Now, there is not the least doubt that the same is true of the order and manner of the first appearance of the natural forces in the phylogenic series. In the history of the evolution of the cosmos, the forces of Nature have appeared successively and suddenly when conditions became favorable. There was a time in the history of the earth when only physical forces existed, chemical affinity being held in abeyance by the intensity of the heat.[41] By gradual cooling, chemical affinity at a certain stage came into being—was born, a new form of force, with new and peculiar phenomena, though doubtless derived from the preceding. Ages upon ages passed away until the time was ripe and conditions were favorable, and life appeared—a new and higher form of force, producing a still more peculiar group of phenomena, but still, as I believe, derived from the preceding. Ages upon ages again passed away, during which this life-force took on higher and higher forms—in the highest foreshadowing and simulating reason itself—until finally, when the time was fully ripe and conditions were exceptionally favorable, spirit, self-conscious, self-determining, rational, and moral, appeared—a new and still higher form of force, but still, as I am persuaded, derived from the preceding.
Now, that these forces are really of derivative origin is proved by the fact that we see every step of this process taking place daily under our very eyes. I pass over the conversion of physical into chemical force because this is admitted on all hands. I begin, therefore, with vital force. Sunlight falling on green leaves disappears as light and reappears as life—is consumed in doing the work of decomposing CO2, H2O, and NH3, and the C, H, O, and N thus set free from previous combination unite to form living protoplasm.[42] Again, in the embryonic history of every animal we see the next change take place—i. e., the emergence of the psychic out of the vital. In the germ-cell, in the egg, and even in the early stages of the embryo, there is no distinctive animal life—i. e., no consciousness, nor volition, nor response of any kind to stimulus. At a certain stage distinctive animal or psychic life appears. We call it quickening. Materials for psychology are now present for the first time. In man alone, and that only some time after physical birth, we see the last change. The new-born child has animal life only. The emergence of self-consciousness—a change so wonderful that it may well be called the birth of spirit—takes place only at the age of two to three years. Now for the first time we have phenomena distinctive of humanity.
But some will ask, “How is this consistent with immortality?” In answer, let me again remind the reader that with every new form of force, with every new birth of the universal energy into a higher plane, there appear new, unexpected, and, previous to experience, wholly unimaginable properties and powers. This last birth is of course no exception. Why may not immortality be one of these new properties? But this point is so important that we must treat it more fully.
Remember, then, the view of the relation of God to Nature, already explained. Remember that the forces of Nature are naught else than different forms of the one omnipresent Divine energy. Remember that, as just shown, this Divine omnipresent energy has taken on successively higher and higher forms in the course of cosmic time. Now this upward movement has been wholly by increasing individuation, not only of matter, but also of force. This universal Divine energy, in a generalized condition, unindividuated, diffused, pervading all Nature, is what we call physical and chemical force. The same energy in higher form, individuating matter, and itself individuated, but only yet very imperfectly, is what we call the life-force[43] of plants. The same energy, more fully individuating matter and itself more fully individuated, but not completely, we call the anima of animals. This anima, or animal soul, as time went on, was individuated more and more until it resembled and foreshadowed the spirit of man. Finally, still the same energy, completely individuated as a separate entity and therefore self-conscious, capable of separate existence and therefore immortal, we call the spirit of man.
According to this view, the vital principle of plants and the anima of animals are but different stages of the development of spirit in the womb of Nature: in man at last it came to birth. In plants and animals it was in deep embryo sleep—in the latter, quickened, indeed, but not viable—still unconscious of self, incapable of independent life, with physical, umbilical connection with Nature; but now at last in man, separated from Nature, capable of independent life, born into a new and higher plane of existence. Separated, but not wholly: Nature is no longer gestative mother, but still nursing mother of spirit. As the organic embryo at birth reaches independent material or temporal life, even so spirit embryo by birth attains independent spiritual or eternal life.
Although birth is its truest correspondence and best illustration, yet we may vary the illustration in many ways:
1. Nature may be likened to a level water-surface. This represents unindividuated physical and chemical force. On this surface some individuating force pulls up a portion of the water into a commencing drop. This represents the condition of spirit in plants. Or by greater force the surface may be lifted higher into a nipple-like eminence simulating a drop, or even into an almost complete drop with only a neck-like connection with the general surface. This represents the condition of spirits in the higher animals. In all these cases, even though the drop be nearly completed, if we remove the individuating or lifting force, the commencing drop is immediately drawn back by cohesion and refunded into the general watery surface. But, once complete the drop, and there is no longer any tendency to revert, even though the lifting force is removed. This represents the condition of spirit in man.
2. Or Nature may, again, be likened to a water-surface beneath which the anima of animals is deeply and tranquilly submerged, wholly unknowing of any higher, freer world above. In man spirit emerges above the surface into a higher world, looks down on Nature beneath him, around on other emerged spirits about him, and upward to the Father of all spirits above him. Emerged, but not wholly free—head above, but not yet foot-loose.
3. Or, again: As a planet must break away from physical, cohesive connection with the central sun (planet-birth) in order to enter into higher gravitative relations, which thenceforward determine all its movements in beautiful harmony; as the embryo must break away from physical umbilical connection with the mother in order to enter into higher spiritual bonds of love, which thenceforward determine all their mutual relations—even so spirit must break away from physical and material connection with the forces of Nature, which are but the omnipresent Divine energy, in order thereby to enter into higher relations of filial love to God and brotherly love to man.
4. As the new-born child differs little in grade of physical organization from the mature but unborn embryo, but at the moment of birth there is a sudden and complete change, not so much in the grade of organization but in the whole plane of existence—a change absolutely necessary for further advance, for another cycle of life; even so at the moment of the origin of man, howsoever this may have been accomplished, there may have been no great change in the grade of psychical structure, but yet a complete change in the plane of psychical life—a change absolutely necessary for further advance, for another cycle of evolution. In both cases there is a sudden entrance into a new world, the sudden appearance of a new creature with entirely different capacities—a passing out of an old world, a waking up in a new and higher. According to this view, man alone is a child of God, capable of separate spirit-life—separate but not yet wholly independent of Nature. As already said, Nature is no longer gestative mother, but still nursing mother of spirit—we are weaned only by death.