In no phase of his religious belief is Luther Burbank
less understood and more inaccurately reported than
that pertaining to the subject of personal immortality.
His persistent silence in the midst of the angry controversy resulting from his public "Challenge to
Thought" exaggerated the misunderstanding. It revealed a striking contrast between the man and his
critics. While Luther Burbank was laying stress on
the power of religious belief in molding human conduct and developing the more abundant life here and
now, his critics were chiefly concerned in demanding
from him a statement that would throw light on his
personal attitude toward belief in a future state. It
so happened about that time that a statement by
Henry Ford on the doctrine of reincarnation was published by the daily papers, and widely exploited from
the pulpits of the land. A reporter, whose spirit of
enterprise exceeded his religious knowledge or accuracy of expression, was responsible for an article in
which Burbank was made the victim of gross misquotation relative to that doctrine. We were constant
companions in those days, and I am in a position to
affirm that Burbank had strictly adhered to the unbroken silence that marked his attitude throughout.
Now this negative position on his part was a stand
true to type. His Scotch-English ancestry, accentuated by his New England birth and training, helps to
explain the habitual reserve that formed a striking
trait in his character. He had to be driven into the
open. Often he asserted, in my presence, that his
right to his personal belief was sacred, and not subject to the blatant challenge of fiery and obtrusive
religionists. When they publicly interpreted his
silence as conclusive evidence of his "atheistic tendencies," he realized the nature of the influences that
were arrayed against him. As a matter of fact,
Burbank seldom discussed the subject, and then only
in the presence of his closest friends.
  
This silence on the part of Burbank had a deeper
source. He did not hesitate to affirm that the subject
of immortality occupied a secondary place in his
religious beliefs. My first prolonged conversation with
him on that subject took place during a trip in 1913
through the Northwest and British Columbia, when
we were close companions. He was then in his sixtyfourth year, in splendid physical and mental form, and
refreshingly wholesome in his outlook upon life. He
was delightfully frank with me, expressing his opinions and convictions with freedom, as he discussed
the many honest doubts that confronted him in striving to answer that vital question, as old as the book
of Job: "If a man die, shall he live again?"
  
One day I recall having read quite slowly to him a
striking passage from the "Conclusions" by William
James in his Varieties of Religious Experience, as
follows:
  
“Religion, in fact, for the great majority of our
race means Immortality, and nothing else. God
is the producer of Immortality; and whoever has
doubts of Immortality is written down as an
atheist without farther trial. I have said nothing in my lectures [the Gifford Lectures] about
Immortality or the beliefs therein, for to me it
seems a secondary point. If our ideas are only
cared for in "Eternity," I do not see why we
might not be willing to resign their care to other
hands than ours.”
  
The moment I had finished reading, Burbank spoke
with a force of conviction that left a deep impression
in my life, because he was so unlike the great mass of
believers with whom I came in contact in the course
of my ministry. He said:
  "Yes, my dear friend, Professor James has shown remarkable discernment in his
position relative to personal immortality, and it is in
perfect harmony with both fact and reason. The
true goal is missed by the multitude of religionists,
because of the abnormal degree of their self-interest.
They seem to be blind or indifferent to the fact that
our chief concern is life, precious life, here and now.
This life is the great adventure. It is the immortal
present. To love, even as God would have us love;
to be true, for truth's sake; to do, for humanity's sake;
to suffer, for duty's sake; to live in the ever-conscious
sanctity of life, to plunge into its floodtide, inspired
and fortified by those ideals, and take the chance
boldly and without concern as to the realities of a
future heaven or a future hell, that's LIVING! What
shall a man give in exchange for such a life!"
  
Only in the light of the foregoing facts may we
hope adequately to appreciate Burbank's intimate
sentiments on the subject of immortality that follow.
They open out a vision of universal interest. Nor
must it be forgotten that they reveal in a very vital
sense the basic qualities of the man. Of all men whose
religious beliefs have come under my personal study
during long years of ministry, no man appealed to
me whose attitude toward the subject of personal immortality was marked by a greater desire to eliminate
all consideration of self-interest.