.v -

I

-••

•

i

t

Six General Laws oi lature.

(A ETEW IDEALISM.)

A COMPENDIUM

—OF

A Large Work "Divinity and the Cosmos",

— CONTAINING

The Primitive Cause of Force and Matter, an

Explanation on all the Physical Phenomena

in the Actuality of the Universe, and an

Attack on the Modern Scientists

and Philosophers.

BY

SOLOMON J. SILBERSTEIN

YORK.

1894.

Entered According to the Act of Congress in the Year 1894, by
SOLOMON J. SILBERSTEIN,

in the Office of the Librarian of Congress at Washington.

PRESS OF
LOUIS RABINOWITZ, 46 Canal St., NEW YORK.

EDWIN E. A.

Professor of Political Economy

AND TO

ISAAC ABLER, M. D.,

To whom I am indebted for many great favors,
I DEDICATE THIS WORK.

DEDICATED ALSO TO THE MEMORY OF MY LATE FRIEND

MICHAEL HEILPRIN.

1 deem it my duty to express my gratitude to the Jol-
lowing gentlemen for many favors in the past :

WILLIAM JAMES, Ph. D.,

Professor of Psychology, Logic, etc., at Harvard University,
Cambridge, Mass.

Hon. SETH LOW, L.L.D.,

President of Columbia College, N. Y.

MORRIS LOEB, Ph. D.,

Professor of Chemistry of the University of the City of New York.

DAVID L. EINSTEIN, Esq.
Hon. ISIDOR STRAUS.
BORRIS GOODSON, Esq.

introduce a few sentences from the letters of the lead
ing philosophers of this country in reference to my MS.
' 'Divinity and the Cosmos."

Professor William James, of Harvard University,
to Prof. Edwin R. A. Seligman, of Columbia College.

"There is a spiritedness about his whole attempt, a classic
directness and simplicity in the style of most of it, and a bold
grandeur in his whole outlook, that give it a very high aesthetic
quality, reminding me forcibly of Spinoza himself, opposed as
are many of Silberstein's views to those of his great fore
runner."

In his second letter to Prof. Seligman:

"There is really a grand style about his writing; quite a
native kinship to Spinoza."

In a letter to me Prof. James states:

"Your style is wonderfully spirited and direct at times, your
attitude is noble and the simplicity of your outlook sublime.
You are really a first cousin of Spinoza, and if you had written
your system then, it is very likely that I might now be studying
it with students just as Spinoza's now is studied."

Prof. Josiah Royce of Harvard:

"Your discussions, both of the history of philosophy and
of the fundamental metaphysical problems, show, even in their
fragmentariness, in the present MS., an acuteness and skill that
makes me wish that I could see in print your treatment of the
fundamental question of philosophy. In this region your peculiar
experience, your independence, your courage of conviction,
produce results which reveal you in a very interesting light."

In a letter to me Colonel Robert G. Ingersoll says:

c< I have looked over your MS. and sincerely hope that it
may be published. You wrote upon the most important and
most subtle themes that can occupy the mind of man, and I
know that what you have written would be read with pleasure
by thinking men, whether they would agree with your conclus
ions or not."

DEFINITIONS.

i st. By the expression of Absolute Existence I understand an
absolute being, whose existence has no beginning and no end,
although its existence is dependent upon another absolute being
whose existence is dependent upon itself.

2nd. By the expression of Universal Essence I understand
the primitive source of all beings and objects that can be in the
endless universe, distinguished from their phenomical modific
ations as matter and force, although the Universal Essence
itself is no matter and no force. It is something of a general
germ or offspring of all things in the universe as the Embryo-
which is somewhat of a structure and a growth of animals and
plants, although the Embryo itself is unformed.

3rd. By the term Actuality I understand the particularization
of the universe after its modification or transformation from its
general existence into its particularized existence. The different
objects and beings as they are before us in their actual existence,
although the general existence as an Universal Essence never
ceases to be an internal existence of the universe in general.

4th. By the term of Potentiality I understand the original
state of the Universal Essence ere its transformation, which con •
tained all the objects that were, are and ever can be in the
universe in an actual existence, in a possibility (or in a potenti
ality) before they come and act in their actuality.

5th. By Absolute Intellectuality I understand an intellectual
Being whose intellectual existence is dependent upon itself and
in itself — an ideal concept of the whole universe in one Abstract
Image; the images of all particularized objects, which ever can-
be formed by the laws of Intellectuality, their volumes, modes
and quiddities, is a one general ideal image, or an abstract being
in itself, which is the Absolute Intellectuality. Yet all menta?
images of every one of the particularized objects which arc one
generality of the Abstract Being are known and cognizable as
separately one in the other in their mutual intertwined relations in the
one general Abstract Image of eternal existence, in the absolute
unity of the one Absolute Intellectuality.

6th. By the term Emanation I understand the general force

7

of radiation and transformation. The absolute cogitation of all
mental images in their generality and Absolute Wisdom re
flects a general image — a radiation, wrought by one general ray
of Intellectual Light, as a photographic image of the Absolute
Intellectuality, which is the Universal Essence in its potentiality.
Bui since all mental images in their generality are cognizable
also as separated one in the other, the general force of radiation,
therefore, becomes also a force of transformation, which is the
general activity of the Universal Essence in its manifestation,
as it merges out of its potential general existence into particul
arized beings, in concrete form to become manifested in actuality
as single images issuing forth one from the other and one after the
other in the order of creation, according to the laws of Intel
lectuality as they are known one in the other in the Absolute Intel
lectuality.

yth. By Matter and Force I understand all the objects in their
appearances in actuality before us as single images in their con
crete form, although there is no such thing as a "primitive
matter" in the universe, which nature moulds and fashions into
various objects, as clay moulded in the hands of the potter; but
all objects in the endless universe are composed of minute part
icles, called atoms in their original isolated state, which are
coming and going in the absolute Universal Essence as the
exceedingly small sparks we see coming and going in a ray of
sunlight, in all eternity.

8th. By Atoms I understand those small particles as the
beginners of matter by their grouping in different aggregations,
which they are by themselves equally in quantity and in quality
and in their distance from each other in their first formation,
distinguised from the mechanical atoms which are recognized
by the chemists as elementary bodies with different quantities
and qualities.

9th. By Molecules I understand a group of atoms in their
first combination as a compound object; those mechanical atoms
which appear before our scientists as "elements" or as "prim
itive matter."

roth. By Stimulation I understand the excitement of the
Universal Essence in its general activity. As the general force of

transformation brings forth all mental images from their idealistic
state into a potential state, in an Universal Essence, to modify
them in actuality, or to bring forth one from the other and one
after the other in an actual existence as they are known one in
the other in their mutual intertwined relation in the Absolute
Intellectuality, it brings forth a stimulation or an excitement in
the essence to refrect and reflect all these mental images one
from the other and one influenced by the other to be cognizable
separately in actuality as they are known one in the other in their
one unity in the Absolute Intellectuality.

i ith. By the number of Six General Laws of Nature I under
stand six general divisions or fundamental principles of nature
in the intelligence of man, to understand the activity of nature
in its generality, not to be mistaken in any explanation of any
phenomena in actuality by the physical mechanism of man in
its actual state; although nature itself does not know any "cer
tain number" of laws, either generally or particularly. Every
effect in every moment of the unlimited time is a consequence
of the cause which preceded it, and that cause is a consequent
from another cause which preceded itself, and every effect is a
cause to another effect which follows it, without beginning and
without an end; that every cause in actuality is under a general
law to the effect which follows it, and as the effects in actuality
are innumerable, the laws of nature, as a consequence, are also
innumerable; and as every effect is related to the cause which
preceded it, and every cause is related to the effect which pre
ceded itself, without beginning and without end, so are the in
numerable causes and effects related to each other in one
general and eternal relation which preceded them. The innumer
able laws of nature in the entire universe, as a consequence, are
related to each other in one general relation, which preceded
the entire universe, a One General Law in an intellectual exist
ence by itself. The Six General Laws of Nature, which I have j
constructed, are only as symbols or landmarks to the intelligence
of man seeking the pure knowledge of nature. Keeping in mind
the following Six General Laws a man may be secure from many!
errors in science and philosophy at all events, for these Laws1
contain in themselves a pure conception of the entire universe!
and of all the forces actuated in nature, in all eternity.

Six General Laws o! Nature.

After a careful analization of the various systems of philos
ophy, considering the laws or axioms in modern natural science
and penetrating the mystery of nature itself, I found that all the
systems of philosophy are incomplete, unsatisfactory and totally
insufficient to the deep, logical and honest thinker. And, simul
taneously, most of the laws or axioms in modem natural science,
which are almost wholly derived from, or based on, inductive
results, are very often not only defective, but even false.

I therefore appear before the philosophic and scientific world
with the following Six General Laws of Nature, which
I have constructed (in a work entitled "Divinity and the Cosmos')
with a great many arguments and demonstrations, through
which I have discovered the mystery and explained the physical
phenomena of nature, desiring therefore the public opinion.

FIRST LAW.

There is one general force in the universe, or as I call it, the
Absolute Essence, acting in its general existence, in potentiality,
to modify itself into its individual existence, into atoms in
actuality, and keeping, by the same own impulse, every individ
ual object in its state and form. The action, or the impulse, of
the one general force lies in the centre of every object, not to
attract the other objects to its centre as it agrees by the law of
"gravitation," but to keep each particle of the object in its state
and position around the centre, as a force of conservation, I
therefore call it Centrality. The force of Centrality is the one
tender or innermost force, or principle in the universe, which
holds and correlates the universe together in one gradual, harm-

— 10 —

onious and eternal scale of creation, according to fixed immut
able and unvarying laws of nature which are the laws of
Intelectuality. But as the force of Centrality, by the stimulation
of the essence, acts in the atoms, the beginner of the matter, the
matter is acted upon; by receiving the action of the force, the
matter becomes vibrating, producing the motion in matter.
Thus, the force of Centrality is the active force, while the force
of motion is passive. The motion, which is the actuated force
in matter, by the vibrating of the matter, appears before us in
different and varying states and forms, bringing hereby all
different forms and varying objects one from the other and one
after the other in the order of creation in actuality under the
action of the Centrality according to the laws or rules of Intel
lectuality. The motion is dependent upon the force of Central
ity, so long as Centrality acts in the Universal Essence, there is
motion in matter. Should, however, the force of Centrality
cease to exist, the motion, together with the matter, would also
cease to be in existence. The one general force, the Centrality
itself, is the emanation of the Absolute Intellectuality.

SECOND LAW.

Every individual object in the universe, by receiving the
action in matter from the general force, is in an internal double
motion, to move around its own axis and in an eliptical way.
That double motion must be equal, proportionately, to the mass
of matter of that body, to the number of atoms from which it is
composed. The more matter the object is composed of, the
greater is the total force of its motion. This double motion is
the nature of objects by themselves, since every object consists of an
aggregate and immense number of small portions or atoms of
matter, holding together by one common centre to be a body by
itself, so that the impulse in the centre acts upon every particle of
the body to keep its state and position in the body, producing
herewith a vibration in each particle, and those vibrations of
all the particles are opposed to each other, that every particle is
vibrated in a different direction from the other in the same body;

— 11 —

therefore, the impulse of the centre is to regulate all the differ
ent directions of all particles to combine them in one result, in
a double motion in the object by Us being an object, and therefore
the sum of the motion of each particle of the body is a combin
ation of a double motion according to the number of the atoms,
to the mass of matter of that body. This law holds true in all
the individual objects in the endless universe, from the single
atoms in their appearance from the general existence into their
individualizations to the greatest planets, suns and stars and to
the matter of the brain in a human body, all possess the internal
double motion according to their mass.

THIRD LAW.

Every massive body in rapid motion causes by its own in
fluence all the smaller bodies moving near it, with a slow velocity,
to increase their motion, according to the quantity, direction
and distance of the moving massive body. But the force of in
fluence of the rapid motion upon the smaller bodies diminishes
according to the square of the distance between the two bodies,
and the distance in this case is measured by the length of the
radius of the body which exercises the force of influence on
another body. In the first distance, accordingly, the force of
influence of the large body is so great that the motion of all the
surrounding bodies in that distance lose their peculiarity of their
own double motion, and falling upon the circumference of the
large body they become parts of it, to move together in its
peculiarity.

This law is the first important law in nature in all its
physical phenomena, in the variation of objects in all their com.
binations in chemistry, in all the modifications or transforma
tions of motion in physics, and this law gives us a clear and a
new idea about the planetary motion in astronomy as well as in
the phenomenon of the falling bodies. Let me explain here the
planetary motion and the phenomenon of the falling bodies. All
bodies have their peculi^l double motion according to the mass
of matter they are composed of caused by the force of centrality.

— 12 —

The sun being greater in mass and volume than all the planets-
taken together, and having accordingly the greatest force of
motion, has the greatest force of influence upon all the planets.
But as the force of influence diminishes according to the square
of the distance, we will find by a clear mathematical calculation
the sum of the velocity of its planets together with the reason of
their different motion around the sun. The planet Mercury,
being the smallest of the planets, has its peculiar double motion
as the smallest of all other planets, but being the nearest to the
sun, the influence of the sun causes upon the planet to move
with quickest speed in the direction of the sun. The planet
Venus although its peculiar double motion is greater than the
planet Mercury, moves slower around the sun, being further
from the sun, the influence of the latter upon it is less than upon
Mercury. This explanation refers to all other planets, to all the
phenomena in our solar system and to the falling bodies upon
our planet in the first distance of its radius (860 German miles.)
Thus, the law of the planetary motion and of the falling bodies
are not due to the law of " gravitation " which nature does not
know, but to the law of motion by its own influence. The
same is the case with the law of " inertia " which nature does
not know.

The scientists instead of this, that they should have pene
trated the mystery of nature itself, to understand its being, that
the motion is only the one force in matter, that there is not one
atom in existence not to be in motion, and there is no particular
ized force in matter, neither in elementary bodies nor in
minerals, plants or animal, which are not a mode of motion. And
when they have perceived the phenomena of the planetary
motion and of the falling bodies, they should know that those
phenomena are revealed in their actuality only by the motion with
its influence; furthermore, to understand that the force of
influence diminishes according to the square of the distance
between the two bodies, and then calculate the motion with
the influence by the knowledge of mathematics, their calcula
tion would then be correct and they w^Bld have thus established
the right law of nature. But those scientists being dependent

— 13 —

upon their inductive results, upon the experiments and
mathematical calculation alone, they have adopted a force in
matter without any knowledge of its cause and being; the force
•of "gravitation" which is positively against the motion by its
primitive cause as a law of nature, which is utterly false. The
same is with the law of "inertia". Instead that they should
•understand that every body must be in an inherent double
motion by itself so long as it is not effected by the influence of
the velocity of motion in a great body, and as soon as the effect
ceases the body receives its own double motion, they have
adopted the first law in motion which Newton has established,
that "every body continues in its state of rest or of uniform
motion in a straight line except as it is compelled by force to
change that state," as a law of nature, while nature itself
knows not any rest in itself either absolutely or relatively.

The laws which our scientists have discovered may hold
;.good only in as far as practical mechanism is concerned as a
separate and distinct means by which man can make use of the
particularized objects and forces he knows. But they are not
laws whose activity controls nature in general or even the
universal mechanism as an integral part of the wisdom of
universal existence. Relative motion or rest are presented to
the senses, by the physical mechanism of the human body, to
the observation on the physical mechanism of the particularized
•objects as they are presented to the senses. But nature itself
does not know of any rest either absolutely or relatively and
•not of any relative motion, only of absolute motion under the action
of the one general force of Centrality.

FOURTH LAW.

Three kinds of motion are in matter: atomic motion, mole
cular motion and mechanic, or mass motion. The atomic mo
tion is the first action of nature in matter. The Absolute Essence
in its manifestation, by the general force of centrality, forms the
.atoms perfectly equal in quantity, in quality and in their distance
from each other in the universal space at their first formation.

— 14 —

But as the centrality acts in the centres of the atoms to keep
them in their state and position in the universal space, the atoms
receive their own double motion, through which they must meet
one another, and coming in contact form one body with one
common centre. In this way a great number of atoms become
one body with as many times greater force of centrality as there
had been atoms to combine, and accordingly as many times
greater force of motion. These bodies I call "molecules."
Thus, the world of atoms was converted into molecules, pos
sessing the double motion according to their mass being also
equal in their quantities and in their qualities. But when the
first atoms were converted into molecules there were produced
empty spaces in the universal space, which is the Absolute-
Essence betore its manifestation, and which gave birth again
to atoms equally distanced from one another; these atoms by
the influence of the velocity of motion in the surrounding
molecules, moved with greater rapidity than the first atoms, so-
that by coming in contact with one another by a grea er rapid
motion create new molecules which are more compact to each
other and form a new kind of molecules with different quantities
and qualities. In this way empty spaces appear again in the
Universal Essence, which give rise to new atoms with still
greater rapid motion by the influence of previous molecules,
and coming in contact with one another create a third kind of
molecules with more different quantities and qualities, and so to-
the endless. The first action in nature by grouping the atoms
together to form molecules in the above way, I call "atomic
motion." The chemists while they do not know why man does
not possess the ability to contrive elementary composition, that
the atoms are exceedingly small beings, and all the crafts of
man cannot avail to combine them into molecules, they regard
them as elementary particles, that the one absolute and infinite
nature has created a "certain number" of elements, which is a,
contradiction in itself. The truth is, nature itself knows not of
all the elements which our scientists have invented for us, for it
is one eternity, contained in one Absolute Essence in which-
there is absolutely no change or variation. The variation ofi

— 15 —

objects and the transformation of motion are due only to the
atomic motion.

The foregoing- description of the molecules (which are called
by our scientists "elements,") by their being different by the
influence of their previous molecules, will be sufficient to show
that all the molecules (or elements,) are more or less closely
related to each other in their compounds and properties. This
law of that kind of atomic motion ought to be the fundamental
law in chemistry, as an era in chemical science, and we may
anticipate that its application and extension will be wrought with
the most important consequences. A student of chemistry
instead of his first lesson that "the list of elements is not from an
absolute belief, (I do not understand the expression of 'absolute
belief as I do not understand the reality of 'absolute
nihility') in their real oneness of nature, but from the absence
of any evidence that they contain more then one description of
matter/' (Fowne's Manual of Chemistry,) that the basis of chem
istry is not the pure knowledge but an absolute or an unabsolute
"belief/' and the student must be a "believer". Why, let him
rather know the pure knowledge, the eternal truth of nature, that nature
itself is one eternity, contained in one Absolute Essence in which
there aie no different atoms and not a "certain number" of
elements, but all the atoms in the endless universe are perfectly
equal in their quantities and in their qualities. The variation of
molecules and of objects, however, is the atomic motion by the
influence of the previous molecules which are transformed into
the other and one influenced by the other. The "atomic weight"
and the "specific gravity" are accordingly based upon false
premises, because nature itself does not know either of atomic
weight or of specific gravity but of molecular density and of their
influences.

The "Periodic Law" which was pointed out by our
scientists is a pure evidence to the above law, not as they have
asserted that "a very remarkable relation has been shown to
exist between the quantivalence of the elements and their
numerical order of their atomic weights," but that "there is a
remarkable relation between the intensive properties of the

— 16 —

elements and their density," as it is to understand from the
tables of professors L. Meyer and Mendelejew, that the
molecules, or element lithium came into existence after hydrogen
and influenced by it, therefore lithium is only a little more com
pact than hydrogen, and so on. The whole stream of chemistry
is not due to the many laws of our scientists but to the law of
atomic motion and the influence of the molecules upon each
other. The molecular motion is the process of chemistry, either
by the nature itself or by the mechanism of man, to combine
the different molecules in one body with different qualities in one
common center. The mechanic motion, or mass motion, is the
work of physical mechanism to combine different forces of
different bodies while the bodies themselves are separated by
their separated centers.

FIFTH LAW.

There is not a perfect compression in the combinations of
objects in the universe in its actuality. There are not two atoms
or two molecules in nature which are so perfectly compressed
one with another that there is no empty space between them.
All compound objects in the endless universe are composed of
molecules and the molecules of atoms by empty spaces between
the molecules and the atoms, called "porosities", in every
object, and by empty space between one object to the other,
called "Universal Space." All the empty space, the porosities
as well as the universal space, are nothing else but the Universal
Essence in its potential state, before the manifestation from its
general existence into individualization arrives. The Universal
Essence itself is an emanation, an eternal thought as a
representation or as a photographic image, so to speak, from
the Absolute Intellectuality, wrought by one ray of intellectual
light of Absolute Mind, a thought of Absolute Wisdom.

The Absolute Intellectuality is an intellectual Being by itself.
An intellectual image of all compound objects of the universe as
a whole, as it is conceived in one mental image in an absolute
mind as a One Absolute Generality, is an absolute Existence by
Itself which is the Being of Intellectuality; in which each mental

— 17 —

image of every one of the particularized objects in actuality, are
known and cognizable as separately in their mutual intervened
relations one in the other in the absolute Unity in the one
general Intellectuality.

A mechanic has a mental image in his brain of the machine
which he intends to build; that mental image in his brain is a
general image of that machine as a whole, in which each
separated and different particle of that machine is known and
cognizable one in the other in their mutual intertwined relation
in the one general image of that machine. He builds his machine
after the models or images which his brains create. Thus, the
knowledge of a machine creates a mental image in his brain in
exactly the same form as the machine will be which he will
afterwards construct in actuality. The intellect constructed
that mental image before the physical machine is formed, in
other words, the physical machine is only a copy of the image
which was previously formed by the intellect. The great
Mechanic of the intellectual and harmonical universe, of this
infinitely great machine, has a mental image in Himself of the
universe which He intends to build ; that mental image is a
general image of that universe as a whole, in which each
separated particle of the universe is known and cognizable one
in the other in their mutual intertwined relation in the one
general image of that universe. Thus, the intellect of the
universe constructed that mental image of the universe before
the physical universe was formed. The physical universe, as a
consequence, must be only as a copy of the intellectual image
which was previously formed by the intellect.

But a mechanic of a physical machine, being himself a mode
of matter by its physical mechanism, and his mental image
also only a mental image of a physical machine separated by its
limitation behind him, has his mental image in a limited thing,
in his brains, separated from his intellect and behind it. The
universe in its generality, however, has no limitation, no begin
ning and no end, it is endless and boundless, nothing is behind
it, that there is no place and no time where and when the
universe does not exist; the intellectual image of that universe

— 18 —

must be, consequently, unlimited, boundless and eternal, and
nothing is behind it, that there is no place and no time where
and when the intellect of the universe does not exist, so that the
intellectual image of the universe is properly qualified to the
universe. He has no brain and not any thing can have any
place in Him besides his Intellect. He has not any other
attribute nor any mode of matter and force, but an One pure
Intellectuality, standing by itself.

Let me explain more clearly. A general image of the entire
universe in the brain of man is formed after his brain and body
are in actuality. The universe in actuality exists previously to
his general image of the entire universe, and in the physical
universe as well as in the general image of it in the brain are
enclosed his body and brain ; the Intellectuality in the great
Mechanic, however, is thinkable previously to the universe, that
the mental universe is previous to the physical universe, the
mental universe, consequently, cannot be thinkable to exist or
to be enclosed in any physical thing of the physical universe.
And as there is not any physical thing behind the universe, the
Intellectuality, therefore, has no other attribute but the Intellect
uality standing by itself. The extension or the matter and force
cannot be an attribute in Intellectuality as an one Unity, as Spinoza
has dreamed, but an eternal creation of Intellectuality. Again,
when man thinks with his material brain of one machine, he
cannot with the same thought dwell upon another machine, even
when he thinks of a triangle, he cannot with the same thought
dwell upon a square, the intellectual image of a physical machine
in the brain cannot be therefore so perfectly generalized and all
the particles of that machine cannot be perfectly known one in the
other, but absolute mind, which is not material, embraces all ab
stract images without end in one perfectly Absolute Generality, in
the one intellectual being, and each separated mental image is
perfectly known one in the other in its mutual intertwined rela
tion in the one Intellectuality.

A general image of a physical machine in the brain of a
mechanic cannot be converted into a machine in actuality; the
architect must use many instruments and materials to build that

— 19 —

machine, and the existence of that machine, when it is already
made, is dependent upon itself, not upon the architect, for the
abstract image (the idea) which we form in our mind, is eternal
of absolute existence and unlimited in time and in space. This
image, therefore, cannot be transformed into a concrete man-
gestation, which is limited in time and in space and is conse
quently non-absolute. Forming in our mind the image of a
triangle, that image can never be destroyed, even if all the tri
angles in manifestation be put out of existence altogether. Any
pure human intelligence, so long as it is true, as it contains not
any contradiction in it, is an eternal truth in all times, places
and with all men. It is never changing and is never partic
ularizing itself in different forms or shapes. Intellectual con
ceptions of anything in nature, if truths are as the laws of the
triangle or a square or of any figure self-standing by thenrr
self. They do not spring one from the other, one is not the
cause of the other; one form of truth cannot be converted into
another form of truth. If we draw inferences from previous
truths and base our conclusions thereon as we generally do in
Logics, in Geometry and in Mathematics, the previous truths
remain as such unchanged; they were not converted into new
truths. The pure human intelligence, therefore, as a real being
is not merely modified by a mode of the attribute Cogitation in
God, as Spinoza opins, not caused by God because it is actuated
by a different intelligence of actual existence, which was pre
vious to it, nor is a developement of the evolution in time, in
matter and force, as Spencer says, but it is Divinity itself, the
Being of Intellectuality of an Absolute Existence, in which no
other attribute or modification of any kind of activity is think
able. Thus, any general image in the brain of man, as it is
absolute, cannot be transformed into a physical or material
thing, which is changeable, nor have any relation with it
in actuality. But the universe as a whole, is in itself eternal
and endless. It had no beginning, for it is not made of nihility,
it has no end, for it will not turn into naught — it is in absolute
existence for all eternity. Yet it is in a general activity, in an
eternal transformation. The universe to our perception is an

- 20 —

aggregate of individual compound objects, it is composed of
various objects, different one from the other in quality, quantity
and form, changing one from the other and one after the other.
Thus, to the sensual perception of man, the universe is nothing
else but an aggregate of various and varying objects by a non-
absolute existence.

The universe, therefore, cannot be a self-standing being by
itself, for, were it a self-standing being by itself, no change
and no manifestation can exist in the universe, because that
cause, which is inherent in it implying it to be one moment in a
certain state and form, must compel it to remain in such a state
and form in all eternity. The universe cannot be also a non-
absolute being, not self-standing, for, were it a non-absolute
being, that there was once a time and space in which the
universe did not exist and there will be again such a time and
space in which it will be turned into naught, then, the universe
was never in existence and there was never any creator to create
it, because a creator of such an universe cannot be a created
thing, but its existence must be inherent in himself and standing
by itself in a perfect absoluteness. Now if he was one moment
without the creation of the universe, in that moment, conse
quently, he was not a creator, the creation in that moment was
not an absoluteness in him, thus, there would never have been
a creator to the universe. The universe, therefore, must be an
absolute being without any beginning an d without end, but its
existence is not dependent upon itself, but upon another absolute
being, whose existence is dependent upon himself, in a perfect
absoluteness, in which no change and no activity can be think
able. The universe as a whole, which cannot be otherwise in
existence than in an Absolute Intellectuality, must be as a unit
in him, it cannot be made by any other instruments or material
besides it, but as an emanation of the all-embracing Absolute
Mind, which is the Creator, the Emanator and Sustainor of it.
So that if the Intellectuality should cease existing for one
second, the universe should not be in existence.

The intellectuality is an intellectual image of the universe
as a whole, an intellectual being by itself, from which the uni-

— 21 —

verse is an eternal emanation, a radiation as a photographic
image, an eternal thought reflected of the intellectual light, in
which all mental images which are known one in the other in
the absolute generality, are radiated as a whole into a potential
state in an universal essence. By the radiation of all mental
images from their idealistic state into the potential state, ap
pear the general activity of the universe and its transformation.
The Universal Essence by receiving the intellectual image in
which each separated mental image is known one in the other
in their mutual intertwined relation it receives an excitement,
a stimulation as a general activity in it to transform itfelf from
its potential state into an actual state. By the transforma
tion of the Essence appear the atoms in their actual exis
tence as the exceedingly small sparks we see coming and going
in a ray of sunlight. By grouping the atoms in different
aggregations, by different kind of motion, through the general
transformation, the force of centrality, all objects that ever can
be in existence by the law of intellectuality, are coming and
going one from the other and one after the other as they are
known one in the other in intellectuality. Thus, every com
pound object in the universe is a group of a certain number of
atoms, collected in the empty spaces of the Universal Essence
by porosities in it, like the types set upon a block for the print,
and these empty spaces as well as the porosities are the Absolute
Essence which transforms itself into atoms, by the force of cen
trality, in all eternity.

The students of the positive school, especially the chemists
of to-day, being dependent upon their inductive results alone,
do not recognize any existence of an intellectual being by it
self beyond force and matter, that he be the creator, the
ruler and the controler of the universe beyond it. Having suc
ceeded with their mechanism by experiments and by mathemat
ical calculations, they have denounced the deductive method to
be dependent upon any logical calculation, and replacing the
inductive method alone they have introduced the teachings of
materialism among mankind. The materialism is a poisonous
plant, a venomous serpent for mankind. Its results are that a

— 22 —

man is a mechanical thing by the physical mechanism of his
body, an authomatic, that his life as well as his soul and mind
are only an involuntary motion in his body. Thus, a professor
of chemistry is an automatic to his laboratory as a shoemaker
is an automatic to his shoe-latchet, A president of a republic
is an automatic to his presidental chair as a capitalist to his
bank, and finally a preacher of Divinity, of morality and of
ethics, is an automatic to his pulpit as an anarchist is an autom
atic to his dynamite bomb. Now, as every man is an automatic
for himself, how can harmony and happiness be found among
mankind? Yet the materialism is recognized in our times as
the glory of mankind and as the civilization of our century. The
result of this is that such glory and such civilization have
brought mankind to their critical condition. Every man be
comes an automatic, full of selfishness, and thereby becomes
more and more savage, so that each of them will become as
wild as tigers and as poisonous as serpents.

Were I convinced that the teachings of materialism were true,
were the consciousness in a man nothing else but the excite
ments of the motion of his body, by coming in the brain
through the "censory" nerves and by transmitting through
the brain to the "motar" nerves, as Prof. Huxley has stated,
and as all the scholars of the positive school have accepted,
that the consciousness is the same with the feeling and the
emotion in man, that all these are nothing else but those excite
ments, and were I convinced, at least, that all the laws of nat
ure which are accepted by our scientists, are correct, then I
would have nothing to do only to commiserate mankind, and
to deplore their condition and their position in the world, that
after all their knowledge and science, after their commercial
intercourse and industry and after their glory and civilization,
they remain by their animal condition alone. But such is not
the case ; the consciousness of man is not the excitements by
his physical mechanism. A man is an automatic by his physical
mechanism only by his feeling and emotion, which are realy
an involuntary motion in the body, and only by his inductive
method, but not by his pure reason, not by the judgments of

-23-

the mind in his brain, which is the consciousness in man, and
not by the eternal truth of his pure deductive method, because the
judgments upon the knowledge of the objects in his mind
are not by the excitements, but by the pure abstraction of the
objects, which are previous and beyond them. The abstraction
of objects is the relation of the objects to each other. As every
object in actuality, by its physical mechanism, is related to
another object, by the physical mechanism of that object, and
that object is also related to another one, and so on, that all the
objects in the endless universe are related to each other in
one abstraction of the mind. That the physical mechanism in
a body, in its time and place is nothing else but always the
physical mechanism in a body from an object, which was
previous in existence and which has changed its form to be
such an object with another form, that the relation or the ab
straction of the objects in the mind is not because these objects
are in existence, but because they have the possibility in abstrac
tion to be in existence, that the abstraction of all things contains
in its possibility, in its potentiality, the relation of all things
which can be in existence in actuality, before they were in existence,
therefore the judgment upon the knowledge in the mind, or
the relation of them, which is previous to the objects and beyond
them, cannot be in the brain by those excitements, which came
to the brain only by the reflection upon the senses from the
physical mechanism in the presented objects in their present
moments] but the consciousness in man is a reflection upon the
brain from outside of his physical mechanism, by the one
general relation in the universe which holds and correlates the
whole universe together by the laws of nature which are the
laws of intellectuality, the Divinity itself.

The one general force of transformation, the centrality,
in bringing forth all mental images into actuality, brings
with it the general intellectuality to each particularization
individually. But since the general force brings forth all the
mental images in actuality only through the potentiality of
the universe, the intellectuality in these objects, therefore,
by their concrete uforms is only potentially; and as the one

— 24 —

general force in bringing forth those mental images in their
particularization it brings them forth only in the general ab
stract laws of intellectuality, each of them, therefore, in its
particular place in the thread of creation and in its time of
development becomes also the abstraction itself gradually, that
a man by his physical mechanism, as it is a concrete form, it is
in it the intellectuality only potentially, but a man as he is in
the highest degree of development in the" general abstraction,
then by his abstraction, in his consciousness, is the intellectuality
or Divinity itself. The inductive method, therefore, being an
observation on the physical mechanism of the particularized
objects alone, reflects upon the brain of man to be in its partic
ularized state, in its concrete form, to possess the knowledge of
things only of thej>otentiality alone.

Let us consider carefully a one adopted hypothesis in the
natural science of to-day, which is generally admitted by our
scientists. Since the physical forces or agents are disclosed to
them only by their effects, by inductive results, and their
intimate nature is therefore completely unknown to them, they
have admitted therefore an imponderable matter in the universe,
that "there is a subtile, imponderable, and eminently elastic
fluid, called the ether, distributed through the entire universe, it
pervades the mass of all bodies, the denest and most opaque,
as well as the lightest or the most transparent." By this hypo
thetical " ether " they believe to explain many phenomena in
physics, in astronomy and chemistry while such an hypothetical
ether contains a contradiction in itself. Such an hypothetical
ether must be divisible, for, were it indivisible, that the ether
were an one absolutely homogenous mass that filled the whole
universe withont end, that it is not composed of parts and not
divisible in parts, then, no compound object, not even a single
atom could exist in the universe. Fishes swimming in the water
divide the element and remove it from the place they occupy
at every point in the line of their motion. The space occupied
by the fish cannot be occupied by the water at the same time.
Now, if ether were an indivisible substance, which must have
at the same time the impenetrability as a substance, no material

— 25 —

object could exist where that ether exists, for it could not be
divided to make room for the object. Again: The physical
phenomena of light is explained by the undulatory theory, that
"all bodies, as well as the celestial spaces, are filled by an
extremely subtile elastic medium, which is called the luminiferous
ether. The luminosity of a body is due to an infinitely rapid
vibratory motion of its molecules, which, when communicated
to the ether, is propagated in all directions in the form of
spherical waves, and this vibratory motion, being thus trans
mitted to the retina, calls the sensation of vision." This whole
theory is also an evidence that their hypothetical ether is divis
ible, composed of atoms, for, were it indivisible, no vibratory
motion can be thinkable in it, and no luminosity can ap
pear in such a homogenous mass. The ether, therefore, must
be divisible, composed of small particles, of etheric atoms with
empty spaces between them. Now, those empty spaces, which
are not matter and not ether, must be nihility, and as a
consequence, that the universal space is nothing else but nihility,
and in that nihility swims the etheric atoms from one place of
nihility to the other place of nihility, and that nihility brings
forth the vibratory motion from one atom to the other in a
straight line of nihility, that the basis of our science is nothing
else but nihility. Even if we could assent that those empty
spaces between the etheric atoms are also a more subtile, a more
imponderable, and finally an infinitely thin, infinitely fine and
rare fluid that filled the entire universe, as a second kind of
"ether," we should have to assume also that there are infinitely
small spaces between those infinitessimal parts of that second
kind of etheric atoms which are not the same thing as the parts
themselves, and finally, we must come to the above conclusion
that the universal space itself is nothing else but nihility. So
long as the natural scientists do not recognize an ideal existence
beyond force and matter which does not possess the properties
of matter, they must recognize the universal space as a nihility,
which contradicts the principles of sciences. Moreover, if we
could assent to the opinion of our scientists, to their hypothet
ical ether, in such a way, that such a subtile fluid, as that ether,

— 26 —

possesses not the property of the general bodies of matter, the
impenetrability, but it has a special property of penetrability, that it
has no power of resistance, that the subtile fluid is a substance*
and-no-substance, and in reality it is a homogenous mass with
out any empty space between its parts, that is filling and fitting
the whole universal space without end, then we must assume
also that it has not the property of elasticity, because, the
elasticity may be developed in bodies by pressure, by traction
or pulling, flexion or bending, and by torsion or twisting to
resume their original form or volume, while such a homogen
ous mass which filled the endless and measureless universe
without any empty space in it and without any porosity, cannot
be resumed from its original form or volume. Such a homogen
ous mass, therefore, cannot possess any motion in it, and can
not be a conductor for heat, light and sound and no physical
phenomenon can be explained through it. A homogenous
mass, which should possesses the elasticity is a contradiction
in itself, and an everlasting shame to our scientists in all gener
ations. Such an absurdity can be only the result of the in
ductive method alone.

Thus our scientists, replying with pertinacity on the ex
periment they make with the particularized objects they have in
hand, are driven to explain their theories, which their experi
mental science fails to make clear, in all sorts of tortuous ways,
but not in the way of truth. Perceiving the lorces of theunivere
as seperate and distinct forces that are active in matter, and not
knowing what the forces of heat, sound and light are, they have
put up the assumption that there is a fluid, a substance in the
universe which is no substance, and this substance-and-no-sub-
tance is the originator of these forces.

In truth, however, our scientists have false conceptions of
nature in general and the working forces of nature in particular.
Their inductive and a posteriori methods of reasoning lead them
astray. Experimenting with individaulized objects they form
conceptions about the universal forces that are active in nature,
and these conceptions they set up as principles of the positive
truth. Should we assume that universal existence is nothing

— 27 —

but the aggregate of all particularized objects, that the unit of
existence is the particularized existence of its single parts (which
we perceive as compound objects,) and that it contains nothing
more than we can perceive in those parts, we would then have
to follow the methods of our scientists, to find out the nature of
those particularized objects and to judge by it about universal
existence; i. e., we would have to study nature by the inductive
methods and to form our views on it by a posteriori reasoning.
But such is not the case. The general existence of the universe
is not caused by the existence of the individualized objects it
contains; the particularized beings or the single parts in it have
not constructed the universe, and that the unit of existence is not
an aggregate of its single parts. But universal existence as a
whole gives existence to the particularized objects which are con
tained in it, and its quiddity stands altogether by itself. Also the
particularized single objects in it, are all one and neither of them
contains anything that is not in the universal quiddity. We
should know that the existence of every compound object in
manifestion does not lie in the object itself, but it lies in the
universal existence which is an absolute unit contaning in itslf
all that is manifested, but perfectly independent of anything in
manifestion.

Every manifestation we perceive is the effect of a manifest
ation which preceded it and, in its turn, the cause of a mani
festation that will follow it in the universal existence. All the
compound objects in the universe which were, which are and
which ever shall be, reveal but one manifestation, the quiddity
of universal existence which is everlasting. All the particular
ized beings, the temporal causes in manifestation in the endless
and multifarious, various and varying aspects as they appear in
the universe — are incessantly changing one into the other,
coming and going, forming and dissolving through the one
universal cause, in the one universal bond which is the absolute
unity of universal existence, and by one general law which
changes not in all eternity. How, then, can man presume to
pronounce judgment about the laws of nature in general by the
knowledge he gains through his experience and experiments

— 28 —

with the single individual manifestations of compound objects,
before he knows what the universe and what nature in general
is? The particularized objects are but fleeting shadows in the
nature of general existence. One manifestation, one rational
principle or even one question which cannot be answered to
agree with the laws which our scientists have devised, destroys
the very foundation of the system they have built up by their
experimental knowledge; for the unity of the universe in nature
is perfectly absolute in all possible manifestations. Every
natural law, therefore, must be positively absolute in and for all
manifestations alike; there must be nothing to contradict such a
law either in manifestation or in intellectual conception.

Let me attack the second basis of our scientists who are
dependent upon the conclusions of the knowledge of Mathema
tics. They should know that the knowledge of mathematics is
only a measurement to objects which are already in existence
known to us in their reality, as a help to us to erect signs and
landmarks on the road of wisdom. If we know and understand
the nature of things with our senses in their actual existence and
with our logical intellect their causes and effects in their general
existence, we may by the science of mathematics create for
ourselves landmarks on the road of wisdom. But without
knowing the true causes and effects of things in nature, the
landmarks we build by the science of mathematics lead us to
error. Descartes was nearly the beginner of the assertion that
the ideal of cognition is the mathematical, and being dependent
upon it was leaded in the greatest error. By an argument,
wherewith I intend to prove against Descartes, will also be
sufficiently proved against all our scientist?.

Descartes says:

"Proposition 5. There are no atoms."

"Demonstration. Atoms, according to their nature, are
indivisible particles of matter (according to definition 3.) But
since matter subsists in extention (according to definition 2 of
this volume) which according to its nature is divisible, no matter
how small its particles may be (according to Axiom 9) every
particle of matter, be it ever so small, must according to its

— 29 —

nature be divisible; i. e. there are no atoms, or naturally indivis
ible particles of matter."

This proposition and demonstration are utterly false. The
demonstration that matter subsists of extension which is divisible
is based on Axiom 7 which asserts that the quiddity of matter
is extension, and on Axiom 9. The latter, however, is utterly
false, and consequently all the deductions from it are baseless
and untenable.

Here is his 9th Axiom:

" Every extension can be divided in parts, even if it be only
by the mental process. No one, if he knows only the primery
principles of mathematics, can doubt this, for the space between
the tangents and any given circle can always be divided in
countless other and larger circles. The same is the case with
the asymptots and the hyperbola."

Now this Axiom which is based upon a mathematical cal
culation is utterly false. For even if we say that space can be
divided mentally or mathematically, it must be indivisible in
actuality; because if space were not indivisible in actuality, there
would not be a mathematical point in existence. The result of
such a mathematical Axiom contains a contradiction in itself.
Let me explain my argument clearly: The mathematical point
is mentally indivisible, and forms the fundation of the science
of Geometry. Now, if extension is so ^ndlessly divisible in
actuality, that there is not a physical point in actual existence
which is indivisible by the mind, (that the mind should recogn
izes it as indivisible), then, there is no mathematical point in
the mind, and then, there is no basis for the science of Geo
metry. For even if the mind should recognize that there are
atoms, indivisible parts of matter, in actual existence in the uni
verse, the mind must at the same time recognize that there are
no mentally atoms in the mind. If the mind should conceive
:>f a physical point that it is indivisible in actuality, this point
:ould still be mentally divided, for every physical point, of
whatever nature it be, is always mentally divisible in two parts,
ind those rJ'arts again can be divided in parts, and so forth with-
>ut end. Thus, if a point which is indivisible in actuality is still

- 30 —

divisible by the mental process, how is it possible that a point
which is divisible in actuality should be mentally indivisible?
If there is no physical point that is indivisible, how can there
be a mathematical point which is mentally indivisible ? The
truth, however, is, that mind in itself is without all limitation.
If we mentally imagine a mathematical line, that line is endless,
although in actuality there is no such a line in existence, for all
actual figures are limited. So also can we think of a mathema
tical line which can be endlessly divided, although there is no
such divisible small particles in actual existence. The quiddity
of mind itself is limitless but the unlimited mind forms judgments
about the limits of things of actual existence that they are limited.
The mind judges about a triangle which exist in practice that it
is limited by three sides, although the abstract mathematical
triangle is not a thing that is limited by three sides, but merely "
the laws, the limitation conceived about the physical triangle.
The mind thinks, in the same wise, about the radii of a circle, the
straight lines limited between the centre and the periphery,
although the mental line has no limit and no end. The cogit
ation of the mind, the act of thinking itself is not limited in time
or in space; it has no points, no lines, no areas, no extension,
no definite time and no measurable space. The act of thinking^ or
cogitation itself consists only of the laws of the images of things that exist
in manifestation or actuality. The laws of the triangle, the square,
the circle and of all the images of limited things of actual exist
ence are absolutely unlimited laws in the mind, in absolute
intellectuality itself which is the one general image of all the
things that exist as a whole. The cogitation of the intellect
forms the judgments about the images of all limited beings in
actuality that their limitations be manifested according to the
limitless laws of intellectuality. The unlimited laws of the
mind, as the mind is unlimited, become limitations in the things
that exist in actuality, because these things are limited. The
unlimited mind judges about the mathematical point that it
should be mentally indivisible, because that point is nothing but
the laws of the point which exists in limited actuality. The law
of that point is that it be mentally indivisible in order to form

— 31 —

the starting point of the mathematical line, that the mathemati
cal point should be the beginning of the mathematical line; for
if we have no mathematical point we cannot have a mathemati
cal line. The mathematical line, again, is the limit of the
mathematical area; and the area is the primery conception of
the mathematical body — all these mathematical figures being
mental concepts of things which exist in actuality. To be more
explicit and concise I say, extension itself is not abstract but
concrete. The conception of extension consists of three dimen
sions: length, width, ?md hight which every compound object
of actual existence has. Mind itself is not limited by three
dimensions. But mind judges about the dimensions which limit
the compound objects of actual existence. Descartes himself
admits this (Axiom 7, the quiddity of matter is extension).
Extension, therefore, is limited and not actually divisible in the
mind; for the extension in abstract, in the mind, is a symbol to
a thing which cannot in actuality be divided. Thus, matter,
which is extension even according to Descartes, is not endlessly
divisible. Atoms therefore exist, because the matter of every
compound object can be divided only in the atoms of which it
is composed, but the atoms themselves which are the beginning
of matter, the origin of limitation, they must be themselves
limited, they must be indivisible and non-compound; for the
particularized existence of the universe in actuality is limited in
time and in space, it must be an origin of limitation, that there
are atoms in actual existence in their indivisible state. The
whole mathematical conclusion of Descartes is herewith broken
up; the cogitation of mind which is absolutely limitless thinks
of countless large circles within the area between the tangent
and the periphery of a circle, although the mind itself, at the
same time, teaches us as a necessity, that the actual area, as
limited matter, cannot be in actuality divided without end. By
the same argument falls to the ground also the most important
proposition of Spinoza.

According to Spinoza, the extension is an attribute of
divinity or God himself is in extension; that divinity which is
absolute wisdom is also absolute matter, constituting both the

— 32 —

substance of thought and that of extension. The principal force
of all his arguments is thus constructed: Conceiving matter as
an ''infinite quantity" he recognizes it as a concrete substance,
standing by itself in an absolute existence, merely the same as
the intellectuality is; and conceiving all different thoughts and
all the individual imaginations in man as modifications of the
attribute cogitation merely the same as all the compound
objects are modifications of matter, he recognizes a general
activity in the intellectuality merely the same as in matter. But
as two absolute substances in the universe is impossible and
that one substance could not create another substance, he came
to the conclusion, that there is only one substance in existence
and that we conceive of it by two attributes, the attribute of
cogitation and the attribute of extension; but in reality they are
one and the same thing.

In the above demonstration, however, I have prove d, tha
extension itself is not abstract; it is not a general image of an
infinite concrete quantity as a concrete substance, but it is con
crete; it is the outward form of the individualized objects in
their concrete state limited by three dimensions. Extension is
neither a concrete substance nor an infinite quantity. There is
no concrete substance nor an infinite quantity in the universe.
The concrete matter before us is the matter of the individualized
objects which are different in quantity, in quality, and in form
one from the other, and separated by empty spaces between
each other. The concrete matter, therefore, cannot be an one
concrete substa ce. Spinoza argues "as there is no vacuum in
the universe, but all the parts, which are all the compound
objects of the universe, are joined together and.so closely linked
to each other that there is no void place between them — we are
forced to conclude that they are in reality not limited and not
separated one from the other; that the substance of matter as a
substance is indivisible; that this is the infinite quantity of the
substance of matter which is infinite in the substance of divinity."
True it is that there is no vacuum in the universe. Yet all these
parts, these compound objects of actuality in the endless uni
verse are not so closely joined or set together as to have no-

— 33 —

void space between them. But they are composed of atoms
with infinitessimally small spaces separating them within, and
they have void space outside taking up the room between one
compound object and the other. These void spaces are not
matter as well as they are not nihility. If they were matter no
motion would be possible in the universe; if they were matter
they would keep all compound objects firmly each in its place
and the whole universe would be one solid mass. As I have
proved above sufficiently. The concrete matter, as matter,
actuated by the force of motion, cannot be, in any way, an
infinite quantity or a concrete substance as an attribute of divin
ity. In the same way we have the conclusion that all indivi
dualized thoughts, all different imaginations in men, changing
one by the other and coming one from the other, as the
cognition of the senses, the will, the feeling, and emotion are
not any modification of absolute intellectuality, as Spinoza had
conceived, but they are different forces in the physical mechan
ism of the human body, coming and going one from the other,
one after the other and changing one by the other, in the process
of evolution, which is the transformation of the Universal Essence-
The intellect in man, however, or the pure judgments of things
in the brain of man are not a development of force and matter
nor a modification of absolute intellectuality, but Intellectuality
itself.

By this argument are broken up all the errors of the
"Critique of Pure Reason" from Emanuel Kant. The foundation
of the errors of Kant's criticism is the teaching of the philosopher
Zeno II, the founder of the system of stoicism. Zeno made the
assertion that "all the knowledge of man comes from the effects
which external objects produce upon the human senses; the
recognition of external things (objective experience) combine
within him and form the human mind. The cognition of man
comes not from his inward wisdom (subjective) but from out
side things (objective) and therefore such cognition is true. But
since by the force of imagination in the mind false notions
mingle with true recognitions, man must search for the criterion
of truth to distinguish between the false notions and the true

— 34 —

recognitions." This is the foundation which Kant has laid to his
teaching. He collected and gathered up many more such
erronous thoughts from the philosophers that had come after
Zeno and established his theory upon them. Emanuel Kant
made the following assertion: "The Ego that thinks (the think
ing soul of man) is only a naked form of consciousness by which
man recognizes and conceives the things that are external in
time and in place. The wisdom of the human mind is not an
existence by itself. It does not give the human mind the power
to know out of itself things that are beyond the compulsory
experience." Addicing many strange reasons to show how
antinomies of logical conclusions may spring up by reasoning
without compulsory experience, and how errors lie at the door
of paralogism or conclusions drawn from false premises, he
gives us the following warning: "Man must not conclude that
a thing can be in actual existence, or in realization because it is
possible to conceive of it in the mind. " This is precisely Aris-
totele's error which has impressed itself upon the minds of all
the ancient and modern philosophers and scientists who know
not and understand not the quiddity of the mind itself or the
methods of judgments.

Aristotle demonstrated : 'The existence of actuality must
be previous to the existence of potentiality not only according
to its own conception (for the conception of potentiality, of the
possibility of existing, is only relative to the existence of act
uality) but also according to time, for the possibility of existence
can be thought of only after it has become manifested in act
uality."

By this agument he established his conclusion that
1 'there is a worker in the universe, who is activity itself and
that he is the author of all that exists." The truth, however, is
that the existence of actuality must be later and not pre
cedent to the existence of potentiality. If a man invents a
machine, which has not existed in the world before, he cannot
bring it into actual existence before he kows in his mind that it
can exist and that he can bring it from his existence of potenial-
ity into actual existence. There was a time when there were

— 35 —

no human beings on the earth in actuality ; but they were
there in potentiality, for the human race was not imported
hither from another planet. Man came on earth in actu
ality from his existence in potentiality, which was contained
in the actual existence of the earth itself; in the actual ex
istence of the earth was contained the potential existence
of man, and through a certain cause, he was brought into actual
existence on it. The potential existence, which is the possibility
of existing, precedes always in time the existence of actuality.
Thus, according to Aristotle, that Divinity is the activity or the
existence of actuality, compells the assumption that the potential
existence of the universe was previous to Divinity, who is its
creator ! ?

Aristotle's error was impressed upon the mind of the great
philosopher Descartes, who expressed himself: "The idea,
which a man may conceive of a winged horse, is not in itself a
falsehood, as long as a man does not think at the same time
that a winged horse can be found in existence." Thus, this
philosopher thinks, that if a man believes that a winged horse
exists, his idea is a falsehood. The truth, however, is not so ;
but every conception of the mind, which has not a refutation in
the mind, must have an actual existence, when the cause comes
to produce it in actual existence according to the laws of Inte-
lectuality, as it is conceived in the mind. The winged horse
has no refutation in the mind, for the wings are no contradiction
to the body of the horse in the mind, because the mind asserts
that a horse with four legs can be in existence, which should
have also wings when there is a cause for it. If we have not
such a creature before us in actuality, it is for the reason that
the cause for its actual existence is not come yet, or perhaps
there was such a cause many thousand years before us and a
winged horse did actualy exist in the world, but another cause
came afterwards and destroyed that species, as many other
species of animals were extinguished upon the earth ; perhaps,
moreover, there is still such a creature in existence on the planet
Mars or on any other planet. Let us imagine our earth, as it
was in its piimitive state when there was not a human being

— 36 —

upon it yet, and let us think of a human body upon it as it was
in that state. Would it be a falsehood then to assert that the
human body of our imagination would exist in actuality, when
the cause would come to bring it into actual existence? Who
ever has brains in his head must know that the existence itself of
the human body is not because the body is in actuality, but because it was
conceived in the mind before it came into actual existence.

Upon the above errors of Aristotle, of Descartes and of
many others came Emanuel Kant, warning us that "Man must
not conclude, that a thing can be in actuality or in realization,
because it is possible to conceive it in the mind." His argu
ments are : The idea of a bird with three or five wings is a
mental possibility, for it has no refutation in the mind; but such
a bird in actuality is an impossibility, for it is contrary to the
laws of motion. Thus, no conclusions should be drawn from
mental possibilities about the possibility of actuality. This
argument, however, contains its falsehood in itself. The idea of a
bird with three or five wings, which is an impossibility in act
uality, because the law of motion is opposed to it, is certainly
impossible according to the mind, that the mind itself judges
that such a bird is an impossibility, because it is contrary to the
laws of motion. The mind is not a lot of- abstract imaginations
gathered in the brain with all nonsenses and mixed up with
each other, as Kant opines, but the quiddity of the mind consists
of the intellectual laws of all things, which exist in actuality that
they should exist according to the laws of the mind. So also
according to Kant, there can be two opposite motions in the
mental conception, while the existence of such two motions in
actuality is impossible. But this too is false, for the mind itself
asserts that the actual existence of two opposite motions is
impossible, the mental conception of such two motions is also
an impossibility. And so it goes with all his arguments. The
truth itself is, that the mind itself is but the image of all com.
pound objects that can be in existence according to the laws of
the mind and through the laws of the mind and not through false
imaginations, which came to the brain by the different effects
of the objects in their different appearances to the senses.

— 37 —

Upon the same errors are based the natural science of to
day. Our scientists not knowing the existence of things by
themselves and not knowing which existence is previous to the
other, have adopted many forces in nature, which are senseless.
Every logical thinker must understand, that the motion in a
body is the primitive force in it by its being a body. A body without
any motion in it has not any exercise in it to be a body. If
there were any property of "gravitation" or of "inertia" in a
body, they must come in it after the body begins to be a body.
Motion in a body must be always previous in it to all other pro
perties in it. The combinations of every body in the endless
universe, as a consequence, must be the cause of motion only in
every body. Thus, since every body begins to be a body
only by its combination and in that moment of its combination
it receives only the property of motion, not any other property,
those properties of "gravitation" and of "inertia", as a conse
quence, are not intensive properties in the bodies, but imagina
tions in the brains of our scientists, being effected only by their
senses. All mathematical calculations are not able to bring or
to create any force in a body without a certain cause to it.
Mathematics are an abstract knowledge in the mind and mind
itself must be the ruler and the judge of them, as I have
demonstrated before.

SIXTH LAW.

There are no two individual objects in the universe,
which are different in their properties and do not differ in their
porosities. The substances having equal porosities pass ex
actly the same properties, and a variation in the porosity of a
substance produces a corresponding variation in its properties.
The properties, or the qualities of a compound object is the
motion in it; the motion itself, however, is an actuated force
(passive) by the force of centrality ; the action of centrality more
over, in a body after its transformation is in the centre of the
body to keep each particle in its individual state, but is not the
same in the empty spaces between the particles, which are the
essence itself in its potential state before its transformation, and

consequently the empty spaces serve as a resistence to the ac
tion of the force of centrality and a resistance to the motion.
Therefore a different porosity brings a different resistance in
motion and a different motion is a different quality in the body.
The law of Avogadro, which is generalized as follows, 'The
molecules of all gases, simple or compound, occupy equal vol
umes, or, equal volumes of all gases contain equal numbers of
molecules", can be accepted, according to the above six laws,
only the first part of it, that the molecules of all gases occupy
equal volumes, that a molecule of oxygen occupies the same
volume as a molecule of hydrogen, the difference between them
is only the different porosities, which is the different density,
but not according to the atomic theory of our chemists, that the
atoms themselves are the elements, and accordingly the volume
of an atom oxygen must be 16 times larger than that of hydro
gen. The second part of the law of Avogadro, that equal vol
umes of all gases contain equal numbers of molecules is utterly
false. Two glasses of equal dimensions, the one filled with
oxygen and the other with hydrogen, by equal pressure and
equal temperature, must be the number of the molecules in the
glass of oxygen so many times larger than the hydrogen, as the
density of the oxygen is larger than the density of hydrogen, or
as the porosity of oxygen is smaller than that of hydrogen. The
experiments of the most brilliant chemists of the century, as
Barzelius, Dialong, etc., and of the latest one F. H. Keizer, on
the atomic weight of oxygen compared with hydrogen, as 16,
is not an evidence to their result, that an atom of oxygen com
pared with hydrogen is 16, but that a molecule of oxygen
compared with hydrogen is 8. Those experiments are deter
mined as follows: Pure dry hydrogen gas was passed over a
red hot copper oxide, combining with the oxygen of the latter
it formed 30.519 G. water. The copper oxide lost 27.129 G. of
its weight and this figure represents the weight of oxygen in the
above weight of water; which contains thus, 3,0.519^27.129=3.390
G. of hydrogen. In the same way an experiment was made by
Keizer. Now, instead of this to calculate this experiment plain
ly, that as in 30.519 G. water was found 27.129 G. of O. and

— 39 —

3-39° G. of H. is a clear evidence that the weight of O. is about
$ times more than that of H , they have adopted another law
that a molecule of water contains two atoms of H. and one
of O., that in the said 3.390 G. of H. are found two times more
atoms than in the 27.129 G. of O., which is absolutely false. If
they have found that two glasses of hydrogen and one of oxygen
forms two glasses of water is not an evidence that a molecule
of water contains two atoms of hydrogen and one of oxygen,
but it is an evidence that the porosity of hydrogen is larger than
that of oxygen, and therefore, the one volume of oxygen con-
denced into two volumes of hydrogen and becomes two glasses
of water, but the number of molecules (atoms) in the two glasses
of hydrogen is equal to the number of the one glass of oxygen.
On the same way go many experiments of our scientists by
their inductive methods.

By the above demonstrations, we come to the conclusion,
that all the different forces in matter as the force of electricity,
the force of magnetism, of heat, light, and all the forces in the
minerals, plants, animals and men are due to the different porosi
ties in the bodies, which is the Universal Essence before its trans
formation from its potential state into its actual state. The
identity between light and electro-dynamic waves and the elec
tro-magnetic light theory of the- latest scientist, according to
which the light effects depend on electrical vibrations, are not
due to the nonsense, to the hypothetical, imponderable fluid,
which is called "ether", but to the stimulation, or excitements
of the porosities, which is the universal essence alone. The uni
versal essence, which is the emanation, the eternal thought or
the representation of the Absolute Intellectuality, by the general
force of transformation, the force of centratity, is in an eternal
and infinite stimulation. The general force in bringing forth
all the mental images from their idealistic state (in the intellect
uality) into the potential state in an universal essence, brings
forth with it a stimulation in the essence, to transform itself
into actual state; so that all mental images in the one Gen
erality in the Absolute Mind are refracted and reflected through
the general force, one by the other and one after the other,

— 40 —

as they are known one in the other in their mutual inter
twine in the Absolute Mind to be revealed in actuality, under
the force of centrality, according to the laws of Intellectuality,,
in the forms of particularized objects, in concrete states, as mat
ter and forces, by different kind of motion, the actuated force in
matter, which appears in rays of electricity, in rays of light, or
magnetism, heat or other forces, by the stimulation of the es
sence, in its potentiality, under the force of centrality.

The above six laws of natuve are an extract of my MS.
"Divinity and the Cosmos" in which all the physical phenom
na, their causes and laws are clearly explained, and whic
will elevate mankind on the highest degree of science, of knowl
edge and civilization. The publication of this manuscript will
be as soon as I have the means for it. But as I have not the
means to prosecute my work, I therefore appeal with the above
six laws to the public in general to pay their attention to it in.
order that every seeker after truth and pure knowledge majr
assist me thus far as to be capable to publish my gigantic work *
where my system is clearly and explicitly set forth.

313 East 74th St., New York City.

m

*T*v <•!

sn

• .-

• , '