1
00:00:00,120 --> 00:00:04,639
Speaker 1: A fire mist and a planet, a crystal and a cell,

2
00:00:05,280 --> 00:00:09,000
a jellyfish, and a saurian, and caves where the cave

3
00:00:09,080 --> 00:00:12,320
men dwell, then a sense of law and beauty, and

4
00:00:12,400 --> 00:00:15,960
a face turned from the clod. Some call it evolution,

5
00:00:16,679 --> 00:00:20,160
and others call it God. Like tides on a crescent

6
00:00:20,320 --> 00:00:24,280
sea beach, when the moon is new and thin, into

7
00:00:24,359 --> 00:00:29,359
our hearts high yearnings come, welling and surging in come

8
00:00:29,399 --> 00:00:32,679
from the mystic ocean whose rim no foot has trod.

9
00:00:33,320 --> 00:00:39,679
Some of us call it longing, and others call it God. W. H. Caruth.

10
00:00:40,359 --> 00:00:44,920
In the beginning, this book will deal with life. It

11
00:00:45,000 --> 00:00:48,759
holds that life is universal, that it is inherent in

12
00:00:49,079 --> 00:00:56,280
and manifest in different degrees in every part, particle, phase, aspect, condition, place,

13
00:00:56,840 --> 00:01:00,159
or relationship in the world of things that we call

14
00:01:00,200 --> 00:01:04,799
the universe. It holds that life manifests in two aspects

15
00:01:05,000 --> 00:01:08,400
or forms, which are generally found by us in connection

16
00:01:08,959 --> 00:01:13,120
and cooperation with each other, but which are both probably

17
00:01:13,480 --> 00:01:17,959
an expression of some one thing higher than either. These

18
00:01:18,000 --> 00:01:21,560
two aspects or forms, which together go to make up

19
00:01:21,640 --> 00:01:24,959
or produce that which we know as life, are known

20
00:01:25,079 --> 00:01:30,439
as one substance or matter and two mind. In this book,

21
00:01:30,480 --> 00:01:34,560
the term substance is used in preference to matter, owing

22
00:01:34,640 --> 00:01:38,120
to the fact that the term matter has become closely

23
00:01:38,200 --> 00:01:42,439
identified with certain ideas of the materialistic school of thought,

24
00:01:42,959 --> 00:01:45,599
and has generally been regarded by the public in the

25
00:01:45,680 --> 00:01:49,079
light of dead matter, whereas this book holds that all

26
00:01:49,159 --> 00:01:53,040
substance is alive. The term mind is used in the

27
00:01:53,079 --> 00:01:56,599
sense of mind as we know it, rather than as

28
00:01:56,920 --> 00:02:01,599
mind as it is, or as the cause macmind. In

29
00:02:01,640 --> 00:02:05,480
some places, the term mind principle is used to convey

30
00:02:05,599 --> 00:02:08,639
the idea of a portion of the great principle of mind,

31
00:02:09,240 --> 00:02:12,039
of which that which we call mind is but a

32
00:02:12,080 --> 00:02:17,960
small and but partially expressed portion. These terms are explained

33
00:02:18,000 --> 00:02:22,319
and illustrated as we proceed. The aspect of energy or

34
00:02:22,400 --> 00:02:26,280
force is not treated as a separate aspect or form

35
00:02:26,360 --> 00:02:29,280
of life in this book, for the reason that it

36
00:02:29,319 --> 00:02:33,400
is regarded as merely a manifestation of mind, as will

37
00:02:33,439 --> 00:02:37,800
appear as we proceed. We have much to say regarding motion,

38
00:02:38,400 --> 00:02:41,240
but the writer has tried to explain and prove that

39
00:02:41,319 --> 00:02:45,560
at the last, all motion results from mental action, and

40
00:02:45,680 --> 00:02:50,039
that all force and energy is vital mental force and energy.

41
00:02:51,319 --> 00:02:54,879
This book is not intended to run along metaphysical or

42
00:02:54,960 --> 00:02:59,879
theological lines. Its field is different, and so while it

43
00:03:00,120 --> 00:03:04,000
recognizes the importance of these branches of human thoughts, still

44
00:03:04,400 --> 00:03:07,680
it finds that its own particular field is sufficient to

45
00:03:07,719 --> 00:03:12,599
engross its entire attention for the moment. And consequently, the

46
00:03:12,680 --> 00:03:18,120
aforesaid subjects shall not be touched upon, except incidentally in

47
00:03:18,159 --> 00:03:21,840
connection with the subject matter of the book. This being

48
00:03:21,879 --> 00:03:24,680
the case, there will be no discussion of the origin

49
00:03:24,759 --> 00:03:29,599
of life, the question of creation, the problems of theology

50
00:03:29,960 --> 00:03:34,240
and metaphysics, the riddle of the why and wherefore of

51
00:03:34,319 --> 00:03:38,199
life and the universe. The writer has his own opinions

52
00:03:38,280 --> 00:03:41,360
upon these questions, but feels that this is not the

53
00:03:41,400 --> 00:03:44,680
place in which to air the same. For the purposes

54
00:03:44,719 --> 00:03:47,560
of the book, he prefers to leave every reader to

55
00:03:47,599 --> 00:03:51,439
his own favorite views and conceptions regarding these great subjects,

56
00:03:51,919 --> 00:03:56,080
feeling that the views regarding life, mind, motion, and substance

57
00:03:56,719 --> 00:03:59,800
that are advanced in this book may be accepted by

58
00:04:00,080 --> 00:04:04,280
any intelligent reader without prejudice to his or her accepted

59
00:04:04,360 --> 00:04:09,759
religious or philosophical views. The writer sees that this something

60
00:04:09,840 --> 00:04:14,879
called life exists. He finds it in evidence everywhere, and

61
00:04:14,960 --> 00:04:18,560
he sees it always in its aspects of substance and mind,

62
00:04:19,000 --> 00:04:23,120
and he feels justified in regarding life as always existing

63
00:04:23,199 --> 00:04:27,519
in and manifesting in these aspects, always in conjunction, at

64
00:04:27,600 --> 00:04:31,759
least life as we know it. And he finds certain

65
00:04:31,879 --> 00:04:35,079
apparent laws of life in operation in the universe, to

66
00:04:35,160 --> 00:04:39,519
which all life, in all its aspects is apparently amendable,

67
00:04:40,959 --> 00:04:45,079
and he feels justified in considering these laws constant and

68
00:04:45,240 --> 00:04:49,439
invariable and unchangeable so long as the universe as it

69
00:04:49,560 --> 00:04:54,040
now is exists. And with the above views and mind,

70
00:04:54,160 --> 00:04:57,360
this book will proceed to a consideration of its subject

71
00:04:57,759 --> 00:05:01,439
without attempting to peer behind the veil separating the universe

72
00:05:01,480 --> 00:05:06,399
from its causer, life from its source. But in justice

73
00:05:06,439 --> 00:05:09,279
to reader, subject and writer, the latter has thought it

74
00:05:09,360 --> 00:05:13,040
well to state that he does recognize not only the veil,

75
00:05:13,560 --> 00:05:17,680
but that which is behind the veil. To proceed without

76
00:05:17,720 --> 00:05:21,879
this statement would be unfair and misleading. The writer wishes

77
00:05:21,920 --> 00:05:25,720
to be understood positively upon this point, even though the

78
00:05:25,759 --> 00:05:29,839
declaration may bring forth the derisive jeer of those who

79
00:05:29,879 --> 00:05:35,160
feel that they have outgrown this conception, or else the calm, superior,

80
00:05:35,360 --> 00:05:38,759
pitying smile of those who feel that the universe is

81
00:05:38,920 --> 00:05:42,800
its own cause and effect. By universe, the writer means

82
00:05:43,319 --> 00:05:48,879
the whole body of things parentheses Webster. His declaration means

83
00:05:48,920 --> 00:05:53,199
that he believes in that which is above things. The

84
00:05:53,240 --> 00:05:56,879
writer prefers not to attempt to define that which he

85
00:05:57,000 --> 00:06:05,120
calls the infinite. The word infinite means without limit in time, space, power, capacity, knowledge,

86
00:06:05,199 --> 00:06:11,040
or excellence in parentheses Webster. And to define is to limit,

87
00:06:11,399 --> 00:06:14,680
mark the limits of mark, the end of et cetera.

88
00:06:15,240 --> 00:06:19,560
The term define, as applied to the infinite is ridiculous,

89
00:06:19,920 --> 00:06:26,040
an absurd paradox. The writer echoes Spinoza's statement to define

90
00:06:26,120 --> 00:06:29,160
God is to deny him, and so there shall be

91
00:06:29,240 --> 00:06:33,240
no attempt at definition or limitation. But the human mind,

92
00:06:33,439 --> 00:06:36,600
in considering the subject, is bound by its own laws

93
00:06:36,639 --> 00:06:40,240
to think of the infinite as real and actually being

94
00:06:40,439 --> 00:06:44,600
and existent if it thinks of it at all, And

95
00:06:44,720 --> 00:06:47,879
if it thinks of it as infinite, it must, by

96
00:06:47,959 --> 00:06:53,639
its own laws, think of it as causeless, eternal, absolute, everywhere, present,

97
00:06:54,199 --> 00:06:58,720
all powerful, all wise. The human mind is compelled to

98
00:06:58,800 --> 00:07:01,839
consider the infinite if it thinks of it at all.

99
00:07:02,399 --> 00:07:06,079
But even in so thinking of it as being these things,

100
00:07:06,519 --> 00:07:10,560
it is doing something like defining or limiting it, for

101
00:07:10,600 --> 00:07:14,360
the infinite must not only be those things, but it

102
00:07:14,480 --> 00:07:18,439
must be so much more that those things are but

103
00:07:18,680 --> 00:07:22,040
as a grain of dust on the desert as compared

104
00:07:22,079 --> 00:07:25,040
to the real being of the infinite. For the things

105
00:07:25,079 --> 00:07:30,040
mentioned are but finite or defined things, things possessed by

106
00:07:30,079 --> 00:07:33,519
the finite things, and at the best can be but

107
00:07:33,680 --> 00:07:38,040
symbols of the attributes or qualities of the infinite, even

108
00:07:38,079 --> 00:07:43,079
the words attributes or qualities being an absurdity as applied

109
00:07:43,120 --> 00:07:47,240
to the infinite. This view also must be reported by

110
00:07:47,240 --> 00:07:50,759
the human reason if it thinks about the matter at all.

111
00:07:51,720 --> 00:07:55,000
The final report of the human reason regarding this matter

112
00:07:55,399 --> 00:07:59,560
is that it is insoluble and unthinkable to that reason

113
00:08:00,199 --> 00:08:04,519
in its final analysis. This because the human reason is

114
00:08:04,560 --> 00:08:09,519
compelled to use terms, concepts, et cetera derived from its

115
00:08:09,560 --> 00:08:14,519
experience with finite things, and therefore has no tools, measurements,

116
00:08:14,600 --> 00:08:18,519
or other appliances with which to think of the infinite.

117
00:08:18,920 --> 00:08:21,680
All that it can do is report that it finds

118
00:08:21,720 --> 00:08:25,120
that it has limits itself, and that it finds beyond

119
00:08:25,160 --> 00:08:29,079
those limits that which it cannot define, but which it

120
00:08:29,160 --> 00:08:33,799
is justified in considering as infinite and superior to all

121
00:08:33,879 --> 00:08:40,399
finite conceptions, such as time, space, causation, and thought. The

122
00:08:40,440 --> 00:08:44,360
idea of thought being finite equally with time, space and

123
00:08:44,480 --> 00:08:48,799
causation is not common, but the writer is compelled to

124
00:08:48,919 --> 00:08:52,519
place it in that category because it is clearly under

125
00:08:52,519 --> 00:08:56,759
the laws of time, space and cause and effect, and

126
00:08:56,919 --> 00:09:02,080
must be considered as finite. Knowledge possessed by the infinite

127
00:09:02,240 --> 00:09:05,639
must be something far transcending that which we know as

128
00:09:05,679 --> 00:09:11,159
the result of mental operations or thinking. Certain fundamental truths

129
00:09:11,200 --> 00:09:14,559
seem to have been impressed upon the human intellect, and

130
00:09:14,679 --> 00:09:18,840
the reason is compelled to report in accordance therewith. But

131
00:09:19,200 --> 00:09:23,759
an analysis of these fundamental truths is futile, and the

132
00:09:23,840 --> 00:09:28,399
attempt only leads one into wild speculations. The only advantage

133
00:09:28,399 --> 00:09:31,559
that comes from the attempt is the strengthening of mental

134
00:09:31,679 --> 00:09:34,440
muscle of those who are able to stand the strain

135
00:09:34,519 --> 00:09:37,919
of the exercise, and the fact that by such attempt

136
00:09:38,159 --> 00:09:40,639
we are made aware that we do not know and

137
00:09:40,720 --> 00:09:43,879
cannot know by reasons of the nature of the intellect,

138
00:09:44,320 --> 00:09:48,480
and are thus prevented from harboring absurd and childish theories

139
00:09:48,519 --> 00:09:52,399
about the Unknowable. To know that we do not know

140
00:09:53,000 --> 00:09:56,240
and cannot know is the next best thing to actually

141
00:09:56,320 --> 00:10:00,840
knowing The writer does not wish to be understood that

142
00:10:00,919 --> 00:10:05,679
the limits of the human reason are unalterably fixed. On

143
00:10:05,799 --> 00:10:10,279
the contrary, he believes that additional fundamental portions of truth

144
00:10:10,679 --> 00:10:13,840
are superimposed upon the mind of the race from time

145
00:10:13,879 --> 00:10:18,240
to time. And he believes, yes knows, that there are

146
00:10:18,279 --> 00:10:21,679
regions of the mind that give reports higher than those

147
00:10:21,799 --> 00:10:25,600
conveyed through the intellect. And he believes that there are

148
00:10:25,639 --> 00:10:29,039
phases of knowledge and store for man that will raise

149
00:10:29,120 --> 00:10:32,919
him as much higher than his present position, as that

150
00:10:33,080 --> 00:10:36,360
present position is superior to that of the earth worm.

151
00:10:37,120 --> 00:10:39,960
And he believes that there are beings in existence to

152
00:10:40,080 --> 00:10:44,120
day on plains of life, as yet undreamed of by

153
00:10:44,159 --> 00:10:48,759
the average man, who far transcend man in power, wisdom,

154
00:10:48,879 --> 00:10:53,320
and nature. He believes that man is merely just entering

155
00:10:53,440 --> 00:10:57,120
into his kingdom and does not realize the grandeur of

156
00:10:57,200 --> 00:11:01,600
that which is his divine inheritance. It will be as

157
00:11:01,720 --> 00:11:05,360
well to mention here that the classification of mind with

158
00:11:05,480 --> 00:11:09,759
the aspects of life in conjunction with substance and motion

159
00:11:10,279 --> 00:11:13,240
does not mean that the ego or man is a

160
00:11:13,320 --> 00:11:17,039
material thing. The writer believes that the ego is a

161
00:11:17,120 --> 00:11:21,879
transcendent being partaking in some wonderful way of the essence

162
00:11:21,960 --> 00:11:26,480
of the infinite, that it is a soul immortal. He

163
00:11:26,600 --> 00:11:30,320
believes that, as Paul says, we are all children of God,

164
00:11:30,720 --> 00:11:33,559
but what we shall be does not as yet appear.

165
00:11:35,080 --> 00:11:37,879
These matters shall not be discussed in this book, but

166
00:11:38,000 --> 00:11:41,320
the writer wishes to make himself clear in order to

167
00:11:41,399 --> 00:11:45,799
prevent misunderstanding. Again, in this respect he must fly in

168
00:11:45,879 --> 00:11:50,559
the face of materialism. But although the writer expresses his

169
00:11:50,679 --> 00:11:54,080
belief in the existence of the infinite and bases his

170
00:11:54,200 --> 00:11:58,320
philosophy upon that basis, he does not wish to insist

171
00:11:58,399 --> 00:12:02,200
upon the identification of his conception with that of any

172
00:12:02,240 --> 00:12:07,120
other particular conception of the source of life, nor does

173
00:12:07,159 --> 00:12:11,080
he insist upon names or terms in connection with the conception.

174
00:12:11,960 --> 00:12:15,320
He has used the term the infinite because it seems

175
00:12:15,360 --> 00:12:18,480
to be broader than any other of which he could think,

176
00:12:18,960 --> 00:12:22,360
but he uses it merely as a name for the unnameable.

177
00:12:23,159 --> 00:12:26,200
So if the reader prefers, he or she may use

178
00:12:26,240 --> 00:12:33,600
the terms God, deity, first cause, principle, unknowable, infinite and

179
00:12:33,840 --> 00:12:39,159
eternal energy, the thing in itself, the absolute, or any

180
00:12:39,200 --> 00:12:42,120
of the other countless terms used by man in his

181
00:12:42,200 --> 00:12:46,919
attempt to name the unnameable, to describe the undescribable, to

182
00:12:47,039 --> 00:12:51,120
define the undefinable, And all may retain their ideas or

183
00:12:51,240 --> 00:12:54,600
lack of ideas regarding the relation of the infinite to

184
00:12:54,759 --> 00:12:58,879
their own particular religious views or lack of views. The

185
00:12:58,919 --> 00:13:02,720
philosophy of this book need not disturb a man's religious belief,

186
00:13:03,360 --> 00:13:06,399
nor does it insist upon the man holding any special

187
00:13:06,440 --> 00:13:11,000
religious belief. Those are matters entirely for the exercise of

188
00:13:11,039 --> 00:13:15,039
the man's own reason and conscience. And they may retain

189
00:13:15,159 --> 00:13:19,919
their own pet philosophy regarding the origin, purposes, or plan

190
00:13:20,159 --> 00:13:24,039
of the production and existence of the universe. This book

191
00:13:24,120 --> 00:13:28,480
shall not meddle with their metaphysics or philosophy. What is

192
00:13:28,519 --> 00:13:32,519
herein offered may be assimilated with the fundamental ideas of

193
00:13:32,639 --> 00:13:36,840
nearly every form of religious or philosophical belief. It being

194
00:13:36,879 --> 00:13:40,159
in the nature of an addition rather than a subtraction

195
00:13:40,559 --> 00:13:45,840
or division, its philosophy is constructive rather than destructive.