Arizona weekly enterprise., 1890-10-11
OUR TWO LIVES.
DOES THE SOUL or MAN SURVIVE
 HIS PHYSICAL DEATH?
Reflections upon Subject that Interests every Human Being---LOgical Deduc- tions from the Tangible Eviden-
 ces of Immortality.

Reflections upon Subject that Interests
 every Human Being---Logicai Deduc-
 tions from the Tangible Eviden-
 ces of Immortality.
 MORALES, A. T., September 30th, 1890.
 EDITOR ENrERPRIsE:-A subject of much importance induces me to write the following letter, for the consideration of the many intelligent readers of your
 most excellent paper, and if any one can give us any more light on the subject, 1 should be most happy to hear from them. I shall head my article, "Ihe two Lives; or above and below"
 Some years ago 1 read an able article from the pen of Thomas Dick, L. l.. D., in which his argument for the future life was predicated upon the universal belief in future life and the common hope of immortality. He argued that Deity would never have implanted the hope of eternal life in the human soul without also having made provision for its realization; that mans faith iii the everlasting continuation or continuance Of | his life is founded on an innate feeling, and IS part of his divine inheritance. There can be no escape from the con clusions by any just process of reasoning; they are as unacceptable as the result of a mathematical process. They can no more be avoided than that two and three make five.
 There Is no other way to account for | for the universality, the steadiness, and 1 the persistence with which the human race has embraced that faith, and chung to that hope in all ages of the world, and | through all time than on the hypothesis that they are rooted and grounded in a
 basllar instinct of the soul itself, instead of being, as some affirm, the inculaction
 of false religious teaching, yet it is far from sufficient for the students pur- poses of mental philosophy to learn and to know that the hope of eternal life Is one of the divinely implanted inherences Of the human soul He must know to
 what province of the soul to refer this
 feeling, what faculties give rise to 1t,
 where to place it, and how to estimate its strength in particular instances He knows as well that the reasoning faculties, the social feelings, etc, etc, are divinely implanted inference of the human soul,
 and while they may fully answer the
 purposes of theology-or theological
 speculation 1t does not meet the demands
 of the science of mind. Where, then
 shall we look for the primary source oi
 the feeling that we are immortal? from
 whence does our faith derive the sub
 stance of the thing hoped for? For the
 reason that religious sentiment
 Is involved with this feeling, and
 because the universal instinct of eterna
 life is usually demonstrated a faith" and "hope," the idea has become current
 even among professors of mental science
 and philosophy, that 1t arises directly
 from the spiritual region of the soul
 that 1t Is primarily religious sentiment It does indeed ultimately expand anc
 rise to the heigth of religious feeling, anC
 is at last incorporated into the body o | religious hehef. The hope and the faltf
 of human soul in the beyond and tht forever are, i'll truth. twin spiritual light lamps of heaven-but the oil that feed their heavenly flame Is drawn up iron the fountains that lie far below in tn still, deep places of the earth. Whel men see a great tree spreading it's super r incumbent mass of foliage above an, : around, shedding its beauty and fra grance on all below, they look only a the top, forgetting that deep down i'll tn
 earth there is a root that draws from the 5 earth the substances that forms tha 9 beautiful tree So they hay r viewed the three of life eternal: the have seen 1t exhaling is fragrane ' heavenward, and putting forth blosscnl 6 of faith and hope, and have never sough
 below the heavens for its root.
 Yet the circumstances that while every
 where and always human faith in an enc
 less futurity assumes an infinite variet O of forms, many of them fantastic an
 strangely absurd, everywhere and alway
 tie faith itself abides, unvarying and Il
 radicable at the root, shows that there a a common source that supplies tn y material for this infinite variety of spiri a ual foliage, that is drawn from below th 4l region of the religious sentiments, an p below the intellect even, and one ( a of that primary, elemental character thi
 cannot changed As there Is but OI i way to account for the vast diversity k beliefs and notions as to the superhci h conditions of future state of existenc l. and that is by the ever varying and il \. numerable combinations of the intelle n tual faculties with each other and wit Il the religious sentiments and emotions it so there is but one way to account for u n unchanging steadfastness and uniformit 1- of the faith in the essential and simp g. fact there IS such a state of existence t. store for us, and that Is on the hypothes h that there Is, common to the huma o- family, deep rooted instinct of immo d tality, not subject, like religious sent le ments, to distortions and variations IS form and expression through the infll i; enoe Of various teachings, and nC
 capable, like the intellect, of proving th Is it exists or does not exist. but that simp d and forever feels immortality It nevt 't could nor never can be taught to fe e otherwise Yet were mans faith in h ct own immortality primarily the inculc 1t ton of religious teaching, he could qul
 as easily teieve exactly the reverse; D. would have been an equally faclle ope n ation to make man believe thelr sou y mortal CT immortal An able, eloquel
 teacher like SwedenbOrg could maj
 men believe that in the spirit world the
 was a north, a south, an east, and yves
 and that these terms meant as much
 more than in the natural world: tn there were spiritual marriages and O Is springs; or believing it himself, he cou ID have made them believe somethir n n entirely opposed to all that, or entire U different to it just as others have don u But neither he nor they, nor any oth U ever have or eyer will have the pa z CT n to persuade many men to renounc9 the a' own immortality; for 1t is not of u d1 aI intellect, and Is inaccessible to argumeI el and cannot be subject to moral or spiri as ual dictation; it has no temporal ntere isf and cannot be swayed by policy.
 o' These conditions have given man s faith in his immortality an unimpreg - able position. In its pureneSs and slI rE plicity9t subscribes to no dogma al ,n na owns no formula, It's creed, if 1t had ol as '' would be: Behold! I am alive forevt ni rn more," Cropping and blind in the hum to breast, like the unborn, the interes ad ed direct this way, while the spiritual giv es it upward aspiration and outward expa II sion. It springs primarily from tn /2 blind ipstinctive feeling of life, known ,ts chronological parlance as ''vitativenes' This is the root of tree whose top tau
 heaven ahoye.s and whose boug
 reach out into infnity around. T
 vitatlve instinct simply loves life, a
 grasps it and holds 1t; loves 1t for its o' ,,. sake rather than for any blessedness ,ha brings.
 'rl9 n9 When brought to the test the major ,'t 1a Of mankind will yield every other thi i..U :tp for life. Skin for skin. Yea, all tha II. ra0 man hath will be give for life" I ;4; conclusion that vitativeness IS the rt le lLo of human faith in future life Is dra' -no no from both general and particular obs Ss vations, as well as that the relgiC D' .as aspect of that is not its primary one,