Recapitulation.
The theory we have here advanced may naturally seem startling; for what
could be more foreign to common conceptions than the assertion that
science today gives us full evidence of a death and a resurrection that
commence during our life in time? Considering this, it may be appropriate
to recapitulate the salient points in our line of thought.
From prehistoric times up to our own days all people at all stages of
evolution have to a man been convinced that the body in some way and in
some form contains an imperishable and essential part which man cannot
do without in a future life. With this intuitive and purely instinctive
faith as a basis, the steps in the following historical evolution become
fully natural and logical consequences.
It is not to be wondered at that this eternal part should at first sight
be considered identical with the material body. Therefore it was also
natural that a cult of the dead would be the stage where all people
begin. Man sees however that death as a matter of fact separates the
immortal soul from that body which the soul cannot dispense with. The
separation cannot be complete because the ties cannot be severed. The
soul then is attached to the body even after death. Consequently it must
be the duty of the surviving to provide the body of the deceased with a
dwelling as good and suitable as possible and also with the provisions
that the body needs.
A man could not, however, find such a condition satisfactory for any
length of time, and the thought of death gnaws and torments him. Shall
the soul never regain possession of the body without which even the
glories of heaven are pale and shadowy? The doctrine of the bodily
resurrection on the day of judgment must be the next great progress in
our philosophy of life.
But unusually gifted persons, bent towards idealism, had already felt
instinctively that it was not the exterior, material covering that was
indispensable to the soul. Man possessed also another, a spiritual body
which the soul could immediately transfer to another life. We gain a
glimpse of the vividness of this intuition in large groups of men, when
we remember that the survivors even sought to annihilate the material
body by the flames of the pyre in order to liberate the deceased from
his earthly ties. The great masses of the population could not rise to
this ideal conception, and we therefore find the two fundamental ideas
prevailing side by side.
Here the two first epochs in man’s history end. They show us the intimate
connection between religious conceptions and man’s understanding of the
exterior world in which he lives and acts. The following stage commences
logically with the great advancement of the natural sciences. Chemistry
partly lifts the veil that hides the innermost nature of matter, and at
the dawn of the new science the old ideas concerning the nature of the
body disappear like the shadows of night at the rising of the sun.
A bodily resurrection on doomsday is impossible because every dead body
sooner or later arises and takes part in the circulation of matter, so
that on the day of judgment it might be found that the same materials had
entered over and over again into the composition of a variety of human
bodies. It is also a fact that man changes his material clothing several
times even during his earthly life. But the belief in the essential value
of the body is too deeply rooted to give away entirely and so we meet it
again in the modern materialism which perhaps may be said to emphasize
the significance of the body even more than the cult of the dead did in
ancient time.
But while materialism claims as its own the consequences of the
revolutionary work of chemistry, biology lays the firm foundation for a
new and higher development of religious conceptions. Biology discovers
and proves the existence of that spiritual body which humanity has
surmised since prehistoric times. It is to this extraordinarily important
fact that we desired to call attention. We have endeavored to draw its
consequences only as regards the cell-generations which successively
rise and die in the human body as in human society. Now when it can be
shown that these dying generations are eternal and imperishable parts
of man’s own nature, the conception of death and resurrection we have
here advanced must be the only possible one. The hitherto common ideas
regarding the translation of man to another world have upon closer study
been found as naïve as they are unnatural, because any such direct
transposition of man’s entity is impossible and unthinkable.
But however simple and scientifically natural the theory here proposed,
it could not have appeared at a much earlier date. It requires not only
the results of modern cytology but also the widening of the idea of
immortality which natural science suggests and overwhelmingly proves. It
presupposes also the law of evolution we have endeavored to make clear,
namely, that beings endowed with common wants and existing in similar
surroundings and conditions cannot develop, except by the upbuilding of
an organism, and thus entering as organic members in an individual of
higher order than themselves. From these premises we might have deduced
our theory of death and resurrection and yet the whole process would
still have seemed mysterious and inexplicable but for the work of our
great predecessor, _Christofer Jacob Boström_, that Plato of the North,
so often misunderstood by his contemporaries, or at least more known on
account of certain possible deficiencies in his system than because of
its imperishable merits.
Idealism and materialism have hitherto stood as two absolutely
incompatible contrasts and the fierce battle that continuously rages,
even in our days, between the two world-conceptions can, according to
common notions, only be brought to an end through the complete defeat
of one of the parties. We have endeavored to show that both these
philosophies have common deficiencies, but that each of them possesses
an essential part of truth. We cannot deny idealism the merit of having
looked far deeper into the nature of things and phenomena. While
admitting this we cannot be blind to the fact that this philosophy
has left at least one fact of nearly overwhelming importance totally
unexplained. If it be true that the soul is the essential part of
man and is that to which alone immortality is granted, how then shall
we account for the fact that the soul’s evolution, properly the one
principal object of man, must stand aside for the body to such an extent
that the body utilizes, if not all yet at least the largest part of man’s
time and energy? To materialism this reply is given, but then again this
philosophy has been unable to answer all those questions which idealism
alone could satisfactorily explain.
Now at last we understand the reason for these contradictions. The
two world-conceptions suffer the same essential deficiency of having
overlooked the fact that the body contains a spiritual organism, of the
same importance to man’s future life as to his present. In the theory
here proposed materialism in a purified form melts into idealism,
which latter thus receives the supplement it hitherto has lacked as a
universal, satisfactory world-explanation. We have barely outlined this
new, organic idealism and have treated it somewhat more extensively
only with reference to death and resurrection. But also on this point
our work, as all human effort, is only piecemeal labor. As soon as we
have advanced one step, other entirely new questions arise. We already
discern boundless expanses of problems in the same direction and shall
here point out one example. The organic changes, characterizing old
age and preceding the so-called natural death, are comparatively well
studied and known. But in spite of this, natural science is unable to
tell us the underlying cause in the inner nature of the organism, and
it is even admitted that we know no reason why the process should not
follow an entirely opposite course. From our point of view man has an
individual content larger than that included in the successive moments of
time, and death should normally enter with the translation of the last
cell-generation. It is true that as civilization advances man’s lifetime
is constantly increasing, so that we may look forward to a time when
most men will die a natural death. But if we meet a premature death, as
is now generally the case, can this, and other disturbing interruptions
in the natural process, afterwards be repaired? Let us hope that this is
possible, but a decisive answer we cannot give. Our conviction is that
God does not interfere to help man either in the transition itself or
in a future life in any other way than he does here in time. Certainly
the clerical orthodoxy has rightly understood the divine guidance
in its teaching of God’s general providence, comprising the whole
creation, His special providence in regard to mankind, and His most
particular providence, limited to the faithful; that is, to those that
let themselves be governed by the divine will. Critical experience has
never discovered any exterior, occasional interference, which moreover
is utterly impossible. God is present and active in the eternal and
unchangeable laws of nature and spirit. Sin and punishment, virtue and
reward, are connected with each other as reason and conclusion, cause
and effect. Man is himself the cause of his acts and they bring their
inevitable consequences. The man therefore who consciously and purposely
distorts his own natural evolution or that of others stands before
himself and before his fellow men burdened with a terrible responsibility.
FOOTNOTES
[1] The latest researches in regard to the newly discovered corpuscles
show that these “bodies” have a mass proportional to the square of their
velocity, thus forcing us to conclude that they at rest have no mass.
Perhaps, therefore, the ancient dualistic world of matter and force
is merging into a larger unity where life directs force to serve its
specific purposes.—Translator’s note.
[2] Chemists understand that the so-called native iron, found, for
instance, in Greenland, forms no real exception more than the chemical
reactions that absorb heat form exceptions to the general law that
chemical processes set heat free, because if the necessary simultaneous
reactions are taken into account, all the reactions as a whole show a
surplus of heat.—Translator’s note.
[3] Björklund might here properly have referred to his previous
demonstration of the fact that life has no roots in time, consequently is
independent of this principle—i. e., immortal.—Translator’s note.
INDEX
Absolute organism, the, 187.
Achilles, 14.
Activity, incitement to, 154.
Adaptation, 149.
Affinity, 97.
Agni, the elementary, 24.
Annihilation contrary to nature, 1, 168.
Army organization, 159f.
Art and organic matter, 107, 111, 119f.
Ask and Embla, 21.
Athens, 9.
Bacteria, 57.
Belief in future life, 2.
Biology and the spiritual body, 192.
Björklund, Johan Gustaf, VII.
Body, importance of the, 18.
Boström, Christofer Jacob, 174, 194.
Burial ceremonies, 9, 20.
Büchner, 48f, 56, 62, 69, 73, 75, 83.
Causality, 118, 119.
Cause, sufficient, 117.
Cells, living units, 27, 29;
man, a community of, 30;
a system of, 142.
Chemical reactions, 76, 82.
Chinese civilization, 10;
death-cultus, 11.
Chlorophyll, 115.
Christianity, 16, 20.
Church burial, 16.
Circulation, blood, 78.
Civilization, antiquity of Chinese, 10.
Cohesion, 97.
Conscience, 44.
Consciousness, 45.
Combustion, 92, 94ff.
Communism, cell, 159.
Coöperation, innermost, 161.
Corporeal existence, soul’s craving for, 15.
Cosmic catastrophe, a, 103.
Creation, orthodox theory of, 67, 173.
Cremation, 21, 24.
Customs, grave, 13.
Coulanges, Fustel de, 7, 10.
Cytology, 28, 29, 177, 193.
Darwin’s theory, 62.
Death, and dissolution, 1;
in mid-ocean, 12.
Death-cultus, 11, 49, 189, 192.
Decay, 105, 116.
Deity, 176.
Dextrose, 82.
“Division of labor,” organic, 141.
Dogma, 16, 51.
Doomsday, 191.
Dove, 128.
Dualism, ecclesiastical, 21, 88.
Dusch, von, 57.
Duty of matrimony in China, 12.
Dying and renewal, process of, 125.
Earth, history of our, 100.
Ego, perceived as relation, the, 162f.
Elysian fields, 15.
Energy of a living being, the, 72.
Entity, the soul’s, 164;
man’s, 169;
the divine, 185.
Equivalents of energy, 89.
Eskimo, the, 13.
Eternal, the, 181, 185f.
Eternity, 183.
Ether, 89.
Evolution, 17, 26.
Existence beyond the grave, 37.
Experience, daily, 77.
Faith, founded on probability, 37.
Fear, effect of, 131.
Fechner, Gustav, V.
Flourens, 129.
Folk-lore, IV.
Food, 156.
Forces, inorganic, 74;
as qualities, 76;
and resistance, 87.
Forms of energy, 88.
Foundation fact, Björklund’s, XII.
Fries, S. A. D. D., VII.
Fuel, organic, 93.
Function, bodily, 48.
Funeral ceremonies, 7.
Furnace heat and the sun, 109.
Future life, modern attitude toward, 4.
Geology, 62, 69.
Ghosts, 25.
God, image of, 22;
presence of, in logical laws, 180.
Granfelt, 19.
Grave, communications from the, 7;
in China, 12.
Grew, 28.
Harvey’s formula, 55f, 58, 62ff, 67, 122.
Heat, equivalents of, 98f.
Historical process, the, 46, 70, 188f.
Hierologists, Germanic, 22.
Hoffman, 58.
Höner, 22.
Humanity, a higher organism, 126;
the link between God and man, 177.
Hunger, 156.
Hydrates of carbon, 82.
Idea, man, God’s eternal, 174.
Idealism, 18, 194.
Image of God, the soul an, 172f, 179.
Immaterial experience, 45, 50.
Immortality, instinctive, 1, 2;
of the cell, 124.
Incentives, 119.
Indestructibility of matter and energy, 170.
Indian tribes, 13.
Industry, a common need of, 145.
Inertia, 111.
Instinct, faith and, 4, 6;
social, 144.
Intellect, mechanical equivalent of, 90.
Intelligence and the soul, 132.
Intuition, 26, 44, 173f.
Islam, 15.
Judaism, 15.
Jungle of materialism, the, XV.
Key, Ellen, VIII.
Laboratory results, 83, 84.
Language, cell, 164.
Lavoisier, 72.
Life-force, so-called, 71, 73, 121.
Life, supernatural origin of, 123.
Logical laws the form in which God exists, 180.
Limitations, man’s, 178.
Lodur, 21.
Machine, the living, 79, 139.
Malpighi, 28.
Man, a social organism of cells, 32;
responsibility of, 198.
Material, organic, 112f.
Materialism, 19, 49, 85.
Matrimony in China, 11.
Matter, 47, 68, 88, 96, 118.
Mechanical toy, man not a, XIV.
Mechanism of the organism, 138.
Memory, 146.
Metamorphosis, 40.
Micro-organic world, the, 58.
Mid-ocean, death in, 12.
Microscope, the, 28, 155.
Mirbel, Brisseau de, 29.
Mind, time-bound and space-bound, XIV.
Moldenhaver, 29.
Molecules, 96.
“Moss-clad fragment,” the, 65.
Motility, mechanical, 79.
Mutability, 91.
Mythology, Germanic, 21.
Nations as organisms, 31.
Natural science, 48, 191.
Nirvana, XIV.
Nobel prize, the, X.
Negroes, immortality ideas among, 12.
Nordenskold, 13.
Norse sagas, 15.
Odin, 22.
_Omne vivum ex vivo_, 59.
Organic structure, 33, 83, 84.
Origin of life, the, 70.
Oxygen, 102.
Pacific Ocean, 10.
Parasites, 54.
Parseeism, 15.
Pasteur, 58.
Permanence, law of, 89, 91.
Personal existence after death, 6.
Philosophy of science, the, 73.
Polar regions, 10.
Pre-existence, 171.
Prehistoric beliefs, 4, 188.
Present, the eternally, 182.
Presentiment, 2.
Priestley, 72.
Primitive ideas of immortality, 10.
Principles of life and physical force, 90, 91, 121.
Propagation, 54, 55, 61.
Providence, 133, 197.
Psychical Research, society for, III.
Psychologic order of evolution, 5.
Purpose, organic, 149.
Pyre, the funeral, 190.
Reasoning, headlong, 20.
Re-birth, 40.
Recapitulation, 188.
Religious instincts, 17.
Resurrection, 15f, 150, 166, 190.
Rydberg, Victor, 21, 172.
Sagas, 15.
Samoyede grave, a, 13.
Scheele, 72.
Schröder, 57.
Schultze, 57.
Schwann, 57.
Science and resurrection, 16, 20, 74.
Scylla and Charybdis of science, the, XIV.
Sin, 198.
Skeptical attitude, modern, 3f.
Society, human, 32, 143, 158.
Solar system, the, 184.
Sorcerers, 25.
Soul, future life of the, 8, 14;
physiologists and the, 127;
functions of the, 130, 134;
a spiritual principle, 151.
Spallanzani, 57.
Spiritual body, a, 19f, 22, 26, 34f, 190, 195;
vision, 43;
interaction, 152;
beings, 175.
Spontaneous generation, 51, 52, 59, 105, 122.
Substance, living, 124;
comprehending, 153.
Sun, importance of the, 104.
Supernatural forces, 45, 67.
Steam engine, art and the, 108, 110.
Swedish Peace Society, X.
Teleological causality, 118.
Telepathy, III.
Thomson, Sir William, 63.
Time, a form of existence, 181.
Tissues, the, 142.
Tomb, life in the, 7.
Tool, the organism a, 135.
Transcendental world, a, 42.
Treviranus, 29.
Units, organic, 151.
Unity of the organism, 166f.
Upsala, VII.
Veda Aryans, 21, 23f.
Virtue, 198.
_Vis inertia_, 110f.
Vitalistic doctrine, 72.
Will incentive, 119.
Wöhler, 81.