The Unseen World and Other Essays [22]
cannot disprove such a theory. The burden of proof lies with them. The interstellar ether is something concerning the physical properties of which we have some knowledge; and surely, if all the things are going on which they suppose in a medium so closely related to ordinary matter, there ought to be some traceable indications of the fact. At least, until the contrary can be shown, we must refuse to believe that all the testimony in a case like this is utterly inaccessible; and accordingly, so long as none is found, especially so long as none is even alleged, we feel that a presumption is raised against their theory.
These illustrations will show, by sheer contrast, how different it is with the hypothesis of an unseen world that is purely spiritual. The testimony in such a case must, under the conditions of the present life, be forever inaccessible. It lies wholly outside the range of experience. However abundant it may be, we cannot expect to meet with it. And accordingly our failure to produce it does not raise even the slightest presumption against our theory. When conceived in this way, the belief in a future life is without scientific support; but at the same time it is placed beyond the need of scientific support and beyond the range of scientific criticism. It is a belief which no imaginable future advance in physical discovery can in any way impugn. It is a belief which is in no sense irrational, and which may be logically entertained without in the least affecting our scientific habit of mind or influencing our scientific conclusions.
To take a brief illustration: we have alluded to the fact that in the history of our present world the development of mental phenomena has gone on hand in hand with the development of organic life, while at the same time we have found it impossible to explain mental phenomena as in any sense the product of material phenomena. Now there is another side to all this. The great lesson which Berkeley taught mankind was that what we call material phenomena are really the products of consciousness co-operating with some Unknown Power (not material) existing beyond consciousness. We do very well to speak of "matter" in common parlance, but all that the word really means is a group of qualities which have no existence apart from our minds. Modern philosophers have quite generally accepted this conclusion, and every attempt to overturn Berkeley's reasoning has hitherto resulted in complete and disastrous failure. In admitting this, we do not admit the conclusion of Absolute Idealism, that nothing exists outside of consciousness. What we admit as existing independently of our own consciousness is the Power that causes in us those conscious states which we call the perception of material qualities. We have no reason for regarding this Power as in itself material: indeed, we cannot do so, since by the theory material qualities have no existence apart from our minds. I have elsewhere sought to show that less difficulty is involved in regarding this Power outside of us as quasi-psychical, or in some measure similar to the mental part of ourselves; and I have gone on to conclude that this Power may be identical with what men have, in all times and by the aid of various imperfect symbols, endeavoured to apprehend as Deity.[12] We are thus led to a view of things not very unlike the views entertained by Spinoza and Berkeley. We are led to the inference that what we call the material universe is but the manifestation of infinite Deity to our finite minds. Obviously, on this view, Matter--the only thing to which materialists concede real existence--is simply an orderly phantasmagoria; and God and the Soul--which materialists regard as mere fictions of the imagination--are the only conceptions that answer to real existences.
[12] See my Outlines of Cosmic Philosophy, Part I. Chap. IV.; Part III. Chaps. III., IV.
In the foregoing paragraph I have been setting down opinions with which I am prepared to agree, and which are not in conflict with anything that our study of the development of the
These illustrations will show, by sheer contrast, how different it is with the hypothesis of an unseen world that is purely spiritual. The testimony in such a case must, under the conditions of the present life, be forever inaccessible. It lies wholly outside the range of experience. However abundant it may be, we cannot expect to meet with it. And accordingly our failure to produce it does not raise even the slightest presumption against our theory. When conceived in this way, the belief in a future life is without scientific support; but at the same time it is placed beyond the need of scientific support and beyond the range of scientific criticism. It is a belief which no imaginable future advance in physical discovery can in any way impugn. It is a belief which is in no sense irrational, and which may be logically entertained without in the least affecting our scientific habit of mind or influencing our scientific conclusions.
To take a brief illustration: we have alluded to the fact that in the history of our present world the development of mental phenomena has gone on hand in hand with the development of organic life, while at the same time we have found it impossible to explain mental phenomena as in any sense the product of material phenomena. Now there is another side to all this. The great lesson which Berkeley taught mankind was that what we call material phenomena are really the products of consciousness co-operating with some Unknown Power (not material) existing beyond consciousness. We do very well to speak of "matter" in common parlance, but all that the word really means is a group of qualities which have no existence apart from our minds. Modern philosophers have quite generally accepted this conclusion, and every attempt to overturn Berkeley's reasoning has hitherto resulted in complete and disastrous failure. In admitting this, we do not admit the conclusion of Absolute Idealism, that nothing exists outside of consciousness. What we admit as existing independently of our own consciousness is the Power that causes in us those conscious states which we call the perception of material qualities. We have no reason for regarding this Power as in itself material: indeed, we cannot do so, since by the theory material qualities have no existence apart from our minds. I have elsewhere sought to show that less difficulty is involved in regarding this Power outside of us as quasi-psychical, or in some measure similar to the mental part of ourselves; and I have gone on to conclude that this Power may be identical with what men have, in all times and by the aid of various imperfect symbols, endeavoured to apprehend as Deity.[12] We are thus led to a view of things not very unlike the views entertained by Spinoza and Berkeley. We are led to the inference that what we call the material universe is but the manifestation of infinite Deity to our finite minds. Obviously, on this view, Matter--the only thing to which materialists concede real existence--is simply an orderly phantasmagoria; and God and the Soul--which materialists regard as mere fictions of the imagination--are the only conceptions that answer to real existences.
[12] See my Outlines of Cosmic Philosophy, Part I. Chap. IV.; Part III. Chaps. III., IV.
In the foregoing paragraph I have been setting down opinions with which I am prepared to agree, and which are not in conflict with anything that our study of the development of the