• Choose a category
• All
• Classic-Fiction

But this catastrophe—what is it? We have seen accomplished the ingathering of the orbs. Henceforward, are we not to understand one material globe of globes as constituting and comprehending the Universe? Such a fancy would be altogether at war with every assumption and consideration of this Discourse.

I have already alluded to that absolute reciprocity of adaptation which is the idiosyncrasy of the divine Art—stamping it divine. Up to this point of our reflections, we have been regarding the electrical influence as a something by dint of whose repulsion alone Matter is enabled to exist in that state of diffusion demanded for the fulfilment of its purposes:—so far, in a word, we have been considering the influence in question as ordained for Matter's sake—to subserve the objects of matter. With a perfectly legiti mate reciprocity, we are now permitted to look at Matter, as created solely for the sake of this influence—solely to serve the objects of this spiritual Ether. Through the aid—by the means—through the agency of Matter, and by dint of its heterogeneity—is this Ether manifested—is Spirit individualized. It is merely in the development of this Ether, through heterogeneity, that particular masses of Matter become animate—sensitive—and in the ratio of their heterogeneity;—some reaching a degree of sensitive ness involving what we call Thought and thus attaining Conscious Intelligence.

In this view, we are enabled to perceive Matter as a Means—not as an End. Its purposes are thus seen to have been comprehended in its diffusion; and with the return into Unity these purposes cease. The absolutely consoli dated globe of globes would be objectless:—therefore not for a moment could it continue to exist. Matter, created for an end, would unquestionably, on fulfilment of that end, be Matter no longer. Let us endeavor to understand that it would disappear, and that God would remain all in all.

That every work of Divine conception must cöexist and cöexpire with its particular design, seems to me especially obvious; and I make no doubt that, on perceiving the final globe of globes to be objectless, the majority of my readers will be satisfied with my "therefore it cannot continue to exist." Nevertheless, as the startling thought of its instantaneous disappearance is one which the most powerful intellect cannot be expected readily to entertain on grounds so decidedly abstract, let us endeavor to look at the idea from some other and more ordinary point of view:—let us see how thoroughly and beautifully it is corroborated in an à posteriori consideration of Matter as we actually find it.

I have before said that "Attraction and Repulsion being undeniably the sole properties by which Matter is manifested to Mind, we are justified in assuming that Matter exists only as Attraction and Repulsion—in other words that Attraction and Repulsion are Matter; there being no conceivable case in which we may not employ the term Matter and the terms 'Attraction' and 'Repulsion' taken together, as equivalent, and therefore convertible, expressions in Logic."[14]

Now the very definition of Attraction implies particularity—the existence of parts, particles, or atoms; for we define it as the tendency of "each atom &c. to every other atom" &c. according to a certain law. Of course where there are no parts—where there is absolute Unity—where the tendency to oneness is satisfied—there can be no Attraction:—this has been fully shown, and all Philosophy admits it. When, on fulfilment of its purposes, then, Matter shall have returned into its original condition of One—a condition which presupposes the expulsion of the separative ether, whose province and whose capacity are limited to keeping the atoms apart until that great day when, this ether being no longer needed, the overwhelming pressure of the finally collective Attraction shall at length just sufficiently predominate[15] and expel it:—when, I say, Matter, finally, expelling the Ether, shall have