The Ascent of the Soul Part 1

The Ascent of the Soul.

by Amory H. Bradford.

To The Memory of My Father

_That each, who seems a separate whole, Should move his rounds, and fusing all The skirts of self again, should fall Remerging in the general Soul,

Is faith as vague as all unsweet: Eternal form shall still divide The eternal soul from all beside; And I shall know him when we meet._

--_In Memoriam._

INTRODUCTION

The purpose of the following chapters will be evident to all who may care to peruse them. I have endeavored simply to read the soul of man with something of the care that one reads a book containing a message which he believes to be of importance.

While one cla.s.s of scientists are seeking to explore the physical universe, another cla.s.s, with equal care, are studying the human spirit, and, already, startling discoveries have been made. My work is in no sense new in kind, but it is such as one whose whole time is devoted to dealing with the inner life would naturally give to such a subject. It hardly needs to be added that my method is practical rather than speculative. I am more interested in helping the ascent of the soul than in accounting for its origin. In carrying out my plan I have considered the following subjects: The nature and genesis of the soul, its awakening to a consciousness of responsibility, the steps which it first takes on its upward pathway, the experience of moral failure, its second awakening, which is to an appreciation that the universe is on its side, the part of Christ in promoting its awakening, the sense of spiritual companions.h.i.+p by which it is ever attended, the discipline of struggle, and the nurture and culture best fitted to promote its growth.

I have also sought to read some of the prophecies of the soul, and have found them all pointing toward a continuance of its being beyond the event called death, and toward the fullness of Christ as the goal of humanity. I have found a place for prayers for the departed even among Protestants of the strictest sects.

A study of the soul, like a study of history, inspires optimism. It is hard to believe that it could have been intended first for perfection and then for extinction. It is equally difficult to believe that any soul will, in the end, be "cast as rubbish to the void."

In these studies I have tried ever to be mindful of my own limitations, and not to forget that a fraction of humanity can never hope to comprehend the fullness of truth. Of that side of the spiritual sphere which has been turned toward me, and of that alone, have I presumed to write. All that I claim for this book is that it is the contribution of one, anxious to know what is true, toward a better understanding of a subject which is daily receiving wider recognition and more thorough consideration.

AMORY H. BRADFORD.

MONTCLAIR, NEW JERSEY, _August 30, 1902._

THE SOUL

It is no spirit who from heaven hath flown And is descending on his emba.s.sy; Nor traveler gone from earth the heaven t'espy!

'Tis Hesperus--there he stands with glittering crown, First admonition that the sun is down,-- For yet it is broad daylight!--clouds pa.s.s by; A few are near him still--and now the sky, He hath it to himself--'tis all his own.

O most ambitious star! an inquest wrought Within me when I recognized thy light; A moment I was startled at the sight; And, while I gazed, there came to me a thought That even I beyond my natural race Might step as thou dost now:--might one day trace Some ground not mine; and, strong her strength above, My soul, an apparition in the place, Tread there, with steps that no one shall reprove!

--Wordsworth.

I

_THE SOUL_

Subjects which a few years ago were regarded as the exclusive property of cultured thinkers, are now common themes of thought and conversation.

Psychology has been popularized. Materialistic doctrines are at a discount even in this age of physical science.

It is difficult to explain the somewhat sudden appearance of intense interest in questions which have to do with the life of the spirit; but, whatever the theory of its genesis, there is no doubt of its presence.

This, therefore, is a favorable time for a somewhat extended study of the stages through which we pa.s.s in our spiritual growth. I shall endeavor to use the inductive method in this inquiry, and trust that I am not presumptuous in giving to these essays the t.i.tle,

THE ASCENT OF THE SOUL.

The phrases, "The Ascent of Man" and "The Descent of Man" are familiar to all readers of the literature of modern science. One of the most eminent of American writers on science and philosophy too soon taken from his work, if any act of Providence is ever too soon, has made a clear distinction between evolution as applied to the body and as applied to the spirit. In lucid and luminous pages he has taught us that evolution, as a physical process, having culminated in man can go no further along those lines; that henceforward "the Cosmic force" will be expended in the perfection of the spirit, and that that process will require eternity to complete.

More perspicuously than any other author, John Fiske has introduced to modern English thought the conception of the ascent of the soul, considered in its relation to the individual and to the race.

This subject naturally divides itself into two departments, viz.--the ascent of each individual soul and, then, the far-off perfecting of humanity. I shall make suggestions along both lines of inquiry. I do not know of any writer who has, in a compact form, presented the results of such studies, although there have been ill.u.s.trations, especially in literature, which indicate that many thinkers have had in mind the attempt to trace and describe the progress of the soul from its bondage to animalism toward its perfection and glory in the freedom of the spirit.

Goethe, in "Faust," has made an effort to follow the process by which a weak woman and a weaker man, ignorant of the forces struggling within them and susceptible to malign influences from without, through terrible mistakes and bitter failure, at length reach the heights of character.

The Trilogy of Dante is a study of the soul in its slow and painful pa.s.sage from h.e.l.l, through purgatory, to heaven. Perhaps, however, the n.o.blest and truest effort in this direction to be found in the world's literature is "The Pilgrim's Progress," in which a man of glorious genius and vision, but without academic culture, reflecting too much the crude and materialistic theology of his time and condition, follows the progress of a soul in its movement from the City of Destruction to the City Celestial. The City of Destruction is the state of animalism and selfishness from which the race has slowly emerged; and the City Celestial is not only the Christian's heaven, but also the state of those who, having escaped from earthliness, having conquered animalism and risen into the freedom of the spirit, breathe the air and enjoy the companions.h.i.+p of the sons of G.o.d.

It is my purpose in a different way to attempt to trace some of the steps of what may be called the evolution of the spirit, or, in the light of modern knowledge, the growth of the soul as it moves upward. At the outset I must make it plain that I am speaking of evolution since the time when man as a spirit appeared. Given the spiritual being, what are the stages through which he will pa.s.s on his way to the goal toward which he is surely pressing?

Just here we should ask, What do we mean by the soul? The word is used in its popular sense, as synonymous with spirit or personality. Man has a dual nature; one part of his being is of the dust and to the dust it returns; the other part is a mystery; it is known only by what it does.

Man thinks, loves, chooses, and is conscious of himself as thinking, loving, choosing. The unity of this being who thinks, loves, chooses in a single self-consciousness const.i.tutes him a spirit, or personality; and that is what the word soul signifies in its popular usage. There is another technical definition which may be true or false but which is of no importance in our study.

The problem of life is the right adjustment of spirit and body, so that the former shall never be the servant but always the master of the latter.

We are on this earth, in the midst of darkness, with nothing absolutely sure except that in a little while we must die. We are two-fold beings in which there is war almost from the cradle to the grave, and that war is caused by the effort of the body to rule the soul and of the soul to conquer the body.

At the gates of this mystery we continually do cry, and little light comes from any quarter; indeed, it may be said no light except that of the Christian revelation, and the, as yet, not very p.r.o.nounced prophecies of evolution.

One of the questions, which in all ages has been most persistently asked, concerns the origin of the soul. Perhaps, in reality, that is no more mysterious than the genesis of the body; but the body is material and we live in a world of matter, and it is comparatively easy to see that our bodies are from the earth which they inhabit. Our souls, however, are invisible, immaterial, ethereal. There is no evident kins.h.i.+p between a thought and a stone, between love and the soil which produces vegetables, between a heroic choice and the stuff of the earth, between spirit and matter. Well, then, whence does the soul come?

It will be interesting at least to recall a few of the many answers which have been given to this inquiry.

One theory of the genesis of the soul is called Emanation. That means that in the universe there is really but one source of spiritual being, one Infinite Spirit, and that all other spiritual beings have proceeded from Him as the rays of light are flashed from the sun; and that, in time, all will return to Him again and be absorbed in the being from which they have come. Thus all spirits are supposed to have proceeded from one source--G.o.d. As all natural life in the end is but a manifestation of solar energy, so all human beings are supposed to be only bits of G.o.d, for a time imprisoned in bodies, and some time to return to the Deity and be absorbed in Him, or in it.

Another answer to the question as to the soul's origin is that of Preexistence. This may be called the Oriental theory, for almost the whole Orient holds this view. The substance of the teaching is suggested by Wordsworth, in his "Ode to Immortality," in the following lines:

"Our birth is but a sleep and a forgetting; The soul that rises with us, our life's star, Hath had elsewhere its setting, And cometh from afar."

Many Occidentals have believed in preexistence. One of the most intelligent persons whom I have ever known once affirmed that she had had thoughts which she was sure were memories of events which had occurred in a previous life. This answer only pushes the question one stage further back, and leaves us still inquiring, Where do the souls of men originally come from?

Another answer to our question affirms that every individual soul is created by G.o.d whenever a body is in readiness to receive it--that when a body is born a soul is made to order for it. An old poet wrote as follows:

"Then G.o.d smites His hands together And strikes out a soul as a spark, Into the organized glory of things, From the deeps of the dark."[1]

[Footnote 1: W.R. Alger, "History of the Doctrine of a Future Life,"

page 10.]