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CHAPTER III
THE PROBLEM OF LIFE
The first problem which presents itself to the thought is of the thought itself, or of the thinking being.
For each of us that is the leading subject who dominates all others, and its solution leads us to the very source
of life and of the universe. What is the nature of our personality? Does it contain an element susceptible to
survive death? To that question are attached all the fears, all the hopes of humanity.
The problem of life and the problem of the soul are one; it is the soul, which furnishes man with his
principle of life and movement. Farther on in this work will be given facts of observation and experience to
demonstrate this statement. The human soul is a will power, free and sovereign. It dominates all the attributes,
all the functions, all the material elements of the being, as the divine soul dominates and unites all the parts of
the universe to harmonize them. The soul is immortal because nothing is, and nothing can be, annihilated. No
individuality can cease to be. The dissolution of forms proves only one thing - that the soul is separated from
the organization by which it communicates with the earthly center. But it has not ceased to pursue its evolution
under new conditions, and in a form more perfect, without losing it identity. Each time it abandons its
terrestrial body, it returns to space united to its spiritual body, from which it is inseparable, in the form it has
prepared by its thoughts and works.
This subtle body, this etheric double, exists always in us. Although invisible, it nevertheless serves as
a mould for our material body. That does not play in the destiny of life the most important role. The physical
body varies. Formed for the necessities of earthly stations, it is temporary and perishable; it disengages itself
and dissolves at death. The etheric body lives; pre-existent to its births, it survives the decompositions of the
tomb, and accompanies the soul in its incarnations. It is the model, the original type, the veritable human form
upon which incorporates for a time the molecules of flesh, and which remains in the midst of all
materializations and changing currents.
Even during life, the subtle form can detach itself from the carnal body under certain conditions, and
act, appear, and manifest at a distance, as we will see later on, in a manner, which proves its independent
existence.
* * *
Proofs of the existence of the soul are of two kinds, moral and experimental. Let us first look at the
moral proofs: according to the materialistic school, the soul is but the result of cerebral functions - ‘The cells
of the brain’, Haeckel says, ‘are veritable organs of the soul; they grow, decay and vanish with it. The material
germ contains the entire being, physical and moral.’ To which in substance we reply - Matter cannot generate
qualities it does not possess; atoms, whether they are triangular, circular or crooked, do not represent reason,
genius, pure love, or sublime charity. The brain is said to create the function, but it is comprehensible that a
function can know and possess consciousness and sensibility? How can we explain consciousness and
sensibility, otherwise than by the spirit? Does it come from matter? It frequently combats it. Does it come from
the instinct of conservation? It revolts against it, and commands us to sacrifice. The material organism is not
the principle of life and its faculties; it is, on the contrary, a limitation. The brain is but an instrument, with the
aid of which the mind registers its sensations. One can compare it to a keyboard on which each key represents
a special order of sensations. When the instrument is in perfect tune, each key, under the action of the will,
responds with its proper sound, and harmony reigns in the ideas and the actions. But if these same keys are out
of tune, or if several are destroyed, the sound will be false, the harmony incomplete. There will result a discord
in spite of the effort of the intelligent artist, who cannot obtain from this defective instrument a consecutive
harmony.
So are explained the mental maladies of neurotics and idiots, the temporary loss of memory and
speech, madness, etc. In all these cases the mind still exists, but its manifestations are spoiled, or annihilated
by a lack of correlation in its organs. Without doubt, the development of the brain usually denotes high
faculties. For a soul delicate and powerful a more perfect instrument is required, which lends itself to all the
manifestations of a thought rich and elevated.
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