Ancient and Modern Physics by Thomas E. Willson (the giving tree read aloud TXT) 📖

immemorial, was the intuitional and absolute knowledge that comes to all men when they reach a certain stage of development. Reason could never have furnished it from the facts, as Cuvier proved in the great debate in the French Academy in 1842, when he knocked Lamarck out, for the time being, because "it did not conform to the facts, and did not follow from any relation of the facts."

Darwin's theory of the survival of the fittest in the struggle for existence, as an explanation of the origin of species, was from observation and experience. It was based on observed facts. But Darwin was an evolutionist—a disciple of Lamarck. He held the Key. He used the Key. The value of Darwin's work does not lie in his discovering that some bugs have been derived from other bugs and that the intermediate bugs have died off. Its overwhelming value to mankind was in showing that work on the theory of evolution was correct work and that the theory was true. When the intuition of man points out the way the reason of man can follow the path and macadam the road. It usually does and claims all the credit for itself as the original discoverer.

This knowledge through intuition is absolute and exact. It is not relatively true. It is absolutely and invariably true. No additional facts will ever modify it, or require a restatement.

When Sir William Hamilton based his Logic on the dictum that "All knowledge is relative, and only relatively true," the proposition was self-evidently false. It was in itself a statement of absolute knowledge about a certain thing. It was in itself knowledge that was not relative. All knowledge could not be relative if this knowledge was not. This knowledge could not be either absolute or relative without upsetting his whole proposition, for, if relative, then it was not always true; and if absolute, then it was never true.

Sir William did not know the distinction between the two kinds of knowledge, and what he meant to say was that "All knowledge obtained by observation and experience is relative, and only relatively true."

His knowledge of this relativity was not obtained by observation or from reason. It could not possibly have been obtained in that way. It came from intuition, and it was absolute and exact. A man may have absolute and exact knowledge and yet not be able to put it into words that exactly express it to another. Hamilton had this knowledge. But it was not clearly formulated even in his own mind. He had two separate and distinct meanings for the word "knowledge," without being conscious of it.

We have yet to coin a proper word to express what comes to us through intuition. The old English word "wisdom" originally did. The old verb "wis" was meant what a man knew without being told it, as "ken" meant knowledge by experience. Try and prove by reason that a straight line is the shortest distance between two points, or that a part can never be greater than the whole, and your reason has an impossible task. "You must take them for axioms," it says. You must take them because you wis them, not because you know (ken) them.

Intuitional knowledge must not be confounded with the relative knowledge that flows through the reason: that "If the sum of two numbers is one and their difference is five," the numbers are minus two and plus three.

The point cannot be too strongly enforced that there is a distinction between the sources of what we know, and that while all we know through our sensations is only relatively true, that which we know from intuition is invariably and absolutely true. This is seen through a glass darkly, in theology, where intuition is called inspiration and not differentiated from reason.

The false notion that we can only learn by observation and experience, that the concept can never transcend the observation, that we can only know what we can prove to our senses, has wrought incalculable injury to progress in philosophy.

Because our sensual knowledge of matter begins and ends with vibration in one octave it does not follow that this ends our knowledge of it. We may have intuitional knowledge, and this intuitional knowledge is as susceptible to reason as if we had obtained it by observation.

The knowledge that comes through intuition tells us of matter vibrating in another great octave just beyond our own, which Science has chosen to name the etheric octave, or plane. The instant our intuition reveals the cause of phenomena our reason drops in and tells us it is the chording vibration of the matter of the two planes—the physical and etheric—that produces all physical phenomena. It goes further and explains its variations.

This knowledge of another octave or plane of matter comes from the logical relations of matter and its physical phenomena; but there was nothing in the observation or experience of mankind that would have led us to infer from reason an etheric plane of matter. It was "revealed" truth. But the flash of revelation having once made the path apparent, the light of reason carries us through all the winding ways. Our knowledge of the ether is not guess-work or fancy, any more than our geometry is, because it is based on axioms our reason cannot prove. In both cases the basic axioms are obtained from intuition; the structural work from reason. Our knowledge of the ether may be as absolute and exact as our knowledge of prakriti, working on physical as we work on geometrical axioms.

The recognition of the two sources of knowledge, the work of the spirit within us and of the mind within us, is absolutely necessary to correctly comprehend the true significance of the results of modern science and to accept the ancient.

Chapter Three

Matter and Ether

It is not worthwhile translating Homer into English unless the readers of the translation understand English.

It is not worthwhile attempting to translate the occult Eastern physics into the language of our Western and modern physics, unless those who are to read the translation understand generally and broadly what our own modern physics teach. It is not necessary that they should know all branches of our modern physics in all their minute ramifications; but it is necessary that they should understand clearly the fundamental principles upon which our scientific and technical knowledge of today rests.

These fundamental principles have been discovered and applied in the past fifty years—in the memory of the living. They have revolutionized science in all its departments. Our textbooks on Chemistry, Light, Heat, Electricity and Sound have had to be entirely re-written; and in many other departments, notably in medicine and psychology, they have yet to be re-written. Our textbooks are in a transition state, each new one going a step farther, to make the change gradual from the old forms of belief to the new, so that even Tyndall's textbook on "Sound" is now so antedated, or antiquated, that it might have been written in darkest Africa before the pyramids were built, instead of twenty years ago.

All this change has flowed from the discovery of Faraday that there are two states or conditions of matter. In one it is revealed by one of our five senses, visible, tangible, smellable, tastable, or ponderable matter. This is matter as we know it. It may be a lump of metal or a flask of gas.

The second condition or state of matter is not revealed by either of our five senses, but by the sixth sense, or intuition of man. This is the ether—supposed to be "matter in a very rarefied form, which permeates all space." So rare and fine is this matter that it interpenetrates carbon or steel as water interpenetrates a sponge, or ink a blotting pad. In fact, each atom of "physical" matter—by which is meant matter in the first condition—floats in an atmosphere of ether as the solid earth floats in its atmosphere of air.

"No two physical atoms touch," said Faraday. "Each physical atom is the centre of an etheric molecule, and as far apart from every other atom as the stars in heaven from one another." This is true of every form of physical matter, whether it is a lump of metal, a cup of liquid, or a flask of gas; whether it is a bronze statue or a living man; a leaf, a cloud, or the earth itself. Each and every physical atom is the centre of an etheric molecule made up of many atoms of the ether.

This duality of matter was a wonderful discovery, revolutionizing every department of science. It placed man in actual touch with the whole visible universe. The ether in a man's eye (and in his whole body) reaches in one unbroken line—like a telegraph wire —from him to the sun, or the outermost planet. He is not separate and apart from "space," but a part of it. Each physical atom of his physical body is the centre of an etheric molecule, and he has two bodies, as St. Paul said, a visible physical and an invisible etheric body; the latter in actual touch with the whole universe.

Faraday went one step further. He demonstrated that all physical phenomena come from the chording vibration of the physical atom with the surrounding etheric atoms, and that the latter exercise the impelling force on the former. Step into the sunshine. The line of ether from the sun is vibrating faster than the ether in the body, but the higher impels the lower, the greater controls the lesser, and soon both ethers are in unison. The physical atoms must coincide in vibration with their etheric envelopes, and the "note" is "heat." Step into the shade, where the ocean of ether is vibrating more slowly, and the ether of the body reduces its vibration. "The ether is the origin of all force and of all phenomena."

This etheric matter follows identical laws with prakritic matter, or, accurately, the laws of our matter flow from the etheric matter from which it is made. The ether has two hundred or more elementary substances, each atom of our eighty or ninety "elements" being the chemical union of great masses of two or more of the etheric elements or their combinations. These etheric elementary substances combine and unite; our elementary substances simply following in their combinations the law which they inherit from their parents. They take form and shape. They vibrate through one octave, and take solid liquid or gaseous form in ether, as their types here in our world take it in prakriti, as their vibrations are increased or diminished. In short, the ether is the prototype of our physical or prakritic world, out of which it is made and a product of which it is.

As this ether is "physical" matter, the same as prakriti, one harmonic law covering both, and as this ether fills all space, Modern Science divides physical matter into two kinds, which, for convenience in differentiation, are here called prakritic and etheric.

Matter is something—science does not know or care to know what —in vibration. A very low octave of vibration produces prakriti; a very high octave of vibration produces ether. The vibration of prakriti ends in thousands; that of ether begins in billions. Between them there is a gulf of vibrations that has not yet been bridged. For that reason science divides matter into two "planes," or octaves, of vibration—the matter of this visible and tangible plane being called prakriti and that of the invisible and intangible plane being called etheric. Across this gulf the two planes respond to each other, note for note, the note in trillions chording when the note in thousands is struck. Note for note, chord for chord, they answer one another, and the minutest and the most complex phenomena are alike the result of this harmonic vibration, that of the ether supplying Force and that of the prakriti a Medium in which it can manifest.

This knowledge of ether is not guesswork or fancy, and, while it is as impossible of proof as the axioms of geometry, it is worthy the same credence and honor. We are working on physical axioms exactly as we work on geometrical axioms.

Modern science represents each and every prakritic atom as a globe like the earth, floating in space and surrounded by an atmosphere of ether. "The subdivision of prakritic matter until we reach etheric atoms chemically united