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Updated: May 3, 2025
Psychologically, it seems to me that Fechner's God is a lazy postulate of his, rather than a part of his system positively thought out. As we envelop our sight and hearing, so the earth-soul envelops us, and the star-soul the earth-soul, until what?
Hardly had the alarm been sounded, however, before a new movement was made. While Fechner's book was fresh from the press, steps were being taken to extend the methods of the physicist in yet another way to the intimate processes of the mind.
But in Fechner's universe there is room for every grade of spiritual being between man and God. The vaster orders of mind go with the vaster orders of body. He believes passionately in the Earth Soul, he treats her as our special guardian angel; we can pray to the Earth as men pray to their saints. The Earth has a Collective Consciousness. We rise upon the Earth as wavelets rise upon the ocean.
EVERY introduction to the problems of aesthetics begins by acknowledging the existence and claims of two methods of attack, the general, philosophical, deductive, which starts from a complete metaphysics and installs beauty in its place among the other great concepts; and the empirical, or inductive, which seeks to disengage a general principle of beauty from the objects of aesthetic experience and the facts of aesthetic enjoyment: Fechner's "aesthetics from above and from below."
Electrical measurements, as you know, are the basis of electrical science, and Fechner's measurements in galvanism, performed with the simplest self-made apparatus, are classic to this day. During this time he also published a number of half-philosophical, half-humorous writings, which have gone through several editions, under the name of Dr.
Cannot the earth-mind know otherwise the contents of our minds together? Fechner's imagination, insisting on the differences as well as on the resemblances, thus tries to make our picture of the whole earth's life more concrete. He revels in the thought of its perfections.
To the general change in his nature due to his disease Professor Scheibner testifies; and Professor Fechner's belief as to his mental condition is specially worthy of note from the fact that, although recognizing it to be abnormal, he still holds his powers of observation to be sound, and upon this ground is inclined to assent to the facts described.
We should also have to deny Fechner's 'earth-soul' and all other superhuman collections of experience of every grade, so far at least as these are held to be compounded of our simpler souls in the way which Fechner believed in; and we should have to make all these denials in the name of the incorruptible logic of self-identity, teaching us that to call a thing and its other the same is to commit the crime of self-contradiction.
The analogies with ordinary psychology and with the facts of pathology, with those of psychical research, so called, and with those of religious experience, establish, when taken together, a decidedly formidable probability in favor of a general view of the world almost identical with Fechner's.
This is Fechner's theory of immortality, first published in the little 'Büchlein des lebens nach dem tode, in 1836, and re-edited 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.
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