i
We shall never get straight till we leave off trying to separate mind and
matter. Mind is not a thing or, if it be, we know nothing about it; it
is a function of matter. Matter is not a thing or, if it be, we know
nothing about it; it is a function of mind.
We should see an omnipotent, universal substance, sometimes in a
dynamical and sometimes in a statical condition and, in either condition,
always retaining a little of its opposite; and we should see this
substance as at once both material and mental, whether it be in the one
condition or in the other. The statical condition represents content,
the dynamical, discontent; and both content and discontent, each still
retaining a little of its opposite, must be carried down to the lowest
atom.
Action is the process whereby thought, which is mental, is materialised
and whereby substance, which is material, is mentalised. It is like the
present, which unites times past and future and which is the only time
worth thinking of and yet is the only time which has no existence.
I do not say that thought actually passes into substance, or mind into
matter, by way of action—I do not know what thought is—but every thought
involves bodily change, i.e. action, and every action involves thought,
conscious or unconscious. The action is the point of juncture between
bodily change, visible and otherwise sensible, and mental change which is
invisible except as revealed through action. So that action is the
material symbol of certain states of mind. It translates the thought
into a corresponding bodily change.
ii
When the universal substance is at rest, that is, not vibrating at all,
it is absolutely imperceptible whether by itself or anything else. It is
to all intents and purposes fast asleep or, rather, so completely
non-existent that you can walk through it, or it through you, and it
knows neither time nor space but presents all the appearance of perfect
vacuum. It is in an absolutely statical state. But when it is not at
rest, it becomes perceptible both to itself and others; that is to say,
it assumes material guise such as makes it imperceptible both to itself
and others. It is then tending towards rest, i.e. in a dynamical state.
The not being at rest is the being in a vibratory condition. It is the
disturbance of the repose of the universal, invisible and altogether
imperceptible substance by way of vibration which constitutes matter at
all; it is the character of the vibrations which constitutes the
particular kind of matter. (May we imagine that some vibrations vibrate
with a rhythm which has a tendency to recur like the figures in a
recurring decimal, and that here we have the origin of the reproductive
system?)
We should realise that all space is at all times full of a stuff endowed
with a mind and that both stuff and mind are immaterial and imperceptible
so long as they are undisturbed, but the moment they are disturbed the
stuff becomes material and the mind perceptible. It is not easy to
disturb them, for the atmosphere protects them. So long as they are
undisturbed they transmit light, etc., just as though they were a rigid
substance, for, not being disturbed, they detract nothing from any
vibration which enters them.
What will cause a row will be the hitting upon some plan for waking up
the ether. It is here that we must look for the extension of the world
when it has become over-peopled or when, through its gradual cooling
down, it becomes less suitable for a habitation. By and by we shall make
new worlds.