The Next Step in Religion Part 7

When we examine the whole question of miracles inductively and deductively, I think that we must acknowledge that their basis is exceedingly weak. Already, the educated world is in a fair way to outgrow them; and this tendency will undoubtedly increase as science continues to explore the world we live in.

In conclusion, it seems worth while to call attention to the fact that very few people realize what they are really believing when they accept miracles. They do not know enough about nature to grasp the real content of their beliefs; and, until they do, their belief represents simply a point of view which has not been confronted with its implications. It expresses innocence rather than virtue. Let us glance at a couple of the biblical miracles to show what they involve.

Tyndall has brought out, very strikingly, the difference between the miracle supposed to have aided Joshua in his battle with the Amorites, as this appeared in the eyes of an Israelite of old, and as it appears to a man of science. For the one the miracle probably consisted in the stoppage of a fiery ball less than a yard in diameter, while to the other it would be the stoppage of an orb fourteen thousand times the earth in size. "There is," he writes, "a scientific as well as a historic {136} imagination; and when, by the exercise of the former, the stoppage of the earth's rotation is clearly realized, the event a.s.sumes proportions so vast, in comparison with the result to be obtained by it, that belief reels under the reflection. The energy here involved is equal to that of six trillion of horses working for the whole of the time employed by Joshua in the destruction of his foes." If we pa.s.s from the great to the small, from the employment of tremendous forces to the reconstruction of endless, minute relations, the same divergence between superficial appearance and the reality stares us in the face. Let us consider the raising of Lazarus from the dead. It is a well-known fact that the nervous system begins to disintegrate very quickly after death. Now research has shown that there are nearly a billion of cells in the brain alone. Think of the disorganization which would ensue in such a complicated system after a period of four days. Those who are acquainted with the delicacy of organic compounds can realize the condition of the brain when the body was already beginning to stink. But the ancients did not even know that the brain was closely connected with consciousness, let alone its structure. Of the character of the economy of the body, they knew practically nothing; they dealt with wholes, not with parts. How different this miracle appears from these two stand-points! It is the same only in name. It may be of interest to note that this miracle, characteristic of John, is very evidently related to ill.u.s.trate the principle that Jesus as the Logos is the resurrection and the life. It is a demonstration miracle.

Our answer to the question, Do miracles happen? must be in the negative. While there is nothing {137} irrational in the idea in itself, it does not fit the world as experience presents it. The a.s.sertion that G.o.d performs miracles, like the similar a.s.sertion that he created the world, is purely hypothetical and unverifiable.

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CHAPTER XI

THE SOUL AND IMMORTALITY

The hope of immortality is an essential feature of practically all modern religions. Even those oriental religions which lack its clear presence postulate a dim kind of personal continuity. Buddhism has always been a puzzle to the optimistic Westerner who is in love with himself and does all his thinking in terms of personality and personal relations. The idea of re-birth in accordance with a rigid moral law is alien to his traditions; while the impersonalism of the whole process leaves him cold. It is not untrue to the facts to call Buddhism an atheistic religion. Yet it is a religion because it postulates the objective efficacy of moral categories. Freedom from the wheel of re-birth is gained by the Eightfold Path of right beliefs and right acts. Enough of the idea of a soul and enough of the idea of immortality exists even in this religion to make these a.s.sumptions important. But what have modern science and philosophy to say about these age-old ideas? Is the soul any longer in favor?

Here, again, an historical approach is worth while, because it gives the proper perspective. If we can understand why people in the past developed and fostered these ideas, we can judge their reasons pretty objectively, even though we realize that we have been strongly affected by the beliefs erected upon them. {139} Destroy the roots of a tree and the foliage will wither before long. Has science dug so sharply around the roots of these old beliefs that they are bound to decay?

The subject is an extremely interesting one.

A belief in some sort of an after-life is wide-spread. It is common knowledge that the American Indians spoke of a happy hunting-ground in the West, in which the soul of the warrior would rejoice in abundance of game. Other peoples thought of the abode of the dead as in the East where the sun arises. Still others taught that it was in the sun or the other heavenly bodies, or underneath the earth in a subterranean region. We are seldom able to determine the motives which led to these varying locations.

All sorts of beliefs flourished in the Mediterranean basin a few centuries before our era; but the drift of religious thought was moving rapidly toward a pa.s.sionate acceptance of another life somewhere in the heavens. Immortality was taking on a more vivid coloring and was being transformed from a pa.s.sive survival to an event of marked religious significance. New ethical motives were attaching themselves to an old tendency and modifying it almost beyond recognition. The sentiments and rituals built up around the ideas of sin and salvation were reflected into the next world and created the vision of a heaven and h.e.l.l. What a rich field this was for the mythopeic imagination to exploit! And what an interesting sociological fact is it that the human imagination has always been more fertile in its descriptions of h.e.l.l than in its descriptions of paradise!

But a few words ought to be said about the earlier conceptions of an after-life. Both the Greeks and the {140} Hebrews thought of the other-world as a joyless reflection of the present. Death was, to all intents, the end of what really counted. Those who deny that men can live n.o.bly without the hope of immortality forget that men like Pericles were unaffected by that phantom dream. Even the great Hebrew prophets extolled righteousness without the promise of a reward in the next world. What men have done, we can surely do again. The Greek father felt himself a member of a family whose traditions and loyalties he wished to hand on intact. For himself, he desired only the customary funeral rites so that his shade might rest in peace. In the house of Hades dwell the senseless dead, the phantoms of men outworn.

The answer of Achilles to Ulysses, when that wanderer visits him in the underworld, expresses this shadowy after-life admirably: "Nay, speak not comfortably to me of death, oh great Ulysses. Rather would I live on ground as the hireling of another, with a landless man who had no great livelihood, then bear sway among all the dead that be departed."

The Homeric Greeks rejoiced in life like youths whom everything pleases. The shadowy realm of Hades was felt to be a mockery of the sunlit world. The history of the belief in an after-life among the Hebrews is very similar. Yet it is surprising to notice how few remark the paucity of reference to this idea in the Old Testament. In the book of Isaiah occurs that account of Sheol to which attention was called in an earlier chapter: "Sheol from beneath is moved for thee to meet thee at this coming.... All they shall answer and say unto thee, Art thou become weak as we?" The pa.s.sage is a tremendous one, full of the most biting irony and vindictive hatred. This {141} conception of Sheol evidently scarcely differs from the corresponding one of the Homeric Greek. Toward the Christian era, as a result of the infiltration of the beliefs current among surrounding peoples, the idea of a future life took hold of the Jews. The Pharisees, the popular party of the day, stressed the dogma, while the Sadducees, the Aristocratic party, denied it.

Early religion was largely a state affair, for it concerned itself with the safety of the social group; but it was rapidly becoming an engrossing concern for the individual. The religious imagination was busily painting another world and connecting it with the relations of the individual to divine powers. Given the religious view of the world, what an instrument of appeal and of dread this conception of immortality was! The shadow and sunshine of another world lay athwart this one. Endless vistas of pain and pleasure stretched into the future. No wonder that the true means of salvation became the burning question! From the beginning, Christianity emphasized the fact of another world and its terrific meaning for the soul of man, adopting as an inheritance the current views with regard to a Messianic kingdom and a place of torment. Paul even goes so far as to proclaim the cynical alternative: "If the dead are not raised, let us eat and drink, for to-morrow we die."

The ideas of immortality and salvation were the central features of the great religious revival which swept over the Roman Empire about the time of the rise of Christianity. The desire for personal safety in this world and the next moved men. Fear and hope worked together; fear of the terrors awaiting the soul after death, hope of a happy existence in some paradise. {142} That early Christianity owed much of its success to its doctrines of final things cannot be denied. It was a period of astrology, theosophy, mysticism, cults of saviors, eschatologies. Few were able to keep their heads above this tide of oracular mythology and superst.i.tion. What moorings did they have?

None of that tested knowledge of the physical world which we possess, and which keeps numbers of people fairly sane to-day in spite of themselves. When we recall the terror at Salem a few centuries ago, we must admit that these Greeks, and Romans, and Jews, and Syrians did not conduct themselves so badly in the demon-ridden world in which they lived. Yet, while it would be unfair to blame those who embraced the various cults, it would be equally unfair not to give praise to those few enlightened souls who would approve none of these things.

Up to the present, the doctrine of immortality has been an essential part of Christianity. The creeds which have come down to us proclaim the faith that Christ Jesus will appear again to judge the quick and the dead. To the average man, religion is absolutely committed to such a belief. It has gone hand in hand with the idea of retribution and reward until the two have grown together. It is not strange, then, that the suspicion that immortality is not justified by physiological and psychological facts is felt to have a grave bearing upon religion.

To the vast majority, religion without immortality is like _Hamlet_ with Hamlet left out. Remove the faith in a special providence, likewise, and the edifice around which many religious emotions and values have entwined themselves is no more than a ruin.

But the idea of a soul always accompanies the belief {143} in immortality. The experiences which led to the one notion naturally encouraged the other. If the soul can leave the body, it is obviously independent, in large measure, of the latter's fate. Let us glance at some of the experiences whose false interpretation is at the foundation of a belief in an immortal soul inhabiting the body for a little s.p.a.ce.

It is surprising what an influence was exercised by dreams. We have so completely outgrown this uncritical att.i.tude toward them that it takes some effort to realize how natural it was. For the educated man of to-day, dreams are subjective experiences, that is, experiences which do not contain information about what is happening in the external world. In the jargon of psychology, they are centrally aroused ideas playing about some organic stimulus or some repressed wish. But the savage knew nothing about such distinctions. The dead appeared to the living and talked with them. Patroclus stands before Achilles and chides him. Do not the dead, then, have some sort of life? Many psychological motives combined to convince primitive man of at least a shadowy existence after death. But there was another side to the dream-life. The living went on long journeys, doing strange things, while their bodies rested in the tent. Added to these suggestions, so naturally lending themselves to a spiritistic interpretation, were still others. Certain kinds of sickness are explained by means of the idea of possession. Invisible agents are at work in the world. What can a trance be if not the temporary absence of just such an agent?

"Among the Kayans of Borneo, for example, it is the custom for an elderly person learned in such matters to sit beside the corpse, where the soul is {144} supposed to hover for some days after death, and to impart to the latter minute directions for its journey to the land of the dead." We are in the presence, here, of natural illusions, of hypotheses which inevitably arose. Man's first guesses were mistakes.

The whole history of science drives this fact home.

The various opinions men have built up around the idea of a soul are instructive. How gravely men have written about such hidden things!

Only very slowly have they learned to separate an experience from its interpretation, and to seek a wide range of facts before erecting even an hypothesis. To explain by means of _agents_, visible and invisible, is the plausible method to which man always resorts first. It is only when he becomes more sophisticated that he thinks in terms of _processes_. The following examples of divergent opinion upon the soul, gathered by an able French author, show the vagueness of the idea:

Origen, the Alexandrian theologian: "The soul is material and has a definite shape."

St. Augustine: "The soul is incorporeal and immortal."

A Polynesian: "The soul is a breath, and when I saw that I was on the point of expiring, I pinched my nose in order to retain my soul in my body. But I did not grasp it tightly enough--and I am dead."

Albertus Magnus: "There are thirty arguments against the immortality of the soul and thirty-six for, which is a majority of six arguments in favor of the affirmative."

Rabbi Maimonides: "It is written: 'The wicked will be destroyed and there will not rest anything of him.'"

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Ecclesiastes: "Men die as the beasts and their fate is the same. They have all one breath."

The soul was at first conceived in very material ways. The idealistic movement in Greek philosophy is responsible for the concept of an _immaterial substance_. "Under the influence of mystical, religious motives the soul becomes more and more non-spatial and intangible. The words used are negative and abstract. It is generally supposed that Plotinus was the first to describe the soul as an immaterial substance.

But this immaterial substance must somehow be brought into relation with the physical body." It was this situation which gave rise to the soul-body problem in philosophy, a problem which has gradually changed into the mind-body problem. This transformation of the puzzle is significant. The very terms have changed and have become more concrete and empirical. A quotation from William James--a man who had no bias against theology--will bring out the essential reasons for this significant change of terms: "Yet it is not for idle or fantastical reasons that the notion of the substantial soul, so freely used by common men and the more popular philosophies, has fallen upon such evil days, and has no prestige in the eyes of critical thinkers. It only shares the fate of other unrepresentable substances and principles.

They are without exception all so barren that to sincere inquirers they appear as little more than names masquerading."

I am inclined to believe that, to most people, to-day, the soul means no more than the personality, and the conviction that this cannot be reduced to the body. It stands for consciousness and character as somehow rooted in something permanent. Plato's idea of the {146} soul as a simple, indestructible substance awakens hardly an echo in their minds--and why should it? Something which guarantees and makes possible the continued existence of their conscious self after the death of the body is the a.s.sociation which is uppermost. Educated people, at least, have outgrown the ghost-soul of primitive times and have put their hope in the inability of the philosophic scientist to explain life and consciousness without appeal to agencies which are inexplicable on naturalistic terms. But it is obvious that such a basis is overhung by an ever-threatening danger. If the mind-body problem were solved in a concrete, empirical way, what then?

It has been customary to examine the question of immortality from three angles which may be called, respectively, the empirical, the ethical and the philosophical. The more recent drift of philosophy toward realism has tended to bring the first and the third methods of approach closer together. It has increasingly been felt that philosophy cooperates with the special sciences and is inseparable from them. The ethical argument in favor of immortality is oftener found in poetry than in serious books on ethics. It cannot be said to have sufficient force to swing the balance established by science and a realistic philosophy in touch with science.

The empirical status of immortality can best be brought out by a glance at the facts of abnormal psychology. In olden days, as we have seen, insanity was explained as the disturbing effect of a demon. To-day, experiment and careful observation have proven that it is due to a functional disorder of the brain. That, whenever there is a disorder of the mind, there {147} is some corresponding anatomical or physiological flaw in the brain has become a commonplace of modern medicine and psychology. In fact, insanity is defined as a "symptom of disease of the brain inducing disordered mental symptoms." A mult.i.tude of experiences point to the very intimate connection between the brain and consciousness. Careful observation of clinical cases has, for example, shown that a lesion in the visual center of the brain, that is, the part of the brain to which the fibers of the optic nerve run, induces the disappearance of both sight and visual imagery. Psychology and physiology have been busily engaged in discovering these correlations. So extended are they that the suggestion that consciousness is inseparable from the brain forces itself home ever more obstinately. Mental capacity runs parallel with the finer development of the brain. Is not, therefore, the very meaning of mental capacity connected with the needs and activities of the organism? But the case is still stronger when we note what happens to an individual when something goes wrong with the brain. Can this poor lunatic, who has dropped from the high level of educated manhood to a condition more helpless than that of an animal, just because of a relatively slight disintegration of the cortex, be expected to recover his intellect by means of its total disintegration? Can it be denied that the burden of proof rests on those who a.s.sert immortality?

The so-called ethical argument for immortality is a.s.sociated with the name of Immanuel Kant. Kant's philosophy was agnostic, and it was this agnosticism which made his use of the ethical argument possible. If you can't make any a.s.sured theoretical statement {148} about the nature of the self, you can allow demands, which you regard as ethical and primary, to dictate your ultimate beliefs. It cannot be denied that Kant's argument savors of the popular notion that the virtuous must be rewarded. At its highest, the ethical argument signifies a demand for a future life in order to carry out that development of character which the brief span of earthly life is not equal to. It is this argument which runs through Browning. What shall we say of it?

There are both factual and theoretical objections to the ethical argument for immortality. The more we know about habit, the more we realize that character is pretty well "set" by middle life. The creative period of human life ends all too soon. Character is not an abstract possession separable from human tasks and needs. It is not like a work of art which can be polished and re-polished. But, when all is said and done, ethics must abide by the facts of the case. Take character abstractly enough and apart from its human and organic setting, and the dream of continuous perfecting may have meaning; but so would the dream of continuous intellectual advance. Yet the scholar knows all too well the judgment pa.s.sed by the coming generation upon the older one: "They can't adjust themselves to this new point of view." Would progress come if the generations did not pa.s.s?

The philosophical aspect of the question can be touched upon only briefly and in an untechnical way. The basic problem may be put in this way: Can human personality be included in nature in a theoretically satisfactory way? It has been customary to stress the difficulties which confront such an attempt {149} and to be silent in regard to the problems which the separation of body and personality has always found facing it. Yet I think that few philosophers would deny that it is the very irrationality of the traditional dualism which makes a living monism of mind and body so desirable and so urgently sought after.

There is good reason to believe that the persistence of the mind-body puzzle has been due to two conditions, the lack of an adequate theory of knowledge, and an ultra-mechanical, or non-evolutionary, view of the physical world. Scientists and philosophers, alike, were possessed by an inertia which prevented them from taking the principle of evolution seriously. They refused to readjust their ideas so as to admit that organization of a high grade, such as characterizes the nervous system, has a synthetic way of acting of its own, not reducible to the mere chain-like action of externally related units. There are many signs pointing to the conclusion that a broader and more flexible naturalism is forming which will sweep away the artificial problems and stereotyped contrasts which have stood in the way of a candid inclusion of human thought and activity within nature. When that day comes, the hesitations which have encouraged the faith in immortality in the face of empirical difficulties of an ever-increasing weight will pa.s.s away.

I am inclined to prophesy that psychology and physiology will reach an adjustment of their principles before many years have pa.s.sed, and that consciousness and mind will take their places along with ma.s.s and energy in the scientific view of nature. The old dualism of soul and body will pa.s.s away and give place to a flexible naturalism.

The belief in immortality and the wish for it will die {150} out very slowly. The vague appet.i.te for another life will persist as an undercurrent of half-understood desire for a good whose nature has not been clearly thought out. What men really want is an eternal youth in an environment which gives opportunity for self-expression and pleasant companionship. It means rest to the weary, new horizons to those who wish to achieve, a release from fetters to those who have felt themselves oppressed. What a quiet charm there is in such an uncritical play of the fancy! But is it anything more than daydreaming? Can our musings become definite without revealing themselves as fancies? Alas! our souls are old and written upon, and we would no longer be the same were these marks removed. They have a meaning for us and we cannot wish them away. If, for a forgetful moment, we envy the smooth cheeks of a youth, the envy is but momentary. What we desire is his abundant energy and hopefulness with our own humorous and wiser self in command. How completely we are parts of life as it is lived upon this planet! Desires, affections, pa.s.sions, ideas, habits, all, when a.n.a.lyzed, point to the human organism and its environment. Our personality is like a plant which draws its nourishment from what surrounds it. Remove the old peasant from his fields and plow-fellows, and he will lose interest in life.

Remove the business man from the mart and counter, and he will become restless. How can we expect to revive a zest in life by cutting the grown personality loose from what it has fed upon? It is psychologically absurd and betrays that tendency to abstract thinking which is so widespread. The human personality is a function of this sub-lunar life, of this organism, of this sky, of this {151} soil, of this restless struggle with nature. Immortality is an impossible surgery.

At certain stages of social development, false beliefs are simply inevitable. For example, the Ptolemaic view of the solar system was bound to precede the Copernican. And false beliefs do both good and harm before they are outgrown. How many of the down-trodden have looked to another world to right their wrongs! It gave them hope: but it made them pa.s.sive and all too meek. Has not the idea of another life encouraged a false perspective in regard to this one? I cannot feel that the belief was ever a very healthy one for the human race.

Yet, during the coming period of transition, many who have been trained to hold false expectations will experience grievous pain. People who become used to a narcotic recoil from the idea of giving it up. Their nervous system has been taught to depend upon it. Is there not something parallel to this in ethics? Religious romanticism is a spiritual narcotic which subst.i.tutes a dream world for the more humdrum world of every-day existence. It develops a taste for the meretricious and sentimental. In revenge, the enthusiast fails to achieve insight into the significance of common things. Life's real tragedies and triumphs are veiled from his untrained eye. Only a whole-hearted, even joyous, immersion in the sea of struggling human life gives the imagination that iron vigor it needs. The greatest saints have talked the least of heaven.

"Born into life!--who lists May what is false hold dear, And for himself make mists Through which to see less clear; The world is what it is, for all our dust and din.

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"Is it so small a thing To have enjoy'd the sun, To have lived light in the spring, To have loved, to have thought, to have done; To have advanced true friends, and beat down baffling foes--"

Let those who can meet life bravely and joyously. The stage has been planned by no master artist, and the actors are only amateurs compelled to improvise their parts; but the sunlight is sometimes golden and the spoken lines often surprise us with their beauty. What critic can pa.s.s a.s.sured judgment upon this continuous play?

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