The philosophy of physics: or, Process of creative development by which the first principles of physics are proved beyond controversy, and their effect in the formation of all physical things made comprehensible to all intelligent minds, as in phenomenal nature (Google eBook)

Front matter

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Preface

The present work is introduced to the world by the author under the following circumstances :

Being somewhat critically observant of the phenomenal faets of physical nature, in their general and wide-spread relations, and of mankind’s method of philosophizing on their cause, and not being over-credulous in taking for granted even what the greatest sages may have said on this subject without being first satisfied with the soundness of the principles on which they based their belief, we were soon led to question the legitimacy of the relation thus attempted to be established between these phenomenal facts themselves and the laws or rules usually assigned and assumed as governing their action, between which there were found too little parallelism to induce the unquestioned adoption of even any of the theoretical views promulgated by physicists.

The more this investigation was pursued, the more divergent beeame these lines of assumed parallelism thus supposed to be established between the facts of physics and the prevalent philosophy of physics. Therefore thus failing to find the requisite relation between the phenomenalities of nature and the dynamicalities of nature where* others had supposed them established, and being fully satisfied that the phenomena of nature are but the creatures of nature’s rule of right, and consequently as having a ruling cause in every particular parallel with the observed facts ; and being at the same time fully satisfied that nature, in her phenomenal severality, however infinite, is but the sensible expression of her unitality of purpose, we were induced to search for a system that would better harmonize the relation of cause and effect, and be in accordance with that rule which nature has prescribed for her conduct, seeing that these phenomena of nature are only to be regarded as the sensible expressions of nature’s law.

But this seareh for the unital forces effective .of physics among the dynamical systems assumed by physicists, or even among her own phe

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PBEFACE.

nominal severalities, agreeable to the inductive doctrine which the world now recognizee as being the most safe, or, indeed, the only sure method by which conclusions of sound character can be arrived at at all, still continued to be of that unsatisfactory character from which nothing could be conclusively established, but much that was contradictory constantly manifesting itself. The idea was conceived (though contrary to the counselings of the most approved teachers) to invert the order of research, and endeavor to deduce the order of nature from the principles fundamental of nature, or elements as necessarily a priori of all physics. ; With the workings of this scheme we have had infinite reason to be well satisfied; for it has been equal to every inquiry, it has resolved every problem, it has incontrovertibly determined every fact, and established every relation ; it has proved to be a revelation of that for which mankind have been more or less in search for six thousand years. It has, indeed, proved to be the scheme, process, and accomplishment of the whole physical universe in every phase of its development or form in its infinity ef progression ; from the radicalism of atom? to the revolution of solar systems ; from the constituent parts to the eternal whole : from the integrity of elements to the eternal mutation of things ; from the 1 first conception to the final consummation ; or from Omnipresent thought to Omnipotent expression — being the entire relation between the physical universe and its Maker, or between physics and the'God of physics.

The scheme was sought for, in the first place, for self-satisfaction merely, and with no views with reference to the world’s being made any the wiser ; but since its conception, and the satisfaction it has afforded us, and seeing in every physical work to which we have since had reference a manifestation of the necessity and search that mankind are constantly making for the truths this system of inquiry has established so conclusively, we were induced to the idea that it would not be well that a system so certain in its phenomenal determinations should be lost to the world ; and willing that physical science should have what benefit there might be from our labors, we reluctantly, but finally, concluded to use our best endeavors to put our discoveries in the best shape our descriptive abilities would enable us, and present them to the world with the fond hope that we may have so far succeeded in making the matter intelligible, as at least to serve as a formula, by which the scheme of creation can be traced to what we may call a finality ; for in nature there is no other method but in the measures that she herself has adopted for her own development.

PREFACE.

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But our confidence is by no means as strong in our ability to communicate comprehensively to others the scheme we have deduced for ourselves, as it is in the validity of this creative scheme itself, which we have found to be so effectual.

But should we be successful in making ourself intelligible to those who. cultivate scientific research we shall have secured our reward; and were ambition our aim, in what merit there may be in being thus made the active instrument of such momentous revelations— for whose introduction we assume the world to be now well prepared — it would require no prophetic finger to point to the prospective emblazonry on the loftiest pinnacle of the tallest tower of Fame’s triumphant temple, where these truths of nature will finally find their place. We thus propose no unhallowed profanation of that most sacred fane, being fully aware that to its high honors no pretending arrogance can find access : but with full and submissive faith in the facts we assume to have found, being the fundamental truths of physical nature, we can not but contemplate the high position which must be assigned them ; nor can we be insensible to the distinction conferred in being made the first messenger to mankind of the only method by which the whole problem of physics can be uncontrovertibly solved, and in the manner which we have attempted to set forth in this work, which, with all due submission, we now present to the public.

v

Introduction

“ In the beginning God created the Heavens and the Earth.” We not only have the great fact of the physical creation thus declared by the Creator himself, but we likewise have the same testified to by every phenomena in nature ; all bear equal evidence of the same great source of origin. The human intellect itself, and the countless objects of its contemplation, are but so many expressive manifestations of the originating powers of some great principle. But this incontrovertible fact, thus strongly enforced, is not enough to satisfy the intelligences to whom the communication is made ; they being a reflex germination of that alloriginating power, can attain full development only in Infinite conception, nor full contentment until they reach the root of all things, and are fully able to perceive the processes by which the creation of the Heavens and the Earth was accomplished. And as there is no greater manifestation of God in the creation of worlds than there is in the fitness of all things, we may safely infer that we are not forbidden the exercise of our faculties in investigating the phenomenal processes of that Power who imparted such faculties that we might thus use them.

We can not therefore consider it as trespassing, where the hand of welcome is so evidently held out. But as these faculties are finite, and but imperfectly developed, there may have been much misconception of “ the handwriting on the wall, both as to what God has said in His divine records of the creation, and likewise of the phenomenal characters recorded in that creation itself. It will be proper, therefore, in the first place, % to ascertain how far the usual conceptions of men coincide with the creations of God, that we may know what need we have for any other scheme of creative development than that supposed to be declared by God himself, or that has otherwise been conceived of by man. If the scheme of physical creation is already understood, there is nothing further to do ; but should our suggestion be right, that the ways of God have been misviii apprehended by men, we then see the necessity for a system in which greater dependence can be placed.

As an evidence of the little dependence to be placed in finite conceptions. we find it could not even properly construe what was admitted to be the inspired teachings of Jehovah ; for all mankind, until a very recent period — and many of them even now — understood the records of creation so literally, as to suppose that in a period of Bix diurnal revolutions of the earth the Almighty created all things, and made the earth a suitable abode for the prototypes of all the organisms that now occupy its extended surface. This construction of the inspired record was not seriously questioned until geologists found it would not coincide with those phenomenal facts of an antiquity about which there can be no mistake. Now that this observation has been made — and no one thinks of imputing discrepancy between the works of God and the words of God, whether chronicled in the rocks of the earth or in the records of inspiration — the error must be admitted to have been in man’s misconception of the inspired teachings, and not in the teachings themselves. When this six-day system of creation was universally prevalent, mankind were confident they could have made no mistake in the information imparted ; for who could better know, or communicate with greater precision, than the Almighty narrator, who was admitted to have the capacity so to create ? There was in such a case nothing further to contemplate, and consequently but little left to philosophize about. Who could undertake to fathom a process, thus projected by Almighty Will, into the interminable fields of eternity, and in such short period as to imply no process save the immediate volition of that will ?

The power thus to create being so infinitely beyond any power created, may well have precluded all speculation or questioning with respect to the creative act, and moje particularly when all the facts in the case were understood to be reported by the Creator himself. This long-prevalent belief in what God himself was supposed to have immediately done and taught, is now found to be erroneous, and the door thereby opened for finite teachers and speculative philosophers ; and what surety is there that they will more correctly interpret the records of nature than they have done the records of inspiration? It will require more than we have yet seen in the discussions on this subject before general physics can be received as a true science ) for in all the teachings of physicists there is a decided want of that general harmony as a whole which we conceive should characterize the creations of God, with respect to

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whoge character there is as much misconception as there has been, and now is, about his phenomenal or inspired chroniclings. He being unity, and the source of all existences, nature must necessarily be the perfection of unital severalty, making manifest expression of the principle of their origin ; hence any misconception of the effective attributes of this power must necessarily mar the possibility of a perfect appreciation of his forma* tive processes.

The six-day idea of creative effectivity is not the only great error* into which mankind have fallen respecting this creation, for the very term itself, “to create,” we conceive to be misconstrued; for we find the general impression is, that a creation by God is a something originated from nothing, which is an erroneous idea. We find nothing to justify such interpretation. In the statement that “ God created the Heavens and the Earth,” although very conclusive of the fact that they did nqt previously exist, and that there was an origin to physical nature, and that God was the author, still there is nothing conclusive of their having been created out of nothing. We conceive the inference to be altogether gratuitous ; from the statement, we can only infer that there was instituted and developed a new order of things, comprehending physical nature ; but had there been no previous nature, this physical nature could by no possibility have been evolved. We are by no means justified in the inference that when God created the infinity of bodies in the firfiiament of heaven, that it was a special and final creation of these bodies from nothing, with their elementary properties immediately emanating from Him ; for in that case they must have partaken of His immutability.

The elements of physical nature may be recognized as capable of having originated something new, by a resolution of new conditions, and such may have been accomplished by certain effective associations among primary principles themselves ; but they could by no possibility have originated themselves by any self-creative act ; neither could they of themselves have formed such effective combinations as caused the phenomena of nature, without the instrumentality of some power capable of discriminating for them ; therefore, as we perceive, Infinite Wisdom w r as virtually the creator of physical nature.

The elements of physical nature could have been self or associatingly existent with the Author of all, but they could not have been self-generative ; neither could the power by which they were made practically applicable, for He (no more than they) could originate no new principle or attribute of His own existence, by willing from nothing into actual

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INTRODUCTION.

being the principles with which to construct the physical fabric. Out of, or from himself, the heavens could not have been originated ; for he comprehendeth eternity, and physical nature is but the expression of his own inherent principles, and these could never have been imperfect, or have originated in nothing. These principles being in him, must have been forever with him, as attributes of his own character, and consequently not requiring to be created from nothing. Seeing, therefore, that agreeable to the immutability of the creative character, there could not have been a creation of the elementary principles of physics from nothing, we have much less reason to infer that there could have been any such direct creation of the heavenly bodies in mass as is usually assumed to have taken place in six days.

The heavenly bodies, with all the physical phenomena in nature, are to be regarded as only sensible manifestations of the affectivity of everexisting principles, a priori t, of physics, and as called into action by the all-ruling will. Wc should not suppose it difficult to perceive the distinction between expressions of ultimate elements and their creation from nothing, or between phenomena as they are, and their ultimate roots.

The elements of things are the initial terms of expression, and ultimate Causation would have been insufficient in capacity had he ever been without the means physically to express himself. Thus we find that physical nature must have had a progressive development through the instrumentality of ultimate elements, and not in the special and final fiat of Almighty mind ; and these first principles must have ever been associated with, and inseparable from, primary causation, or there could have been no integrity to his character.

This great First Cause could have given expression to his counsels, in the formation of phenomena, only by the ability resident in himself ; and it would be absurd to suppose he had to create in himself that ability. There could not have been a period at or before the physical beginning, in which this ability did not exist ; to assume otherwise, would be to assert that God himself was a principle of progressive development, by thus begetting in himself powers for the greater perfection of his own character. Now we assume that no one will for a moment entertain such an idea, as that would imply an imperfection in perfection’s self.

We thus demonstrate the ability of the God of nature to originate and evolve a universe without creating from nothing any of its first principles, because every created thing must have originated with him, as the

INTRODUCTION.

XI effect fif principle* existing only in him and these principles could not have affected the physical creation, except through his will.

Thus perceiving that the ultimate elements of physics are the essential attributes of God, we must at the same time perceive the necessity of ascertaining what is the true character of these attributes ; for no proper conception of physical nature, as a science of cause and effect, can he obtained without a just appreciation of these first principles. As primary causation must be immutable in character, so must his attributable principles, which are the elements of physics ; and this has to be reconciled with the infinity of change everywhere presented in physical fiction ] and as the problem of physics can only be solved by the rudimental principles of physics, the most important question is, What w’ere or are these eternally steadfast principles of metaphysical unity? what their course of conduct* by which such an infinity of severaiity and change is produced ?

Philosophers have, so far as we can perceive, totally failed in designating any order of ultimate principles having such integrity of character ; they are certainly not among sensible things, for every sensible existence is secondary and mutable. The heavens and the earth, and their phenomena, in their present palpable forms, are but the effect of elementary principles, and could not have been created of God at the beginning, for in that case they could not have been changed from the condition in which they were created. All sensible things being secondary, are constantly subject to change ; being but the expressive effect of the physical action of ultimate principles, if such principles were to cease their action, there would be neither heavens nor earth ; all would instantly be, as if there never had been, a beginning ; but even then there would be no less reality than now, for the constituent principles of the heavens and the earth could by no possibility be annihilated.

As there was a beginning, they must, anterior to such time, have been so conditioned as not to be able to form a universe, but they can never be so conditioned again j their physical characteristics can never be subject to subsequent abrogations while God retains his integrity.

While we thus perceive that all needful and possible things are necessarily a product of the Almighty-originating power, we likewise perceive it could have been neither needful or possible that he should have given effect to the immediate evolution of the mighty masses of matter as they now exist in space.

We may with about as much propriety assume that nothing could originate something, as to suppose that the primary Essence of all things

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INTRODUCTION.

should, by an immediate act of his being, evolve worlds in their groat proportions.

From what part, or by what effort of this primary Omnipresence, could such monstrous productions have been propagated ? or by what concentration of this etemally-continuous power could such masses have been sent whirling into interminable space with such motions and powers of self-perpetuation as ruled their relative positions?

Are we to infer that the creative energies of Almighty God would have been concentrated in those divisions of space where we observe material masses ? Such could not have been in accordance with his universal and omnipresent character; neither could he have occupied himself in the production of body after body, or system after system, for it can not be in the character of that Power to concentrate in such partiality ; but if he could, it would follow that in such a repetition of creations there never could be any end to the creative effort, while to the eternity of space there is no termination.

And had one solar system been creatively introduced after another (as nebulists now suppose), this would have caused a constant disturbance of their relative adjustment in space — so there could be no permanency.

While in this we see that the physical universe could not have been formed by any system of successive creations, it must be equally evident that this Omnipresent Being could not have simultaneously originated and perfected all by the immediately effective operation of his own direct power, concentrated at such alternating intervals in the eternal expanse.

These are important reflections, and particularly for those who assume that all things were created by God at the beginning, agreeable to the six-day supposition ; for he being the source of all power, and in continued occupancy of all space, we may, without presumption, ask by what application of this power, or by what concentration of omnipotent effort such mighty masses were at once originated and projected — one here, another there — one with this velocity, and another with that, in all the order of their primary and subordinate groupings ?

Agreeable to this doctrine, and in accordance with the prevalent philosophy of motion, we find that force and motion are equal ; we may therefore compute, or at least conjecture, what would be the immensity of force now requisite to bring any or all of the planetary bodies to rest,, and such would have been the force exercised in the beginning to impart their present velocity to these bodies. All the motions of all the planets, in all the solar systems of the universe, are necessarily imparted by some

INTRODUCTION.

xiii competent force, about which physicists are much mistaken, for they define it to be only an impetus imparted by their Omnipotent Originator. But had these moving masses been the immediate generations of this great power, or had their motions been directly imparted by him, there could be no power in nature, or in the God of nature, by which either mass or motion could be changed; for no mutable thing could have emanated from an immutable principle ; for the fiat of God can not be changed, and his integrity stand fast.

There certainly is no proposition more incontrovertible than this, which furnishes the most conclusive evidence that neither the heavens nor the earth, as we comprehend them, were originated by God in that manner in which Scriptural record is usually construed. And should further proof be required that such was not the case, it will be found in the fact that all phenomenal conditions are secondary, and constantly subject to change ; and that all the observed activities of nature are constantly fluctuating; which testifies to a system of progressive development through an infinity of change.

. In the physical economy of nature we find no evidence of any thing having been effected by the direct act of creative will ; but rather of agencies, or elementary principles instituted and actuated by that will. Such agencies must have been the cause, not only of the visible heavens, but of every visible thing in the universe. All the phenomena of nature in sensible forms are but conditions induced by agencies already existing. Hence, we perceive, that nothing is really a creation, agreeable to the abstract sense of the term. Thus we find that even had geologists never brought to light the entombed records of the earth’s ancient chronology, it would nof have been difficult to have discovered that the creation could not have been originated and perfected in the six-day period so usually assigned to it ; but that it must have been by the progressive effect of principles acting through untold time ; hence it must be by these principles that physicists can hope to fathom the mysteries of creation, or even to understand in what creation really consists ; for it will not be found that first principles are other than attributes of the all-creating Power. So physical nature is necessarily consequent from the effectivity of these attributes, excited into action by the Infinite Mind, therefore they could not have been creations, neither could they have created something from nothing, consequently there was nothing for them to act on but each other. Hence physical nature must be but the effect of this action, operating by the will of God upon the attributes of his own self-existing charxiv

INTRODUCTION.

acter, giving sensible and creative expression to this 'will ; hence we most perceive that physical expression is the creative effect of will, acting on principles of indestmetive and uncreated existence.

While the visible universe therefore is subject to incessant change by combinations of form (the effect of first principles), these principles themselves, being attributes of the Almighty, are not subject to mutation. Now however important it may be for physicists to understand properly the character of elementary principles, we do not find that they have been at all successful in demonstrating, or even indicating, what first principles are. This is certainly unfortunate, for it is evident they must have existed before there could have been any creation or beginning of visible things, and even whether they may have had a retrospective eternity or not, their nature must have been equally the same ; and as they were the essentials in physical construction, they must be equally so in its solution.

Physical existence, having had its origin in metaphysical existence, which is beyond our physical powers of recognition, and beyond any test we can apply, it must necessarily follow that the ultimate roots of physical nature are not objects of physical scrutiny, but must be investigated by the exercise of our higher powers of perception applied to metaphysical existences, of which were the elements of physics in their abstract condition, and in this condition could have had no shape or form as we comprehend them. But as physical nature must have been eternally involved in the great metaphysical First Cause, it was virtually and effectually created or evolved by that power, and as the physical scheme must have been ever present in the councils of Infinite Intelligence, the fundamental characters for its constitution could never have been absent, they being the principles by which expression could be given to this great physical scheme. As it will be admitted that there are principles fundamentally expressive of physics, it would be absurd at the same time to assume that the material worlds, in any part of their massiveness or motion, were originated by the immediate effort of mind, for having such a source ; if they were adequate to any thing, they would be equal to every thing : therefore the active principles of ultimate character must have been instituted for other purposes than to redeem chaotic worlds from confusion. There certainly would be much more consistency in the assumption that nature was progressively evolved by the operation of ultimate principles, and in that case, whatever may have been the progressive conditions, none of them could have been chaotic ; for the elements being the only operative agencies, could not have caused discord in their own doings ;

XV hence we mty infer that there could have been no evolution of visible masses u without form and void.”

Surely, if any system of elementary principles were essential for the structure, regulation, and government of planetary masses, Omnipotent Wisdom would have availed himself of their instrumentality for the full evolution of such bodies, as much as for their subsequent control, for there could have been no necessity for anticipating their action by an immediate production of any part of the work assigned them to do. When we contemplate the character 'of the Creative Power, we must come to the conclusion, that nothing in nature could ever have needed the institution of special or provisional powers to rule to order the confused effects of any existing forces ; for the elements of physics being the essences of truth, their phenomenal effects could never have been in perversion.

The evidences of design in the creation leave no question but that Infinite Mind was the exciting cause by which physical nature was consummated in all its complicated relations.

He ruled the ruling powers when he imparted to them their physical activity. He originated systems of worlds without end, and ruled them to their relative positions and motions when he imparted energy to matter ; and these positions and motions they perpetuate by their own selfregulating machinery. But the forees by which all this was effected, what are they ? Finite mind can not hope to fathom the profundities of a universal system of nature, perfected by a system of means of which it knows neither the nature nor character ; and we certainly conceive that physical inquirers have been so far unsuccessful in their discovery or adoption of any system of universal dynamics that consistently accounts for the infinite phenomena of that nature ; for we still find them under the necessity of making references to the immediate act of the great First Cause to account for many important facts.