The problem of life

Contents

CHAPTER PAGE

I. INTRODUCTION 1

II. THE SPIRITUAL POSTULATE 12

Preface

i

I have not been as extensive a reader and thinker in my time as one may be led to infer perhaps from the fact that I have written this book. I only conceived the Idea to write on this subject for pastime. And so in the course of time I wrote many paragraphs and then arranged them into a somewhat logical order. And now that I have gone so far, I have a desire for more learning and study. So in order to help myself to get a better education and a library, I had this little book published, and only aim to circulate it principally among my friends in old Pittsburgh, Pa., who I trust will as good friends over-look its misprints and other short-comings. Some day I expect to write a better Problem of Life and if Lucky enough will also publish a Journal under the title "The Problem of Life."

I must here relate that I had many obstacles to contend with in publishing this book. I lost one entire Chapter of the Manuscript, The Social Economy, it accidentally being burned, and not feeling well and energetic at the time I had to finish up the book without this last Chapter, but the Pamphlet accompanying each Problem of Life book, practically contains the same theories and principles that the Social Economy held.

A few years ago I visited Florida, and in my wanderings in that romantic Country I met with a Farmer, who was also a printer in a small way, who undertook to print my book on his small hand press, one page at a time, when not occupied with his duties on the farm. So you see it was a big undertaking, and not a very easy job to print 500 copies, — but he did Jt. Thus the publishing of this little book was quite a problem in itself. But my publisher has solved his part of the work well. Thus, although this book was written in a great Northern City, midst its noises and bustle of commerce and industry, and midst a sea of humanity in all its phases of human nature ; it was printed far away in the South, in a beautiful Ideal hammock home, midst Magnolias and Palms swaying and murmuring love to breezes scented with- Jessamine.

Where the song of the Mocking Bird, the cricket, and the whip-poor-will soothe the Soul.

Where simple life is the basis to virture and chivalry.

And now that it is finished I feel glad and proud of it. Though it is not perfect — no matter what the world will say of it. I still love to think, and dream of "The Problem of Life. "

Yours truly,

ALBERT DENSER,

Pittsburg, Pa.

THE PROBLEM OF LIFE.

Introduction

Problems are questions concerning things and conditions which mankind has not as yet learned to understand.

Our whole lives are a succession of problems, which require investigation and experiment to solve.

To the child everything is new, a mystery, a problem. Its parents are constantly requested to explain the wonderful world. No doubt every parent will admit that the most difficult questions to answer are those of his child.

The studies at school, the learning of a trade, a profession, are all a series of problems. Every day man is confronted with new problems in Nature ; in his social and individual affairs, it is continually reasoning with him.

Experience teaches that there is a utility, a human well-being, derived from the solution of every problem. To explore and investigate for the truth, by solving a mystery, is one of the highest of human missions.

We know that every act we do will in some way affect our future condition of happiness, therefore, the problem or principle of utility is united with all our acts, and with all things and conditions that have a relation to our being, or our affairs.

In ow corporeal affairs it is a constant problem to provide for future days, for the time when we become old and incapable to labor or provide for our needs.

There is still a higher problem, which often occurs to every man; it is, whether man has a future existence beyond this earthly life, and if so, how is the future life related to the pres-nt life, and to the acts of man in this life ' ;

There are many important reasons leading- to this question. The majority of human beings have so much more pain, misery, trouble and sorrow than pleasure that it causes them to marvel why it is so— what is the purpose of such a life, or any other phase of life?

The selfishness, cruelty and deceit of man to man, causes the mind to wonder what is the true meaning of charity, kindness and truth; is there a philosophy that explains what these mean ? Such a philosophy is seldom obtainable, even from those who receive a salary for' discoursing on moral subjects.

Why should conscience forbid the violation of kindness, charity and truth ; why should conscience say what should be done and what not ; why this faculty of determining human action ; why not determine all acts according to selfishness that has the worldly pleasure and utility in view, in place of an ideal utility or purpose, and how can this tendency to an ideal be explained — if man is not a being fundamentally, which can exist to realize a future ideal?

Does not this reasoning lead to the investigation of what the real being of man is, in order to find the philosophy of human action or conduct, and of human destiny ?

Shall the millions of unfortunates forever be engulfed in despair ; shall they never have a gleam of light, of hope, of bliss, of freedom ; shall they ever be dumb as the brute> stricken and driven, not understanding wherefore ; is there any escape from their troubles and sorrows ; are there any hopes for bettering earthly conditions ; are there any hopes for happiness beyond this life ; does not the problem arise? What is the economy of the moral, is there an Ideal Jus.

tice, a final adjustment on a moral basis ; can it be that so wise a creation as Nature should not be complete, by not including a State of Justice?

Further, the conflicting theories regardiug the immortality of man, and the moral phenomena, logically lead to reasoning on the central question — The Problem Of Life.

The scientific discoveries are changing some of tbe views of origin, development and destiny of Man and Nature. Science, on account of its positivism, connot very well follow the investigation, as philosophy legitimately can. Where the facts are beyond our perception, man has the spiritual instincts of Conscience, Justice, Charity, Altruism, Hope. These spiritual functions are divine pleasures. These spiritual pleasures are opposed by corporeal worldly pleasures. Which of these are the true pleasures, if this life is all ? If there is no future life, then why not enjoy the pleasures of the worldly, which are destructive of spirituality, and exercise virtue and jusfce only to the extent that the bodily preservation requires? If this life is all, then why does our conscience tell us to deny a corporeal pleasure if the gain in spiritual pleasure here is not greater?

If this life is all we have, then what is the utility of virtue and justice and unselfishness, unless it enables us to enjoy greater pleasure than the worldly.

If man allows himself to be dominated by his spiritual nature, then he will be satisfied with the enjoyment of the bare corporeal necessities; the spiritual pleasure resulting from this practice may be great, but there is a constant strugle and exercise of moral government. No person will think it worth the while to forego all worldly pleasures in preference to perfect spirituality, if he believes that this life ends all.

Yet there is the fact that the moral instinct is in man, and tends toward perfection, and is not satisfied, if given full sway, with less than the attainment of perfect Spirituality.

Therefore, the problem is : Why has Nature provided man with the Spiritual instinct? Has Nature a scheme which extends beyond our death, and how are our acts related to the future scheme or life? Are our instincts true?

The policy of attending to this present life only, one world at a time, and let the future take care of itself, as many men do, is illogical : for, if we have a future existence, then it is as logical to explore it and provide for it as it is for youth to consider the needs of old age and provide for them. It is equally as important to solve, this problem if there should be no future existence, because, then we would know the uselessness of practicing excessive spirituality.

The solution of this problem requires the solution of our being — of life, our personality, its origin and development, and all the fundamental problems in connection therewith.

Is man fundamentally spiritual, or material ? Is our life phenomena merely the relational play of atoms? If it should be found that man is fundamentally material, atomic only ; that what is considered the soul is only a relational material phenomenon, without any other absolute entity than the material, or atomic, and that death ends all, then there would be no utility in designing our actions w r ith a view to a future state or life, our Moral Spiritual instincts then belie us, utter base selfishness is then the correct utility ; conscience and the whole moral world would then have to be,, explained as a freak. Slavery and despotism then would blossom in everything ; the Universe would be a Hell, a nightmare, a delusion, a Moral Chaos.

But, if the investigation shows that we are Spiritual, then all becomes changed in philosophy, individually, socially and politically ; the Universe then is Spiritual, a Divine plan with a Destiny, an Ideal ; all becomes Order, Reality, Equality and Brotherhood ; the whole World and all Nature is then fund amen tally a Paradise of Justice, Peace, Love, Happiness, Freedom and Reason ; the Government, Society and All, becomes the Divine State, and the Spiritual Hypothesis becomes the basis of the Political Philosophy of the State, and the basis of all oar human affairs.

Is it possible for man to know himself? The Bible says, " Man, know thyself ." If there is a future life, then it would be unjust of the Creator and an imperfection in Nature not to provide the means of knowing our being, its destiny and its requirements. This requisite knowledge should be possible to the Natural Mind, or natural process, of reasoning. Man is constructed to know all that man needs to know ; the Economy of Nature does nothing unnecessary, and consequently does all that is necessary ; it gives all the faculties we need, and man needs to know his being and destiny.

In spite of reasoning errors, th-re can be a correct process of reasoning. Reasoning can be reliable, positive, and practical, and is indispensible ; without faith in Reason we cannot have faith in anything, because all our knowledge is ultimately based on Reason.

Our perceptive faculties are limited, we cannot observe all the operations of phenomena ; we must, therefore reason, to cognize the being and its operations which are fundamental to the phenomena that we perceive. This, then, is the method of logical cognition, which must be applied in the investigation of The Problem Of Life.

There is a relativeness between all problems, and the problem of Life as the fundamental problem.

To illustrate the importance and relative position of the Life problem, some of the deductions of the following Chapters will be of service here; in this introductory discussion. Though in a measure some of the Ideas stated in the above parrgraphs are reconsidered.

From the postulate of the Life-philosophy, the correct solution of all problems, Socially and Individually, and even of so called Lifeless Matural phenomena are ultimately explainable as Life and Moral. This hypothesis is diametrically opposite to the tendency to explain all things even the Moral phenomena as physical, or materialistic, or lifeless and non— Moral.

The basis or Economy to the Moral, is one of the principle questions before the thinking world.

The proposition of the Universe as mechanical only, in the ordinary sense, and therefore non-moral and lifeless and yet in orderly operation, is difficult to conceive, — as a Being or Economy. — It presents the paradox of orderly Chaos, or systematic Anarchie, or lifeless activity, and a principle to our individual Life, which is fundamentally but death.

According to the Life philosophy, Nature is not a Mechanism in the artificial sense, the artificial Mechanism is based on ceriain actions of aggregate Matter, which result out of the fundamental organization and Being of Matter, and if Matter is Life or in unison with Life, then even the artficial Machine is a Life Machine as it is based on the principle of Life or Life matter, it must be considered that the entire Universe is involved in the operation of an artificial Machine, the Universe is rather a life machine or Mechanism, or more correctly a Life-Being an Economy. The opposite to this conception is as already stated is an order based on blind Chance, for the lifeless must be non-intelligent, nonemotional and non-moral, without senses, will or plan.

design or destiny, such a philosophy requires a great many illogical assumptions as its basis.

According to the Life philosophy, Life is the basis of all things, even the inorganic which is regarded as lifeless, is only a phase or degree of conditions. Rocks, clouds, mountains and. plants present Life phenomena as their atoms, on entering the organization of plant and animals manifest Life-phenomena, then Logical the Atoms must ha re the primary Characteristic of Lif j , also whan composing inorganic objects.

The supremacy and fundamentally of the problem and purpose of Life over all problems follows as a logical sequence, in all human affairs man has certain ends in view which he desires to attain, we are in a world of progress, of attainments of utilities, of means to ends and accomplishments, as means to greater ends, finally there is the problem of the final, the greatest End of all, the great problem to which all problems logically should conform, and to which all problems should be compared and decided in harmony therewith.

This is all in accordance with the law of Reason, this Reason demonstrates to us the Economy, the plan and Destiny, and our Moral Duty.

The violation of the Moral Reason is the cause of our failures, in realizing the perfect happiness, Individually and Socially, for which we are Designed.

In every walk of Life we observe a disregard of the supreme purpose of Life, and a preferance for the passing and immediate corporeal follies and pleasures, we see everywhere an aimless and unreasonable Life, a perplexity and sophistry, which differentiates Character into mental and moral degeneracy as well as physical and Social ruin, ending in death and decay, and Social Revolution, the Legislative discussions do not have the supreme purpose of

Life in view, but base selfishness are the dominating influences. Everywhere, in Individual and Social affairs anti- Divine tendencys are prevalent, getting rich is considered as the success of Life ; ownership of wealth by millions in the midst of thousands of fellow beings in want and helplessness, is not considered as wrong, but is defended as a sacred right.

A fameous Millionare recently upon celebrating his 75th Birthday is reported by the papers as having expressed his sum total philosophy of Life, that man should be constantly active in pursuit of more and more wealth, in this sense he speaks of the great problem. This man is a church member and a fair representative of his class. Now then, do these people, their preachers and Religions all harmonise? and how do their Reasonings compare with the deductions of the study of the problem of Life?

Millions of Men are studying these social questions from various views ; will the problem be solved through peace or war?

All ihese problems have reference to the fundamental problem, the fundamental Being and Economy of things their origin and Destiny.

When we come near death we have the great problem directly before us, our corporeal follies do not then mislead us from the instinctive apprehension of Destiny, Origin and Design of Man and Nature. Then is the moment of true disillusionment, the realization that all human affairs should conform to the Supreme Sheene, thus the seriousness of our common fate suggests lhat we should cultivate a philosophical mood in contemplating the problems of Life. So that the worldly follies and piejudices may not impede and mislead the Reason, for Reasoning if not fundamentally Emotional is at least swayed by the Emotion, so that the mind plays as it is played upon.

Thus the Moral leads to the fundamental problem, the Moral is the Domain of harmony, of Justice, the Emotional also leads to the fundamental problem. For, is the Emotional an attribute of an Entity, or is it the out come of lifeless Atoms in motion, ( by dead force so called,) by chance forming the wonderfuli complex Universe? The same questions relate to the Intellectual powers of Man.

We attain a threefold demonstration of Life, by Emotional, Moral and Logical cognition or consciousness, the Moral, Emotional and Intellectual cognition is direct. The Logical cognition is an inevitable result of Rational Reasoning. Emotionally we are conscious of happiness and its differentiated phases. Morally we are conscious of harmony and discord, or right and wrong. Intellectually and Logically we are conscious of historical and Biological Evolutkn, and the relation of the limited to the Infinite, the definable to the indefinable

Volumes could be written on the problems leading to the problem of Life, and the method of Reasoning out the problem. We must finally approach the Infinite, which is the basis to the limited comprising the present entire Scientific held. The kej T to the problem lies in the discovery of the fundamental Economy of the Universe, or Life, after all what is regarded as the Metaphysical and Visionary, is the true Scientific field. For we have dirent cognition of our Emotional. Moral, Intellectual Being and faculties, this is more positive and Scientific Knowledge than the Knowledge of the external received through the preceptive channels.

Logically we must first Reason to demonstrate the absolute and indefinable basis and Economy of Nature and then from this foundation Reason upward into the differentiated, the complex, the limited world, the Universe, then the fundamental principles or laws deduced, can be applied in the solution of individual and social problems.

The subject of the Mechanism of the mind or Reasoning which is to solve the riddle of Life should in a measure.be the preceeding Chapter in this investigation, but as the problem of Reasoning depends on the solution of the fundamental problems; the subject of Reasoning can therefore be more practically considered subsequently.

On account of limited space the discussion will not refer to other Theories and philosophys ; nor can a thorough Biological, Historical and Mathematical consideration be undertaken here ; nor are these departments absolutely necessary, as the investigation is logically reduced to the consideration of the relation of the limited to the Infinite.

The correct Solution of all problems, and correct conception or understanding of Nature depend on the Solution of the problem of Life. None of the present Reformative views on S cial matters are correct, because they do not build up from the fundamental Basis.

Although Biology gives us the explanation of the Evolution of Individuals it cannot give the explanation of the true psychology the fundamental laws and Economy, because Biological research does not extend to the foundation of the indefinable, where the beginning of the structural and Individuality must be, and where the laws and principles of all things originate, from which an insight into all phenomena, and the Universe can be had, and possibly may necessitate a reconstruction of theories in all depar.ments of Science.

It may be contended that such an attempt at fundamental explanation cannot be reliable, that the logical attainment of an indefinable basis, would nor constitute a solution, of the fundamental Economy, so far as knowing what it is, but a Solution here does not require the realization or knowing the fundamental, only its existence and relativity is to be determined, absolute knowing is beyond our ken, this is proved by the fact of determining logically the indefinable, the indefinable indicates the unknown, and yet to our constitution, and our practical Existence it is the Solution of the great problem because of its indefinableness.

Now to close the introduction we will further apprehend one of the principle deductions of the succeeding Chapters, there is no definite distinction between the Metaphysical and naturalistic Realm. Both realms of thought lead into each other, forming but one system, which is the Life and Unity philosophy, the naturalistic postulate of atoms in Infinite empty space is a purely Empirical postulate, entailing an endless misconception and perplexity in all Social and practical affairs, it is remarkable that the human race has survived and progressed as it has, but the fundamental law and Economy holds its Eternal sway, though, misunderstood and violated by ignorance, and degeneracy, there is only one Universe, only one way of viewing it, let us find that one way.

THE PROBLEM OF LIFE.

The Spiritual Postulate.

—^2 •$£ 4£ >3£ >^—

Chapter II

The principal consideration of this Chapter will be the "Being of Life," and from the title "Spiritual Postulate," it may be infered that the deductions will demonstrate the spiritual theory of Life.

First of all it will be logical to touch upon the question of the validity of Reasoning on this fundamental question. We have no other recourse than the use of Mind in its natural state, the play of the Economy of thought, or the necessity of the mind, or logical thinking, upon the basis that there is a true correlation between our Minds and the Universe, by which the mind becomes the measurer of all facts.

Although Reasoning is liable to be erroneous, there is also correct Reasoning. Reasoning must be Rationatively inferential to the indefinable deduction, which as a basis forms the fundamental Economy of Existence, from which we must infer the Evolutionary process of individualization, of the Infinite into the limited, the Universe, this inferential theory must further be corroborated by the perceptable — Knowable, or the practical affairs of Life.

The problem of Life is the problem of the Universe — for, the Universe is Life. We perceive individual life everywhere, in countless different phases and forms, in the simplest organism, up to the highest in Civilization. In animals, in man, the plants in crystallization, even in molecules of atoms, and systems of planets.

We perceive the evidences of life further of a Cosmic nature, in all motion, in evolution, growth, in the changes of structuies, all phenomena philosophically viewed suggests life. The storm, the stream, the stars, the ocean, the rocks, the forrest, the desert, the mountain and plain, the tropics and arctics, the seasons, day and night, the forces, the harmonies— whereever we perceive motion, we call it life, force, intelligence, and we wonder how it all can be. How it all is arranged. What is its mechanism ; its being?

We are conscious of life within ourselves, consciousness constitutes our menial universe of perception, sensation, thought, imagination, love, pain, joy, volition, reason, selection, design, hope, charity, sorrow, romance, health, sickness, memory, sympathy, patriotism, selfishness and altruism.

Life-phenomena is always observed in union with matter and material organization. We have no faculties for observing any other kind of life manifestation, and it would not be logical here to speculate oh any other phase of life, or any other method of cognizing life, than what is to our constitution a positive fact. But this rule should not deter the investigation into the Occult Realm, for the Occult may contain many valuable truths, but transe and second sight cognition, conception, or inspiration, with many of the present theories of life and spirit are based on illogical premises, or assumptions.

The naturalist studies Individualized Life first, in its principal aspects, — structurally Evolutionary and Mentally, or Physiologically, Biologically and Psychologically, and further in a measure Morally and Socially, but the fundamental character or being of life, the origin and destiny of individuals, is a realm yet to be explored scientifically, and it is regarded by many as unknowable, and as a visionary, speculative and sophistical subject.

Religiously, the subject of Life, its being, origin and destiny, and the Cosmology of the universe, is regarded more logically. Religion fills the gap with a philosophy which is partly derived from inspiration and part from logical deduction, the present postulate of the Religionist and the Occultist is Metaphisical, Idealism. But, Idealism is a differentiation, and therefore not an indefinable deduction. Ideas result from a relative action of the organic, the structural, the individual, and therefoie are not entitys in themselves, or independent beings, and therefore do not form an indefinable postulate.

The Religionist and Occultist are instinctively and logically right in many respects, when applying his theories to practical affairs, as is also the Naturalist, but human experience demonstrates that all present theories of life are inadecpuate as a solution of social and moral problems. Singularly, all current fundamental theories are based on either the Atomic or Ideal, neither being an indefinable basis from which to construct a philosophy of life ; Socially. Morally, and of Destination.

This subject is in a measure a question of mental attitude, the naturalist holds that it is not within the legitimate province of Scientific Reasoning to consider any subject except the phenomenal, but the naturalist must admit that the sense perceptable phenomena has its basis or roots in the realm which lies beyond tho reach of our perceptive faculties, that there can be no true explanatian of any phenomena, and of the Universe, which does not include the basic to all the phenomenal.

The naturalist claims that no reliable explanation of the basic can be attained ; especially not theoretically ; but. he must admit that the greater part of Science is theoretical as is also the practical affairs of Life, further there can be a true theory where all the essential facts are known.

There cannot be a correct Science and Logic of any thing without a correct postulate, or the fundamental facts, from the basis upward. There never can be a correct view of Life, its Destiny, its Economy, its Origin, and of Social, Mental and Moral problems, until the "Bein^ of Life" is demonstrated as a fundamental postulate.

The Idealist holds that the whole Universe is a phase of modified Ideas, thus while the Idealist is eager to explain everything, the Naturalist attempts to explain only in a measure that which comes immediately before him. This attitude becomes the basis of materialism, which holds that the atoms of matter and force in infinite empty space, are the basis of all phenomena, of the Universe and of Life. But Ideas and Atoms, can be shown to be differentiations of a more fundamental Economy.

We cognize the material phenomena and infer from it the Atom, we further cognize the phenomena, of force, intelligence, emotion, consciousness, Life. The problem is this : Is life the result of the relational play of the atoms only, the material organization; or, is life a Being, an entity?

Relatively, to our ordinary view, the atom has extent and weight, or figure and motion, limit and attraction.

We commonly define spirit as bodiless ; but this idea cannot be in the sense of thingless, or entitylesness, or non-entity.

We cognize the phenomena of life, motion, force and intelligence as direct as we cognize matter or forms and extent ; but reason and inference are required to logically cognize the entity of matter, the atom, and the entity of spirit or life.

We cannot assume the property of an entity to be something seperate from the entity ; when we perceive phenomena we infer that it is the evidence or property of an entity, and must be the property of a thing, a reality, and as such must be not only the property but the entity. Entity and life must be one. This suggests the question, is the Atom the life Entity? The scientific theories of physical, chemical and life phenomena are based on inference, on the atomic basis. The problem therefore becomes a question of correct inference, of correct basis, of the logic of inference, the harmony of truths. True Science is complete Science. If a subject needs to be solved by logic, then that method is science. Science is inquiry into the facts of Nature. There cannot be a contradiction of the structural and being of Nature. The positive rules of inference are applicable throughout the Universe. Nowhere in Nature can anything contain a contradiction.

Small as the Atom is. relatively, it still has extent, demension and volume. Our idea of it is as a substance, a continuous thing throughout its extent, a oneness. Is the Atom a Substance. ; is it Eternal and has theAtom Life ?

These attributes of Being are essential to constitute an absolute entity, or Life. Because if the Atom is not a substance, then it must be the product of a substance, and if the Atom is not eternal existent, then it must be produced by something that is eternal existent : and, if it has not life, then it is active through something else that has life ; or is life.