SCIENTIFIC PROOFS OF SPIRITUAL LIFE.
TESTIMONY OF THE SCRIPTURES--DOCTRINE OF THE SADDUCEES--REMARK
OF NAPOLEON--SPIRIT CONTROLS MATTER--MICROSCOPIC ATOMS--
PROTOPLASM--ESSENTIAL CONDITIONS OF LIFE--INFIDEL THEORIES--
WISDOM OF SOCRATES--HERBERT SPENCER'S PHILOSOPHY--FACULTIES
OF THE MIND--CONSCIOUSNESS--PERCEPTION--MEMORY--IMAGINATION--
JUDGMENT--CONSCIENCE--VOLITION--ABERCROMBIE'S RECORD--TALLEYRAND--
MILK POISONING.
The inspired records uniformly teach that man has a spiritual nature
distinct from the body, the union of which with the body produces
that which, for want of a better term, we call our present life. The
union of some of these celestial spirits with {202} bodies of earthly
matter forms the visible world of mankind. They teach us, also, that
the existence and conscious faculties of the soul continue after the
death of the body. Death is referred to in the scriptures as giving up
the ghost, or spirit; and very many passages refer to the condition
of disembodied spirits after death. In the account of the creation of
Adam, we read that "The Lord God formed man of the dust of the ground,
and breathed into his nostrils the breath of life; and man became a
living soul," thus making an evident distinction between the body and
the soul. In various parts of the Old Testament we find references to
disembodied spirits, and various enactments in the Mosaic law against
consulting them by means of divination and necromancy.
The Sadducees denied the separate existence of spirits; but, in our
Savior's famous argument with them. He showed that the Old Testament
clearly taught this doctrine when it represented God as saying, "I
am the God of Abraham, and the God of Isaac, and the God of Jacob,"
adding, "He is not the God of the dead, but the God of the living."
(_Mark xii_, 26.) Thereby teaching that these persons, although their
bodies had been long dead, were still living. So, likewise, St. Paul
speaks of being absent from the body, yet present with the Lord. St.
John declares that he saw the souls of those who had been slain for
their testimony of Jesus. (_Rev. vi_, 9.)
In examining the scientific evidence of these scriptural views
concerning a spiritual existence, it will be necessary to inquire
into the origin of {203} life as exhibited in physiology. This is
confessedly a difficult question, yet one of great importance, since,
driven from the sciences of astronomy and geology, infidelity has
sought to entrench itself in natural history as in a citadel. Yet, even
here, the ground crumbles beneath its feet; and the time is not far
distant when a man, having a scientific education, will be ashamed to
avow himself an infidel.
We have seen that astronomy and geology bear testimony to the truths
revealed in the scriptures; so, likewise, does the science which treats
of the functions of living beings.
Napoleon is said to have remarked to Dr. Antomarchi, at St. Helena,
"You physicians are unbelievers because you cannot find the soul with
your dissecting knife." However applicable this might have been to
physicians of that day, it would fail of application now, since, by
means of the microscope, man has been able to penetrate still more
deeply into the recesses of nature's mysteries. With this instrument,
science has been able to detect the beginnings of living structure, and
to trace the fundamental laws of the process of development.
Chemistry has also done its part in investigating this phenomena. From
these sources we learn the mutual relation, as well as individuality of
all organic things. From the inorganic world, directly or indirectly,
the bodies of all living things originate, and to it, naturally, they
all return. By some power, unseen to mortal eyes, matter is arranged in
new forms; and these forms, after using {204} the matter thus arranged,
restore it again to the physical world. In this manner is kept up
the wonderful circle of organic life. Scientists, though skeptically
inclined, agree that there must have first existed an animated germ,
the product of a previously-existing organism, which draws in and
appropriates the inorganic elements, combines these elements into
organisms, builds up an organized fabric, and discards, finally, the
atoms and implements which it can no longer use. What this organism
is we cannot fully explain, since it is evident that it is of such a
refined or sublimated nature as to elude the grasp of science in its
present stage of development. By no means, at our disposal, are we
capable of rigidly examining it by our bodily senses.
To illustrate this subject, and at the same time to show the
superiority and independence of the "vital principle," as it is called,
or organizing spirit, to the cruder matter it uses, let us consider
the history of a single microscopic atom, as it is used in the service
of life. By some means--understood only by the Creator--it has become
mysteriously endowed with life. Let us suppose its first connection
with vitality to be in the simplest form of animated matter--that
of the protoplasm. We find, on examination, that this protoplasm
possesses what scientists call the "essential conditions of life,"
namely sensibility, contractibility and assimilation. We find that this
atom of living jelly--for such it really is--is endowed with the power
of selecting nutriment {205} from the inorganic matter around it for
the support of its own existence. After a time it forms itself into
a simple cell, a bladder-like form inclosing a fluid substance, and
containing a few moving granules. After a time, this cell multiplies
itself, that is, gives birth to a number of cells like itself. These
are inclosed in the original cell, which at last bursts and sets them
free. All scientists agree that "protoplasm is the physical basis of
life." Now whence comes this wonderful principle which endows the
protoplasm with the "essential conditions of life," and presses into
its service the atoms and the laws of the material universe? Its
effects are too palpable to allow a denial of its existence, while
its power over earthly matter proves that it is distinct from it.
Although too subtle to be analyzed by the philosopher, its existence
is suggestive of the highest truths. It speaks to us of a spiritual
world--a world to which the visible world is subservient, and which is
itself unaffected by the many changes which take place around us.
Among the many theories which infidels have profounded, one of the most
common is that which declares that life is the result of organization.
This argument, like many others, is only an old one with a modern
dress. We find in Plato's "Phaedo," that when Simmias argued against
the immortality of the soul, the wise and good Socrates opposed him,
proving that the soul existed before the body, as shown by the fact of
pre-existent ideas. For example, the idea of goodness must necessarily
exist, before we are able to form an opinion {206} concerning goodness.
Infidels tell us that the idea of virtue is merely the harmony of
the soul; but if the soul itself is only the "harmonious result of
organization," then virtue is simply the harmony of a harmony, which
is absurd. Socrates further showed that parts of the soul may be
opposed to each other, as desire and reason, for example; and this fact
overthrows the idea of harmony. Thus even a pagan philosopher could
deal fatal blows against the positivism of his age as well as against
the pretended wisdom of the nineteenth century.
Some tell that "no idea or feeling can arise, save as the result of
some physical force expended in producing it." That because light,
heat, electricity and motion are closely related, therefore they are
the cause of life. As well might we say that the art and skill observed
in a beautiful building were the offspring of the house itself, or that
the architect was the result of a beautiful suite of rooms. In other
words, the relation of cause and effect are completely reversed.
Yet we are told that heat, motion, electricity and chemical affinity
are the causes of mental and moral action. This principle is even
applied to the progress of civilization, and the statistics of crime;
and Mr Herbert Spencer has made it the foundation of his new system of
philosophy. Stripped of its parade and tinsel, however, this theory
is nothing but the old pantheism revived. It is the desperate effort
of infidelity to press into its service the researches of modern
physiology and anatomy, as has formerly been tried with {207} astronomy
and geology; but each of these sciences refuses an alliance with
skepticism, and incontrovertibly points to a Creator and a spiritual
world.
Let the honest skeptic inquire, "How do these theories explain the
cause of life? Do they show us a single reason why some parts of matter
become organized and others do not? Do they make plain why one cell
develops a vegetable and another an animal, no perceptible difference
existing between them, and the circumstances of each being the same
except originating from different parentage? Can these philosophers
tell us what they mean by physical force? Is it matter; or is it a
creative power, or energy added to matter?"
An answer to these questions would cut the Gordian knot. While
_science_ stands on the very confines of a spiritual world, and points
across the boundary, why should we fear to look in that direction, or
spurn the guidance of that _faith_ which would lead us to higher truths.
It may not be out of place to mention a few of the leading faculties of
the mind, to show its independence.
_Consciousness_, that is, the knowledge which the mind has of its own
operations. _Perception_, or the evidence we have of external objects
by our senses. _Memory_, which implies a former conscious experience,
its retention, revival and recognition. _Imagination_ is a term used to
represent the power which the mind has of combining ideas previously
received. In its highest degree, imagination rises to the sphere of
creative fancy, or poetic power.
{208} _Judgment_ is the decision of the mind, the result of comparing
two or more ideas. _Conscience_, sometimes called the moral sense,
is that faculty by which we have ideas of right and wrong respecting
actions, and corresponding feelings of approbation or disapprobation.
It might, also, be claimed the faith faculty. It brings us into
relation with the spiritual world and the claims of God and duty.
_Volition_, or choice, is the dominion exercised by the mind over
itself, employing or withholding its faculties in any particular
action. These are a few of the faculties which link the mind to the
body and likewise show its independence.
Thus far we have only considered the origin of life, as confirmatory
of man's spiritual nature. There are, however, other themes which
point as clearly to the same truth. The functions of the nervous
system--sensation and voluntary motion--cannot be explained by
any other theory. The nerve-structure only implies a capability of
reception and transmission. In other words, it is the telegraph system
that conveys intelligence to, and transmits the wishes of the immortal
soul. It is true that the active exertions of the power of the soul
require a corresponding health in the bodily organs, since the most
accomplished artisan cannot exhibit his full powers with imperfect
tools and materials; yet, as the injury or destruction of the implement
is no proof of the death of the artisan, so the injury or destruction
of the body destroys not the soul.
There is no constant relation between the {209} integrity of mind and
body. The mind is sometimes an agonizing sufferer, while the body is in
perfect health; and only slowly, and by degrees, the mind brings the
bodily organs into a sympathetic state. Though the body cannot long
resist the influence of mental disease; yet the mind can effectually
resist the depressing influence of bodily disease or bodily pain, even
to the period of their separation. Paralysis has unnerved and unstrung
the whole system and yet the mind has remained uninjured. Such was the
case with the great French statesman, Talleyrand, who, with a body like
a living tomb, retained his faculties unimpaired. Nor need we more than
allude to the rejoicing moment of the dying saint, or the triumphs of
the martyr at the stake, to show that the mind can continue in calm
serenity, while the body is enduring the most excruciating torments,
or losing at once its vitality and power. Joy causes a brilliancy of
the eyes. Melancholy produces a directly opposite effect from joy.
The emotion of anger urges the circulation of the blood to the utmost
vehemence, sometimes producing tremors or spasmodic action of the
muscles. It acts also upon the secretions--the saliva, milk and bile--
which often become actually poisoned. The sickness and death of many
children are caused by taking the milk of an enraged mother.
The independent action of the mind is also manifest in the phenomenon
of sleep. That personality is not suspended, is proved by voluntary
waking at a predetermined hour.
{210} Dreaming is another proof of mental activity and independence.
Then the mind is withdrawn from the ordinary influences of the
world around, and lives, as it were, in a world of its own. Hence
the adaptability of the dream state to spiritual communication and
inspiration, as referred to so often in the scriptures. In examining,
thus, a few particulars in which the bodily organization is acted upon
by its spiritual inhabitant, we find abundant proof of the independent
nature of the soul, as taught in holy writ.
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