30 Spes immortalitatis animorum per rationes physiologicas confirmata.
31 Dabistan, vol. ii. p. 177.
32 Colebrooke, Essays, vol. i. p. 246.
33 Cudworth, Int. Sys., vol. ii. pp. 218-230, Am. ed.
34 On the Intercourse between the Soul and the Body, sect. 9.
35 Lott, Herbarti de animi immortalitate doctrina.
force.36 Gravity, cohesion, bitterness, thought, love, recollection, are manifestations of force peculiarly conditioned. Our perceptions are a series of states of consciousness. An attribute or property of a thing is an exercise of force or mode of activity producing a certain state of consciousness in us. The sum of its attributes or properties constitutes the totality of the thing, and is not adventitiously laid upon the thing: you can separate the parts of a thing; but you cannot take away its forces from any part, because they are its essence. Matter is not a limitation or neutralization, but a state and expression, of force. Force itself is not multiplex, but one, all qualities and directions of it lying potentially in each entity, the kinds and amounts which shall be actually manifested depending in each case on the conditions environing it. All matter, all being, therefore, consists of ultimate atoms or monads, each one of which is an inseparable solidarity of activities. The universe is an eternal society of eternal force individuals, all of which are capable of constant changes in groupings, aggregations, developments, relations, but absolutely incapable of annihilation. Every atom possesses potential reason, and comes to self apprehension whenever the appropriate conditions meet. All differences originate from conditions and exist not in essentialities.
According to this theory, the eternity of the soul is sure, but that eternity must be an endless series of mutual transitions between consciousness and unconsciousness, life and death.37 Since all cannot be men at once, they must take their turns. Carus says, a soul enclosing in itself an independent consciousness is inconceivable. When the organism by which consciousness is conditioned and revealed is destroyed in death, consciousness disappears as certainly as the gleaming height of a dome falls in when its foundation is removed. And Drossbach adds, death is the shade side of life. Without shade, light would not be perceptible, nor life without death; for only contrast leads to knowledge. The consciousness of life is realized by interchange with the unconsciousness of death. Mortality is the inevitable attribute of a self conscious being. The immortality of such a being can be nothing else than an everlasting mortality. In this restless alternation between the opposite states of life and death, being holds continuous endurance, but consciousness is successively extinguished and revived, while memory is each time hopelessly lost. Widenmann holds that the periods of death are momentary, the soul being at once born again, retaining no vestiges of its past.38 Drossbach, on the contrary, believes that memory is an indefeasible quality of the soul atom, the reason why we do not remember previous lives being that the present is our first experiment. When all atoms destined to become men have once run the human career, the earliest ones will begin to reappear with full memory of their preceding course. It matters not how long it requires for one circuit of the whole series of souls; for the infinite future is before us, and, as we are unconscious in death, the lapse of ages is nothing. We lie down to sleep, and instantly rise up to a new life.
36 Hickok, Rational Cosmology, ch. ii. sect. 1: Matter is force.
37 Drossbach, Die personliche Unsterblichkeit als Folge der atomistischen Verfaasung der Natur, abschn. iv. kap. ii. sect. 5, 6.