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THE WORLD AND GOD.

Activity Of Consciousness
Aim And Method Of Naturalism
Autonomy Of Spirit
Consciousness Of The Ego
Constructive Criticism
Contrast Between Darwinian And Post-darwinian Views
Creative Power Of Consciousness
Criticisms Of The Mechanistic Theory Of Life
Crities Of Darwinism
Darwinish In General
Darwinism And Teleology
Darwinism In The Strict Sense
De Vries's Mutation-theory
Differences Of Opinion As To The Factors In Evolution
Eimer's Orthogenesis
Evolution And New Beginnings
Feeling
Feeling Individuality Genius And Mysticism
Freedom Of Spirit
Fundamental Principles Of Naturalism
Genius
Goethe's Attitude To Naturalism
Haeckel's Evolutionist Position
Heredity
How All This Affects The Religious Outlook
How The Religious And The Naturalistic Outlooks Conflict
Immortality
Individual Development
Individuality
Intuitions Of Reality
Irritability
Is There Ageing Of The Mind?
Lamarckism And Neo-lamarckism
Machnical Theories Criticism
Mind And Spirit The Human And The Animal Soul
Mystery : Dependence : Purpose
Mysticism
Natural Selection
Naturalism
Naturalistic Attacks On The Autonomy Of The Spiritual
No Parallelism
Other Instances Of Dissatisfaction With The Theory Of Descent
Parallelism
Personality
Pre-eminence Of Consciousness
Preyer's Position
Religion And The Theory Of Descent
Self-consciousness
Spontaneous Generation
Teleological And Scientific Interpretations Are Alike Necessary
The Antimony Of Our Conception Of Space
The Antimony Of Our Conception Of Time
The Antimony Of The Conditioned And The Unconditioned
The Characteristic Features Of Darwinism
The Conservation Of Matter And Energy
The Constructive Work Of Driesch
The Contingency Of The World
The Dependence Of The Order Of Nature
The Development Of Darwinism
The Ego
The Fundamental Answer
The Law Of The Conservation Of Energy
The Mechanics Of Development
The Mystery Of Existence Remains Unexplained
The Organic And The Inorganic
The Position Of Bunge And Other Physiologists
The Problema Continui
The Real World
The Recognition Of Purpose
The Religious Interpretation Of The World
The Spontaneous Activity Of The Organism
The Supremacy Of Mind
The Theory Of Descent
The True Naturalism
The Two Kinds Of Naturalism
The Unconscious
The Unity Of Consciousness
The Views Of Albrecht And Schneider
The Views Of Botanists Illustrated
The World And God
Theory Of Definite Variation
Theory Of Life
Underivability
Various Forms Of Darwinism
Virchow's Caution
Virchow's Position
Weismann's Evolutionist Position
Weismannism
What Is Distinctive In The Naturalistic Outlook
What Is Distinctive In The Religious Outlook



Immortality








It is in a faith in a Beyond, and in the immortality of our true being,
that what lies finely distributed through all religion sums itself up and
comes to full blossoming: the certainty that world and existence are
insufficient, and the strong desire to break through into the true being,
of which at the best we have here only a foretaste and intuition. The
doctrine of immortality stands by itself as a matter of great solemnity
and deep rapture. If it is to be talked about, both speaker and hearers
ought to be in an exalted mood. It is the conviction which, of all
religious convictions, can be least striven for consciously; it must well
forth from devotional personal experience of the spirit and its dignity,
and thus can maintain itself without, and indeed against much reasoning.
To educate and cultivate it in us requires a discipline of meditation, of
concentration, and of spiritual self-culture from within outwards. If we
understood better what it meant to "live in the spirit," to develop the
receptivity, fineness, and depth of our inner life, to listen to and
cultivate what belongs to the spirit, to inform it with the worth and
content of religion and morality, and to integrate it in the unity and
completeness of a true personality, we should attain to the certainty that
personal spirit is the fundamental value and meaning of all the confused
play of evolution, and is to be estimated on quite a different scale from
all other being which is driven hither and thither in the stream of
Becoming and Passing away, having no meaning or value because of which it
must endure. And it would be well also if we understood better how to
listen with keener senses to our intuitions, to the direct
self-consciousness of the spirit in regard to itself, which sleeps in
every mind, but which few remark and fewer still interpret. Here, where
the gaze of self-examination reaches its horizon, and can only guess at
what lies beyond, but can no longer interpret it, lie the true motives and
reasons for our conviction of immortality. An apologetic cannot do more
than clear away obstacles, nor need it do much more than has hitherto been
done. It reminds us, as we have already seen, that the world which we know
and study, and which includes ourselves, does not show its true nature to
us; hidden depths lie behind appearances. And it gathers together and sums
up all the great reasons for the independence and underivability of the
spiritual as contrasted with the corporeal. The spiritual has revealed
itself to us as a reality in itself, which cannot be explained in terms of
the corporeal, and which has dominion over it. Its beginning and its end
are wholly unfathomable. There is no practical meaning in discussing its
"origin" or its "passing away," as we do with regard to the corporeal.
Under certain corporeal conditions it is there, it simply appears. But it
does not arise out of them. And as it is not nothing, but an actual and
effective reality, it can neither have come out of nothing nor disappear
into nothing again. It appears out of the absolutely transcendental,
associates itself with corporeal processes, determines these and is
determined by them, and in its own time passes back from this world of
appearance to the transcendental again. It is like a great unknown sea,
that pours its waters into the configuration of the shore and withdraws
them again. But neither the flowing in nor the ebbing again is of nothing
or in nothing. Whether and how it retains the content, form, and structure
that it assumes in other spheres of animate and conscious nature, when it
retires into the transcendental again; or whether it dissolves and breaks
up into the universal we do not know; nor do we attribute everlastingness
to those individual forms of consciousness which we call animal souls. But
of the self-conscious, personal spirit religion knows that it is
everlasting. It knows this from its own sources. In its insight into the
underivability and autonomy of the spiritual it finds warrant and freedom
to maintain this knowledge as something apart from or even in contrast to
the general outlook on the world.





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