[87347] in Discussion of MIT-community interests
Never Lose Anything Again
daemon@ATHENA.MIT.EDU (Find Your Keys)
Wed Aug 24 07:14:26 2016
Date: Wed, 24 Aug 2016 07:02:53 -0400
From: "Find Your Keys" <find.your.keys@kuzmann.com>
To: <mit-talk-mtg@charon.mit.edu>
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<p>Never Lose Anything Again<br /> The matters of which man is cognizant=
, escape the senses in gradation. We have, for example, a metal, a piece of=
wood, a drop of water, the atmosphere, a gas, caloric, electricity, the lu=
miniferous ether. Now we call all these things matter, and embrace all matt=
er in one general definition ; but in spite of this, there can be no two id=
eas more essentially distinct than that which we attach to a metal, and tha=
t which we attach to the luminiferous ether. When we reach the latter, we f=
eel an almost irresistible inclination to class it with spirit, or with nih=
ility. The only consideration which restrains us is our conception of its a=
tomic constitution ; and here, even, we have to seek aid from our notion of=
an atom, as something possessing in infinite minuteness, solidity, palpabi=
lity, weight. Destroy the idea of the atomic constitution and we should no =
longer be able to regard the ether as an entity, or at least as matter. For=
want of a better word we might term it spirit. Take, now, a step beyond th=
e luminiferous ether - conceive a matter as much more rare than the ether, =
as this ether is more rare than the metal, and we arrive at once (in spite =
of all the school dogmas) at a unique mass - an unparticled matter. For alt=
hough we may admit infinite littleness in the atoms themselves, the infinit=
ude of littleness in the spaces between them is an absurdity. There will be=
a point - there will be a degree of rarity, at which, if the atoms are suf=
ficiently numerous, the interspaces must vanish, and the mass absolutely co=
alesce. But the consideration of the atomic constitution being now taken aw=
ay, the nature of the mass inevitably glides into what we conceive of spiri=
t. It is clear, however, that it is as fully matter as before. The truth is=
, it is impossible to conceive spirit, since it is impossible to imagine wh=
at is not. When we flatter ourselves that we have formed its conception, we=
have merely deceived our understanding by the consideration of infinitely =
rarified matter. _P._ There seems to me an insurmountable objection to the =
idea of absolute coalescence ; - and that is the very slight resistance exp=
erienced by the heavenly bodies in their revolutions through space - a resi=
stance now ascertained, it is true, to exist in _some_ degree, but which is=
, nevertheless, so slight as to have been quite overlooked by the sagacity =
even of Newton. We know that the resistance of bodies is, chiefly, in propo=
rtion to their density. Absolute coalescence is absolute density. Where the=
re are no interspaces, there can be no yielding. An ether, absolutely dense=
, would put an infinitely more effectual stop to the progress of a star tha=
n would an ether of adamant or of iron. _V._ Your objection is answered wit=
h an ease which is nearly in the ratio of its apparent unanswerability. - A=
s regards the progress of the star, it can make no difference whether the s=
tar passes through the ether _or the ether through it_. There is no astrono=
mical error more unaccountable than that which reconciles the known retarda=
tion of the comets with the idea of their passage through an ether: for, ho=
wever rare this ether be supposed, it would put a stop to all sidereal revo=
lution in a very far briefer period than has been admitted by those astrono=
mers who have endeavored to slur over a point which they found it impossibl=
e to comprehend. The retardation actually experienced is, on the other hand=
, about that which might be expected from the _friction_ of the ether in th=
e instantaneous passage through the orb. In the one case, the retarding for=
ce is momentary and complete within itself - in the other it is endlessly a=
ccumulative. _P._ But in all this - in this identification of mere matter w=
ith God - is there nothing of irreverence ? [_I was forced to repeat this q=
uestion before the sleep-waker fully comprehended my meaning_.] _V._ Can yo=
u say _why_ matter should be less reverenced than mind ? But you forget tha=
t the matter of which I speak is, in all respects, the very " mind&quo=
t; or " spirit" of the schools, so far as regards its high capaci=
ties, and is, moreover, the " matter" of these schools at the sam=
e time. God, with all the powers attributed to spirit, is but the perfectio=
n of matter. _P._ You assert, then, that the unparticled matter, in motion,=
is thought ? _V._ In general, this motion is the universal thought of the =
universal mind. This thought creates. All created things are but the though=
ts of God. _P._ You say, " in general." _V._ Yes. The universal m=
ind is God. For new individualities, _matter_ is necessary. _P._ But you no=
w speak of " mind" and " matter" as do the metaphysicia=
ns. _V._ Yes - to avoid confusion. When I say " mind," I mean the=
unparticled or ultimate matter ; by " matter," I intend all else=
_P._ You were saying that " for new individualities matter is necess=
ary." _V._ Yes ; for mind, existing unincorporate, is merely God. To c=
reate individual, thinking beings, it was necessary to incarnate portions o=
f the divine mind. Thus man is individualized. Divested of corporate invest=
iture, he were God. Now, the particular motion of the incarnated portions o=
f the unparticled matter is the thought of man ; as the motion of the whole=
is that of God. _P._ You say that divested of the body man will be God ? _=
V._ [_After much hesitation._] I could not have said this ; it is an absurd=
ity. _P._ [_Referring to my notes._] You _did_ say that " divested of =
corporate investiture man were God." _V._ And this is true. Man thus d=
ivested _would be_ God - would be unindividualized. But he can never be thu=
s divested - at least never _will be_ - else we must imagine an action of G=
od returning upon itself - a purposeless and futile action. Man is a creatu=
re. Creatures are thoughts of God. It is the nature of thought to be irrevo=
cable. _P._ I do not comprehend. You say that man will never put off the bo=
dy ? _V._ I say that he will never be bodiless. _P._ Explain. _V._ There ar=
e two bodies - the rudimental and the complete ; corresponding with the two=
conditions of the worm and the butterfly. What we call " death,"=
is but the painful metamorphosis. Our present incarnation is progressive, =
preparatory, temporary. Our future is perfected, ultimate, immortal. The ul=
timate life is the full design. _P._ But of the worm' s metamorphosis we ar=
e palpably cognizant. _V._ _We_, certainly - but not the worm. The matter o=
f which our rudimental body is composed, is within the ken of the organs of=
that body ; or, more distinctly, our rudimental organs are adapted to the =
matter of which is formed the rudimental body ; but not to that of which th=
e ultimate is composed. The ultimate body thus escapes our rudimental sense=
s, and we perceive only the shell which falls, in decaying, from the inner =
form ; not that inner form itself ; but this inner form, as well as the she=
ll, is appreciable by those who have already acquired the ultimate life. _P=
_ You have often said that the mesmeric state very nearly resembles death.=
How is this ? _V._ When I say that it resembles death, I mean that it rese=
mbles the ultimate life ; for when I am entranced the senses of my rudiment=
al life are in abeyance, and I perceive external things directly, without o=
rgans, through a medium which I shall employ in the ultimate, unorganized l=
ife. _P._ Unorganized ? _V._ Yes ; organs are contrivances by which the ind=
ividual is brought into sensible relation with particular classes and forms=
of matter, to the exclusion of other classes and forms. The organs of man =
are adapted to his rudimental condition, and to that only ; his ultimate co=
ndition, being unorganized, is of unlimited comprehension in all points but=
one - the nature of the volition of God - that is to say, the motion of th=
e unparticled matter. You will have a distinct idea of the ultimate body by=
conceiving it to be entire brain. This it is _not_ ; but a conception of t=
his nature will bring you near a comprehension of what it _is_. A luminous =
body imparts vibration to the luminiferous ether. The vibrations generate s=
imilar ones within the retina ; these again communicate similar ones to the=
optic nerve. The nerve conveys similar ones to the brain ; the brain, also=
, similar ones to the unparticled matter which permeates it. The motion of =
this latter is thought, of which perception is the first undulation. This i=
s the mode by which the mind of the rudimental life communicates with the e=
xternal world ; and this external world is, to the rudimental life, limited=
, through the idiosyncrasy of its organs. But in the ultimate, unorganized =
life, the external world reaches the whole body, (which is of a substance h=
aving affinity to brain, as I have said,) with no other intervention than t=
hat of an infinitely rarer ether than even the luminiferous ; and to this e=
ther - in unison with it - the whole body vibrates, setting in motion the u=
nparticled matter which permeates it. It is to the absence of idiosyncratic=
organs, therefore, that we must attribute the nearly unlimited perception =
of the ultimate life. To rudimental beings, organs are the cages necessary =
to confine them until fledged.</p>=20
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