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[page 149, continued:]
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The process of thought, at this point, may be
thus
roughly sketched: — I say to myself — “Unity, as I have explained it,
is
a truth — I feel it. Diffusion is a truth — I see it. Irradiation, by
which
alone these two truths are reconciled, is a consequent truth — I
perceive
it. Equability of diffusion, first deduced à priori
and
then
corroborated by the inspection of phænomena, is also a truth — I
fully
admit
it. So far all is clear around me: — there are no clouds behind which the
secret — the great secret of the gravitating modus
operandi
— can possibly lie hidden — but this secret lies hereabouts,
most
assuredly; and were there but a cloud in view, [page
150:]
I should be driven to suspicion of that cloud.” And now, just as I say
this, there actually comes a cloud into view. This cloud is the seeming
impossibility of reconciling my truth, irradiation, with my
truth, equability of diffusion. I say now: — “Behind this seeming
impossibility is to be found what I desire.” I do not say “real
impossibility;” for invincible faith in my truths assures me that it is
a mere difficulty after all; but I go on to say, with unflinching
confidence,
that, when this difficulty shall be solved, we shall
find, wrapped up in the process of solution, the key to
the secret at
which we aim. Moreover — I feel that we shall discover but
one
possible solution of the difficulty; this for the reason that, were
there
two, one would be supererogatory — would be fruitless — would be empty
— would contain no key — since no duplicate key can be needed to any
secret
of Nature.
And now, let us see: — Our usual notions of
irradiation
— in fact, all our distinct notions of it — are caught merely
from
the process as we see it exemplified in Light. Here there is a continuous
outpouring of ray-streams, and with a force
which we
have
at least no right to suppose varies at all. Now, in any such
irradiation as this — continuous and of unvarying force — the
regions nearer
the
centre must inevitably be always more crowded with the
irradiated
matter than the regions more remote. But I have assumed no such
irradiation as this. I assumed no continuous
irradiation; and for the
simple
reason that such an assumption would have involved, first, the
necessity
of entertaining a conception which I have shown no man can
entertain,
and which (as I will more fully explain hereafter) all observation of
the
firmament refutes — the conception of the absolute infinity of the
Universe
of stars — and would have involved, secondly, the impossibility of
understanding
a rëaction — that is, gravitation — as existing now — since, while
an
act
is continued, no rëaction, of course, can take place. My
assumption,
then, or rather my inevitable deduction from just premises, — was that
of a determinate
irradiation — one finally discontinued.
Let me now describe the sole possible mode in
which
it is conceivable that matter could have been diffused through space,
so
as to fulfil the conditions at once of irradiation and of generally
equable
distribution. [page 151:]
For convenience of illustration, let us imagine,
in the first place, a hollow sphere of glass, or of anything else,
occupying
the space throughout which the universal matter is to be thus equally
diffused,
by means of irradiation, from the absolute, irrelative, unconditional
particle,
placed in the centre of the sphere.
Now, a certain exertion of the diffusive power
(presumed
to be the Divine Volition) — in other words, a certain force —
whose
measure is the quantity of matter — that is to say, the number of atoms
—
emitted; emits, by irradiation, this certain number of atoms; forcing
them
in all directions outwardly from the centre — their proximity to each
other
diminishing as they proceed — until, finally, they are distributed,
loosely,
over the interior surface of the sphere.
When these atoms have attained this position, or
while proceeding to attain it, a second and inferior exercise of the
same
force — or a second and inferior force of the same character — emits,
in
the same manner — that is to say, by irradiation as before — a second
stratum
of atoms which proceeds to deposit itself upon the first; the number of
atoms, in this case as in the former, being of course the measure of
the
force which emitted them; in other words, the force being precisely
adapted
to the purpose it effects — the force, and the number of atoms sent out
by the force, being directly proportional.
When this second stratum has reached its destined
position — or while approaching it — a third still inferior exertion of
the force, or a third inferior force of a similar character — the
number
of atoms emitted being in all cases the measure of the force —
proceeds
to deposit a third stratum upon the second: — and so on, until these
concentric
strata, growing gradually less and less, come down at length to the
central
point; and the diffusive matter, simultaneously with the diffusive
force,
is exhausted.
We have now the sphere filled, through means of
irradiation,
with atoms equably diffused. The two necessary conditions — those of
irradiation
and of equable diffusion — are satisfied; and by the sole
process in which the possibility of their simultaneous satisfaction is
conceivable. For this reason, I confidently expect to find, lurking in
the present condition of the atoms as distributed throughout the
sphere,
the secret of which I am in search — the [page 152:]
all-important principle of the modus operandi of the Newtonian
law.
Let us examine, then, the actual condition of the atoms.
They lie in a series of concentric strata. They
are
equably diffused throughout the sphere. They have been irradiated into
these states.
The atoms being equably distributed, the
greater
the superficial extent of any of these concentric strata, or spheres,
the
more atoms will lie upon it. In other words, the number of atoms lying
upon the surface of any one of the concentric spheres, is directly
proportional
with the extent of that surface.
But, in any series of concentric spheres, the
surfaces are directly proportional with the squares of the distances
from
the centre.*
Therefore the number of atoms in any stratum is
directly
proportional with the square of that stratum’s distance from the
centre.
But the number of atoms in any stratum is the
measure
of the force which emitted that stratum — that is to say, is directly
proportional with the force.
Therefore the force which irradiated any stratum is
directly proportional with the square of that stratum’s distance from
the
centre: — or, generally,
The force of the irradiation has been
directly
proportional with the squares of the distances.
Now, Rëaction, as far as we know any thing of
it,
is Action conversed. The general principle of Gravity being, in
the first place, understood as the rëaction of an act — as the
expression
of a desire on the part of Matter, while existing in a state of
diffusion,
to return into the Unity whence it was diffused; and, in the second
place,
the mind being called upon to determine the character of the
desire
— the manner in which it would, naturally, be manifested; in other
words,
being called upon to conceive a probable law, or modus operandi,
for
the return; could not well help arriving at the conclusion that this
law
of return would be precisely the converse of the law of departure. That
such would be the case, any one, at least, would be abundantly
justified
in taking for granted, until such time as some person should suggest
something [page 153:] like a plausible reason
why it should not
be the case — until such a period as a law of return shall be imagined
which the intellect can consider as preferable.
Matter, then, irradiated into space with a force
varying
as the squares of the distances, might, à priori, be
supposed
to
return towards its centre of irradiation with a force varying inversely
as the squares of the distances: and I have already shown* that any
principle
which will explain why the atoms should tend, according to any law, to
the general centre, must be admitted as satisfactorily explaining, at
the
same time, why, according to the same law, they should tend each to
each.
For, in fact, the tendency to the general centre is not to a centre as
such, but because of its being a point in tending towards which each
atom
tends most directly to its real and essential centre, Unity —
the
absolute and final Union of all.
The consideration here involved presents to my
own
mind no embarrassment whatever — but this fact does not blind me to the
possibility of its being obscure to those who may have been less in the
habit of dealing with abstractions: — and, upon the whole, it may be as
well
to look at the matter from one or two other points of view.
The absolute, irrelative particle primarily
created
by the Volition of God, must have been in a condition of positive normality,
or rightfulness — for wrongfulness implies relation. Right is
positive;
wrong is negative — is merely the negation of right; as cold is the
negation
of heat — darkness of light. That a thing may be wrong, it is
necessary
that there be some other thing in relation to which it is
wrong — some condition which it fails to satisfy; some law which it
violates;
some being whom it aggrieves. If there be no such being, law, or
condition,
in respect to which the thing is wrong — and, still more especially, if
no beings, laws, or conditions exist at all — then the thing cannot be
wrong, and consequently must be right. Any
deviation from
normality involves a tendency to return to it. A difference from the
normal
— from the right — from the just — can be understood as effected only
by
the overcoming a difficulty; and, if the force which overcomes the
difficulty [page 154:] be not infinitely
continued, the
ineradicable
tendency to return will at length be permitted to act for its own
satisfaction.
Upon withdrawal of the force, the tendency acts. This is the principle
of
rëaction as the inevitable consequence of finite action. Employing
a
phraseology
of which the seeming affectation will be pardoned for its
expressiveness,
we may say that Rëaction is the return from the condition of as
it
is
and ought not to be into the condition of as it was,
originally,
and therefore ought to be: — and let me add here that the absolute
force of Rëaction would no doubt be always found in direct
proportion
with
the reality — the truth — the absoluteness — of the originality
—
if ever it were possible to measure this latter: — and, consequently,
the
greatest of all conceivable rëactions must be that produced by
the
tendency
which we now discuss — the tendency to return into the absolutely
original
— into the supremely primitive. Gravity, then, must be the
strongest
of forces — an idea reached à priori and abundantly
confirmed
by induction. What use I make of the idea, will be seen in the sequel.
The atoms, now, having been diffused from their
normal
condition of Unity, seek to return to — what? Not to any particular point,
certainly; for it is clear that if, upon the diffusion, the whole
Universe
of matter had been projected, collectively, to a distance from the
point
of irradiation, the atomic tendency to the general centre of the sphere
would
not have been disturbed in the least: — the atoms would not have sought
the
point in absolute space from which they were originally
impelled.
It is merely the condition, and not the point or locality at
which
this condition took its rise, that these atoms seek to re-establish; —
it
is merely that condition which is their normality, that they
desire.
“But they seek a centre,” it will be said, “and a centre is a point.”
True;
but they seek this point not in its character of point — (for, were the
whole sphere moved from its position, they would seek, equally, the
centre;
and the centre then would be a new point) — but because
it
so happens, on account of the form in which they collectively exist —
(that
of the sphere) — that only through the point in question — the
sphere’s
centre — they can attain their true object, Unity. In the direction of
the centre each atom perceives more atoms than in any other direction.
Each atom is impelled towards [page 155:] the
centre
because along the straight line joining it and the centre and passing
on to the surface beyond, there lie a greater number of atoms than
along
any other straight line
— a greater number of objects that seek it, the individual atom — a
greater
number of tendencies to Unity — a greater number of satisfactions for
its
own tendency to Unity — in a word, because in the direction of the
centre
lies the utmost possibility of satisfaction, generally, for its own
individual
appetite. To be brief, the condition, Unity, is all that is
really
sought; and if the atoms seem to seek the centre of the
sphere,
it is only impliedly, through implication — because such centre
happens
to imply, to include, or to involve, the only essential centre,
Unity.
But on account of this implication or involution, there is no
possibility
of practically separating the tendency to Unity in the abstract, from
the
tendency to the concrete centre. Thus the tendency of the atoms to the
general centre is, to all practical intents and for all logical
purposes, the tendency each to each; and the tendency each to each is
the tendency to the centre; and the one tendency may be assumed as
the other; whatever will apply to the one must be thoroughly applicable
to the other; and, in conclusion, whatever principle will
satisfactorily
explain the one, cannot be questioned as an explanation of the other.
In looking carefully around me for rational
objection
to what I have advanced, I am able to discover nothing; — but
of that
class
of objections usually urged by the doubters for Doubt’s sake, I very
readily
perceive three; and proceed to dispose of them in order.
It may be said, first: “That the proof that the
force
of irradiation (in the case described) is directly proportional to the
squares
of the distances, depends upon an unwarranted assumption—that of the
number
of atoms in each stratum being the measure of the force with which they
are emitted.”
I reply, not only that I am warranted in such
assumption,
but that I should be utterly unwarranted in any other. What I
assume
is, simply, that an effect is the measure of its cause — that every
exercise
of the Divine Will will be proportional to that which demands the
exertion —
that the means of Omnipotence, or of Omniscience, will be exactly
adapted
to its purposes. Neither [page 156:] can a
deficiency
nor an excess of cause bring to pass any effect. Had the force which
irradiated
any stratum to its position, been either more or less than was needed
for
the purpose — that is to say, not directly proportional with
the
purpose — then to its position that stratum could not have been
irradiated.
Had the force which, with a view to general equability of distribution,
emitted the proper number of atoms for each stratum, been not
directly
proportional to the number, then the number would not have
been the number demanded for the equable distribution.
The second supposable objection is somewhat
better entitled to an answer.
It is an admitted principle in Dynamics that
every
body, on receiving an impulse, or disposition to move, will move
onward
in a straight line, in the direction imparted by the impelling force,
until
deflected, or stopped, by some other force. How then, it may be asked,
is my first or external stratum of atoms to be understood as
discontinuing
their movement at the circumference of the imaginary glass sphere, when
no
second
force, of more than an imaginary character, appears, to account for the
discontinuance?
I reply that the objection, in this case,
actually
does arise out of “an unwarranted assumption” — on the part of
the
objector — the assumption of a principle, in Dynamics, at an epoch when
no “principles,” in anything, exist: —
I
use the
word
“principle,” of course, in the objector’s understanding of the word.
“In the beginning” we can admit — indeed we can
comprehend
— but one First Cause — the truly ultimate Principle
— the
Volition of God. The primary act — that of Irradiation
from
Unity — must have been independent of all that which the world now
calls
“principle” — because all that we so designate is but a consequence of
the rëaction of that primary act. I say “primary” act: —
for
the
creation
of the absolute material particle is more properly to be regarded as a conception
than as an “act” in the ordinary
meaning of
the
term. Thus, we must regard the primary act as an act for the
establishment
of what we now call “principles.” But this primary act itself is to be
considered as continuous Volition. The Thought of God
is
to be understood as originating the [page 157:]
Diffusion
— as proceeding with it — as regulating it — and, finally, as being
withdrawn
from it upon its completion. Then commences Rëaction, and
through Rëaction, “Principle,” as we employ the word. It will be
advisable,
however,
to limit the application of this word to the two immediate
results
of the discontinuance of the Divine Volition — that is, to the two
agents, Attraction and Repulsion. Every other
Natural agent
depends,
either more or less immediately, upon these two, and therefore would be
more conveniently designated as sub-principle.
It may be objected, thirdly, that, in general,
the
peculiar mode of distribution which I have suggested for the atoms, is
“an
hypothesis and nothing more.”
Now, I am aware that the word "hypothesis" is a
ponderous
sledge-hammer, grasped immediately, if not lifted, by all very
diminutive
thinkers, upon the first appearance of any proposition wearing, in any
particular,
the garb of a theory. But “hypothesis” cannot be wielded here
to any good purpose, even by those who succeed in
lifting it —
little
men or great. |
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