Dynamic Thought
OR
THE LAW OF VIBRANT
ENERGY
BY
WILLIAM WALKER ATKINSON
Author of "Thought Force;" "Law of the New Thought;" "Nuggets of
the New Thought;" "Memory Culture" and other Scientific and
Occult Works. Associate Editor of "Suggestion," 1900-01;
Editor of "New Thought," 1901-05; Co-Editor
of "The Segnogram," 1906.
"I am attacked by two very opposite sects—the Scientists and the Know-Nothings;
both laugh at me, calling me the 'Frogs' Dancing Master,' but I
know that I have discovered one of the greatest Forces in Nature."—Galvini.
1906
THE SEGNOGRAM PUBLISHING COMPANY
LOS ANGELES, CALIFORNIA
Copyright 1906
By The Segnogram Publishing Company
Notice.—This book is protected by Copyright, and simultaneous
initial publication in the United States of America, Canada,
Great Britain, France, Germany, Russia, and other countries. All
rights reserved.
[Pg 3]
A FOREWORD
This is a queer book. It is a marriage of
the Ancient Occult Teachings to the latest and
most advanced conceptions of Modern Science—an
odd union, for the parties thereto are of
entirely different temperaments. The marriage
might be expected to result disastrously,
were it not for the fact that a connecting link
has been found that gives them a bond of common
interest. No two people may truly love
each other, unless they also love something in
common—the more they love in common, the
greater will be their love for each other. And,
let us trust that this will prove true in this marriage
of Occultism and Science, celebrated in
this book.
The Occultists usually get at the "facts,"
first, but they manage to evolve such outrageous
theories to explain the facts, that the
world will have none of their wares, and turns
to Science for something "reasonable." Science,
proceeding along different lines, at first
denies these "facts" of the Occultists, not finding
them accounted for by any of her existing[Pg 4]
theories; but, later on, when the "facts" have
been finally thrust under her eyes, after repeated
attempts and failures, she says, "Oh,
yes, of course!" and proceeds to evolve a new
theory, welding it with other scientific hypotheses,
and after attaching a new label thereto,
she proudly exhibits the thing as "the latest
discovery of Modern Science"—and smiles indulgently,
or indignantly, when the theory of
the old Occultists is mentioned, saying, "Quite
a different thing, we assure you!" And yet,
in all justice, be it said, Science usually proceeds
to find much better "proofs" to fit the
"facts" of Occultism, than did the Occultists
themselves. The Occultist "sees things," but
is a poor hand at "proofs"—while the Scientist
is great on "proofs," but so often, and so
long, fails to see many things patent to the Occultist
who is able to "look within" himself,
but who is then unable to positively and scientifically
"prove" the facts. This is easily explained—the
Occultist's information comes
from "within," while the Scientist's comes
from without—and "proofs" belong to the
"without" side of Mentation. And this is why
the Occultists so often make such a bungle regarding
"proofs" and the Scientist fails to see
"facts" that are staring the Occultist in the
face.[Pg 5]
The whole history of Occultism and Science
proves the above. Take the phenomenon
called "Mesmerism" for instance—it was an
old story with the Occultists, who had been for
years aware of it, theoretically and practically.
Mesmer brought it into general prominence,
and Science laughed at it and at Mesmer's
"fluid" theory, and called him a charlatan
and imposter. Years afterwards, Braid, an
English surgeon, discovered that some of
the facts of "Mesmerism" were true, and
he announced his discovery in a scientific
manner, and lo! his views were accepted, and
the thing was called "Hypnotism," poor old
Mesmer being forgotten, because of his theory.
Then, after a number of years, certain other
aspects of the phenomenon were discovered,
and scientifically relabelled "Suggestion," and
the re-naming was supposed to "explain" the
entire subject, the learned ones now saying,
"Pooh, 'tis nothing but 'Suggestion,'" as if that
explained the matter. But so far, they have
only accepted certain phases of this form of
Dynamic Thought—for that is what it is, and
there are many other phases of which they do
not dream.
And the same is true of the Occult Teaching
that there is "Life in Everything—the Universe
is Alive." For years, this idea was[Pg 6]
hooted at, and we had learned scientific discourses
upon "dead Matter," "inert substance,"
etc. But, only within the past decade—yes,
within the last five years, has Science
discovered that there was Life in Everything,
and that even in the Atom of mineral and chemical
substance, there was to be found evidence
of Mind. And Science is beginning to plume
itself on its "recent discovery," and to account
for it by a new theory, which is "quite a different
thing, we assure you," from the old
Occult Theory.
And the same will prove true in the case of
the Occult Teaching of an Universal Mind, or
Cosmic Mind. Science and Philosophy have
long laughed at this, but even now their foremost
investigators have come to the borders of
a new country, and are gasping in amazement
at what they see beyond its borders—they are
now talking about "Life and Mind in the
Ether"—and before long they will discard
their paradoxical, absurd, hypothetical Ether,
and say, "We are bathed in an Ocean of Mind"—only
they will insist that this "Ocean of
Mind" is, somehow, a "secretion of Matter"—something
oozing out from the pores of Matter,
perhaps.
But Science is doing valuable work in the direction
of investigation and experiment, and in[Pg 7]
this way is proving the principal occult teachings
in a way impossible to the Occultists
themselves.
So, you see that both Occultism and Science
have their own work to do—and neither can do
the work of the other. Just now Science is
coquetting with the question of "Thought
Transmission," etc., at which she has for so
long sneered and laughed. By and by she will
accept the facts, and then proceed to prove
them by a series of careful and conclusive experiments,
and will then announce the result,
solemnly, as "a triumph of Science."
And so, in this book you will find a marriage
of the old Occult Teachings and Modern Scientific
Researches and Investigation. And the
two are bound together with that bond forged
by the writer of the book—heated in the oven
of his mind, and hammered into shape with his
"untrained" thought—a crude, clumsy thing,
but it serves its purpose—a thing called "The
Theory of Dynamic Thought."
And so, this is what this Theory is—a "tie
that binds." How you will like it depends
upon yourself. For himself, the writer does
not hesitate to say that he is pleased with his
handiwork, rude, and clumsy though it may be.
He believes that he has made a thing that will
stand wear and tear, and that though it be not[Pg 8]
beautifully finished, it "will serve," and "be
useful." And that is the main thing, after all.
And, then, perhaps, some may see beauty in the
very crudeness of the thing—may see that it
bears the loving mark of the hammer that beat
it into shape—may recognize that over it has
passed the caress of the hand that made it—and
in that seeing there may come the recognition
of a beauty that is beyond "prettiness."
WILLIAM WALKER ATKINSON.
Los Angeles, California,
February 16, 1906.
[Pg 9]
CONTENTS
[Pg 10]
"A fire-mist and a planet,
A crystal and a cell,
A jelly-fish and a saurian,
And caves where the cave-men dwell;
Then a sense of law and beauty,
And a face turned from the clod,—
Some call it Evolution,
And others call it God."
"Like tides on a crescent sea-beach,
When the moon is new and thin,
Into our hearts high yearnings
Come welling and surging in,—
Come from the mystic ocean
Whose rim no foot has trod,—
Some of us call it Longing,
And others call it God."
—W.H. Carruth.
[Pg 11]
DYNAMIC THOUGHT
CHAPTER I
"IN THE BEGINNING"
THIS book will deal with Life. It holds
that Life is Universal—that it is inherent
in, and manifests (in different degrees) in
every part, particle, phase, aspect, condition,
place, or relationship, in the World of Things
that we call the Universe.
It holds that Life manifests in two aspects or
forms, which are generally found by us in connection
and co-operation with each other, but
which are both, probably, an expression of
some One Thing higher than either. These
two aspects or forms, which together go to
make up or produce that which we know as
"Life," are known as (1) Substance or Matter;
and (2) Mind. In this book the term
"Substance" is used in preference to "Mat[Pg 12]ter,"
owing to the fact that the term "Matter"
has become closely identified with certain ideas
of the Materialistic school of thought, and has
generally been regarded by the public in the
light of "dead matter," whereas this
book holds that all Substance is Alive. The
term "Mind" is used in the sense of "Mind,
as we know it," rather than as "Mind, as it is"—or,
as "The Cosmic Mind." In some places
the term "Mind-principle" is used to convey
the idea of "a portion of the Great Principle of
Mind, of which that which we call 'Mind' is
but a small and but partially expressed portion."
These terms are explained and illustrated
as we proceed. The aspect of "Energy
or Force" is not treated as a separate aspect
or form of Life, in this book, for the reason
that it is regarded as merely a manifestation
of Mind, as will appear as we proceed. We
have much to say regarding Motion, but the
writer has tried to explain and prove that, at
the last, all Motion results from Mental Action,
and that all Force and Energy is Vital-Mental
Force and Energy.
This book is not intended to run along metaphysical
or theological lines—its field is different.
And so, while it recognizes the importance
of these branches of human thought, still,
it finds that its own particular field is sufficient[Pg 13]
to engross its entire attention, for the moment,
and, consequently the aforesaid subjects shall
not be touched upon except incidentally, in connection
with the subject matter of the book.
This being the case, there will be no discussion
of the "origin of Life"—the question of
"creation"—the problems of theology and
metaphysics—the riddle of the "Why and
Wherefore" of Life and the Universe. The
writer has his own opinions upon these questions,
but feels that this is not the place in
which to air the same. For the purposes of
the book, he prefers to leave every reader to
his own favorite views and conceptions regarding
these great subjects, feeling that the views
regarding Life, Mind, Motion and Substance,
that are advanced in this book, may be accepted
by any intelligent reader, without prejudice to
his, or her, accepted religious or philosophical
views.
The writer sees that this something called
"Life" exists—he finds it in evidence everywhere.
And he sees it always in its aspects of
Substance and Mind. And he feels justified in
regarding "Life" as always existing in, and
manifesting in these aspects—always in conjunction—at
least, Life "as we know it."
And he finds certain apparent Laws of Life
in operation in the Universe to which all Life,[Pg 14]
in all of its aspects, is apparently amenable.
And he feels justified in considering these Laws
constant, and invariable, and unchangeable so
long as the Universe, as it now is, exists.
And with the above views in mind, this book
will proceed to a consideration of its subject,
without attempting to peer behind the veil separating
the Universe from its Causer—Life
from its Source.
But in justice to reader, subject and writer,
the latter has thought it well to state that he
does recognize, not only the veil, but That-which-is-behind-the-Veil.
To proceed without
this statement would be unfair and misleading.
The writer wishes to be understood positively
upon this point, even though the declaration
may bring forth the derisive jeer of those who
feel that they "have outgrown" this conception;
or else the calm, superior, pitying smile
of those who feel that the Universe is its own
Cause and Effect. By "Universe," the writer
means "The whole body of Things" (Webster).
His declaration means that he believes
in "That-which-is-above-Things."
The writer prefers not to attempt to "define"
THAT which he calls "The Infinite."
The word "Infinite" means "without limit in
time, space, power, capacity, knowledge or excellence"
(Webster). And to "define" is to[Pg 15]
"limit"; "mark the limits of"; "mark the end
of," etc. The term "define," as applied to
"The Infinite," is ridiculous—an absurd paradox.
The writer echoes Spinoza's statement:
"To define God is to deny Him." And so
there shall be no attempt at definition or limitation.
But the human mind, in considering the subject,
is bound by its own laws to think of "The
Infinite" as Real, and actually being and existent,
if it thinks of It at all. And if it thinks
of It as "Infinite," it must, by its own laws,
think of It as Causeless; Eternal; Absolute;
Everywhere-present; All-Powerful; All-Wise.
The human mind is compelled to so consider
The Infinite, if it thinks of It at all. But even
in so thinking of It as "being" these things, it
is doing something like "defining" or "limiting"
It, for The Infinite must not only "be"
those things, but it must "be" so much more,
that "those things" are but as a grain of dust
on the desert as compared to the real "Being"
of The Infinite. For the "things" mentioned
are but "finite" or "defined" things—things
possessed by the Finite Things—and, at the
best can be but symbols of the attributes or
qualities of The Infinite; even the words "attributes"
or "qualities" being an absurdity as
applied to The Infinite. This view, also, must[Pg 16]
be reported by the human reason, if it thinks
about the matter at all.
The final report of the human reason regarding
this matter is that it is insoluble and
unthinkable to that reason, in its final analysis.
This because the human reason is compelled to
use terms, concepts, etc., derived from its experience
with finite things, and therefore has
no tools, measurements, or other appliances
with which to "think" of The Infinite. All
that it can do is to report that it finds that it
has limits itself, and that it finds beyond those
limits That which it cannot define, but which it
is justified in considering as Infinite, and superior
to all finite conceptions, such as Time,
Space, Causation and Thought. (The idea of
Thought being finite, equally with Time, Space
and Causation, is not common, by the writer is
compelled to place it in that category, because
it is clearly under the laws of Time, Space, and
Cause and Effect, and must be considered as
"finite." The "knowledge" possessed by The
Infinite must be something far transcending
that which we know as the result of "mental
operations," or "thinking.")
Certain fundamental truths seem to have
been impressed upon the human intellect, and
the reason is compelled to report in accordance
therewith. But an analysis of these funda[Pg 17]mental
truths is futile, and the attempt only
leads one into wild speculations. The only advantage
that comes from the attempt is the
strengthening of mental muscle of those who
are able to stand the strain of the exercise; and
the fact that by such attempt we are made
aware that we do not know, and cannot know,
by reasons of the nature of the Intellect, and
are thus prevented from harboring absurd and
childish theories about the Unknowable. To
know that we do not know, and cannot know, is
the next best thing to actually knowing.
The writer does not wish to be understood,
that the limits of the human reason are unalterably
fixed. On the contrary, he believes
that additional fundamental portions of Truth
are super-imposed upon the mind of the race
from time to time. And he believes, yes,
knows, that there are regions of the mind that
give reports higher than those conveyed
through the Intellect. And he believes that
there are phases of knowledge in store for
Man that will raise him as much higher than
his present position, as that present position is
superior to that of the earthworm. And he believes
that there are Beings in existence to-day, on
planes of Life as yet undreamed of by the average
man, who far transcend Man in power, wisdom
and nature. He believes that Man is[Pg 18]
merely just entering into his kingdom, and does
not realize the grandeur of that which is his
Divine Inheritance.
It will be as well to mention here that the
classification of Mind with the aspects of Life,
in conjunction with Substance, and Motion,
does not mean that the Ego or Man is a material
thing. The writer believes that the Ego
is a transcendent Being, partaking in some
wonderful way of the essence of The Infinite—that
it is a Soul—Immortal. He believes that
as Paul says, "We are all children of God, but
what we shall be does not as yet appear."
These matters shall not be discussed in this
book, but the writer wishes to make himself
clear, in order to prevent misunderstanding.
Again, in this respect, he must "fly in the face
of Materialism."
But, although the writer expresses his belief
in the existence of The Infinite, and bases his
philosophy upon that basis, he does not wish to
insist upon the identification of his conception
with that of any other particular conception of
the Source of Life. Nor does he insist upon
names, or terms, in connection with the conception.
He has used the term, "The Infinite,"
because it seems to be broader than any other
of which he could think, but he uses it merely
as a name for the Un-Nameable. So, if the[Pg 19]
reader prefers, he, or she, may use the terms:
"God"; "Deity"; "First Cause"; "Principle";
"Unknowable"; "Infinite and Eternal
Energy"; "The Thing-in-Itself"; "The Absolute";
or any of the other countless terms used
by Man in his attempt to name the Un-Nameable—to
describe the Un-Describable—to define
the Un-Definable.
And all may retain their ideas, or lack of
ideas, regarding the relation of The Infinite to
their own particular religious views, or lack of
views. The philosophy of this book need not
disturb a man's religious belief—nor does it insist
upon the man holding any special religious
belief. Those are matters entirely for the exercise
of the man's own reason and conscience.
And they may retain their own pet philosophy
regarding the origin, purposes or plan of the
production and existence of the Universe—this
book shall not meddle with their metaphysics
or philosophy. What is herein offered may be
assimilated with the fundamental ideas of
nearly every form of religious or philosophical
belief, it being in the nature of an Addition
rather than a Subtraction, or Division. Its
philosophy is Constructive rather than Destructive.[Pg 20]
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[Pg 21]
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[Pg 22]
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 ac[Pg 23]complished
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, En[Pg 24]ergy,
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[Pg 25]
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,[Pg 26]
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."[Pg 27]
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[Pg 28]
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[Pg 29]
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."[Pg 30]
CHAPTER III
THE UNIVERSALITY OF LIFE AND MIND
THE writer has deemed it advisable to
preface his consideration of "Mind" in
itself, as well as of Substance and Motion, with
two chapters, the purpose of which will be to
demonstrate that Mind, in some form or degree,
is to be found in connection with all
Things—and that Everything has Life—and
that Mind is an accompaniment of all Life. To
many the term "Mind" means only the "thinking
quality" of man, or perhaps of the lower
animals; and "Life" the property only of such
organic creatures. For that reason it has been
deemed advisable to point out that Life and
Mind are found even in the lowest forms of
substance—even in the inorganic world.
In this chapter and from now on, the writer
shall use the term "the Mind," etc., to indicate
the particular mental principle of the creature
or thing—the bit of Mind that is segregated
from the rest, and which each person thinks of
as "mine," just as he thinks of "my" body, as
distinguished from the universal supply of[Pg 31]
Substance. The term "Mind" will be used in
its Universal sense.
And, the writer intends to use Elmer Gates'
term, "Mentation," in the sense of "effort; action;
or effect; in or of, the Mind"—in short,
"mental process." The word is useful and
when one has learned to use it, he will prefer it
to the more complicated terms. Remember,
then, please—"Mentation" means "Mental
Process." Mentation includes that which we
call "Thought," as well as some more elementary
forms of mental process that we are not in
the habit of dignifying by the term, Thought,
which latter we usually reserve for mental
process of a higher order.
So, then, "Mind" is the something of which
one's particular Mind is composed; "The
Mind" is that something possessed by one, by
and through which he "thinks"; "Mentation"
is mental process; and "Thought" is a advanced
kind of Mentation. At least, the said
words will be so employed in this book, from
now on.
In this chapter, you are asked to consider the
fact that Life is Universal—that Everything is
Alive. And, that Mind and Mentation is an attribute
of Life, and that, consequently, Everything
has Mind, and is able to express a degree
of Mentation.[Pg 32]
Forms of Life, as we know them, are always
seen as possessing two aspects, viz., (1) Body
(Substance); and (2) Mentation (Mind). The
two aspects are always found in combination.
There may be living creatures who occupy
bodies of so fine a form of Substance as to be
invisible to the human senses—but their bodies
would be "Substance" just as much as is the
"body" of the granite rock. And, in order to
"think," these beings would need to have a
material something corresponding to the brain,
though it be finer in quality than the rarest gas,
vapor, of electric wave. No body, without
Mentation; no Mentation without a body. This
last is the invariable law of the world of
Things. And naught but The Infinite—That-which-is-above-Things—can
be exempt from
that law.
In order to grasp the idea of the Universality
of Mind, let us go back to the elementary forms
of Things, and, step by step, see how Mentation
manifests itself in every point on the scale
from mineral to man—using bodies ranging
from the hardest rock to that finest form of
known Substance—the Brain of Man. As
Mind advances in the scale of evolution it creates
its own working instrument—the body (including
the brain) and shapes, and moulds it to
admit of the fullest possible expression of Men[Pg 33]tation
possible at that stage. Mind is the
moulder—body (and brain) that which is
moulded. And Inclination, Desire, and Will,
are the motive powers leading to gradual Unfoldment,
the impelling cause being the craving
for Satisfaction.
We shall make our journey backward—and
ignoring Beings higher in the scale, we shall
start with Man. Leaving out of the consideration,
for the moment, the fact of the existence
of the "Ego," or "Spirit" of Man, which is
higher than Body or Mind—and considering
"the Mind of Man," rather than the Man himself—we
have our starting point on the downward
journey of investigation. We need not
devote much attention to the consideration of
the Mind of Man, at this stage, although we
shall have much to do with it, later on.
But we may undertake a brief consideration
of the descending degrees of Mentation as
manifested by Man, as we pass down the scale
in the human family, considering in turn, the
Newtons, Shakespeares, Emersons, Edisons,
and their brothers in intellect, in the field of
mathematics, literature, music, art, invention,
science, statesmanship, business, skilled workmanship,
etc., respectively. From these high
levels we pass down, gradually, through the
strata of men of but a slightly lower degree of[Pg 34]
intellect—down through the strata of the "average
man"—down through the strata of the
ignorant man—down through the strata of the
lowest type of our own race and time—down
through the strata of the barbarian, then on to
the savage, then on to the Digger Indian, the
Bushman. What a difference from highest to
lowest—a being from another world would
doubt that they were all of the same family.
Then we pass rapidly through the various
strata of the lower animal kingdom—from the
comparatively high degree of Mentation of the
horse, the dog, the elephant, etc., down through
the descending scale of the mammals, the degree
of Mentation becoming less marked at
each step of the journey. Then on through the
bird kingdom. Then through the world of reptiles.
Then through the family of fishes. Then
through the millions of forms of insect life, including
those wonderful creatures, the ant and
the bee. Then on through the shell-fish family.
Then on through the community of sponges,
polyps, and other low forms of life. Then on
to the vast empire of the microscopic creatures,
whose name is legion. Then on to the plant
life, the highest of which have "sensitive cells"
that resemble brains and nerves—descending
by stages to the lower plant life. Then still
lower to the world of bacteria, microbes, and[Pg 35]
infusoria—the groups of cells with a common
life—the monera—the single cell. The mind
that has followed us in this descent of life, from
the highest form to the cell-like "thing" merely
"existing" in the slime at the bottom of the
ocean, has acquired a sense of awe and sublimity
not dreamed of by "the man on the street."
The degrees of Mentation in the lower animal
kingdom are well known to all of us, therefore,
we need not devote much time to their consideration
at this time. Although the degree
of Mentation in some of the lowly forms of
animal life, are scarcely above that of the plant
life (in fact, are inferior to that of the highest
plants), still we have accustomed ourselves to
the use of the word "Mind" in connection with
even the lowest animals, while we hesitate to
apply the word to the plants.
It is true that some of us do not like to think
of the lower animals "reasoning," so we use
the word "Instinct" to denote the degree of
Mentation of the lower animal. The writer
does not object to the word; in fact, he shall use
it for the sake of distinguishing between the
several mental states. But, remember, "Instinct"
is but a term used to denote a lesser
form of "Reason"—and the "Instinct" of the
horse or dog is a fine thing when we consider
the "Reason" of the Bushman or Digger In[Pg 36]dian.
However, we shall not quarrel about
words. Both "Reason" and "Instinct" mean
degrees or forms of "Mentation," the word we
are using. The lower forms of animal life exhibit
Mentation along the lines of sex-action;
feeling and taste. Then by degrees come smell,
hearing and sight. And then something very
like "reasoning" in the case of the dog, elephant,
horse, etc. Mentation everywhere in
the animal kingdom, in some degree. No doubt
about Life and Mentation, there.
But what about Mentation and Life in the
plant life? All of you admit that there is
"Life" there—but about Mentation, well, let
us see! Some of you draw the line at the word
"Mind" in connection with plants, although
you freely admit the existence of "Life" there.
Well, remember our axiom—"no Life without
Mentation." Let us try to apply it.
A moment's reflection will give you instances
of Mentation among the plants. Science has
called it "Appetency," rather than admit
"Mind," the word "Appetency" being defined
as "an instinctive tendency on the part of low
forms of organic life to perform certain acts
necessary for their well-being—such as to select
and absorb such particles of matter as
serve to support and nourish them." Well,
that looks like a degree of Mentation, doesn't[Pg 37]
it? Many young animals evidence little or
nothing more than "Appetency" in suckling.
We shall adopt the word "Appetency" to designate
the Mentation in plant-life. Remember
this, please.
Anyone who has raised trees or plants has
noticed the instinctive efforts of the plant to
reach the water and sunlight. Potatoes in
dark cellars have been known to send forth
shoots twenty feet in length in order to reach
an opening in the wall. Plants have been
known to bend over during the night and dip
their leaves in a pot of water several inches
away. The tendrils of climbing plants seek
for the stake or support, and find it, too, although
it has been changed daily. The tendril
will retwine itself, after it has been untwisted
and bent in another direction. The tips of the
roots of the tree are said to show a sensitiveness
almost akin to that of the limb of an animal,
and evidently possess something akin to
nerve matter.
Duhamel placed some beans in a cylinder of
moist earth. When they began to sprout, he
turned the cylinder around quarter way of its
circumference; then a little more the next day;
and so on, a little each day, until the cylinder
had described a complete revolution—had been
turned completely around. Then the beans[Pg 38]
were taken from the earth, and lo! the roots
and sprouts formed a complete spiral. With
every turn of the cylinder the roots and sprouts
had changed their position and direction—the
roots striving to grow "downward," and the
sprouts striving to grow "upward"—until the
spiral had formed. Akin to this is the boy's
trick of uprooting a sprouting seed, and replanting
it upside down, in which case the
sprouts begin to turn a semicircle until it is
able to grow straight up to the surface of the
earth, while the roots describe a semicircle
until they can grow downward once more.
And so on, story after story of "Appetency"
or Mentation in plants might be told, until we
reach the insect-catching species, when even the
most conservative observer is forced to admit
that: "Well, it does almost seem like thinking,
doesn't it?" Any lover of plants, flowers
or trees, and who has been able to study them
at first hand, does not need much argument to
prove that plant-life exhibits traces of Mentation,
some of it pretty far advanced, too. Some
lovers of plants go so far as to claim that one
must "love" plants before they will succeed in
growing them, and that the plants feel and respond
to the feeling. But the writer does not
insist upon this, but merely mentions it in passing.[Pg 39]
Before leaving the subject of Mentation in
plants, the writer is tempted to steal a little
more space and tell you that plants do more
than receive sensations of light and moisture.
They exhibit rudimentary taste as well.
Haeckel relates an interesting story of an
insect-catching plant. He states that while it
will bend its leaves when any solid body (excepting
a raindrop) touches its surface, still it
will secrete its acrid digestive fluid only when
that object happens to be nitrogenous (meat or
cheese). The plant is able to distinguish its
meat diet (its food being insectivorous), and
while it will supply its gastric juice for meat
and cheese, as well as for the insect, it will
not do so for other solids to which it is indifferent.
He also mentions the fact that roots
of trees and plants are able to taste the different
qualities of soil, and will avoid poor soil
and plunge into the richer parts of the earth.
The sexual organism and life of plants also
affords a great field for study to the student
hunting for evidences of "life" and "Mentation"
in that kingdom.
The motion or circulation of the sap in trees
and plants was formerly considered to be due
to capillary attraction and purely "mechanical
laws," but recent scientific experiments have
shown it to be a vital action—an evidence of[Pg 40]
life and Mentation—the experiments having
proven that if the cell-substance of the plant
was poisoned or paralyzed, the circulation of
sap immediately ceased, although the "mechanical
principles" had not been interfered with
in the least.
And now on to the mineral kingdom.
"What," you may cry, "Mind and Mentation
in the mineral and chemical world—surely
not?" Yes, even in these low planes may be
found traces of mental action. There is Life
everywhere—even there. And where there is
Life there is Mind. Away back among the
chemical principles, and the minerals we may
go in our search for Life and Mind—they cannot
escape us—even there![Pg 41]
CHAPTER IV
LIFE AND MIND AMONG THE ATOMS
TO the majority of persons the title of this
chapter would seem an absurdity. Not to
speak of Inorganic "Mind," the idea of "Life"
in the Inorganic World would seem a ridiculous
paradox to the "man on the street" who thinks
of Substance as "dead," lifeless and inert.
And, to tell the truth, even Science has held
this view until a comparatively recent period,
laughing to scorn the old Occult Teaching that
the Universe is Alive, and capable of Thinking.
But the recent discoveries of modern Science
has changed all this, and we no longer hear
Science speaking of "dead Matter" or "blind
Force"—it recognizes that these terms are
meaningless, and that the dreams of the old Occultists
are coming true. Science confronts a
live and thinking Universe. She is dazzled by
the sight, and would shade her eyes, fearing to
see that which she feels must present itself to
her vision when her eyes become accustomed
to the sight.[Pg 42]
But a few daring minds among the scientific
investigators are dreaming wonderful dreams
to-day, and they tell us in broken tones of the
wonderful visions that are passing before their
sight. They dare not tell it all, for they fear
the ridicule of their fellows. Their visions are
of Life—Universal Life. In its investigations
of the Material, Science has penetrated so far
into the recesses of Things that its most advanced
thinkers and investigators now find
themselves standing in the presence of the Immaterial.
Science to-day is proclaiming the new doctrine—that
is the same as the "old" doctrine
of the Occultists—the doctrine of "Life Everywhere"—Life
even in the hardest rock!
Before entering into our consideration of the
evidence of Mentation in the Inorganic world,
let us accustom ourselves to the idea of "something
like Life" being found there. It will be
better for us to approach the subject by easy
stages. Where there is Life there must be
Mind—so let us first look for evidences of Life.
The "man on the street" would require
something more tangible than scientific explanations
of "sensation," "attraction," etc.
What can we offer him as an illustration? Let
us see!
Suppose we call the attention of "the man"[Pg 43]
to the fact that metals get tired after considerable
work without periods of rest. Science
calls this the "fatigue of elasticity." When
the metals are given rest, they recuperate and
regain their former elasticity and health.
"The man" may remember that his razor acts
this way occasionally—and if he talks the matter
over with his barber, his suspicions will be
verified.
Then, if he consults a musician friend, he
will be informed that tuning-forks also become
tired, and lose their vibrating quality, until
they are given a rest. Then his machinist
friend will tell him that machinery in factories
must be given a rest, occasionally, else it will
begin to disintegrate and "die." Machinery
will go on a strike for a rest, if it is overworked.
Then metals contract disease. Science informs
us that zinc and tin have been infected,
and the infection has spread from sheet to
sheet crumbling the metal into powder—the
spread of the infection resembling the spread of
a plague among animals or plant-life. Science
has experimented with copper and iron, and
has found that these metals may be poisoned
with chemicals, and will remain in a weakened
condition until antidotes are administered.
Window-glass workers declare that there is
such a thing as "glass-disease," that will ruin[Pg 44]
fine stained glass windows unless the infected
panes are removed. The "glass-disease" starts
with one pane, and spreads gradually to the
entire window, and from there to other windows.
Metallurgists have found that when metallic
ores are put under certain forms of pressure,
they seem to lose strength, and become weak
until the pressure is removed.
Do these things mean anything to the "Man
of the Street?"
Another step in the consideration of Life in
the Inorganic world, is the realization of the
fact that, after all, there is but the very finest
line separating the higher forms of Mineral
"life," from the lower forms of vegetable life,
or the life of those "Things" which we may
call either plants or animals. The "Life-line"
is being pushed further back every day, by
scientific investigation, and the "living" thing
of today was the "inanimate" thing of yesterday.
We hear much talk in the newspapers
about some scientist, or another, "discovering
life," or "creating life," in some "inanimate
substance." Bless your hearts, you who are
alarmed by these reports—no one can "create"
life in anything, for it already exists there.
The "discovery" is simply the realization of
this fact.[Pg 45]
Science, by means of the microscope, has
brought to light forms of "living things,"
resembling in appearance the fine dust of inorganic
minerals. These low forms of life
exhibit but the simplest vital processes, the
same very closely resembling chemical processes,
although just a shade higher in the scale.
Living creatures have been found which could
be dried and laid aside like dust for several
years, and then revived by being immersed in
water, when they would resume their vital process
as if they had been awakened from a sleep.
Forms of life, called "Baccilli" have been discovered
that can pass through degrees of heat
and cold that can be expressed only by vague
symbols or figures, the heat and cold being so
intense that the unscientific mind cannot imagine
it.
In appearance the "Diatoms" resemble the
chemical crystals. These "Diatoms" are minute
one-celled living "Things," having a hard
but thin siliceous covering or shell, of extreme
delicacy. They are what are known as "microscopic"
creatures—that is, visible only through
the microscope. Some of them are so small
that it would take a thousand or more to cover
the head of a pin. But, remember this—the
microscope reveals them as "living creatures"
performing vital functions. They are found[Pg 46]
in the deep waters of the ocean. To the naked
eye they appear like fine sand or "dirt," but
under the most powerful microscope, they are
seen to comprise many species and varieties,
exhibiting many peculiar shapes and forms—in
fact, they have been called "living geometrical
forms," their shapes and appearances almost
exactly resembling those of the chemical and
mineral crystals.
Science informs us that these and similar
microscopic creatures, number thousands of
families or species,—and it is thought that the
varieties of microscopic creatures outnumber
the varieties of creatures visible to the unaided
sight. And, remember, that there is probably
a still greater world of "sub-microscopic"
creatures, that is a world invisible even when
the most powerful microscope is used. Who
knows what wonders are to be found there—what
forms of creatures live, and move and
have their being there.
In passing by the subject of the resemblance
between the outward forms of living things and
the crystals, it is interesting to note how the
crystals of frost and ice resemble the forms
of leaves, branches, flowers, foliage, etc.—the
pane of glass covered with these frosty forms,
resembles a garden. The disk of saltpeter,[Pg 47]
under the effect of polarized light, very closely
resembles the form of the orchid.
Recent scientific experiments have shown
that certain metallic salts, when subjected to
a galvanic current, group themselves around
one of the poles of the battery, and assume a
mushroom-like shape and appearance. At first,
they seem to be transparent, but gradually they
assume color, the top becoming a bright red,
with the under-side showing a pale rose color,
the stem being of a pale straw color. The discoverers
of these peculiar forms, called them
by the German equivalent for "inorganic mushrooms,"
but even this term seems scarcely
worthy of them, for they even show a trace
of something like organs. Under the microscope
they are seen to have fine canals or vein-like
channels running through their stems,
from top to base. And through these "veins"
the "thing" absorbed fresh material and
actually "grew" like low forms of fungus-life.
Were these things merely minerals or chemical-substances,
or were they low forms of organic
life? The lines between the Inorganic and the
Organic are being wiped out rapidly. The
Supreme Power that caused Life to Be, caused
it to All, and did not divide Its manifestations
into Dead-Things and Live-Things, but
breathed into all the Breath of Life. And the[Pg 48]
more clearly we see the actual evidence of this,
the greater does that Supreme Power seem
to us.
A very low form of living creatures called
the Monera, is held by Science to be the one
of the strands of the connecting link between
the organic and inorganic worlds. The Monera
are the lowest and simplest form (at
least so far known) of organic life. They may
be said to be "organic" creatures without
organs—being but little more than simple cells—tiny
globules of plasm, surrounded by a thin
membrane—their sole vital function being the
absorption of nourishment through the pores
of their covering (just as a piece of chalk would
absorb water) and the consequent conversion
of the nourishment into material for growth, the
whole process resembling chemical action. The
Monera reproduce their kind simply by cleavage
or separation of the substance of the
mother cell into two, and so on, being little more
than the "growth" of crystals. The Monera
are everywhere recognized, without question,
as "living creatures," but they exhibit merely
a trace more of life than do certain forms of
crystals.
The difficulty in considering crystals as
"living things" is partially due to the outward
form and substance, so different from the form[Pg 49]
and substance of the higher "living things."
But we have seen that the Diatoms took on
shapes of crystals, and that the outer shell or
covering was similar to silicia, a mineral, the
inner substance being but a tiny speck of plasm,
similar to that of the substance of a plant cell.
And then we may look to the tiny bit of chalk
dust which was once the skeleton-form of a
living creature. The same is true of coral. In
the very low forms of life, the skeleton, or form,
is the thing most apparent, the plasm of "living
substance" being still smaller, and less apparent.
And yet, the skeleton, or shell, was
formed by the vital processes of the creature,
and was a part of its "body," just as is the
skeleton or bony structure of the higher
animals. And, in the same sense it is "living
substance." And, remember, that there is but
little difference between these "bodies" of the
low forms of life, and the bodies of crystals.
And the chemical constituents of its plasmic
inner body is but slightly different from that of
the crystals. And its nature and vital process
are by a shade higher in the scale than those of
the crystals.
You may ask why we have said so much of
Crystals. The reason is just this—Science has
begun to think of Crystals as semi-living
things, and its most advanced investigators and[Pg 50]
thinkers go further and assert that "the Crystals
are alive—Crystallization is an evidence
of life process."
Crystals arrange themselves in well-known
and well-defined shapes, direction and order
of formation being observed implicitly. Each
crystal follows the laws and habits of its kind,
just as do plants and animals. Its lines of
crystallization are mathematically perfect, and
according to the laws of its being. Not only
this, but some substances have a range of six
or seven different forms of crystal-forms possible
to them. In some cases a chemical element
assumes one form of crystallization when it
manifests as one mineral, and a second form
when it manifests in another form—in each
case however, it manifests along well-known
and recognized courses of action, movement,
and shapes.
Crystals may be "killed" by a strong electrical
discharge—that is, they are so affected
that they disintegrate, their atoms separating
to form new combinations, just as is the case
with the "bodies" of higher forms of life.
Some scientists have gone so far as to claim
that they had discovered something akin to
rudimentary sex-action in certain crystals, resembling
the sex-process of the lowest plant-life.
But this has not, as yet, been positively[Pg 51]
established, although it seems probable and
reasonable. A recent writer in one of the
magazines has said, "Crystallization, as we are
to learn now, is not a mere mechanical grouping
of dead atoms. It is a birth." This may
seem mere "scientific poetry" until the process
of crystallization is carefully studied, when
it will be seen to give evidence, not only of
something like vital and mental action, but
also something very much like reproductive
functioning of the lower forms of "life."
There is an "assimilation" of material to
build up the crystal in the first place, just as
an animal assimilates matter to build up its
shell—or a tree to form its bark. The "form"
of the crystal is truly its "body," and behind
and in that body there is "something at work"
that is not the body, but which is forming it.
And, later on, that crystal increases in size, and
then begins to separate into two, throwing off
a smaller crystal, identical in form with the
parent crystal. This manner of reproduction
is almost identical with the process of reproduction
in the lower forms of "life," which
consist merely of a like separation of the parent
form into two, and the throwing off of the offspring.
The principal difference between the growth
of crystals and of the Monera, is that the[Pg 52]
Crystals grow by absorbing fresh matter and
attaching it to their outer surface, while the
Monera grow by absorbing fresh material and
growing outwardly, from within. But this may
be accounted for by the difference in the density
of their bodies, the Crystal being very solid,
while the Monera is like a thin jelly. If the
Crystal had a soft interior, it could grow like
the Monera or Diatom, but then it would be a
Diatom.
The process of crystallization is accountable
only by the theory that in the crystal there
exists something like life and Mentation. There
is something more than mere "mechanical
motion," or blind chance at work here. Does
not the process of crystallization look like rudimentary
purposive action? It may be said that
it is movement and action in accordance with
some established "Law of Nature"—granted,
but is not that also true of the physical processes
and growth of higher forms of life? Is
the forming of the Crystal-form to be considered
as a "mechanical effect," and the forming
of the "shell" of the Monera to be considered
a "mental and vital action?" If so,
wherefore?
The point is that Crystals act as if they are
"alive," and capable of assimilation, growth,
and reproduction, in a manner and degree dif[Pg 53]fering
but very slightly from corresponding
functioning of the lower forms of "life."
Verily the Crystals are "alive"—and if alive
they must have at least a trace of "Mind."
Does it not appear that they exhibit something
very like both? Quoting from a recent writer,
let us notice that: "Recent investigations in
the new department of science, which has been
termed 'plasmology,' show in crystals phenomena
which are absolutely analogous to vital
phenomena—so much so that photographs of
certain forms produced in the changes of crystals
appear to be almost exact duplicates of
those in the various lower forms of microbes.
The question has been raised as to whether the
microbe is no more alive than the crystal, or
the latter equally endowed with life as is the
former."
And now another step, in our search for Life.
Remember, that the hardest rocks are composed
of crystals of certain kinds. And, if the
higher crystals have Life, then it is only fair
to suppose that the lower and cruder forms
are likewise endowed, even if in a still lower
degree. And if all crystals are endowed with
Life, then the most solid rocks, being composed
of aggregations of crystals must be masses of
Inorganic Life—and consequently, of Inorganic
Mind. A Crystal, according to Webster,[Pg 54]
is "the regular form, bounded by plane surfaces,
which a substance tends to assume in
solidifying, through the inherent powers of
cohesive attraction."
That definition of Webster tells the whole
story, and we see that a "Crystal" is merely
a "regular form" of a "Substance," which
the substance "tends to assume in solidifying"—that
is in re-assuming a solid form after
being in a liquid or melted state, and that is
just what all the rocks of the earth did when
they emerged from the melted state in which
they existed in the early days of the world's
history. And this "tendency" that caused
them to solidify, and assume certain crystal
forms, and which must have existed potentially
through the melted state—what of that, what
is this "tendency" or force. The definition
answers: "the inherent powers of cohesive attraction."
So, here is "Cohesive Attraction," that we
shall consider fully in forthcoming chapters of
this book. "Inherent," too, the definition says.
What is "Inherent?" Let us see, Webster defines
"Inherent" as "permanently existing."
So this power of Cohesive Attraction "permanently
existed" in the Substance or else in connection
with it. Let us take another look at
Cohesive Attraction.[Pg 55]
Cohesive Attraction is that form of Universal
Attraction that causes the Molecules of a
body to draw together—that "invisible power
of" the Molecule, by which it draws another
Molecule toward itself, and itself toward the
other, the manifestation of which power by several
Molecules tends to draw each of them
together. (We shall learn of these particles
of Substance called Molecules before long.) It
is a primal cause of Motion, this mutual Attraction,
and drawing-power. Now is it reasonable
to suppose that this wonderful "power" is a
mere blind-force? Is it not more reasonable to
think of it as a form of vital-action—life-action?
"Dead" things could not manifest this
force and action.
And if this Cohesive Attraction is an evidence
of Life, then all substance must have
Life manifesting through it. Not only the
rocks, but the soil and earth and dirt, for they
are but crumbled rock.
And, when we thus consider Substance, as
being the "body" through which Life is Manifesting,
we must not lose sight of the Molecules
and Atoms, in our consideration of the
Mass. A bit of rock; crystal; or dirt; is
but an aggregation of countless Molecules,
grouped together in certain crystallized shapes
and forms, each having characteristics of its[Pg 56]
own. These Molecules cling together, in accordance
with their mutual Attractive powers.
And each of these Molecules is composed of
a number of Atoms, which cling together in
accordance with Chemical Affinity, or Chemism—but
which is but another name for Attraction,
or Cohesion—and which form a little family,
called a Molecule. And these Atoms are composed
of Corpuscles. We will waive the consideration
of the Corpuscle, for the moment,
but even if we consider it, we only carry the
subject back a step farther. What we wish to
say, could be said even if there were ten further
divisions of Substance—or a million, for that
matter.
The point we wish you to consider now, is
that we must separate the Mass into its constituents—its
Molecules, Atoms, and even Corpuscles—in
our search for the Life in the Mineral
and Chemical World. If there is Life in
the Mass, there must be life in the Molecule,
Atom, or Corpuscle. Now, do we find it there?
Certainly, for the tiniest Atom manifests its
Attractive Power, and not only does it draw
other atoms to itself by virtue thereof, but it
even goes a step further, and shows a "preference"—a
degree of "liking" in its mutual relations
with other atoms.
We shall see, in future chapters, that there is[Pg 57]
"desire," "love," "marriage," and "divorce"
among the chemical Atoms. We shall consider
the flirtations, and love-affairs of certain
Atoms. We shall see how an Atom will leave
another, and fly to a new charmer. We shall
have many evidences of the Atom's power to
receive sensations, and to respond to the same.
Nothing "dead" about this, is there? The Atom
is "very much alive." The Attraction; Affinity;
and Motions, of the Atom, give a certain
evidence of something "very much like Life,"
as we see it in higher forms. In the Atom
exists all the Life that causes crystallization.
And in the Atom lies that which causes Force
and Motion to manifest. Verily, the Atom
lives and moves and has its being.
And, so our journey is ended—we have
traced Life to its last stages of manifestations—and
we have found it there, and at each step
of the journey. But, stop, we have not completed
our journey—we have but begun it.
"Why," some of us may cry, "how can we go
back of the Atom, or Electron?" The answer
is "INTO THE ETHER"!
Yes, back of the Atom and the Corpuscle,
is said by Science to lie that wonderful, paradoxical
Something they call The Universal
Ether—that Something that Science has considered
the Womb of Matter and Force—Some[Pg 58]thing
that is different from Anything ever
known or dreamed of by Man,—that Something
which Science has labored so diligently to
build up, and which it has used as an "explanation"
for so much phenomena, but regarding
which, of very recent date, there has begun to
grow a distrust and a suspicion, owing to the
discovery of Radiant Matter, and things that
followed in its train. But, notwithstanding
these shadowy suspicions, Science still asserts
in belief in the constancy and integrity of The
Ether, and it behooves us to investigate that
wonderful region in which it dwells, in order to
see whether Life and Mind are also to be found
there. We think that, in the words of the
street, we shall find that they are "very much
there."
And, so in later chapters of this book, we
shall consider the Etherial Region very fully.
But before doing so, we had better give Substance
and Motion, in all their forms, a careful
consideration, for a correct understanding of
them is vitally necessary for an intelligent conception
of the ideas underlying the philosophy
to be herein set forth.
Now, pray do not leave this chapter with the
belief that the writer has said that the Particles
of Inorganic Substance are endowed with[Pg 59]
Conscious reasoning powers. Nothing of the
kind has been said—nothing of the kind is
meant. The Life and Mind evidenced in the
Particles are but the faintest glimmerings.
There is no sign of "consciousness" or "reasoning"—the
Mind exhibited is less than that
of the plant, yes, less than even that of the
cell of the plant. The Life is evidenced by
power to move, and the Mind is evidenced by
the ability to receive impressions and to respond
to the same by evidencing Force and
movement.
There is no evidence of "consciousness" or
"understanding" in these mental processes.
Consciousness is not an essential attribute of
Life or Mind-action. In fact, but a small part
of even the Mentation of Man is performed in
the field of consciousness. Nearly all of his
bodily functions are beneath the field of consciousness—one
does not consciously regulate
the beating of his heart; the circulation of his
blood; the digestion and assimilation of his
food; the tearing-down and building-up work
of the cells; the work of the organs, etc., etc.
Yes, these processes are all mental processes,
and far from mere "mechanical movements,"
or chemical processes, as some imagine. Let
the spark of Life leave the body, and the processes
stop, although all the chemicals are still[Pg 60]
there, and the "mechanical movements" might
go on unhindered.
The Particles of Substance have enough Life
and Mind to enable them to move, receive and
respond to impressions, and to exert force in
accordance with the Law of Attraction—but
there it stops. The Crystals show signs of
something like taking nourishment, but the real
taking of food may be said to commence with
the Monera. Not until very high degrees of Life
and Mind are attained, do "creatures" begin
to exhibit Consciousness, and that which is
called "Understanding" is still higher in the
scale, and not until Man is reached does the
faculty of turning the mental searchlight inward
manifest itself. These matters are mentioned
here merely to prevent misunderstanding
and misapprehension.
But still, do not forget—the Particles of Substance
receive impressions and respond thereto—they
act and exert Force and Energy—they
manifest Life and Mentation.[Pg 61]
CHAPTER V
THE STORY OF SUBSTANCE
AS we stated in a former chapter, there are
two Aspects of All-Things, viz., (1) Substance;
(2) Mind. In this and the following
two chapters we shall consider the first one,
Substance, which Science calls "Matter."
Perhaps it would be as well to begin by asking
ourselves the question: "What is Substance?"
The answer seems to be: "Anything
that takes up room; the Body aspect of Things;
matter occupying space, etc." Some writers
have spoken of Substance as "something
tangible—that can be felt," but this definition
will not do, for there are forms of Substance
too fine to be felt. And so, perhaps the definition
"The Body of Things," is as good a
definition as any, taken in connection with the
thought that it "takes up room."
Science divides Substance (which it calls
"Matter") into four general classes, viz.: (1)
Solid Matter, which is Substance, the parts of
which closely adhere and resist impression,[Pg 62]
such as stone, wood, flesh, etc., the degrees of
solidity varying greatly, and sometimes shading
into the next class, which is called:
(2) Liquid Matter, which may be described
as Substance, the parts of which have a free
motion among themselves, and easily yield to
impression, such as water, molasses, etc., the
degree of fluidity ranging from some liquids
that flow very slowly, such as hot pitch, up to
others that flow very freely, such as water,
wine, etc., the property of fluidity being also
shared by the next higher class, which is called:
(3) Aeriform Matter, which is Substance in
the form of "elastic fluid," such as air, gas,
vapor, etc.; and
(4) Radiant Matter, which is of recent recognition,
and which is an ultra-gaseous form of
Substance, utterly unlike anything ever before
known, consisting of the tiniest particles of
"corpuscles" of Substance finer and more
subtle than the rarest form of atomic substance
known to Science.
The three classes are well represented by (1)
Earth (solid); (2) Water (liquid); (3) Air
(aeriform); (4) The Corpuscles or Electrons,
or particles of electrified substance, first noticed
in connection with the X Rays, Radium, etc.
But it must be remembered that these four
classes of Substance are not fixed or permanent[Pg 63]—on
the contrary they are changeable either
under pressure, when subjected to heat, or
under the influence of electricity, etc. In fact
the word "condition" is more applicable than
the term "class." The condition or class of a
particle of Substance may be changed into another
class or condition by the application of
the agencies above named. The same substance
may exist in two or three classes, under different
circumstances. Solids may be changed
into liquids, and liquids into gases, and vice
versa. Metals may be melted, then changed
into gas, according to the degree of heat applied.
Liquids may be changed into vapor by
the application of heat, or into solids by the
withdrawal of heat.
For an example we may turn to Water, which
is a solid in the condition of ice; a liquid in the
condition of water; and steam in the condition
of vapor. Quicksilver is a metal which is in a
liquid condition in our ordinary temperature,
but which becomes a solid when subjected to a
very low degree of temperature, and may be
transformed into a gas, under a high degree of
heat. Air is a vapor in our ordinary temperature,
but has been transformed into "liquid
air" under tremendous pressure, which produced
a very low degree of temperature, and,
theoretically, it may be transformed into a[Pg 64]
solid under a sufficiently low degree of temperature,
although so far, Science has not been
able to produce a degree of cold sufficient to
"freeze" the liquid air. It is all a matter of
"freeze," "melt," and "evaporate," in all
forms of Substance—and any substance, at
least theoretically, is capable of being subjected
to any of the three conditions just named,
and being manifested in the respective conditions,
of Solid, Liquid, and Aeriform.
This may actually be accomplished with the
majority of substances at this time, although
in some instances we are not able to produce a
sufficiently high temperature to "melt and
evaporate" certain solid substances, on the one
hand, or a sufficiently low degree of temperature
to "liquify" or "freeze solid" certain
vapors. But the intense heat of the centre of
the earth is able to melt rocks, and show them
as liquid lava flowing from volcanoes, and Science
teaches that the solid Substance of the
Earth, and other planets, suns, etc., existed in
the shape of a vapor at one time, and would
again take on that condition in case of a collision
with another great body, which convert
motion into intense heat that would first melt,
and then vaporize every solid particle of which
the earth is composed.
If the sun's heat were completely to die out,[Pg 65]
the cold would be so intense that the air around
the earth, and all the gases and vapors, would
be frozen to solids. In physics the term "gas"
is generally applied to a substance that is aeriform
in our ordinary temperature, but which
may be liquefied in a low temperature; the term
"vapor" being generally applied to the aeriform
condition of substances that are solid or
liquid in our ordinary temperatures, but which
may be "evaporated" by heat, and thus transformed
into an aeriform condition, resuming
their original form upon cooling. These terms,
however, are technical, and practically there
is no difference between a gas and a vapor.
In the above statements regarding the possibility
of the transformation of each of the
several forms of Substance, into other forms,
the reference has been applied only to the three
better known forms, i.e., Solid, Liquid and
Aeriform. The fourth form or state of Substance,
known as Radiant Matter, is of too recent
discovery to admit of its properties being
accurately observed. The best and latest opinion
of Science, however, is that it constitutes
what may be called "Primal Matter"—that is
substance from which all other forms, states,
kinds and varieties of Substance arise—the
"stuff" from which they are manufactured.
Science seems to be discarding the Ether the[Pg 66]ory
of the Origin of Matter, in favor of this
"Primal Matter."
Physical Science divides Substance into
Masses, Molecules, and Atoms—that is, the old
Physical Science did, but the later investigators
now see that even the Atom may be sub-divided.
But the old terms may as well be used, at least
for the time being. Let us consider these
divisions.
A "Mass" is a quantity of Substance considered
as a whole—but which is composed of
a collection or combination of parts (molecules.)
A lump of coal; a piece of iron; a portion
of meat, even a drop of water, is a Mass.
The only requisite for a Mass, is that it contains
two or more parts or molecules. Therefore
a Mass is a collection or combination of
two or more molecules, considered as a whole.
A "Molecule" is the physical unit of Substance,
or, in other words, the smallest part of
any kind of Substance that can exist by itself
and still remain that particular "kind" of substance.
(But not the smallest chemical part—the
latter is called an Atom, and Atoms combine
to form a Molecule.) The Molecule exists
as a unit, and cannot be split or separated by
physical means, although it may be separated
into Atoms by chemical means. In order that
we may form a clear idea of the Molecule, let[Pg 67]
us take a very small Mass of Matter—a drop
of water, for instance. This drop of water is
a Mass composed of a great number of molecules.
It may be divided, and sub-divided, into
smaller and still smaller parts. This division
may be carried on until it reaches a point where
our sight and instruments are unable to make
a further sub-division.
But, theoretically, the work may be carried
on still further, until at last a limit is reached
where we are unable to divide the water into
any smaller parts, without separating its chemical
constituents from each other, in which latter
case there would be no water at all, its
chemical constituents (or Atoms) having separated
and now appearing as two atoms of Hydrogen
and one atom of Oxygen, separated and
apart and no longer forming a molecule of
water.
Well, this smallest possible part of water (or
any other form of Substance) is a Molecule.
Remember the Molecule is the smallest part of
that kind of Substance that can be produced
by division and sub-division, without destroying
the "kind" of the Substance. It is the
smallest part of any kind of Substance that can
exist by itself, and maintain its "kind."
In order that you may grasp the minuteness
of the Molecule, we may mention that Science[Pg 68]
claims that no molecule, even the largest, is of
sufficient magnitude to be seen under even the
strongest microscope. It has been calculated
that if a drop of water as large as a pea were
magnified to the size of the Earth, the molecules
would then appear no larger than the
original drop. The space between the molecules
is believed to be considerably larger than
the molecules themselves.
The figures that are necessary to use in connection
with molecular Substance are likely to
stagger the imagination. Besides speaking of
the molecules of inorganic Substance, it may
be interesting to note that a spider's thread
is so fine that a piece of it large enough to
circle the earth would weigh only half a pound.
And yet each thread is composed of six thousand
filaments. And each of these minute filaments
may be divided into tiny bits, and each
bit will still be a Mass of Substance containing
thousands of molecules and their constituent
chemical atoms. There are living, microscopic
creatures, so small that five millions of them
might be crowded into a space the size of a pin
head. And yet each of them have organs. And
in these organs fluids circulate. Try to figure
out the size of the molecules of the fluids circulating
in these tiny organs, not to speak of
the chemical atoms.[Pg 69]
When you handle a coin, an infinitesimal
portion of it is worn off—can you figure the
size of the molecules composing that part?
When a rose throws off its perfume, it emanates
tiny particles of itself—can you measure or
weigh the molecules composing that odor? The
human mind is compelled to realize its finiteness
when it considers these things—but we
have only just begun to consider the smallness
of Things.
An "Atom" is the chemical unit of Substance—that
is, the smallest chemical part that can
enter into combination. It has been considered
indivisible—that is, incapable of further sub-division.
That is, it has been so considered,
until very recently, but the latest discoveries
have exploded this idea, and have shown the
Atom is composed of certain other Things, as
we shall see a little later on. Still we may use
the Atom as a very good unit of measurement,
for it still represents the unit of chemical Substance,
just as the molecule is the unit of
physical Substance. In order that you may
understand the difference between Molecules
and Atoms—physical units, and chemical units,
let us give you a few examples.
Take a molecule of water—the physical unit,
you remember. When it is chemically separated
or analyzed, it is found to contain two[Pg 70]
atoms of hydrogen, and one atom of oxygen—both
chemical units, remember—which when
united and combined, form water, but which
when separated are simple atoms of certain
chemical gases. The proportion in water is
always the same, two of hydrogen and one of
oxygen—this is the only partnership that will
form water. The molecule of table salt contains
one atom of sodium and one of chlorine.
The molecule of air contains five chemical
gases, of which nitrogen and oxygen are the
principal ones, the proportion being about
three parts of nitrogen to one of oxygen. Some
molecules are far more complex, for instance
the molecule of sugar is composed of forty-five
chemical atoms, and sulphuric acid of seven.
An atom is estimated at one-250,000,000th of an
inch in diameter.
But this is not all. The old theory of the
finality, and ultimateness of the Atom has been
shattered by the recent discoveries of Science.
The atom of Hydrogen was formerly considered
to be the refinement of Substance—the
Ultimate Atom—the smallest and finest Atom
possible or known—the last thing that could be
imagined about Substance. Some even went
so far as to declare that the Atom of Hydrogen
was the Ultimate Element, that is the Element
out of which all other atoms were made—the[Pg 71]
mother of Atoms—the Origin of Substance. It
was supposed that all other Atoms of Matter
were composed of a varying number of hydrogen
Atoms, which themselves were "vortex-rings
in the Ether"—and that analysis could go
no further. Science rested on its oars, and
pronounced the work of a century completed.
But alas! no sooner was this position
reached, than the discovery of Radiant Matter
and the formulation of the "Corpuscle Theory"
brought down the whole theoretical structure,
and Science was compelled to take up the
hunt again, and to probe further into the inner
recesses of Things for the Ultimate Thing.
But, nevertheless, Atoms still exist, although
their finality is no longer urged. The facts remain,
although the theory has fallen.
Let us see about this latest theory—the Corpuscle
or Electron Theory. The discovery of
Radiant Matter, and the investigation of the
late discovery of Radium, has led to the further
discovery that each Atom, instead of being
a "thing-in-itself" is a little mass containing
numerous other "Things" called "Corpuscles"
(or "Electrons," because electrified). The theory
is this, briefly: That each Atom is a minute
mass of Substance containing a number of
"electrified particles," which are known as
Electrons, in constant motion and vibration, re[Pg 72]volving
around each other, as do the planets,
suns, and moons of the Universe—in fact each
chemical Atom is like unto a Universe in itself.
The simplest Atom—that which was supposed
to be the "Ultimate Atom"—the Atom of Hydrogen—is
supposed to contain within its tiny
self no less than 1,000 minute Corpuscles, which
because electrified are called "Electron," revolving
in fixed and regular orbits within the
containing globe of the Atom. The more complex
forms of Atoms are supposed to contain a
far greater number of Electrons, the authorities
estimating those in an Atom of Oxygen at
10,000; those in an Atom of Gold, 100,000; and
those in an Atom of Radium, 150,000. These
figures are of course mere "scientific guesses"
but when compared with the similar "guess"
regarding the size of the Atom, they give a
startling illustration of the size of the newly
discovered Corpuscle or Electron.
Another authority, for an illustration, asks
us to consider a great globe about 100 feet in
diameter—that is, of course, 100 feet through
its centre. Let the globe represent the Atom.
Then imagine 1,000 minute "specks," each the
size of a pin-point, composed of Substance, and
each containing, as in a capsule, an atom of
electricity. Each "speck" is revolving around
each other in a regular orbit, in that great "100[Pg 73]
feet through" globe, and keeping well away
from one another. That will give you an idea
of the relative size of the Electrons and Atoms,
and the room that the former have to move
about in—good many feet between each, you
will notice. Lots of room, and plenty to spare.
Try to figure out the size of an Electron.
Many readers of the magazines have been
confused as to the relation between the Corpuscles
and the Electrons (or Ions, as some
have called the latter.) The matter is very
simple. They are both the same. The Corpuscle
is the tiny particle of Matter, which because
it is electrified and has thus become the
"unit of electricity," is called an "Electron."
From the viewpoint of Substance we call the
tiny particle a "Corpuscle"—from the viewpoint
of Electricity, we call it an "Electron."
These Electrons are the tiny particles that
pour forth from the pole in the Crookes' Tube,
and constitute what are known as "X Rays,"
"Cathode Rays," "Becquerel Rays," etc.
They also are the particles that are thrown off
and emitted by Radium, and similar substances.
They exist in the Atom, as explained,
but also are found "free" and independent,
and in the last condition or state are thrown off
in the aforesaid "Rays," and by Radium, etc.
So far the Corpuscles are known only as[Pg 74]
charged with Electricity, and the Electron only
as a tiny charge of Electricity with which the
Corpuscle is charged. But Science dreams of
Corpuscles of Substance other than Electrons,
in which case the old Occult teachings of "light
dust" and "heat dust," etc., will be verified.
The Electron contains a powerful charge of
Electricity, as much in fact as an Atom, 1,000
to 150,000 times its size will carry. But Science
is wondering how these highly charged
particles manage to hold together in the Atom,
so rigidly coherent as to appear indestructible.
We think that we may get a hint at the matter
a little later on in this book.
Science, or at least some scientists, are wondering
whether the "whirl" or vibration of the
Corpuscle might not produce that which we call
"Electricity," and whether, when this motion
is intensified, waves of Electricity will not be
emitted. The writer fully agrees with this
idea, and finds that it fits closely his own theories
regarding Substance and Motion. But
the reader is cautioned against falling into the
error of many recent popular writers on the
subject, some of whom have used terms calculated
to convey the idea that the Corpuscle
(Electron) is Electricity itself, rather than tiny
particles of Substance called Corpuscles,
charged with the unitary charge of Electricity,[Pg 75]
and therefore called "Electrons." But for
that matter, Electricity is only known to us as
associated with some form of Substance, and
not as "a thing-in-itself." We shall see the
reason for this as we proceed with this book.
These Corpuscles are destined to play a most
important part in the theories of Science from
now on. They already have overturned several
very carefully and laboriously erected theoretical
structures—and many more will follow,
among the many important ones evidently
doomed to the dust-heap being the "vortex-ring"
atomic theory, and other theories built
upon the Etheric origin of Matter, and other
theories concerning the Ether, even to the extent
of breaking down the theory of The Ether
itself, which theory had almost come to be considered
a Law.
We shall further consider the Corpuscles,
and their qualities, characteristics, etc., in the
next chapter, for they have an important bearing
upon the theories advanced in the course of
the study of this book.[Pg 76]
CHAPTER VI
SUBSTANCE AND BEYOND
SCIENCE has ascribed to Substance certain
characteristic qualities which it calls
"Properties." It divides these properties into
two classes, viz.: (1) Molecular Properties
(sometimes called Physical Properties); and
(2) Atomic Properties (sometimes called Chemical
Properties).
Molecular Properties are those which may be
manifested by Substance without disturbing
the Molecules, and consequently without affecting
the "kind" of Substance.
Atomic Properties are those which concern
the Atoms when free from Molecular combination,
and which consequently cannot be manifested
without changing the "kind" of Substance.
Science, before long, is likely to add a third
class of Properties, namely, "Corpuscular
Properties," relating to the Corpuscles or particles
of Radiant Matter, but, so far, it has not
had the opportunity to sufficiently observe these
qualities, except in a general way.[Pg 77]
There are certain General Properties that
seem possessed by both Mass, Molecules, and
Atoms—and probably by Corpuscles.
These General Properties are as follows:
Shape: That property whereby Substance
"takes up room." This property manifests in
three directions, called Dimensions of Space,
namely, Length, Breadth, and Thickness.
Weight: That property whereby Substance
responds to Gravity. Weight is simply the
measure of the attraction.
Impenetrability: That property whereby
two bodies of Substance are prevented from
occupying the same space at the same time.
A nail driven into a piece of wood, simply
pushes aside the molecules, and occupies the
Space between them. Substance is never
actually "invaded" or its actual territory
occupied by other Substance.
Indestructibility: That property whereby
Substance is prevented from being destroyed
or annihilated. Although the forms of Substance
may be changed, or transformed into
other forms, still, Substance in itself is not
destroyed, and cannot be under the existing
Laws of the Universe.
Mobility: That property whereby Substance
responds to imparted Motion. We shall notice
this property in our consideration of Motion.[Pg 78]
In addition to the Motion of the Mass, and the
movements of Molecules and Atoms in response
to its Attraction, there is another form
of Motion constantly going on, without reference
to the Attraction or impressed Motion of
the Mass. The Molecules of all bodies are
always in a state of rapid Motion, called Vibration.
In solids this vibration is short, being
restrained by the close cohesive position of the
Molecules. But in Liquids, the Molecules
being further separated, the vibration is far
more rapid, and they move around and slide
over each other with comparatively little resistance.
In gases and vapors the Molecules
have a splendid field for Motion, and consequently
vibrate in wide fields and orbits, and
dash around with the greatest velocity. The
Atoms also are believed to vibrate rapidly, in
accordance with their own laws of vibration.
And the Corpuscles are believed to far excel
the last two mentioned particles in intensity,
rapidity and complexity of their vibrations, as
we shall see a little later on in the book. All
Substance is in constant Motion and Vibration.
There is no Rest in Substance.
Inertia: That property whereby Substance
may not move unless in response to imparted
Motion; nor terminate its Motion, when it is
once imparted, except in response to some[Pg 79]
other manifestation of impressed Force. Science
holds that this "impressed Force" or "imparted
Motion" must come from without, but
the writer holds that Force may also be "expressed"
from "within," as may be seen by
reference to subsequent chapters of this book.
Attraction: That property whereby particles
or bodies of Substance (1) draw other
particles or bodies toward themselves; or (2)
move toward other particles or bodies; or (3)
are mutually drawn together. This property
manifests in four forms, generally referred to
as separate and distinct from each other, but
which the writer believes to be but forms of the
same Attractive Power, and which he believes
to be a Mental Process, at the last analysis (a
revolutionary claim, which will be supported by
argument in later chapters of the book). These
three forms of Attraction are known as (1)
Gravitation; (2) Cohesion; (3) Adhesion; and
(4) Chemical Affinity, or Chemism. We are
invited to consider them briefly, at this point,
further investigation being reserved for our
chapters on Motion, and Dynamic Thought.
Gravitation: This term is usually applied
to the attraction between Masses of Substance,
such as the Sun, the Earth, and Masses of Substance
on or about the Earth's surface. However,
Newton, who discovered the facts of[Pg 80]
Gravitation, states the Law, as: "Every particle
of matter in the Universe, attracts every
other particle," etc.
Cohesion: This term is used to indicate the
attraction between Molecules, by which they
are combined into Masses or Bodies. Cohesion
causes the Molecules to unite and cling together,
thus forming the Mass.
Adhesion: This term is used to indicate the
attraction between Masses which causes them
to "stick together" without a cohesion of their
Molecules. Adhesion operates through the
adjacent surfaces of the two Masses. It may
be considered as a "lesser" form of cohesion.
Chemical Affinity (sometimes called Chemism
or Atomic Attraction): This term is used
to indicate the attraction between the atoms, by
which they combine, unite and cling together,
forming the Molecule.
Science has before it the task of naming, and
classifying, the attraction between the Corpuscles,
by which they combine and form the Atom.
But whatever the name, it will be seen that it
represents but another manifestation of "Attraction."
Arising from Molecular Attraction, or Cohesion,
are several "Properties" peculiar to
Masses having Molecules, and resulting from
the tendency of the latter to resist separation.[Pg 81]
We had better consider them briefly, in order to
understand the power of Molecular Attraction,
and its incidents.
Porosity: That property indicating the
distances observed by the Molecules in their
relation to each other, which varies in different
"kinds" of Substance. All Substance is more
or less Porous, that is, has more or less space
existing between the Molecules—the degree depends
upon the "closeness." Compressibility
and Expansibility, sometimes mentioned as
"properties," are but results of Porosity.
Elasticity: That property whereby bodies
resume their original size and form, after having
been compressed, expanded or "bent."
The result is caused by the inclination of the
molecules to resume their original positions.
What is sometimes called "Plasticity" is
merely the reverse of Elasticity, and denotes a
limited degree of the latter.
Hardness: That condition resulting from
Molecular Attraction resisting the forcible entrance
and passage of other Substance between
the molecules.
Tenacity: That condition resulting from
Molecular Attraction resisting the forcible
pulling asunder, or tearing apart of the Mass.
This condition sometimes is called "Toughness."[Pg 82]
Malleability: That condition resulting from
Molecular Attraction resisting the forcible
separation of the Mass by pounding, hammering
or pressure. The resistance is "passive,"
and consists of the Molecules allowing themselves
to assume a spread-out formation,
rather than to be forced apart.
Ductility: That condition resulting from
Molecular Attraction resisting the forcible
separation of the Mass by a "drawing out"
process. The resistance is "passive," and
consists of the Molecules allowing themselves
to be drawn out into a formation of the shape
of wire or thread, rather than to be pulled
apart.
In any of the above cases, we may intelligently,
and with propriety, substitute the
words, "Molecules, by means of cohesion, resisting,
etc.," for the terms above used, "Molecular
Attraction, resisting, etc."
All Masses of Substance (probably Molecules
as well) are capable of Expansion and Contraction,
both phenomena, in fact, and in degree,
resulting from the relation of the Molecules.
Contraction is a "crowding together" of the
Molecules; Expansion a "getting apart" of
them.
Density: The amount of Substance in relation
to a given bulk. Volume—the "size" or[Pg 83]
"bulk" of a body of Substance. Mass—Besides
being used to designate a "body" of Substance,
composed of two or more Molecules, the
term "Mass" is used to designate the "total
quantity of Substance in a Body." An application
of the above terms may be seen in the
following illustration:
A quart of water occupies a certain space—and
has a certain "volume," "mass" and
"density." Convert the same "mass" of
Water into Steam, and it expands to a "volume"
of 1700 times that of Water—but, as no
molecules have been added, the "mass" remains
the same—but as a quart of Steam
weighs 1700 times less than the same "volume"
of Water, the "density" of Steam is
1700 times less than that of Water. As the
"volume" of a given "mass" increases, the
"density" decreases in the same proportion—but
the "mass" remains the same. "Mass"
therefore has two factors, i.e., "Volume" and
"Density." The "Density" of a "Mass" is
determined by the weight of a certain "Volume"
of it.
The above consideration of the "Properties"
of Substance dealt only with the Molecular
Properties, or Physical Properties, as they
are sometimes called—that is, with properties
depending upon the existence of the Molecules.[Pg 84]
When we consider the Molecules as being composed
of Atoms, and when we consider the
processes whereby these Molecules are built up
of, or broken down through the separation of
Atoms, we come to the subject of Atomic Properties,
or Chemical Properties, as they are
often called.
The Atomic Properties of Substance consist
principally in the power and manifestation of
Motion, in the direction of combination, separation,
and the complex motions resulting from
the same. This Motion is manifested by reason
of Atomic Attraction, sometimes called
"Chemical Affinity," which we shall consider
a little later on in the chapter.
Atomic Principles, as above mentioned, are
best illustrated by a reference to Chemical
changes, and we shall now examine the same.
And, the better way to consider Chemical
Changes is by comparing them with Physical
Changes, or Changes of the Molecules.
Some Physical Changes in Substance are
brought about by Heat, which tends to separate
the molecules, or rather to allow them to spread
out away from each other, so long as the high
temperature is maintained, the degree of their
nearness being influenced by temperature.
Other Physical Changes are produced by outside
Forces separating the molecules to such[Pg 85]
an extent—to such a distance—that their cohesive
force is lost, and the Solid matter is said
to be "broken," or even reduced to dust.
Other physical changes are brought about by
Electricity, causing the Molecules to separate
and disintegrate.
Chemical Changes, as distinguished from
Physical Changes, do not involve or deal with
Molecules, the action being solely upon the
Atoms of which the Molecules are composed.
Physical Changes separate Molecules from
each other, while Chemical Changes destroy
and break up the Molecule, so that its identity
is forever lost, its Atoms thereafter either existing
free from combinations, or else recombining
with other Atoms, and forming new
combinations. Chemical changes are occasioned
by either physical or chemical agencies.
The physical agencies generally employed are
heat, electricity, light, pressure, percussion,
etc. The principle of Chemical Changes is
that the Atoms are possessed of, and subject
to, what is called "Atomic Attraction" or
"Chemical Affinity," which may be defined as
an attraction or "love" existing in varying
degrees between Atoms. This Affinity causes
Atoms of one element to seek out and ally themselves
to Atoms of another element, the element[Pg 86]
of "choice" or "preference" being strikingly
in evidence.
Atoms of different elements form marriages,
and cling together in harmony, until,
perchance, by some physical or chemical
agency, the Molecule is brought in sufficiently
close connection with another Molecule composed
of different elemental atoms, when, alas!
one of the Atoms of our Molecule finds that it has
a greater Affinity for some other elemental
Atom in the second Molecule, and lo! it flies
away, leaving its first partner, and seeking the
new charmer. Divorce and re-marriage is a
common thing in the world of Atoms—in fact,
Chemistry is based upon these qualities.
Physical and Chemical Changes gradually
transform solid rock to "earth" or "soil."
Disintegration, by the action of changes in temperature,
rains and atmospheric influences, and
other Physical Changes, have slowly worn
down the rocks into "dirt," gravel, clay, loam,
etc. And Decomposition by Chemical Change
that set the atoms free from their combinations
has aided in the work.
There is no rest in the world of Substance.
Everything is changing—constantly changing.
Old forms give way to new, and these, grown
old while being born, are, in turn replaced by
still newer. And on, endlessly. Nothing per[Pg 87]sists
but change. And yet nothing is destroyed,
although countless forms and shapes
have succeeded each other. Substance is always
there, undisturbed and unaffected by the
varieties of forms it is compelled to undergo.
Masses may change—and do change. Molecules
may change—and do change. Disintegration
and decomposition affect both, and bring to
them the death of form. But their substance
endures in the Atom. Atoms may change, and
decompose, or undergo whatever change that is
their fate, and still the Corpuscles, or what lies
beyond the Corpuscles will remain. The Atom
was once regarded as Eternal, but now even it
seems to be capable of dissolving into some
finer division of Substance—and perhaps still
finer subdivisions await it.
That familiar form of Substance that we call
"earth," "dirt," "soil," etc., is but the result
of disintegrated rock, which has crumbled and
lost its former form through the action of air,
water and atmospheric influences. And the
rocks themselves, from which the "soil" came,
were at one time a sea of melted, flowing liquid
Substance, somewhat resembling volcanic lava.
And this "melted rock" is thought to have been
condensed from the same principles in the
shape of vapor, that existed in the early days
of our planetary system. Vapor, gas, liquid,[Pg 88]
semi-liquid, solid rock, "soil"—the Substance
unchanged, the forms totally unlike. Helmholtz
estimates the density of the nebulous vapors
of Substance as being so rare that it would
take several millions of cubic miles of it to
weigh a single grain. Oh, Nature, what a
wizard thou art!
We have spoken of Air and Water, in a former
chapter, and their constituent atoms have
been named. And from these three great reservoirs
of Substance—the Earth, the Air, and
the Water—are obtained all the material that
goes to form the bodies of the animal and vegetable
kingdoms. The plant draws its nourishment
from the soil, the air, and water, and in
its wonderful chemical laboratory is able to
transform the elements so drawn from these
sources into a substance called "Plasm," which
consists principally of carbon, oxygen, nitrogen
and hydrogen, being nearly identical in
composition to the white of an egg, and which
constitutes the basis of animal and plant bodily
structures. All the material of the physical
bodies, of men, animals and plants, are but
forms of Plasm. The animals, and man, obtain
their nourishment, directly or indirectly,
from the plant body, and so at the last we are
seen to draw from the soil, air and water all our
bodily nourishment, which we convert into[Pg 89]
bodily structure, bone, muscle, flesh, blood,
veins, tissue, cells, etc. And the chemical
atoms of our bodies are identical with those in
the rock, the air, the water. And so you see
the universality of Substance and its countless
forms and appearances.
Chemistry resolves Substance back into
about seventy-five simple substances, of which
Atoms are the Units, which simple substances
are called "Elements." From these Elements
(by their Atoms) all other substances are
formed by combinations, the number of such
possible combinations being infinite. An Element
(in order to be an element) must be a
"simple" substance, that is, must be incapable
of further analysis into some other elements.
The seventy-five elements, now recognized by
science, have never been resolved into other
elements, by chemical analysis, and therefore
are accepted as "simple." But, it is true that
other substances that were formerly considered
as simple elements were afterward decomposed
by electricity, and found to consist of
two or more simpler substances or elements.
Thus new elements were discovered, and old
ones discarded as "not-elemental." And this
fate may be in store for a number of the elements
now on the list—and many new ones
may be discovered.[Pg 90]
For a long time Science was endeavoring to
trace all elements back to Hydrogen, the latter
being considered the "Ultimate Element,"
and its atoms composing all the other atoms,
under varying conditions, etc. But this theory
is now almost abandoned, and Science rests on
its list of seventy-five elements, the atoms of
which are composed of "Electrons." Some
have hazarded the theory that the Elements
were all forms of Ether (see next chapter),
their apparent differences resulting merely
from the varying rate of vibration, etc. And,
in fact, such theory was about finally adopted
as a working hypothesis until the discovery of
the Corpuscle. Everything in Substance now
seems to be moving back to the Corpuscle, as
we shall see a little further on.
The following is a list of the principal Elements,
known to Science, to-day:
- Aluminum.
- Antimony.
- Arsenic.
- Barium.
- Bismuth.
- Boron.
- Bromine.
- Cadmium.
- Calcium.
- Carbon.
- Chlorine.
- Chromium.
- Cobalt.
- Copper.
- Fluorine.
- Gold.
- Hydrogen.
- Iodine.
- Iron.
- Lead.
[Pg 91]
- Magnesium.
- Manganese.
- Mercury.
- Nickel.
- Nitrogen.
- Oxygen.
- Phosphorus.
- Platinum.
- Potassium.
- Radium.
- Silicon.
- Silver.
- Sodium.
- Strontium.
- Sulphur.
- Tin.
- Zinc.
Of the above, Hydrogen is by far the lightest
in weight; in fact it is used as a unit of Atomic
Weight, its weight being marked "1" on the
scale; Gold, 197; Lead, 207; Silver, 108; Oxygen,
16; Nitrogen, 14; Iron, 56.
The discovery of the Corpuscle, or Electron,
rudely shattered the vortex-ring theory of the
origin of the Atom, and now, instead of the
Atom being regarded as a "vortex-ring" in
that hypothetical, paradoxical absurdity, the
Ether, it is believed to be composed of a vast
number of tiny particles called Corpuscles, as
we saw stated in our last chapter. These
Corpuscles seem to be the "last thing in Substance"—its
last known state of refinement,
and already it is being proclaimed as the long-sought
for "Primal Matter," or "Ultimate
Substance." Whether or not a still finer state
of Substance will be discovered Science is unable
to say, but thinks it unlikely. But we[Pg 92]
must not overlook the old Occult Teaching indicating
a state of Substance so fine that it is imperceptible,
and only recognizable as apparently
"free force"; its covering, or vehicle of Substance
not being evident. This would seem to
indicate a still further refinement of Substance,
although perhaps the "Corpuscle" or "Electron"
will answer to "fill the bill" in the case.
As to the Corpuscle being "Primal Substance,"
it must be admitted that its advocates
have presented a very strong case. One of
their most important points is that although
Molecules differ very materially from each
other, according to their kinds; and while
Atoms likewise manifest very plainly their
"kind," the Corpuscle seems to possess only
one "kind," no matter from what form or
"kind" of Substance it is thrown off. Just
think what this means. It means that the finest
particles of Gold, Silver, Iron, Hydrogen, Oxygen,
and all the rest of the Elements, are composed
of identically the same material, and exhibit
no differences in "kind." The Elements
are no longer "Simple." All Substance is One,
at the last analysis!
The Corpuscles seem to possess the same
Mass—to carry the same charge of Electricity—to
act precisely the same—irrespective of
their source. No difference in size, mass or[Pg 93]
character, as in the case of the Atom—all are
identical, save in the rate of their vibration at
the time of observation, which is simply a matter
of more or less Motion. Space seems to be
flooded with these tiny particles—these Units
of Substance. They stream from the Sun; the
Stars; and every body highly heated. Likewise
they stream from the bodies of highly
electrified Substance. Groups of these Corpuscles,
absolutely identical in nature, size, mass,
etc., constitute the Atoms of the Seventy-five
Elements, the "kind" of Element seemingly
being dependent upon the number and arrangement
of the Corpuscles, and possibly by their
rate of vibration. Every Atom is like a great
bee-hive with a swarm of Corpuscles vibrating,
moving around each other, and upon their own
centres. And, if by the action of intense heat,
transmitted, or caused by interrupted Motion—or
if by a strong Electric charge—some of these
Corpuscles are detached from the Atoms (or
possibly an Atom broken up), they fly off
through Space at a marvellous speed of many
thousand miles an hour.
So we see that these wonderful Corpuscles
look very much like Primal Matter or Ultimate
Substance—the "Stuff" out of which Substance
is made. And, taking you back to the
chapter on "The Universality of Life and[Pg 94]
Mind," the writer would remind you that in
their Motions and evident Attraction, etc., these
Corpuscles evidence the same "Life and Mind"
that we observed in the Molecules and Atoms.
It must be so, for what is in the manufactured
article must be in the material of which the
article is made. And so, even here, Life and
Mind have not escaped us. Nor will it in The
Ether!
And speaking of the Corpuscles, as "manufactured
articles," we are reminded of Herschel's
thought about the Atoms, when they
were regarded as Primal Matter and likely to
be uniform, and, at the end, of one primal substance.
Although Herschel's conception does
not now apply to the Atoms, it may be transferred
to the Corpuscles.
Herschel thought that the fact that the Particles
of Substance were likely to be found to be
uniform in size, and identical in nature and
characteristics, indicated that they might be
akin to "manufactured articles," turned out
from the same great machinery of Creation.
This idea would indicate that the Creator applied
the rules of careful manufacture to the
manufacture of the Particles, the uniformity
operating in the direction of (1) Economy of
Material; (2) Utility through interchangeability,
replacing broken or discarded parts, etc.;[Pg 95]
and also (3) Conformity to a Standard of Size,
Quality, etc.
The thought is interesting, and is mentioned
here for that reason. It is not affected by the
supposition that there may be a still finer and
rarer form of Substance, from which the Particles
are "manufactured"—in fact, the idea of
Herschel, if closely analyzed, would seem to indicate
some such "raw material" from which the
articles were manufactured.[Pg 96]
CHAPTER VII
THE PARADOX OF SCIENCE
IN the days of the ancients, when the philosophers
found themselves unable to account
for any particular class of phenomena,
they bundled it together and referred it to a
suppositious Something that they called "The
Ether." Finding this an easy way to get rid
of vexatious questions, they fell into the custom—and
the habit grew upon them. Soon
there were a dozen or more different kind of
Ethers in vogue, each explaining something
else—the "something else," by the way, being
things that Science now feels that it understands
pretty well. These Ethers grew to be
like the various "Vapors" of the ancients—a
dignified term for "We don't know"—a respectable
road for retreat under the semblance
of an advance.
These Ethers became a scientific scandal, and
caused a lax mode of thinking among students
of those times. And so they were finally abol[Pg 97]ished
and relegated to the scrap pile of Science,
where they lay for many centuries until a comparatively
recent period, when at least one of
them was hauled forth, dusted, freshened up a
little, and placed upon its old pedestal. This
revamped Ether, referred to, was the "Ether
of Aristotle." Aristotle, as we know, was a
famous Greek philosopher who lived about 350
b.c.—about 2250 years ago. He was a good
man and a celebrated philosopher, but was
somewhat deficient in scientific knowledge. Although
he knew many things, and uttered many
wise thoughts, he was under the impression that
the breath of Man entered the heart instead of
the lungs—that the back part of the skull was
empty, and so on. He was without the advantages
of a modern training—which, was not his
fault, however.
Well, Aristotle conceived the idea of an Universal
Ether, which he thought pervaded all
space, and with which he accounted for the
passage of light from the sun and stars; the
movements of the planets, and various other
physical phenomena. It is not known whether
Aristotle really believed in this Ether, or
whether he merely used it as a speculative
hypothesis, following the Ether Habit of his
contemporaries. At any rate, his theory served
its purpose—lived, flourished, declined and died[Pg 98]—at
least seemed to be dead. But its corpse
was resurrected in modern times, and used to
account for divers things.
This does not mean that modern thinkers
really "believe" in the Universal Ether—they
merely assume it as a working hypothesis until
something better is offered.
Its principal modern use is to account for
the transmission of Light from the Sun and
Stars to the Earth. It was held that a thing
could not act "where it was not," and so it became
necessary to account for the transmission
either by the theory that small particles of substance
were thrown off from the Sun, and
travelled to the Earth, or else that there was
some medium of communication by means of
vibrations, etc. Newton held to the first theory,
but his hypothesis went down before the Ether
advocates, who advanced the "wave-theory,"
although it seems that, like Banquo's ghost,
Newton's theory will not stay down, and is now
taking on a new lease of life, owing to the discovery
of the Corpuscle and Radiant Matter.
The Wave-theory philosophers asserted that
the Light and Heat of the Sun were thrown off
in the shape of Force or Energy, and transformed
into "waves" in and of a hypothetical
Ether (Aristotle's own), which waves were carried
to the Earth, where, meeting Substance,[Pg 99]
they were again transformed into Heat and
Light.
It was known that Light and Heat travelled
at the rate of 184,000 miles per second, and
therefore the "waves" of the Ether were considered
to have that speed. The Wave-theory
seemed to fit the facts of the case better than
the Newtonian Theory of Corpuscles, although
the latter has always been considered as better
explaining certain phenomena than the new
theory. And so the Ether Wave became generally
accepted, and remains so to-day, although
recent discoveries are causing a disturbance in
the scientific camp regarding the question.
Later it was discovered that the Electricity
travelled at the same rate as Light and Heat,
and the Wave-of-the-Ether theory was thus
thought to have additional verification, and
Electricity came under the Law and remained
there until the Electron discovery, which is
causing much disturbance, among those interested
in the study of Electricity.
Briefly stated, the theory of the Universal
Ether is this:
That pervading all Space in the Universe—not
only between planets, stars and suns, but
also "filling in the cracks" between molecules,
and atoms as well—there is a subtle Substance
in and through which the waves of Light, Heat,[Pg 100]
Electricity and Magnetism travel at the rate of
184,000 miles per second. This Substance is said to
be "Matter that is not Matter"—in fact, Science
does not venture to say just what it is, although
it freely states just what some of its
properties must be, and, alas! these properties
are most contradictory and opposite to each
other, as we shall see as we proceed.
This Universal Ether is purely hypothetical.
It has been called a "necessity of Science"—something
assumed for the purpose of explaining
or accounting for certain phenomena. It
is undemonstrated and unproved—in fact, may
truthfully be said to be undemonstrable and unprovable.
Some have gone so far as to say
that its claimed properties and qualities render
it "unthinkable" as well. And yet, Science
finds itself compelled to assume that the Ether,
or "something like it" exists, or else cease
speculating about it. It belongs to the realm
of pure theory, and yet, many writers treat it as
if it were a positively demonstrated and proven
fact. Let us examine into the nature of Science's
problem, and her attempted solution, and
the trouble arising therefrom.
Light travels at the rate of 184,000 miles a
second. Remember, that Light and Heat are
that which we call by those names only when
considered in connection with Substance. Ac[Pg 101]cording
to the theory, Light in the Sun's atmosphere
is transformed into a Light-wave of
the Ether on its travels to the earth, and only
when the "wave" comes in contact with the
Substance on the earth's body or atmosphere
does it become again transformed into Light as
we know it. In its travels through space it
meets with no Substance, and has nothing to
"turn into light"—consequently Space (between
worlds) is in a state of absolute darkness.
The same is true of Heat, and inter-world Space
is absolutely cold, although passing through it
are countless heat-waves of great intensity,
which, later on, will be transformed into Heat
when they reach the Substance, the earth. The
same is true of Electricity and Magnetism.
Although the Ether, as we have seen, is a
purely theoretical substance, yet Science has
found it reasonable to conclude that it must be
possessed of certain attributes in order to account
for certain known facts. Thus, it is said
to be frictionless, else the worlds, suns and
planets could not pass freely through it, nor
could the light and heat waves travel at such a
tremendous rate. It also is thought to have
something like Inertia, because Motion once
started in it persists until stopped; because it is
at a state of rest until Motion is imparted to it;
and because it takes a fraction of time to impart[Pg 102]
motion to it. It is thought to be different from
Substance in any of its known forms, for many
reasons, among such being the fact that no
known form of Substance could carry vibrations
through space at the rate of 184,000 miles
a second. And Light and Heat waves travel at
that rate, and have forms and shapes, and
lengths of their own. Light for instance, vibrates
on two planes, and a light-wave is something
like a Greek cross, thus (-|-), having a
horizontal and a vertical line, or plane of vibration.
And the Ether cannot be a fluid of any
degree, because a fluid cannot transmit cross
vibrations at all. And it cannot be a Solid, because
a Solid could not stand vibrations at such
a terrific speed, and still remain a Solid. And
yet, to transmit the two-plane light waves, the
Ether must have a certain degree of Rigidity,
else the waves could not travel. Lord Kelvin
estimated this degree of Rigidity as about
19,000,000,000th of the rigidity of the hardest
steel. So, you see, Science is compelled to assume
that the Ether is "a continuous, Frictionless
medium, possessing both Inertia and Rigidity."
Some scientists have thought it to be a
kind of "elastic jelly."
Of the Ether, Prof. Oliver Lodge has said,
"We have to try and realize the idea of a perfectly
continuous, subtle, incompressible sub[Pg 103]stance,
pervading all Space, and penetrating
between the molecules of ordinary Matter,
which are imbedded in it, and connected to one
another by its means. And we must regard it
as the one universal medium by which all actions
between bodies are carried on. This,
then, is its function—to act as the transmitter
of motion and energy."
To give you an idea of the wonderful thing
that Science is compelled to think of the Ether
as being, by reason of the qualities it is compelled
to ascribe to it—although it confesses
itself unable to "imagine" the nature of the
"Thing" which it has created in bits by the
adding and bestowing of qualities which were
made necessary by the logical requirements of
the case—let us take a hurried view of the
Thing as the several departments of Science
say it must be thought of.
To meet the requirements of the case, Science
says that The Universal Ether must be Substance
infinitely more rare and evanescent than
the finest gas or vapor known to Science, even
in its rarest condition. It must convey Heat in
the manner of an infinitely Solid body—and yet
it must not be a Solid. It must be transparent
and invisible. It must be Frictionless, and yet
Incompressible. It cannot be a Fluid. It cannot
have Attraction for Substance, such as all[Pg 104]
Substance has. Nor can it have Weight—that
is, it is not subject to Gravitation. It is beyond
the reach of any known scientific instrument,
even of the greatest power, and it refuses
to register itself in any way, either to
senses or instruments.
It cannot be known "of itself," but may only
be recognized as existent by the "things" for
which it acts as a medium or transmitting agent.
It must convey Energy and Motion, yet it must
not take up any part of either from the Matter
in its midst. It must not absorb any of the
Heat, Light or Electricity. It must fill up the
spaces between the worlds, as well as the most
minute space between the Molecules, Atoms and
Corpuscles, or any other minute particle of
Substance, either known by name to Science
now or which may be discovered or imagined
later as a necessity of some conception regarding
the nature of Substance. In short, The
Universal Ether, in order to do the things attributed
to it, must be more solid than Solids;
more Vapor-like and Gas-like than Vapor or
Gas; more fluid than Fluids; infinitely less rigid
than steel, and yet infinitely stronger than the
strongest steel. It must be a substance having
the qualities of a vacuum. It must be continuous
and not composed of Particles, Atoms or
Molecules. It must be an "everything" in[Pg 105]
some respects, and yet a "nothing" in others.
It must not be Substance, and yet it must carry
Substance within its ocean of dimensions, and,
besides, interpenetrate the most minute space
between the particles of Substance. It must
not be Energy or Force, and yet Science has
been considering Energy and Force as but "interruptions
of rest" or "agitations" within,
and of, itself.
So you see that this mysterious, wonderful
Universal Ether—in order to "be" at all—must
be a "Something" possessing certain
qualities or properties of Substance—many of
the properties of qualities being exactly contradictory
and opposed to each other—and yet it
cannot be Substance as we know it. It is a
Paradoxical thing. It could only belong to another
and an entirely different order of existence
from that of Substance as we know it. It
must possess characteristics and properties of
an order as yet unknown to us by name—for
which the material world contains no analogy—for
which Substance has no analogues. It must
be a far more complex thing than is even the
most complex thing we call Matter, or that
which we call Force or Energy. And yet, it
has been claimed that it would explain both—yes,
contain within itself the possibility of both.
And yet, in face of what has just been said,[Pg 106]
the writer must confess, humbly and with a full
realization of the enormity of the offence, that
he supposes advancing a theory, a little further
on in this book that will attempt to identify this
Something—this Universal Ether—with a
Something else that we know, although not
through the senses or by means of instruments.
Bear with him kindly, he begs of you, while he
proceeds gradually along the path that leads to
the theory.
Scientists have compared Substance moving
through the Ether as a coarse seive moving
through water, the latter making room for the
passage of the seive, and then closing up behind
it. If this be amended by the idea that the
moving seive, while allowing the water to pass
through it freely, still carries along with it a
thin film of water which clings to the wires of
the seive by adhesion—if there be admitted this
"clinging film" as well as the body of the water
through which the seive moves—then the illustration
answers quite well as a crude illustration
of Substance and "The Ether." This fact
is important in view of the theory that will be
advanced, further on in this book. Prof.
Lodge, in his interesting work, "Modern Views
of Electricity," mentions a number of experiments
tending to prove the above mentioned[Pg 107]
fact, which is not so generally known as other
facts relating to the Ether.
Until the discovery of Radiant Matter (bringing
with it the new theories of the Corpuscle or
Electron, etc.), brushed aside into the dust heap
many generally accepted scientific theories regarding
the nature of Substance, the favorite
and most popular theory was what was known
as the "Vortex-ring" theory of the Atom. This
theory held that the atoms of Substance were
but vortex-rings of the Ether, having had motion
communicated to them in some way, and
which afterwards acquired other motions, and
which finally become apparent to our senses as
Substance. In other words, the Atom was supposed
to be a vortex-ring of Ether, acted upon by
Force, in some unknown way, the character,
nature and properties of the Atom being determined
by the shape and size of the vortex-ring;
the rate of motion; etc., etc.
The new discoveries of Science, however,
have set aside (at least temporarily) this "vortex-ring"
theory, and at present Science seems
to find its "latest thing in Substance," in the
theory that Substance—at the last—seems to
be the Corpuscle or Electron. In other words,
after many years of fancied security in a settled
theory regarding the nature of Substance,
Science once more finds itself compelled to take[Pg 108]
up the search for the origin of things. But the
theory of the Ether remains—and is likely to—although
the names applied to it will change.
By some it is still believed that in the Ether, a
little further removed, rests the origin of Substance
and that the Corpuscle may be the "vortex-ring"
product, instead of the Atom.
It will be noticed that Science has made no
serious attempt to connect the phenomenon of
Gravitation or Attraction with the Ether.
Gravitation stands alone—an "outsider"
among the Forces, responding to none of their
laws—needing no time in which to travel—needing
no medium like the Ether in which to
transmit "waves"—fearing no obstacle or interfering
body, but passing right through the
same—different, different, different. And we
shall see why this difference, when we reach the
point where our theory brings us to the point
where we must substitute "something else" for
that Great Paradoxical General Solvent of
Modern Science—the Ether of Aristotle. We
shall reach the point after a brief consideration
of Motion, Force and Energy.[Pg 109]
CHAPTER VIII
THE FORCES OF NATURE
THE Substance filling the Universe is in constant
and unceasing Motion. Motion is
evidenced in every physical and chemical process
and change, and manifested in the constant
interchange of position of the Particles of Substance.
There is absolutely no rest in Nature—everything
is constantly changing—moving—and vibrating.
Building-up processes are ever at
work forming larger masses or bodies of the
Particles—and tearing-down processes, disintegration
and decomposition of Molecules and
Atoms, and Corpuscles, are constantly at work
also. Nature maintains a constant balance
among her Forces. If the building-up energies
and forces were allowed full sway, then all the
Particles in the Universe ultimately would
gravitate to a common centre, thus forming a
compact and solid Mass, which would thus dwell
for Eternity, unless the Creative Power should
move upon it and again scatter its Particles in[Pg 110]
all directions. And, if the tearing-down, and
dispersive forces and energies were allowed
full sway, the Particles would fly apart and
would remain asunder for Eternity, unless
called together by some new Creative fiat.
But Nature pits one force against another,
maintaining an equilibrium. The result is constant
play and inter-play of forces, causing distribution,
and redistribution of Particles, following
the gathering-together and building-up
processes.
There is no lost motion, or waste force. One
form of force and motion is converted into another,
and so on, and on. Nothing is lost—all
force is conserved, as we shall see as we proceed.
In the public mind—or rather, in the mind of
that part of the public which think of the matter
at all—there seems to be an idea that "Force"
is something of the nature of an entity, separate
from Substance or Mind—something that
pounces down upon Substance and drives it
along by presence from without. The ancient
philosophers regarded Substance as acted upon
from without by an entity called Force, Substance
being regarded as absolutely inert and
"dead." This idea, which is still held by the
average person, owing, doubtless, to the survival
of old forms of expression, was generally[Pg 111]
held by philosophers until the time of Descartes
and Newton. This old idea was due to the
teachings of Aristotle—he of the Ether Theory—and
Science and Philosophy were timid about
shaking off the Aristotelian dogmas. Others
held that Light, Heat and Electricity were
"fluids" conveyed from body to body—in fact
the general public still entertains this idea regarding
Electricity, owing to the use of the term
"the Electric fluid."
The present teaching of Science is that Force
is the result of the motion of the Particles of
Substance, and, of course, originates from
within, rather than from without. It is true
that Motion may be communicated to a body by
means of another body in Motion imparting the
same to it, but that does not alter the case, for
the Original Motion came from the movement
and vibration of the Particles of Substance, although
it may have passed through many stages
of transformation, change and transmission in
its progress. The only exception to the rule is
Gravitation, which is a form of Force, the nature
of which is unknown to Science, although
its laws of operation, etc., are understood. We
shall learn some new facts about Gravitation
in the forthcoming chapters of this book.
It will be well for us to remember this fact, in
our consideration of Force and Motion—that[Pg 112]
Force and Motion originate from the inherent
property of Motion passed by the Particles of
Substance, and come from within, not from
without. This is the best teaching of Modern
Science, and also, forms an important part of
the Theory of Dynamic Thought which is advanced
in this book. Buchner, the author of
"Force and Matter," vigorously insists upon
this conception, saying, among many other similar
expressions: "Force may be defined as a
condition of activity or a motion of matter, or
of the minutest particles of matter or a capacity
thereof."
The term "Force" is generally defined in
works on Physics as "That which causes,
changes or terminates Motion." The word
"Force" is generally used in the sense of "in
action," while "Energy" is usually used in the
sense of "Potential Force—capacity for performing
work," the idea being that it is
"stored-up" force, or "force awaiting use."
The term "Power" is used in two senses, the
first meaning "a measure of Mechanical Energy,"
such as a "forty horse-power engine,"
etc.; the second sense being "Capacity or Ability
to Act, or exercise Force," this use being
almost identical to the idea of "Energy," as
above described, although, possibly, a little
stronger expression.[Pg 113]
The Materialistic school holds that Force is
a property of Matter, the latter being regarded
as the "real thing" of the Universe. Others
hold that Force is the "real thing," and that
what is called Matter, or Substance, is but a
centre of Force, etc. Others hold that the two
are but aspects of the same thing, calling the
"thing" by the name "Matter-Force," or
"Force-Matter." Haeckel calls this combined
"thing" by the name of "Substance," claiming
that what are called Matter and Force are but
"attributes" of it, the third "attribute" being
"Sensation," which he holds is akin to Mind—"Haeckel's
Substance" is held to be Eternal,
and Self-existent—its own Cause, in fact. (In
this book the term "Substance" is not used in
this sense, but merely as synonymous with what
Science usually calls "Matter.")
The views advanced in this book differ materially
from any of those above mentioned, it
being held by the writer that "All Force is
Vital-Mental Force," and, consequently,
"Force" as a separate thing is considered an
unreasonable proposition—what is called
"Force" being considered merely an action of
Mind upon Substance, causing Motion. The
writer does not intend to advance this idea at
this point beyond the mere mentioning of the
fact—the theory being brought out and devel[Pg 114]oped
as we proceed—and he will proceed to a
consideration of the phenomena of Force, along
the lines of Modern Science, believing that in
this way the subject may be better understood.
The term "Motion," as used in Physics, is
defined as: "The act, process or state of
changing place or position; movement"—(Webster).
So you see, Motion is the movement
of Substance changing place or position;
Force is that which causes, changes or terminates
Motion; and Energy is the "capacity"
for manifesting Force; and Power the Ability
to Act. In works on Physics you will notice
the expression, "Potential Energy," meaning
Energy awaiting action; also "Kinetic Energy,"
meaning Energy in Action; that is, in
Motion. We shall not need these terms in this
book, but it is well to understand them.
Another term frequently met with, is "Conservation
of Energy," which is used to indicate
that Law of Physics the operation of which renders
Energy indestructible. That is, Science
holds that Energy can not be destroyed—that
it is not lost, or created, but is merely transformed
into other forms of Energy, Potential
or Kinetic. Therefore, after Energy is used, it
either passes into a state of Potential Energy
or Rest, awaiting a future call to Activity, or
else is immediately transformed into another[Pg 115]
form of Kinetic Energy, or Energy in Action.
The theory holds that the quantity or amount
of Energy in the Universe is fixed in its totality—none
may be created or destroyed—there can
be no addition to, or subtraction from the Totality
of Energy—that all Energy used has been
previously stored up, or else has been immediately
transmitted or transformed. It is also
held that when Energy manifests as the result
of work performed, it is always found that it is
at the expense of some previously manifested
form of Energy—that the agency by which the
work is performed always parts with its stock
of Energy, and that the thing worked upon always
acquires or gains the amount of Energy
lost by the aforesaid agent, or worker—and yet
there is no actual loss or gain, but merely transformation.
The above theory is mentioned as of interest
in the general subject, although it does not
play a prominent part in the subject of this
book, for the writer holds that all Energy resides
in Mind, and emerges therefrom, and, in
the end, returns thereto. This being believed,
it is seen that Energy is not to be thought of as
a separate thing having a "totality," but merely
as a quality of Mind—the question of its
totality or fixed quantity not being inquired
into, although both, probably, run along the[Pg 116]
lines of the nature of Mind, and depend upon
the limitations, or lack of limitations, of the
latter. However, the question does not assume
a vital importance in our consideration of the
subject.
So far as the question of transmission, or
transformation of Energy, is concerned, however,
the principles of the Law of Conservation
of Energy may be accepted as correct, although
it more properly belongs to the principle of
what has been called "The Corelation of
Force," the idea of which is that one form of
Energy may be, and is always, transformed into
another form, and so on, and on, unto infinity.
This idea is followed in this book, except that
the idea of "From Mind originally, to Mind
finally," is incorporated within it. This law of
the "Corelation of Force" may be illustrated
by the following quotation from Tyndall, the
great scientist of the last century, who says:
"A river, in descending from an elevation of
7720 feet, generates an amount of heat competent
to augment its own temperature 10 degrees
F., and this amount of heat was abstracted
from the sun, in order to lift the matter
of the river to the elevation from which it falls.
As long as the river continues on the heights,
whether in the solid form as a glacier, or in the
liquid form as a lake, the heat expended by the[Pg 117]
sun in lifting it has disappeared from the universe.
It has been consumed in the act of lifting.
But, at the moment that the river starts
upon its downward course, and encounters the
resistance of its bed, the heat expanded in its
elevation begins to be restored. The mental
eye, indeed, can follow the emission from its
source through the ether, as vibratory motion,
to the ocean, where it ceases to be vibration,
and takes the potential form among the molecules
of aqueous vapor; to the mountain-top,
where the heat absorbed in vaporization is
given out in condensation, while that expended
by the sun in lifting the water to its present
elevation is still unrestored. This we find paid
back to the last unit by the friction along the
river's bed; at the bottom of the cascade, where
the plunge of the torrent is suddenly arrested;
in the warmth of the machinery turned by the
river; in the spark from the millstone; beneath
the crusher of the miner; in the Alpine saw-mill;
in the milk-churn of the chalet; in the supports
of the cradle in which the mountaineer,
by water-power, rocks his baby to sleep. All
the forms of mechanical motion here indicated
are simply the parcelling out of an amount of
calorific motion derived originally from the
sun; and, at each point at which the mechanical[Pg 118]
motion is destroyed or diminished, it is the
sun's heat which is restored."
The following quotation, also, is interesting
as illustrating another phase of this law:
"The work performed by men and other animals
is due to the transformed energy of food.
This food is of vegetable origin and owes its
energy to the solar rays. The energy of men
and animals is, therefore, the transformed energy
of the sun. Excepting the energy of the
tides, the sun's rays are the source of all the
forms of energy practically available. It has
been estimated that the heat received by the
earth from the sun each year would melt a layer
of ice over the entire globe a hundred feet in
thickness. This represents energy equal to one
horse-power for each fifty square feet of surface."—Anthony
and Brackett.
From the above quotations, it will be seen
that the principal and most familiar sources (or
great storage batteries) of Energy, apparent to
dwellers upon this planet, are (1) the Earth
manifesting the Power of Gravitation; and (2)
the Sun, manifesting solar heat. In Tyndall's
illustration we see the force of the sun's Energy—heat—raising
the water from the ocean, by
evaporation (although aided by the earth's
gravitation "pulling down" the heavier air, allowing
the vapor to rise). Then we see the[Pg 119]
Force of Gravitation causes the condensed vapor
to fall as rain or snow on the mountain-top—then
causing the rain to run into little
streams, and so on until the river is reached—then
causing the river to start on its downward
journey of over seven thousand feet—then
causing it to plunge over the cascade; to turn
the wheels that operated the machinery, and
turned the millstone, and the crusher of the
miner, and the saw-mill, and the milk-churn, and
the cradle. And, as Tyndall might have added,
had he lived a little later—in the running of the
dynamo, which running, produced electricity,
that in turn caused lights to burn; other machinery
to run and manufacture things; stoves
to cook; flat-irons to iron; automobiles and engines
to run; and many other things along the
lines of transmitting Energy, Force and Motion.
And in this consideration, let us not forget
the important part that Gravitation—that most
wonderful of all Forces—plays in the grand
scheme of Nature. Not only does this Force
cause the planets to circle around the sun, and,
perhaps that sun around another sun, and so
on, and on until the matter becomes unthinkable—not
only this, but it performs a million
parts in the affair of earthly Matter, as we shall
see in a later chapter. The Force of Gravita[Pg 120]tion
is one of the greatest mysteries confronting
Science to-day, although many believe it a simple
question. Gravitation and the Universal
Ether contain the great secrets of Nature that
Man is striving to unveil. And yet, so "common"
is Gravitation that the race, including almost
all the scientists, take it as a "matter of
course." We shall devote much attention to
the question of Gravitation in the forthcoming
chapters of this book, for it plays a very important
part in the general theory of Dynamic
Thought, upon which this book is based. We
shall have a special chapter devoted to it, a
little later on, and the matter will also come up
for explanation further on in the book.
But, in the meantime, let us consider the
other forms of Energy, viz., Heat, Light, Magnetism
and Electricity, which with Gravitation
and Attraction of other kinds, form the Forces
of Nature.[Pg 121]
CHAPTER IX
RADIANT ENERGY
THE "kinds" of Energy are very few, although
the methods of using, applying and
manifesting same are innumerable. Let us
begin with one of the best known forms of Energy,
namely, Heat.
Heat was formerly regarded as a very fine
fluid or substance, called "caloric," which was
supposed to enter into Substance and then
manifest the phenomenon of "heat." This
idea has long since been relegated to the scrap
pile of Science. The present theory, which is
supported by a mass of evidence obtained
through investigation and experimentation, is
that Heat is a form of Energy, arising from the
vibratory motions of the Particles of Substance—a
"Mode of Motion." The degrees of Heat
are termed "Temperature." Temperature depends
upon the rate of the heat-vibrations of
the Particles of Substance, either arising from
the Original Motion of the Particles, or else
from vibrations or Motion aroused in them by[Pg 122]
transmission from Particles of other bodies of
Substance—these vibrations being "contagious."
Temperature then means "the measure
of the vibrations of the Particles."
All bodies of Substance have some degree of
Temperature—some degree of heat-vibration
of its Particles. Science has a pleasant "scientific
friction" of an Absolute Zero at the degree
of 491 below Zero, Fahrenheit, but this is merely
an imaginary something with which the grown
up children of Science amuse themselves.
When two bodies are brought near each other—the
"nearness" being comparative, and, in
some cases, meaning a distance of millions of
miles—Heat is transmitted from the warmer to
the cooler body, until the temperatures are
equalized—that is until the two bodies vibrate
in unison.
In Physics we are taught that the "Transmission"
of Heat may be accomplished in three
ways, although the writer is of the opinion that
the three ways are but three forms of one way.
The first form is called "Conduction," whereby
the vibration, or Heat, is conveyed along a body
of Substance, from its warmer to its cooler
parts—for instance, an iron poker with one end
in the fire. The second form is called "Convection,"
whereby the visible motion of heated
Substance, moving along the air—for instance,[Pg 123]
hot-air, hot-water, steam, etc., either by means
of pipes, or by allowing them to pass freely
through the air. The third form is called
"Radiation," whereby the vibrations are believed
to be transformed into "waves of the
Ether," which will be spoken of later, in addition
to what has been said on the subject in
our chapter entitled "The Paradox of Science."
The writer thinks that a little consideration
will show us that the same rule operates in all
of the above cases, and that "Conduction" and
"Convection" are but forms of Radiation. For
instance, in Conduction there must be a few
Particles first set into vibration, the same gradually
passing on to the others farther, and
farther away. Passing how? "By contact,"
replies Physics. But, the Particles are never in
absolute contact—there always is "plenty of
space" between them. And so there must be
some kind of "waves" passing through the
space between them, which space is not filled
with "air," or other form of Substance, but
only with "the Ether," or something that takes
its place. So that, after all, Conduction is but
a form of Radiation. And the same rule will
apply in the case of Convection.
Heat arises from several causes, all of which,
however, manifest through the vibration of the
Particles of the body evidencing the Heat. These[Pg 124]
causes may be stated as (1) Original Motion of
the Particles of a body of Substance, arising
from some workings of the Law of Attraction,
and including Motion arising from Chemical
Action, Combustion, etc. (2) From transmission
or "contagion" from some other body of Substance,
the Particles of which are vibrating at
the rate of Heat. (3) From interrupted Motion,
including friction both of the moving body
with the air or other Substance, and the friction
of a current of Electricity passing through the
body. In each of the above cases, the actual
and immediate cause of the Heat is the vibration
of the Particles of the Substance manifesting
the Heat, although the transmitted vibratory
waves, or the interrupted motion, friction, current,
etc., may have been the instigator or provoker
of such vibration. The interrupted motion,
friction, or "wave" does not produce the
Heat, but merely arouses or provokes the increased
vibration of the Particles, that really
manifest the Heat. At the last, remember, the
Heat is in the Particles of the body that
"feels" or experiences it.
The vibrations of Heat seem to have the properties
of causing the Molecules to draw further
apart, and to manifest less Attraction, or more
Repulsion, whichever way one cares to express
it. This "moving away" of the Molecules tend[Pg 125]
to cause the body to increase in volume or size,
and occasions what is known as "Expansion"
in Substance. In this way Heat transforms
Solids into Liquids; Liquids into Gases or Vapors,
the change being wholly a matter of the
relative distances of the Molecules.
Magnetism is another form of Energy, and is
generally believed to be a part of the phenomena
of Electricity, if indeed, not a form of Electricity
itself. Science knows very little about
the nature of Magnetism, but in a general way
holds to the theory that it results from the
vibration or motion of the Particles of Substance,
as do all other forms of Energy. The
magnetic qualities of a body may be increased
or decreased by motion affecting the relation of
the Molecules, which fact has been regarded as
having some bearing on the theory.
Electricity is a form of Energy, that Science
regards as also arising from the vibration or
motion of the Particles of Substance. It is
transmitted, like Heat, by Conduction and Radiation,
the "waves" tending to provoke similar
vibrations in the Particles of Substances receiving
them. By many careful investigators, Electricity
is believed to be very closely related to
the phenomenon called light, both having much
in common. Science seems to be discovering
new points of resemblance between them, and it[Pg 126]
is probable that in the near future they will be
seen to be but varying forms of the same thing.
The purposes of this book do not call for an
extended consideration of the properties of Electricity,
the same being served by a consideration
of its nature being akin to that of the other
forms of Energy, namely, "vibration or motion
in or among the Particles of Matter."
Light is a form of Energy, the study of which
is of the greatest interest to Science, for the
reason that the field seems to be widening out
continuously, and reaching out into the territory
formerly thought to be the special region of
Electricity. And, in another direction, it seems
to be reaching out into the territory of Heat,
the latter being considered by many to be but
a form of Light, in its lower vibrations. In
fact, the writer of this book so considers the
subject, and for the purposes of this book, in
later chapters, he will combine Electricity, Heat,
and Light, including, also, the phenomena
known as the X-Rays, Becquerel Rays, Radium
waves, etc., as forms of Light—the combined
forms of Energy to be called "Radiant Energy."
In this combination, he believes that he
is in line with the latest and best thought of
Modern Science. However, he does not insist
upon his readers following this idea, and so, if
they prefer, they may think of each of these[Pg 127]
forms as separate and distinct, and yet not run
contrary to the line of thought of the book.
Light is not the simple thing that it is considered
to be by the general public. It is composed
of many parts, qualities and manifestations.
Its rays, when separated by the Spectrum,
are seen to consist of "waves" or vibrations
of differing degrees of rate and intensity.
The lower range contains the heat rays, and it
is interesting to know that there are rays of
heat too far down in the scale to be evidenced
by human senses that may be distinguished by
delicate instruments. But there are rays still
further down in the scale that are known to exist,
theoretically, that cannot be registered even
by the finest instruments. To gain an idea of
the delicacy of these instruments, let us remember
that Prof. Langley has an instrument called
the "Bolometer," that is so delicate that it registers
a change of temperature of one millionth
of a degree, and will register the heat of a candle
one and one-half miles distant from it.
Light vibrations arise from combustion, friction,
electricity etc., causing the Particles to assume
increased Motion.
Let us consider the report of the Spectrum.
Beginning with waves or vibrations far below
the sensibility of Man, the scale shows an advance
until the first "warm" vibration of iron[Pg 128]
was reached. This first indication of warmth
comes when the vibrations reach the rate of
35,000,000,000,000 per second. Then gradually
they increase until a dull red glow is noticed—the
lowest visible light ray—when the vibrations
are 450,000,000,000,000 per second. Then
come the orange rays, then the golden yellow,
then the pure yellow, then the greenish yellow,
then the pure green, then the greenish blue, then
the ocean blue, then the cyanic blue, then the
indigo, then the violet—the latter evidencing
when the vibrations reach the rate of 750,000,000,000,000
per second. Then come the Ultra-violet
rays—invisible to human sight—but evidenced
by chemical media. In this Ultra-violet
region lies the X-Rays, etc., and also the
"Actinic Rays," that produce photographs,
sunburn one's face and blister the nose—that
cause violent explosions in chemicals—that
transform forms of Substance—that are employed
to cure skin diseases, etc. These Actinic
or Chemical Rays have an important role
to play in plant-life, for they act upon the green
leaves of the plant, causing a chemical change
by which carbonic acid and water are transformed
into sugar and starches.
Some of the rays of the Ultra-violet region
of Light penetrate substances formerly considered
solid and impenetrable. And some of them[Pg 129]
emitted from Radium, etc., would destroy organic
life if applied in sufficient quantities.
Some of them are practically waves of Electricity
so that Light and Electricity are seen to
be closely related.
To give one an idea of the differences produced
by different rates of vibration, let us
imagine a Mass of Iron, shaped like a great
"Top," capable of being impelled to "spin" at
a constantly increasing rate of speed, by some
Mighty Will. At first it is seen as a slowly
spinning Top, manifesting nothing but slow motion,
to our senses.
Now, imagine our Top spinning at a rate
doubling each second. The first second the Top
spins at the rate of two revolutions per second.
We notice no change, except that we can see the
movement. The next second the revolutions
are doubled to four per second. Then, doubling
each second, we have, respectively, revolutions
of eight per second, then sixteen, and then in
the fifth second thirty-two per second. Then we
begin to notice a change.
When the revolutions reach thirty-two per
second the friction of the moving Top on the
air causes it to give forth a very low, deep, bass
note of sound. This note is like a low, deep
"hum," and is the lowest possible of perception
by the human hearing, although it is pos[Pg 130]sible
that some of the lower forms of life may
be conscious of still lower vibrations.
The sixth second the revolutions reach sixty-four,
and the low note has grown much higher
in the scale. The seventh second records a rate
of 128, and the note has correspondingly increased.
Then, as the seconds pass, we have,
successively, 256, 512, 1,024, 2,048, 4,096, 8,192,
16,384, 32,768, the latter in the fifteenth second,
and representing the highest note recognizable
by the human ear, although it is believed that
some of the lower animals may recognize sounds
too acute for our sense of hearing. During this
increase in revolutions from the fifth second to
the fifteenth, the sound-note has risen rapidly
in the scale from the low sullen "hum," on
through the notes of the musical scale, and beyond
the range of instruments, until the shrillness
becomes so intense as to be almost unbearable,
and finally terminating in a shrill, piercing
shriek like the "squeak" of the bat, only long-drawn
out.
Then from the termination of the sound (by
reason of the rate of vibration having become
too high) silence reigns for thirty seconds—absolute
silence, in spite of the rapidly increasing
rate of vibrations, in fact, because of it.
When the forty-fifth second is reached, and
the revolutions have reached the rate of 35,184,[Pg 131]372,088,832
per second, our Top begins to emit
heat-rays, increasing each second. Then a little
later a dull, dim glow may be noticed. Then,
as the seconds fly, the dull glow manifests a
deep dark red color, such as one notices in the
iron of the blacksmith's shop, soon after it
begins to "glow." Then, on and on, as the
seconds fly, the deep red grows lighter and
brighter, gradually changing into orange, then
into yellow, then into green, then into blue, then
into indigo, then into violet, and then into the
color of "white-heat." Then this "white-heat"
changes into a still more dazzling white,
and then a white impossible to describe appears,
so bright, clear and brilliant that the eye
cannot bear the sight. Then, suddenly, the intense
brightness is succeeded by absolute darkness,
and the moving Top cannot be seen by the
eye—and yet it moves on. The highest recorded
chemical rays of light are estimated to
equal a rate of vibration of 1,875,000,000,000,000
per second. The vibration of the lowest shade
of red light is estimated at 450,000,000,000,000,
and the highest of violet at 750,000,000,000,000
per second, so we may imagine what the highest
line on the spectrum is like.
Still vibrating, our Top, which has become
now a Mass of Vaporized Iron, rapidly tending
toward still more ethereal forms. It has passed[Pg 132]
out from the region of light-waves, into another
"Unknown Region" of Vibrations, in which
region, however, exist the vibrations known to
us as the "X-Rays," etc. It is throwing off
great quantities of Electrons. If we were to
use a fluorescent screen we would be able to observe
the phenomena of the Roentgen Rays, and
similar manifestations of Radiant Energy.
On and on vibrates the Top of what we once
called Iron—cold iron, warm iron, hot iron,
melted iron, gaseous iron, etherealized iron, if
you like. What it is like now, the imagination
of Man cannot conceive. Still the revolutions
continue, doubling each second. What is being
produced? The imagination cannot conceive
of what this state of Substance, now being
reached, is like. By a scientific form of poetry
we might think of it as melting into Energy—pure
Energy, if there were such a thing. Long
since it has been resolved into its original Particles—its
Corpuscles, and perhaps into the
"stuff" from which particles are made. But
we must let the curtain drop—the wildest fancy
cannot follow the Dance of Substance any further.
The theory of the transmission of vibrations
of Radiant Energy by means of "waves" in
the Ether, or "something that takes the place
of the Ether," has been mentioned in other[Pg 133]
parts of the book. Referring again to it, the
writer would say that he thinks it probable that
the "waves" coming in contact with the countless
Corpuscles in the Earth's atmosphere, communicate
a high rate of motion to them, the
result being that they take on the vibrations immediately,
and pass along with the "wave"
current—the result being that much that we
consider as waves of Light, Heat and Electricity
are but streams of these Corpuscles in
which vibrations have been awakened by the
"waves." This idea will help to explain some
of the phenomena of Light, which seemed more
understandable under the old Light-Corpuscle
theory of Newton than under the "wave" theory
of recent years. The idea is advanced
merely for the purpose of setting down the
thought, for it plays no important part in the
theory of the book.
Another matter that should not be overlooked
in connection with Light and Heat and Electricity
is that Particles absorb or "catch" the
vibrations in different degrees, their receptivity
depending upon their particular vibratory
mode, or "custom of their kind." If unable to
"absorb" the vibrations, they "reflect" them.
Substance, of any particular kind, absorb Heat
in the degree of its atomic weight.
In the next chapter we shall learn something[Pg 134]
of The Law of Attraction, that wonderful Law
that makes possible any Motion or Radiant Energy.[Pg 135]
CHAPTER X
THE LAW OF ATTRACTION
IN the previous chapters we have seen that
all forms of Radiant Energy, viz., Light,
Heat, Electricity and Magnetism, arose from
the Motion of the Particles of Substance. It
now becomes important to learn just what cause
this "Motions of the Particles." Science is
somewhat hazy and foggy on this subject, but
in a general way decides that it is caused by
"the mutual relations and positions of the particles,
arising from their respective attractive
qualities," as a recent writer has expressed it.
Well, this is better than the old way of seeking
refuge and retreat in a mere volume of dense
words. It is indeed the only logical conclusion,
this one that the operations of the Law of Attraction
are manifested in the Motion of the
Particles.
This great Law of Attraction is the greatest
Law in Nature. It operates on all planes of
life. It is always in evidence. Let us consider
it.
Let us begin by considering the most mag[Pg 136]nificent
and constant exhibition of that Law—Gravitation.
Gravitation is the Riddle of the
Universe, and the one form of Energy that
balks Science—so much a mystery that Science
does not even hazard a "guess" at its nature—no
theory of the origin and nature of Gravitation
is to be found in "the books." Let us see
what Gravitation is.
It is more than the power that "pulls things
to the earth," as the average man would define
it. It does more than cause water to run down
hill, and turn mill-wheels to drive machinery.
Water-power results from Gravitation, but
even the Energy of Niagara Falls is insignificant
when compared to the other manifestations
of the Mother of Energy—Gravitation.
Webster defines Gravitation as: "That attraction
or force by which all bodies or particles
in the universe tend toward each other."
Following that definition, let us add that:
Every particle of Substance has an attraction
for every other particle.
In view of our belief that this "attraction"
is a form of mental effort, let us regard the
term "Attraction" as being a form of what we
call "Desire," or even "Love," in the mental
world. If you will think of it in this way, you
will be better able to fall in with our lines of
thought.[Pg 137]
And, in addition to every particle of Substance
having an attraction (love or desire) for
every other particle, it has the means and power
to draw that other particle toward itself, and
to move toward that other particle at the same
time. Webster gives a very clear idea of this
when he defines Attraction as: "An invisible
power in a body by which it draws anything to
itself; the power in nature acting mutually between
bodies, or ultimate particles, tending to
draw them together, or to produce their cohesion
or combination, and conversely resisting
separation."
The majority of persons, when thinking of
"Gravitation," are satisfied with the idea that
it is a power that "pulls things down to the
ground," and do not think of it as a force that
"pulls things" other ways besides "down,"
and which is possessed and exercised by the
speck of dust as well as by the whole earth—by
the molecule as well as by the mass. The reason
of this is that this power is so slight in
small bodies of Substance that it is unnoticed;
and that only when the mass is sufficiently large
to make the "pull" strong does one perceive
and appreciate that the force exists. The lack
of information on the part of the average person
regarding this subject is amazing, particu[Pg 138]larly
when the importance of the knowledge is
understood.
The attraction that holds the molecules of
Substance together is Gravitation. The attraction
that "pulls" a piece of Substance to
the earth is Gravitation. The attraction that
keeps the suns and planets in their orbits is
Gravitation. Let us see the operations of the
Law.
In Astronomy you may learn that the movements
of the planets around the sun and the
moons around their planets—their regular and
constant relative positions—are caused by the
force of Gravitation. If it were not for this
attraction by the Sun, the planets would fly out
into space, like a stone from a sling. The Attraction
of Gravitation acts on the planets just
as does the string of the whirling sling that
keeps the stone from flying away during the
whirling until the string is released. Some
astronomers think that our sun revolves around
some greater sun, and this again around a
greater, and so on to infinity. If this be so,
then the Attraction of Gravitation is that which
holds them all in their orbits and places in spite
of their motion.
And in Physics, you may learn that this same
Attraction of Gravitation prevents the people
and objects on the surface of the earth from[Pg 139]
flying off into space. And that it holds the
portions of the earth together, preventing them
from flying apart.
And, remember this, for it is important—the
Attraction of the Earth, great and powerful as
it is, is nothing more than the combined attractive
power of its constituent molecules, or
atoms, or parts. The centre of the Earth is
the Centre of the Attraction, because it is the
centre of the aggregation of its Particles.
It must not be supposed that the Earth simply
attracts "downward," that is, toward its
centre. On the contrary, large masses of earth—large
mountains, for instance—exert a certain
degree of Attraction of Gravitation, and
experiments have shown that a "plumb" is
slightly deflected by reason of the proximity of
a large mountain. And the reason that bodies
"lose weight" as they descend from the surface
of the earth is because they leave "above"
them a certain large portion of the molecules
composing the earth, which mass of molecules
exert an attraction proportionate to their mass,
which attraction balances the attraction of the
mass of earth "beneath them."
Science teaches that if the earth were hollow
in the centre, the weight there would be Zero,
or nothing at all, and that a body would float in
the space at the centre of the earth just as does[Pg 140]
a balloon in the air, the reason thereof being
that the attraction would be equalized—equal
attraction from every direction, counterbalancing
each other. Considering the earth's
radius to be 4000 miles, a body that weighed
100 pounds on the surface would weigh but 75
pounds at the depth of 1000 miles; but 50
pounds at a depth of 2000 miles; but 25 pounds
at a depth of 3000 miles; and Nothing, or Zero,
at a depth of 4000 miles, which would be the
Centre of the Earth. This, of course, supposes
that the Substance of which the earth is composed
is of uniform density from surface to
centre.
From an equal distance above the surface of
the earth, bodies released, or dropped, will
reach the surface at exactly the same degree of
speed, and in exactly the same time—this irrespective
of weight or size. In other words, a
cork or piece of lead, no matter what their sizes
may be, will travel with equal rapidity. In
case where the "lighter" substance travels
more slowly (compare a feather and bullet, for
instance) the difference is caused by the light
object meeting with more resistance from the
air. This apparent exception has been explained
away by the experiment of dropping
the bullet and the feather in a vacuum tube, in
which there was no resistance from air, the con[Pg 141]sequence
being that both descended precisely
at the same instant. Another similar experiment
is to place the feather upon a piece of
iron whereby the resistance of the air is prevented,
and the feather will maintain its position
during the drop, and will reach the ground
resting on top of the iron, just as it started.
And, remember this please, that the small object
attracted by the earth exerts an attraction
on its own account. If the two were of the
same size they would exert an equal attracting
power, but as one is smaller its attracting power
is very slight compared with that of the large
mass. But it is true that the particle of dust
attracts the earth precisely as the earth attracts
the particle of dust—the difference being solely
a matter of degree depending upon the "mass"
of the body. The amount or degree of the combined
attracting power is determined by the
combined total of the two masses. Distance
lessens the degree of attraction—thus as bodies
are lifted above the earth the weight decreases
very gradually, and by very slight degrees, but
constantly and invariably. The poles of the
earth are flattened, and, consequently, the
weight of an object slightly increases as it is
carried from equator to pole.
Concluding our consideration of Gravitation,
it will be well to call your attention to the fact[Pg 142]
that Gravitation differs from the forms of Radiant
Energy known as Heat, Light, Electricity
and Magnetism in several very important particulars,
which seems to go far in the direction
of proof that the latter are by incidents or consequences
of the former.
In the first place, Gravitation, so far as is
known, is not dependent upon, caused by, or
maintained by, any other Force or form of Energy.
Nor does it seem to be derived from
some great reservoir, from which it obtains its
supply of Energy. On the contrary, it seems to
be a "thing-in-itself," self-supporting, self-existing—an
intrinsic thing, in fact. It does
not seem to be lost to bodies by radiation. And
consequently there seems to be no need of a
body replenishing its supply, as there is no loss.
Gravitation seems to be a constant something,
remaining always with bodies and neither being
lost or acquired. It exists between the Atoms,
Molecules, Masses—all in the same way. In
fact, one is tempted to think of the planets and
worlds in space, as Molecules of some greater
Mass held together by Gravitation just as are
the Molecules held together. Remember, that
the Molecules and Atoms are not in absolute
contact, but there is always a "space" between
them, although the space or distance may be
"insensible" to us. "As above, so below,"[Pg 143]
says the old occult aphorism, and it seems to
be so.
Then again, Gravitation is believed to act
instantaneously, and does not require Time to
pass between bodies, as does Light, Heat, Electricity,
Magnetism—Radiant Energy. Light
travels through the Ether (as light-waves) at
the rate of 184,000 miles a second. The same
is true of Heat and of Electricity. But Gravitation
travels instantaneously. For instance,
if a new star were to spring into existence at
some inconceivable distance from the earth it
would require thousands of years for its light
to reach us. But its Attraction of Gravitation
would be felt instantly. Do you realize what
this means? It means that Gravitation is in
some way connected with the Ether, or "conveying
medium," that an impulse communicated
at some point of space trillions of miles
away is felt at once at our point in space, and
vice versa. There is some awful mystery here,
and the laws of Substance, and Force, as generally
understood, do not account for it. And
the theories regarding the Ether do not throw
light upon it. But wait a bit!
But more than this. Science holds that
Gravitation does not require a medium—that it
seems to be its own medium—needing no
"Ether" or other medium to transmit its in[Pg 144]fluence.
In this respect also, Gravitation differs
from the form of Radiant Energy. And
more, it is not "cut-off" or interfered with by
any intervening body, for its force operates
through such intervening bodies. For instance,
in an eclipse of the Sun, the Moon passes between
the Earth and the Sun, but the Gravitation
is not affected in the slightest, for the
bodies would evidence such change immediately
were it to occur.
So Gravitation acts instantaneously; is its
own medium, and may not be interfered with by
an intervening body. It, indeed, is in a different
"class" from Light, Heat and Electricity.
And now let us consider the other forms of
Attraction.
In the previous chapters we saw that the
form of Attraction called "Cohesion" caused
the molecules to tend to each other, and to remain
in more or less close contact, the differing
degrees of Cohesion determining the Density,
etc., of the body. Were the Attractive force of
Cohesion suddenly removed, the most solid
bodies, as well as the lightest ones, would instantly
fly into very fine powder, thus being
resolved into their constituent molecules. The
separation of the Molecules, that is, the "setting
further apart," occasioned by Heat, is
spoken of by Physicists as "Repulsion." But[Pg 145]
the writer holds that repulsion is an entirely
different thing, and that the heat merely causes
the Molecules to lose a portion of their Attractive
power for each other. Until the heat being
withdrawn, the Molecules respond to the uninterrupted
Attraction. The Molecules are like
lovers who are attracted toward each other,
and remain attached unless separated violently,
or by some fading of Attraction. Consider
Heat as a disturbing element—a "misunderstanding"
between the molecular lovers, who
under its influence draw somewhat apart, and
are only reunited when the obstacle is removed,
and harmony again manifested.
As we have shown you in a previous chapter,
the so-called "properties" of Matter, i.e.,
Hardness, Tenacity, Malleability, Ductility,
etc., are simply evidence of a persistent Cohesiveness
of the Molecules—a strong "love" or
"desire" for each other that caused them to
adopt every possible means in their power to
resist, and prevent, the separation of the Molecules
forming the mass. It was like a desperate
attempt to prevent the "breaking up of
the family."
Each so-called Special Physical Property of
Matter is seen to be but the action of the Molecule
resisting separation, in obedience to that
law of its being called "Attraction," or "Gravi[Pg 146]tation,"
or "Cohesion," or "Adhesion"—but
which might as fitly be called "Desire," or
"Love." And, remember, that this law does
not seem to be merely one of self-preservation
of the Molecule—for it remains intact even
after the separation from its companions or
family. It is more, for it is a law that causes
it to bend all its energies in remaining within
"molecular distance" or close companionship
with its family, and resisting disintegration. It
is like the "social instinct" in Man, if one may
be pardoned from using the figure.
Now for the Attraction of the Atoms—"Chemical
Affinity," or "Chemism," as it is
called. An Atom, you know, is the chemical
unit of Matter, and the smallest particle of
Matter that can enter into combination (leaving
the Corpuscle out of the consideration, for
the moment). These Atoms exhibit and manifest
an Attraction for each other that causes
them to form combinations or "marriages,"
and thus to combine, forming a molecule. But
remember, always, that when Atoms "combine"
they do not merge their identities—they simply
"marry," and nothing more. Each atom
maintains its own identity, and is found intact
if the "marriage" is destroyed by chemical
process, which might be called the termination
of the molecular marriage, by "divorce,"[Pg 147]
that is, by one Atom forsaking its mate and
seeking a new "affinity" in the shape of some
more attractive (or attracting) Atom. For,
alas, the Atoms are more or less fickle, and
often leave their life-partners for some other
fascinating Particle. At times there is manifested
a condition of "how happy could I be
with either, were t'other fair charmer away"—there
is a conflict of attractions.
There is more "flirting" and "affairs of the
heart" in the world of Atoms than in the region
of the Molecules, for while the latter are apt to
seek only the companionship of their own
"family," or some nearly related family, the
Atoms have quite a number of possible "affinities,"
and will invariably desert a lesser attraction
for a greater one (thus forming a new
molecule) and leave the deserted one to get
along alone as best it may, or else form a new
alliance with some other affinity who is either
impervious to the attraction of the more brilliant
charmer, or else is out of the danger of
temptation.
But, if we analyze and carefully consider this
"Chemical Affinity," "Chemism," we will see
that it comes well under the definition of "Attraction"
as given by Webster, and quoted in
the first part of this chapter. It certainly comes
under the rule of "the power in nature acting[Pg 148]
mutually between bodies, or ultimate particles,
tending to draw them together," etc.
The writer thinks that he is justified in asking
you to consider Gravitation, Cohesion, Adhesion
and Chemical Affinity as related forms
of the same thing. If you do not like to call
this "same thing" by the name of "Gravitation,"
suppose we call it "The Law of Attraction,"
of which Gravitation, Cohesion, Adhesion,
Chemical Affinity or Chemism are but
different aspects. (This "relation" is described
in Chapter XIII.)
And the writer believes that this "Law of
Attraction" is the underlying cause of all that
we call Energy, Force, Power, Motion, etc., in
the Physical world. For if "Gravitation" accounts
for all "Mass Motion," or "Mechanical
Motion"—if Molecular Cohesion, and the vibrations
accompanying it, manifest in forms of
"Molecular Motion"—and if Atomic "Chemical
Affinity" or "Chemism," manifest in
"Atomic Motion"—and if even the Corpuscles
in their movements obey this same "Law of Attraction"
in some form—and if all Force and
Energy is but a "Mode of Motion"—then, if
all this be true, are we not justified in claiming
that this "Law of Attraction" is the Basis of
All Energy, Force and Motion? And are we
not justified in thinking of this "Law of At[Pg 149]traction"
as always manifesting in the direction
of drawing together particles of Substance—be
those particles suns, planets, masses, molecules,
atoms or corpuscles—in pursuance of
some basic law imposed upon All-things, by
That-which-is-above-Things?
The following quotation is interesting, in our
consideration of this subject:
"There are other forces besides gravity, and
one of the most active of these is chemical affinity.
Thus, for instance, an atom of oxygen
has a very strong attraction for one of carbon,
and we may compare these two atoms to the
earth and a stone lodged upon the top of a
house. Within certain limits, this attraction is
intensely powerful, so that when an atom of
carbon and one of oxygen have been separated
from each other, we have a species of energy of
position just as truly as when a stone has been
separated from the earth. Thus by having a
large quantity of oxygen and a large quantity
of carbon in separate states, we are in possession
of a large store of energy of position.
When we allowed the stone and the earth to
rush together, the energy of position was transformed
into that of actual motion, and we should
therefore expect something similar to happen
when the separated carbon and oxygen are allowed
to rush together. This takes place when[Pg 150]
we burn coal in our fires, and the primary result,
as far as energy is concerned, is the production
of a large amount of heat. We are,
therefore, led to conjecture that heat may denote
a motion of particles on the small scale
just as the rushing together of the stone and
the earth denotes a motion on the large. It
thus appears that we may have invisible molecular
energy as well as visible mechanical energy."—Balfour
Stewart.
To the writer it seems that the Particle of
Substance finds within its Mind-principle (for
you know we have seen that all Substance had
something akin to Life and Mind) a constant
craving, imbedded in its very nature, which
causes it to seek Satisfaction. This craving for
Satisfaction results in Unrest, and seeks a solution
along two lines. These two lines are indicated
by two entirely different Desires that it
finds within itself—the first being a Desire or
Inclination to seek the companionship of some
other Particle—the second being a Desire or
Inclination to be Free of Attachment or Entanglement.
The Desire for Attachment arises from the
force of the Law of Attraction that exists between
each Particle of Substance. The Desire
for Non-attachment arises from some inward
inclination for Freedom. These two Desires or[Pg 151]
Inclinations may be called the Desire for Impression
and the Desire for Expression.
The Desire for Impression (or pressing in)
manifests along lines of action tending toward
Attachment, Moreness, Companionship, Combination.
The Desire for Expression (or
pressing out) manifests along the lines of action
tending toward Individuality, Freedom, Independence,
Unattachment, etc. And both are
strong cravings—and both tend to produce Unrest,
which results in Motion. The "pull" of
the Desire of Impression exists always, and is
always modified and counteracted by the
"push" of the Desire for Expression. And,
resulting from the play of these two Desires, or
Forces, result Activity, Motion and Change.
Like the two conflicting angels in the Persian
mythology—Ahriman and Ormuzd—these two
Desires wrestle with each other in the theatre
of the Universe—constant Motion and Change
being the results.
And, if the writer may be pardoned for dropping
into Mysticism for the moment, may it
not be that these conflicting Desires for Separateness
and Unity, respectively, are but different
forms of the Desire for Satisfaction through
Oneness. Impression seeks Oneness by combination
with other separated Particles, but
finds it not. Expression seeks Oneness by[Pg 152]
drawing apart and endeavoring to realize it in
that way, but finds it not. But both are but
different aspects of the same Desire for Satisfaction,
and only when the Mind recognizes
Oneness in Diversity does Satisfaction come.
And thus the lesson of the Particle becomes the
Lesson of the Man.
These conflicting Desires of Inclinations of
the Particles—the one urging it along the lines
of Attraction—the other along the lines of
Separation—produce the Dance of the Atoms—the
Motion of the Particles.
When the Particle manifests along the lines
of Expression it pushes itself away from the
other Particle, and, consequently, also pushes
the other Particle away. When it manifests
along the lines of Impression, it pulls itself
toward the other Particle, and at the same time
pulls the other Particle toward itself. In both
cases the "medium" of the pulling extends over
the space separating them, as will be described
in future chapters. This pulling and pushing
is called by Chemistry "Attraction and Repulsion"
of the Particles.
It is perhaps unnecessary to state that the
Force of the Attraction of Cohesion or of Chemical
Affinity is much stronger than that of Gravitation,
in the case of the same Particles. Otherwise,
if one picked up a piece of iron, the At[Pg 153]traction
of Gravitation would cause its particles
to separate and fall to the ground, whereas,
the Attraction of Cohesion and that of Chemical
Affinity enable the Particles to counteract the
pull of Gravitation, and thus remain intact.
Compared with Cohesion or Chemical Affinity,
the pull of Gravitation is incomparably weak.
The force which holds together two atoms of
water represents a high degree of dynamic
power, and the shock of forcible separation of
chemical atoms produces something akin to an
explosion. So we see that the Attraction of the
Particles, while of the same nature as Gravitation,
is much higher in intensity.
But notwithstanding the power of the Attraction,
it seems to be a matter inherent in the
nature of the Particle, and to represent a something
like Will, in response to Desire.
The varying "push and pull" or the two Desires,
would necessarily cause a revolution of
each Particle on its own axis, and a revolution
around each other—besides many instances of
rushing together and away from each other.
In these forms of Motion is to be found the
cause of the vibrations producing Radiant Energy,
known as Light, Heat, Electricity and
Magnetism.[Pg 154]
CHAPTER XI
THE THEORY OF DYNAMIC THOUGHT
FROM the preceding chapters we have
learned that:
(1) The forms of Force or Radiant Energy,
known as Light, Heat, Magnetism and Electricity,
are "Modes of Motion," arising from
the Original Motion of the Particles of Substance
(Molecules, Atoms, Corpuscles or Electrons).
And that such Original Motion of the
Particles arises from the Operation of The Law
of Attraction;
(2) That the forms of Attractive Force or
Energy, known as Gravitation, Cohesion, Adhesion,
Atomic Attraction, Chemical Affinity or
Chemism, and Corpuscular Attraction, also
arise from the operation of the Law of Attraction;
(3) That, from the above, it follows that:
All Manifestations of Force and Energy in Inorganic
Substance (viz., both Radiant Energy
in its forms of Light, Heat, Magnetism, Electricity,
etc.; and also Attractive Energy in its
forms of Gravitation, Cohesion, Adhesion,[Pg 155]
Chemical Affinity or Atomic Attraction and
Corpuscular Attraction) arise from the operation
of the Law of Attraction.
It will be well to remember that the fact that
some of the above forms of Radiant Force or
Energy, such as Heat, Light, Magnetism and
Electricity, may arise from Motion transmitted
from other Substance, does not alter the matter.
For if they arise from "waves" from
some other Substance, it merely follows that
the Original Motion that gave rise to the
"waves" arose from the operation of the Law
of Attraction. Or, if they arise from "interrupted
Motion," it merely follows that the Motion
that is interrupted may be traced back to
Original Motion that arose from the operation
of the Law of Attraction. So that all Mechanical
Power, and all the forms of Energy or
Force producing the same (omitting for the
moment the forms of Energy or Force of "Living
Organisms," which will be described later
on) arise from the operation of the Law of Attraction.
Now, for the next step. We have seen that
the operation of the Law of Attraction results
from Vital-Mental Action on the part of the
Life and Mind Principle inherent in the nature
of the Particles of Substance. Consequently,
all forms of Energy and Force arising from the[Pg 156]
operation of The Law of Attraction—the latter
being the result of Vital-Mental Action—then
it follows that:
All forms of Energy and Force having its
origin in the Law of Attraction are manifestations
of Vital-Mental Action.
But this is not all—for we have not considered
the Energy and Force abiding in, and manifested
by, what are called "Living Organisms,"
such as human, animal and plant life, which are
manifested by the physical organisms or
"bodies" of man, animal and plant. In order
to avoid a long digression into the realms of
biology, we will omit all but a passing reference
to the theories that seek to identify the action
of the cells of organic life with those of the
particles of inorganic life—for remember, that
Organic Substance has its Molecules, Atoms
and Corpuscles, as well as its higher combinations
known as "Cells"—and we will seek the
ultimate source of all forms of Force and Energy,
exhibited by "Organic Life," in that
which lies back of "Physical Action." We
need no argument here—for all will readily
recognize that behind the physical action of
man, animal and plant, lies Life and Mind, and
that therefore all Force and Energy arising
from such action must be manifestations of
Vital-Mental Action.[Pg 157]
And so, summing up our conclusions regarding
Force and Energy and Motion in Inorganic
Substance—and then in Organic Substance—we
arrive at an understanding of the
Basic Proposition of the Theory of Dynamic
Thought, which is as follows:
Basic Proposition.—That All forms and exhibition
of Force, Energy, Motion and Power
are manifestations of Vital-Mental Action.
And that, consequently, at the last there is no
Force but Vital-Mental Force; no Energy but
Vital-Mental Energy; no Motion but Vital-Mental
Motion; no Power but Vital-Mental
Power.
It is possible that the average reader will fail
to recognize the tremendous importance of the
above proposition. It is most revolutionary,
and is not only directly opposed to the Materialistic
theory which makes Matter the dominant
factor—the only factor, in fact—in Life;
but it is also far different from the opinion of
the average person who has been taught to
think of "blind force," "dead matter," "mechanical
energy," "power of machinery, engines,"
etc. And yet, you are invited to go
back over the path that leads up to the theory,
and test and examine every bit of the road for
weak spots—insecure bridges, etc.—the writer
feels that the work will bear examination. He[Pg 158]
thinks that he has succeeded not only in proving
that (1) The Universe is Alive and Thinking;
and (2) That Mind is Dominant—but he believes,
also, that he has made at least partially
understandable the old occult and metaphysical
aphorism that has been heard so much in these
later days—the statement that "All is Mind—Mind
is All."
The only fact needed now is the proof of the
old occult theory that Matter or Substance
blends gradually into Mind, and that in the end
it is found to have its origin there. So far,
Science has not given us this proof, but it begins
to look that way, although Science does not
dream of what lies at the end of the road she is
travelling. She tells us that she sees Matter
melting into Force or Energy, and that perhaps
the Universe may be found to be Energy or
Force, at the last. But she ignores the fact
that her investigations have already proven (to
those who know how to combine them) that
Mind is back of Force—that all Force is Mental
Force, at the last. And, so, you see it is not so
far a cry from Matter to Mind in these days of
the Twentieth Century. The bridge is being
erected by the Materialists, but the Mentalist
will be the first to cross over it.
But there are many important questions
ahead of us for consideration in relation to the[Pg 159]
Theory of Dynamic Thought. And we must
hasten on to them.
One of the first questions that must be considered
is that of the transmission of Force,
Energy or Motion. Science has told us that
Light travels and is "contagious," that Heat
travels and is "contagious," that Electricity
travels and is "contagious," that Magnetism
travels and is "contagious." But is has failed
to find evidences of Cohesive Force, or Adhesive
Force, or the Force of Gravitation, or the
Force of Chemical Affinity, or the Force of
Corpuscular Affinity, being "contagious," and
although it recognizes that they must "travel"
beyond the limits of the bodies manifesting
them, yet it has hazarded no theory or hypothesis,
worthy of the name, to account for the
phenomenon. It informs us that Light, Heat,
Magnetism and Electricity "travel" (via waves
of the "Ether") at the rate of 184,000 miles per
second—and that when they reach their destination
the "Ether waves" set up similar
vibrations in the Substance with which they
come in contact. The only explanation of the
method or medium of "travel" is the "Aristotle's
Ether" Theory, which, while generally accepted
as a working hypothesis, nevertheless,
brings a broad smile to the face of any thoughtful
scientist who considers it in detail. As for[Pg 160]
the medium of the transmission of Gravitation,
Cohesion, Chemical Affinity and Molecular Affinity,
Science is mute. All that she says is
that Gravitation is believed to travel instantaneously
over distances that it takes Light,
travelling at the rate of 184,000 miles per second,
over two thousand years to travel. Verily,
Gravitation defies Scientific theories and estimates,
and laughs at the "Ether." Let us
see if the Dynamic Thought Theory throws any
light on the subject!
The first step in the solution of the problem
of the transferring and communication of Energy
is the remembrance of the fact that the
Energy is purely Mental. Be it Gravitation,
Affinity or Attraction, on the one hand—or
Light, Heat, Magnetism or Electricity on the
other—it is all Mental Force. Attraction in all
of its forms has been recognized as Mental Action.
And the vibrations that cause Light,
Heat, Magnetism and Electricity have been
seen to result from the Law of Attraction, and,
therefore, are Mental. This being the case,
would it not be wise for us to look for a solution
of the transmission of Force and Energy in the
region from which it originated—the Mental
Region? Does not this seem reasonable? Should
not the explanation for Mental Effects be
sought in a Mental Cause? And should not the[Pg 161]
medium between Mind and Mind be looked for
in the Mental Region?
Taking the liberty of peeping into some of
the succeeding chapters of this book—getting a
little ahead of the story, as it were—let us consider
the operation of Mind in the higher forms
of Life. Without argument, or proof at this
point, let us remember the well-founded statements
of fact—and the old occult teachings as
well—that the Mind is not confined to the limits
of the body, but extends as an "Aura" for some
distance beyond the physical form. Let us also
remember the phenomena grouped together
under the general subject of "Thought-transference,"
"Thought-transmission," "Telepathy,"
or (the best term of all) "Telesthesia"
(meaning, literally "far-off sensation"). The
writer imagines that he hears the yell of derision
go up at this point from the materialistic personage,
or "man on the street," who has been
induced to read this book by some well meaning
friend. "Thought-transference, Fiddlesticks,"
we may hear him cry, in imagination. But let
this reader remember—Fiddlesticks, or no Fiddlesticks—that
Thought-transmission is a
proven fact—and that thousands of people
know it to be so, absolutely, from their own experience.
It is too late in the day for sneers at
the mention of the term.[Pg 162]
Well, then, since Force is Mental, and we are
looking for a Mental explanation for the phenomenon
of Transmission of Force, does it not
seem natural to consider Thought-transmission
in that connection? Answering a possible objection
of some critical reader, to the effect that
before a "sensation" may be received, the receiver
must have "sense-organs"—a very good
objection, but one that is answered by Science
itself—let us read on.
Haeckel, the distinguished scientist, in his
endeavor to prove that Man's senses are but a
development of something in inorganic life, has
called our attention to the fact that Molecules,
and Atoms, are capable of "receiving" sensations
and "responding" thereto. He makes
quite a point of this in his latest works, and remarks,
among many other things showing his
positive views on the subject of "sensation in
the inorganic world": "I cannot imagine the
simplest chemical and physical process without
attributing the movements of the material particles
to unconscious sensation"; and again:
"The idea of chemical affinity consists in the
fact that the various chemical elements perceive
the qualitative differences in other elements—experience
'pleasure' or 'revulsion' at contact
with them, and execute specific movements on
this ground." He also quotes, approvingly, the[Pg 163]
remarks of Nageli, who said: "If the molecules
possess something that is related, however
distantly, to sensation, it must be comfortable
to be able to follow their attractions and repulsions;
uncomfortable when they are forced to
do otherwise." Haeckel also says that in his
opinion the sensations in animal and plant life
are "connected by a long series of evolutionary
stages with the simpler forms of sensation that
we find in the inorganic elements, and that reveal
themselves in chemical affinity." Is not
this strong enough? Perhaps we may now be
permitted at least to "assume" that even the
Atoms, Molecules and Corpuscles have "something
like sensation."
Some one may now object that Haeckel
speaks of "contact" between the particles, and
that sensation by contact (even in an atom) is
far different from sensation without contact, at
a short distance. Quite right, but if the objector
will take the trouble to review the teachings
of Science regarding the relation of the
Particles, he will see that the Particles are
never "exactly" in contact, except in moments
of collision, which, by the way, they carefully
avoid. The Corpuscles, as we have shown, have
"plenty of room" in which to move about, and
they move in orbits around each other. The
Atoms combine, but there is always room between[Pg 164]
them, as may be seen by reference to the
teachings regarding the "Ether," which "fills
up the cracks" according to the theory. And
the Molecules also have "plenty of room," as
may be seen by reference to that part of the
subject, particularly to the comparison of the
drop of water magnified to the size of the Earth,
in which the Molecules would appear about the
size of the original drop with more room between
each than their own size.
In fact, as we have been shown in a previous
chapter, the particles are attracted only to a
certain distance, at which they resist the impulse
or attraction and "stand off" a bit. They
will not be forced too near without creating disturbances,
and manifestations of force, and if
they are separate beyond a certain distance the
attractive power ceases to operate. But there
is always some room between them, and they
bridge over that room and exert and receive
the attractive power in some way. This is true
not only of the particles but of the great bodies,
like the Earth and planets, that are attracted,
and attract over great distances. Now for the
question: "How do they exert sense and attractive
power over the great comparative distance—great,
comparatively, as well in atom, as
in planet and sun?"
Some one may answer the question closing[Pg 165]
the last paragraph with the word "Electricity."
Very good—Electricity, like the "Ether,"
comes in quite handy when one is forced to explain
something not known. "Electricity,"
like the "Glacial Period," "Aristotle's
Ether," "Natural Laws," and "Suggestion,"
is a most handy weapon of argument, and often
acts as a preventative to further inquiry and
investigation until some sufficiently irreverent
of precedent arises to ask, "But Why and
How?" and starts the ball rolling again.
But "Electricity" will not answer in this
case, for the rate of the "travel" of Electricity
is well known—184,000 miles per second, which,
fast as it is, assumes the crawl of a "slow-freight"
when compared with the "instantaneous"
rate of travel of Gravitation. And
then Electricity requires a "medium" and
Gravitation does not, and in many other ways
the two are seen to be totally different. And in
the case of the Space between the Atom and
Molecule and Corpuscle, it is no more reasonable
to say "Electricity" than it would be to
say "Heat" or "Light"; and "Magnetism" is
not available for obvious reasons. Remember
that Electricity, Light and Heat are caused by
Motion resulting from Attraction, and the child
cannot procreate the parent. Heat, Light and
Electricity may beget each other (and they do).[Pg 166]
And Gravitation may procreate Heat, Light and
Electricity. But Heat, Light and Electricity
cannot procreate Gravitation—Never! And
Light, Heat and Electricity require replenishing
from the common source of Energy, but
Gravitation is self-sufficient and asks no replenishing
or storage-battery or power-house.
Electricity, Heat and Light come and go, appearing,
manifesting and disappearing, swallowed
up by each other, or by Substance. But
Gravitation is always there—unchangeable—unwavering—immutable—invariable—Something
above Matter and Force—something
majestic, awe-inspiring, sublime! Does it take
a wild flight of the imagination to see that this
Something, that is not Matter, and nor Force,
must be a manifestation of Mind?
Let us first apply this idea of Thought-transference
to the operation of the Law of Attraction
between the Corpuscles, Atoms and Molecules
of Substance—the Particles of Substance.
The particles are believed to move to or away
from each other in accordance with the workings
of Attraction and Affinity, in its various
degrees. First they must desire to move—not
Desire in the developed sense that we feel it,
but still elementary "feeling," or "inclination,"
or "tendency"—call it what you will,
but it remains rudimentary Mental Emotion[Pg 167]—an
E-motion leading to Motion. (This is not a
pun—look up the meaning of the word Emotion
and you will see its application.)
Then, following the Desire, comes the action
in the direction of gratifying it. The Particles
act to gratify Desire in two ways—acting at a
"distance," remember—they exert the Attractive
Force, which the writer believes to be Mental
Force, transmitted by Mind, projection, a
mental or psychic bond or connection being thus
established. By means of this bond of Mind,
the Particle endeavors to (1) draw itself to the
object; and (2) to draw the object toward itself.
In the case of the Molecule, this Desire and
Movement seems to be mutual, and evidenced
by and to all Molecules alike, providing they be
within Molecular Distance, as Science calls it.
But in the case of the Atoms, it seems to be
different—for there is found a greater degree
of "choice," or "elective affinity." This "election"
or "choice" is not altogether free, but
depends upon the relative likes and dislikes of
certain "kinds" of elements, as we have seen
in previous chapters, although, to be sure, these
Elements are all made out of the same "stuff"
in different combinations.
The details of Corpuscular Attraction are not
known, so it cannot be told whether "preferences"
exist, or whether (in the words of the[Pg 168]
street) all Corpuscles "look alike" to each
other. It would appear, however, that there
must be some reasons for preference, among
the Corpuscles, else they would always form in
the same combinations—always act alike to
each other, as they are alike in other actions—and
thus there would be but one Element or
kind of Atom, formed, instead of the seventy-five,
already known. To be sure, in this case,
it might be that the one kind of Atom formed
would be the Atom of Hydrogen, and that all
other Elements, or Atoms, were modifications
of that one—just proving the dream of the Scientists
of the Nineteenth Century. But, as Kipling
would say, "that is another story."
To return to the Particle which we left trying
to draw the other Particle to itself, and itself
toward the other. There is no material connection
between them (and Electricity and
Magnetism will not answer), so what is to be
done? Evidently the Particle knows, for it exerts
a "drawing" power or force by means of
the Mental-connection, and two come together.
The Particle evidently is able to exert a repelling
or "moving away" power by reversing the
process, the Mental-bond acting as the medium.
This may cause a smile, because we have never
seen an instance of bodies pulling themselves
together by intangible "bonds." Haven't we?[Pg 169]
Then how about two pieces of magnetised steel,
or two electrified substances? Oh, that's different,
you say. Why, different? Isn't the bond
intangible? And, haven't we seen that both
Electricity and Magnetism were Mental Actions
also? Oh,—er—but well,—oh yes, that's it—perhaps
the Attracting Force is Magnetism or
Electricity. No, that will not do, for we have
seen that Electricity and Magnetism were products
of this Attraction, not producers of it—the
Attraction must come before Electricity and
Magnetism, not after them—you are mixing
Cause and Effect. And, even if you were right—and
you cannot be—wouldn't the Electrical
or Magnetic Force be called into operation, and
directed by the Mental Action, arising from the
Desire? You cannot get away from Mental
Action when you study the Law of Attraction.
"But, how about the fact that Heat causes
the Particles to change their vibrations, and
draw apart, and all that sort of thing—and
Electricity, likewise?" you may ask. "Surely
this takes the matter away from Mental Action,
doesn't it?" Well, the writer thinks that the
phenomenon referred to only helps to prove his
theory. And he will endeavor to so prove to
you.
The consideration of the facts related in this
chapter, leads us to a supplemental proposition[Pg 170]
to our Basic Proposition, which may be stated
as follows:
Supplemental Proposition I.—Not only is the
Law of Attraction the manifestation of a Mental
Process, or Vital-Mental Action; but also the
actual Force or Energy used in bringing the
Particles of Substance in closer relation, in
accordance with that Law, is in its nature a
Vital Mental Force or Energy, operating between
bodies or particles of Substance, without
a material medium.[Pg 171]
CHAPTER XII
THE LAW OF VIBRANT ENERGY
IN previous chapters we have seen that the
phenomena of Radiant Energy, known as
Light, Heat, Magnetism and Electricity, had
their origin in the Motion of the Particles, the
different classes of phenomena depending upon
the particular degree and nature of the aforesaid
Motion of Particles.
We have seen also that Radiant Energy could
be communicated or transmitted from one body
of Substance to another. And that the communication
of transmission might be accomplished
not only by close contact of the bodies,
but by "waves" of some sort which were caused
in some "medium" (the Ether) by the vibrations
of the Particles of the body, and which
"waves," when they reached the other body,
were transformed into vibrations of the Particles
corresponding to those manifested in the
first body. The idea has been illustrated by the
sending telephone, the sound waves in the
diaphragm of which were transformed into[Pg 172]
waves of the Electric current, and thus passing
along the wires were transformed again into
sound-waves by the diaphragm of the receiving
instrument.
We have seen, also in the preceding chapter,
that the medium by which these vibrations were
transferred, transmitted, or communicated,
might be supposed to be Mind, the operation
being akin to Thought-transference. Now let
us examine into the workings of the matter.
In the first place, we assume a certain state of
vibration, existing in a certain body of Substance—Heat,
or Electricity for instance (either
illustration will answer.) Another body of
Substance is brought in close contact with the
first body, and the vibrations of Energy pass
on to the second, not by "waves" but by a seeming
actual passing of vibrations without the
need of intervening "waves." This, Science
calls transmission by Conduction, the theory
being that the particles rapidly "pass on" the
vibrations from one to another. Convection or
conduction along other forms of Substance,
such as hot-air, hot-water-steam, etc., is but a
variation of the above, as Substance is the
medium in both cases. The third form of transmission
is by Radiation, whereby the vibrations
are transmitted by "waves" in some medium
other than Substance (according to the theory),[Pg 173]
as we have described in a preceding paragraph,
as well as in previous chapters. As a matter
of fact, a careful analysis of the matter will
show that even in the "Conduction" of the
most solid Substance, there must be a "medium
not Substance" between the Particles of the
Substance, for the Particles always have Space
between them—this being true of the Particles
of Air, as well as those of Iron. So there is
always Space to be traversed by a "medium not
Substance." But we need not stop to split-hairs
regarding this question, for the general
explanation will explain this also.
Now, to get back to our body of Substance
vibrating with Radiant Energy, separated from
a second body of Substance by a great distance—thousands
of miles in fact—millions would
be better—let us take two worlds, for instance—the
Sun and the Earth. Ignoring for the
moment the explanation of Gravitations (which
will be given later) and realizing that there is
no medium of Substance existing between the
two bodies, we must grant that there is a
"medium not Substance" existing between
them, either permanently or thrown out for the
purpose of this special transmission. We shall
assume a medium existing before the need of
the transmission (for reasons to be seen later.)
Our Theory of Dynamic Thought, and Thought-[Pg 174]Transference
between bodies of Substance, compels
us to suppose that this medium is a Mental
Connection, or Mental Relation, existing between
the two bodies of Substance. So, we must
consider the question of this medium of Mind
transmitting the vibrations of Radiant Energy
from the Sun to the Earth. How can Mind conduct
Radiant Energy? It does not conduct
Radiant Energy, but it does transmit—not
Radiant Energy—but the Mental State that
causes Radiant Energy Vibrations.
This statement of a "Mental State causing
Radiant Energy Vibrations" seems rather
startling at first sight—but let us examine it.
We have seen that the Radiant Energy was
caused by the Motion or Vibrations of the Particles,
which Motion or Vibration was the result
of the workings of the Law of Attraction,
and which Law was but the manifestation of
Vital-Mental Action. And, at the last, the
Vibrations of Radiant Energy are the result
of peculiar or particular "states" of the Life
and Mind of the Particle. The word "State" is
derived from the Latin word Status, meaning
"position; standing," and is used generally in
the sense of "condition."
This Mental State of the Particle may be
described as a state of "Emotional Excitement."
Let us pause a moment to consider the[Pg 175]
meaning of these words—it often helps us to
understand a subject, if we examine the real
meaning of the words defining it. "Emotion"
is derived from the Latin word Emotum, meaning
"to shake; to stir up"—the Latin word
being made up of two other words, i.e., E,
meaning "out"; and Motum, "to move."
"Emotion" is defined as "a moving or excitement
of the mind." "Excitement" is derived
from the Latin word Excitare, meaning "to
move out"—the English word being defined as
"a calling to Activity; state of Active feeling;
aroused Activity." So you see that the idea
of Active Motion, and Aroused Activity, of
Mind, permeates the term "Emotional Excitement,"
that is used by the writer in connection
with the Mental State causing vibration of the
Particles of Substance. The single word, "Excitement,"
will be used by the writer, hereafter,
in the above connection, in order to avoid complex
terms. To those who still object to the use
of a mental term in reference to motion of Substance,
he might remark that Science makes use
of the term—"Excite," and "Excitement"—in
reference to Electrical phenomena, so that
he is not altogether without support in the use
of the word.
Now to return again to our body of Substance—the
Sun—the Particles of which are manifest[Pg 176]ing
a great degree of "Excitement," evidencing
in Vibrations producing the phenomenon of
Radiant Energy. The excitement is shared
equally by its Particles, the "contagion" having
spread among them. Even the Particles of its
atmosphere are vibrating with Excitement, and
evidencing Radiant Energy. The Sun is in
direct Mental Connection with the Earth (as
we shall see presently) and the Excitement is
transmitted by Thought-Transference (along
this Mental Connection) in the shape of Dynamic
Thought-waves of Excitement. These waves
have a rate of speed of 184,000 miles per second—why
this particular rate, or any rate at
all, is not apparent; it being very evident, however,
that this particular kind of Mental Action—Excitement,
or Thought—is not transmitted
instantaneously as is the Mental Quality known
as Desire, resulting in Attraction, or Gravitation,
which seems to be rather a Basic quality,
rather than a temporary disturbance or emotional
excitement. But the writer must not get
ahead of his story.
The Excitement of the Particles of Substance
composing the Sun is "contagious," and the
Thought-waves travel along the Mental Connection,
or medium, at a wonderful rate of
speed. Soon they come in contact with the Mental
Atmosphere of the Earth and the Excite[Pg 177]ment
becomes manifest in Action, the Emotional
Excitement being reproduced by the Particles
of the Earth's Substance nearest the surface
which vibrate and manifest the Radiant
Energy in spite of themselves, for the tendency
among Particles is to "settle down," and remain
"calm," rather than to participate in
Emotional Excitement. They have acquired a
normal and fixed rate of Vibration, or Mental
State, after many years, gradually changing
from a high state of Excitement, to a comparative
calm state. And, their tendency and inclination
is Conservative, and they are disposed
to resent and repel Radical states of Excitement
or Disturbance, coming from other less
Conservative Bodies.
The above fact partially explains why the
communicated Excitement manifests itself more
strongly on the surface of the body "exposed"
to the contagion of Excitement. The Conservative
influence is always at work, and manages
to absorb and equally distribute the Energy
that is beating down upon it, without allowing
it to penetrate very far. The Energy is used-up
or absorbed, and neutralized by the lower vibrations
of the Mass. The effort of the Energy
coming from the sending Body is to "bring-up"
the vibrations of the receiving body to the rate
of the sender; while the effort of the receiving[Pg 178]
body is to resist this effort, and to reduce and
"bring-down" the transmitted increased rate
of vibration of the Particles immediately exposed
to the contagion. In both cases the effort
is toward "equalization" of the rate of vibrations.
This working of the law may be observed
plainly in the case of Heat vibrations—the
Energy seeming to wish to "bring-up" the
vibrations or temperature of the second body,
while the latter resists this effort, and strives
to "bring-down" the vibrations or temperature
of those Particles of itself that have "caught
the Motion." The Energy is like a Radical
Agitator who wishes to stir up an Excitement,
leading to "a change," while the Body is like
the Conservative element that prefers to "let
well enough alone," and resists the stirring-up
process, and exerts itself to restore quiet, and
to maintain accustomed conditions.
The explanation of the phenomenon given in
any work on Physics or Natural Philosophy will
answer fairly well in the consideration of this
Theory of Dynamic Thought, the only important
change being required, being the substitution
of "Thought-waves" for "Waves of the
Ether" of Science. Science has described the
"working operations," as might be expected
from her years of careful study and examination.
She has erred only in the Theory or[Pg 179]
Hypothesis advanced to account for the facts.
Her "Ether" handed down by Aristotle, is admitted
by her to be paradoxical and "unthinkable"—but
she has had none other to substitute
for it. She will probably sneer at the Dynamic
Thought, and Thought-Transference theory advanced
in this book—if indeed she takes the
trouble to examine it. But sometime, from her
own ranks—among her most advanced members—will
arise a man who will claim that "All
Force is Mental Force," and that "Transference
of Energy is Thought Transference."
And the Scientific World will accept the doctrine
after it finds itself unable to fight it down—and
it will give new names and terms to its
workings. And it will proclaim loudly the
"new" Truth. And this little book, and its
writer will be ignored—but its work will go on.
The writer although probably doomed to have
himself and his theory laughed at by the masses
of people (whose children will accept the teachings
of this book) does not feel discouraged by
the prospect. He cares nothing for personal
credit—the truth being the important thing.
Like Galvini, (whose words appear on the title
page of this book) he may cry: "I am attacked
by two very opposite sects—the scientists and
the know-nothings. Both laugh at me, calling
me the 'Frog's Dancing Master,' but I know[Pg 180]
that I have discovered one of the greatest
Forces in Nature."
The illustration given above of the transmission
of the Excitement of the Particles of the
Sun to the Particles of the Earth, will answer
equally well in the case of Light, Heat, Magnetism
and Electricity. And it will answer in the
case of the transmission of these Forces between
Atoms, Molecules, and Masses as well as
between Worlds and Solar Systems. Any
bodies subject to the Law of Attraction may
and do, so transmit Vibrations. In our consideration
of "The Riddle of the Sphinx,"
which forms the subject of the next chapter, we
shall obtain further particulars of the workings
of the Law.
The consideration of the facts and principles
stated in this chapter brings us to a second Supplemental
Proposition, which may be stated as
follows:
Supplemental Proposition II.—The rates of
vibration of the Particles of Substance may be
likened to "Mental States"; and a high degree
of the same may be called an "Excitement."
This "Excitement" may be, and is, communicated
from the Particles of the body manifesting
it, to the Particles of other bodies—the
medium of such communication being a Mental
Connection or Mental Relation existing between[Pg 181]
the two bodies of Substance, without the employment
of any material medium—and which
Excitement, so communicated, reproduces in the
second body the vibrations manifested in the
first body, subject, always, to the counteracting
efforts of the second body to maintain its accustomed,
and former, rate of vibration, and
Mental State.[Pg 182]
CHAPTER XIII
THE RIDDLE OF THE SPHINX
IT is with no light emotion, or jaunty air,
that the writer approaches this part of his
subject. On the contrary, he feels something
like awe when he contemplates the nature of
that great Something which he is called upon
to attempt to "explain" in a few pages. He
feels, in only a lighter degree, the emotion that
one experiences when, in occasional moments,
his mind leads to a contemplation of The Infinite.
He feels that that which men mean when
they say "Gravitation" and "The Ether," are
but symbols and feeble concepts of Something
so far above human experience that the Mind
of Man may grasp only its lowest shadings, the
greater and higher part of it, like the higher
rays of the Spectrum, being hidden from the experience
of Man.
In his endeavor to pass on to you his ideas
regarding the Something that explains both
Gravitation and the Ether, he must ask you to
endeavor to form a Mental Picture of a "Something."
This Something must fill all Space[Pg 183]
within the Limits of the Universe, or Cosmos—if
limits it has. It must be an expression of the
first of the attributes of The Infinite—the one
called Omnipresence, or Presence-everywhere—and
yet it must not be The Infinite Presence. It
also must be an expression of the second of the
attributes of the Infinite—the one called Omnipotence,
or All-Power—and yet it must not be
The Infinite Power. It also must be an expression
of the third attribute of The Infinite—the
one called Omniscience, or All-Knowing—and
yet it must not be The Infinite Wisdom. It must
be an expression of All the Attributes that we
think of as belonging to The Infinite—and yet
through them All we may see The Infinite,
Itself, in the background, viewing its expressions.
This Something that you are asked to think
of is that Something regarding which the mystics
have dreamed; the philosophers have speculated;
the scientists have sneered and smiled—that
Something that Men have thought of as
The Universal Mind or the Cosmic Mind.
You are asked to think of this Something
as a great Ocean of Pure Mind, permeating
all Space—between Solar Systems—between
Worlds—between Masses of Substance—between
the Molecules, Atoms, and Corpuscles.
In and about and around everything—yes, even[Pg 184]
in Everything—in the very essence of the Corpuscle
it is—in truth it is that Essence itself.
Bound up in the bosom of that Mighty Ocean
of Mind must reside all Knowledge of the Universe—of
all "this side of God." For that
All-Knowledge is but a knowing of its own region.
Latent within itself must be locked up
all Energy, or capacity for Force or Motion,
for all Force or Energy is Mental. In its very
presence it exemplifies the capacity of filling All
Space. Omnipresent; Omnipotent; Omniscient—all
the attributes of The Infinite are manifested
in it—and yet it is but the outward expression
of That-Behind-the-Veil, which is the
Causeless Cause of All.
In that Great Ocean of Universal or Cosmic
Mind, bodies of Substance are but as floating
specks of dust—or even bubbles formed of the
substance of that Ocean itself—on the surface
of that Ocean, there may arise waves, currents,
ripples, eddies, whirlpools,—storms, hurricanes,
tempests,—from its bosom may rise vapor, that
after stages of clouds, rain-drops, flowing in
streams, rivers, bays, at last again reach the
source of its origin. These disturbances and
changes we call Energy, Force, Motion—but
they are but surface manifestations, and the
Great Ocean is serene in its depths, and, in
reality, is unchanged and undisturbed.[Pg 185]
This, friends, is that which the writer asks
you to accept in the place of Aristotle's Ether.
Is it a worthy exchange?
We have seen that the Attraction of Gravitation
was different from any other so-called
form of Force and Energy—both in its operations
and laws, as well as in its constancy and
self-support. And that it was different from
the other forms of Attraction such as Cohesion,
Chemical Affinity, etc. And, so we must consider
it as more than a mere "Emotional Excitement"
in the Mind of the Particle—that
bubble on the surface of the Ocean. And it
must be different from the special forms of Attraction
manifested by the Atom and Molecule.
It must be a simpler, more basic, and yet a more
constant and permanent thing. It must exist
before and after "Excitement; Vibration; Cohesion;
and Chemical Affinity." It must be the
Mother of the Forces.
Let us imagine the Cosmic Mind as a great
body of Something filling Space, instead of as
the surface of the Ocean, which figure we used
just now—either figure is equally correct. This
great Cosmic Mind is to be thought of as filling
Space, and containing within its volume
(Oh, for a better word!) countless worlds, and
suns, as well as smaller bodies of Substance.[Pg 186]
These suns and world, and bodies are apparently
free and unconnected, floating in this
great volume of Mind. But they are not free
and unconnected—they are linked together by
a web of lines of Gravitation. Each body of
Substance has a line reaching out in a continuous
direction, and connecting it with another
body. Each body has one of such lines
connecting it with each particular "other body."
Consequently, each body has countless lines
reaching out from it; some slender, and some
thick,—the thickness depending upon the ratio
of distances maintained by, and relative sizes
of, the particular bodies that it connects. This
system of "lines" form a great net-work of connections
in the volume of Mind, crossing each
other at countless points (but not interfering
with each other.) And although the number
may be said to be "countless," still these lines
do not begin to cover the entire dimensions of
Space, or of the Mind that fills it. There are
great areas of Space entirely untouched by
these lines. If one could see the system of lines,
it probably would appear as a sheared off section
of a great spider's web, with lines in all
directions, but with "plenty of room" between
the lines. Perhaps these lines converge to a
common centre, and that centre may be——! But
this is transcendental dreaming—let us[Pg 187]
proceed with our consideration of the use of
these lines.
It is to be understood, of course, that these
"lines" are not material lines—not made of
Substance—but rather, "conditions" in the Cosmic
Mind. Not Thought-waves arising from
the Excitement of Particles, but Something
more basic, simpler, and more permanent. Let
us look closer and we will see that the great
lines of Gravitation radiating from, and connecting
world with world—sun with planet—are
really cables composed of much smaller
lines, the finest strands of which are seen to
emanate from each Corpuscle or Particle of
Substance—the "line" of Gravitation reaching
from the Earth to the Sun being composed of
a mass of tiny strands which connect each Particle
of one body with each Particle of the other.
The last analysis shows us that each Particle
is connected with every other Particle in the
Universe by a line of Attraction.
These "Lines of Attraction" are what we call
Gravitation—purely Mental in nature—Lines
of Mind-Principle in the great volume of mind.
These lines of Gravitation must have existed
from the creation of the Particle, and the connection
between Particle and Particles must
have existed from the beginning, if beginning
there was. The Particles may have changed[Pg 188]
their positions and relations in the Universe,
but the lines have never been broken. Whether
the Particle existed as a free Corpuscle—whether
combined as Atom or Molecule—whether
part of this world or sun or planet, or
that one countless millions of miles removed—it
mattered not. The Line of Gravitation
always was there, between that Particle and
every other Particle. Distance extended and
thinned the line, or the reverse, as the case
might be—but it was there, always. Obstacles
proved no hindrance to passage, for the lines
passed through the obstacle. Can it not be
seen that here is the secret of the fact that no
"time" is required for the passage of Gravitation—it
apparently traveling instantaneously,
whereas, in fact, it does not "travel" at all.
And does not seem that this theory also explains
why no medium is required for the "travel"
of Gravitation? And does it not explain why
Gravitation is not affected in its "passage" by
intervening bodies? Gravitation does not
"travel" or "pass"—it remains constant, and
ever present between the articles, varying in
degree as the distance between the Particles is
increased, and vice-versa; and increasing and
decreasing in effect, according to the number
of Particles combining their lines of Attraction,
as in the case of Atom, Molecule, Mass, World.[Pg 189]
Gravitation is a Mental Connection or Bond
uniting the Mind in the several Particles, rather
than their Substance or Material.
Along these lines of Gravitation pass the
"Thought-waves," resulting from the Excitement
of the Particles—these fleeting, changing,
inconstant waves of Emotion—how different
they are from the changeless, constant exhibition
of Gravitation. And along these same
lines—when shortened by close contact, travel
the impulses of Cohesion and Chemical Affinity.
Gravitation not only performs its own work,
but also acts as a "common-carrier" for the
waves of Desire-Force, and the Thought-waves
of Excitement of the Particles, manifesting as
Attractive Energy, and Radiant Energy, respectively.
The writer asks you to remember, particularly,
that while the Desire-waves of the Particles,—and
their Thought-waves of Excitement—are
changeable, disconnected, and inconstant;
the Line of Gravitation is never
broken, and could not be unless the Particle of
Substance was swept out of existence, in which
case the balance of the Universe would be overturned,
and chaos would result. The Divine
Plan is perfect to the finest detail—every Particle
is needed—is known—is counted—and used
in the Plan. And Gravitation is the plainest[Pg 190]
evidence of the REALITY of The Infinite that
is afforded us. In it we see the actual machinery
of The Infinite. No wonder that great
thinkers have bowed their heads reverently before
its Power and Awfulness, when their minds
have finally grasped its import. Verily the
sparrow's fall is noted, and known, as the Biblical
writer has recorded, for the fall is in
obedience to that great Law that holds the Particles
in their places—that makes possible the
whirl of worlds, and the existence of Solar Systems—that,
indeed, makes possible the Forms
of Life as we know them—that Something that
forever and ever has, and will, silently, ceaselessly,
untiringly, and without emotion, fulfilled
its work and destiny—GRAVITATION.
The Theory of Dynamic Thought also holds
that in addition to the existence of the Cosmic
Mind, or Ocean of Mind-principle—and the
Lines of Attraction that run through it, each
particle has its Mental Atmosphere, or Aura.
The Aura is an Atmosphere of Mind that surrounds
the Particle—and also the larger bodies—and
also living forms higher in the scale. This
Aura is merely an extension of the bit of Mind
that is segregated or apparently separated from
the Cosmic Mind, for use by the individual Particle,
Mass, or Creature. Through, and by[Pg 191]
means of this Aura the Particle takes cognizance
of the approach and nature of the other
Particles in its vicinity. The same rule holds
good in the case of the Creatures, including
Man, as we shall see in a later chapter. The
fact is mentioned here, merely in order to connect
the several manifestation of Mental Phenomena
mentioned in the several parts of this
book.
Some may object to the Theory of the Lines
of Gravitation being the only "carriers" of the
Energy of the Sun, as being contrary to the conception
of Science that the Sun radiates Energy
in all directions equally, just as does a piece of
hot iron, or a lamp. Answering this objection,
the writer would say that there is a decided difference
in the two cases. The iron or lamp
radiates its heat and light to the particles of the
surrounding air and other Substance in close
distance, the "lines" being very close together,—so
close in fact that they seem to be continuous
and having no space between them, at least
no Space sufficiently large to be detected by the
eye of Man, or his instruments. But with the
Sun the case is different, for the distances are
greater and the lines spread apart as the distance
is increased. Draw a diagram of many
fine rays emanating from a central point, and[Pg 192]
you will have the idea at once. If Space were
filled with Substance, just as is the Atmosphere
of the Earth—the Air, is meant of course—then
indeed would the lines practically be joined together,
but as Space between the worlds is
almost devoid of Substance, the lines between
the Sun and the other worlds, and planets,
spread out rapidly as the distance from the Sun
increases.
To show how this objection is really an additional
proof of the Theory the writer begs to call
your attention to the fact that according to the
calculations of the physicists in Science, the
Sun's energy would have been exhausted in 20,000,000
years, granting that it was dispersed
equally in all directions during that time. But,
note this, Science in its other branches, namely
in Geology, etc., holds that the Sun already has
been throwing out energy for 500,000,000 or
more years, and seems able to stand the strain
for many millions of years more. Thus Science
is arrayed against Science. Does not this
Theory harmonize the two, by showing that the
Sun does not emanate Energy in all directions,
equally, and at all times—but, on the contrary
radiates Energy only along the lines of Gravitation,
and in proportion to the relative distances
and sizes of the bodies to whom such Energy is
radiated?[Pg 193]
The writer need scarcely state that in the
short space at his disposal, in the pages of this
book, he has been able merely to outline his
Theory of Dynamic Force, as applied to the Inorganic
World. The patience of the average
reader has limits—and he must pass on to other
features of the workings of the theory, namely
the Mental Life of Man, in which the same laws
are manifested. But, he feels that those interested
in the phases of the subject touched upon,
may explain for themselves the missing details
by reference to the teachings of Modern Science
on the subjects of Physics, remembering,
always, to substitute the Theory of Dynamic
Thought for the "Ether" theory that Modern
Science borrows from Aristotle as a temporary
"makeshift." The writer believes that this
Theory will account for many of the missing
links in Physics—a broad statement, he knows,
and one either extremely impudent or superbly
confident, according to the view-point of the
critic.
The writer may be able to throw a little additional
light, probably, upon the question of the
relation between Gravitation, and the Excitement-waves
of Radiant Energy. Without attempting
to go into details, he wishes to suggest
that in view of the fact that the Particles are[Pg 194]
connected by the "Lines of Gravitation," any
great, extended, and rapid disturbance of a
number of Particles would cause a series of undulating
or wave-like movements in the "lines,"
which might be spoken of as waves of "Agitation
or Unrest" in the Lines of Gravitation.
This Agitation, or Unrest, of course, would be
thus communicated to all other Particles toward
whom lines extended, the intensity or
effect of such Agitation or Unrest depending
upon the relative distances, and the number of
Particles involved. We may easily imagine
how the intense and high rate of vibration
among the Particles of the Sun, manifesting as
intense Heat, would cause a like high degree of
Agitation or Unrest among the Lines of Gravitation—the
"lines" dancing backward and forward;
around and about; following the movements
of the Particles, and thus producing
"waves" of Gravitational Agitation and Unrest,
which when communicated to the Particles
of the Earth, would produce a similar Excitement
among the Particles of the latter. In the
same way the "Sun-spots," and consequent
terrestial electrical disturbance may be explained.
While not absolutely tying himself to this
particular conception of the details of the workings
of the law, the writer feels free to say that[Pg 195]
he considers it a very reasonable idea, and one
that in all probability will be found to come
nearer to explaining the phenomena, than any
other hypothesis. It certainly coincides with
the "undulatory wave" theory of Science. The
idea is but crudely expressed here, for lack of
space, it being impossible to attempt to go into
details—the mere mention of general principles
being all that is possible at this time and place.
And now, for a few additional words on the
subject of our theory that in place of the hypothetical
Ether of Science—a Substance that is
not Substance—there exists a great Ocean of
Cosmic Mind. The idea is not without coroborative
proof in the direction of the thought of
advanced thinkers even among the ranks of
Science.
While Science has accustomed the public to
the idea that in the Universal Ether might be
found the origin of Matter—the essence of
Energy—the secret of Motion—it has not spoken
of "Mind," in connection with this Universal
Something. But the idea is not altogether new,
and some daring Scientific thinkers have placed
themselves on record regarding same. Let us
quote from a few of them—it will make smoother
our path.
Edward Drinker Cope, in several of his writ[Pg 196]ings,
hinted at the idea that the basis of Life and
Consciousness lay back of the Atoms, and might
be found in the Universal Ether.
Dolbear says: "Possibly the Ether may be
the medium through which Mind and Matter
react."
Hemstreet says: "Mind in the Ether is no
more unnatural than Mind in flesh and blood."
Stockwell says: "The Ether is coming to be
apprehended as an immaterial, superphysical
substance, filling all space, carrying in its infinite
throbbing bosom the specks of aggregated
dynamic force called worlds. It embodies the
ultimate spiritual principle, and represents the
unity of those forces and energies from which
spring, as their source, all phenomena, physical,
mental and spiritual, as they are known to man."
Dolbear speaks of the Ether as a substance,
which, besides the function of energy and motion,
has other inherent properties "out of
which could emerge, under proper circumstances,
other phenomena, such as life, or mind
or whatever may be in the substratum."
Newton spoke of it as a "subtle spirit, or immaterial
substance." Dolbear says: "The
Ether—the properties of which we vainly strive
to interpret in the terms of Matter, the undiscovered
properties of which ought to warn every
one against the danger of strongly asserting[Pg 197]
what is possible and what is impossible in the
nature of things."
Stockwell says: "That the Ether is not Matter
in any of its forms, practically all scientists
are agreed. Dolbear, again, says: If the Ether
that fills all space is not atomic in structure, presents
no friction to bodies moving through it,
and is not subject to the law of gravitation, it
does not seem proper to call it Matter. One
might speak of it as a substance if he wants another
name for it. As for myself, I make a
sharp distinction between the Ether and Matter,
and feel somewhat confused to hear one
speak of the Ether as Matter."
And yet, in spite of the above expressions, no
Scientist has dared to say in plain words that
the Ether, or whatever took the place of the
Ether, must be Mind, although several seem to
be on the verge of the declaration, but apparently
afraid to voice their thought.
In view of what we have seen in our consideration
of the facts and principles advanced in this
chapter, we are invited to consider the following
two Supplemental Propositions:
Supplemental Proposition III.—Connecting
each Particle of Substance with each and every
other Particle of Substance, there exists "lines"
of Mental Connection, the "thickness" of which[Pg 198]
depends upon the distance between the two particles,
decreasing in proportion as the distance
is increased. These "lines" may be considered
as "conditions" of the great Ocean of Cosmic
Mind which pervades and fills all Space, including
the essence or inner being of the Particles of
Substance, as well as the space between the said
Particles. These "lines" are the "Lines of
Gravitation," by and over which the phenomenon
of Gravitation is manifested. These Lines
of Gravitation have always existed between each
Particle and every other Particle, and have persisted
continuously and constantly, throughout
all the changes of condition, and position, and
relation, that the Particles have undergone.
There is no "passage" or "transmission" of
Energy or Force of Gravitation over these
lines, or any other channel, but, on the contrary
the Energy or Force of Gravitation is a constant
and continuous Mental Connection or Bond
existing between the Mind of the Particles,
rather than between their Substance or Material.
Supplemental Proposition IV.—The Lines of
Gravitation, mentioned in the preceding proposition,
are the medium over which travel, or are
transmitted the "Thought-waves" resulting
from the Excitement of the Particles, and by
which waves the "Mental States" are communicated[Pg 199]
or transmitted. The same medium
transmits or carries the Mental Force of Attraction—Cohesion,
Chemical Affinity, etc., evidencing
in the relation of the Particles to each
other. Thus Gravitation not only performs its
own work, but also acts as a "common carrier"
for the "waves of Excitement," manifesting as
Radiant Energy; and the waves of Desire-Force,
manifesting as Attractive Energy.
And here, the writer rests his case in the
action in the Forum of Advanced Thought, entitled
"The Theory of Dynamic Thought vs. The
Theory of Aristotle's Ether," in which he appears
for the Plaintiff. He begs that you, the
members of the jury, will give to the evidence,
and argument, due consideration, to the end that
you may render a just verdict.[Pg 200]
CHAPTER XIV
THE MYSTERY OF MIND
THE writer, in this book, has treated the two
manifestations of Life, viz., Mind and Substance,
as if they were separate things, although
he has hinted at his belief that Substance, at the
last, might be found to emanate from Mind, and
be but a cruder form of its expression. The
better way to express the thought would be to
say that he believes that both Substance, and
Mind as we know it, are but expressions of a
form of Mind as much higher than that which
we know as Mind, as the latter is higher than
Substance. But he does not intend to follow
up this belief, in this book, as the field of the
work lies along other lines. The idea is mentioned
here, merely for the purpose of giving a
clew to those who might be interested in the
conclusions of the writer, regarding this more
remote regions of the general subject.
The writer agrees with the Ancient Occult
Teachings regarding the existence of The Cosmic
Mind, as he has stated in the last chapter.[Pg 201]
This Cosmic Mind, he believes, is independent
of Substance, in fact it is the Mother of Substance,
and its twin-brother, Mind as we know it.
Mind, as we know it, and Substance are
always found in connection with other. It is
true that the form of Substance, used by Mind
as its body, may be far finer than the rarest
vapor that we know, but it is Substance nevertheless.
The working of the Great Plan of the
Universe seems to require that Mind shall
always have a body with which to work, and
this rule applies not only in the case of the
densest form of Substance and the Mind-principle
manifesting through it, but also in the case
of the highest manifestation of Mind, as we
know it, which requires a body through which
to manifest.
This constant combination of Mind and Substance—the
fact that no Substance has been
found without at least a trace of Mind, and no
Mind except in relation to and combination with
Substance, has led many scientific thinkers to
accept the Materialistic idea that Mind was but
a property of Substance, or a quality thereof.
Of course, these philosophers and thinkers have
had to admit that they could form no idea of the
real nature of Mind, and could not conceive how
Substance really could "think," but they found
the Materialistic idea a simpler one that its[Pg 202]
opposite, and so they fell into it. Notwithstanding
the fact that there was always a Something
Within that would cry "Pshaw!" at the conclusion
of the argument or illustration, these
men have thought it reasonable to believe that
there was no such thing as Mind, except as a
result of "irritation of tissue," etc. But, nevertheless,
there is always a Something in us that,
in spite of argument, keeps crying like a child,
"'taint so!" And, wonderful to relate, we
heed the little voice.
This Materialistic theory is a curious reversal
of the facts of the case. Even the very conclusions
and reasoning of these thinkers is made
possible only by the existence of that Mind
which they would deny. The human reason is
incapable of "explaining" the inner operation
of the Mind, upon a strictly and purely physical
basis. Tyndall, the great English scientist,
truthfully said, "the passage from the physics
of the brain, to the corresponding facts of consciousness,
is unthinkable. Granted that a
definite thought and a definite molecular action
of the brain occur simultaneously, we do not possess
the intellectual organ, nor apparently any
rudiment of the organ, which would enable us to
pass by a process of reasoning from the one
phenomenon to the other."
The Materialist is prone to an attempt to rout[Pg 203]
the advocates of "Mind" with a demand for an
answer to the question, "What is Mind?" The
best answer to that question lies along the proverbial
Irishman's lines of answering a question
by asking another one, resulting in the
"answering question," "What is Matter?" As
a fact, the human reason is unable to give an
intelligent answer to either question, and the
best opinion seems to be to consider them as
but two aspects of Something, the real origin
of which lies in Something Higher, of which
both are aspects or forms of expression.
The Occult Teaching, with which the writer
agrees, is that the "Mind" inherent in any portion
of substance, from the Corpuscle up to the
Brain of Man, is but a segregated (or apparently
separated) portion of the Universal
Mind-principle, or Cosmic Mind. This fragment
of Mind is always connected with Substance,
and, in fact, it is believed that it is separated
from the Universal Mind, and the other
Separate Minds by a "film" of the rarest Substance,
so fine as to be scarcely distinguishable
from Mind. This separation is not a total separation,
however, for the fragment of Mind is
in connection with all other fragments of Mind,
by "mental filaments," and besides is never out
of touch with the Cosmic Mind.[Pg 204]
But, comparatively, the fragment of Mind is
apart from the rest, and we must consider it in
this way, at least for the purpose of study, consideration,
and illustration. It is like a drop in
the Ocean of Mind, although connected, in a
way, with every other drop, and the Ocean itself.
The individual Mind is not closely confined
within the Substance in which it abides, but extends
beyond the physical limits of the Substance,
sometimes to a quite considerable distance.
The Aura, or egg-shaped projection or
emanation of Mind, surrounding each Particle
and each Individual, is an instance of this. In
addition to the Aura, there is possibly an extension
of Mind to a considerable distance beyond
the immediate vicinity of the physical limits, the
connection, however, never being broken during
the "life" term.
Mental influence at a distance, however, does
not always require the above mentioned projection
of the Mind. Thought-waves often answer
the purpose, and, besides, there is such a thing
as the imparting of Mental vibrations to the
small particles of Substances with which the
atmosphere is filled, which vibrations continue
for quite a time, often for a long period after
the presence of the individual producing them.
These matters shall be discussed in later chapters
of this book.[Pg 205]
The Mind of Man is a far more complex
thing that is generally imagined by the average
man. Not only in its varied manifestation of
consciousness, but its great region of "below-consciousness"
or Infra Consciousness, as it is
called. It shall be the purpose of the sequel to
this book (now in preparation) which will be
entitled "The Wonders of the Mind," to describe
these inner workings, and to point out
methods of utilizing the same.
Our next chapter, entitled "The Finer Forces
of the Mind," will lead us into this field.[Pg 206]
CHAPTER XV.
THE FINER FORCES OF THE MIND
IT was the writer's original intention to close
the book with the chapter in which he
brought to a close his argument, and presentation
of the case of "Dynamic Thought." The
book was written for the purpose of demonstrating
that Theory, and it naturally should
have closed there. The writer has in simultaneous
course of preparation a companion
book, entitled "The Wonders of The Mind," in
which, in addition to information and instruction
regarding the latent powers and hidden
regions of the mind—including an investigation
of the Infra-conscious and Ultra-conscious
Regions; Automatic Thinking; Occult Systems
of Mentation; Mental Development, and Unfoldment,
etc.—he purposes taking up the subject
of "Dynamic Thought," from the Mental
Plane of Man. And he thought it better to keep
the two branches of the subject separate and
apart.
But, notwithstanding the above facts, he feels
that he cannot close the present book—the con[Pg 207]sideration
of the present phase of the subject,
without at least a passing reference to the fact
that "Dynamic Thought" is fully operative on
the Plane of Human Mentation, as on the Plane
of Atomic Mentation. In fact, Man has the
same power, potentially, that is possessed by
the Atom, only refined to a degree corresponding
to the development of Man as compared to
that of the Atom. The Power is raised to a
higher Plane of Mentation, but is fully operative.
Just as the body of Man contains physical life
corresponding with the different stages of lower
physical life, mineral, vegetable, and animal—for
instance, the mineral-like bones, and the
mineral salts in the system; the plant-like life
and work of the cells; and the animal-like flesh,
and physical life; in addition to the wonderful
brain-structure and fine brain development,
peculiar to Man—so has Man the lower Mental
Qualities of the lower life, in addition to his
glorious Human Consciousness that is reserved
for the Highest Form of Life on the globe.
In his Mental regions, man has the power of
the Atom of attracting particles of Substance to
him, that he may combine it with other Substances
in building up his body—then he has the
plant-like cell mentation, that does the building-up
work, and repairs wounds, and damaged[Pg 208]
parts, etc.—then he has the animal mentation
evidencing in the passions, desires, and emotions
of the purely animal nature, and which
mentation, by the way, keeps Man busy in controlling
by means of his higher mental faculties,
that are God's gift to Man, and are not possessed
by the animals. But all this will form
part of the sequel, "The Wonders of The Mind,"
and are merely mentioned here in passing.
And, just as Man is enabled to use elementary
the physical qualities that he finds in his body,
and to turn same to good account in living his
human life, so does man, consciously, or unconsciously,
make use of these elementary Mental
powers in his everyday mental life. And if he
but realizes what a conscious use of these faculties,
guided by the Human Will, will do, Man
may become a different order of being. This
is the basis of the Occult Teachings, and the
Mysteries of the Ancients, as well as the teachings
of the modern secret esoteric bodies and
societies, such as the "Rosicrucians" and "Hermetic
Brotherhood," and several other societies
whose names are not known—the real societies
are referred to, not the brazen imitations that
unscrupulous men are holding out to the public
as the original orders, membership being offered
and urged for the consideration of a few dollars.
It is needless to say that membership in[Pg 209]
the real Occult orders is never urged, and cannot
be bought.
But to return to the subject—the Individual
Mind of Man is in direct touch, not only with
the great Cosmic Mind, but also with the Individual
Mind of every other Man. Just as the
Particles are bound by lines of Attraction, so
are the Minds of Men bound together by lines
of Mind, or Mental filaments. And just as special
forms of Attraction exist between the Particles,
so do special forms of Attraction exist
between Men. And just as Particles are influenced
at a distance by other Particles, so
are Men influenced at a distance by other Men.
And just as the Particle draws toward itself that
which it Desires, so do Men draw toward themselves
that which they Desire. And just as
Mental-States and "Excitement" are transmitted,
or communicated from Particle to Particle,
so are Mental States or "Excitement" transmitted
or communicated from Men to Men. "As
Above so Below—as Below so Above," says the
old Occult Maxim, and it may be found to operate
on every plane.
The phenomena of Thought Transference;
Telepathy; Telesthesia; Mental Projection;
Suggestion; Hypnotism, Mesmerism, etc., etc.,
may be explained and understood, by reason of
an acquaintance with the "Theory of Dynamic[Pg 210]
Thought," as explained in this book. An understanding
of one gives you the key to the other—for
the Law operates precisely the same on
each particular plane. If the reader will think
over this statement, and then apply it to his investigations
and experiments, he will find that
he has the key to many mysteries—the loose end
of a mighty ball of thread, which he may unwind
at his leisure.
Let us begin by a consideration of the process
of Thought-production in the Human Mind. In
this way we may arrive at a clearer idea of the
Mental Phenomena known as Thought-Force;
Mental Power; Thought-waves; Thought-vibrations;
Mind-transference; Mental Influence, etc.
To understand these things we must begin by
understanding the Process of Thought-production.
Here is found the Secret of the phenomena
named, and much more.
In the first place, while the Brain is the Organ
of the Mind—the Instrument that the Mind uses
in producing Thought, still the Brain does not
do the thinking, nor is the brain-matter visible
to the eye, the material instrument of thinking.
The Brain (and other portions of the nervous
systems, including the "little brains" or ganglia,
found in various parts of the body) is composed
of a certain substance—a fine form of
Plasm, which however is but the ground-work[Pg 211]
of foundation for finer forms of Substance used
in the production of Thought. Science has not
discovered this finer Substance, for it is not
visible to the eye, or to the finest instruments,
but trained Occulists know that it exists. This
fine Substance escapes the scalpel and microscope
of the biologists and anatomists, and, consequently,
their search for "Mind" in the Brain
is futile. There is something more than "tissue
to be irritated" in the Brain. But, remember,
that this "something more" is still Substance,
and not Mind itself.
Thought is a form of "Excitement" in this
fine brain-substance, which we may as well call
Psycho-plasm, from the two Greek words meaning
"the mind," and "a mold, or matrix," respectively—the
combined word meaning the
"mould or matrix of Mind," in other words the
material Substance used by the Mind in which to
"cast" or "mold" Thoughts.
This Excitement in the Psychoplasm manifests
in vibrations of its particles—for, like all
Substance, it has "particles." All scientists
agree that in the process of thinking there is an
expenditure of Energy, and a "using-up" of
material Substance. Just how this is effected,
they do not know, but their experiments have
shown that there is Energy manifested and
used, and also Substance consumed.[Pg 212]
The secret of the production of Thought does
not lie in the Brain or nervous system, which
are but the material substratum upon which the
Mind works, and which it uses as a mold or
matrix for the production of Thought. Thought
is the product of Mind directing Force upon
Substance in the shape of Psychoplasm. And
Energy is manifested in the production of
Thought just as much as in the operation of the
Law of Attraction, or Chemical Action.
"What Force and Energy?" may be asked.
The answer is "Mental Force!" But although
the answer stares them right in the face, scientists
deny that Mind contains Force or Energy
within itself, and persist in thinking of Force
as a "mechanical thing," or as necessarily derived
from the common forms of Energy, such
as Heat, Light or Electricity. They ignore the
fact that Mind has a Finer Force which it uses
to perform its work.
How do the Atoms attract each other and
move together? There is an evidence of Force
and Energy here that is not Heat, Light or Electricity—what
is it? When a man wishes to
close his hand, he Wills that it be closed, and
sends a current of this Finer Force of the Mind
along the nerve to the muscle, and the latter
contracts and the hand is closed. A similar[Pg 213]
process is used in every muscular action. What
is the Force used?
Science admits the existence of this Force,
and calls it "Nervous Energy," or "Nerve
Force." It holds that it must be something
like Electricity, and some even go so far as to
say that it is Electricity. They base their ideas
upon the fact that when Electricity is applied
to the muscle of living or dead animals, they
contract just as they do when this "Nerve
Force" is applied, and every movement of the
muscles may be so produced by Electricity,
which becomes a counterfeit Nerve Force.
But, here is the point, this Force cannot be
identical with Electricity, for none of the appliances
for registering electric currents will
register it. It is not Electricity, but is some
Finer Force of the Mind, generated in the
material substratum that the Mind uses as a
base of operation.
This Fine Force of the Mind is generated in
some way in the Brain and Nervous System,
by action upon the Psychoplasm. The Brain,
or brains (for Man has several centres worthy
of that term) are like great dynamos and storehouses
of this Force, and the nerves are the
wires that carry it to all parts of the system.
More than this, the nerves have been found
to be generators of Force, also, as well as the[Pg 214]
Brain. Experiments have shown that the supply
of Force in a nerve vanishes when the nerve
is used, in which case it draws upon the storehouses
for an additional supply.
This Fine Force of the Mind is really the
source of All Energy, for as we have shown in
previous chapters, all Motion arises from Mental
Action, and this form of Force or Energy
is the primal Force or Energy produced by the
Mind. And this Force is in operation in all
forms of Life, from the Atom to the Man. And
not only may it be used by the Particle, but
Man, also, has it at his disposal.
As a proof that Substance is "used-up," and
Energy manifested in the production of
Thought, Science points to the fact that the
temperature of a nerve rises when it is used,
and the temperature of the Brain increases
when it is used for extended Thought. Scientists
have claimed, and advanced a mass of
proof to back up the same, that Thought was
as much a form of Energy as was the pulling
of a train of cars, and was attended by the production
of a definite amount of Heat, resulting
from the activity of the fine substance of the
physical extended resistant and composite substratum.
But, Science has taken all this to mean that
Thought and Mind were purely material things,[Pg 215]
and properties of Matter. It has claimed that
"Matter Thinks," instead of that Mind uses
the Matter or Substance, in its finer forms, as
a substratum for the production of Thought.
Buchner, the leader of the purely Materialistic
school, claims positively that Thought is but
the product of Matter. He says: "Is it not
a patent fact, obvious to all but the wilfully
blind that matter does think? De la Mettrie
made merry over the narrowness of the mentalists,
in saying: 'When people ask whether matter
can think, it is as though they asked
whether matter can strike the hours!' Matter,
indeed, as such, thinks as little as it strikes the
hours; but it does both, when brought into such
conditions that thinking, or hour-striking results
as a natural action or performance."
The above quoted opinion of Buchner shows
how narrow and one-sided a talented man may
become by reason of shutting out all other
points of view, and seeing only one phase of
a subject. The example of the "hour-striking" is
a poor figure for the Materialists, for although
matter does strike the hours, it does so only
when wound up by Man under direction of his
Mind. And in the manufacture, adjustment,
and winding of the clock, Mind is the Cause of
the Action. And, more than this, the very
action of the coiled spring that is the immediate[Pg 216]
cause of the striking, results from the mental
effort of the Particles of the spring endeavoring
to resume their accustomed position, under
the law of Elasticity, as explained in our chapters
on Substance.
Science renders valuable service in showing
us the details of the "mechanism" of Thought,
but it will never really explain anything unless
it assumes the existence of Mind, back of and
in everything. It may dissect the brain-cells,
and show us their composition, but it never
will find Mind under the scalpel, or in the scale
or test-tube. Not only is this true, but it cannot
even discover the fine Psychoplasm which
is used in the production of Mind. But we
may make use of its investigations regarding
the matter of Activity of Brain-substance in
the process of Thought, and by combining them
with our belief regarding the existence of Mind
we may form a complete chain of reasoning,
without any missing-links—these missing-links
appearing both in the case of the "no-mind"
philosophers, and the "no-matter" metaphysicians.
This theory of Mind and Substance considered
as the two aspects of Something Higher,
from which both have originated or emanated,
will come to be regarded as the only "thinkable"
proposition, in the end. And, with this[Pg 217]
idea in view, we may use the facts and experiments
of the Materialists, while smiling at their
theories. And, with but a slight change of
words, we may turn against them their own
verbal batteries. In this way, we may take
Moleschott's famous statement: "Thought is
but a motion of Matter," and render it intelligible
by making it read as follows:
"Thought produces Motion in Matter."
This Finer Force of the Mind is in full evidence
to those who look for it, and although it
may not be registered by the scales or instruments
designed to register the coarser grades
of Force, still it is registered in the minds of
men and women, and in the actions resulting
from their thoughts. These living registers of
the Force respond readily to it,—and every
one of us is such a register. Just as is the
Force a much higher grade of Energy than the
forms usually considered as comprising the entire
range of Energy, so are the instruments
required for its registration much higher than
those used to determine the degrees of Heat,
Light, Electricity, and Magnetism. It may be
that the future will give us instruments adapted
for the purpose—in fact it begins to look even
now as if the same were forthcoming. But
whether we have such mechanical instruments,
or not, the living instruments give us a suffi[Pg 218]cient
proof of the existence of the Force, and
its operation.
Well—the writer still finds himself unable to
bring the book to a close. He added this chapter,
to show that the property of Dynamic
Thought extended to the highest development
of Mind, as well as abiding in the lowest. And,
now that he has ventured upon the subject, he
finds himself impelled to give you a few instances
of the workings and operations of that
Law, in the case of Human Mental Life. And
this means one more chapter—but only one, remember.
The book must come to an end sometime
remember. And, so we will pass over into
another chapter, which will be entitled,
"Thought in Action."[Pg 219]
CHAPTER XVI
THOUGHT IN ACTION
WITHOUT attempting to go into details, or
to enter into explanations, the writer
purposes taking his readers on a flying trip
through the region of "Thought in Action," or
"Dynamic Thought in Operation in Human
Life." The details of this fascinating region
must be left for another and more extended
visit, in our next book (before mentioned)
which will be called "The Wonders of The
Mind." But he thinks that even this flying trip
will prove of interest and instruction.
Let us start with a hasty look at Man himself.
Not to speak of his "Seven Planes of
Mind," which belongs to the next visit, we find
him a very interesting object. Not only has he
a physical body, apparent to our senses, but he
has also a finer or "astral body," which he may
use (unconsciously, or consciously, when he
learns how) for little excursions away from the
body, during his lifetime. This Astral Body is
composed of Substance just as his denser[Pg 220]
physical body. The field and range of Substance
extends far beyond the powers of ordinary
vision, as even the Materialists must admit
when they talk of "Radiant Matter,"
"Etherial Substance," etc. Then he has currents
of Fine Force coursing through his nervous
system, which may be seen by those possessing
"Astral Vision," if the teachings of the
Occultists be true.
Then he, like the Particle, has an "Aura" or
egg-shaped projection of Mind and fine particles
of Psychoplasm, which has been thrown
off in the process of Thought, and which clusters
around him, producing a "Mental Atmosphere,"
which constantly surrounds him, and
makes itself "felt" by those coming in his presence.
Those who read these words may remember,
readily, the "feeling" they have experienced
when coming in contact with certain
people—how some radiated an atmosphere of
cheerfulness, brightness, etc., while others
radiated the very opposite. Some radiate a
feeling of energy, activity, etc., while others
manifest just the reverse. Many likes and dislikes
between people meeting for the first time,
arise in this way, each finding in the mental
atmosphere of the other, some inharmonious
element. These radiations are perceived by
others coming into their range.[Pg 221]
Occultists tell us that the character of a
man's thought vibrations may be determined
by certain colors, which are visible to those
having "Astral Sight." There is nothing so
wonderful about this, when it is remembered
that the various "colors" of light, comprising
the visible colors of the spectrum, ranging from
red, on through orange, yellow, green, blue, indigo,
and terminating in violet, arise simply
from different rates of vibration of the Particles
of Substance. And as Thought is produced
by Mind causing vibrations in the Psychoplasm,
why is not the Astral Colors reasonable?
We cannot stop to consider these colors
in detail, but may run over the ones corresponding
to each marked Emotion of Thought, as reported
by the Occult teachings.
For instance the shade of the thought manifesting
in physical or organic functions, is of
a colorless white, or "color of clear water";
and the color of the thought manifesting in
Fine Force or Vital Energy, is that of air,—heated
air arising from a furnace or heated
ground—when it emerges from the body
although of a faint pink when in the body
itself. Black represents Hate, Malice, etc.;
Gray (bright shade) represents Selfishness,
while Gray of a dark dull shade represents
Fear. Green represents Jealousy, Deceit,[Pg 222]
Treachery, and similar emotions, ranging from
the dull shades which characterize the lower
and cruder forms, to the bright shades which
characterize the finer, or more delicate forms
of "Tact," "Politeness," "Diplomacy," etc.
Red (dull shade) represents Sensuality and
Animal Passion, while red (bright and vivid)
represents Anger. Crimson, in varying shades,
represents the phases of "Love." Brown represents
Avarice or Greed. Orange represents
Pride and Ambition; and Yellow, in varying
shades, represents grades of Intellectual Power.
Blue is the color of the Religious thoughts,
ranging, however, through a great variety of
stages, from the dull shade of superstitious religious
belief, to the beautiful violet of the
highest religious emotion or thought. What is
generally known as "Spirituality" is characterized
by a Light Blue of a peculiarly luminous
shade. Just as there are ultra-red, and ultra-violet
rays in the spectrum, which the eye cannot
perceive, so Occultists inform us there are
"colors" in the Aura or Mental Atmosphere of
a person of unusual psychic or occult development,
the ultra-violet rays indicating the
thought of one who is pursuing the higher
planes of occult thought and unfoldment, while
the ultra-red is evidenced by those possessing
occult development, but who are using the same[Pg 223]
for base and selfish purposes—"black-magic"
in fact. There are other shades, known to Occultists,
indicating several highly developed
states of Mind, but it is needless to mention
them here.
But the influence of these Particles of
"Thought-stuff" thrown off from the Mind
Psychoplasm under the vibrations produced by
the Mind during the process of Thought, does
not cease with the phenomena surrounding the
Aura. They are radiated to a considerable distance,
and produce a number of effects. We
will remember how the Corpuscles or Electrons
are thrown off by Substance in a high state of
vibration. Well, the same law manifests in the
vibrations attendant upon the production of
Thought. The particles are thrown off in great
quantities each vibrating at the rate imparted
to it during the process. No these particles of
"Thought-stuff" do not compose the "Thought-waves"—the
latter belong to a different set of
phenomena.
These particles of vibrating "Thought-stuff"
fly off from the brain of the thinker, in
all directions, and affect other persons who
may come in contact with them. There is an
important rule here, however, and that is that
they seem to be attracted by those minds which
are vibrating in similar thought-rates with[Pg 224]
themselves, and are but feebly attracted—and
in some cases, actually repelled—by minds
vibrating on opposite lines of Thought. "Like
attracts Like," in the Thought World, and
"Birds of a feather flock together," here as
elsewhere.
Some of these particles of "Thought-stuff"
are still in existence, and vibrating, which proceeded
from the minds of persons long since
dead, the same being emitted or thrown off
during the lifetime of the persons, however.
Just as a distant star, which was destroyed
hundreds of years ago, may have emitted rays
which are only now reaching our vision, years
after the destruction of the star which emitted
them—and just as an odor will remain in a
room after the object causing it has departed
the particles still remaining and vibrating—and
just as a stove removed from a room may
leave heat vibrations behind it—so do these
particles persist, vibrate, and influence other
minds, long after the person who caused them
may have passed out of the body. In this way,
rooms, houses, neighborhoods, and localities
may vibrate with the thoughts of people who
lived there long ago, but who have since passed
away, or removed. These vibrations affect
people living in these places, to a greater or
lesser extent, depending upon circumstances,[Pg 225]
but they may always be counteracted or
changed (if they are of undesirable nature)
by setting upon positive vibrations on a different
plane of mind, or character of thought.
The mind of a thinker is constantly emitting
or throwing off these particles of "Thought-stuff";
the distance and rate of speed, to and
by which they travel, being determined by the
"force" used in their production, there being
a great difference between the thought of a vigorous
thinker, and that emanating from a weak,
listless mind. These projections of Thought-stuff
have a tendency to mingle with others of
a corresponding rate of vibration (depending
upon the character of the thought.) Some remain
around the places where they were emitted,
while others float off like clouds, and obey
the Law of Attraction which draws them to persons
thinking along similar lines.
The characteristics of cities arise in this way,
the general average of Thought of their inhabitants
causing a corresponding Thought-atmosphere
to hang over and around it, which
atmosphere is distinctly felt by visitors, and
often determines the mental character of the
persons residing there, in spite of their previous
characteristics—that is, unless they understand
the Laws of Thought. Some neighborhoods,
also, have their own peculiar Mental[Pg 226]
Atmosphere, as all may have noticed if they
have visited certain "tough" neighborhoods,
on the one hand, and neighborhoods of an opposite
kind, on the other. Certain kinds of
Thoughts and Actions seem to be contagious
in certain places—and they are to those who
do not understand the Law. Certain shops
seem to have their own atmosphere—some reflecting
confidence and honest dealing, and
others radiating an atmosphere that causes
patrons to hold tightly to their pocketbooks,
and, in some extreme cases, to be certain that
their buttons are tightly sewed on their garments.
Yes, places like people, have their distinctive
Mental Atmospheres, and both arise
from the same cause.
And each person draws to himself these particles
of vibrating "Thought-stuff" corresponding
with the general mental attitude
maintained by him. If one harbors feelings of
Malice, he will find thoughts of malice, revenge,
hate, etc., pouring in upon him. He has
made himself a centre of Attraction, and has
set the Law into operation. His only safe
course is to resolutely change his thought vibrations.
A most remarkable form of these particles
of Thought-stuff is evidenced in the case of
what are known among occultists as "Thought-[Pg 227]forms,"
which are aggregations of Particles of
Thought-stuff energized by intense and positive
thought, and which are sent out with such intensity
and positiveness, that they are almost
"vitalized," and manifest almost the same degree
of mental influence that would be manifested
by the sender if he were present where
they are. This highly interesting phase of the
subject would take many chapters to describe
in detail, and we must content ourselves with
a mere passing view. To those who are interested
in the subject, the writer would say that
he purposes considering them at considerable
length, in the forthcoming book "The Wonders
of The Mind," which has been alluded to elsewhere.
Besides the operation of these particles of
Thought-stuff emitted during the production of
Thought, there are many other phases of
Thought Influence, or Thought in Action. The
principal phase of this phenomena arises from
the working of the Law of Attraction between
the respective minds of different people. Just
as are the Particles of Substance united and
connected by "lines" of connection, so are the
minds of Men connected. And the strong
"pull" of Desire manifests along these lines,
just as it does in the case of the Atoms. There
has been much written of recent years regarding[Pg 228]
this "Drawing Power of the Mind," and although
some of what has been written is the
veriest rubbish and nonsense, yet under it all
there remains a strong, form, substantial substratum
of Fact and Truth. Men do attract
Success and Failure to them—people do attract
things to them—as strange as it may seem to
the person who has not acquainted himself with
the laws underlying the phenomenon.
There is no "miracle" about all of this—it is
simply that the Law of Attraction is in full
operation, and that people of similar thoughts
are drawn together by reason thereof. The
workings of this Law are somewhat intricate,
but all of us are constantly using them, consciously
or unconsciously. We draw to ourselves
that which we Desire very much, or that
which we Fear very much, for a Fear is a Belief,
and acts in the direction of actualizing itself,
sometimes. But, again, as Kipling would say:
"But, that's another story." This phase of
the subject is a mighty subject in itself, and "the
half has not been told" even by the many who
have written of it. The writer intends to try
to remedy the deficiency in his next book, however.
Then, again, the "Excitement" of Thought,
in the minds of people may be transmitted or
communicated to the minds of others, and a[Pg 229]
similar vibration set up, under certain conditions,
and subject to certain restraining influences—just
as in the case of the Particles of
Substances in a body or Mass of Substance.
And, in many ways that will suggest themselves
to the reader who has mastered the contents of
the earlier chapters of this book, the phenomena
of Dynamic Thought in the case of the Atoms,
and Particles, may be, and are duplicated in the
case of Individual Minds of Men.
The reader will see, readily, that this theory
of Dynamic Thought, and the facts noted in the
consideration thereof, give an intelligent explanation
for the respective phenomena of
Hypnotism, Mesmerism, Suggestion, Thought-transference,
Telepathy, etc., as well as of Mental
Healing, Magnetic Healing, etc., all of which
are manifestations of "Dynamic Thought."
Not only do we see, as Prentice Mulford said,
that "Thoughts are Things," but we may see
"just why" they are Things. And we may see
and understand the laws of their production
and operation. This theory of Dynamic
Thought will throw light into many dark corners,
and make plain many "hard sayings"
that have perplexed you in the past. The writer
believes that it gives us the key to many of the
great Riddles of Life.
This theory has come to stay. It is no[Pg 230]
ephemeral thing, doomed to "die a-borning."
It will be taken up by others and polished, and
added to, and shaped, and "decorated"—but
the fundamental principles will stand the stress
of Time and Men. Of this the writer feels
assured. It may be laughed at at first, not only
by the "man on the street," but also by the
scientists. But it will outlive this, and in time
will come to its own—perhaps long after the
writer and the book have been forgotten.
This must be so—for the idea of "Dynamic
Thought" underlies the entire Universe, and is
the cause of all phenomena. Not only is all that
we see as Life and Mind, and Substance illustrations
of the Law, but even that which lies back
of these things must evidence the same Law.
Is it too daring a conception to hazard the
thought that perhaps the Universe itself is the
result of the Dynamic Thought of The Infinite?
Oh, Dynamic Thought, we see in thee the instrument
by which all Form and Shape are
created, changed and destroyed—we see in thee
the source of all Energy, Force and Motion—we
see thee Always—present and Everywhere—present,
and always in Action. Verily, thou
art Life in Action. Thou art the embodiment
of Action and Motion, of which Zittel hath said:
"Wherever our eyes dwell on the Universe;
whithersoever we are carried in the flight of[Pg 231]
thought, everywhere we find Motion." Suns,
planets, worlds, bodies, atoms, and particles,
move, and act at thy bidding. Amidst all the
change of Substance—among the play of Forces—and
among and amidst all that results therefrom—there
art thou, unchanged, and constant.
As though fresh from the hand of The Infinite,
thou hast maintained thy vigor and strength,
and power, throughout the aeons of Time. And,
likewise, Space has no terrors for thee, for thou
hath mastered it. Thou art a symbol of the
Power of The Infinite—thou art Its message to
doubting Man!
Let us close this book with the thought of the
Greatness of this Thing that we call Dynamic
Thought—which, great as it is, is but as the
shadow of the Absolute Power of The Infinite
One, which is the Causeless Cause, and the
Causer of Causes. And in thus parting company,
reader, let us murmur the words of the
German poet, who has sung:
"Dost thou ask for rest? See then how foolish is thy desire;
the stern yoke of motion holds in harness the whole
Universe.
"Nowhere in this age canst thou ever find rest, and no power
can deliver thee from the doom of Activity.
"Rest is not to be found either in heaven or on earth, and
from death and dying break forth new growth,—new
birth.
"All the life of Nature is an ocean of Activity; following
on her footsteps, without ceasing, thou must march forward
with the whole.
"Even the dark portal of death gives thee no rest, and out
of thy coffin will spring blossoms of a new life."
FINIS.
SUCCESS-THOUGHT
The desire of every reader is to get, hot
from his pen, all that a progressive writer
has to say. Readers of this book will be
interested in knowing that Mr. William
Walker Atkinson is on the regular editorial
staff of The Segnogram, and that
the choicest of his "I Can and I Will"
preachments are appearing in each issue of that magazine.
The Segnogram is a monthly magazine for Success-Thought
Thinkers and Readers. It has one
mission to fill—the upbuilding—the betterment of
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doctrine or belief. The Law of Love is its controlling
influence—it has none other. To read it is to be
imbued with its high teachings. It is a Success Magazine
that teaches how to win Success without preaching
about it. It believes in doing things, because in
doing things we win Success.
Do you desire to come in with us? Do you want
to join our circle of thousands of Success readers?
Do you want to get the cream of Success—thought?
If so you must not lag behind. Keep to the front
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The price of the magazine is 50 cents a year, five
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ADDRESS
The Segnogram Publishing Co.
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TRANSCRIBER'S NOTE:
Obvious typos and printer errors have been corrected without comment. In addition
to obvious errors, the following changes have been made:
Page 17: Missing word, "are" was added to the phrase, "And he believes
that there are Beings in existence...."
Page 86: Missing word, "the" was added to the phrase, "... one of the
Atoms of our molecule...."
Page 100: Missing word, "miles" was added for meaning in the phrase,
"... the rate of
184,000 miles per second."
Page 107: Missing word, "be" was added for meaning in the phrase,
"... the Atom was supposed
to be a vortex-ring...."
Page 189: 'incon-constant' changed to 'inconstant' in the phrase,
"... are changeable, disconnected, and inconstant...."
Page 209: 'difference' changed to 'distance' in the phrase,
"And just as Particles are influenced
at a distance by other Particles, so
are Men influenced at a distance by other Men."
Other than the above changes, no attempt has been made to correct common
spelling, punctuation, grammar, etc. The author's usage is preserved as
printed in the original publication. Unconventional and/or inconsistent
spelling which has
been preserved includes, but is not limited to the following:
seive
Corelation
terrestial
mould/ mold
Inconsistent hyphenation which has been preserved includes:
to-day/ today
view-point/ viewpoint
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