Mechanics and faith

Front matter

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Preface

In presenting the following papers, a few words seem to be called for by way of preface.

What is known to us as matter, in its various forms and states, is commonly conceived of as being something quite distinct from force. Here matter will be considered to be force itself manifested in endless diversity of adaptation to our nature and wants.

The exposition of this view will not, however, be reached until an advanced stage of the discussion. Until then it will be necessary to conform the language employed to the prevailing idea of a distinction between matter and force. Otherwise the truths which are attempted to be presented in the earlier papers will not be conveyed with clearness.

This conception of the identity of matter with force must be regarded as fundamental in true philosophy. In every department of thought there is to be observed a reluctance to recognize the fact that we are surrounded b}^ mysteries. While in reality all things pass the limit of our understanding, there are not wanting minds that refuse to confess even that anything does so.

Instructors generally feel called upon to explain everything. In order that they may seem to do this, they assume imaginary starting points, which, having been devised either by themselves or by their instructors, are of course quite within their comprehension.

The great starting point is the material atom. The belief in the existence of the atom is the present bane of philosophy. This belief gives to physical science its materialistic tendency. It provides a limit at which thought can be arrested. It opens the door to the revival of the heathen conception of the atom, as self-existent and possessed of inherent activities. Many minds at the present day seem inclined to rest upon this conception of the material atom, as something that can be comprehended, and beyond which they feel no impulse or inclination to look.

Much vagueness of thought prevails respecting the nature and functions of 'Hhe reason," Our view will be made distinct, and it is believed also correct, if we conceive of that which is commonly termed the reason as merely the judicial exercise of the mind, or as the conscious spirit in its judicial activity.

With the exception of abstract truths we discover nothing by the process of reasoning. In reasoning we trace relations, discriminate, generalize, conclude, and so determine our beliefs. These judgments we are forming continually, and we always must be forming them, on the basis of what appear to us as facts in consciousness.

Here arises the liabiHty to error. This liability to error is of two kinds. In the first place, there is probably no one who is not, in a greater or lesser degree, affected by preconceptions or erroneous habits of thought, so as to be liable to arrive at conclusions which are not warranted by the facts observed. And, secondly, it is obvious that, in order to form a correct conclusion by the judicial activity of the mind, there must be presented in consciousness all the facts, certainly ascertained, and nothing else. Otherwise, the possession of even a perfectly judicial mind, or a mind that is capable of giving to every fact that is seen in consciousness its due weight, would be of no avail.

Force, Truth, Love and Beauty are the four spiritual realities which, in their unity, interpenetrate all material forms of being.

These spiritual realities are revealed directly to the spirit of man, while the forms within which they are contained are made known to him through his physical organs of perception.

For the sake of clearness, our perceptions may be conceived of as being of bvo kinds, namely, those through which we are made aware of the existence of what are termed material forms of being, and those through which we are made aware of the existence of the spiritual reahties which are manifested to us through these forms, or of which these forms are to us the sensible expression.

K these spiritual reahties in fact exist, then it is evident that they must all be apprehended by us equally at least with the physical forms which then appear only as the me^iia for their manifestation, or as the concrete mode of their expression, adapted to our physic-al nature, if we would avoid forming partial and superficial conclusions.

It is through the recognition :: ihese truths that the mind becomes able to perceive the harmony that exists between reason and faith.

I have endeavored to reach these truths and to show this harmony by the aid, primarily, of mechanical science, and of the analogies that this science affords. As such an effort, these papers are submitted to the judgment of sincere men.

SUBJECTS.

PAGE

Inteoduction 8

The Unseen 12

The Criterion of Truth 21

Superstition 33

The Judiciaii Spirit 37

The Unity of the Mind 46

Mechanicaij Science and ** the Reason " 51

EEVEIiATION. 60

The Revelation of Objects of Sense 64

Cooperation 70

The Revelation of Mechanical Truth 75

The Revelation of Abstract Truth 82

Materialism 87

The Revelation of Force 101

The Unity of Physical and Spiritual Truth 108

The Perception of Spiritual Realities by Recognition 123

The Revelation of God 128

The Vebbaii Revelation 140

Perfection 155

Natural Religion 159

Beauty 186

Suffering 199

Faith 206

Prayer 214