The Age of Reason [74]
Who can say by what exceeding fine action of fine matter it is that a thought is produced in what we call the mind? and yet that thought when produced, as I now produce the thought I am writing, is capable of becoming immortal, and is the only production of man that has that capacity.
Statues of brass and marble will perish; and statues made in imitation of them are not the same statues, nor the same workmanship, any more than the copy of a picture is the same picture. But print and reprint a thought a thousand times over, and that with materials of any kind, carve it in wood, or engrave it on stone, the thought is eternally and identically the same thought in every case. It has a capacity of unimpaired existence, unaffected by change of matter, and is essentially distinct, and of a nature different from every thing else that we know of, or can conceive. If then the thing produced has in itself a capacity of being immortal, it is more than a token that the power that produced it, which is the self-same thing as consciousness of existence, can be immortal also; and that as independently of the matter it was first connected with, as the thought is of the printing or writing it first appeared in. The one idea is not more difficult to believe than the other; and we can see that one is true.
That the consciousness of existence is not dependent on the same form or the same matter, is demonstrated to our senses in the works of the creation, as far as our senses are capable of receiving that demonstration. A very numerous part of the animal creation preaches to us, far better than Paul, the belief of a life hereafter. Their little life resembles an earth and a heaven, a present and a future state; and comprises, if it may be so expressed, immortality in miniature.
The most beautiful parts of the creation to our eye are the winged insects, and they are not so originally. They acquire that form and that inimitable brilliancy by progressive changes. The slow and creeping caterpillar worm of to day, passes in a few days to a torpid figure, and a state resembling death; and in the next change comes forth in all the miniature magnificence of life, a splendid butterfly. No resemblance of the former creature remains; every thing is changed; all his powers are new, and life is to him another thing. We cannot conceive that the consciousness of existence is not the same in this state of the animal as before; why then must I believe that the resurrection of the same body is necessary to continue to me the consciousness of existence hereafter?
In the former part of The Age of Reason, I have called the creation the true and only real word of God; and this instance, or this text, in the book of creation, not only shows to us that this thing may be so, but that it is so; and that the belief of a future state is a rational belief, founded upon facts visible in the creation: for it is not more difficult to believe that we shall exist hereafter in a better state and form than at present, than that a worm should become a butterfly, and quit the dunghill for the atmosphere, if we did not know it as a fact.
As to the doubtful jargon ascribed to Paul in 1 Corinthians xv., which makes part of the burial service of some Christian sectaries, it is as destitute of meaning as the tolling of a bell at the funeral; it explains nothing to the understanding, it illustrates nothing to the imagination, but leaves the reader to find any meaning if he can. "All flesh," says he, "is not the same flesh. There is one flesh of men, another of beasts, another of