Format: Global Grey free PDF, epub, Kindle ebook
Pages (PDF): 55
Publication Date: 1905
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We assume that no one will attempt to contradict the statement that there can be no specialization without generalization, no unity without variety. To express the same truth differently, we say, Unity is polarized. A whole in the sense of unity must contain parts, at least two, and given two necessitates innumerables; hence to deny quality in specialization is to declare the annihilation of the very generalization itself. The nature of two, generalization and specialization, necessitates infinite variety. And as generalization and specialization do exist, generalization conceived as unity, wholeness, must be polarized.
The universe, considered as a whole, to will the first time must be two. Unity polarized, otherwise the conception of expression in things by Thing-in-itself would be impossible. And as something never came from no-thing, Thing-in-itself must always have been polarized, been things also.
This reasoning applies as well to matter as to mind. Things considered as things are eternal if only in idea. Matter is but a phase, a bagatelle, a focus, and things in idea necessitate time and space, orderly sequence, locality in the abstract at least if not in concrete form; therefore we have immortality of things co-existent with Thing-in-itself. Having reached the conclusion that all things are the result of a polarized Unity, are parts of Thing-in-itself, we further conclude that the Unit of our hypothesis is the whole in quality and a part only in quantity.
We cannot conceive of the parts that comprise the whole of a thing, possessing fewer qualities than the whole of which they are the parts. For the purpose of illustration, take the Unit of Force to stand for man; man would be the whole in quality and a part only in quantity; and this is our contention.
Man’s consciousness arises from the fact of the potentiality, in himself, of the thing of which he is conscious. Subject, self, becomes conscious of object by reason of the potentiality of object in subject. Subject could not be conscious of object, would have nothing in itself to respond to object, were it not for this fact. As consciousness cannot result from no-thing, it must result from something; this something is the potentiality of object in subject, otherwise manifestation in things by Thing-in-itself, man, would be impossible. To say to the contrary would be to assert that consciousness of object might arise from no-thing, a statement which would be opposed by both reason and science.
Subject becomes object to other selves that possess the same universal qualities. Subject and object are alike conscious of all things outside themselves, and in turn become object to them, by reason of the potentiality of object in subject.
Consciousness of a thing and knowledge concerning it are two distinct things. While it is true that we can know nothing of a thing without being conscious of it, by the very law of opposites, we may be conscious of a thing and have no knowledge concerning it, no concept of its qualities. This is self-evident and needs no illustration. It is for this reason that the Unit of Force is conscious of qualities which in their finality can never be known. Were it not for the fact that the Unit of Force possesses these qualities in potentiality, it could have no consciousness of them. We do not say that all Units of Force manifest consciousness in a perceptible degree; we maintain only that they possess it in potentiality. Consciousness of a quality depends on the activity of the Unit along the line of the particular quality of which it is conscious.
Let us further consider these Units of Force: We postulate immortal Units of Force, with power to generate a constant but limited amount of energy, and no two alike in quantity. This power to evolve energy implies the power to involve; one depends on the other. A constant evolving of energy would _be equivalent to a static condition, annihilation, which is inconceivable; it is also contradicted by science. The power to evolve must be a polarized power, capable of producing opposite qualities, as the manifestations produced by evolving and involving are opposite in character. Hence the Unit is polarized, and as evolving implies specialization and involving generalization, it must contain the qualities of specialization and generalization. As specialization implies quality, and as the Unit of Force has the power to generate a constant but limited amount of energy, it follows that in quality, variety, the Unit must be unlimited. Further, as generalization is the opposite of specialization, and as specialization implies quality, it follows that generalization in its finality, unity, can manifest no qualities. And hence a quality may exist in potentiality, with no apparent manifestation.
Polarization, then, is an attribute of the Unit of Force, which it expresses only in activity, when the Unit is kinetic. It is the manifested quality of the Unit, hence all expression, motion, specializations are coexistent with the Unit and therefore immortal. Things become Thing, in the sense of absolute unity, and are no longer things.
We can have no comprehension of things except through time and space. Time being the principle of sequence, comprehended in consciousness, belongs only to specialization; for there is no time in unity, because no sequence. Space being the principle of simultaneous existences, comprehended in consciousness, belongs only to specialization; for there can be no space in absolute unity, as things in that aspect are Thing and not coexistent.
Thus the Unit of Force of our hypothesis, considered in this argument as man, contains potentially all qualities in itself, but being limited in the amount of force it can generate, is part only in quantity. And thus some Units of Force may, during the period from the beginning of a Grand Cycle to its close, pass through all stages of manifested life from the amoeba to the archangel.
We do not postulate of the Unit of Force that it is always active to the limit of its power, but that it possesses the power to generate energy. Its activity or potentiality depends upon its Will; it has the power to act or not to act as it chooses.