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toward which Nature has tended from the beginning; but it was through the processes of evolution that both body and soul were created.

Man's physical structure, in rudimentary form, is found in the animals from which he was evolved; but it does not follow that the individual animal is to become a man. Man's psychical organism is found, in rudimentary form, in the brute creation, the same dual mental organism being present in all animate Nature; but it does not follow that the individual brute is to inherit immortality. The rudimentary form of man in the animal rendered it possible for the processes of evolution to culminate in the creation of the perfected physical man. The rudimentary psychical organism in the animal rendered it possible for evolution to elevate the embryotic soul to the full stature of a living, conscious, individualized entity, capable, under certain conditions, existent in man alone, of sustaining an existence independently of the physical organism.

The primary condition precedent to the attainment of such an existence is necessarily that of consciousness. It is axiomatic that no individualized existence worthy of the name can be sustained by a living organism, physical or psychical, in the absence of consciousness. It is also obvious that an animal can have no consciousness of the possession of a soul. Nor can the soul be conscious of itself in the absence of any suggestion or information conveyed to it by objective education. Jesus, who was master of the science of the soul, drew the line, on strictly scientific principles, between the man and the brute, when he proclaimed the law that belief— faith was the essential prerequisite to the attainment of immortal life.1 "Faith," in the sense in which Jesus employed the term, means much more than "belief," although the latter is included in the

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1 For a fuller discussion of this important problem, see "The Law of Psychic Phenomena," ch. xxv.

term. Faith, in the psychic sense, and that is the sense in which Jesus employed it, is conscious potentiality. It is a power; it is the power of the soul. All psychic phenomena demonstrate that proposition. Without it there can be no psychic phenomena beyond the exercise of the purely animal instincts. It is the creature of suggestion. Suggestion alone awakens it into existence; suggestion can utterly destroy it. Inasmuch as no suggestion of the possibility of immortal life can be conveyed to the embryotic soul of the brute, the conscious potentiality requisite to the sustentation of independent existence does not exist; and it obviously cannot exist in other than an intelligent being. And this remark, according to the philosophy of Jesus, applies to all the brute creation, whether it is embodied in the form of animals or of men.

It is thought that enough has now been said to make a prima facie case, because I have shown: 1. That there is a basis in the mental organism of man upon which the hypothesis of a future life can be postulated, in that (a) there are two minds, (b) the subjective mind does not necessarily perish with the brain; 2. That no other rational hypothesis, which will account for all the facts, psychical and physical, has yet been formulated.

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The Necessity for limiting the Powers of the Subjective Mind in this Life. Man a Free Moral Agent. - The Law of Suggestion a Necessity. Limitations of Power pertain only to this Life. Induction unnecessary in the Future Life. - Intuition takes its Place. Induction Impossible when the Power of Perception exists. The Higher Intuitional Powers Useless in this Life. - The Power of Correct Deduction in Man and Animals.


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E will now proceed to the consideration of those peculiar powers, functions, and limitations of the subjective mind which seem to be especially adapted to a future life. In doing so, the mental faculties will, for convenience, be divided into three classes, namely: 1. Those which belong exclusively to the subjective mind; 2. Those which belong exclusively to the objective mind; and, 3. Those powers possessed in common by the two minds, differing only in degree. They will be considered as nearly as possible in the order named, although it will be necessary in some cases to group two or more and consider them together.

Before proceeding, however, I desire to impress upon the mind of the reader the fundamental axiom mentioned in the chapter preceding; namely, that There is no faculty, emotion, or organism of the human mind that has not its function, use, or object. A moment's reflection will be sufficient to extort the assent of every logical mind to this proposition. If any one will try to imagine the contrary or opposite

proposition to be true, he will find that it is absolutely and unqualifiedly unthinkable. I lay particular stress upon this proposition for reasons that will more fully appear as we proceed. In the mean time it will be obvious to every logician that any legitimate conclusion derivable from a proposition so far-reaching and so perfectly self-evident, must necessarily be invested with a profound significance.

We have now three fundamental propositions to start with, each of which is either self-evident or is demonstrable by reference to the facts of experimental psychology, cerebral anatomy, or experimental surgery. They are:

1. Man has a dual mind.

2. Each of the two minds has powers, functions, and limitations which clearly differentiate it from the other.

3. Each power, function, and limitation necessarily has its use, function or object.

The first and second of these propositions have been clearly demonstrated by the facts of experimental psychology, cerebral anatomy, and experimental surgery. The third is axiomatic.

I will now add a fourth proposition which will complete the chain of logical premises necessary to a complete demonstration of a future life for mankind. It is this:

4. There is no power, faculty, function, or limitation of the subjective mind, which is peculiar to itself and which clearly differentiates it from the objective mind, that has any normal use or function in a purely physical existence.

No one will deny that, if this proposition can be substantiated, the conclusion that man is heir to a future life is irresistible; for if every faculty has its use, and the subjective mind has faculties that are of no use in a physical life, it follows that those faculties pertain to a life or existence untrammelled by physical limitations. This conclusion is as scientifically correct as it would be to predicate the capacity to navigate the air, of an animal with wings; or the capacity

to fly, swim, and walk, of a fowl with wings and webbed feet.

If anything were needed to add logical weight to this argument, it will be found in the fact that the converse of the fourth proposition is also true; namely, —

There is no power, faculty, function, or limitation of the objective mind, which is peculiar to itself and which clearly differentiates it from the subjective mind, that could have any possible use or function in any but a physical life.

Standing by itself, this proposition is purely negative so far as the question of a future life is concerned. But, considered with reference to the fourth proposition, it affords a contrast which is as striking as it is important, in that it demonstrates that the two minds are adapted to two different planes of existence, and that neither is adapted to the other.

We will first consider the bearing of the law of suggestion, and its corollary, the limitation of the reasoning powers of the subjective mind, together with its power of intuitive perception or cognition of the laws of Nature. As we have already seen, these powers and limitations are peculiar to the subjective mind. It has also been pointed out that the limitation of power incident to its control by suggestion is a necessity, for the obvious reason that one mind must necessarily be normally under the absolute control of the other if harmonious relations are to be maintained.

There are an infinite number of reasons why the objective mind should be invested with that responsibility, and I certainly know of none against it. The first, and perhaps the most important, is that in no other way could the objective man the human entity-be made and held responsible for the moral status of his own soul. In other words, it is by this means, and by this alone, that man is constituted a free moral agent. The objective man, being endowed with the power to reason by all methods, his mind

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