The Book of Life. Upton SinclairЧитать онлайн книгу.
to cause you to see and hear and feel anything. In practically all cases of multiple personality some of the split-off personalities can cause the others to see and hear and feel. And the consciousness, you must understand, takes these things to be just as real as real things; there is no way you can tell an hallucination from reality—except to ask other people about it. And if we admit the idea of telepathy, we may say that phantasms are hallucinations caused by this means; that is, the subconscious mind of your wife or your mother or your friend who is ill or dying, transmits to your subconscious mind some vivid impression, which causes your own subconscious mind to present to your consciousness a perfect image of that person, walking and talking with you, and your consciousness has no way of telling but that the image is real.
So much for phantasms of the living. But are there any phantasms of the dead? Are there any cases in which the time of the appearance can be proven to be subsequent to the time of death? Even this would not prove survival, of course; it is perfectly possible that the telepathic impulse might be delayed in our own minds, it might not flash into consciousness until our own state of mind made it possible. Can we say that there are cases in which the facts communicated are such as to convince us that the person was already dead, and was telling us something as a dead person and not as a living one?
Before we go into this question, let us clear the ground for the subject by discussing the survival of personality from a more general standpoint. What is it that we want to prove? What are the probabilities of its being true? What would be the consequences of its not being true? Have we any grounds, other than those of psychic research, for thinking that it is true, or that it may be true, or that it ought to be true? What, so to speak, are the morals of the doctrine of immortality?
Well, to begin with, the survival of the soul after death and forever is one of the principal doctrines of the Christian religion. Many devout Christians will read this book, and I will seem to them blasphemous when I say that this argument does not concern me. I count myself one of the lovers and friends of Jesus, I am presumptuous enough to believe that if he were on earth, I would understand him and get along with him excellently; but I do not know any reason why I should believe this, that, or the other doctrine about life because any religious sect, founded upon the name of Jesus, commands me so to believe. I see no more reason for adopting the idea of heaven because it is a Christian idea than I see for adopting the idea of reincarnation because it is a precious and holy idea to hundreds of millions of Buddhists. I have some very good friends who are Theosophists, and are quite convinced of this idea of reincarnation; that is, that the soul comes back into life over and over again in many different bodies, thus completing itself and renewing itself and expiating its sins. My Theosophist friends have a most elaborate and complicated body of what they consider to be knowledge on this subject; yet I have to take the liberty of saying that I cannot see that it has any relation to reality. It seems to me as completely unproven as any other fairy story, or myth, or legend—for example, the seven infernos of Dante, and the elaborate and complicated torments that are suffered there.
But, it will be argued, Jesus rose from the dead, and thus proved the immortality of the soul. Now, in the first place, there are many learned investigators who consider there is insufficient evidence for believing that Jesus ever lived; and certainly if this be so, it will be difficult to prove that he rose from the dead. Again, it was a common occurrence for crucified men not to die; sometimes it happened that their guards allowed them to be spirited away—even nowadays we have known of prison guards being bribed to allow a prisoner to escape. Again, the events of the return of Jesus may have been just such psychic phenomena as we are trying in this chapter to explain. Or, once more, they may have been purely legends. A very brief study will convince a thinking person that the people of that time were ready to believe anything, and to accept facts upon such authority, and to make them the basis for a scientific conclusion, is simply to be childish.
I shall be told, of course, that it is in the Bible, and therefore it must be true. The Bible is inspired, you say; and perhaps this is so. But then, a great deal of other literature is inspired, and that does not relieve me of the task of comparing these various inspirations, and judging them, and picking out what is of use to me. The Bible is the literature of the ancient Hebrews for a couple of thousand years. It represents what the race mind of a great people for one generation after another judged worth recording and preserving. You may get an idea what this means, if you will picture to yourself a large volume of English literature, containing some Teutonic myths, and the Saxon chronicles, and the "Morte d'Arthur," and several of Chaucer's stories, and some Irish fairy tales, and some of Bacon's essays, and Shakespeare's "Venus and Adonis," and the English prayer book, and the architect's specifications for Westminster Abbey, and a good part of "Burke's Peerage"; also Blackstone's "Commentaries," a number of Wesley's hymns, and Pope's "Essay on Man," and some chapters of Carlyle's "Past and Present," and Gladstone's speeches, and Blake's poems, and Captain Cook's story of his voyage around the world, and Southey's "Life of Nelson," and Morris's "News from Nowhere," and Blatchford's "Merrie England," and scores of pages from Hansard, which is the equivalent of our Congressional Record. You may find this description irreverent, but do not think it is meant so. Do me the honor to get out your Bible and look it over from this point of view!
But, you say, if we die altogether when we finish this earthly life, what becomes of moral responsibility and the punishment of sins? What shall we say to the wicked man to make him be good, if we cannot reward him with a heaven and frighten him with a hell? Well, my first answer is that we have been trying this process for a couple of thousand years, and the results seem to indicate that we might better seek out some other method of inducing men to behave themselves. They do not believe so completely in heaven and hell these days, but there were times in history when they did believe completely, and not merely were the believers just as cruel, they were just as treacherous and just as gluttonous and just as drunken. If you want to satisfy yourself on this point, I refer you to my book "The Profits of Religion," page 129.
Now, as a matter of fact, I think I can discern the outlines of a system of rewards and punishments automatically working in the life of men. I am not sure that I can prove that the wicked always get punished and the virtuous always rewarded; yet, when I stop and think, I am sure that I would not care to change places with any of the wicked people that I know in this world. Life may not always be "getting" them, but it has a way of "getting" their descendants, and I could not be entirely happy if I knew that my son and his sons were going to share the fate which I now observe befalling, for example, the grand dukes of Russia and their children. Life is one thing, and it does not exist for the individual, but for the race; its causes and effects do not always manifest themselves in one individual, but in a line of descendants. "Why are they called dynasties?" asked one of my professors of history; and a student brought the session to an end by answering: "Because that is what they always seem to do!"
But this is not perfect justice, you will argue. It is not perfect, from the point of view of you or me; but then, I ask, what else is there in the world that is perfect from that point of view? Why should our justice be any more perfect than, for example, our health or our thinking or our climate or our government? And, may it not very well be that our justice is up to us, in precisely the same way that some of these other things are up to us? Maybe what we have to do is to set to work to see to it that virtue does always get rewarded and vice does always get punished, right here and now, instead of waiting for an omnipotent God to attend to it in some hypothetical heaven.
I find this life of mine very wonderful, and enormously interesting. I am willing to take it on the terms that it is given, and to try to make the best of it; and I do not see that I have any right to dictate what shall be given me in some future life. If my father gives me a Christmas present, I am happy and grateful; and, of course, if I know that he is going to give me another present next Christmas, I am still more happy; but I do not see that I have any right to argue that because he gives me one Christmas present, he must give me an unlimited number of them, and I think it would be very ungrateful of me to refuse to thank him for a Christmas present until I had made sure that I was to get one next time!
Neither do I find myself such a wonderful person that I can assert that the morality of the universe absolutely depends upon the fact that I am immortal. Of course, I should like to live forever, and to know all the wonderful things that are going to happen in the world,