How scanty and scattered would sensation be on our globe, if the feeling-life of plants were blotted from existence. Solitary would consciousness move through the woods in the shape of some deer or other quadruped, or fly about the flowers in that of some insect, but can we really suppose that the Nature through which God’s breath blows is such a barren wilderness as this?
I have probably by this time said enough to acquaint those of you who have never seen these metaphysical writings of Fechner with their more general characteristics, and I hope that some of you may now feel like reading them yourselves.35 The special thought of Fechner’s with which in these lectures I have most practical concern, is his belief that the more inclusive forms of consciousness are in part constituted by the more limited forms. Not that they are the mere sum of the more limited forms. As our mind is not the bare sum of our sights plus our sounds plus our pains, but in adding these terms together also finds relations among them and weaves them into schemes and forms and objects of which no one sense in its separate estate knows anything, so the earth-soul traces relations between the contents of my mind and the contents of yours of which neither of our separate minds is conscious. It has schemes, forms, and objects proportionate to its wider field, which our mental fields are far too narrow to cognize. By ourselves we are simply out of relation with each other, for it we are both of us there, and different from each other, which is a positive relation. What we are without knowing, it knows that we are. We are closed against its world, but that world is not closed against us. It is as if the total universe of inner life had a sort of grain or direction, a sort of valvular structure, permitting knowledge to flow in one way only, so that the wider might always have the narrower under observation, but never the narrower the wider.
Fechner’s great analogy here is the relation of the senses to our individual minds. When our eyes are open their sensations enter into our general mental life, which grows incessantly by the addition of what they see. Close the eyes, however, and the visual additions stop, nothing but thoughts and memories of the past visual experiences remain—in combination of course with the enormous stock of other thoughts and memories, and with the data coming in from the senses not yet closed. Our eye-sensations of themselves know nothing of this enormous life into which they fall. Fechner thinks, as any common man would think, that they are taken into it directly when they occur, and form part of it just as they are. They don’t stay outside and get represented inside by their copies. It is only the memories and concepts of them that are copies; the sensible perceptions themselves are taken in or walled out in their own proper persons according as the eyes are open or shut.
Fechner likens our individual persons on the earth unto so many sense-organs of the earth’s soul. We add to its perceptive life so long as our own life lasts. It absorbs our perceptions, just as they occur, into its larger sphere of knowledge, and combines them with the other data there. When one of us dies, it is as if an eye of the world were closed, for all perceptive contributions from that particular quarter cease. But the memories and conceptual relations that have spun themselves round the perceptions of that person remain in the larger earth-life as distinct as ever, and form new relations and grow and develop throughout all the future, in the same way in which our own distinct objects of thought, once stored in memory, form new relations and develop throughout our whole finite life. This is Fechner’s theory of immortality, first published in the little Büchlein des lebens nach dem tode, in 1836, and reedited in greatly improved shape in the last volume of his Zend-Avesta.
We rise upon the earth as wavelets rise upon the ocean. We grow out of her soil as leaves grow from a tree. The wavelets catch the sunbeams separately, the leaves stir when the branches do not move. They realize their own events apart, just as in our own consciousness, when anything becomes emphatic, the background fades from observation. Yet the event works back upon the background, as the wavelet works upon the waves, or as the leaf’s movements work upon the sap inside the branch. The whole sea and the whole tree are registers of what has happened, and are different for the wave’s and the leaf’s action having occurred. A grafted twig may modify its stock to the roots:—so our outlived private experiences, impressed on the whole earth-mind as memories, lead the immortal life of ideas there, and become parts of the great system, fully distinguished from one another, just as we ourselves when alive were distinct, realizing themselves no longer isolatedly, but along with one another as so many partial systems, entering thus into new combinations, being affected by the perceptive experiences of those living then, and affecting the living in their turn—although they are so seldom recognized by living men to do so.
If you imagine that this entrance after the death of the body into a common life of higher type means a merging and loss of our distinct personality, Fechner asks you whether a visual sensation of our own exists in any sense less for itself or less distinctly, when it enters into our higher relational consciousness and is there distinguished and defined.
—But here I must stop my reporting and send you to his volumes. Thus is the universe alive, according to this philosopher! I think you will admit that he makes it more thickly alive than
