It is logically clear, then, despite the fallacious influences of habit to the contrary, that no progress of the physical sciences, no conceivable amount of induction and generalization as to the composition or decomposition of material bodies, can throw any new light or darkness on the nature and destiny of the immaterial soul.

The incessant flux of phenomena constructing and destroying apparent things, though studied till the observing eye sees nothing but mirage anywhere, has nothing to do with the steady persistence of spiritual identity. To force it to discredit our claim to a divine descent and an endless inheritance is a glaring sophism. The question must be snatched back from the assumption of the retort and crucible, the observational and numerical methods of the physical realm, and relegated to the legitimate tests of the moral and metaphysical realm.

Again, there is furnished in the results of the study of physical science itself, as pursued by its most gifted masters, a glorious overthrow and neutralization of the moral and religious doubts called out in its shallower votaries by their absorption in its more superficial phases. The scientific men of the most profound intellectual power and the most brilliant original genius, the supreme heads of chemistry, dynamics and mathematics, have applied to the phenomena of the material creation modes of observation and instruments of reasoning before whose compelling efficacy the whole frowning vastitude of the outer universe melts into ideal points of force and forms of law. Everything in time and space is reduced to molecular vibrations, regulated by the mental conceptions of number, weight and measure. The reasonings of such men as Oersted and Faraday on electricity and magnetism; of Sir William Thomson and Clerk Maxwell on thermodynamics; the theories of the greatest mathematicians, grasping all things in heaven and earth with their irresistible calculus, literally using infinites as toys, creating imaginary quantities, and, going through certain operations with them, actually discovering new truths in the solid domain of reality yield conceptions of order, beauty and sublimity, and emotions of wonder, awe and delight, nowhere else surpassed. They exalt the spectacle of nature into a vision of poetic intelligence, and show the theorizing mind of man to be akin to the creating mind of God. Thus, if skepticism as to the deathless royalty of soul is bred in the physicist who constantly stoops with the scalpel and the microscope, it is offset in him who, with as steady a judgment, soars to the contemplation of the ethereal medium with its lines of force traversing immensity and vibrating timelessly along their whole length, loaded, for those who can interpret them, with tidings of all that happens. Instead of spirit being materialized, matter is spiritualized and nature transfigured into the ideal home of ideal entities. Dumas, years ago, asserted that hydrogen gas is but an etherealized metal. Just now, it is said, Pictet has succeeded, under a pressure of six hundred and fifty atmospheres, in actually crystallizing oxygen and hydrogen. One has only to read such papers as those of Stallo on the fundamental concepts of science to learn that if matter or mind is ever to be lost, it will not be mind.

But there remains a more direct and more important way of correcting the dismal or defiant doubts of immortality caused by the inferior phases of materialistic study; and that is, by bringing up to a correspondent fullness and intensity the counter activity of the ideal powers. Let justice be done to the subject as well as to the object. Over against the watching of clouds and waves, the sorting of herbs, the weighing of metals, the measuring of quantities, bring up the exercise of the mind on the treasures of qualitative substance in its own proper sphere of reason and love and faith. Admire the beautiful, love the good, obey the true, worship the right, aspire to the highest, subordinate or sacrifice everything base or wrong in a generous service of duty, and thus nourish a consciousness of those ontological relations by which the soul is rooted in the Godhead, and stimulate that intuitive efflorescence of faith which grows out of progressive fulfillment and which prophecies perpetuity of fulfillment. To say the least, the subject is as real as the object, the contemplating faculty as valid as the phenomenon it confronts. The teachings of the soul rightly construed are as authentic as the teachings of nature. And, some day in the future, a complete system of truth developed from the central principle of the one by the subjective method will be found to correspond perfectly with the complete system of truth developed by the objective method from the central principle of the other. As the objective scientific principle is the persistence of force, the subjective scientific principle is the potential infinity of individual spirit, each one the equivalent of the all. What else than this can be the ultimate meaning of the primal, universal, indestructible antithesis or dual classification of being, the ego and the non ego, self and not self, the former including each individual in his own apprehension, the latter including all besides?

There is a philosophical authority which, for those incompetent to judge for themselves, should properly take the place vacated by the ecclesiastical authority, which, in our day, is plainly on the wane. Multitudes no longer believe in the immortality of their souls on the ground of the resurrection of Christ, or the assertion of Scripture or creed. Shall they, then, deny it altogether because the materialistic band clamor that it is a delusion, and they themselves see no sufficient evidence for it? There is a more appropriate alternative. Many theories in natural philosophy have been exploded by the proof of their absurdity, and the correct explanations are accepted on trust by the multitudes incompetent to master their logical and mathematical grounds. Very few understand the proofs of the chief laws of nature, but the vast majority of men implicitly trust the assertions of those who do know them. In like manner there is a legitimate sphere for authority in moral and religious beliefs; only it should be the authority of the competent and disinterested. Now, it is a fact that the very greatest philosophers who have ever lived, the preeminently imperial thinkers, such as Plato, Aristotle, Aquinas, Anselm, Hegel, and the resplendent group of their peers, have asserted as a necessary principle the real being and eternal substantiality of the soul. Besides all the combinations of matter that dissolve, all the phenomena that pass, they affirm the existence of enduring entities, individual spirits, thinkers conscious of their thoughts. In central calm, far within the struggle and vex of the rolling elements, throned in its own serene realm of law, lives the free, conscious soul, and will live eternally, actualizing its potentialities. Nothing can disintegrate it, because it is not an aggregate but a unity, not a quantitative mass of matter, but a spaceless monad of power. It is a closed circuit of thinking activity, impenetrable to everything else. Spirits are the only solids, matter being endlessly penetrable and transmutable.

We are all obliged to think of ourselves as entities, and not as mere phenomenal series of states. There must be a substratum for the affections of consciousness. All changes are changes of something. It is true there is a mystery involved here which no words can make clear; yet the more deeply one thinks and feels the more intense will be his assurance that there is something in him which thinks and feels, or rather that he himself is a something which thinks and feels. The best conception we can get of the soul is that it is a subject which is its own object and a mirror for the inner reflection of all other objects. God is not an object, because He is the actualized infinite Subject. His thoughts are concrete creations, the objective realities of the universe phenomenal and substantial. We are actually finite subjects, but with a potential infinity, patterned in free correspondence with Him. Our thoughts are subjective reflections of His, modified by the contents of our facultative constitution and the peculiarities of our historic experience. What constitutes my soul is the potentiality of all states of consciousness, actual and latent, past, present and future. It reveals itself to me, so to speak, in my actual thoughts and feelings. So far as these are true and good, they correspond with and represent the will of God, and must share the fortunes of the Divine Reality with which they are implicitly joined. Then my soul cannot be annihilated unless the will of God is so far annihilated. But God is infinite being, and there is nothing outside of or counter to infinite being to destroy it. All evil is but defect or negation. I am only in so far as I am positive reality. Nothing of me, therefore, can ever perish, except my imperfections; and the thought of the perishing of imperfections is a thought of joy. Welcome, then, be the approach of death which shall cleanse and dislimit me into unimprisonable divineness of being, the crystalline sphere of pure intelligence and immortality!

The only real proof of immortality in the sight of the intellect, is the perception of the necessity of self determining entities as the causes and grounds of the facts of experience. A series of states implies something of which they are states. There seems to be no possible explanation or understanding of the phenomena which confront our experience without the conception of ultimate individualities, indestructible subject objects, centers of spiritual activity, monistic selfhoods, conscious egos, each of which distinguishes itself from every other, and contrasts itself with the All. Now it is claimed that every thinker who reaches the maturest stage of thought attains to this insight. It is the imperial mark of a certain stage of knowledge. Here the supreme thinkers, sceptered with final perception of the truth of their own eternity, sit at ease, enthroned in the serene and lucid realm of law, beyond the reach of the dark tempest of cavils and doubts. And there is a larger company who on easier terms have attained the same result. For, without this wearisome metaphysical hewing of conclusions from the quarries of ontology, the good and pure, who, in their loving obedience and aspiration, keep the harmonic quickness and innocence of their intuitions uninjured, also have an unshaken assurance that they live in God and shall share his life forevermore. The mystics of every period seem in feeling to have an immediate grasp of all that the greatest philosophers have painfully conquered by speculation. These two classes may claim to possess direct certitude of eternal life. All others must either attain to the stage of development and mount of vision of these, or receive the faith on their authority, or else be subject to doubt and unbelief.

To accept the doctrine of the immortality of the soul on the authority of the wisest philosophers and the purest saints, is a legitimate procedure perfectly in keeping with what the human race does in all other provinces of thought where it is incapable of proving what its teachers have demonstrated, but can easily appreciate and make practical application of the truths they have affirmed. The great laws of science in all its domains are scientifically mastered by very few, but their empirical rules are implicitly followed by the common multitude. One form or receptacle of authority after another may be superseded; but authority itself always remains. And the true course for those to pursue who have come to repudiate the authority of scripture, or church creed, or the resurrection of Christ, as a proof of the future life of man, is not at once to abandon all belief in a future state, but to accept the guidance of the most competent independent thinkers in place of that of the most arbitrary dogmatists. For unto all who do not arrogate to themselves a transcendent competency to judge, the general consensus of the thought and feeling of the world, clarified and interpreted by the fittest few, will always be a grateful ground of reliance and trust. And the verdict thus revealed is unequivocally in favor of the doctrine of immortality.

There can be no changes independently of something which is changed. Amidst all the changeable in us which passes and is forgotten, there is something which stays and is inexpugnable. It is our identity. That which appears in consciousness first, which recurs oftenest, and which persists longest, is the most valid object of belief. And what is that but the very consciousness, or the subject as its own object? Surely, the one invariable accompaniment of all the shifting states of consciousness is the bare essential consciousness itself: this is, so to speak, the unitary vessel containing all their varieties. This unquestionably exists now. The burden of proof, then, as Bishop Butler long ago showed, is on those who affirm its destruction in the article of death. Consciousness is purely immaterial, as every one who has passed beyond the most ignorant and childish stages of thought must see. Merely because it is, in our present experience, associated in time and space with a material organism, therefore to declare that it is a dependent production of matter, or a transient concomitant of the transient body, is a gratuitous assertion with not one scintilla of evidence.

Even, for the moment, admitting it to be true that no argument of irresistible cogency has yet been advanced to prove the immortality of the soul, it is certain that no proof has ever been given of its mortality. The very utmost that can be claimed by any skeptic who fairly understands the whole case, is that the different arguments, for and against, offset one another, and leave the question in a neutral balance of suspense, just where it was before the debate began. Many persons hold that the counter reasonings do thus balance and annul one another. For them the problem remains to be decided on other grounds than those of the logical disputation which has proved inadequate to its settlement. These other grounds are considerations of congruity, probability, the prophetic preparations and demands of present experience. What sort of a figure would the segments which we now see, compose, if they were completed? What in the hidden future portions of our destiny would be harmonic and complementary as related with the parts here experienced? When the other modes of inquiry are abandoned this mode remains. Its teachings are rich and impressive in proportion to the greatness of the faculties and the wealth of knowledge and love brought to its consideration. And thus we come face to face with the fifth and last cause of the failing faith in immortality confessed to characterize the present day.

That cause is the common inability to realize in the thoughts of the mind, and to hold in the faith of the feelings, a conception so vast, so mysterious, so remote from the usual routine of the selfish trifles and petty notions which monopolize the powers and fritter down the faculties of the average people of the nineteenth century. The battle of sensualism, the scramble over material interests, the wearing absorption in the small and evanescent struggles of social rivalry, the irritated attention given to the ever thickening claims of external things, the pulverizing discussions of all sorts of opinions by hostile schools, are fatal to that concentrated calmness of mood, that unity of passion, that serene amplitude of intellectual and imaginative scope, that docile religious receptiveness of soul, requisite for the fit contemplation of a doctrine so solemn and sublime as that of immortality. The grade of thought and scale of emotion ordinarily characteristic of ordinary men are utterly out of keeping with the inexpressible grandeur of themes like that of the divine kinship and eternity of the soul. The reason and fancy, before they can be competent to appreciate such truths, must be trained in the study and worshipful meditation of subjects of commensurate mystery and sublimity. It is no wonder that when minds and hearts familiar only with houses and clothes and food, the trivial gossip and vanity of the hour, are summoned to grasp the idea of spiritual survival and an everlasting destiny of conscious adventures, they are overwhelmed and helplessly fail to represent to themselves the possibility of any such truth. This cause of doubt is very prevalent and effective; for ever more and more in our age conscious attention is turned away from states within and fixed upon things without. The natural consequence is that the objective world is arrogating the first place in consciousness, and the subjective world is sinking into the secondary rank. Whatever exalts the object at the expense of the subject tends to materialism, unbelief in the separate being of the spirit. On the other hand whatever gives the panoramic passage of subjective states in the soul greater apparent vividness and tenacity than belong to outer phenomena, tends to produce faith in the independence and immortality of the spirit. Hence it is quite to be expected that until our modern concentration on objective toil and study and amusement reaches its destined climax and begins the return career to subjective reason and feeling, the skepticism of the age will increase.

Meanwhile the remedy for the evil is, first, to perceive it, and then, to cultivate the kinds of experience calculated to neutralize it. For the logical invalidity and fallaciousness of the doubts concerning immortality, arising from the immense disparity of such a belief with the mental habits of ignorant earthlings and social parasites, appear from the fact that there are others with whose experience and thought the doctrine has no such disparity, but for whose spiritual range and haunt it is as natural to believe it as to breathe. And, in explaining the destiny of man, it is legitimate to take the most finished and furnished specimens, not the abortive ones. There are grounds of knowledge, domains of imagination, heights of nobility, familiar to the most exalted characters, perfectly cognate and harmonious with the conception of eternal life, and making the faith in it fully as credible as the transcendent truths of science and philosophy which have been actually demonstrated. Those who are familiar only with the little affairs of sense, in narrow bounds of time and space, may well gasp in despair and denial when the bewildering contents of the doctrine of immortality are held before them; but for all who have mastered what science reveals of the objective world of nature, and what literature records of the subjective world of soul, both these spheres furnish ample illustrative examples and data to make the faith in every way congruous with what else they know, and as easy as it is pleasing to receive. Assuredly the belief resulting in this latter class from their positive perception and correspondent desire and persuasion, are, on every ground of reason or moral fitness, more than a counterbalance for the unbelief resulting in the former class from their negative experience and incompetency. If we sought to estimate the possibility and destined fulfillment of human nature when all its conditions shall have been perfected, should we choose for the basis of our judgment the incapacity of the lower specimens of man? or the capacity of the higher? After considering the chief achievements of human genius, the mysterious powers of the human soul now, the doctrine of immortality does not seem too great and wonderful for belief; but, on the contrary, it appears the coherent complement of the facts of the present.

Nothing can be more marvelous or imply greater glory for the destiny of the individual being than the fact that each consciousness is to itself the antithetical equivalent or balance of the totality of being beside; since the whole universe, all other beings, God himself, are known to the individual consciousness only as revealed in itself through its personal faculties. The slightest change in the subject is reported by a correspondent change in objects. Heighten the internal activities of the soul to a certain pitch, and the convictions they engender will be so intense, and the experience so absorbing, as irresistibly to sweep away all opposing doubts and fill every craving with the triumphant flood of life. What overwhelming revelations of the providence of God and eternal life, crowding the cosmos at every point with the workings of poetic justice, may thus be made to prepared spirits, only those who receive them know. Paul said he was caught up into the third heaven and heard unspeakable words. It is to be believed that such visions, while often illusory, are sometimes genuine. A test to discriminate the spurious and the authentic will one day be secured. Meanwhile it is either a faithless faintheartedness or a vulgar arrogance to omit from the data of our expected fate those thoughts, which, though beyond the reaches of our souls, nevertheless irresistibly allure our attention and enchain our affection; ideas belonging to our nature, though transcending our experience, and, while surpassing our faculties, still attracting us to our destiny. What are presentiments but divine wings of the spirit fluttering toward our unseen goal?

Again, the great metaphysicians, who have elaborated the idealistic philosophy in so many forms, exhibit the mind of man to us as superior to the cosmic spectacle it contemplates projected in immensity. They portray the material creation as a phantasmal show of mind, a phenomenal process and aspect of spirit, indissoluble centers of consciousness alone having solid verity and stay, while matter and force and times and places whirl and pass, combine and dissolve.

Likewise the mathematicians, with their mighty calculus, translate all quantities and qualities, all objects and operations, into numerical symbols, and with these intellectual toys play the same miraculous tricks that the Creator himself plays with the originals. They symbolize purely imaginary quantities, bring them into relations and pass them through certain operations, and thereby discover truths which are found to have permanent objective validity. It demonstrates, as said before, that the filial mind which thus wanders in thought through the house of the Father, and, everywhere making itself familiarly at home, disports among His treasures, is of the same type with the parental Mind.

And now, still farther, that the cultivators of physical science are pushing their discoveries and their theories to ultimates, we begin to see the adamantine structure of material nature melting into a system of ideal equivalents, vaporizing into an undulatory ether, vanishing before our microscopes in immaterial bases of thought, reason, law and will. The gases have just been first liquified and then actually solidified, confirming the speculative announcement long before made that oxygen and hydrogen are metals volatilized. Many valuable and strange discoveries have been reached in physical science by following prophetic declarations made a priori on grounds of pure reason. The same proofs of intellectual design and purpose are discerned in the order of atomic combination, in the beauty of crystals and dewdrops and snowflakes, in the perfect geometrical symmetry of minerals and flowers, and in the same spiral adjustment of the leaves on a tree and of the orbits of the planets in the sky, as in the artistic works of man. Intellect and will are as much shown in the production of a palm tree as they are in the production of a poem And so, before the gaze of the accomplished and devout scientist, matter is translated into terms of mind, rather than the reverse, and the whole cosmos is transmuted into a divine laboratory of ideal powers, a divine gallery of ideal pictures, a divine theater for the eternal adventures of conscious spirits.

In mental conception man deals with mathematical infinites as easily as with the pettiest objects, dilates a point to the universe and shrinks the universe to a point, condenses eternity into a moment or stretches a moment to eternity. It has been shown that if correspondent diminution or enlargement in the faculties of sense and intelligence and in all the forces concerned were made, the whole stellar system and its contents might be dwarfed into the bulk of a grain of sand, or so magnified that each grain would fill the space now occupied by the whole, and no one would perceive any change whatever in the scale. In reply to the statement that nothing can act where it is not, it has been proved that every atom is virtually omnipresent. It takes the entire universe to constitute an atom, since the forces centered in each atom are connected with the whole by the insunderable continuity of all the laws of being. The science of molecular physics as expounded by its latest masters is not less astounding than the wildest soarings of transcendental metaphysics. For instance, it is proved that if there be ultimate atoms their size must be so small that it would require at least five hundred millions of them to an inch in length. In a cubic inch of hydrogen gas, then, for example, there are 125,000,000,000,000,000,000,000,000 one hundred and twenty five septillions of atoms, moving with the inconceivable velocity that is implied by their making thousands of millions of changes of direction every second. The view of the dynamic s tructure of the universe opened in this direction is as appalling as that unveiled in the opposite direction by the largest extension of the nebular hypothesis. He who can gaze here with steady reason need not be staggered by the sublimest doctrine of religion. Amazed at the spectacle of creative power and wisdom, equally amazed at the discovering faculty of man, we feel it to be incredible that he should have been made capable of such thoughts only to be annihilated after a brief tantalization. Confronting the immeasurable wilderness of divine glory, strewn all through with prizes before which his soul burns with the unconsumable fire of a god like ambition, man lifts his eye to worship and reaches out his hand to receive. Is he merely taunted with the starry sky, and mocked with an infinite illusion of progress, suddenly barred with endless night and oblivion? Behold him emerging out of nothingness, mastering his self conscious identity, climbing over the rounds of symbolic experience and language through the heights of knowledge and love. Strange, helpless, sublime prince of the universe, beggar of God, when he has attained the summit of illimitable perception, holding immortal joys in full prospect, shall he be dashed back into nonentity? Is it not fitter that he be welcomed by triumphant initiation into the family of the deathless Father?

Think of the advancement man has made since the time when he was a cannibal cave dweller, shivering out of the glacial epoch, and contending with wild beasts for a foothold on the earth, till now that he enjoys the idealism of Berkeley, wields the quaternions of Hamilton, uses the lightnings for his red sandaled messengers, holds his spectroscope to a star and tells what elements compose it, or to an outskirting nebula and declares it a mass of incandescent hydrogen. From such a background of accomplished fact he seems really to have a right to peer forth into the unbounded future and promise himself an unbounded destiny. The repetition of such a progress, nay much less, it may not unreasonably be imagined would raise the curtains from unsuspected secrets, bring the family of intelligences scattered over all worlds into conscious communication, and accomplish the deliverance of the whole creation travailing and groaning together unto this day for the redemption of the creature. What a splendid, almost incredible task man has already achieved in disentangling the apparent astronomic motions and converting them into the real ones. How immensely sublimer and more complex is the position of man on this planet than it seemed to the primitive savage, who knew only what his crude senses taught him, although, all the while, the moon was circling about him twenty five hundred miles an hour, and he was whirling with the revolving earth a thousand miles an hour, and spinning around the sun over thirty thousand miles an hour, and swooping with the whole solar system through the blue void with a still swifter gyre in a yet vaster cycle! This is demonstrated physical fact. Its harmonic correlate in the spiritual sphere would be nothing less than a lease of eternal existence for the soul which sees endless invitations ahead, and exults at the prospect of an eternal pursuit of them, its reason and affection affiliated with those of the whole divine household of immortals. Two or three generations ago it would have been more inconceivable that men a hundred miles apart could audibly converse together, as they now do by means of the telephone, than it is at this day to believe that communication may at some future time be opened between the inhabitants of the earth and the inhabitants of Sirius through the vibrations of the ethereal medium.