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Title: The little book of life after death

Author: Gustav Theodor Fechner

Author of introduction, etc.: William James

Translator: Mary C. Wadsworth

Release date: September 26, 2024 [eBook #74480]

Language: English

Original publication: United States: Little, Brown, & Company

Credits: Peter Becker, David E. Brown, and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)


*** START OF THE PROJECT GUTENBERG EBOOK THE LITTLE BOOK OF LIFE AFTER DEATH ***





  THE LITTLE BOOK
  OF
  LIFE AFTER DEATH




  THE LITTLE BOOK
  OF
  LIFE AFTER DEATH

  BY
  GUSTAV THEODOR FECHNER

  TRANSLATED FROM THE GERMAN BY
  MARY C. WADSWORTH

  WITH AN INTRODUCTION BY
  WILLIAM JAMES

  “_Indessen, freut es immer wenn man seine Wurzeln ausdehnt
  und seine Existenz in Andere eingreifen sieht._”--Schiller im
  Briefwechsel mit Goethe. III, S. 53.

  BOSTON
  LITTLE, BROWN, & COMPANY
  1904




  _Copyright, 1904_,
  BY LITTLE, BROWN, AND COMPANY.

  _All rights reserved_

  Published October, 1904

  THE UNIVERSITY PRESS, CAMBRIDGE, U.S.A.




  TO
  ISIDORE AND ELIZABETH
  DAUGHTERS OF HIS FRIEND
  CH. F. GRIMMER
  THE AUTHOR




_INTRODUCTION_


_I gladly accept the translator’s invitation to furnish a few words
of introduction to Fechner’s “Büchlein vom Leben nach dem Tode,” the
more so as its somewhat oracularly uttered sentences require, for their
proper understanding, a certain acquaintance with their relations to
his general system._

_Fechner’s name lives in physics as that of one of the earliest
and best determiners of electrical constants, also as that of the
best systematic defender of the atomic theory. In psychology it
is a commonplace to glorify him as the first user of experimental
methods, and the first aimer at exactitude in facts. In cosmology he
is known as the author of a system of evolution which, while taking
great account of physical details and mechanical conceptions, makes
consciousness correlative to and coeval with the whole physical
world. In literature he has made his mark by certain half-humoristic,
half-philosophic essays published under the name of Dr. Mises--indeed
the present booklet originally appeared under that name. In æsthetics
he may lay claim to be the earliest systematically empirical student.
In metaphysics he is not only the author of an independently reasoned
ethical system, but of a theological theory worked out in great detail.
His mind, in short, was one of those multitudinously organized
cross-roads of truth, which are occupied only at rare intervals by
children of men, and from which nothing is either too far or too
near to be seen in due perspective. Patient observation and daring
imagination dwelt hand in hand in Fechner; and perception, reasoning,
and feeling all flourished on the largest scale without interfering
either with the other’s function._

_Fechner was, in fact, a philosopher in the “great” sense of the term,
although he cared so much less than most philosophers do for purely
logical abstractions. For him the abstract lived in the concrete; and
although he worked as definitely and technically as the narrowest
specialist works in each of the many lines of scientific inquiry which
he successively followed, he followed each and all of them for the
sake of his one overmastering general purpose, the purpose namely
of elaborating what he called the “daylight-view” of the world into
greater and greater system and completeness._

_By the daylight-view, as contrasted with the night-view, Fechner
meant the anti-materialistic view,--the view that the entire material
universe, instead of being dead, is inwardly alive and consciously
animated. There is hardly a page of his writing that was not probably
connected in his mind with this most general of his interests._

_Little by little the materialistic generation that called his
speculations fantastic has been replaced by one with greater liberty
of imagination. Leaders of thought, a Paulsen, a Wundt, a Preyer,
a Lasswitz, treat Fechner’s pan-psychism as plausible, and write
of its author with veneration. Younger men chime in, and Fechner’s
philosophy promises to become scientifically fashionable. Imagine a
Herbert Spencer who, to the unity of his system and its unceasing
touch with facts, should have added a positively religious philosophy
instead of Spencer’s dry agnosticism; who should have mingled humor and
lightness (even though it were germanic lightness) with his heavier
ratiocinations; who should have been no less encyclopedic and far
more subtle; who should have shown a personal life as simple and as
consecrated to the one pursuit of truth,--imagine this, I say, if you
can, and you may form some idea of what the name of Fechner is more
and more coming to stand for, and of the esteem in which it is more
and more held by the studious youth of his native Germany. His belief
that the whole material universe is conscious in divers spans and
wavelengths, inclusions and envelopments, seems assuredly destined to
found a school that will grow more systematic and solidified as time
goes on._

_The general background of the present dogmatically written little
treatise is to be found in the “Tagesansicht” in the “Zend-Avesta”
and in various other works of Fechner’s. Once grasp the idealistic
notion that inner experience is the reality, and that matter is but a
form in which inner experiences may appear to one another when they
affect each other from the outside; and it is easy to believe that
consciousness or inner experience never originated, or developed,
out of the unconscious, but that it and the physical universe are
co-eternal aspects of one self-same reality, much as concave and
convex are aspects of one curve. “Psychophysical movement,” as Fechner
calls it, is the most pregnant name for all the reality that is. As
“movement” it has a “direction”; as “psychical” the direction can be
felt as a “tendency” and as all that lies connected in the way of inner
experience with tendencies,--desire, effort, success, for example;
while as “physical” the direction can be defined in spatial terms and
formulated mathematically or otherwise in the shape of a descriptive
“law.”_

_But movements can be superimposed and compounded, the smaller on the
greater, as wavelets upon waves. This is as true in the mental as
in the physical sphere. Speaking psychologically, we may say that a
general wave of consciousness rises out of a subconscious background,
and that certain portions of it catch the emphasis, as wavelets catch
the light. The whole process is conscious, but the emphatic wave-tips
of the consciousness are of such contracted span that they are
momentarily insulated from the rest. They realize themselves apart,
as a twig might realize itself, and forget the parent tree. Such an
insulated bit of experience leaves, however, when it passes away, a
memory of itself. The residual and subsequent consciousness becomes
different for its having occurred. On the physical side we say that the
brain-process that corresponded to it altered permanently the future
mode of action of the brain._

_Now, according to Fechner, our bodies are just wavelets on the surface
of the earth. We grow upon the earth as leaves grow upon a tree, and
our consciousness arises out of the whole earth-consciousness,--which
it forgets to thank,--just as within our consciousness an emphatic
experience arises, and makes us forget the whole background of
experience without which it could not have come. But as it sinks again
into that background it is not forgotten. On the contrary, it is
remembered and, as remembered, leads a freer life, for it now combines,
itself a conscious idea, with the innumerable, equally conscious
ideas of other remembered things. Even so is it, when we die, with
the whole system of our outlived experiences. During the life of our
body, although they were always elements in the more general enveloping
earth-consciousness, yet they themselves were unmindful of the fact.
Now, impressed on the whole earth-mind as memories, they lead the life
of ideas there, and realize themselves no longer in isolation, but
along with all the similar vestiges left by other human lives, entering
with these into new combinations, affected anew by experiences of the
living, and affecting the living in their turn, enjoying, in short,
that “third stage” of existence with the definition of which the text
of the present work begins._

_God, for Fechner, is the totalized consciousness of the whole
universe, of which the Earth’s consciousness forms an element, just as
in turn my human consciousness and yours form elements of the whole
earth’s consciousness. As I apprehend Fechner (though I am not sure),
the whole Universe--God therefore also--evolves in time: that is, God
has a genuine history. Through us as its human organs of experience
the earth enriches its inner life, until it also “geht zu grunde” and
becomes immortal in the form of those still wider elements of inner
experience which its history is even now weaving into the total cosmic
life of God._

_The whole scheme, as the reader sees, is got from the fact that
the span of our own inner life alternately contracts and expands.
You cannot say where the exact outline of any present state of
consciousness lies. It shades into a more general background in which
even now other states lie ready to be known. This background is the
inner aspect of what physically appear, first, as our residual and only
partially excited neural elements, and then more remotely as the whole
organism which we call our own._

_This indetermination of the partition, this fact of a changing
threshold, is the analogy which Fechner generalizes, that is all._

_There are many difficulties attaching to his theory. The complexity
with which he himself realizes them, and the subtlety with which he
meets them are admirable. It is interesting to see how closely his
speculations, due to such different motives, and supported by such
different arguments, agree with those of some of our own philosophers.
Royce’s Gifford lectures, “The World and the Individual,” Bradley’s
Appearance and Reality, and A. E. Taylor’s Elements of “Metaphysics,”
present themselves immediately to one’s mind._

                                                        _WILLIAM JAMES._

  _Chocorua, N. H., June 21, 1904._




_PREFACE TO THE SECOND EDITION_


_The first edition of this little book appeared in the year 1836 under
the pen-name of “Mises” and was published by my friend, long since
dead, the book-dealer and composer, Ch. F. Grimmer. It made its way
quietly, like the first edition of its author’s life, of which the
little book was a part, while cherishing the expectation of a second.
With the years of the one first edition, the copies of the other,
without being yet quite exhausted, are diminishing._

_While I dedicate this second edition, issued from another friendly
publishing house, and under my own name, to the beloved daughters of
my departed friend, in whom is continued for us that knew him all that
we loved in him, I believe, in the sense of the very view which is set
forth in this book, that I am giving it back to my friend in the way
he would best like. He has, indeed, a perpetual spiritual claim upon
the earlier material; for it originated mainly as the result of talks
with him about an idea of our mutual friend Billroth, which, though
cursorily expressed and held by the latter, yet took deep root in the
heart of the author. It was a little seed, a tree has grown from it; he
has helped to loosen the earth for it._

_Let me here add a wish: that there might be a revival of my
friend’s songs, so beautiful and so forgotten, as well as of this
half-forgotten little book. The creation of both went on so hand in
hand during a period of daily companionship, that they seem to echo
and re-echo in my memory like intermingled melodies. Simple as their
charm is, may they have a duration even beyond that of the music of
the future; for sound drowns beauty, yet beauty outlives sound, and
what begins loud cannot so end. But if I did not believe that the same
is true of truth as of beauty, how should I hope for a future for the
opinions of this book?_

_The reason for exchanging the former pen-name now for the author’s
own, was personal. The little paper at its first appearance was a
divergence from the chief characteristics of the author’s other works;
but it became the firstling of a series of later writings, appearing
under his own name, which, in their contents, conform to it more or
less, and to which it may therefore be added by the ascription of a
common origin. Finally, their grouping results from the consideration
that they combine with the work before us to form a connected theory of
life which partly supports, partly is supported by the contents of this
book. A further carrying out of this view, only briefly developed here,
may be found in the third part of the Zend-Avesta._

_This edition has only been altered in unimportant respects, extended
in several, from the former._




_PREFACE TO THE THIRD EDITION_


_It is sufficient to remark that, except by the addition of a note
upon page 57, and the omission of an easily controverted appendix (on
the principle of divine vision) at the close of the last edition, the
present one only differs from the former in unimportant changes of a
few words._

       *       *       *       *       *

_The fourth edition, the first after the author’s death, is a
faithfully rendered reprint of the third, changed only in form._

                                                       _THE PUBLISHERS._
  _March, 1900._




_APPENDIX TO THE FIRST EDITION_


_The first suggestion of the idea worked out in this paper, that the
spirits of the dead continue to exist in the living as individuals,
came to me through a conversation with my friend Professor Billroth,
then living in Leipzig, now in Halle. While this idea, in a series
of related images, both appealed to me and awakened kindred ones,
it took prominent shape, and through a sort of enforced progression
extended to the idea of a higher life of spirits in God. Meanwhile the
originator, as in the philosophy of religion in general, so especially
in the doctrine of immortality, took a quite different line from this,
conforming more directly to the church dogma, which led him away, for
the most part, if not wholly, from this fundamental idea, so that,
while I had thought it necessary to point to him as its author, I no
longer venture to call him its advocate. The views of this philosopher
upon the subject in question will be developed in a work by him shortly
to appear._

  _Written in Gastein in
  August, 1835._




LIFE AFTER DEATH




CHAPTER I


Man lives upon the earth not once, but three times. His first stage
of life is a continuous sleep; the second is an alternation between
sleeping and waking; the third is an eternal waking.

In the first stage man lives alone in darkness; in the second he lives
with companions, near and among others, but detached and in a light
which pictures for him the exterior; in the third his life is merged
with that of other souls into the higher life of the Supreme Spirit,
and he discerns the reality of ultimate things.

In the first stage the body is developed from the germ and evolves
its equipment for the second; in the second the spirit unfolds from
its seed-bud and realizes its powers for the third; in the third is
developed the divine spark which lies in every human soul, and which,
already here through perception, faith, feeling, the intuition of
Genius, demonstrates the world beyond man--to the soul in the third
stage as clear as day, though to us obscure.

The passing from the first to the second stage is called birth; the
transition from the second to the third is called death.

The way upon which we pass from the second to the third stage is not
darker than that by which we reach the second from the first. The one
leads to the outer, the other to the inner aspect of the world.

But as the child in the first stage is still blind and deaf to all
the glory and joy of the life of the second, and his birth from the
warm body of his mother is hard and painful, with a moment when the
dissolution of his earlier existence feels like death, before the
awakening to the new environment without has occurred,--so we in our
present existence, in which our whole consciousness lies bound in our
contracted body, as yet know nothing of the splendor and harmony, the
radiance and freedom of the third stage, and easily hold the dark
and narrow way which leads us into it as a blind pitfall which has
no outlet. But death is only a second birth into a freer existence,
in which the spirit breaks through its slender covering and abandons
inaction and sloth, as the child does in its first birth.

Then all, which with our present senses only reaches us as exterior
and, as it were, from afar, we become penetrated with and possessed
of in all its depth of reality. The spirit will no longer wander over
mountain and field, or be surrounded by the delights of spring, only
to mourn that it all seems exterior to him; but, transcending earthly
limitations, he will feel new strength and joy in growing. He will no
longer struggle by persuasive words to produce a thought in others,
but in the immediate influence of souls upon each other, no longer
separated by the body, but united spiritually, he will experience the
joy of creative thought; he will not outwardly appear to the loved ones
left behind, but will dwell in their inmost souls, and think and act in
and through them.




CHAPTER II


The unborn child has merely a corporeal frame, a forming principle. The
creation and development of its limbs by which it reaches full growth
are its own acts. It has not yet the feeling that these parts are its
possession, for it needs them not and cannot use them. A fine eye, a
beautiful mouth, are to him only objects to be secured unconsciously,
so that they may sometime become serviceable parts of himself. They are
made for a subsequent world of which the child as yet knows nothing: it
fashions them by virtue of an impulse, blind to him, which is clearly
established alone in the organization of the mother.[1] But when the
child, ripe for the second stage of life, slips away from the organ
representing the provision for his former needs, it leaves it behind,
and suddenly sees itself an independent union of all its created parts.
This eye, ear, and mouth now belong to him; and even if acquired only
through an obscure inborn sense, he is learning to know their precious
uses. The world of light, color, tone, perfume, taste, and feeling is
only now revealed as the arena in which the functions acquired to that
end are to operate for him, if he makes them serviceable and strong.

The relation of the first stage to the second recurs in a higher degree
in the relations of the second to the third. Our whole action and will
in this world is exactly calculated to procure for us an organism,
which, in the next world, we shall perceive and use as our Self. All
spiritual influences, all results of the manifestations which in the
lifetime of a man go forth from him, to be interwoven with humanity and
nature, are already united by a secret and invisible bond; they are
the spiritual limbs of the man, which he exercises during life while
still bound to a spiritual body, to an organism full of unsatisfied,
upreaching powers and activities, the consciousness of which still lies
outside him, though inseparably interwoven with his present existence,
yet, only in abandoning this, can he recognize it as his own.

But in the moment of death, when the man is separated from the organ
upon which his acquisitive efforts were bent here, he suddenly receives
the consciousness of all, which as a result of his earlier exterior
life in the world of ideas, powers, and activities, still survives,
prevails, flowing out as from a well-spring, while still bearing also
within himself his organic unity.

This, however, now becomes living, conscious, independent, and,
according to his destiny, controls mankind and nature with his own
completed individual power.

Whatever any one has contributed during his life, of creation,
formation, or preservation, to the sum of human idealism, is his
immortal part, which, in the third stage, will continue to operate even
if the body, to which, in the second, this working power was bound,
were long since destroyed. What millions who have died have acquired,
performed, and thought, has not died with them--nor will it be undone
by what the next millions shall have acquired, performed, and thought,
but continues its power, unfolds itself in them spontaneously, impels
them towards a great goal which they do not themselves perceive.

This ideal survival seems indeed to us only an abstraction, and the
continued influence of the soul of the dead in the living but an empty
fancy.

But it only appears so to us because we have no power to perceive
in them spirits in the third stage, to comprehend a predestined and
permanent existence; we can only recognize the connecting link of their
existence with ours, the portion of increase within us, appearing under
the form of those ideas which have been transmitted from them to us.
Although the undulating circle which a sinking stone leaves behind it
in the water creates, by its contact, a new circle around every rock
which still projects above the surface, it still retains in itself a
connected circumference which stirs and carries all within its reach;
but the rocks are only aware of the breaking of the perfect line. We
are just such ignorant objects, only that we, unlike fixed rocks, while
even still in life, shed about us a continuous flow of influence which
extends itself not only around others but within them.

Already, in fact, during his lifetime, every man with his influence
grows into others through word, example, writing, and deed. While
Goethe lived, contemporary millions bore within them sparks from his
soul, and were thereby newly kindled. In Napoleon’s life nearly the
whole period was penetrated by the force of his spirit. With their
death these tributary sources of life did not also die; only the
motive power of a new earth-born channel expired, and the growth and
manifestation of this, emanating from an individual, and in their
totality again forming an individual, production now takes place with
a similar indwelling consciousness, incomprehensible indeed to us, as
was its first inception. A Goethe, a Schiller, a Napoleon, a Luther,
still live among us, thinking and acting in us, as awakened creative
individuals, more highly developed than at their death--each no longer
restrained by the limitations of the body, but poured forth upon the
world which in their lifetime they moulded, gladdened, swayed, and in
their personality far surpassing the influences which we still discern
as coming from them.

The greatest example of a mighty soul which still lives on actively in
after-ages is Christ. It is not an empty saying that Christ lives on
in his followers; every true Christian holds him not only relatively
but absolutely within his heart. Every one is a partaker in him who
acts and thinks in obedience to his law, for it is the Christ that
prompts this thinking and acting in each. He has extended his influence
through all the members of his Church and all cling together through
his Spirit, like the apple to its stem, the branches to the vine. “For
as the body is one, and hath many members, and all the members of that
one body, being many, are one body: so also is Christ.” (1 Cor. xii.
12.[2]) Yet not only the greatest souls, but every strong man awakes in
the next world in conscious though incomplete possession of an organism
which is a union of eternal spiritual acquirements and influences, with
a greater or smaller extent of realization, and more or less power
to unfold further, according as the soul of the man himself in his
lifetime has advanced and gained ground. But he who has clung to the
earth, and has only used his powers in pursuit of the material life,
the pleasures and needs of the body, will find but an insignificant
remnant of life surviving. And so the richest will become the poorest
if he has only his gold to lean upon, and the poorest the richest if he
uses his strength to win his life honestly. For what each does here he
will have there, and money there will only count for what it brought
the consumer here.

The problems of our present spiritual life, the thirst for the
discovery of truth, which here seems to profit us but little, the
striving of every genuine soul to accomplish things which are merely
for the good of posterity, conscience, and the repentance that arouses
in us an unfathomable distress for bad actions, even though they bring
us no disadvantage here, rise from haunting presentiments of what
all this will bring to us in that world in which the fruit of our
slightest and most hidden activity becomes a part of our true self.

This is the great justice of creation, that every one makes for himself
the conditions of his future life. Deeds will not be requited to the
man through exterior rewards or punishments; there is no heaven and no
hell in the usual sense of the Christian, the Jew, the heathen, into
which the soul may enter after death. It makes neither a spring upward
nor a fall downward, nor comes to a standstill; it does not break
asunder, nor dissolve into the universal; but, after it has passed
through the great transition, death, it unfolds itself according to the
unalterable law of nature upon earth; steadily advancing step by step,
and quietly approaching and entering into a higher existence. And,
according as the man has been good or bad, has behaved nobly or basely,
was industrious or idle, will he find himself possessed of an organism,
healthy or sick, beautiful or hateful, strong or weak, in the world to
come, and his free activity in this world will determine his relation
to other souls, his destiny, his capacity and talents for further
progress in that world.

Therefore be active and brave. For the idler here will halt there, the
earth-bound will be of a dull and weak countenance, and the false and
wicked will feel the discord which his presence makes in the company of
true and pure spirits as a pain, which, even in that world, will still
impel him to amend and cure the evil which he has committed in this,
and will allow him no peace nor rest until he has wiped out and atoned
for his smallest and latest evil deed.

And if his companion spirits have for long rested in God, or rather
lived as partakers in His thoughts, he will still be pursued by the
tribulation and restlessness of the earthly life, and his spiritual
disorder will torment men with ideas of error and superstition, lead
them into vice and folly, and while he himself is retarded on his way
to achievement in the third stage, he also will hold back those in whom
he survives, upon their path from the second to the third.

But however long the false, the evil, and the base may still prevail
and struggle for its life with the true, the beautiful, and the
good,--yet through the ever-increasing power of truth, and the
growing force of evil’s own self-destructive results, it will at last
be conquered and abolished; and so of all falsehood, all evil, all
impurity in the soul of man, there will at last be nothing left. That
alone is the eternal, imperishable part of a man that is to him true,
beautiful, and good. And if only a grain of mustard-seed of it is in
him--there could be no one without it--so, purged of chaff and dross
through the purgatory of life, afflicting only the imperfect, it will
survive in the third stage, and, even if late, be able to grow into a
noble tree.

Rejoice then, even you whose soul is here tried by tribulation and
sorrow; the discipline will avail much, which in the brave struggle
with obstacles in the path of progress you have experienced in this
life, and, born into the new life with more strength, you will more
quickly and joyfully recover what fate has denied you here.




CHAPTER III


Man uses many means to one end; God one means to many ends.

The plant thinks it is in its place for its own purpose, to grow, to
toss in the wind, to drink in light and air, to prepare fragrance and
color for its own adornment, to play with beetles and bees. It is
indeed there for itself, but at the same time it is only one pore of
the earth, in which light, air, and water meet and mingle in processes
important to the whole earthly life; it is there in order that the
earth may exhale, breathe, weave for itself a green garment and provide
nourishment, raiment and warmth for men and animals. Man thinks that
he is in his place for himself alone, for amusement, for work, and
getting his bodily and mental growth; he, too, is indeed there for
himself; but his body and mind are also but a dwelling place into which
new and higher impulses enter, mingle, and develop, and engage in all
sorts of processes together, which both constitute the feeling and
thinking of the man, and have their higher meaning for the third stage
of life.

The mind of man is alike indistinguishably his own possession and
that of the higher intelligences, and what proceeds from it belongs
equally to both always, but in different ways. Just as in this figure,
which is intended not for a representation but only a symbol, the
central, colored, six-rayed star (looking black here) can be considered
as independent and having unity in itself; its rays proceeding from
the middle point are all thereby dependently and harmoniously bound
together; on the other hand, it appears again mingled together from the
concatenation of the six single colored circles, each one of which has
its own individuality. And as each of its rays belongs as well to it as
to the circles, through the overlapping of which it is formed, so is it
with the human soul.

[Illustration]

Man does not often know from whence his thoughts come to him: he is
seized with a longing, a foreboding, or a joy, which he is quite unable
to account for; he is urged to a force of activity, or a voice warns
him away from it, without his being conscious of any special cause.
These are the visitations of spirits, which think and act in him from
another centre than his own. Their influence is even more manifest in
us, when, in abnormal conditions (clairvoyance or mental disorder) the
really mutual relation of dependence between them and us is determined
in their favor, so that we only passively receive what flows into us
from them, without return on our part.

But so long as the human soul is awake and healthy, it is not the weak
plaything or product of the spirits which grow into it or of which it
appears to be made up, but precisely that which unites these spirits,
the invisible centre, possessing primitive living energy, full of
spiritual power of attraction, in which all unite, intersect, and
through mutual communication engender thoughts in each other, this is
not brought into being by the mingling of the spirits, but is inborn
in man at his birth; and free will, self-determination, consciousness,
reason, and the foundation of all spiritual power are contained herein.
But at birth all this lies still latent within, like an unopened
seed, awaiting development into an organism full of vital individual
activity.

So when man has entered into life other spirits perceive it and press
forward from all sides and seek to add his strength to theirs in order
to reinforce their own power, but while this is successful, their power
becomes at the same time the possession of the human soul itself, is
incorporated with it and assists its development.

The outside spirits established within a man are quite as much
subjected to the influence of the human will, though in a different
way, as man is dependent upon them; he can, from the centre of his
spiritual being, equally well produce new growth in the spirits
united to him within, as these can definitely influence his deepest
life; but in harmoniously developed spiritual life no one will has
the mastery over another. As every outside spirit has only a part of
itself in common with a single human being, so can the will of the
single man have a suggestive influence alone upon a spirit which with
its whole remaining part lies outside the man; and since every human
mind contains within itself something in common with widely differing
outside spirits, so too can the will of a single one among them have
only a quickening influence upon the whole man, and only when he, with
free choice, wholly denies himself to single spirits is he deprived of
the capacity to master them.

All spirits cannot be united indiscriminately in the same soul;
therefore the good and bad, the true and false spirits contend
together for possession of it, and the one who conquers in the struggle
holds the ground.

The interior discord which so often finds place in men is nothing but
this conflict of outside spirits who wish to get possession of his
will, his reason, in short, his whole innermost being. As the man
feels the agreement of spirits within him as rest, clearness, harmony,
and safety, he is also conscious of their discord as unrest, doubt,
vacillation, confusion, enmity, in his heart. But not as a prize won
without effort, or as a willing victim, does he fall to the stronger
spirits in this contest, but, with a source of self-active strength in
the centre of his being, he stands between the contending forces within
which wish to draw him to themselves, and fights on whichever side he
chooses; and so he can carry the day even for the weaker impulses, when
he joins his strength to theirs against the stronger. The Self of the
man remains unendangered so long as he preserves the inborn freedom of
his power and does not become tired of using it. As often, however, as
he becomes subject to evil spirits, is it because the development of
his interior strength is hindered by discouragement, and so, to become
bad, it is often only necessary to be careless and lazy.

The better the man already is, the easier it is for him to become
still better; and the worse he is, so much the more easily is he quite
ruined. For the good man has already harbored many good spirits, which
are now associated with him against the evil ones remaining and those
freshly pressing for entrance, and are saving for him his interior
strength. The good man does good without weariness, his spirits do it
for him; but the bad man must first overcome and subdue by his own will
all the evil spirits which have striven against him. Moreover, kin
seeks and unites itself to kin, and flees from its opposite when not
forced. Good spirits in us attract good spirits outside us, and the
evil spirits in us the evil outside. Pure spirits turn gladly to enter
a pure soul, and evil without fastens upon the evil within. If only
the good spirits in our souls have gained the upper hand, so of itself
the last devil still remaining behind in us flees away, he is not
secure in good society; and so the soul of a good man becomes a pure
and heavenly abiding place for happy indwelling spirits. But even good
spirits, if they despair of winning a soul from the final mastery of
evil, desert it, and so it becomes at last a hell, a place fit only for
the torments of the damned. For the agony of conscience and the inner
desolation and unrest in the soul of the wicked are sorrows which, not
they alone, but the condemned spirits within them also, feel in still
deeper woe.




CHAPTER IV


While the higher spirits not only dwell in individual men, but each
extends itself into many, it is they who unite these men spiritually,
whether of one form of faith or truth, of one moral or political
leaning. All men who have any spiritual fellowship with each other
belong to the body of one and the same spirit together, and follow
the ideal which has thereby been born within them, as members one of
another. Often an idea lives at one time in a whole nation, often is a
mass of men moved to one and the same action; that is a mighty spirit
which seizes them all in one contagious influence. Not alone, indeed,
through the spirits of the dead do these alliances occur, but countless
new-born ideas flow from the living to the living; all these ideas,
however, which go forth from the living into the world are already
parts of its future spiritual organism.

Now when two kindred spirits meet in human life and are merged together
through their common sentiments, while simultaneously, through their
differing traits, they mutually influence and enrich each other, at
the same time the associations, races, nations, to which each first
belonged, enter into spiritual association and enrich each other
through their spiritual possessions. So the development of the third
stage of life in mankind goes on hand in hand inseparably with that
of the progress of humanity. The gradual formation of the state, of
sciences, of the arts, of human intercourse, the growth of this sphere
of life to an ever-increasing harmoniously constructed whole, is the
result of this union of innumerable spiritual individualities which
live in humanity and fashion it into great spiritual organisms.

How otherwise could these glorious realms, based upon such unalterable
principles, be formed out of the tangled egotism of individuals,
who, with their short-sighted eyes, from the centre could see no
circumference, and at the circumference could discern no centre, if the
higher spirits, seeing clearly through the whole, did not control the
machinery, and, while they all press around the common divine centre,
and so in their godlike part meet together, also lead the men whom they
influenced, united on to higher goals.

But beside the harmony of spirits which meet and fraternize amicably,
there is also a conflict of those whose existence is in disagreement,
a struggle which will at last wear itself out, so that the eternal in
its purity shall alone survive. Traces of this warring of forces are
manifested by mankind in the rivalry of systems, in sectarian hatred,
in wars and revolutions between princes and people, and the nations
among each other.

The mass of men enter into all these great spiritual movements with
blind faith, blind obedience, blind hatred and rage; they hear and see
nothing with their own spiritual ears and eyes; they are driven by
alien spirits toward objects and goals of which they themselves know
nothing; they allow themselves to be led through slavery, death, and
terrible affliction, like a flock following the call of the higher
leadership.

There are, indeed, men who engage in this great agitation, acting and
leading with clear consciousness and deep purpose. But they are only
voluntary means to great predestined ends; being able, indeed, through
their free action to determine the quality and rapidity, but not the
goal of progress. Those only have had great influence in the world who
have recognized the spiritual tendency of the time in which they lived
and have directed their free action and thought into that tendency:
equally strong men who have resisted it have been overthrown. Every
one who has set before him higher aims, and knows better ways thither,
has chosen a new central point for his motive power; not as a blind
tool, but as one who from his own impulse and understanding serves
righteousness and wisdom. The brow-beaten slave does not render the
best service. But in whatever way men begin to serve God here they will
carry further there, as partakers of His divine glory.




CHAPTER V


It is, indeed, possible for the spirits of the living and the dead to
meet unconsciously in many ways, and also consciously only on one side.
Who can pursue and trace out this whole line of communication? Let us
say briefly: they meet together when in mutual consciousness, and the
dead are present wherever they are so consciously.

One means there is of attaining the highest conscious meeting between
the living and the dead; it is the memory of the living for the dead.
To direct our attention to the dead is to awaken theirs to us, just as
a charm which is found in a living person encourages a corresponding
attraction toward the one perceiving it.

Although our memory of the dead is but a new consciousness, in
retrospect, of the results of their known life here, yet the life on
the other side will be led conformably to that in this world.

Even when one living person thinks of another, a conscious mutual
impulse may be aroused: but it is inoperative because of the still
present confines of the body. Once released, however, by death, that
consciousness seeks its own realm and is then borne upon a current the
more swift and strong, as it has previously been exerted and manifested
with frequency and power.

Now just as one and the same physical blow is felt at the same time
by the giver and the receiver, so is it but a single shock of
consciousness that is experienced on both sides when one recalls the
dead to memory. Realizing alone this earthly side of consciousness,
we err because we fail to discern the other: and this failure brings
results of error and loss.

One beloved person is parted from another, a wife from a husband, a
mother from a child. In vain do they search in a distant heaven the
part of their lives that has been torn from them; in vain they reach
out into the void with eye and hand after that which in reality has
never been taken away from them; because out of the exterior relations
of mutual adjustment and understanding, the threads of which are now
broken, has sprung out of the depths of interior consciousness a deep
and unobstructed union, as yet unfamiliar and unrecognized.

I saw once a mother anxiously seeking through garden and house for her
living child which she was carrying in her arms. Still more mistaken
is he who seeks for his dead in a remote and deserted place, when he
had but to look within to find him still present. And if she does not
find him wholly there, did the mother then completely possess her child
even while she was carrying him in her arms? The satisfactions of the
outward relations, the spoken word, the glance of the eye, the personal
care, she can no more have or give; now for the first time she has
those of the inner life; she must simply recognize that there is such
an interior relation with its advantages. No word is spoken, no hand
extended to the one who we think is not present. But if we knew all,
a new life is to begin for the living and the dead, and the dead gain
thereby as well as the living.

If we think of the dead rightly, not merely holding him in mind, he is
at that moment present. If you can deeply summon him, he must come,
if you hold him fast, he must remain, if sense and thought are strong
enough to bind and retain him. And he will perceive whether we think of
him with love or with hatred; and the stronger the love or the stronger
the hatred, the more clearly he will discern it. Once, indeed, you had
a remembrance of the dead--now you are able to use that remembrance;
you can still knowingly bless or torment the dead with your memories,
be reconciled to them or remain in a state of conflict--not alone
consciously to you but also to them. Have the best constantly in mind,
and be careful only that the memory that you yourself are to leave
behind shall be a blessing to you in the future. Well for him who
leaves behind him a treasure of love, esteem, honor, and admiration
in the memory of men. Such enrichment is his gain in death, since he
acquires the condensed consciousness of the whole earthly estimate
concerning him; he grasps in full measure the bushel, of which in life
he could count but a few kernels. This belongs to the treasure which we
are to lay up in heaven.

Woe to him who is followed by execration, cursing, and a memory full
of dread. Those whom he influenced in this life will not release him in
death; this belongs to the hell which is awaiting him. Every reproach
that pursues him is like an arrow which, with sure aim, enters into his
inmost soul.

But only in the totality of results which evolves itself from
good and evil alike is justice fulfilled. The righteous who were
here misunderstood must inevitably suffer from it there as from a
misfortune; and to the unrighteous an unjust reputation will serve
as an outward advantage; therefore, keep your good name as pure as
possible here below and “hide not thy light under a bushel.” But among
the spirits in that other sphere even misunderstanding shall cease;
what was here held as false shall there be found true and by increase
be given additional weight. Divine justice overcomes at last all human
injustice.

Whatever awakens the memory of the dead is a means of calling them to
us.

At every festival which we devote to them they rise up; they float
about every monument which we raise to them; they listen to every
song with which we praise their deeds. A life germ for a new art! How
antiquated had these old dramas become, produced over and over again to
the weary spectators. Now all at once, above the ground floor with its
expanse of old onlookers, there is revealed, as it were, an encircling
realm from which a higher company is seen to be looking down, and
straightway it becomes the highest aim of men to grow into the likeness
of those above rather than those below, to realize, not the desires of
those below, but of those above.

The scoffers scoff and the churches contend. It is a question of a
secret, irrational to some, rational to others, both because to one and
the other a greater mystery remains unrevealed, from the disclosure of
which comes quite clearly and obviously the rock upon which the mind
of the scoffer and the unity of the church have been wrecked. For it
is only a supreme example of a universal law in which they discern an
exception to and above all laws.

Not alone through the consecrated bread and wine does Christ reach
His followers at the Holy Supper; partake of it in pure remembrance
of Him, and He, with His thought, will be not only with you, but in
you; the more deeply, as you hold Him more closely in your heart; the
more vitally, with so much the more strength will He fortify you; yet,
without communion with Him, the sacrament remains but meal and water
and common wine.




CHAPTER VI


The longing in every man to meet again after death those who were most
dear to him here, to have communication with them, renewing the old
relations, will be satisfied in a more perfect degree than was ever
anticipated or hoped for.

For in that life those who were united here by a common spiritual bond
will not only meet but will have become one through this bond; there
will be for them a unified soul belonging with a common consciousness
to both. For already, indeed, are the dead with the living, as are the
living themselves, bound together by countless such common ties; but
only when death loosens the knot and removes the body which envelops
every living soul, will there be added to the union of consciousness
the consciousness of union.

Every one in the moment of death will perceive that he still has a
place and belongs in the company with those gone before, from whom
through common interests he has received help, and so will not enter
into the third world as a strange guest, but like one long expected,
to whom all with whom he was here united through a common faith,
knowledge, and love, will stretch out their hands to draw him to
themselves as a partaker of their existence.

Into similar deep fellowship shall we also enter with those great dead
who long before our time wandered through the second stage of life,
and upon whose example and teaching our own spirit was moulded. So,
whoever here lived wholly in Christ will there be also wholly in Him.
Yet his individuality will not be extinguished in the higher one, but
only gain in power from it, and at the same time reinforce the strength
of the higher. For those souls which have grown together as one through
their moments of sympathy, gain force each from the other for itself,
and at the same time confirmation as individuals through the union of
their diversities.

So, many souls will mutually strengthen each other in the greater part
of their nature; others are connected only by a few corresponding
qualities.

Not all these ties based upon certain spiritual experiences in common
will be permanent, but they will be so when they are within the realm
of truth, beauty, and virtue.

All that does not bear within itself eternal harmony, even if it
survives this life, will yet at last come to naught and will cause
a separation of those souls which for a time had been united in an
unworthy alliance.

Most spiritual perceptions which are developed in the present life,
and which we take over into the next, bear, it is true, a germ of
truth, goodness, and virtue within themselves, but enveloped in a large
addition of unessential falseness, error, and corruption. Those spirits
which remain united through such impulses may so continue or they
may separate, according as they both agree to hold fast to the good
and the best, and to abandon the evil by their separation from evil
spirits, or according as one seizes on the good and the other on the
evil.

Those souls, however, which have seized together upon a form or an idea
of truth, beauty, or goodness in their eternal purity, remain thereby
united to all eternity and in like manner possess these ideals as a
part of themselves in everlasting unity.

The comprehension of the higher thought by advanced souls means
therefore their growth through this thought into greater spiritual
organisms, and as all individual ideas have their root in the
universal, so at last will all souls, in fellowship with the highest,
be absorbed into the divine.

The spiritual world in its consummation will therefore be, not an
assembly, but a tree of souls, the root of which is planted on earth
and whose summit reaches to the heavens.

Only the highest and noblest spirits, Christ, the geniuses, the saints,
are able to reach, out of their full knowledge, the centre of divinity
face to face; the smaller and lesser ones have their roots in these, as
boughs in branches and twigs in boughs, and are thus connected midway
indirectly through them with the highest of the high.

And so dead geniuses and saints are the true mediators between God and
man; partaking of the thought of God they are able to convey it to man,
and at the same time feeling and understanding human sorrows, joys,
and desires, they are able to lead him to God.

Yet the worship of the dead stands in relation to the deified worship
of nature, at the very beginning of religion, half related and half
separated; the most savage nations have retained it in its cruder, the
most civilized in its higher form. And where to-day is there one which
does not preserve a large fragment of it as its corner-stone?

And so there should be in every town a shrine for its greatest dead,
built near or in the temple of God, and let Christ as heretofore dwell
in the same temple as God himself.




CHAPTER VII


“For now we see through a glass, darkly; but then face to face: now I
know in part; but then shall I know even as also I am known.”--1 Cor.
xiii. 12.

Man lives here at once an outer and an inner life, the first all
visible and audible in look, word, writing, in outward affairs and
works, the last perceptible to himself only through interior thoughts
and feelings. The continuation of the visible into the exterior
is easily followed; the development of the unseen remains itself
invisible, but yet goes on. Rather the inner life of man progresses,
with his outer life, as its nucleus, to form the nucleus of the future
life.

In fact, that which goes out visibly and perceptibly from man during
his lifetime is not the only thing that emanates from him. However
small and fine the vibration or impulse may be by which a conscious
emotion is carried to our minds, yet the whole play of conscious
emotions is borne by an inward mental action, it cannot die out without
producing effects of its kind in us and at last beyond us; only we
cannot follow them into life outside. As little as can the lute keep
its playing to itself, it is borne out beyond it, so little can our
minds; to the lute or the mind belongs only that which is closest
to it. What an infinitely complex play of subtle waves having their
origin in our minds may spread itself over the gross lower realm of
action, perceptible to the outward eye and ear, like the fine ripples
on the large waves of a pond, or the flat designs on the surface of a
closely woven carpet, which takes from them its whole beauty and higher
meaning. The physicist, however, recognizes and follows only the action
of the lower exterior order, and does not concern himself with the
finer, which he does not perceive. But even if he does not perceive it,
yet knowing the principle, does he dare deny the result?[3]

Therefore, what we have absorbed from souls through the influences of
their outward perceptible life in this world does not yet comprise
their whole being; but, in a way incomprehensible to us, there still
remains in their nature, besides that outward part, a deeper, indeed
the chief part of their existence. And if a man had spent and ended
his life on a desert island without ever having come in contact with
another human life, he would have firmly retained his inner existence,
awaiting a future development, which in this world he could not find
through intercourse with others. If on the other hand a child had lived
but a moment, it could not die again in eternity. The least impulse
of conscious life surrounds itself with a circle of influences, just
as the briefest tone, which in a moment seems to die, throws out
vibrations which reach out into infinity, beyond those standing near by
and listening; for no influence expires in itself, and each produces
others of its kind into eternity. And so will the soul of the child
go on developing from this conscious beginning like that of the man
left in isolation, only otherwise than as if beginning from an already
advanced development.

Now, just as man in death first receives the full consciousness of
what he has produced spiritually in others, so also in death will
he acquire for the first time complete knowledge and use of what he
has cultivated in himself. Whatever he has gathered during life of
spiritual treasure, what fills his memory or penetrates his feeling,
what his intelligence and imagination have created, remain forever his!
Yet its whole connection remains dark in this life; thought merely
passes through with a light-giving ray and illuminates what lies on
the narrow line of his life, the rest remaining in obscurity. The soul
here below never realizes all at once the entire depth of its fulness;
only when one of its impulses draws another into union with itself does
it emerge for an instant from the darkness, only to sink back again
in the next. So man is a stranger to his own soul and wanders about
within it as he may, or wearily seeking the way to his life’s end, and
often forgets his best treasures, which, aside from the glowing path
of thought, lie sunken in the darkness which covers the wide region of
his soul. But in the moment of death, in which an eternal night darkens
the eye of his body, light will begin to dawn in his soul. Then will
the centre of the inner man kindle into a sun which illuminates his
whole spiritual nature, and at the same time penetrates it as with
an inner eye, with divine clearness. All which was here forgotten
will he recover there, indeed he only forgot it here because it went
before him into the other world; now he finds it again collected. In
that new universal luminousness he will no longer be obliged to seek
out wearily what he would fain appropriate, separating his own from
what he must reject, but at a glance he is able to understand himself
wholly, and at the same time to perceive the true relations between
unity and diversity, connection and separation, harmony and discord,
not only according to one line of thought but equally according to
all.[4] As far as are the flight and vision of the bird above the slow
crawling of the blind worm which perceives nothing beyond what its
sluggish body touches, so greatly will the higher knowledge transcend
that of the present. And so in death, with the body of man will also
pass away his mind, his understanding, indeed the whole finite dwelling
place of his soul, as forms become too narrow for its existence, as
parts which are of no further use in an order of things in which all
knowledge which they had to seek and discover gradually, laboriously,
and imperfectly, he now has openly revealed, possessed, and enjoyed.
The self of man, however, will subsist unimpaired in its full extent
and development through the destruction of its transitory forms, and,
in the place of that extinct lower sphere of activity, will enter into
a higher life. Stilled is all restlessness of thought, which no longer
needs to seek in order to find itself, or to approach another to come
into conscious mutual relations. Rather begins now a higher interchange
of spiritual life; as in our own minds thoughts interchange together,
so between advanced souls there is a fellowship, the all-embracing
centre of which we call God, and the play of our thoughts is but
tributary to this high communion. Speech will no longer be needed there
for mutual understanding, and no eye for recognition of others, but as
thought in us comprehends and relates itself to thought, without the
medium of ear, mouth, or hand, unites or separates without exterior
restraint or prohibition, so comforting, intimate, and untrammelled
will mutual spiritual communication be, and nothing will remain hidden
in one from the other. All sinful thoughts which here slink away into
the dark places of the mind, and all which man would be glad to cover
up from his kind with a thousand hands, become known to all. And only
the soul which has been quite pure and true here can without shame
come into the presence of others in that world; and he who has been
misunderstood here on earth will there find recognition.

And even in its individual life will the soul through self-inspection
become aware of every deficiency and every remnant, left behind from
this life, of imperfection, disturbance, and discord, and not only will
it recognize these defects, but feel them, all in common, with the same
force as we our bodily infirmities. But as thoughts can be cleansed
from all that is unworthy, and in moments of insight be united to
still higher thoughts, each becoming thereby perfected in that which
was lacking, even so will souls in their mutual intercourse find the
path of progress towards perfection.




CHAPTER VIII


During his lifetime man has not only spiritual but also material
relations with nature. Heat, air, water, and earth press upon him from
all sides, and go out from him back again, creating and transforming
his body; but as these elements, which outside of man only operate
side by side, meet and mingle in him, they form a combination, that
of man’s bodily sensation, and at once this bodily sensation cuts off
man’s inner being from the sensations of the outer world. Only through
the windows of the senses is man able to look out from his bodily frame
and realize the outer world and, as it were, in small handfuls to draw
something from it.

But when man dies, with the destruction of his body that combination
is loosened, and, released from its bondage to it, the soul will now
return to nature with full freedom. He will no longer be conscious of
the waves of light and sound only as they strike eye and ear, but,
as the waves roll forth into the sea of ether and the sea of air,
he will not merely feel the blowing of the wind and the wash of the
waves against his body, but will himself murmur in the air and sea; no
more wander outwardly through verdant woods and meadows, but himself
consciously pervade both wood and meadow and those wandering there.

Therefore nothing is lost to him in the transition to the higher stage,
except implements, the limited use of which he can dispense with in
an existence in which he will carry and perceive within himself fully
and directly all which in the lower stage came to him only fitfully and
superficially through their dull mediation. Why should we take over
into the life to come eye or ear to obtain light and sound from the
spring of living nature, when the current of our future life will merge
as one with the waves of light and sound. Even more!

The human eye is only a little radiant spot upon the earth, and only
gets the impression in the firmament of points of light. Man’s longing
to know more of the universe is not here gratified.

He discovers the telescope and magnifies with it the surface, and so
the capacity of his eye; in vain, the stars still remain little points.

Now he believes that he will attain in the next world what this life
cannot grant, the final satisfaction of his curiosity; that once in
heaven he will immediately perceive all that has been hidden from his
earthly eyes.

He is right; but he does not reach a heaven because he receives wings
to fly from one planet to another or even into an unseen heaven over
the visible one; where in the nature of things could wings exist to
that end? He does not learn to know the whole universe, by being slowly
borne from one planet to another in ever-repeated birth; no stork is
there to carry children from one star to another;--his eye does not
gain the capacity for the infinite ethereal depths by being made
into a great telescope; the principle of earthly sight will no longer
suffice;--yet he will attain to all, in that, as a conscious part of
the other life in the great heavenly existence that holds him, he wins
a place in its high fellowship with other divinely illuminated beings.
A new vision! Not for us here below, because no one of us has reached
that plane. In the firmament the earth itself swims like a great eye
wholly immersed in the vast star spaces, and swinging around therein,
to receive from all sides the impact of waves which cross each other
millions and millions of times and yet cause no disturbance. With
this eye will man some time learn to discern the heavens, while the
forward surging of his future life, with which he pierces it, meets
and presses against the wave of the surrounding ether, and with finest
pulsations penetrates the universe. Learn to see! And how much will
man have to learn after death! For he must not think that, at the
first entrance, he will possess the whole divine perception for which
the future life will offer him the means. Even here the child first
learns to see and hear; for what he sees and hears in the beginning
is uncomprehended appearance, is mere sound without meaning--at first
indeed only bewilderment, astonishment, and confusion; and nothing
different does the new life offer to the new child at first. Only what
man brings with him from this life, the composite echo of memories
of all he has done and thought and been here, does he see, in the
transition, all at once clearly lighted up within itself, yet still he
remains primarily only what he was. Neither does any one think that the
glory of the other world shall result otherwise to the foolish, the
idle, and the bad, than to make them feel the discord of their lives,
and to emphasize the necessity for reform. Already in the present life
man brings with him an eye to behold the whole glory of heaven and
earth, an ear to hear music and the speech of man, an understanding to
grasp the meaning of all this; what does it avail to the foolish, the
indolent, and the bad?

As the best and the highest in this life so is also the best and the
highest in the other only there for the best and the highest, because
alone by such understood, wished for, and acquired. Therefore, the
higher man of the next world alone can gain a comprehension of the
conscious intercourse in the existence into which he has passed with
other divine beings, entering with them himself into this fellowship.

Who knows whether the whole earth, revolving in an ever slowly
narrowing orbit, will not return to the heart of the sun from which it
came, after eons of years, and then a sun life of all earthly creatures
will begin; and where is the need of our knowing this now?




CHAPTER IX


Spirits of the third stage will dwell, as in a common body, in the
earthly nature, of which mankind itself is a part, and all natural
processes will be the same to them as they are to us in our bodies.
Their substance will encompass the forms of the second stage as a
common mother, just as those of the second stage surrounded those of
the first.

Every soul of the third stage appropriates as its own share of the
universal body only what it in the earthly realm has developed and
accomplished. What a man has changed in this world by his life in it,
that constitutes his further life in the universal existence.

This consists partly of definite accomplishments and deeds, partly of
actions continuously recurring, just as the earthly body is made up of
fixed parts and of parts which are movable and supported by the fixed
ones.

All life circles of the higher spirits intersect each other, and you
ask how it is possible that such numberless circles can intersect
without disturbance, error, or confusion.

Ask rather first, how it is possible that innumerable undulations in
the same pond, waves of sound in the same air, waves of light in the
same ether, pulses of memory in the same mind intersect, that, finally,
the countless life circles of man, bearing their great future, already
in this life intersect without disturbance, error, or confusion.
Rather a far higher plane of life and growth is achieved through these
vibrations and memories reaching from this present life to the one
beyond.

But what separates the circles of consciousness which cross each other?

Nothing separates them in any of those details in which they cross
each other; they have all characteristics in common; only each stands
in different relations from the other; that separates them in general
and distinguishes them in their higher individuality. Ask again what
distinguishes or separates circles which intersect; nothing separately;
yet you easily observe an outward difference yourself in general; still
more easily will centres which are themselves self-conscious also
distinguish an inner difference.

Perhaps you have sometimes received from a distant place a letter
written across both ways. How do you decipher both writings? Only by
the coherence which each has in itself. In like manner is crossed the
spiritual handwriting with which the page of the world is filled;
and each is read by itself, as if it occupied the whole space, and
the others, too, which overlie it. Not merely two, but innumerable
letterings make a network of record on the earth; the letter, however,
is but an inadequate symbol of the world.

Still, how can consciousness continue to preserve its unity in so large
an extension of its ground, how withstand the law of the threshold of
consciousness?[5]

Ask first, how it can preserve its unity in the smaller expanse of the
body, of which the larger one is only the continuation. Is, then, your
body, is your brain a point? or is there a central spot within as seat
of the soul? No.[6] As it is now the nature of the soul to maintain the
limited composite of your body, so in the future will it be to unite
the greater composite of the greater body. The divine spirit knits
together, indeed, the whole fabric of the world;--or would you seek
even for God in one point? In that other world you will only acquire a
larger part of His omnipresence.

If you fear that the wave of your future life will not in its extension
reach the threshold which here it surmounts, remember that it does
not spread itself into an empty world,--then, indeed, would it sink
helplessly into an abyss,--but into a realm, which, as the eternal
foundation of God, at the same time becomes the foundation of your
life, for only in virtue of the divine life is the creature able to
live at all.[7]

So a wren upon the back of an eagle can easily soar above a
mountain-top, for which task he himself would be too weak, and at last,
from the back of the eagle, fly still a bit higher than the eagle has
flown with him. But God is the great eagle as He is the little bird.

How can man after the death of the body do without his brain, so
marvellously constructed, that contained every impulse of his mind,
that carried the further evolution of those impulses into still greater
strength and fulness? Was it formed in vain?

Ask the plant how it can do without the seed, when it bursts from it
to grow into the light, that wonderful creation which, through the
impulsion of its inner germ, builds itself still further from within.
Was it created for nothing?

Where, indeed, can be found a structure so wonderful as your brain, to
replace it in the other world, and where, indeed, is there one that
surpasses it; yet the future brain will surely transcend this present
one.

But is not your whole body a finer and more highly organized creation
than eye, ear, brain?--not beyond each part? So, and unspeakably more,
the world, of which mankind with its state, its knowledge, art, and
traffic is but a part, exceeds your little brain, the part of this
part. If you would rise to a higher point of view, only see in the
earth, not merely a ball of dry earth, air, and water; it is a greater
and higher harmonious creation than you, a divine product, with a more
wonderful life and action in its substance than you carry in your
little brain, with which you contribute but an atom to its life. In
vain you will dream of an after-life, if you fail to recognize the life
about you.

What does the anatomist see when he examines the brain of man? A tangle
of white filaments, the meaning of which he cannot decipher. And what
does it see in itself? A world of light, tones, thoughts, memories,
fancies, sensations of love and hate. And so realize the relation of
that which you, standing outside the world, see in it, to that which it
sees in itself, and do not require that both, the outer and the inner,
shall appear more alike in the totality of the world than in you, who
are but a part of it. And only because you are a part of this world,
see in yourself also a part of that which it sees in itself.

And finally, do you perhaps still ask why our ultimate body, as we
call it, only awakens in the other life after we have expelled it here
in this earthly realm, and why it is already the continuation of our
limited body?

That which in this narrower existence dies, is indeed destroyed; it
is nothing but an instance of the same universal law which prevails
through the whole of this world; a proof that it still continues into
the next. Doubter, if you must always reason alone from this life--be
it so.

The living strength of consciousness never really rises anew, is never
lost, but, like that of the body upon which it rests, can only change
its place, its form, its manner of dissemination in time and space,
only sink to-day or here, to mount to-morrow or elsewhere; only rise
to-day or here, to sink to-morrow or elsewhere.[8]

For the eye to be awake so that you see consciously, the ear must be
hushed to sleep; to arouse the inner world of thought, the outward
senses must be subdued into quiescence; a pain in the smallest spot
can quite exhaust your soul’s consciousness. The more the light
of observation is dispersed, the more feebly is any single part
illuminated; the more clearly it strikes one point, the more all else
enters into darkness; to reflect upon some one thing means abstraction
from all besides. For your present freshness you have to thank your
sleep since yesterday, the more deeply you sleep to-day the more
brightly you will awake to-morrow, and the more vigilantly you have
passed the waking hours the more profoundly you will sleep.

But the sleep of man in this world is in reality only a half sleep,
which allows the body to wake again because it is still present;
not until death is the full sleep which allows a new awaking because
the body is no longer there; yet the old law is still present, which
demands an equivalent for the former consciousness, and hence the new
body as a continuation of the old; therefore a new consciousness will
also be present as an equivalent and continuation of the old.

As a continuation of the old! For that which enables the body of the
old man to still bear the consciousness which the body of the child,
no atom of which is longer his, bore, will enable the future body to
bear the same consciousness which was in the body of the aged man, of
which it no longer possesses an atom. So it is that every successor
preserves within himself and is built up by the continuation of the
actions of him who bore the earlier consciousness. This is therefore
a law, which ordains the onward march of the life here from to-day to
to-morrow, and from this life to the other. And can there be another
law so fundamental as this of the eternal survival of man?

And so do not ask, how it is that effects which you produce in this
outward world, which are outside you, shall still belong to you more
than any others which are also outside. It is because the former much
more than the latter have gone out from you. Every cause retains its
effects as an eternal possession. But in truth your effects have never
gone out from you; even in this world they formed the unconscious
continuation of your existence, only awaiting the awakening to new
consciousness.

As little as a man can ever die who has once lived, so little could he
be awakened to life had he not lived before; it is only that he had not
lived as an individual. The consciousness with which the child awakes
at birth is only a part of the eternal, pre-existing, universal, divine
consciousness which has concentrated itself in the new soul. We can
indeed as little follow the ways and the changes of the living force of
consciousness as those of the vital energy of the body.

But are you afraid that human consciousness, because born out of the
universal, will again flow back into it; then look at the tree. Many
years passed before the branches came out of the trunk; but once there
they do not go down into it again. How would the tree grow and develop
if this happened? So too will the life tree of the world grow and
unfold itself.

After all, the strong argument in this world for the other is not
from reasons unknown to us, nor from suppositions which we make, but
it is from facts that we do know that we base our conclusions on the
greater and higher facts of the future life, thereby strengthening and
confirming a faith, practically demanded, depending upon a higher point
of view and to be set in living relations with life. Indeed, if we did
not need this faith, wherefore strengthen it; yet how use it, if it
remain unsupported.




CHAPTER X


The soul of man permeates his whole body; when it abandons the body,
forthwith the body dies; yet light of consciousness of the soul is now
here, now there.[9]

We have just seen it wandering back and forth within the narrow body,
lighting up in turn the eye, the ear, the inner and the outer senses,
finally, in death, to depart from it wholly, just as one, whose little
house in which he has for long moved about back and forth is destroyed,
goes out into the open and begins a new pilgrimage. Death makes no
division between the two lives except to allow the exchange of the
narrower scene of action for the wider. And as little as the light of
consciousness is always and everywhere the same in this life, where it
can be so interrupted and dispersed, so will it be in the future life.

It is only that the field of action is unspeakably larger, the possible
extension wider, the ways freer, the points of view higher, embracing
all the lower ones of this world.

But even in this life exceptionally, in rare cases, we see the light of
consciousness wander out of the narrower body into the wider and return
again, bringing news of what happens in distant spaces, in distant
time. For the length of the future depends on the breadth of the
present. Suddenly a rift shows itself in the otherwise forever closed
door between this life and the other, to close again quickly--the
door, which will wholly open in death, and only then will open never
more to be closed. But a mere glance through the rift in advance is
not profitable. Yet the exception to the law of this life is only
an example of the greater law of life which embraces at once the two
worlds.

It may happen that the earthly body falls asleep in one direction
deeply enough to allow it in others to awaken far beyond its usual
limits, and yet not so deeply and completely as to awaken no more. Or,
to the subjective vision there comes a flash so unusually vivid as to
bring to the earthly sense an impression rising above the threshold
from an otherwise inaccessible distance. Here begin the wonders of
clairvoyance, of presentiments, and premonitions in dreams: pure
fables, if the future body and the future life are fables; otherwise
signs of the one and predictions of the other; but what has signs
exists, and what has prophecies will come.

And yet there are no signs in the normal life of this world. The
present has to build the heavenly body only for the future, not yet to
see and hear with the eye and ear that are to be. The blossom does not
thrive that is prematurely broken off. And even if one can assist his
faith in the future life by belief in these traces of its shining into
the present life, yet one should not build upon it. Healthy faith is
based upon fundamentals and limits itself to the highest point of view
of normal life, of which it forms a part.

You have hitherto believed that the light form in which a dead person
appears to you in remembrance is merely your own interior illusion. You
are mistaken; it is itself a reality, which, with conscious step, not
only comes to you but enters into you. The earlier form is still its
spiritual raiment; only, no longer fettered with its former dense body
and wandering inactive in its company, but transparent, light, divested
of its earthly burden, for the moment it is now here, now there,
following the voice of each one who calls to the dead, or of itself
appearing to you, to suggest the thought of the dead. Indeed the common
conception of the appearance of souls in the future life has always
been of light, immaterial forms, independent of the limits of space,
and so, though unintentionally, the truth has been reached.

You have also heard ghosts spoken of. Doctors call them phantasms,
hallucinations. So they are for the living, yet, at the same time, they
are actual apparitions of the dead, as we call them. For though they
be the weaker forms of memory in us, how should they not also be the
more pronounced corresponding apparitions. Therefore, why still dispute
whether they are the one or the other when they are at once both. And
why be afraid of ghosts, when you do not fear the remembered forms
within you which they already are.

And yet the reason for this is not wanting. Unlike the forms you have
yourself summoned or which of themselves steal gently and peacefully
into the fabric of your inner life, mingling helpfully with it, they
advance, and surprise you, with overpowering force, apparently coming
before you, really entering into you and bringing into your mind far
more dismay than comfort. To live at once in the two worlds makes a
morbid existence. The dead and the living should not communicate. To
approach the dead so nearly as to see them as clearly and objectively
as they are able to see each other means for the living already a
partial death; hence the terror of the living before such apparitions
of the dead; it is also a partial backsliding of the dead away from
the realm beyond death into that this side of it; from this comes the
saying--and perhaps more than saying--that only those spirits wander
about which are not quite released, which still by heavy fetters are
earth-bound. To drive away the unblest, call for the help of a better
and stronger spirit; but the best and the strongest is the Spirit of
all spirits. Who can harm you under His protection? And so is verified
the saying that before the voice of God every evil spirit vanishes.

Meanwhile in this sphere of spiritual sickness faith itself is
threatened with the contagion of superstition. The simplest way to
guard oneself against the coming of ghosts is not to believe in their
coming; for to believe that they come is to meet them halfway.

As they are able to appear to each other, I said. For the same
apparition which is against the order of this world is but taken
prematurely from the order of the other. The dwellers in the other
world will appear to each other in a luminous, clear, full, and
objective form, of which we in our memory of them have but a weak
echo, a dim outline drawing, because they pervade each other with their
full and complete being, only a little part of which reaches each of us
through memory of them. Only there as well as here attention needs to
be focussed upon the appearance in order to behold it.

Now, it may still be asked: how is it possible that they so unite and
appear so objectively and definitely to each other? But ask first,
how is it possible that what is received by you as the semblance of a
living person, and what is conveyed to your brain by the memory of a
dead one--and there is nothing else before you to base it upon--appears
in the one case as an objective perception, but in the other as a
circumscribed memory? The no longer exact impression which underlies
the mental picture deludes you as to the outline of the form from which
it proceeded in the beginning. You cannot know why from the plane of
this world; how can you expect to know from that of the other?

And so I repeat: do not conclude from arguments of this world which you
do not know, nor from suppositions which you make, but from facts clear
to you here as to the greater and higher facts of the life to come. Any
single conclusion may be erroneous; even that one which we have just
reached; therefore, do not be satisfied with any isolated proof: the
final conviction in regard to them, which we have to demand before and
beyond every conclusion, will be the best support of our faith below,
and our best guide on the upward path.

But once lay hold upon faith directly from above, and the whole path of
belief which will lead us upwards opens easily before us here.




CHAPTER XI


Yet how easy all would be for faith if man could but accustom himself
to see more than a mere word in the saying with which he has played for
more than a thousand years, that in God he lives and moves and has his
being. Then were faith in God one with his own eternal life, he would
see his own eternal life as belonging to that of God himself, and in
the advancement of his future above his present stage of life would
perceive only a loftier structure above a lower one in God, such as he
already has latent within him; he would comprehend the greater from the
lesser model, and in the union of both the whole, of which he is but a
part.

Perception in you dissolves, and memory ascends from it within you;
your whole life of intuition dissolves in God, and a higher existence
of recollection rises from it to God; and like memories in your mind,
so the spirits of the other world communicate within in the divine
mind. It is only one step above another on the same ladder which leads,
not to God, but upwards within Him, who in Himself is at once the base
and the summit. With that saying void of thought, how empty God was; in
its full significance, how rich He is!

Do you, then, know how the further spiritual life of perception is
possible? You know only that it is real; but it is only possible to a
soul. You can therefore, although ignorant how it is possible, easily
believe in the reality of a future for your whole soul within a higher
one; you must only believe that there is a higher soul, and that you
are it.

And again, how easy it would all be for faith, if man could habitually
see a truth in that further word, that God lives and moves and has
His being in all. Then it were not a dead, but, through God, a living
world, out of which man is building his future body and is thereby
creating a new abode within the dwelling place of God.

But when will this vitalizing faith become a living one?

He who makes it living will himself be made alive.




CHAPTER XII


You ask as to the whether. I answer with the how. Faith does without
the question whether; but if asked, the one answer is through the how;
and so long as the how does not stand fast, the whether will not cease
from troubling.

Here stands the tree; many a single leaf may fall from it; yet its
root and its unity are firm and perfect. It will always develop new
branches, and new leaves will continue to fall; the tree itself will
not fall: it will put forth blossoms of beauty, and instead of being
rooted in faith, it will bear the fruits of faith.

[Illustration]




The World Beautiful

BY LILIAN WHITING

  _The world beautiful about which she writes is no far-off event to
  which all things move, but the everyday scene around us filled by a
  spirit which elevates and transforms it.--Prof. Louis J. Block, in
  The Philosophical Journal._


The World Beautiful. First Series

Comprising; THE WORLD BEAUTIFUL; FRIENDSHIP; OUR SOCIAL SALVATION;
LOTUS EATING; THAT WHICH IS TO COME.


The World Beautiful. Second Series

Comprising; THE WORLD BEAUTIFUL; OUR BEST SOCIETY; TO CLASP ETERNAL
BEAUTY; VIBRATIONS; THE UNSEEN WORLD.


The World Beautiful. Third Series

Comprising; THE WORLD BEAUTIFUL; THE ROSE OF DAWN; THE ENCIRCLING
SPIRIT-WORLD; THE RING OF AMETHYST; PARADISA GLORIA.

3 vols. Cloth, $1.00 per volume. Decorated cloth, $1.25 per volume.
Padded calf or full crushed morocco, $3.50 per volume.

  I know of no volumes of sermons published in recent years which are
  so well fitted to uplift the reader, and inspire all that is finest
  and best in his nature, as are the series of essays entitled “The
  World Beautiful,” by Lilian Whiting.--B. O. FLOWER, in _The Coming
  Age_.


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From Dreamland Sent

Verses of the Life to Come

BY LILIAN WHITING

Author of “THE WORLD BEAUTIFUL,” “AFTER HER DEATH,” “KATE FIELD: A
RECORD,” “A STUDY OF ELIZABETH BARRETT BROWNING,” etc.


_New edition. With additional poems._ 16mo. Cloth, extra, $1.00.
Decorated cloth, $1.25. Padded calf or full crushed morocco, gilt
edges, $3.50.

  Lilian Whiting’s verse is like a bit of sunlit landscape on a May
  morning.--_Boston Herald._

  Graceful, tender, and true, appealing to what is best in the human
  heart.--_The Independent._

  The poems express and reveal her inmost nature, full of affection,
  longings, appreciation of others, belief in the nearness of the other
  world. She seems to me to have gained a higher outlook than most of
  us in a spiritual as well as in an intellectual way.--KATE SANBORN.

  Full of faith in the divine care and a perception of the nearness of
  the spirit world. Its poems of love and friendship are most tender
  and noble.--_New Church Messenger._

  There is in them a sympathetic human touch, an insight born of love
  and sorrow, which will bring the quiet, responsive tears to many a
  reader’s eye.--_The Chautauquan._

  There is a perfection of form and poetic beauty in all her verses,
  and one cannot take up the book and turn to any page without being
  touched by the elevating and inspiring statements that guided the pen
  of the author.--_Boston Home Journal._

  I never saw anything on earth before which looked so much as if just
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  heard the silver trumpets blow. This exquisite book reminds me of
  them.--SARAH HOLLAND ADAMS.

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  After Her Death      The Story of a Summer

  BY LILIAN WHITING

  Author of “KATE FIELD: A Record,”
  “THE WORLD BEAUTIFUL,” etc.


16mo. Cloth, $1.00. Decorated cloth, $1.25. Padded calf, gilt edges,
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Comprising: WHAT LACKS THE SUMMER? FROM INMOST DREAMLAND; PAST THE
MORNING STAR; IN TWO WORLDS; DISTANT GATES OF EDEN; UNTO MY HEART THOU
LIVEST SO; ACROSS THE WORLD I SPEAK TO THEE; THE DEEPER MEANING OF THE
HOUR.

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  spiritual world, dignified by a beautiful philosophy inspiring high
  thoughts and noble purposes.--_Whig and Courier._

  Opening either of the three volumes of “The World Beautiful” series,
  and the collection of verse entitled “From Dreamland Sent,” one
  beholds the idealist and the poet. But opening “After Her Death,”
  he beholds the scientist as well.... For all her psychic theories
  and experiences she not only courts, but commands, the most thorough
  investigation of the world’s ablest scientists, as Sir William
  Crookes, F. W. H. Myers, Lord Kelvin, and Alfred Russel Wallace. She
  is an epoch-making writer.... My conviction is that every preacher,
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  “After Her Death” has given me the light and help I have so long
  craved; it has given me comfort and strength which _no other_ book
  has ever done. In giving these truths to the world in her own
  beautiful way, which does not harshly wound in the things which have
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  chasm, and provided one of the greatest needs of our time.--CORDELIA
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The Victory of the Will

BY VICTOR CHARBONNEL

  Translated from the French by EMILY WHITNEY. With an introduction by
  LILIAN WHITING, author of “The World Beautiful,” “A Study of Elizabeth
  Barrett Browning,” etc.

16mo. Cloth, extra, $1.50.


Our whole criticism might be expressed in the brief exhortation--read
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some suggestion for a higher life, and all given with an originality
of mind, a felicity of expression, a simplicity of phrase that fix the
thought instantly and clearly.--_Literary World._

Since Emerson wrote his immortal essays, and Maeterlinck advanced
his beautiful theories, no finer book on the spiritual life has been
written.--GEO. S. GOODWIN, in _Philadelphia Item_.

Not only is there a striking originality of thought throughout the
book, but a style which, losing comparatively little in the admirable
translation by Miss Whitney, reaches the high French standard of
lucidity and ease.--_New York Commercial Advertiser._

He makes a forceful appeal for living the life of one’s own soul and
the development of one’s own personality by its own inner power. His
whole message bids us look within; it gets at the roots of things; his
style is admirably clear, terse, and vigorous.--_Detroit Free Press._

The volume takes up the relations of the individual soul to the
universe and treats them in a way that is practical, but is also marked
by high spiritual aspiration.... The book has great purity and beauty
of style, and is, all in all, a notable piece of literature.--_Los
Angeles Times._

His words are helpful and stimulating, his optimism contagious and
inspiring. He has a faculty for putting things in a form which lingers
in the memory.--_Brooklyn Times._

Some of the noblest thoughts contained in this book ... find expression
in the prayer with which it closes.--_Chicago Evening Post._


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FOOTNOTES:

[1] It may thus be more clearly stated to the physiologist: The
creative principle of the child lies, before birth, not in that which
after birth will continue to live on with him, which indeed now is only
dependence, the product, but in that which at birth will remain behind
and be cast off, like the body of man in death (_placenta cum puniculo
umbilicali, velamentis ovi eorumque liquoribus_): out of its activity
emerges, as its continuation, the young human being.

[In the embryonic period it seemed to the child that the placenta was
its body, and it was actually its special embryonic body, useless in
another stage, and rejected as refuse at the moment of birth. Our body
in human life is like a second envelope which is useless to the third
life, and for this reason we reject it at the moment of our second
birth. Human life as compared with the celestial is truly embryonic.

ELIPHAS LEVI.] _The translator._

[2] Many biblical parallels similar to this are placed together in
Zend-Avesta III. p. 363, and “drei Motiven und Gründen des Glaubens,”
p. 178.

[3] Whether one attributes nervous energy to a chemical or an
electrical process, one must still regard it, if not simply as the
play of the vibration of minutest atoms, yet as in the main excited
or accompanied by this, whereby the imponderable has a larger part
than the ponderable. Vibrations, however, can only apparently expire
by extending themselves into their environment, or if indeed they
disappear for a time through translation of their living strength into
so-called elasticity, yet, according to the law of the conservation of
energy, they await a revival in some other form.

[4] Even in this world, at the approach of death (by narcotics, in
imminent drowning, or in exaltation) there occur flashes of recognition
of the spiritual meaning of things, examples of which are recorded in
Zend-Avesta III. s. 27, and (cases of threatened drowning) in Fechner’s
Centralblatt für Naturwiss. und Anthropologie, 1853, s. 43 u. 623.

[5] This empirical law of the relation between body and soul
consists in the fact that consciousness everywhere ceases, if the
bodily activity upon which it depends sinks below a certain degree
of strength, which is called the threshold. Now in proportion as
it extends itself more widely, can it the more easily, on account
of the accompanying weakness, fall below this level. As the total
consciousness has its threshold, which makes the dividing line between
sleeping and waking in the whole man, so, too, is it with the details
of consciousness, whence it comes that during waking now this, now that
idea presents itself or sinks out of sight, according as the particular
activity upon which it depends rises above or sinks below the special
threshold. (Compare “Elem. der Psychophysik,” Kap. X, XXXVIII, XXXIX,
and XLII.)

[6] Concerning this, compare “Elemente der Psychophysik,” Kap. XXXVII,
and “Atomenlehre,” Kap. XXVI.

[7] In order not to permit an apparent contradiction of the
above-mentioned speculation to the psychophysical doctrine of the
combined-threshold (upon which the most enlightening word is in
Wundt’s philos. Stud., IV, s. 204 u. 211), note the following: If
the psychophysical life-wave (to continue the use of this concise
expression) of man, made up of components of the most manifold
sort, should spread out into a world which contained only different
components, then, indeed, must it be assumed that it, in its extension,
would fall below the combined-threshold here under consideration.
Since, however, the psychophysical undulatory sea of the universe,
among its other components, comprehends also such as are like to
those of the human life-wave, and indeed of the most varying height
or intensity, therefore such as already rise above or come near the
level of the combined-threshold and are only raised still higher by the
similar ones which join them, so is the result of the above speculation
placed on a somewhat more solid basis. (Note to the third edition.)

[8] Indisputably this law, analogous to the so-called law of the
conservation of energy in the physical realm, is in some way
connected with it through the fundamental relation of spirit to body,
without the connection being clearly established, or shown to be
derivable psychophysically from the physical law, since the essence
of psychophysical energy itself is not clearly defined. The law
must therefore be inferred from facts such as are above mentioned;
and, without being exactly and fully proved, it acquires thereby a
probability which qualifies it to serve as a basis for such views as
are here in question.

[9] In scientific terms one can say: Consciousness is everywhere; it
is awake when and wherever the bodily energy underlying the spiritual,
the so-called psychophysical, exceeds that degree of strength which
we call the threshold. (Compare p. 80, note.) According to this,
consciousness can be localized in time and space. The highest point
of our psychophysical activity wavers, as it were, from one place to
another, wherewith the light of consciousness changes its place, only
that during this life it fluctuates back and forth within our body
simply, indeed, within a limited part of this body, and in sleep sinks
quite below the threshold, above which, on waking, it rises again.

(Compare on this point. “Elemente der Psychophysik,” II. Kap. 40 und
41.)




TRANSCRIBER’S NOTES:


  Italicized text is surrounded by underscores: _italics_.

  Obvious typographical errors have been corrected.

  Inconsistencies in hyphenation have been standardized.

  Archaic or variant spelling has been retained.





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