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Dynamic Thought; Or, The Law of Vibrant Energy

by William Walker Atkinson · English · Gutenberg #41892 · 299,748 chars · public domain (US)

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Title: Dynamic Thought; Or, The Law of Vibrant Energy

Author: William Walker Atkinson


        
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*** START OF THE PROJECT GUTENBERG EBOOK DYNAMIC THOUGHT; OR, THE LAW OF VIBRANT ENERGY ***

  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.




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 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.

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 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 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 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._




CONTENTS


  CHAPTER.                                   PAGE.

     I. "In the Beginning"                     11

    II. Things as They Are                     20

   III. The Universality of Life and Mind      30

    IV. Life and Mind Among the Atoms          41

     V. The Story of Substance                 61

    VI. Substance and Beyond                   75

   VII. The Paradox of Science                 96

  VIII. The Forces of Nature                  109

    IX. Radiant Energy                        121

     X. The Law of Attraction                 135

    XI. The Theory of Dynamic Thought         154

   XII. The Law of Vibrant Energy             171

  XIII. The Riddle of the Sphinx              182

   XIV. The Mystery of Mind                   200

    XV. The Finer Forces of the Mind          206

   XVI. Thought in Action                     219




    "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.




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 "Matter," 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 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, 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 "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_ 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 fundamental 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 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 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.




CHAPTER II

THINGS AS THEY ARE


In our last chapter we considered the Source-of-All-Things, which we
called The Infinite. In this chapter we shall consider the All-Things
itself, which men call The Universe. Note that the word Universe is
derived from the Latin word "Unus," meaning "One," and "_Versor_,"
meaning "to turn," the combined word meaning, literally, "One that
turns, or moves." The Latin words indicate a close meaning, namely, One
thing in motion, turning its several aspects, and assuming many changes
of appearance.

The writer does not intend touching upon theories of the origin of the
Universe, nor of its purpose, or of any design in its production or
management, nor of its possible or probable end. These questions do not
belong to our subject, and then again, as was said in the last chapter,
speculation regarding it is devoid of results, and leads one to
quicksands and bogs of mental reasoning, from which it is difficult to
extract oneself. The answer to the Riddle of the Universe rests with The
Infinite.

But it is different with the case of the manifested Universe that is
evidenced by our senses. Science is a different thing from metaphysics,
and its process and mode of work are along different lines. And, much
knowledge of Things may be obtained from a consideration of
it--remembering always, that its knowledge is confined to Things, and
not to That-which-is-back-of-Things. And, so let us consider the
Universe of Things.

Material Science has held that the Universe is composed of two
principles, (1) Matter; (2) Energy or Force. Some hold that these two
principles really are aspects of the same thing, and that there is
really but one Principle, one aspect of which is shape, form, etc., and
called Matter; the other a quality manifesting in Motion, which quality
is called Force. Others, the most radical, hold that there is nothing
but Matter, and that Force and Energy is but a "quality," or "power,"
inherent in Matter. Others hold that Force is the "real thing" and
Matter but a form of Force. All branches hold to the idea that Matter
and Energy are always found together, and can not be thought of
separately. Matter and Force are held to be Eternal, and Infinite, it
following that there can be no addition to, or subtraction from either;
all apparent loss and gain, creation and destruction being but change of
form or mode. God is declared unnecessary, and the Universe is held to
operate according to certain Laws of Matter or Force (either or both)
which are unchangeable and immutable--eternal and always valid. Mind and
Thought are held to be products of properties of Matter or Force (one or
both), secreted, evolved, or produced in the Brain. The Soul is
relegated to the waste heap, and discarded as useless in the new
philosophy. _Moleschott_ said, "Thought is a motion of Matter"; and
_Holbach_, that "Matter enjoys the power of thinking." "Natural Laws"
are held to be sufficient for the explanation of all phenomena, although
ignoring the fact that the reason has never before formed the conception
of a "law," without thinking it necessary to think of a "law-maker," or
a power to enforce and administer the law. However, the philosophers
hold that it is no more difficult to think of such a law than to try to
form an idea of Space or Eternity, both of which are unthinkable to the
human reason, but both of which are admitted as self-evident facts.

But notwithstanding this somewhat crude and "raw" reasoning, Material
Science has accomplished a wonderful work in the world, and has brought
to light facts of inestimable value to Man in mastering the material
world, and in forming correct ideas of the solution of material
difficulties. The facts of Material Science enables the world to
cheerfully overlook its theories. And even the theories are rapidly
undergoing a change, and, as we have stated, some of the most advanced
scientists are rapidly reaching the position of the Occultists and
mystics, bringing with them a mass of facts to back them up, to exhibit
to the Occultists who dealt with principles rather than with details, or
material facts, so far as fundamental theories were concerned. Each is
boring his way through the mountain tunnel of the Unknown, and both will
meet in the centre, their lines meeting each other without a variation.
But the Occultists will call the tunnel-centre Mind, and the scientists
will call it Matter, but both will be speaking of the same thing. And
the Causer of the mountain will probably know that they both are right.

But, we are speaking of the new school of advanced Material Science
now--not of the old conservative "All is Matter" people, who have been
left behind. The new school speaks of Substance now, instead of Matter,
and ascribes to "Substance" the properties of Matter, Energy, and
something that they call Sensation, by which they mean Mind in a crude
form, and from which they say Mind and "Soul" evolved.

This new school of Scientists are very different from their
predecessors--they are less "hide-bound," and far from being so
"cock-sure." They are seeing Matter melting into Energy, and giving
signs of Sensation, and they are beginning to feel that, after all,
there must be a Thing-in-Itself, that is the real basis of, or "real
thing" in Substance. There is heard very little among them about "dead
matter"; "blind force"; or of the "mechanical theory" of Life and the
Universe. Instead of it being a big machine, operated under mechanical
laws, with Life as the steam, the Universe is beginning to be regarded
as somehow filled with Life, and Science is finding new examples of Life
in unexpected quarters, and the "dead matter" area is being narrowed.

Men who have followed the advances made by recent Science are holding
their breaths in awe and earnest expectation--and those who are pushing
the inquiries and investigations to the furthest extent are showing by
their eager faces and trembling hands that they feel that they are very
close to the border line separating the old Materialism from a New
Science that will give Thought and Philosophy a new impetus and a new
platform. Such men are feeling that they are seeing the old Matter
melting away into something else--the old theories are falling apart
under the light of new discoveries--and these men feel that they are
penetrating a new and hitherto unexplored region of the Unknown. May
success be theirs, for they are now on the right road to Truth.

In the following chapters we shall see frequent references to
"Science"--and when we use the word we shall know it means this new
school of Scientists, rather than the older school that is now being
superceded. There is no conflict between True Occultism and True
Science, notwithstanding their directly opposite theories and
ideals--they are merely looking at the Truth from different
viewpoints--at different sides of the same shield. A better day is
coming, when they shall work together, instead of in opposition. There
should be no partisanship in the search for Truth.

Things have worked this way: Occultism would enunciate a theory or
principle--but would not attempt to prove it by material facts, for it
had not gathered the facts, having found the principle _within_ the
mind, rather than without. Then, after laughing at the occult theory or
principle, Science would search diligently for material facts to prove
an opposite theory, and in so doing would unearth new facts that would
support the Occultists contention. Then Science would discard its old
theory (that is, the younger men would--the old ones, never) and proceed
to proclaim a new theory or principle, under a new name, and backed up
with a mass of facts and experiments that would create a new school with
many enthusiastic followers. The old claim of the Occultists would then
be forgotten or else go unrecognized under its old name; or disguised by
the fantastic and _bizarre_ coverings which some so-called Occultists
had draped around the original Truth.

But, so long as Truth is being uncovered, what matters it who does the
work, or by what name he calls his school. The movement is ever forward,
and upward--what matter the banner under which the armies move?

In this book the writer will advance a very different theory of the
Universe of All-Things from that of Modern Science, although he feels
that his theory may easily be reconciled with the most advanced views of
that school.

In the first place, as he has stated in the first chapter, he does not
hold that the Universe, as we know it, is self-sufficient, but he
recognizes a Something back of all phenomena and appearances, which
Something he calls "The Infinite."

And he differs very materially from the views of those who claim that
Mind is but a property, or quality, or something proceeding from Matter
or Force, or Matter-Force, or Force-Matter--according to the views of
the respective schools. He takes an entirely different and opposite
position.

He holds that all that we call Matter (or Substance) and Mind (_as we
know it_) are but aspects of something infinitely higher, and which may
be called the "Cosmic Mind." He holds that _what we call_ "Mind" is but
a partial manifestation of the Cosmic Mind. And that Substance or Matter
is but a cruder or grosser form of that which we call Mind, and which
has been manifested in order to give Mind a Body through which to
operate. But this view he merely states in passing, for he makes no
attempt to demonstrate or prove the same, his idea being that it forms a
different part of the general subject than the phase of "Dynamic
Thought," to the consideration of which this book is devoted.

He also differs very materially from the Materialistic school in his
conception of Force or Energy. Instead of regarding Force as a distinct
principle, and as something of which Mind is but a form, he walks boldly
out into the arena of Scientific Thought, and throwing down his
gauntlet, proclaims his theory that "There is no such thing as Force
apart from Life and Mind"--"All Force and Energy is the product of Life
and Mind--all Force, Energy and Motion result from Vital-Mental
Action--all Force, Energy and Motion is Vital-Mental Force, Energy and
Motion."--"The Mind abiding in and permeating all Substance, not only
has the power to Think, but also the power to Act, and to manifest Force
and Energy, which are its inherent and essential properties."

He also takes the position that Mind is in and about and around
Everything. And that "Everything is Alive and Thinking." And that there
is no such things as "Dead-Matter," or "Blind-Force," but that all
Substance, even to the tiniest Particle, is permeated with Life and
Mind, and that all Force and Motion is caused and manifested by Mind.

He holds that all forms of Force, Energy and Motion, from the Attraction
of the Particles of Matter, and their movements in response thereto, up
to the Attraction of Gravitation, and the response of the Worlds, and
Suns, and Stars, and Planets, thereto--are forms of Mental Energy and
Force, and Action. And that from the tiniest atom, or particle, to the
greatest Sun--all obey this Great Action of Mind--this Great Force of
Mind--this Great Energy of Mind--this Great Power of Mind.

And upon this rock--this rock of Truth, he believes it to be--he takes
his stand, and announces his belief, and bids all-comers take notice of
what he believes to be a germ-thought that will grow, develop, and
increase so that it will eventually permeate all Scientific Thought as
the years roll along. He calls this theory "The Theory of Dynamic
Thought."




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 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.

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
Mentation 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 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
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
Indian. 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 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 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.

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 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!




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.

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" 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 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.

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 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, 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 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 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 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 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 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
differing 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, 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.

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 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 "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--Something 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
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 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.




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, 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--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 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, 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 theory 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 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 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.

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 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 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, revolving
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 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 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, 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.




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.

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. 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 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 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. 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."

_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 "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. 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
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 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 persists 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,
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 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.

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.
  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 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 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 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.;
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.




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
abolished 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--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, 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, 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. According 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 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 substance,
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 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 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, 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 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 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.




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 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 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 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.

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 developed
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 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 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 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 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 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 Gravitation 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.




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 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, 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
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 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 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 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 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
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 possible
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 35,184,372,088,832 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 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 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 of The Law of Attraction,
that wonderful Law that makes possible any Motion or Radiant Energy.




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 magnificent 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.

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, particularly 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 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 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 consequence 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 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," 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 influence. 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 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 "Gravitation," 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," 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 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
Attraction" 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 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 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 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 Attraction 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.




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, 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 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.

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 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 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 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 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.

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 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 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 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). 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--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, followi

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