The phrases, "The Ascent of Man" and "The Descent of Man" are familiar
to all readers of the literature of modern science. One of the most
eminent of American writers on science and philosophy too soon taken
from his work, if any act of Providence is ever too soon, has made a
clear distinction between evolution as applied to the body and as
applied to the spirit. In lucid and luminous pages he has taught us that
evolution, as a physical process, having culminated in man can go no
further along those lines; that henceforward "the Cosmic force" will be
expended in the perfection of the spirit, and that that process will
require eternity to complete.
More perspicuously than any other author, John Fiske has introduced to
modern English thought the conception of the ascent of the soul,
considered in its relation to the individual and to the race.
This subject naturally divides itself into two departments, viz.--the
ascent of each individual soul and, then, the far-off perfecting of
humanity. I shall make suggestions along both lines of inquiry. I do not
know of any writer who has, in a compact form, presented the results of
such studies, although there have been illustrations, especially in
literature, which indicate that many thinkers have had in mind the
attempt to trace and describe the progress of the soul from its bondage
to animalism toward its perfection and glory in the freedom of the
spirit.
Goethe, in "Faust," has made an effort to follow the process by which a
weak woman and a weaker man, ignorant of the forces struggling within
them and susceptible to malign influences from without, through
terrible mistakes and bitter failure, at length reach the heights of
character.
The Trilogy of Dante is a study of the soul in its slow and painful
passage from hell, through purgatory, to heaven. Perhaps, however, the
noblest and truest effort in this direction to be found in the world's
literature is "The Pilgrim's Progress," in which a man of glorious
genius and vision, but without academic culture, reflecting too much the
crude and materialistic theology of his time and condition, follows the
progress of a soul in its movement from the City of Destruction to the
City Celestial. The City of Destruction is the state of animalism and
selfishness from which the race has slowly emerged; and the City
Celestial is not only the Christian's heaven, but also the state of
those who, having escaped from earthliness, having conquered animalism
and risen into the freedom of the spirit, breathe the air and enjoy the
companionship of the sons of God.
It is my purpose in a different way to attempt to trace some of the
steps of what may be called the evolution of the spirit, or, in the
light of modern knowledge, the growth of the soul as it moves upward. At
the outset I must make it plain that I am speaking of evolution since
the time when man as a spirit appeared. Given the spiritual being, what
are the stages through which he will pass on his way to the goal toward
which he is surely pressing?
Just here we should ask, What do we mean by the soul? The word is used
in its popular sense, as synonymous with spirit or personality. Man has
a dual nature; one part of his being is of the dust and to the dust it
returns; the other part is a mystery; it is known only by what it does.
Man thinks, loves, chooses, and is conscious of himself as thinking,
loving, choosing. The unity of this being who thinks, loves, chooses in
a single self-consciousness constitutes him a spirit, or personality;
and that is what the word soul signifies in its popular usage. There is
another technical definition which may be true or false but which is of
no importance in our study.
The problem of life is the right adjustment of spirit and body, so that
the former shall never be the servant but always the master of the
latter.
We are on this earth, in the midst of darkness, with nothing absolutely
sure except that in a little while we must die. We are two-fold beings
in which there is war almost from the cradle to the grave, and that war
is caused by the effort of the body to rule the soul and of the soul to
conquer the body.
At the gates of this mystery we continually do cry, and little light
comes from any quarter; indeed, it may be said no light except that of
the Christian revelation, and the, as yet, not very pronounced
prophecies of evolution.
One of the questions, which in all ages has been most persistently
asked, concerns the origin of the soul. Perhaps, in reality, that is no
more mysterious than the genesis of the body; but the body is material
and we live in a world of matter, and it is comparatively easy to see
that our bodies are from the earth which they inhabit. Our souls,
however, are invisible, immaterial, ethereal. There is no evident
kinship between a thought and a stone, between love and the soil which
produces vegetables, between a heroic choice and the stuff of the earth,
between spirit and matter. Well, then, whence does the soul come?
It will be interesting at least to recall a few of the many answers
which have been given to this inquiry.
One theory of the genesis of the soul is called Emanation. That means
that in the universe there is really but one source of spiritual being,
one Infinite Spirit, and that all other spiritual beings have proceeded
from Him as the rays of light are flashed from the sun; and that, in
time, all will return to Him again and be absorbed in the being from
which they have come. Thus all spirits are supposed to have proceeded
from one source--God. As all natural life in the end is but a
manifestation of solar energy, so all human beings are supposed to be
only bits of God, for a time imprisoned in bodies, and some time to
return to the Deity and be absorbed in Him, or in it.
Another answer to the question as to the soul's origin is that of
Preëxistence. This may be called the Oriental theory, for almost the
whole Orient holds this view. The substance of the teaching is suggested
by Wordsworth, in his "Ode to Immortality," in the following lines:
"Our birth is but a sleep and a forgetting;
The soul that rises with us, our life's star,
Hath had elsewhere its setting,
And cometh from afar."
Many Occidentals have believed in preëxistence. One of the most
intelligent persons whom I have ever known once affirmed that she had
had thoughts which she was sure were memories of events which had
occurred in a previous life. This answer only pushes the question one
stage further back, and leaves us still inquiring, Where do the souls of
men originally come from?
Another answer to our question affirms that every individual soul is
created by God whenever a body is in readiness to receive it--that when
a body is born a soul is made to order for it. An old poet wrote as
follows:
"Then God smites His hands together
And strikes out a soul as a spark,
Into the organized glory of things,
From the deeps of the dark."[1]
[Footnote 1: W.R. Alger, "History of the Doctrine of a Future Life,"
page 10.]
The Greek myth of Prometheus is an illustration of this teaching, for
"Prometheus is said to have made a human image from the dust of the
ground, and then, by fire stolen from heaven, to have animated it with a
living soul."[2]
[Footnote 2: W.R. Alger, "History of the Doctrine of a Future Life,"
page 10.]
Another answer teaches that all human souls have been derived by
heredity from that of Adam. This is a speculation found in medieval
theology, and in the Koran.
A fanciful theory suggests that all souls have been in existence since
the universe was formed; that they are floating in space like rays of
light; and that when a body comes into being a soul is drawn into it
with its first breath, or first nourishment. This is pure imagination,
but intelligent and earnest men have believed it to be the true solution
of the problem.
One other answer to this question of origin teaches that souls are
propagated in the same way and at the same time as bodies; that when a
human being appears he is body and spirit; that both are born together,
both grow together; and then, some add, both die together, while others
believe that the spirit enters at death on a larger and freer stage of
existence.
I have recalled these speculations concerning the soul in order to show
that in all ages this question has been eagerly put and reverently
pressed. How could it have been otherwise? And what more convincing
evidence of the spiritual nature of man could be desired than that he
asks such questions? Would a figure of clay ask whether it were the
abode of a higher order of being? Dust asks no questions concerning
personality; but intelligence can never be satisfied until it knows the
causes of things.
What is the teaching of the New Testament concerning this subject? The
attitude of Jesus toward all the great problems was the practical one.
He attempted to shed no light on causes, but ever endeavored to show how
to make the best of things as they are. Whence came the soul? we may ask
of Him, but He will tell us that a far more important inquiry is, How
may the soul be delivered from imperfection, suffering, and sin, and
saved to its noblest uses and loftiest possibilities?
The reality of spirit is everywhere assumed in the teaching of Jesus,
but nowhere does there appear any effort to throw light on the mystery
of its genesis.
The distinction between spirit and body is indicated by the
Transfiguration, the Resurrection, the narratives of the continued
existence of Jesus after His Crucifixion, by many references to the
heavenly life, and by the appeals and invitations of the Gospel which
are all addressed to intelligence and will. The presence of Jesus in
history is an assertion of the spiritual nature of man. Various
philosophers have tried to satisfy the desire for light on the question
of the origin of personality; but Jesus has told us how, being here, we
may break our prison-houses and rise into the full freedom and glory of
the children of God. While inquirers have been seeking light, Jesus has
brought to them salvation; while they have fruitlessly asked whence they
came, Jesus has told them whither they are going.
The real problem of human life is not one which has to do with our
birth, but with our destiny. We know that we think, choose, love; we
know that we are self-conscious; we feel that we have kinship with
something higher than the ground on which we walk. The stars attract us
because they are above and have motion, but the earth we tread upon has
few fascinations.
Jesus has responded to the essential questions: For what have we been
created? What is our true home? What is the goal of personality? By
what path does man move from the bondage of his will, and the limitation
of his animalism toward the glorious liberty of the children of God, and
toward the fullness of his possible being?
We are thus brought face to face with other questions of deep importance
What part do weakness, limitation, suffering, sorrow, and even sin, play
in the development of souls? Is it necessary that any should fall in
order that they may rise? Did John Bunyan truly picture the ascent of
the soul? Does its path, of necessity, lead through the Slough of
Despond, through Vanity Fair, by Castle Dangerous, and into the realm of
Giant Despair?
Must one pass through hell and purgatory before he may enjoy the
"beatific vision?" Are temptation, sin, sorrow, and even death, angels
of God sent forth to minister to the perfection of man? or are they
fiends which, in some foul way, have invaded the otherwise fair regions
in which we dwell?
These are some of the questions to which we are to seek answers in the
pages which are to follow. I am persuaded that, as the result of our
studies, we shall find that the same beneficent hand which led the
"Cosmic process" for unnumbered ages, until the appearance of man, is
leading it still, that far more wonderful disclosures are waiting for
the children of men as they shall be prepared to receive them, and that
the glory of the "Spiritual Universe," as it approaches its
consummation, when compared with the finest growths of character yet
seen, will transcend them as the ordered creation, with its countless
stars, transcends the primeval chaos.
In the meantime it is well to remember a few very simple and
self-evident facts. One of these is that human souls must vary, at
least as much as the bodies in which they dwell. Individuality has to do
with spirits. We think, love, and choose in ways that differ quite as
much as our bodily appearance. There is no uniformity in the spiritual
sphere;--this we know from its manifestations in conduct and history.
One man is heroic and another tender, one a reformer and another a
recluse, one conservative and another radical. The same Bible has
passages as widely contrasted as the twenty-third and the fifty-eighth
Psalms, and characters as unlike as Jacob and Jesus. Indeed, may it not
be assumed that physical differences are but expressions of still more
clearly marked differences in spirits? If this is true it will follow
that, as we move toward the goal of our being, while all will be under
the same good care, we will move along different, though converging,
paths. There are many roads to the "Celestial City" and, possibly, some
of them do not lead through the Slough of Despond, or go very near to
the realms of Giant Despair.
I cannot leave this part of my subject without dwelling for a moment
upon two thoughts which to me seem to be full of significance.
This wonderfully complex nature of ours,--this power of thinking,
choosing, loving, these mysterious inner depths out of which come
strange suggestions, and within which, all the time, processes are
carried on which may rise into consciousness and startle with their
beauty or shame with their ugliness--does no suggestion come from it
concerning its origin and destiny? Until they pass mid-life few men
realize the terrible significance of the command of the oracle at
Delphi, "Know Thyself." Who is not surprised every day at what he finds
within himself? It sometimes seems as if two beings dwelt in every body,
one in the region of consciousness, and one down below consciousness
steadily forging the material which, sooner or later, must be forced up
for the conscious man to think about.
In proportion as we know ourselves more accurately it becomes
increasingly evident that as spirits we are allied to the great Spirit.
Few who earnestly think can believe that their power of thought could
have grown out of the earth; few when they love can believe that there
is no fountain of love, unlimited and free; and few, when they choose
one course and refuse another, would be willing to affirm that they are
without the power of choice, and have no destiny but the grave. In other
words, is not the fact that we are spirits all the proof that we need to
have of the Father of Spirits? Is not a single ray of light all the
evidence which any one needs of the reality of the sun? Is not the
presence of one spiritual being a demonstration of a greater Spirit
somewhere? Every soul indicates that, whatever the process by which it
has reached its present development, it came originally from God. "In
the beginning God" is a phrase which applies to the spiritual as well as
to the material universe.
The soul is not only a witness concerning its own origin, but it is also
a prophecy concerning its destiny. The more thoroughly it is studied the
more convincing becomes the evidence that it must some time reach its
perfected state. The perfection of intelligence, love, and will require
endless growth. The great words of Pascal can hardly be recalled too
frequently:
"Man is but a reed, the weakest in nature, but he is a thinking reed. It
is not necessary that the entire universe arm itself to crush him. A
breath of air, a drop of water suffices to kill him. But were the
universe to crush him, man would still be more noble than that which
kills him, because he knows that he dies; and the universe knows nothing
of the advantage it has over him."
We can as yet hardly begin to comprehend that for which we were
created;--now we see through a glass darkly. A caterpillar on the earth
cannot appreciate a butterfly in the air. Jesus was the typical man, as
well as the revelation of God. St. Paul has set our thoughts moving
toward the "fullness of Christ" as the final goal of humanity. We may
not, for many milleniums, know all that is contained in that phrase "the
fullness of Christ;" but no one ever attentively listened to the voices
which speak in his own soul, no one has even asked himself the meaning
of the fact that nothing earthly ever completely satisfies, no one ever
saw another in the ripeness of splendid powers growing more intelligent,
loving, and spiritually beautiful, without feeling that if death were
really the end no being is so much to be pitied as man, and no fate so
much to be coveted as a short life in which the mockery may go on.
Our souls themselves assure us that they have come from a fountain of
spiritual being--that is, from God; and they are also prophecies of a
perfection which has never yet been realized on the earth and which will
require eternity to complete. But all are not conscious of themselves as
spiritual beings and children of eternity, and many come slowly to that
consciousness. Our next inquiry, therefore, will concern the Soul's
Awakening.