All things that can be resolved into parts cannot be said to be existences. Existence carries with it the idea of permanent continuity, something self-dependent, superior to everything else as an entity. What one term will express absolute superiority? The universe of space is occupied by matter which, acted upon by an incomprehensible Power, produces manifestations or motions. These being successive, time becomes a necessary constituent. Do we need any other term to cover all the manifestations? Is there any part of the universe left untouched by the few terms? But allowing that they include the Whole, some one must be of primary consequence, while the others are auxiliary thereto.
The term Motion will be found, on analysis, to be the result of Power acting upon Matter, and the proposition is comprehensive enough to include every known movement. Hence every manifestation in the material world can readily be accounted for by the combination of these two terms. Though not so immediately apparent, it will be shown that mental manifestations are also included in this. If all manifestations are then explainable by these two terms, all minor terms must be but names for the different forms under which these two manifest themselves, and into which they must ultimately be resolved. Motion, it was found, was resolvable into Power and Matter. Can these be resolved into anything more general than themselves?
The universe is composed objectively of matter. Is it made up of anything else? An absolute vacuum is an impossibility in thought. Then what we term space is filled with something, and only matter is comprehensive enough to include all. But matter alone would convey the idea of space filled with something at perfect rest. The term motion then becomes necessary. This involves a subject, the cause of the motion; and an object, the thing moved—power the cause, motion the object. Can these be resolved into anything more general? As stated, the universe is composed of matter, manifesting itself by and through motion; and motion, as was seen, can be caused only by the application of power to matter, and no other term is sufficiently general to comprehend the causes of motion. By the union or duality of power and matter everything is brought within the sphere of consciousness, if not of comprehension. But which of all the manifestations of power acting upon matter is of primary importance? Of which does consciousness earliest take cognizance?
The universe of matter is boundless. Space conveys the idea of something beyond which there is nothing. Else it would be limited by that which is beyond, and we can conceive of nothing as existing without extension, and extension implies the occupancy of a certain defined limit, which limit must be within space. Space being undefinable, that which occupies it must partake of the same characteristic when considered as a whole. The same line of reasoning applies to power and time. Succession of events compels an occupation of a part of infinite duration as matter, relatively considered, occupies space; that is, between two or more separate facts there must be a lapse of time before consciousness can arrange them so as as to take cognizance thereof. Whether this is of itself an actual existence, or some method of an actual existence, it is a necessity to consciousness. Hence, time is related to power as space is to matter. Power and matter being the subjective realities, while space and time are their objective results, or the necessary effects of the experience in consciousness of their united result, which is motion. Our ideas of space and time are derived from experiences of power acting upon matter, while motion, the effect thereof, unites the two in consciousness as relative realities which must be a part of absolute realities.
It is clear, then, that all we can know of the unknowable arises from our experience of power and matter, and that within the sphere of their manifestations all effects are included. But while each is necessary to produce effect, we must not forget that we would have no consciousness of the existence of matter were it not the object of the application of power; hence we must conclude that power is of primordial importance, and, as such, the most general and comprehensive of scientific terms. All knowledge and consciousness grow out of experiences of power, which must be considered the general ultimate. All theories regarding it are but theories. Power is untouched by them, while matter, space, time and motion may be considered either as its constituents or as modes of its manifestations.
To make the argument more complete to those unaccustomed to resolve phenomenon into its ultimate cause, some illustrations of such resolutions will prepare the mind to accept the conclusions arrived at: Let it be supposed that some circumstance calls for the manufacture of cotton cloth unlike, in some respect, any ever manufactured—say in width—how must it be produced? Reasoning inductively and given the raw material, the last necessity apparently is a loom that will admit of the width required and the prepared webbing and filling. Still, the cloth cannot be produced without the further aid of motion in the loom, which motion must be generated by power through certain machinery, obtained from setting free such portion of power as had been concentrated in coal. This expands water into steam; steam in escaping compels the piston of the engine to move, and this motion is communicated to the loom, the required cloth being the effect. It will be seen that whatever intermediate processes were necessary they were all resolvable into the power concentrated in the coal. What was then of first importance in the production of cloth? It was neither the loom nor the cotton nor the machinery, but the power giving motion to all. This illustration may be used symbolically to explain everything incomprehensible in the universe, that is, all manifestations of power working in and through matter, producing motion and its effects.
All material effects being explained by power acting on matter, may not this simple formula equally symbolize all mental operations the product of which is thought? The question primarily arising would be, what is thought and how is it produced? Let us analyze it. Something cannot be produced from nothing. Thought is something. Thought is then the product of something previously existing. Immateriality cannot be conceived of. Therefore thought is not only material in itself, but the product of matter in motion; and as motion is only possible through power applied to matter, thought must be a result of such an operation. Can it be explained and comprehended upon this theory? Let it be supposed that some great noise should suddenly occur just outside a house in which were 5,000 people. Each one would ask the mental question, or “think,” What was that caused by? Now, that thought would be the product of the sound heard. But how heard? Simply thus: Rapid vibrations of the air, caused by some unknown matter in motion, came in contact with the organs of hearing, were transmitted to the nerves, and finally taken up into consciousness. The whole operation is a purely physical one, and there is a perfect equivalent between the amount of vibration and the resulting sensation; in other words, the effect corresponds to the cause. It may also be remarked that a hundred physical bodies of different weights produce as many different sensations; the difference being always in exact proportion to the difference in their respective weights. Similar differences follow when matter at various degrees of temperature comes in contact with the body. The same is true regarding light upon the optic nerve.
Let us next see if that variety of thought or sensation which arises spontaneously within the individual is due to any different agency. Perhaps the most comprehensive and conclusive evidence of the material origin of thought is, that a child born under even favorable circumstances, but kept from all external, material and mental manifestations, grows up a simple idiot. Without, then, the manifestation of power acting upon matter, no original individual thought or conception is possible with the supposed exception of spontaneous thought hereafter to be treated. Further evidence of this is seen when an adult is kept in solitary confinement, or cast away upon an uninhabited island; memory fails, language is lost, and the person becomes a semi-idiot. The following extract, from an address by Dr. J. W. Draper, is made to show that scientific men are admitting the fact that the mind is the result of the processes here indicated—a collection of facts gained by impressions constantly repeated. He says: “There are successive phases * * * in the early action of the mind. As soon as the senses are in working order * * * a process of collecting facts is commenced. These are at first of the most homely kind, but the sphere from which they are gathered is extended by degrees. We may, therefore, consider that this collecting of facts is the earliest indication of the action of the brain, and it is an operation which, with more or less activity, continues through life. * * * Soon a second characteristic appears. The learning of the relationship of the facts thus acquired to one another. * * * This stage has been sometimes spoken of as the dawn of the reasoning faculty. A third characteristic of almost contemporaneous appearance may be remarked—it is the putting to use facts that have been acquired and the relationships that have been determined. * * * Now this triple natural process * * * must be the basis of any right system of instruction. It appears, then, that contact and constant intercourse with external manifestations is not only necessary for the production of thought and its collaterals, but that to retain the consciousness which makes thought possible such manifestations must be continuously impressed upon the individual. This seems to be conclusive that mind is the result of the experiences of the manifestations of power.”
There is still more subtle evidence that thought, which is only the memory of past manifestations of power, or deduction of reason upon them, is the product of material action. All mental action depends upon the nervous apparatus, and is limited by its capacity. The activity and power of this apparatus is in a great measure dependent upon the quantity of phosphorus supplied to it, and this varies at different periods of life.
The point in question is further sustained by the fact that the rapidity of thought varies with the supply of blood to the brain. Reduce the action of the heart to forty beats per minute, and a feeling of languor permeates the whole system. On the other hand, excess of cerebral circulation results in excitement amounting sometimes to actual delirium. We must, then, either admit that mental action is a product of material power, and consequently itself material, or else conclude that, while it is the result of the expenditure of power, it is in its character immaterial, which would be absurd, because it is impossible to represent immateriality in thought, as consciousness requires a subjective action and objective reception of it to complete a thought, while immateriality is neither.