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CHAPTER XXII LIBERTY Liberty is the necessary condition for the human soul, which without it cannot build its destiny. It is in vain that the philosophers and theologians have argued this question from all points of view. They have obscured it by their theories and sophisms, condemning humanity to servitude in place of conducting it to the light, yet the idea is simple and clear. The Druids formulated it in the early dawn of history, and expressed it in these terms in the Triads: ‘There are three primitive deities, viz. God, Light and Liberty.’ At first sight the liberty of man seems to be restrained in the midst of a circle of fatalities which surround it – physical necessities, social conditions and interests or instincts: but on considering the question more closely, we see that this liberty is always sufficient to permit the soul to break through the circle and escape the opposing forces. Liberty and responsibility are correlative in man’s being, and augment with his elevation. It is the responsibility of the man which makes his dignity and his morality: without it, he would be but a blind machine – a plaything of Fate! Responsibility is established by the testimony of the conscience which approves or blames our actions. The sensation of remorse is a more demonstrative proof than all the arguments of philosophers. For each spirit, however slightly evolved, the law of duty shines like a lighthouse through the fogs of passions and self-interest. Everyday we see men in the most humble situations accepting the hardest trials rather than lower themselves, or commit unworthy actions. So if human liberty is restrained, it is at least on the way to perpetual development, for prayer means nothing but the extension of free will in the individual and in collective society. The strife between matter and spirit is precisely for this end – to liberate the spirit and to yoke the blind forces. Intelligence and will reach the place where they predominate over what we call fatality. Free will is then a flowering of the personality and consciousness. To be free, we must will to be free, and make the effort to become so in freeing ourselves from the servitude of ignorance and base passions, and substituting the empire of reason for that of sensation. That can only be obtained by education, and development of the higher faculties: physical liberation by the limitation of the appetites, intellectual liberation by the conquest of truth, and moral liberation by the search for virtue. It is the work of centuries, but at every degree of ascension in the midst of the good and evil things of life, besides the ensemble of causes and effects, there is always a place for the free will of man to exercise itself. * * * How shall we conciliate free will with divine prescience? Before this anticipated knowledge that God has off all things, can one affirm human liberty? Seemingly complex in appearance, this question which has caused floods of ink to flow is nevertheless simple in solution, but man does not love simple things; he prefers the obscure and complicated, and will accept truth only after having exhausted all forms of error. God, whose infinite science embraces all things, knows the nature of each man, and the tendencies and impulses which he will be liable to exhibit. We ourselves, knowing the character of a person, can easily foresee whether under certain circumstances he will decide to act for self-interest or for duty. Resolutions are not born for nothing, but come from a series of anterior causes and effects. God knows each soul in its most hidden recesses, and can with certitude deduct from His knowledge of this soul the determination it will, in its freedom, take. This prevision of our acts does not give them birth. If God did not foresee them, they would nevertheless have their free course. It is herein that human liberty and free will are reconciled and combined, when we consider the problem in the light of reason. The circle in which is exercised the will of man is besides too restrained to interfere with divine action whose effects move in their immensity, without limit. The feeble insect lost in a corner of the garden does not trouble the harmony of the ensemble, or fetter the work of the divine gardener, by displacing a few grains of sand. * * * 106
The question of free will has a large importance and grave consequences for the social order by its effect on education, morality, justice, and legislation. It has determined two opposing currents of opinion – the negators of free will and those who admit it with restrictions. The argument of the fatalist is, ‘Man is under the control of his natural impulses, which dominate him, and oblige him to wish and decide in one direction more than another, therefore he is not free.’ The opposite school brings out the theory of indeterminate causes. Charles Renouvier has been its most brilliant representative, and his ideas have been confirmed by Wundt, Fouillée and Boutroux in philosophical works, yet, in spite of the theologians, until now the question has remained practically insoluble. It could not be otherwise, since each one of the systems argues from the inexact idea that human beings have but one life to live. The subject assumes a holly different aspect if we enlarge the circle and consider the problem in the light of the doctrine of rebirth. We then see how each being gains his free will in the course of the evolutions he must accomplish. Supplied with instinct at first, which gradually gives place to reason, our liberty is very limited in our first stations, and during all the period of our early education. As soon as the mind gains and idea of law our free will expands. Always at each step in our ascension, and in hours of important resolution, it will be assisted, guided, and counseled by the great intelligences, the wiser and more enlightened spirits. Free will, the liberty of the soul, is exercised, above all, at the hour of reincarnation. In choosing the family and the environment, it knows in advance what trials await it, but it comprehends equally the necessity for these trials, to develop its qualities, eliminate its defect, and disintegrate its prejudices and vices. These trials may be the effect of a bad past, which it must repair, and it accepts them with resignation and confidence, for it knows that its great brothers in space will not abandon it in difficult hours. The future appears to it than, not in detail, but with all its salient points, or in the measure that this future is the result of anterior actions. These faults represent the part of ‘fatality’ or ‘predestination’ that certain men claim to see in all lives. They are simply the reflection of distant causes. In reality, nothing is fatal, and whatever the troubbles and responsibilities we encounter, we can always modify our fate by works of devotion, of goodness and charity, and sacrifices to duty. The problem of free will is of great importance from the judicial point of view. It is difficult to be exactly just in all the individual cases which come before a tribunal for preservation of social order. This can only be done by establishing the degree of evolution of the culprits. But human justice, little versed in these matters, rests blind and imperfect in its arrests and decisions. Often the wicked and culpable is in reality but a young ignorant spirit in whom reason has not had time to ripen. Duclos said: ‘Crime is often the result of false judgment.’ That is why there should be established penalties of a nature to compel the offender to enter into himself for instruction, light, and reform. Society should correct without passion or hate, else it renders itself culpable. Each soul is equivalent to its point of departure. They differ by their infinite degrees of advancement: the one young, the other old – diversely developed according to their age. It would be unjust to demand of an infantile mind merits equal to those one expects from a mature mind which has learned much. A great difference exists in their responsibilities. A human being is not really ripe for liberty until the universal exterior laws become interior and a part of his consciousness, by the fact of his evolution. The day when he is penetrated with the law, and makes it the rule of his actions, he attains the moral point where man possesses, dominates, and governs himself. From that hour he no longer needs social restraints or authority to direct him. It is the same with collective humanity. People are not truly free and worthy of liberty until they have learned to obey this law, eternal and universal, which emanates neither from the power of a caste or the will of crowds but from a higher power. Without the moral discipline which each individual should impose on himself, public liberty is but a mirage. It gives the appearance, but not the manners of a free people. Society remains exposed by its violence, its passions and its appetites, to all the complications and all the disorders of earth life. All which lifts us toward the light lifts us toward liberty, that flowers freely and beautifully in the higher life. The delayed and unconscious soul is kept down under the weight of material fatalities, while just in the measure it gains freedom, it lifts itself above these trials and comes closely to the divine. In general terms it may be said that each man arrives at the state of reason and responsibility according to the degree of his advancement. I leave aside the case of one who under the empire of a physical and moral cause, malady or obsession, has lost the use of his faculties. We know that in the strife between the two, the strongest souls triumph always. Socrates said that he had felt germinate in him, and had overcome, most 107
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LIFE AND DESTINY BY LEON DENIS AUTH
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A SCULPTOR As the ambitious sculpto
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LIFE AND DESTINY INTRODUCTION In th
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The teachers of humanity have, then
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CHAPTER I THE EVOLUTION OF THOUGHT
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O human minds! Do you imagine that
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instruments of spiritual propaganda
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descended for a moment into our obs
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CHAPTER II THE CRITERION OF THE SPI
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There are two aspects to the Spirit
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We remind the above author that the
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As for the audience, listeners, or
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Besides the touching exhortations o
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It is unlikely that the first men c
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The dimensions and circumlocutions
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CHAPTER IV PERSONALITY The conscien
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CHAPTER V THE SOUL AND DIFFERENT ST
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Problems vainly studied, and abando
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‘I pondered a moment on what I ou
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CHAPTER VII MANIFESTATIONS AFTER DE
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CHAPTER VIII VIBRATORY STATES OF TH
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CHAPTER IX EVOLUTION AND FINALITY O
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The evolution of worlds and souls i
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CHAPTER X DEATH DEATH is but a chan
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Page 80 and 81: CHAPTER XVI OBJECTIONS AND CRITICIS
Page 82 and 83: implacable logic of his destiny. If
Page 84 and 85: CHAPTER XVII SUCCESSIVE LIVES - HIS
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Page 88 and 89: CHAPTER XVIII JUSTICE AND RESPONSIB
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Page 92 and 93: CHAPTER XIX THE LAW OF DESTINY In t
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Page 114 and 115: CHAPTER XXV LOVE Love, as generally
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Page 126 and 127: side of life. Life is not a frivolo
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