DYNAMIC THOUGHT/PART 2
CHAPTER II
THINGS AS THEY ARE
IN
our last chapter we considered the Source-of-All-Things, which we called The
Infinite. In this chapter we shall consider the All-Things itself, which men
call The Universe. Note that the word Universe is derived from the Latin word
"Unus," meaning "One," and "Versor,"
meaning "to turn," the combined word meaning, literally, "One
that turns, or moves." The Latin words indicate a close meaning, namely,
One thing in motion, turning its several aspects, and assuming many changes of
appearance.
The
writer does not intend touching upon theories of the origin of the Universe,
nor of its purpose, or of any design in its production or management, nor of
its possible or probable end. These questions do not belong to our subject, and
then again, as was said in the last chapter, speculation regarding it is devoid
of results, and leads one to quicksands and bogs of mental reasoning, from
which it is difficult to extract oneself. The answer to the Riddle of the
Universe rests with The Infinite.
But
it is different with the case of the manifested Universe that is evidenced by
our senses. Science is a different thing from metaphysics, and its process and
mode of work are along different lines. And, much knowledge of Things may be
obtained from a consideration of it—remembering always, that its knowledge is confined
to Things, and not to That-which-is-back-of-Things. And, so let us consider the
Universe of Things.
Material
Science has held that the Universe is composed of two principles, (1) Matter;
(2) Energy or Force. Some hold that these two principles really are aspects of
the same thing, and that there is really but one Principle, one aspect of which
is shape, form, etc., and called Matter; the other a quality manifesting in
Motion, which quality is called Force. Others, the most radical, hold that
there is nothing but Matter, and that Force and Energy is but a
"quality," or "power," inherent in Matter. Others hold that
Force is the "real thing" and Matter but a form of Force. All
branches hold to the idea that Matter and Energy are always found together, and
can not be thought of separately. Matter and Force are held to be Eternal, and
Infinite, it following that there can be no addition to, or subtraction
from either; all apparent loss and gain, creation and destruction being but
change of form or mode. God is declared unnecessary, and the Universe is held
to operate according to certain Laws of Matter or Force (either or both) which
are unchangeable and immutable—eternal and always valid. Mind and Thought are
held to be products of properties of Matter or Force (one or both), secreted,
evolved, or produced in the Brain. The Soul is relegated to the waste heap, and
discarded as useless in the new philosophy. Moleschott said,
"Thought is a motion of Matter"; and Holbach, that
"Matter enjoys the power of thinking." "Natural Laws" are
held to be sufficient for the explanation of all phenomena, although ignoring
the fact that the reason has never before formed the conception of a
"law," without thinking it necessary to think of a "law-maker,"
or a power to enforce and administer the law. However, the philosophers hold
that it is no more difficult to think of such a law than to try to form an idea
of Space or Eternity, both of which are unthinkable to the human reason, but
both of which are admitted as self-evident facts.
But
notwithstanding this somewhat crude and "raw" reasoning, Material
Science has accomplished a wonderful work in the world, and has brought to
light facts of inestimable value to Man in mastering the material world, and in
forming correct ideas of the solution of material difficulties. The facts of
Material Science enables the world to cheerfully overlook its theories. And
even the theories are rapidly undergoing a change, and, as we have stated, some
of the most advanced scientists are rapidly reaching the position of the
Occultists and mystics, bringing with them a mass of facts to back them up, to
exhibit to the Occultists who dealt with principles rather than with details,
or material facts, so far as fundamental theories were concerned. Each is boring
his way through the mountain tunnel of the Unknown, and both will meet in the
centre, their lines meeting each other without a variation. But the Occultists
will call the tunnel-centre Mind, and the scientists will call it Matter, but
both will be speaking of the same thing. And the Causer of the mountain will
probably know that they both are right.
But,
we are speaking of the new school of advanced Material Science now—not of the
old conservative "All is Matter" people, who have been left behind.
The new school speaks of Substance now, instead of Matter, and ascribes to
"Substance" the properties of Matter, Energy, and something that they
call Sensation, by which they mean Mind in a crude form, and from which they
say Mind and "Soul" evolved.
This
new school of Scientists are very different from their predecessors—they are
less "hide-bound," and far from being so "cock-sure." They
are seeing Matter melting into Energy, and giving signs of Sensation, and they
are beginning to feel that, after all, there must be a Thing-in-Itself, that is
the real basis of, or "real thing" in Substance. There is heard very
little among them about "dead matter"; "blind force"; or of
the "mechanical theory" of Life and the Universe. Instead of it being
a big machine, operated under mechanical laws, with Life as the steam, the
Universe is beginning to be regarded as somehow filled with Life, and Science
is finding new examples of Life in unexpected quarters, and the "dead
matter" area is being narrowed.
Men
who have followed the advances made by recent Science are holding their breaths
in awe and earnest expectation—and those who are pushing the inquiries and
investigations to the furthest extent are showing by their eager faces and
trembling hands that they feel that they are very close to the border line
separating the old Materialism from a New Science that will give Thought and
Philosophy a new impetus and a new platform. Such men are feeling that
they are seeing the old Matter melting away into something else—the old theories
are falling apart under the light of new discoveries—and these men feel that
they are penetrating a new and hitherto unexplored region of the Unknown. May
success be theirs, for they are now on the right road to Truth.
In
the following chapters we shall see frequent references to
"Science"—and when we use the word we shall know it means this new
school of Scientists, rather than the older school that is now being
superceded. There is no conflict between True Occultism and True Science, notwithstanding
their directly opposite theories and ideals—they are merely looking at the
Truth from different viewpoints—at different sides of the same shield. A better
day is coming, when they shall work together, instead of in opposition. There
should be no partisanship in the search for Truth.
Things
have worked this way: Occultism would enunciate a theory or principle—but would
not attempt to prove it by material facts, for it had not gathered the facts,
having found the principle within the mind, rather than
without. Then, after laughing at the occult theory or principle, Science would
search diligently for material facts to prove an opposite theory, and in
so doing would unearth new facts that would support the Occultists contention.
Then Science would discard its old theory (that is, the younger men would—the
old ones, never) and proceed to proclaim a new theory or principle, under a new
name, and backed up with a mass of facts and experiments that would create a
new school with many enthusiastic followers. The old claim of the Occultists
would then be forgotten or else go unrecognized under its old name; or
disguised by the fantastic and bizarre coverings which some
so-called Occultists had draped around the original Truth.
But,
so long as Truth is being uncovered, what matters it who does the work, or by
what name he calls his school. The movement is ever forward, and upward—what
matter the banner under which the armies move?
In
this book the writer will advance a very different theory of the Universe of
All-Things from that of Modern Science, although he feels that his theory may
easily be reconciled with the most advanced views of that school.
In
the first place, as he has stated in the first chapter, he does not hold that
the Universe, as we know it, is self-sufficient, but he recognizes a Something
back of all phenomena and appearances, which Something he calls "The
Infinite."
And
he differs very materially from the views of those who claim that Mind is but a
property, or quality, or something proceeding from Matter or Force, or
Matter-Force, or Force-Matter—according to the views of the respective schools.
He takes an entirely different and opposite position.
He
holds that all that we call Matter (or Substance) and Mind (as we know it)
are but aspects of something infinitely higher, and which may be called the
"Cosmic Mind." He holds that what we call "Mind"
is but a partial manifestation of the Cosmic Mind. And that Substance or Matter
is but a cruder or grosser form of that which we call Mind, and which has been manifested
in order to give Mind a Body through which to operate. But this view he merely
states in passing, for he makes no attempt to demonstrate or prove the same,
his idea being that it forms a different part of the general subject than the
phase of "Dynamic Thought," to the consideration of which this book
is devoted.
He
also differs very materially from the Materialistic school in his conception of
Force or Energy. Instead of regarding Force as a distinct principle, and as
something of which Mind is but a form, he walks boldly out into the arena of
Scientific Thought, and throwing down his gauntlet, proclaims his theory
that "There is no such thing as Force apart from Life and
Mind"—"All Force and Energy is the product of Life and Mind—all
Force, Energy and Motion result from Vital-Mental Action—all Force, Energy and
Motion is Vital-Mental Force, Energy and Motion."—"The Mind abiding
in and permeating all Substance, not only has the power to Think, but also the
power to Act, and to manifest Force and Energy, which are its inherent and
essential properties."
He
also takes the position that Mind is in and about and around Everything. And
that "Everything is Alive and Thinking." And that there is no such
things as "Dead-Matter," or "Blind-Force," but that all
Substance, even to the tiniest Particle, is permeated with Life and Mind, and
that all Force and Motion is caused and manifested by Mind.
He
holds that all forms of Force, Energy and Motion, from the Attraction of the
Particles of Matter, and their movements in response thereto, up to the
Attraction of Gravitation, and the response of the Worlds, and Suns, and Stars,
and Planets, thereto—are forms of Mental Energy and Force, and Action. And that
from the tiniest atom, or particle, to the greatest Sun—all obey this Great
Action of Mind—this Great Force of Mind—this Great Energy of Mind—this
Great Power of Mind.
And
upon this rock—this rock of Truth, he believes it to be—he takes his stand, and
announces his belief, and bids all-comers take notice of what he believes to be
a germ-thought that will grow, develop, and increase so that it will eventually
permeate all Scientific Thought as the years roll along. He calls this theory
"The Theory of Dynamic Thought."
The Universality of Life and Mind |
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