"Son of man;" or, The sequel to evolution

Preface

A PREFACE seems like an apology in one form or another ; but I have no apology to make. I have done the best I could to clothe my idea of the divine principle, or Christ in nature, in scientific language. It may be that, to those profoundly versed in science, my handling of these subjects may seem crude. I advise such to confine themselves to the idea. I think they will find that a harmonious whole.

My idea of psychic evolution is based upon Professor Joseph LeConte's explanation of evolution.i His explanation has been the terrace, so to speak, on which I have stood to draw this outer circle. Our experience is proof that every action admits of being outdone ; that around every circle another can be drawn. That my work, in turn, will form the terrace on which some one will stand to draw another circle is the hope of the

Author.

1 " Evolution and its Relation to Religions Thought."

Part I. Psychic Evolution

CHAPTER PAGE

I. Planes of Divine Energy 1

11. The Union of the Supreme with Nature . 24

III. The Relation of the Christ in Man to

Nature 35

ly. Data of Individual Immortality .... 57

y. Psychic Kingdom, Kingdom of God .... 72

yi. The Christ Theory 81

yil. The Christ Dispensation 92

Part II

psychic evolution and material evolution.

I. A Sketch of the Genesis of the Theory of

Evolution 101

II. Evolution of Force or Psychic Evolution

AND Material Evolution 121

III. General Evidence of Evolution as a Universal Law 168

ly. Objections to the Christ Theory Answered 189 y. Psychic Evolution and the Problem of Evil 206

V

VI CONTENTS.

Part III

man's place in nature.

CHAPTER PAGE

I. Man's Place in Nature as affected by

THE COPERNICAN THEORY 215

II. Man's Place in Nature as affected by

Darwinism 220

III. Man's Place in Nature as affected by lY. Adam's Place in Nature 235

Y. Son of Man's Place in Nature 249

YI. The Philosophy of Pesurrection .... 264

PAET I.

PSYCHIC EVOLUTION.

" In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people ; and for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate."

Chapter I. Planes Of Divine Energy

The children of evolution are asking for spiritual bread. Has evolution nothing to give them but a stone ? Or, if they ask a fish, will evolution give them a serpent ? When we realize that " God is without body, parts, or passions," — pure, invisible, intangible spirit, — the soul asks for more knowledge. Science has forever exploded the low view of God, which regarded, and regards, him as a sort of man, and has taught us that a close and vital miion exists between him and nature. What we want now is a scientific theory of this union. What is needed above all things is a scientific theory which will form the nexus between the old and the new views.

Evolution affords the very strongest evidence of the existence of an infinite intelligence and will hack of and in nature.

It is not, however, my purpose to undertake to prove the existence of that part, so to speak, of Deity hack of nature, since all that is necessary to say on that point will be said incidentally in the following pages. But my aim is rather to give a scientific theory of that part, so to speak, of Deity in nature.

Bruno, the precursor of the modern Pantheistic philosophers, held that the infinite soul of God did not merely inhabit or pervade the universe, but that the universe was simply a manifestation of him, therefore itself divine. God was, therefore, in the most literal and physical sense, all in all. Although we cannot think of Deity as one " whose body nature is," a slight infusion of pantheism is wholesome and necessary to correct an excessive doctrine of individualism, and to perfect the conception of God, and our idea of God's immanence in nature, and his psychical or spiritual nature ; and that the Infinite Power of which the universe is the multiform manifestation is psychical. Then psychic evolution ought to furnish the solution of the problem, so far as it can be solved. We may have a true though not a complete knowledge of the nature of this union, fg., God in Nature, that is, a knowledge co-extensive in every feature with its subject. We can, however, have a true knowledge ; that is, a knowledge true in principle, true in its tendency, and true in the goal at which it aims ; true because it goes out from and leads to God. The Christ-principle theoryaims at least to open the question of a scientific theory on the side of religion, of that part, so to speak, of Deity in nature.

Herbert Spencer says, " One truth must grow ever clearer, — the truth that there is an inscrutable existence everywhere manifested, to which man can neither find nor conceive either beginning or end. Amid the mysteries which become the more mysterious the more they are thought about, there will remain the one absolute certainty that he is ever in the presence of an Infinite and Eternal Energy, from which all things proceed." And he adds elsewhere, that it is this same power which "in ourselves wells up under the form of consciousness." Is this all that we may expect to know ? I think not. While it may be enough to satisfy an agnostic, it is not enough to satisfy a Christian.

I would ask is the power which wells up in us as self-consciousness, the same power that wells up in the animal as consciousness, and in the plant as vegetal life ? If it is the same eternal energy, then, there must be degrees or planes of divine energy.

The great doctrine of the "correlation of forces," so triumphantly established by modern science, confirms this view. It means simply that what we call ''^forces of nature,^^ i.e., divine energy, are different forms of one and the same thing, hence different degrees or planes of divine energy. Thus the "force" which causes a stone to fall to the earth (" gravity ") , the " force " by which two gases unite to produce the dew-drop (" chemical affinity") the "force " which causes the grass to grow (" life "), and man to think (" mind "), are all streams issuing from one fountain-head, and that fountain-head is believed to be spiritual or psychical in its nature. Instead of saying that gravity, chemical affinity, life, etc., are different streams issuing from one fountain-head, would it not be better to say that the forces of nature, i.e.^ divine energy, are one stream issuing from one fountain-head and rising higher and higher on to these different planes, the first being the plane of elements, each plane having its own appropriate force and distinctive phenomena. On the first operate physical forces, producing physical phenomena only — for the operation of chemical affinity immediately raises force to the next plane. Second^ the plane of chemical compounds. On this plane operate, in addition to physical, also chemical forces, producing all those changes by action and reaction, the study of which constitutes the science of chemistry. Third., the plane of vegetal life. On this plane, in addition to tlie two preceding forces, with their characteristic phenomena, operates also life-force, producing the distinctive phenomena characteristic of living things.

Fourth^ the plane of animal life. On this plane, in addition to all lower forces and their phenomena, operates also a higher form of life-force characteristic of animals, producing the phenomena characteristic of sentient life, such as sensation, consciousness, and will. Fifth, the plane of rational life. On this plane, in addition to all the preceding forces and phenomena, we have also the forces and phenomena characteristic of self-conscious, rational, and moral life. But why does science stop here ? Is there not a higher plane of force ? Certainly there is. Sixth, the plane of psychic life, or Christ plane. On this plane, in addition to all preceding forces and phenomena, we have also the forces and phenomena characteristic of psychical or spiritual life, i.e., spirit individuality, immortal life, the study of which constitutes the new science of Christology. Seventh, the plane of spirit, — i.e. intelligent power, — the only eternal absolute substance ; that part of Deity, so to speak, back of nature, the study of which constitutes the science of Theology. Popular theology is little more than an accumulation of disconnected traditional authority - — abundant materials, but no science ; piles of brick and stone, but no building. Now, to theology, the existence of God, like our own existence, is more certain than any scientific theory, than anything can possibly be made by proof. From this standpoint, therefore, theology is right in rejecting evolution as conflicting with still more certain truth. The mistake which theology makes is in imagining that there is any such conflict at all. A scientific theology must necessarily be universal theology, a theology for the whole race. Its general acceptance of evolution would have debauched the true spirit of religion. The time was not yet ripe for a scientific theory. The gound must first be cleared and a solid foundation built ; an insuperable obstacle to hearty rational acceptance must first be removed, and an inductive basis must be laid.

The obstacle removed. — The obstacle in the way of the acceptance of a scientific theory is the prevalent notion concerning the nature of spirit ; it is supposed to be supernatural. Until about forty years ago life force was believed to be supernatural. If we can show that spirit is natural and not supernatural I think the obstacle will be removed. Can we show this ? I think we can.

Until about forty years ago the different forces of nature, such as gravity, electricity, magnetism, light, heat, chemical affinity, etc., were supposed to be entirely distinct. The realm of nature was divided up into a number of distinct and independent principalities, each subject to its own sovereign force and ruled by its own petty laws. About that time it began to be evident, and is now universally acknowledged, that all these forces are but different forms of one universal omnipresent energy (which I call the Christ principle or entity, and which forms the basis of the Christ-principle theory), and are transmutable into one another back and forth without loss. This is the doctrine of correlation of forces and conservation of energy, one of the grandest ideas of modern times. But one force seemed still to be an exception. Life force was still believed to be a peculiar, mysterious principle or entity, standing above other forces and subordinating them ; not correlated with, not transmutable into nor derivable from other and lower forces, and therefore in some sense supernatural. But soon vital force also yielded to the general law of correlation of natural forces. Vital forces are also transmutable into and derivable from physical and chemical forces. Sun force, falling on the green leaves of plants, is absorbed and converted into vital force, disappears as light to reappear as life. The amount of life force generated is measured by the amount of light extinguished. The same is true of animal life.

As in the steam-engine the locomotive energy is derived from the fuel consumed and measured by its amount, so in the animal body the animal heat and animal force are derived from and measured by the food and tissue consumed by combustion. Thus vital force may be regarded as so much force withdrawn from the general fund of chemical and physical forces, to be again refunded without loss at death. This obstacle is now removed; and vital force falls into the same category as other natural forces. This has already been shown in the taxonomic scale of force : 1, the plane of elements ; 2, the plane of chemical compounds; 3, the plane of vegetal life ; 4, the plane of animal life ; 5, the plane of rational life ; and 6, the plane of psychic life or Christ plane, the plane of spirit individuality, Le.^ immortality ; in a word the plane of spirit life in the physical body. It has been believed that spirit stood above other forces and subordinated them ; not correlated with, nor trans mutable into nor derivable from other and lower forces, and therefore in some sense supernatural. But now spirit force must also yield to the general law of correlation of natural forces. Spirit forces are also transmutable into and derivable from physical and chemical forces. This obstacle is, therefore, now removed; and spirit force falls in the same category as other natural forces. We ought to be able to arrive at an hypothetical understanding of the method of spirit transmutation from an examination of our knowledge of the transmutation of spirit in our own lives.

Jesus was not only a quickened spirit, but also a quickening spirit. If he quickened the dormant spirit embryo in others he must have given of his own spirit life. Jesus said, " The words that I speak unto you they are spirit and they are life." Thus he gave of his spirit life for the world. Not only Jesus, but every one who rises to the plane of psychic life or Christ plane, must give of their spirit life for the world. Thus men are not simply working out tlieir own salvation ; God also is working in them to will and to do of his good pleasure. Not only on the psychic plane, but on every plane of divine energy. Carlyle says, " Lay this solemnly to heart ; this is my deepest counsel to him ! The idea you have once spoken^ even if it were an idea, is no longer yours ; it is gone from you ; so much life and virtue is gone, and the vital circulations of yourself and your destiny and activity are henceforth deprived of it. If you could not get it spoken, if you could still constrain it into silence, so much the richer are you. Better keep your idea while you can : let it circulate, and there fructify ; inarticulately inciting you to good activities ; giving to your whole spiritual life a ruddier health." The same is also true on the psychic or Christ plane. This touches, of course, that deeper, that deepest of all questions, viz., the essential nature and origin of natural forces ; how far they are independent and self-existent, and how far they are only modes of divine energy. This has been believed to be a question of philosophy, not of science. The Christ-principle theory comes forward and substitutes second causes for first cause, natural for supernatural, and thus breaks the bonds of supernaturalism in the realm of psychic life, and the question falls into the domain of science.

Now, then, at last, the obstacle of supernaturalism in the realm of religion having been removed by the establishment of the doctrine of correlation of natural forces and the extension of this doctrine to embrace also life force and spirit force, thus, at last, the obstacle is removed, — the ground is cleared.

The basis laid. — But science is not content with removal of a priori objections. She must, also, have positive proofs. The ground must not only be cleared, but a true inductive basis of facts, and especially of laws, must be laid. The one grand idea underlying the Christ-principle theory is the essential identity of the laws of psychic evolution and material evolution. The Christ-principle theory insists that the laws of embryonic development (ontogeny) are also tlie laws of psychic development. Spirit in the individual passes successively through the stages of germ, egg^ embryo, and infant, to maturity; viz., germ and Qgg in the child, embryo in manhood, spiritbirth, from infant to maturity in the complete psychic man — divine or Christ man. This ascending series of genetically connected stages of psychic evolution is called the embryonic or Ontogenic series.^

The Taxonomic series ^ has already been given. 1, the plane of elements ; 2, the plane of chemical compounds ; 3, the plane of vegetal life ; 4, the

1 Ontos-gennao (individual-making, or genesis of the individual).

2 Taxis-nomos (relating to science of arrangement).

plane of animal life ; 5, the plane of rational life ; and 6, the plane of psychic life or Christ plane.

Finally, there is still a third series. Commencing with the lowest form of divine energy passing into matter and form, — a process of divine incarnation, — passing onward and upward through the planes of elements and chemical compounds, we have germ in the plant, Qgg in the animal, embryo in the primitive and civilized man, birth, infant to maturity in the divine or Christ man. Here we again find the lowest form of divine energy, and then successive forms more and more complex in the interaction of correlated parts, until we reach the most complex relations and therefore the highest psychic development in the Christ-man. This series we will call the Phylogenic.^

Now, to the Christ theory more than to any other theory is due the credit of having established the laws of successive planes of divine energy^ successive planes of incarnation of divine energy., and the laws of succession of psychic forms. The lowest form of incarnation of divine energy is seen in the elements ; the second in chemical compounds by which two gases unite to produce the dewdrop; third, in the plant or vegetal life ; fourth, in animal life ; fifth, rational life ; sixth, psychic life or spirit life ; and seventh, pure spirit, or spirit separated from matter — spirit hack of nature.

Thus the successive planes of incarnation corre-

1 Phule-gennao (kind-making) ; genesis of the race.

spond to the natural history of creation — the six creative days or periods and the seventh day or period of rest; the six planes of incarnation of divine energy and matter, the seventh plane the return to pure spirit — rest.

The phenomena of the external world — God in nature — are far too complex and far too much affected by disturbing forces and modifying conditions to be understood at once by bare, unaided intellectual insight. They must first be simplified. The physicist contrives artificial phenomena under ideal conditions. He removes one complicated condition after another, one disturbing cause and then another, watching meanwhile the result, until finally the necessary condition and the true cause are discovered. On this method rests the whole fabric of the physical and chemical sciences ; and on this method must also rest the scientific theory of spirit in nature, viz., Christology.

When we rise into the plane of josyeliic life, the phenomena of nature become still more complex and difficult to understand directly ; and yet just here, where we are the most powerless without some method, our method of experiment almost wholly fails us. The phenomena of psychic life are not only far more complex than those of animal life, but the conditions of psychic life are so nicely adjusted, the equilibrium of forces so delicately balanced, that when we attempt to introduce our clumsy hands we are in danger of overthrowing the equilibrium. What shall we do? In this dilemma we find that nature herself has already prepared for us, ready to hand, an elaborate series of simplified conditions equivalent to experiments. The phenomena of psychic life on the Christ plane are, indeed, far too complex to be at once understood — the problem of psychic life too hard to be solved — in the divine or Christ man ; but, as we go down the psychic scale or planes, complicating conditions are removed one by one, the phenomena of psychic life become simpler and simpler, until in the Christ principle we finally reach the simplest possible expression of divine energy. The equation of psychic life, ^.e., Christ life or divine life in man, God in nature, is reduced to its simplest terms, and now, if ever, we begin to understand the true value of the unknown quantity. This is the psychic history series, or Taxonomic series of psychic evolution. Again, nature has prepared, and is now preparing daily before our eyes, another series of gradually simplified conditions.

Commencing with the mature psychic condition of the individual Christ life, or divine life — for example, a Christ-man — and going backward along the line of individual entity through the stages of spirit embryo, Qgg^ and germ, we find again the phenomena of psychic life becoming simpler and simpler, until we again reach the simplest condition conceivable in the single Christ principle which may be called the germ of psychic life. When this Christ-principle germ has completed its evolution we have the Christ-man, divine man, or Son of man. This, as already explained, is the embryonic or Ontogenic series of psychic evolution. Again, that there be no excuse for man's ignorance of the laws of psychic life and the laws of succession of divine incarnation, — God in nature, — nature has prepared still another series ; and this the grandest of all, for it is the cause of both the others. Commencing with psychic life in the divine or Christ man, and going back along the track of psychic evolution, from the Christ plane through rational life, animal life, vegetal life, chemical compounds, elements, to the very dawn of divine effluence or Christ principle, — the first syllable of recorded time, — we find again a series of planes of divine incarnation growing simpler and simpler until we again reach the simplest condition of divine energy in the lowest conceivable form, the Christ principle. This as we have already seen, is the evolution or Phylogenic series of psychic evolution. Each plane representing a completed cycle of the Christ principle, a completed cycle of the Christ principle on the plane of elements immediately raises the Christ principle to the next higher plane, to begin a new cycle. A completed cycle of' the Christ principle on the plane of chemical compounds immediately raises the Christ principle to the next higher plane, to begin a new cycle. The Christ principle or divine energy has plainly moved in successive cycles. The tide of psychic evolution rose ever higher and higher, without ebb, but it nevertheless came in successive planes, each higher than the preceding, until itself reaches its goal or completion on the psychic or Christ plane in the psychic or Christ life ; viz., divine or Christ man. We have already explained these three series, only in this connection it suits our purpose to take the terms backward.

Now, it is by the comparison of the terms of each of these evolution series going up and down, and watching the first appearance, the growth, and the perfecting of tissue, organs, functions, and by comparison of the three series with one another, term by term — I say it is wholly by comparison of this kind that biology has in recent times become a true inductive science. This is the " method of comparison^ It is the great method of research in all those departments which cannot be readily managed by the method of experiment. It has already regenerated biology, and is now applied with like success in sociology under the name of historic method. Yes ; anatomy became scientific only through comparative anatomy, physiology through comparative physiology, embryology through comparative embryology, sociology through comparative sociology, and psychology through comparative psychology, i.e.^ by the study of the mind or intellect of man in relation to what corresponds to it in lower animals. May we not add, Christology will become truly scientific only through comparative Christology, z.e., by the study of the spirit or Christ in the divine man in relation to what corresponds to it in man and in lower animals ?

Now, I ask is there not room for Christology, ^^e., a scientific theory of the Christ principle or divine energy in nature — God in nature — between psychology and theology ? Psychology is only the elements of Christology ; and although a scientific theology might embrace Christology, it no doubt will be a long time before we have a scientific theology. Moreover, would not Christology aid in breaking the bonds of an irrational traditionalism and supernaturalism in the domain of religion, and lay a rational foundation for a pure monotheism and spiritual religion?

Now, while it is true that comparison, like all other methods, has been used from the earliest dawn of thought in a loose and imperfect way, yet it is only in very recent times that it has been organized, systematized, perfected, as a true scientific method, as a great instrument of research.

It is a curious and most significant fact that the successive stages of psychic development of the individual in the higher form,s of any group (ontogenic series) resemble the stages of increasing complexity of differentiated structure in ascending the animal scale in that group (taxonomic series), and especially the forms and structure of that group in successive psychic epochs (phylogenic series). In other words, the individual in psychic embryonic development passes through temporary stages which are similar in many respects to permanent or mature conditions in some of the lower forms in the same group. To give an example for the sake of clearness : Man in his early stages of psychic embryonic development is essentially an animal ; the animal has consciousness; the infant has consciousness, and if it stopped here in its psychic development it would be essentially an animal. But it does not stop ; for this is a temporary stage, and not a permanent condition. It passes through the conscious stage and through several other temporary stages until it reaches self-consciousness and rational life. The Christ-man, in the higher psychic embryonic development when the psychic embryo comes to spirit birth on the Christ plane, has first only consciousness of a higher life within himself, of new powers, and if he stopped here he would be classed in the rational or intellectual category or plane of rational life. But he does not stop here ; for this is only a temporary stage, not a permanent condition. He passes through this stage and through several other temporary stages, and onward to the highest condition attained by man, spirit consciousness, spirit individuality, a consciousness of the indwelling spirit or Christ ; a consciousness of whence he came. For example : Jesus said, " Though I bear record of myself, yet my record is true : for I know whence I came, and whither I go ; but ye cannot tell whence I came, and whither I go." " Ye are from beneath," 2.e., on a plane below me ; " I am from above," i.e.^ on a plane above you. " Ye are of this world," i.e.^ material or sense world; "I am not of this world," I am of the psychic or spirit world. "Ye judge after the flesh; I judge no man," i.e.^ I cannot judge for you ; every man and animal is as right on his own plane as I am on my plane.

Now, if we could trace perfectly the successive psychic forms back through the psychologic planes to their origin, to their plane of the incarnation of the Christ principle or divine energy, the resemblance of this series to the stages of the development of the individual would doubtless be still closer. Surely this fact, if it be a fact, is wholly inexplicable except by the theory of psychic derivation or psychic evolution. The embryo or Christ principle of a higher individual of any group passes now through stages represented by lower forms, because in its evolution its ancestors did actually have these forms. To ask one question for the sake of clearness : Can spirit be created, so to speak, out of hand at the present time and not pass through all these plaries of incaryiation ? I answer. No. If it could be created now out of hand it could have been created at the beginning. It is equally evident that, without this gestative method of creation of spirit^ the whole geological history of the earth previous to man would have no meaning. If spirit were made at once out of hand, incamation v/ould be supernatural, and there would be no need of a scientific theory of the vital union existing between God and nature — God in nature.

Then divine incarnation is the cause of creation. And the relation of the vital union existing between God and nature is expressed in the successive planes of incarnation of the Christ principle or divine energy. I believe the scientific world is ready and anxiously waiting for a scientific theory of incarnation; for the supposed supernatural incarnation of spirit has been the one exception to the otherwise universal law of cause and effect, or the law of continuity. It was, therefore, in open contradiction to the whole of modern scientific thought. Is it any wonder, then, that I predict that a scientific theory of divine incarnation will be welcomed with joy by the scientific world and the thinking popular mind? I believe modern scientific thought, like a rising tide which knows no ebb, has tended thitherward with ever-increasing pressure, but kept back by the one supposed fact of supernatural divine incarnation. May the theory of the Christ principle, or theory of the incarnation of divine energy., lift the gate, and the in-rushing tide flood the Avhole domain of thought !

What, then, is the relation of the theory of evolution to the theory of the Christ principle, — divine incarnation, — or psychic evolution ? I answer, it is the relation of formal science to physical or causal science. Evolution advanced Christology to the formal stage ; psychic evolution carries it forward, to some extent at least, to the phydcal stage. All true inductive sciences, in their complete development, pass through these two stages. Science in the one stage treats of the laws of phenomena ; in the other, of the causes or explanation of these laws. The former must precede the latter, and form its foundation ; the latter must follow the former, and constitute its completion. The change from the one to the other is always attended with new impulse to science.