That, though it represents a higher approximation to realness than does
alchemy, for instance, and so drove out alchemy, it is still only
somewhere between myth and positiveness.
The attempt at realness, or to state a real and unmodified fact here, is
the statement:
All red rains are colored by sands from the Sahara Desert.
My own impositivist acceptances are:
That some red rains are colored by sands from the Sahara Desert;
Some by sands from other terrestrial sources;
Some by sands from other worlds, or from their deserts--also from
aerial regions too indefinite or amorphous to be thought of as "worlds"
or planets--
That no supposititious whirlwind can account for the hundreds of
millions of tons of matter that fell upon Australia, Pacific Ocean and
Atlantic Ocean and Europe in 1902 and 1903--that a whirlwind that could
do that would not be supposititious.
But now we shall cast off some of our own wessicality by accepting that
there have been falls of red substance other than sand.
We regard every science as an expression of the attempt to be real. But
to be real is to localize the universal--or to make some one thing as
wide as all things--successful accomplishment of which I cannot conceive
of. The prime resistance to this endeavor is the refusal of the rest of
the universe to be damned, excluded, disregarded, to receive Christian
Science treatment, by something else so attempting. Although all
phenomena are striving for the Absolute--or have surrendered to and have
incorporated themselves in higher attempts, simply to be phenomenal, or
to have seeming in Intermediateness is to express relations.
A river.
It is water expressing the gravitational relation of different levels.
The water of the river.
Expression of chemic relations of hydrogen and oxygen--which are not
final.
A city.
Manifestation of commercial and social relations.
How could a mountain be without base in a greater body?
Storekeeper live without customers?
The prime resistance to the positivist attempt by Science is its
relations with other phenomena, or that it only expresses those
relations in the first place. Or that a Science can have seeming, or
survive in Intermediateness, as something pure, isolated, positively
different, no more than could a river or a city or a mountain or a
store.
This Intermediateness-wide attempt by parts to be wholes--which cannot
be realized in our quasi-state, if we accept that in it the
co-existence of two or more wholes or universals is impossible--high
approximation to which, however, may be thinkable--