CH. 1.] RECONCILIATORY HARMONY OF IDEAS. 47 Variety of Being, which is under certain conditions to be gradully determined, subject to this Law; thus by persistently traveling to the West we find ourselves landed in the Extreme East. It will be shown elsewhere that Atheism, the Extreme of Scepticism, logically tends to conduct, by a TERMINAL CONVERSION INTO OPPOSITES, to a New Order of the Sublimest Theological Conceptions; and that the Excessive Veneration of an Extreme Piety, tends, contrariwise, by the same Principle, to become a Virtual Atheism. It is then through this gate that mankind may pass ultimately to the RECONCILIATIVE HARMONY OF IDEAS. The Reversal or Conversion may be Single, or relate to one end of the stick only, or it may be Double, relating to both ends, the two Drifts crossing and leading to a Mutual change of Position. Hence there is both SIMPLE and COMPOUND TERMINAL CONVERSION into OPPOSITES. c. 1. Commentary t. 84. 1. It is a familiar idea in the churches that Converts from Infidelity make the best Christians. It is equally true, on the contrary, that to be the most intelligent Infidel it is necessary to have passed through the deepest religious experiences. It will only be when the Leaders of Humanity, and, in part, their followers, shall have completed the entire Traverse of Convictions and Mental Experiences;—and this in both Drifts of Direction, interlocking with and modulating each other in a third and new Stage of Complex and discriminating Faith-and-Knowledge,-that a sufficient Basis of Mutual Toleration and Acceptance will have been obtained, upon which the New Dispensation, born of the Ripeness of the Ages, can display its Composite and Transcendent Harmonies. Text. MATTER, MIND, and MOVEMENT, p. 49. Exteriors and Interiors, 49. SPACE and TIME, 49. Hindoo Philosophy characterized, 51. The Absoluto-Absolute, Annihilation, Nicban, 52. Brahm, Brahma, Om, 52. Emerson's Poem-Brahma, 53. The Greek Philosophy, Positive Chaos; EARTH, AIR, FIRE, WATER, 54, 55, 61; Analogues of, 57, 58. Aristotle, Bacon, Kant, 55. The Chemical Elements, 56. Ground, Spirit, Mirror, Head, Brow, Eye, Tear, 57. Fire, Heat, Blood, Heart, Trunk, Focus, 53, 59. Sun and Moon, Light and Heat, 58, 59. The Torso = Earth, World, Cosmos; The Head = Man, 59. INVOLUTION AND EVOLUTION OF ANALOGIES, 60. Heat and Light: Affection and Intelligence; Love and WISDOM-Swedenborg, 61, 62. MENTAL EVOLUTION, from Hindoo and Greek to German Philosophy, 63. The Categories of Aristotle; The Categories of Kant, 6-4 Quality Conducts to the Naturoid Transcendentalism-German School; Quantity to Sciento-Philosophy-Universological, 65. Oken, Humboldt, Natural Philosophy, 65, 70. Exposition of the meaning of "Quality," (-Kant), 66. Subject and Object, or Me and Not-Me, Egoism and Altruism (-Comte), 66, 67. Fichte, Berkley, Schelling, Hegel; SOMETHING and NOTHING, and THE LIMIT between, 67. Cousin, Comte, 68. SOMETHING and NOTHING = 1; 0, 68. Unity the Fundamental Idea, 68, 69. Hindoo, Greek, German Evolution; The Hegelian Formula, Something = Nothing, 69, 70. One, Zero (1; 0) a Non-fructifying Series; One, Two (1; 2) the Fructifying Series,-New Universological, 70, 71. Clefs 1; 0 and 1; 2, 1, 2, 3, 71. Absolute Unity, Monotheism, Jewish, Mahometan, Modern, 72, 73. Catholicism, Protestantism, Christianism, Islamism; Trinitarianism, Unitarianism, Unity and Plurality or Diversity, 72, 78. Theology and the Development of Thought, 74. Hickok-Cosmology and Psychology; and Spencer, Doctrine of Forces, 74, 75. THE NATURISMUS Feminoid; THE SCIENTISMUS Masculoid; THE ARTISMUS Nuptial, 75. The Sexes the two Poles of Organic Existence; THE LAW OF ORGANIZATION ONE AND THE SAME THROUGHOUT; without or with Human Intervention, 75. Tables. No. 8, p. 64. List of Diagrams. No. 3. Illustration of Matter and Mind; Space and Time, Eventuation and Movement, p. 50. Commentary. "The Word," Om (Aum), Honover, etc., of the Hindoos, Persians, etc., p. 52. Subdivisions of Hindoo Metaphysics, 53. Chinese Philosophy, 54, 70. Hegel's Order of Evolution; Persians, Egyptians, Hebrews, 55, 56. Identity of Principle in Diversity of Manifestation, 57. Moon, Man, Mens, Mensura, 58. Involution, 60. "Passions" defined; Light and Heat, and Analogues of, Swedenborg, 62, 63. Ideologists, 67. Maurice, 72. ORGANIZATION illustrated, in Embryology: Male and Female Principles, Egg, Yolk, Impregnation; Masculism related to Keen-ness, Ken and K-nife,-FORM; Feminism to Mass and Matter,-SUBSTANCE, 75, 76, 77. Segmentation, 76, 77. Sect-ions, Sects, Protestantism, Masculoid; Unity, Catholicism, Feminoid, 77. ProtoChristianism; Deutero-Christianism, New Catholicism, 77, 80. Dominance and Subdominance of Male and Female Principles, 77, 78, 80, 81. Eggs of the Hermellas, 78–80. Ken and Knife = Teeth, 80, Sucking (weaning) and Chewing, 80. Child and Mother; Husband and Father; Infanta-Feminoid, Masculoid, 81. FEELING and KNOWING-Brain; SUBSTANCE and FoзM; FEMALE and MALE, 8', Two Grand Orders and Four Standpoints-Universological, 83, CoMMINGLING OF ANALOGIES IN THE HIGHER SPHERES, Impregnation, Birth, Puberty, etc., 84. The Baconian Age not part of the Scientismus, 84, 85. Feminism subordinates the Intellect, 85. Masculism proceeds from a CENTRE OF LOGICAL NECESSITY, 86. Sexism fourfold, 87. Proto-, Deuto-, and Trito-Societismus, 89. Woman's Rights Advocates; Relations of the Sexes, 88, 89. EQUALITY OF WORTH WITH DIFFER ENCE OF RANK, 89. Annotation. Etymologies of Matter, Mind, and Movement, p. 50. Doctrine of Perception; Evolu. tion of Ideas; Mill, Hartley, Bain, Kant, 83. The Constitution of an Idea the same as of a World, 84, 92. Pure Idealism; Ideas, Laws, the Thoughts of God, Creative, even of God, 84, 85, 87. AR CH. II.] MATTER, MIND, AND MOVEMENT. 49 BITZISM and LOGICISM, 85. The Spiritual and Logical Orders coincide, 85, 86. Point and Line; Substance and Form co-inherent and inexpugnable, So. COMPLEXITY, 86. Partialisms, 87. Idealism an Analogue of the Nervous System, Brain, Mind, Eye, 87. Materialism Analogue of the Muscles, 55. INTEGRALIST Doctrine of the Subject, 89. Masson; Removal of Ambiguities; Diversity of Aspects, 83, 90. Is there any Up or Down? 90. In what Key are we speaking? Recursus in Time-Naturismal; in Absolute Idea-Scientismal, 91; Sucking and Chewing, 91. OESERVATIONAL and ANALYT ICAL GENERALIZATIONS, 92; Milky Softness and Exact Cut-up, 92. Periodicity Feminoidal, 92. The Egg and the Chicken: Experientialism and Transcendentalism, 93. Spencer defective in respect to the Two Grand Orders of Evolution Counterparting each other, 93, 94. His admirable Discrimination between the Qualitative and the Quantitative Development of Science, 94, 95. on Spencer, 94 His Criticism on the Metaphysical Method Counterstated, 95, 96. Youmans 85. HAVING, in the preceding chapter, taken a general or as it were a bird's eye view of the Grand Typical Table (No. 7, t. 40), and of the Primitive or Typical Tableau (Dia. No. 2, t. 41), of the Universe, I shall begin more formally in the present chapter, at the bottom of the Table, and ascend step by step to the top of it, in a more particular and detailed exposition, to continue in subsequent chapters. (c. 1, t. 14). 86. But before proceeding with the more orderly treatment of the subject, let us revert to the Basic Distribution of the Universe, into MATTER, MIND and MOVEMENT, and illustrate it by its appropriate Diagram. Matter is conceived of instinctively as External and Gross, and Mind as Internal and Fine. When we speak of our Exterior or Exteriors, we mean our Bodily and Material Proportions; while by our Interiors we mean the MIND, Spirit, Soul, etc. Matter is appropriately symbolized, therefore, by the Thick or Brawny portion of any Object, as of a Globe for instance, and Mind by its Centre of Gravity, or of Extension, and the Diverging Lines from that Centre, especially the Diametrids or Diametrits which, while centering it, are mean or mid-way of it, and measure, regulate and adjust it. The Whole Object, the Globe, for instance, is then situated in SPACE; and it is the Changes of its Position, indicated by the Line of its Movement, in whatever Direction, which are illustrative of MOVEMENT generally. These changes are contained in TIME, as the Track or Course or Current in which the Movement This Primitive, Fundamental and Important Symbolism is exhibited in the following Diagram: occurs. The comparison of this Diagram with the Geometrized EggFigure upon the Title Page will suggest a resemblance. The subject will be resumed and more fully expanded in the Fifth and Sixth Chapters in treating of the Symbolism of Form. a. 1-3. 87. At the very bottom of the Table (No. 7, t. 40) is placed the Old Hindoo Philosophy, which is characterized as Abso Annotation t. 86. 1. The Etymologies are here very important, as corroborative of the Symbolism and of the Philosophy. MATTER (Lat. Mat-eries) is related, on the one hand, to MASS (Lat. mas-sa for mat-sa, from Gr. mas-so for mat-to, I BEAT, Sp. mat-ar, to beat or knock down, whence TO KILL) and to the English verb TO MAT, which is to beat solid, or to make firm, or close. Hence Solidity or Density and Deadness are implied in the meaning of Matter. On the other hand, this word is related to MOTH-ER and MATRIX (Lat. mat-er, San. mâtâ, mother), as that which is external to, and which produces from within. The whole idea is then that of an External, Solidified, Dead or Inert Mass, which covers or envelops-and hence may de velop or produce from within itself some finer product. 2. MIND (Lat. Mens, Mentis, San. Mantis, from Man, TO THINK, whence the English word MAN, the Thinker), is, on the contrary, related 1. to MEAN and MEAN-ING, and thence to MID-DLE, (by dropping the n, as happens in the Greek Met-is, WISDOM, and Med-omai, I INTEND, from maino, I AM ANGRY or MAD give rein to the mind); 2. to MEASURE (Gr. Met-ron, Lat. Mens-ura, from Meteor, TO MEASURE); and 3. to Adjustment, as in MEANS, MED-IATION, MEDIATOR, also (inversely) MED-DLER. 3. MOVEMENT goes back to the Sanscrit Mê, TO CHANGE PLACES, and Mayatai, HE EXCHANGES, whence Lat. mutare, TO CHANGE, and the English COM-MUTE, MUTABLE, etc. Ca. II.] THE HINDOO NEGATIVE CHAOS. 51 lutoid and Pneumato-Universal. The Analogue of this Immense System of Extravagant and Shoreless Speculation, -which has in it, nevertheless, the profoundest of Absolute Truths and the utmost stretch of the human imagination,-is found in the conception of Pure Space, unfilled by any Objects or Contents whatsoever, and Pure Time unfilled by any Events. This Shoreless Space and Endless Time are then the Joint Continent or Matrix waiting to be infilled,-as by an immense fœtus,-by the Actual Objective Being of the Universe. They are the Conjoint Negative Ground, of which the Substantive or Objective Universe is the Unit of Positive Contents. It is this Negative Expanse and Extense of Non-Being, as the Ideal Receptacle of Being, which is here assigned analogically to the Hindoo Philosophy as the Arena of its stupendous vagaries. Where better could the infantile but intuitive reasoning faculty of Man begin its immense curriculum of philosophical exercitation ? 88. This almost impossible conception, when reached-let us confine ourselves for the present to the Spacic Half of itconfounds all Relative Conceptions, and either wipes out all Discrimination whatsoever; or it converts every natural Discrimination of Being into every other,-if, for this purpose, we readmit the slightest modicum of the idea of Movement and Time. In Space, so conceived of, there would be no Up and no Down, no Right-hand and no Left, nothing Frontwise nor Back; no South and no North, no East and no West; no Within nor Without;-or, contrariwise, Up would be at the same time Down; Right would be Left; Back, Forth; North, South; East, West; and the Within, the Without. The Whole, collectively, is a Negative Chaos of Pure Ideals; not even the Positive Chaos of the Greeks. This last was composed of the Realities of Existence in a similar confusion. 89. The Absoluto-Absolute of the great body of all Philosophy, and the Hindoos were the first to go there,-lies still |