MASTER NEGATIVE NO. 91-80184 i MICROFILMED 1991 COLUMBIA UNIVERSITY LIBRARIES/NEW YORK as part of the Foundations of Western Civilization Presen-ation Project" Funded bv the NATIOMi\L ENDOWMENT FOR THE HUMANITIES Reproductions may not be made without permission from Columbia University Library COPYRIGHT STATEMENT The copyright law of the United States - Title 17, United States Code -- concerns the making of photocopies or other reproductions of copyrighted material... Columbia University Librar}' reserves the right to refuse to accept a copy order if, in its'judgement, fulfillment of the order would involve violation of the copyright law. AUTHOR: WATERS, GAY TITLE: THE SECRET HARMONY ... PL A CE : BOSTON DATE: [1 894] i * COLUMBIA UNIVERSITY LIBRARIES PRESERVATION DEPARTMENT BIBLIOGRAPHIC MTrRQFORM TARHFT Original Material as Filmed - Existing Bibliographic Record Master Negative # Restrictions on Use: 110 G25 Waters, Gay. The secret harmony of the spheres. A philosophy of human nature. By Gaywaters iP^eud^.- Boston, American printing and engraving co. [ 1894] 55 p.. 1 1. 22' 4i6H(;r. 1. Philosophy— Miscellanea. Library of Congress Copyright 1894: 13612 BD701.W3 11-24662 c TECHNICAL MICROFORM DATA FILM SIZE: txlTj^.. REDUCTION RATIO: \\h IMAGE PLACEMENT: lAiniA IB ilD DATE FILMED: .^JStX INITIALS FILMED BY: RESEARCH /PUi3LICATIONS. INC WOODBRIDGh'ct c Association for Information and Image Management 1100 Wayne Avenue, Suite 1100 Silver Spring, Maryland 20910 301/587-8202 Centimeter 1 2 3 ihIiiiiIhhIiihIiiiiIiiiiIh Inches 4 llllll ill 6 7 8 9 10 11 iliiiiliiiiliiiiliiiiliiiiliniliiiiliiiiliiiiliiiiliiii 1.0 I.I 1.25 |U5 1 5.0 I 71 2.8 3.2 4,0 1.4 TTT 12 13 I iiliiiil 2.5 2.2 2.0 1.8 1.6 n 14 I 15 mm illll MflNUFfiCTURED TO RUM STfiNDflRDS BY APPLIED IMAGE, INC. . ! no QcJls in Uic (?i:itu of |lcnr JlorU GIVEN BY N.M.3atl er * ^ THK i( ^^ Secret Harmony of the Spheres, A PHILOSOPHY OP HUMAN NATURE. BY OAY WATERS, Author of " Wicota " and ''Otonkah's Daughter:' m BOSTON: American Printing and Engraving Co. 50 Arch Street. Price, One Dollar. '4 Copyright, 1894, by Gaywatbks The Sbcrht Harmony of thk Sphhrbs Pkbssof Ahbbican Printing and Engraving Co. 50 Arch Strbbt, Boston T' 4.":^ ^ ■^ "v »f.i c~-% i^^ ^ CO 03 PRE FAC E. Some few years since, the writer took an interest in the 30,000 Sioux. At that time he published two books, viz., "Wicota," a volume of metrical Sioux legendry, and "Oton- kah's Daughter," a novel. Letters concerning those works dated Jan. ii, 1888; Feb. 13, 1888; April 29, 1889, and May 21, 1889, from the "Palais de Bruxelles," '* Buckingham Pal- ace," and the *' Executive Mansion, Washington," indicated at that time their kindly and distinguished reception. This little philosophy is the fruit of some recent reflection upon the deeper psychical forces capable of bringing about univer- sal changes in the history of such peoples. Hence, by the use of the phrase, entclechic-sensiious-adequatCy is meant a latent sensuous feeling, which considered in itself, and with- out relation to the categories of sensuous impression, pos- sesses a specific type-species of feeling, the correlative of a distinct type-species of sensuous impression, and which, when considered subjectively in correlation with the sensuous impression constitutes the purely subjective side of a sensa- tion. The term entelechic-propensional-adequate is made to stand for every latent type-species of human feeling, distinct from the sensuous, and which form the correlatives of the categories of the understanding. 17160? •9 i 4 GLOSSARY. This essay does not pretend to conventionality either in terminology or method. If it can be used at an odd moment by some gifted man in assisting to form a loftier synthesis the author's purpose will have been served. He has no schools to quarrel with, and none to worship. As a probably odd bit of thinking it may some day have value in some small way, and if not, it will serve the author the purpose of a sort of mental landmark. It is obvious that whilst deviations from the conventional in philosophy may, or may not, evolve a sturdier approximation to truth, they usually imply a departure in terminology. The writer's first aim was to render his essay intelligible to himself, taking for granted the loftier intelligibility of his critics. Hence in the selec- tion of such terms as Architectonic Entelechy and Sensuous Entelechy they have been adopted in order to make the com- prehension of the work less arduous. If to save the reality of morals it is necessary to outline the possible categories of an optimistic metaphysic, thereby showing the sensuous - will to live," to be a less essential part of the universe, it is also obvious that any unconventional attempt in this direction must imply the usual warring mis- conceptions which arise from pre-conceived notions as to the meaning of unconventional terms, to say nothing of not impossible misprints. But the fact that the author has been able to render himself intelligible to himself, furnishes him with a rash conceit that he may succeed in making himself mtelligible to the loftier intelligibility of his critics. I GLOSSARY. Basic-Consciousness. — The potential condition for the appearance, disappearance, and re-appearance of our sensuous and rational existence, and which embodies in its categories both the sub-conscious and the unconscious. Serial-Intuition. — The re-appearance in consciousness of an miremcaniugcd intuition according to co-existent and co-ordinated categories of impression and adequacy. To re- intuite or re-intuitionalize. Serial-Conception. — The re-appearance in conscious- ness of a rc-inea7iinged'w\t\x\X.\0Y\ according to loftier co-existent and co-ordinated categories of impression and adequacy. Impression. — Any given d priori objective imperative, or formula necessary to produce any given intuitional effect in consciousness ; which effect is produced by a co-existent and co-ordinated action of the objective imperative with that of any given adequate. God. — The Mind of Minds which determines itself to individual minds via the categories of the Intticor Communisy and as an objective imperative. Sensuous-Entelechic-Adequate. — A principle of sensu- ous-feeling differentiation ; or, 2i particular sensuous feeling, potentially present both in and out of consciousness, and fol- lowing the three-fold law of the appearance, disappearance, and re-appearance of sensuous impression. The expression (when appearing or re-appearing in consciousness) of a par- ticular systematized order of sensuous feeling, and which con- stitutes the sensuous dynamic of purely sensuous activity. glossary. 7 Volition. — A commotion of feeling caused by the inter- action of the co-existent and co-ordinated categories of ade- quacy and impression. The direction in which the volitions advance are determined by the interests of the adequates. The form of the volition veers coincidently with the direction of the interest and varies in intensity according to the same law. If the prevailing interests of the adequates become differen- tiated, the prevailing volitions coincidently follow the new interests, or differentiations. Intueor Communis. — (Personified and allegorized as "The Prince.") The universal reason of all reasoning existences on earth, and the complement and correlate of the Mind of Minds, or the more true Sun. a — Subjective. The individual conscious subject of purely rational thought. b — Objective. An a priori^ universal, and necessitous impersonal intellect or reason, shared in by the individual. The postulate of the spontaneous intelligence common to all men. The pure thougJit-ego of the world as contained under the summa genera of the Mind of Minds. Architectonic Entelechy. — (Personified and allegorized as "The King.") a — Subjective. The conscious subject of purely rational feeling. b — Objective. An d, priori, universal, and necessitous rational j^eeling forcCy distinct from sensuous-feelijig force on the one hand, or the existence of "sentiment*' on the other; though essential to the existence of the latter in all its higher rational forms and shared in by the individual. Not the objective transcendental ego of Kant, but its correlative, and which alone makes possible the rationally " I feel," as wholly » 8 GLOSSARY. distinct from the "I think," of the objective transcendental ego of Kant. The only real, and necessary, coherent, co-ex- istent, and co-ordinated correlative of the universal "I think," and which, according to its own categories, makes possible the universal rational-fee li?ig conditions of all purely rational experience, as distinct from sensuous experience. The Archi- tectonic Commtmis. Architectonic-Entelechic-Propensional-Adequate. A principle of rational feeling differentiation ; or, 2. particular rational feeling potentially present both in and out of con- sciousness, and following the three-fold law of the appearance, disappearance, and re-appearance of all unsensuous thought. The expression (when appearing or re-appearing in conscious- ness) of a particular systematized order of ratioftal feeling and which constitutes the rational dynamic, the '' idh-forie'' of all purely rational activity when unalloyed by sensuousness, and in correlation with some category of the understanding. Sensuous Entelechy. — (Personified and allegorized as -The Vivific Goddess," "The Harlot"; the universal self- consciousness of all sensuous nature, and the complement and correlate of the sun.) a — Subjective, The conscious subject of purely scfisuous feeling. b— Objective. An a priori, universal, and necessitous sen- suous-feeling force, distinct from rational-feeling force on the one hand, and the existence of the understanding on the other, and shared in by the individual. The co-existent and co-ordinated correlative of the Architectonic Entelechy, and which according to its multiscient categories of purely sensu- ous impression renders possible the universal sensuousfeeling 1 GLOSSARY. ^ conditions of all purely sensuous experience as distinct from rational experience. The Sensuous Communis, Soul. — The unity of the architectonic adequates. A primary of the mind. The psychical gravitating mediary between the Intueor Commtmis and an irrational satellite of revolving sensuousness. Interest. — The cause of all volition. A synthesis of agreeable or disagreeable feeling formed by the intuiting of objects belonging to the presentations of sensuousness or reason. Contentment. — Complete satisfaction with one's own way of thinking and feeling. A conservative illusion necessary to the preservation of truth. In this treatise, conceit, or the overvaluation of one's own way of thinking because of the pleasure it gives ; and contentment, or the agreeable feeling of intellectual or sensuous satisfaction are regarded as the inevitable contradictories of all human progress. Courage. — The parent of honesty. Disregard of public feeling for the sake of truth. The greatest virtue of the soul. ) INTRODUCTORY PARABLE. 1 ■ i Notwithstanding Kant's aversion to figures as "go-carts,** he used them, and hence in order to make the salient features of this httle philosophy as palatable as possible, the person- ification of " Nature " as the Harlot, the Prince as the Intel- lect, and the King as the rational propensions. ***** In an ancient palace, wind-swept, gleaming against the blue of heaven, and high above a changing sea, are three persons. A sensuously beautiful, unprincipled Harlot, ancient as all world-life, and young as it — the same yester- day, to-day, and forever, and who was begotten in the primordial ages of the world's darkness, passion and fury. She is transcendentally beautiful, though cursed with a fierce, uneasy sense of the most horrid multiscient desires. More cruel than death, possessing the basest of all imagin- able Machiavellian instincts, she is a creature of magnifi- cently furious passions, prefers a naked race, and knows no shame. I i In the same palace, watching from a window the foam and spray of waves at play, is a King, far more handsome than the Harlot, not so ancient as she as to this world, though born long ages ago in earlyTertiary time. His eye wan- ders to the remote distances where the shapes of shadowy isles form on the horizon. He wanders to and fro, gazing at the white crests of the loud sounding sea. His majesty pos- sesses the loftiest conceivable sense of purely rational want, and blindly rages in spasms of beneficent fury to give ex- pression to the sublimest emotions. His passions are only 12 INTRODUCTORY PARABLE. for good, and they are as magnificent and changing as the moods of the sea on which he gazes. His propensions are unwearyingly urging to the origination of new and higher forms of rational being. All the grandeur of his impulses imply a splendid loftiness of anticipation, a sublimity of ex- pectation and affirmation, a problematic aim at a marvellous attainment of magnificent rational proportion hitherto un- dreamed of by the imagination of man. ***** With an eye sweeping far to where the distant sea-birds are poised in flight, and where the wide wings of the Morning circle to the wave's white crest, on an upper balcony of the same palace, is a Prince, a divine, universal genius, an utter apathist, and who has never felt human joy or sorrow, pleasure or pain. There is no mystery under the sun that he cannot explain, and no problem that he cannot solve. Upon him the King and the Harlot depend for wisdom. The Prince came to the palace with the King, and he is of illegitimate birth. T^e Palace. — The human body and sensori-motor system and sympathetic ideo-motor system. The Prince. — The human intellect, including reason, genius, the understanding, and imaging faculty. Intueor Communis. The King. — The human rational propensions. Architectonic Propensional Entelechy, The Harlot. — The human sensibilities. Sensuous Entelechy. Settsori Communis. • » THE SUPER-SENSUOUS SPHERE. As distinct from a purely sensuous adequate on the one hand, and a sentiment, which is a feeling consequent on a judgment on the other, a propensional adequate is a purely unsensuous feeling possessing the qualitative power of re- sponse to the nerve stimuli of the time categories of idea- tional impression. That is, the propensional adequates em- body in their categories the type genus of every type species of feeling other than sensuous, and constitute the subaltern stimulus or intermediate genera of feeling between the sphere of the entelechic sensuous adequates on the one hand, and the categories of the understanding on the other. Hence the objects of the feelings of the propensional ade- quates imply an un-sensuous category of time forms, a co- ordinated and co-existent unity of psychic entelechics dealing with a distinct and pure unity of correlative unsensuous con- sciousness, and constitute in their unity all the unsensuous categories and modes by which the mind is internally affected by the relations of the understanding. That is, the propensional adequates are unaffected by the entelechic sen- suous adequates and the categories of the time forms of sensuous impression, the combination of which constitutes sensuous intuition, only in so far as sensuous intuition pos- sesses any correlative understandable unity by which they can be cognized by the understanding. As distinct excitants of mental activity they spring automatically into action, without, on the part of the individual, any design or purpose ; and, as the correlatives of the higher characteristics of human life, constitute the dynamics of all rational thought. They operate as distinct correlatives with the spontaneities 14 THE SUPER-SENSUOUS SPHERE. of the understanding, and as a correlative law of feeling without which the spontaneity of cognition or the notiones communis would be impossible. Thus a propensional adequate is a feeling accompanying a distinct unsensuous image, for, as all our experience con- sists of related feeling, that category of feelings by which the understanding can intuite an unsensuous image, must itself be unsensuous, particularly if it be a co-ordinated and co-existent correlation in the formation of an unsensuous ex- perience ; for, the existence of the propensional adequates in perfect adaptation to an environment, or in correlation with the highest reason, implies a distinct supersensible, super- mundane existence. Any power, not itself sensuous, but which possesses the power to intuite sensuousness, must either be subsensuous or supersensuous. The ultimate grounds to which our experience in its widest or narrowest sense is reducible when pushed to its last refuge, are two, viz., the sensuous ^ i. e., some specification of the correlative categories of the entelechic sensuous adequates and the time forms of sensuous impression ; the prope7isional, i. e., some specification of the correlative categories of the propensional adequates and the time forms of the categories of the under- standing. That is, the propensional, and the sensuous feel- ings, are the co-existent and co-ordinated criteria, or correla- tive entelechic proofs of the duality of life. The synthesis of the reappearance in the memory of a fancy image, or a serial-concept, and the recognition of the same, has involved not only a latent process of propensional or sensuous adequacy, in basic consciousness, but their de- terminations ; for all our fancy images or serial-concepts ex- press either a relation to the propensional adequates or to the entelechic sensuous adequates, and which were the necessary conditions of their imaginary or conceptional determinations. THE SUPER-SENSUOUS SPHERE. 15 Assuming the pre-existence at any time before birth of the categories of the propensional and sensuous adequates, utterly unconscious of this pre-existence, they find themselves now posited in experience as two co-ordinated and co-existent unities of inter-related feeling-life. The whole process of experience is a net gain in the re-intuitionalizing of those categories of propensional and sensuous adequates whose ex- perience represent the multiplicity of the successive time distinctions. Grasping together of all this experience and unfolded propensional existence in one grand complex intui- tion, implies, in this re-intuitionalizing, that the process has been one, involving in its dazzling sum total the utter de- struction of those elementary spatial conditions and correla- tives of the time forms of the categories of the entelechic sensuous adequates, and which remain at death, as at birth, a rational vis inertice ; as at death, this dichotomitic or bi- membral division of life-feeling, as governed by mind, has exhausted its immediate possibilities for further development according to their pre-existing, co-ordinated and co-existent conditions in human experience, and a category of complex objects has been constructed for the propensional conscious- ness by a process in which the conditions of the categories of the time forms of sensuous impression have been gradually annihilated and rendered useless by the evolving process of propensional intuition ; and the reality is now the connection of all these re-intuitionalized experiences by the synthetic categories of the entelechic propensional adequates, and whose action has been all through our human experience of a synthetic character. It is with these categories of the en- telechic propensional adequates that philosophy first has to deal in order to explain the possibility of the synthesis of all rational apprehension. That is, the unity of the categories of the propensional adequates is a unity of consciousness dis- i6 THE SUPER-SENSUOUS SPHERE. tinct from the categories of the understanding, and, although in connection with the sensuous adequates, the propensional adequates furnish the active, conscious specifications of every act of attention, yet attention, in and of itself, furnishes no information or re-mcanizing of these specifications, as all the information concerning that to which the attention is paid comes wholly from the understanding ; for, until a syneidesis or joint knowledge exists as the outcome of some correlative action or distinct specification of the categories of the under- standing with that of the propensional adequate, no synthetic judgment is formed. These categorical propensional ade- quates do not depend for their origin on intelligence, how- ever, any more than the sensuous adequates depended for their pre-existence upon the time forms of sensuous impres- sion, notwithstanding the unity of the categories of the en- telechic propensions only take their rise in consciousness, when in correlation with some time-form of the understand- ing. Our basic-consciousness is evidently a much broader entity than has been supposed, for granting as a ratio its de- velopment since early Tertiary time, even according to this biologic concession, its constant and progressive development from within according to still future advantageous conditions conducive to advance, it would be impossible to place a limit on the future grandeurs of human destiny. That is, if the time-forms of the understanding were higher than they are, an entirely different category of propensional adequates would rise into consciousness, in comparison with which the existing propensions would appear, ethically, as mere vices, and rationally as mere groping instincts. It is evident that a much more significant and circumlucid term than that of " sentiment " is necessary to define, on the purely subjective side, all those grand categories of feeling which are the effects of the co-operation of our perfection- THE SUPER-SENSUOUS SPHERE. 17 desiring, aesthetic, sympathetic, moral, intellectually-felicific and transcendental adequates, with the time forms of our understanding, and which not only existed prior to experience and utterly independent of instruction, but which are also distinct from the accumulated growth of gen- erations, though positing themselves in co-operation with the co-ordinated conditions of such. All development implies former darkness, that is, past delusion, and the onward pos- iting in experience and progress of the propensional ade- quates in this darkness, have implied in it all the delusive vision of a dream. As purely animal contentment implies the vis inertice of pure, rational inactivity, man could not, without physical pain, ever become wise. Sensuous human pain serves three distinct purposes. The preservation of the sensuous in- dividual. The urging to a better sensuous environment. In the seeking for a better sensuous condition, a greater devel- opment of rational consciousness is attained. From the standpoint of the reason, ennui and physical discomfort are far greater benefits than physical pleasure, for, by their con- stant urging to a constant change of impression, they, on the whole, have made possible higher universal changes of rational consciousness. Pleasure, on the whole, is always more helpful to error than truth. The feeling of intel- lectual contentment is a foe, because it leads us to accept imaginative similars for real ones, and works the same effect ; and our credulity, rather than our reason, is usually in the ratio of our wants. Rational laughter is the ridicule of the propensional adequates in connection with the categories of the understanding at the blunders of the sensuous adequates when attempting to harmonize with the understanding. Any new interest, when thoroughly aroused, destroys for the time being every other interest, and the profounder i8 THE SUPER-SENSUOUS SPHERE. the agitation of the propensional adequates, other things equal, the profounder will be the man. Genius is the highest unrestrained truth-seeking passion and expression. The unrestrained and enlightened propensional adequates are the hopes of all progress. Objective truth is the correct relation of the individual to existence at any stage of its experience. Subjective truth is the correct knowledge of that correct relation of experience, either by pain, the individual under- derstanding, or the communes notitice. Pleasure teaches no truth. In so far as it leads to animal comfort it leads to the stereotyping of knowledge, because of the contentment it gains. Pain is the friend of man. Animal contentment is the conservative factor, and the foe of rational progress. Con- ceit is the purely sensuous concomitant of contentment, and leads the individual to place an over-valuation on those things with which he is contented, and urges him to become the foe of those principles which threaten to disturb that content- ment. Without error there would be no change. Our errors are the faults of our propensional adequates, which, in their indifference or want, allow the understanding to give assent to the clamoring of the sensuous adequates, or to insufficient presentations, or to deviating similars, which become the pos- tulates of illusionary action, until, by some change of im- pression, we are again turned into the path of truth by a change of consciousness. This change of consciousness on the purely subjective side is that of the propensional ade- quates, and which furnishes the pure element of feelmg in the change. Anxiety is the antithesis of expectation, and our particular anxieties are the results of the particular call- ings we have chosen and their unavoidable concomitants. Anxiety is the pain of the propensional adequates due to abnormal modes of impression not in harmony with the inter, ests of the individual. Our interests create their own anxieties. THE SUPER-SENSUOUS SPHERE. 19 That is, our interests are the propensional adequates, which, as feelingSy other than sensuous, determine and con- stitute, in their unity, that enigma of psychology, i, e,, the will, according to the categories of the understanding. It is as interests that the propensional adequates seek agreeable experiences, for interest implies the dual or correlative action of the understanding, with that of the propensional ade- quates as the basic-subjective feeling-force. That is, the rational feeling-dynamics determining all personal action, whether purely mental, or both mental and bodily, when rational, are those ot the entelechic propensional adequate^. The term **wiir' comes no nearer to the basic conception of the propensional adequates than the term " sentiment," though both of these terms imply the existence of propen- sional categories. To say that we will to do so and so simply because we will, is to say nothing. The word senti- ment is no clearer than that of will, because it implies merely a transitory form of feeling consequent on a judg- ment, or a judgment accompanied with a transitory feeling. It tells nothing of any propensional categorical conditions explanatory of why 2i particular set of feelings should accom- pany particular specifications of the categories of the under- standing. And yet it is this particular category of feelings which prove the rational constructive dynamics of rational experi- ence. It constitutes, in its grand unity, the Architectonic communis, as distinguished from the Sensori communis. I say sensori, and not sensus, as I wish to avoid using the unfortunate word " sense," as implying any connection with these architectonic feelings whatever. Hence I nowhere use the word ** sense" as synonymous with cognition, but confine "sense" in its own pen as the "sensuous," possess- ing a sensuous distinctness of realized existence, an end in 20 THE SUPER-SENSUOUS SPHERE. i! itself, an entelechic entity, utterly apart from either the cat- egories of the understanding, or the grand categories of feeling which constitute the architectonic communis of civili- zations. As to the modes or the variable and determinate qualities of the architectonic propensional adequates, on the purely passive and subjective side, they are rendered active, so as to understand v^^hat is for their own interests, by a circum- lucid objectivity of understanding, and, according to the categories of the understanding ; and, on the re-subjective side of feeling, are kept in constant revolution by a co- existent and co-ordinated circumlucid rational dynamic, the sublime correlative of the universal and necessitous Sensuous Entelechy. That is, as the Sensuous Entelechy is the universal sensu- ous dynamic, which, on the purely re-subjective side of the sensuous adequates, is the circumlucid, universal sensuous force which, in operating, instils into the continuances of the genera of sensuous existence the magnificent strength of the multiscient power of all sensuous and physical velocity and revolution, and by the means of which the never failing life of all sensuous type genus and type species is maintained ; so, on the other hand, the Architectonic Entelechy is the 'universal feeling-dynamic, which, on the re-subjective side of the entelechic rational propensional adequates, is the circum- lucid rational feeling-force which, in operating, instils into the continuances of the genera of rational existence the strength of the revolutions of all rational progress, by the means of which the never failing ideational life of all rational type genus and type species is maintained. As any purely sensu- ous interests, when aroused and rendered abnormal by abuse and hereditary proclivity, destroys every higher rational inter- • est, the sensuously abnormal in man has reduced to below its THE SUPER-SENSUOUS SPHERE. 21 r f \ maximum the operations and activities of the rational pro. pensioiial adequates, until the constant and narrow range of their otherwise circumlucid interests has given the under- standing of man over to the prey of the purely sensuous adequates, and, therefore, to perpetual illusion. Conceit and contentment have been, and are, man's greatest foes. The cock is the herald of the Sensuous Entelechy, and he usually prefers to crow on a dung-hill. The Architectonic Entelechy as d.n architectonic communis, governs all men, and the principle of universal rational es- teem is constructed on the postulate of a common cognition of esteemable rational feeling-qualitative categories. A universally balanced self-regulated cognition of the reality of the architectonic communis, or the mind's unavoid- able cxssent to its existence as a universal and necessitous rational factor always potential, if not in activity, in the mind of man, is the only postulate upon which the confi- dence and assent of man is based, and has been constructed in the rational processes of all civilizations. Our confidence in this category oi feelings as correlative with the categories of the understanding is seen when upon reading a page of a book' to a person, and the words have never been understood by them, so that they cannot comprehend the meaning of the writer and no correlative rational feeling is aroused, such is the influence of our instinctive assent to this universal pos- tulate, that, admitting the common intelligence of the person, although the meaning of the page is as clear as that two and two make four, yet because the person is not thoroughly conversant with the verbal frame work of the page, and therefore fails to grasp the meaning, such is our ccpfidence in this universal postulate, that notwithstanding the reason why the person did not understand it, we are led in defiance of the fact of the clearness of the writer's meaning 22 THE SUPER-SENSUOUS SPHERE. THE SUPER-SENSUOUS SPHERE. 23 it II I l! to wonder if there is any clear and distinct rational point in his page after all ; that is, the re-intuitionalizing of the con- ditions of all rationality according to the categories of our architectonic propensional adequates on the subjective side of pure rational feeling and in correlation, on the side of thought, with the categories of the understanding on the ob- jective, is the universal postulate of all the rational interests and feelings which constitute the progress of our rational consciousness. The strength of our rational contentment is thus in the fixed ratio of our rational interests, and purely architectonic pain is in the ratio of the inter- ruptions of their conservative valuations other than according to a further progress of their interests. Other rational things which we have not re-intuitionalized we are either indifferent to or mistrust. So, on the purely sen- suous side, in common with all animal life, the re-intuitional- izing of objects according to the correlative categories of the sensuous adequates is the postulate of our sensuous inter- ests, passions, and contentment. So that to each of us, no person. is really what they are, but what we think they are, and what we think they are depends on the range and inten- sity of our purely rational interests. In all rational con- sciousness the objectively intelligible is food to that particu- lar category of rational propensions, which as feelings, accompany the categories of the understanding. These feeling-qualitative categories of the propensional adequates which correlate the categories of the understanding are the basic dynamics of all that fulness of ardor and exaltation of feeling which form the truth-seeking passion of the philoso- pher or scientist, inspires the weird fancy of the poet, kindles the heroism of the warrior, and in the walks of every day life, furnishes the dynamic to the architectonic raisonne of the millions. That is, the understanding is the obliging I valet de chambre of the Architectonic Entelechy. Of course the constant evolution of the actual from the poten- tial and which constitutes the fundamental doctrine of the Aristotelian philosophy is implied in the foregoing. The transitory architectonic feeling when occasionally flashing out in sub-sensuous spheres, show what can be accom- plished by them when roused from their repose into genera- tive activity for more approved ends. To say that intuition in the Kantian sense simply gives an object, is only stating the matter from one pre-conceived angle. The truth is that intuition gives the object, con- tains the object, and maintains the object as objectively sufficient until a change of impression is produced. Any re-intuitionalizing of the same object without any change of the mode of impression of course produces the same expres- sion ; as, unless we suppose the mind to act wholly without laws, r^-cognition depends on a specific similar action to that which first intuited or cognized the object. Hence I do not, with Kant, identify the synthesis of recognition with that of the act of conception entirely, but only in so far as the term conception conveys the meaning of a serial-intuition, memory being the latent reflex action of the primary intuitions upon the architectonic propensional adequates, or the sensuous, and the categories of the understanding ; so that, to be con- sistent, I shall not accept provisionally distinctions like that of Kant's between intuition and conception, 'and which it is the result of his work to invalidate.' The seriality of our connected consciousness implies as a postulate the expression of an inflexibly systematized order of results. The unification of any manifold resulting from any successive acts of atten- tion could only have taken place in harmony with the inex- orable and inflexibly systematized order which governed the first intuition of the phenomenon or the primary element of 24 THE SUPER-SENSUOUS SPHERE. that manifold. However, the systematized time-order govern- ing the phenomenon does not condition any re-intuitionalized or reflexive or backward action of intuitions as they flow back from the past into present or future experiences, for whatever the architectonics have absorbed has not served to alter the velocity modes of their own action. Therefore, the systematized order governing the time unit of the phenomenon as such is independent of the time conditions governing the reflexive action of the architectonic adequates. The inferences concerning the results of the architectonic adequates imply that whilst unrelated events could not be a succession, because something is necessary to make that succession possible beside the things that succeed, it is also obvious that succession is only possible on the postulate that the connecting correlative units are those of distinct correlates, which, so far from being sensuous or limited to the time conditions of sensuous phenomena, are, upon their re- appearances and re-membered reflexive actions in the mem- ory, utterly unconditioned by the time conditions of the pri- mary phenomena which assisted them first into being as conscious intuitions. That is, the time sequences of the primary impressions of intuitions are in an inverse ratio to the multiplex time law governing the re-appearance or re- expression of any of the parts of the manifold, or of any of the serial-intuitions. This inverse law of time regulates the velocity of the dynamics of intuition, and implies a reversal of the objective significance of those objective time sequences of the impres- sions of phenomena. That is, the time sequences of im- pression are the time sequences of objective phenomena, or of those things in themselves which are thrown against the subjective adequates. This inverse law of time which regu- lates the velocity of the dynamics of intuition simply adapts- THE SUPER-SENSUOUS SPHERE. 25 itself to the slower velocities of the laws of time which regu- late the time sequences of impression, and so becomes co- existent with it as a condition for primary intuition ; for, so long as the inter-relation exists between the co-ordination and co-existence of the architectonic and the sensuous ade- quates, the consciousness of phenomena can only exist by the co-ordinate, co-existent, and systematized time order governing the primary intuitions correlative with such phe- nomena. The possibilities of connected experiences only come from possibilities that are similai. That is, sensuous pain being co-existent and co-ordinated with the pain of the architec- tonic propensions, the information of the sensuous pain is conveyed to the categories of the understanding via the propensions which are the correlatives of the understanding, and as feelings constitute the conscious connecting units of the two worlds. All purely sensuous impressions that reach the under- standing, reach it by way of the feeling side of the under- standing, which is that of the propensional adequates, for the sensuous adequates are constantly pressing the propen- sional into their service. That is, to repeat a former sentence, so long as an inter-relation exists between the co-ordination and co-existence of the architectonic propen- sional and the sensuous adequates, our consciousness of the world can only exist by the co-ordinated and co-existent modes of each, and the consciousness of any other world could only take place by categorical phenomena which would co-existently and co-ordinately correlate the categories of the propensional adequates in a similar mode to that by which the categories of the sensuous adequates correlate the pro- pensional adequates in every day experience. Thus, sen- suous intuitions are given to the understanding through the I 26 THE SUPER-SENSUOUS SPHERE. propcnsions, and they become "conceptions" as the action of some specific architectonic, or constructive propensional adequate, which, as a correlative of the understanding takes the given sensuous intuition from the sensuous adequate and hands it over to the understanding who re-viea^iings it. In all synthetic judgments the dynamic factor which gives the new material to the understanding is that of the propen- sional adequate. Expanding judgments would be impossible, and nothing would be added to the existing stock of our knowledge if some correlative synthetic feeltJig force did not take from the sensuous adequate new material for re-meaning purposes, and thereby make possible our changes of con- sciousness. The determinate exercise of the categories of the understanding which involves the comparison of in- tuitions according to the differentiations of those categories can only take place while the propensional or sensuous adequates are active, and thus awakened from their poten- tiality into activity possess the power of selecting those intuitions which are appropriate to their interests and of bringing them into correlation with each other. The pro- pensional adequates are the only real, absolute, entelechic, and architectonic feeling-dynamics of rationality. No in- tuitionalizing of any past, or the cognition of any present or future intuitions, are possible during the suspension of the activity of these categories of propensionally ade- quated feelings. Suspend their activities in the world, and 500,000,000 persons can be biologized, mesmerized, hypnotized, or electro-biologized as easy as one, and as mere automatic puppets be made to dance to the fiddles of all the sadder, more cruel, and lower fates of the sensuous universe, for the control of the world's intelligence is in the power of the Architectonic Entelechy. During a series of hynoptic experiments in the year 1887, I; 1 THE SUPER-SENSUOUS SPHERE. 27 and with individuals of various ages, I found that when their propensional or sensuous adequates were not left to choose for themselves, or to correlate according to their own interests their own separate and distinct categories of impression, that the persons became irrational. Although the categories of the understandings of these persons re- mained the same, so that they could correctly understand the orders I gave them, yet, when their propensional and sensuous adequates were in abeyance their understandings accepted and were directed by any class of illusionary ideas which I impressed on them, so that they were utterly unable to correct the most irrational suggestions I made, and simply because they had permitted their propensional adequates to be severed from their normal correlations with the categories of their understandings, i. e., the archi- tectonic commimisy and hence they could not appeal to that entelechic propensional and sensuous " common sense " which governs all sensuously rational existence. I found the same principle to exist in the phenomena of " mind reading," in the finding of a supposed murdered body, hidden papers, and the concealed weapon with which the person was supposed to have been murdered. That is, in the presence of a number of clergymen, I yielded myself to the full force of the pro- pensional adequates of a gentleman, the president of an Illinois (U.S.A.) college, and who had supposedly committed the illusionary murder, and had hidden the body, papers, and concealed weapon, whilst I was closeted in another room with a gentleman, a former president of an Indianapolis university, and who was busy conning a Syriac grammar. After some minutes had passed, the committee entered the room, blindfolded me, and yielding myself to the full force of the propensional adequates of the gentleman, I literally dragged him onward helter-skelter after me, and, though 28 THE SUPER-SENSUOUS SPHERE. blindfolded, found the supposed murdered man, the papers, and the knife with which the illusionary murder had been committed. If my own propensional adequates had not been severed from the categories of my understanding, and the gentleman's had not taken their place, this experiment would have been impossible. That is, the learned doctor, uncon- sciously to himself, furnished the rational, feeling dynamic, whilst my understanding remained as before. Thus, the time-forms of the categories of rational impres- sion being those d priori qualities of architectonic rational- feeling-phenomena in co-ordinate and co-existent correlation with the categories of the understanding, it follows that at any given propensional stimulis, or its equivalent of impres- sion, — viz., B, the propensional adequate, — R can be known by an element of ideational objective differentiation, viz., S. R = BS. Thus can be rendered possible the determination of the rate of increase or decrease of a purely rational feeling or propensional adequate, whose value depends upon that of a form of any given category of the understanding, and which in itself varies at a uniform and given rate ; for to any purely rational feeling or propensional adequate there is always an equal and contrary direction ; the mutual action of the time- forms of the categories of the understanding and those of the propensional adequates are always equal and oppositely directed ; as, in order to keep the propensional adequates moving uniformly in a universal circle of rational experiences, they must be attracted toward the centre by a category of ideational impressions proportional directly to the correla- tion of such impressions, and inversely to the radius. Thus the inextended rational system of the world pos- sesses univers'\l harmony : THE SUEER-SENSUOUS SPHERE. 29 a In the connection of the propensional adequates to the categories of the understanding. b In the obedience of these propensional adequates to the same law of order regulating their correlative categories of the understanding, that the categories of the understand- ing obey to the Mind of Minds. c In their subjection to an aggregation of universal and necessary rational laws. AN APODEICTIC SPHERE. , The universal action of the human understanding as an Intueor Communis implies neither an ethical nor unethical circumlucidity of judgment, for all ethical distinctions come from the harmony of the propcnsional adequates as feelings. Fellow-feeling, in harmony with the race and the Archi- tectonic Commu7iis, is the postulate of all ethical and moral distinctions. The human understanding, which, as an intellectual activ- ity, gives knowledge by comparison and combination, follows in that intellectual activity or motivity, the inflexible, fatal, and pre-ordered arrangement of the categories of the pro- pcnsional adequates and of the sensuous adequates, as they are inexorably adjusted in the rims of the two circumlucid wheels of sensibility and soul-propension. That is, the bi-membral or dichotomitic division of all feeling-life does not imply a dichotomitic division of the Intueor Communis. Or, in other words, the Intueor Communis is the intellectual form, which equals, in its undivided potential unity, the combined dynamics of both soul-propension and sensibility, and is superior to both because unconditioned by both and of a superior nature to both. Thus, as an Omniform Cir- cumlucid Absolute, the Intueor Communis challenges all things unknown to the experiences of sense or soul at any stage of their experience ; and as, by constant changes of impression new phenomena appear and reappear to the advantage of the propcnsional or sensuous adequates, they seize the re-meaninge d ^h^xiom^ndi, and determine it accord- ing to their own categories. Through it all, it is very obvious that the King watches when the Harlot is sleeping, 31 32 AN APODEICTIC SPHERE. and reposes when she is awake; and, as the children of the Harlot are unable to bear the greater light of a more magnificent reason, they wither and die, the earth bewails them, and another species is evolved more capable of carrying on the light of the more splendid design of the Mind of Mmds. Or, to change the figure, the inner nature of every human bemg ,s possessed of four wings, two of which are always m the act of flying forward into the unknown, and two are at rest. Of course it goes without saying that the ulterior philosophic significance of the ubiquity of this dual con- sciousness of the wills is that of the vital point of two heodicic boundaries, and which are rays either spreading from some common centre of the boundless universe or connected with that common centre by Mind, and which is in Its own essential nature, separated from the limitations of either sense or soul, and constitutes the only unity worthy of the name of Deity ; for, as such a Being, the Deity is evidently beyond the conditions of soul or sense and whose sole characteristic must be that of a Mind of Mtnds, within whose silent and awful recluse temples all things — according to some meaning— revolve. It is thus obvious that if there be any sort of Tkeos worthy of the sacred reason of the human race, it is that of a Magnificent, Holy, Mind-Theos, to which all minds gravi- tate, and which, glittering with multiscient intellectual divi- sions, has introduced into the world the subsidiary divisions of soul and sense. Kant conferred a benefit on the race when he proved that all we could know of the Deity was through our own individual understandings and in accordance with their distinctive categories. That is Kant unconsciously to himself, affirmed that, granting the' intro- ■ ■ AN APODEICTIC SPHERE. zz auction of sense and souls into the worlds, or '' id^e-forces," the Mind of Minds is simply known to man through the media of mind, or the pure understanding. In other words He is known only through that division of the nature of man most in harmony with the essential nature of the Deity himself, and not through any of the categories of soul or sense, notwithstanding the categories of the '' idh-forces'' may alone furnish the powerful dynamic by which we may approximate to a higher synthesis. For this reason I have personified the understanding as a Prince of illegitimate birth, because of his being the product of a mhalliance, so to speak, of the Architectonic Entelechy and the Mind of Minds. The propensional adequates of the Architectonic Ente- lechy and the sensuous adequates of the Sensuous Entelechy whilst not dependent on the Prince for their origin, never' theless find in the language and ideas of the Prince their highest modes of objectification. That is, any higher conditions of sensuous and propen- sional contentment and pleasure than those automatically selected according to existing impressional conditions are only made known to the propensional and sensuous adequates by the understanding. Hence all civilizations are a complex positing in history of such ideas as are most in harmony with the current exercitations of the propensional and sen- suous adequates ; and the affinity, attraction, or agreement of relations adapting them to higher combinations of still loftier enjoyment is only possible through the categories of the understanding. This attraction of psychic relations, co-existent and co-ordinated, ranged in order, regular, exact, according to a well-defined synthetic metempsychosis or transmigration of the understanding of the soul upwards and ',k 34 AN APODEICTIC SPHERE, onwards from an elementary want of binding strength, to a coalescence, through the Prince, with the Mind of Minds In tT!! *" "" "f'' ^" ^''''*""' subsistence in opposition to W^f, phenomenal, or mere representation in thought of an .magmary existent Deity. Thus we reach the highest circles of mtnd-l,fe through the active exercitations of the propen- s.onal adequates. which as " id^e-foreesr or rational-feeling- categoncal-.rnperatives are perpetually urging us onward. perfect,ng all our ideals in a wonderfully artificral way. and a the same t.me by rescuing us from the darkness of delusion according to these constant changes of attractive impres'. siona relation, lead us into the fuller light of the inapparent secret reasons of all things according to the loftiness! mag- inteTests' ' ^"'''"^"''""^^ °^ our purely unsensuous rational But the sensuous entelechic adequates and the propen- s.onal adequates being purely centripetal psychic energies and possessmg distinct categories of centripetal essencefare (as two distinct, separate dichotomitic unities of two utteriv distinct separate, and different natures) always causin<. a bi-membral forking of the light of the Intueor Communist The hght of the Intueor Communis as centrifugal is thus tendmg from the center to the centripetal adequates, which ever afterwards tend toward it according to changes of advantageous impression. All abnormal desire for an ultra Ideational developed sensuousness is thus a violation of the economic laws of the Intueor Communis. The world's ttn^lT '^"''"".^^.'^ "°* d"^ «° "'"'^h to the passive imagina- tions of men as ,t ,s to the undue absorption by the entelechic- sensuous-adequates of a universal illuminating intellectual power co-ordinated to exist with the categories of the pro- pensional adequates. ' " AN APODEICTIC SPHERE. 35 Notwithstanding the cruel passions of a " light-hat ing- world in the winding currents of which so many are drawn down," the very fact that "genius and great talent are those forms of mental abnormality most beneficial to society," indicates beyond all question that the propensional adequates are ceaselessly attempting to posit a more perfect condition of things. Curiosity is, in a sense, the mother of much knowledge, and as all men are not curious concerning the same things, the knowledge of the race is thereby diversified. It depends altogether on the kind of world you expect to make as to whether or not it takes all sorts of people to make it. The current warring diversifications of the sensuous com- petitive interests and knowledge of the race implies not only the annihilation of altruism but an hourly destruction of an incalculable intellectual power. The discovery, generaliza- tion, and verification of the categories of the propensional adequates as " id^e-forces;' would reveal not only their a parte ante nature, but the generic property and differentia of that nature, as a grand subaltern genus of mind-force wholly dis- tinct from the generic and specific differences of the sensuous adequates. The vital point of the succession in the order of the phe- nomena of r^-membered serial-intuitions reveals a duration of existence measured wholly by a different standard of exis- tence than the mental form, in accordance with which suc- cession is first represented to us in the primary, impressional consciousness of that phenomena. True thought is a correct perception of the correct rela- tions of the individual to existence at any stage of its expe- rience. To be continually thinking according to false com- parisons of the objects of knowledge is to be a mild sort of lunatic; for thought as an act of the mind in comparing the 36 AN APODEICTIC S I'll ERE. objects of knowledge is of no value unless the comparisons be correct. The train of thought or correlated phenomena in consciousness, as they imply succession in time and unity in thought-action, may be after all nothing but the delusive vision of a dream, a splendid fabric of irrationality, notwith- standing the thought-train of serial-intuitions followed a def- inite order, and became both necessary and habitual to the happiness of the individual, as his adventitious knowledge became necessary cognitions, by the means of which he grandly mounted up to the loftier synthesis of a transcen- dental lunacy. The laws, according to which the succession of thought is determined being the categories of the adequated feelings or " id^e-forces,'* and as the most pleasurable of these feelings are the most deceitful, the succession of our thoughts are often kept fooling in an irrational circle, and our conceit and con- tentment keep showing them off to ourselves by driving them round the endless track of our imaginations. If we should be so unfortunate as to receive the fatal poison of irrational praise, we are twice doomed, for we never attribute, irrationality to the one who praises us. All pleasure, whether sensuous or propensional, is the friend of irrationality. At the same time it is also the friend of wisdom, for pleasure is never the measure of absolute truth. It is the result of supposed correct perceptions into the relations of things, and the happy feeling is there whether the man is unconsciously making a fool of himself or discov- ering the law of gravitation. This universal passion of the pro- pensional adequates to gain a more or less correct perception into the correct relations of things is the most beneficient instinct of humanity. There is an undisguised and univer- sal desire to intuite the experience of others and which AN APODEICTIC SPHERE. Z7 ,1 grows out of observation, conversations, and books. Descrip- tive accounts of books, persons, and places inflame our pro- pensional adequates to correlate the books, persons, and places for themselves. This secures a revolution of knowl- edge, and keeps the race within certain circles of experience. Human knowledge in this way becomes clarified, just as muddy water passing through an inconceivable number of grains of sand becomes filtered. The truths of reason are neither subjective nor objective, but the derived result of the co-ordination and co-existence in a single psychosis of both the objective and the subjective. That is, a truth of reason implies an infallible perception as the result of an infallibly correct relation of the objective impression of some category of the understanding with the propensional adequates. To write of the ideas of reason, not being constitutive, but regulative, or ideals towards whose realization experience is always striving but which are never realized in objects of experience, and at the same time to leave out the laws of impressional and propensional intuitional unity by the means of which this striving of experience toward this realization is alone accomplished, or not to explain in any way how, or by what modes, these ideas of the Uni- verse and God are, or become regulative, is to leave out the vital point. That is, the soul's ideas of reason are both con- stitutive and regulative, and all unsensuous objects, as real individual things, are the results of laws of relation regulated and constituted by them. Or, in other words, whilst the ideas of God and the Universe (as impressed upon the soul during this striving of experience) are constitutive, the ideas of the reason of the individual soul, or, if you please, the '' id^e-forces,'' and the categories of the understanding of the individual soul, are both constitutive and regulative. That 38 AN APODEICTIC SPHERE. is, they make up what we call our dispositions, whose prevail, ing tendencies of placing things apart according to propen- sional and sensuous classes (previously selected by the two classes of adcquatcs) become automatic, and the essential conditions to the structure of the future objects of knowl- edge. In this way a man's disposition becomes a self-acting force and automatic productive ground of future action, a self-existent, and in a way, underived absolute power deter- mining itself by an absolute autocratic self-rule tending at the same time to an inevitable determination in the sequence of events, as in this way the interests of the adequates become the laws of the motion of the sensuous and rational worlds. In doing so, all our connected experiences become intuitions again, and are governed by the inverse law of time, which regulates the velocity of the dynamics of intuition ; at the same time implying a reversal oi those primary time-sequences constituting the objective impressions of objective phenomena. It is thus obvious that whilst the highest imaginable harmony of the entelechic sensuous adcquatcs, as simply implying animal comfort and contentment, involves the vis inerticB of the propensional adequates and the categories of the understanding, yet this animal contentment and com- fort is of incalculable value, for all animal discomioxX. implies a robbing of intellectual power in schemes to produce an equilibrium. Therefore, as this animal comfort does not attract away to the sensuous adequates the forces of the intellect which universal animal diszomioxX. involves, animal comfort and contentment thereby secures the highest sensu- ous condition for the progressive evolution of the action of the propensional adequates in co-existent and co-ordinate har- mony with the categories of the understanding. But this does not involve sensuous passion, for sensuous passion is pain. . THE SENSUOUS SPHERE. The basic-consciousness constituting all human experience is a correlation of what is popularly conceived to be super- mundane in so far as it is only recurrent at mysterious inter- vals and according to other than purely material laws. That is, our basic-consciousness is the " sub-conscious," or the " unconscious," and the possibilities and rt: priori conditions for the appearance, disappearance, and reappearance of ideas. Sensations and rational propensions are universally governed by this basic-consciousness, which only becomes a matter of individual conscious feeling when in actual experience. At all other times it is wrapt in the involving gloom of the un- known. The word *' propension " will be limited to the action of the unity of categories of unsensuous feeling governing rational consciousness, and purely on the side of feeling m its connections with the emotions of the sympathetic ideo- motor system as distinct from the sensori-motor. An im- pression strikes upon the sympathetic ideo-motor nerves of the unity of the rational propensions and thereby makes us perceive mystery, harmony, invention, grandeur, proportion, disproportion. Of this rational impression there is a generic image taken which may afterwards appear as a serial-concep- tion. This generic image awakens either contempt or ad- miration. Upon its reappearance as a serial-conception, it partakes of either the positive or negative character of the propensions ; so that rational ideo-motor impressions are not only antecedent to their correspondent generic images and serial conceptions, but are posterior to their sympathetic ideo-motor propensions, and are derived from them. Hume has already shown that a similar law holds good of those 40 THE SENSUOUS SPHERE. sensuous impressions which strike on our sensori-motor nerves and make us perceive heat or cold, thirst or hunger. These rational, sympathetic ideo-motor propensions are not sentiments, but a priori forms of feeling necessary to the ex- istence of either prolonged ideational synthesis, all forms of intellectual expansion, and only incidentally of sentiment. Sentiment is a form of feeling consequent on a judgment. Propension is a form of rational feeling absolutely necessary to the existence of the unity of all rational phenomena; so that the co-existent and co-ordinated unity of the King in the human body alone constitutes the possibilities of the su- permundane rational propensions in their relations to ration- ally conceived objects. The Harlot denominates from the objects of "matter" only a pov^er to produce the sensations of sense. Our own feelings of sweetness, heat, cold, color, are never outside of our own bodies, hence we only know "material" objects as the phenomena of the Harlot. The multiscient relations of the King as propensions are co-existent and co-ordinated with those of the categories of the Prince, and until those are made to stand out alone in their separate and co- ordinated categories with those of the Prince and the Harlot, the mystery of the world of feeling will remain unrevealed. Whether or not the propensions are a mere incidental devel- opment of the Harlot's animal biology will depend altogether on what that biology is. Admitting the existence of plea- sure and pain as illusions necessary to the development and preservation of life, why a separate and totally distinct system of joys and sorrows, pleasures and pains, should co- exist in a co-ordinated manner with the unity of the propen- sions can only be explained upon the theory that they exist to develop and preserve that unity. It is only by cognizing the existence of the King in the basic-consciousness of THE SENSUOUS SPHERE. 4^ , human nature that the dual nature of pain and pleasure has any significance, for that which tickles the Harlot the most degrades and pains the King the most. Kant explained the d. priori existence of the Prince, but the possibility of suc- cessive propensional perceptions occurring in a certain con- nection can only be possible through the existence of cate- gories of distinct feeling. All synthesis of appearance, dis- appearance, and reappearance of consciousness must be of the nature of that basic-consciousness which reappears both in feeling as well as ideational association. The rational beginning of a variation from the uniformity of the past is only possible by the co-existent and co-ordinated action of the propensions with all the processes of abstraction and generalization. The sensuous pains of the Harlot are a necessary evil, for if a child had to wait until it could be in- formed by the Prince in a series of reasonings that heat smarts, or fire burns, it would not live long. Few people would eat if the pain of hunger was taken away, and they had to have it logically demonstrated how milk or beesteak by digestion became human blood. So that sensuous intuition according to the sensibilities includes all that is given to and sensuous feeling all that is given by the Harlot's operation in the basic-consciousness, as propensional intuition includes all that is given to and rational feeling all that is given by the King's operation in basic-consciousness. Thus the propensions make the suc- cession of the unrelated possible in reason, and are co-exist- tent and co-ordinated with rational experience, thereby con- stituting the connecting units of rational consciousness, and by their plurality giving the unity of the King who is pres- ent to each feeling and constitutes it. Man thinks, forgets, remembers ; he feels, forgets the feel- ing, and re-feels. Thus all thought and feeling is constantly 42 THE SENSUOUS SPHERE. appearing, disappearing, and re-appearing. In this primary appearance the propensions parallel the sensuous adequates, as when the propension of wonder co-exists with that of sight when an infant stares at a lamp, or the propension of curiosity parallels the sight of a moving object, or the type of this page parallels the on-rushing ideation of the reader. Thus governing the law of appearance there are two co- existent and co-ordinated modes of presentation, viz., those of sensuous intuition, and propensional intuition. Governing the law of r^-appearance there are also two co- existent and co-ordinated modes of r^-presentation, viz., when the sensuous intuition, re-imaged by the fancy, re-appears, either as a disconnected image of primary, sensuous experi- ence, or as a serial-conception in connection with previous sensuous experience, or when the propensional intuition re- appears, either as a disconnected image of primary propen- sional experience, or as a serial conception in connection with previous propensional experience ; so that, if between the time-unit of the primary appearance of the sensuous in- tuition and the propensional intuition, and the time-unit of their re-appearance, any change has been wrought in them, such change has occurred in accordance with the co-existent and co-ordinated principles governing all basic-consciousness, VIZ., the Prince, the King, and the Harlot. Any primary sensuous or propensional intuition, even when re-imaged by the fancy, simply exists as an isolated, disconnected image, and unless it becomes re-meaninged, is of no value to form a higher synthesis of serial-conceptions. As this re-meaning did not take place in the primary appear- ance, or in the re-appearance, it must have taken place during its disappearance, viz., in basic-consciousness ; and color, sound, smell, taste, heat, motion, impenetrability, ex- tension, divisibility, inertia, and weight, in this re-mcanizing THE SENSUOUS SPHERE. 43 of serial-conceptions, thereby lose their original sensuous significance. The reproduction of phenomena according to sensuous intuition is the universal revelation which enlightens every animal on coming into the world, and thereby server; as the interpreter of "matter." Thus the Harlot is both in- dividual and impersonal, universal and necessary, and ren- ders "nature " possible on the " material side." The Harlot as the hylozoistic animal logos of sense is the co-existent and co-ordinated consubstantiality of the being, identity, and unity of "nature." Her intuitions posit themselves accord- ing to the unity of her own laws, and are never recurring, associative, or accumulative, in other but their own spheres. The reflex action of her intuitions form the irrational mate- rial which the Prince fashions into fancy images. A pre- established harmony exists between the Harlot and the human body. In order to the reproduction of material na- ture, the five sensibilities which give sensuous universality and necessity to the objectifications of the five senses, are essential to the realization of the Harlot in the life of body ; although the constant transformation of her sensuous intui- tions, according to the multiscient objectifications of mate- rial phenomena, transcends the limits of the individual, and governs all sentient and irrational existence. This unwearying transformation by the Harlot of her in- tuitions, in juxtaposition with the ceaseless transformation of "matter," is only possible by a sleepless revolution of move- ment, at least equal in its velocity to the movement of the earth. For the Harlot, as the Sensuous Entelechy of the human body, and who realizes herself in the life of the human body, and in whose realization the meaning of the human body is manifested, must possess a potentiality of movement, a distinct locomotive velocity equal to the grosser passions and physical instincts of the life of that particular body in 44 THE SENSUOUS SPHERE. which she realizes herself. Thus, the velocity of the trans- formations of the Harlot's intuitions equal the velocity of the transformations of all chemical atoms necessary to the repro- duction of " Nature " in the human body, and all matter and sense revolve with an unwearied and unsluggish energy, for motion is the determinate quality of both, and thereby makes possible the law of change of impression essential to changes of consciousness. This is shown by the law of heat-pain, which is governed by an entelechic law of adequate velocities. Thus, a charge of one million volts of electricity passes harmlessly through a man because of its inconceivable speed. This is because its velocity is greater than that of the adequate velocities of mat- ter essential to sensibility, for when the law of velocities gov- erning any phenomena is greater than the common law of adequate velocity governing the phenomena of physical con- sciousness, no sensation is felt. Physical pain is the inter- ruption of these physical subjective adequate velocities, for the pain of burning consists in the presence of the sensuous intuition which the entelechic adequate velocity of the phe- nomena of impression involves, viz., heat. What is true of burning pains is true of all physical, sen- suous pain, for all entelechic or actual physical pain is gov- erned by irrevocably fixed, co-ordinated and co-existent modes of physical impression. The law of entelechic ade- quates in basic-consciousness is the key to physical suffer- ing, and the explanation of its multiscient varieties of manifestation in the world. In other words, the sensuous intuition of pain is a fixed, entelechic co-ordinate of the time forms of the categories of sensuous impression. Thus, the Harlot, as pure animal life, is an indiscrete or continuous sensuous aggregate, and the sole characteristic of all animal existence, destined to development from within * J THE SENSUOUS SPHERE. 45 under external conditions conducive to advance. During man's embryonic stage can be traced the external all various forms of this development. Synchronic with the law of entelechic adequates governing this animal development are the time forms of the categories of sensuous impression. This unity of sensuous entelechic adequates in its synchronic relation to sensuous impression can only exist in the human body in one or two ways, viz., as essential entelechic laws of a universal and necessitous Sensuous Entelechy, i. e., the Harlot ; or, as proximate entel- echic laws remote from some primary originating cause, which, on account of its sensuous perfection and abundance of power is productive of secondary natures, viz., human, and all other organized animal existence. The fact that physical pleasure increases the strength of the animal vital functions argues that physical pleasure is co-ordinated and co-existent with the unity of the entelechic adequates. The reproduction, or the positing in experience of sensuous impressions, correlative with that of the ente- lechic adequates, are independent of all language and ideas, for neither of them are inestimable means to the existence of the Harlot. Thus, in sensuous nature the will of the Harlot is the only "real, primary, metaphysical thing," and all purely sensuous, biological consciousness, as developed through Silurian, Devo- nian, Mezozoic, Cretaceous, and recent ages, reveal the transmigration of the Harlot, or the passage of the sensuous entelechy from one body to another. As it is very evident that the chemical atoms of dead human bodies are, in their transformations, constantly returning to form part of living ones, the hypothesis that the sensuous entelechy returns to animate other animals, is far from being an irrational Orphic myth, particularly if there exist in nature a generali- 46 THE SENSUOUS SPHERE. Eation, systematization and verification of forces equivalent to a co-ordination of biologic economics. In the individual sensuous life of the human body it is this ceaseless revolution, this perpetual and unwearying ap- pearance, disappearance and re-appearance of the entelechic adequates according to the time forms of the categories of sensuous impression, which alone makes possible the unity of sensuous existence. When a rapid stream of ideations or fancy images accom- pany the passion of animal generation, they intensify the illusion of the time forms of the category of sensuous im- pression and increase the irrationality of the individual, be- cause the fancy image augments the qualitative content of the special time form of sensuous impression, and thereby enhances the deception. The entelechic sensuous adequates being a unity of illusions, a system of co-ordinated and co- existent falsifications, all ideations and fancy images in har- mony with them partake of their falsity, illusion, deceit, error and irrationality. Thus, physical pleasure increasing in the ratio of the ideational delusion and irrationality of the entelechic ade- quates, the biggest fool is the sensuously happiest man, and, as fools have always been in the majority, and their credulity in the ratio of their want, the Harlot has had little trouble in constantly multiplying and replenishing her market ; and, at the same time afford, in the absence of a rational hap- piness, a happiness composed of purely animal contentment, which is the supreme illusion of the entelechic adequates in co-ordination with the time forms of the categories of purely sensuous impression. As the time forms of the categories of sensuous impres- sion are the correlates of the entelechic adequates, they do not both co-exist, antecedent to experience, in basic-con- .. ■ THE SENSUOUS SPHERE. 47 sciousness. That is, the sensuous impression of fire is materially objective, though co-existent in experience, with the entelechic adequate in basic-consciousness, viz., heat- pain. The time forms of the categories of sensuous impres- sions are all outnesses, externalities, or materially objective, whilst the entelechic adequates are subjective — sensations. Thus, what we roughly designate as sensations are entelechic sensuous adequates, irrevocably pre-adjusted co-ordinates of the time forms of the categories of sensuous impression, and which, on the subjective side, qualify the ratios of feeling essential to the differentiated modes of all sensation, and the peril of the individual. By the terms entelechy or entelechic is meant an absolute end in itself of anything which subsists of or by itself, or of the perfect completed end of any given process constituted by the harmony of any unity of subjective and objective laws. In this sense the phrase entelechic-soul-space is used in an absolutely subjective sense, yet in co-existence and co- ordination with objective-sensuous-space, and with which the relations of extended objects co-exist and are co-ordinated ; or, in other words, entelechic soul space is the mediary co- ordinate of the entelechic adequates on the one hand, and of that which parallels the objective-sensuous-space which con- ditions the time forms of the categories of sensuous impress- ion on the other ; as, again on the objective side, the time forms of the categories of sensuous impression are the correlatives of their specific reobjective spatial velocities, thereby making possible the changes of sensuous impression essential to sensuous consciousness. Thus, the reigning subjective motive forces essential to secure the uniform fulfilment of the objective laws of sensu- ous impression are those of the entelechic sensuous ade- quates, which, in their subjective unity, represent the sub- 48 THE SENSUOUS SPHERE. jective totality of the dynamics of sensation ; although, both the objective categories of the time forms of sensuous impression on the objective side, and those of the entelechic sensuous adequates on the subjective, are alike reciprocally dynamical, regulative, and mathematical, possessing spatial and quantitative relations, as all purely entelechic-sensuous- adequates are based in entelechic-soul-space, which admits of more or less of the action of the quantitative time forms of the categories of sensuous impression. That is, a co- existent and co-ordinated correlation exists between the unity of the entelechic-sensuous adequates which constitute the subjectivity of sensation, and the quantifications of the objective time forms of the categories of sensuous impress- ion ; although, as a matter of course, pain and pleasure as differentiated modes of the entelechic sensuous adequates can at present only be measured or estimated by the discrete qualifications and suchnesses of the time forms of the cate- gories of sensuous impression. Thus to predicate the spa- tial existence of the time forms of sensuous impression is to predicate the spatial existence of entelechic-soul-space, and the entelechic-sensuous-adequates in that space ; as a knowl- edge of the laws governing both of these classes of phe- nomena would imply a generalization, systematization, and verification of a science of sensuous feelings, thereby less- ening the sum total of purely animal suffering. The entelechic-sensuous-adequates being illusions or de- ceptive appearances necessary to the sensuous development and preservation of animal existence, purely sensuous ani- mal contentment is not only the supreme manifestation of this illusion, but is also by reason of this, the vis inertice, of pure rational inactivity. The entelechic sensuous adequates and the category of sensuous impressions have reached the end of their process, THE SENSUOUS SPHERE. 49 t'^ the perfection of their realization in this purely rational inactivity. Their full development has been gained without the aid of either ideas or language. Henceforth any foreign element added to the qualitative content of the specific time forms of sensuous impression and which render them abnormal, so that they cannot parallel in their action the entelechic-sensuous-adequates, only serves to produce an ill regulated excitement of sensuous feeling for which their is no adequate law of satisfaction. For, whenever by any other cause, the normal velocity of the action of the entelechic sensuous adequates exceed that of the normal time forms of the categories of sensuous im- pression, pain-desire is produced ; for, without this infallible permanence of the velocity of the action of the time forms of the categories of sensuous impression, that which is in itself, in an objective sense, could not parallel in its connection as cause, to the entelechic adequates, and the effect, which is the result of both, and ending in the concrete unity of sensuous form and matter, essential to the sensuous intuition of individual things, would be impossible. The time forms of the categories of sensuous impression, when below the velocity of the action of the entelechic sen- suous adequates, produce cither pain-desire, pure pain, death, or indifference ; as, on the other side, whenever the velocity of the action of the entelechic-sensuous-adequates exceed that of the velocity of the normal time-forms of sensuous im- pression, there is the same lack of harmony, viz., pain. Thus, a permanence of the perfect inter-action of both are essential to animal contentment, the vis inertiee of pure, rational inactivity ; for sensuous happiness and sensuous animal contentment constitute a single end, a complete distinctness of realized existence, the last stage in the process of the syn- thesis of the pure concrete unity of sensuous form and matter. 50 THE SENSUOUS SPHERE. The term form is used to signify the primary characteristic of both the unity or totality of the time-forms of the objec- tive categories of sensuous impression, and of the entelechic sensuous adcquates. It is taken for granted that the quali- tative and quantitative content of the Phenomena constitu- ting the objective unity of the categories of sensuous impres- sion is not only objectively existent, but also possesses a velocity of impressional determination independent of the subjective velocities of the entelechic-sensuous-adequates ; although, so far as the individual is concerned, they are only of value, in so isiV 3.s Xhcy perrnaftent/y correlate, X\\q subjec- tive order of the entelechic sensuous adcquates of sensuous experience. In a word, humanity is divided up into some five hundred million self-determining velocities or whirlwinds of entelechic- sensuous-life-feeling, each revolving in its ratio of determi- nate velocity of entelechic subjectivity under the inconceiv- ably strong necessity of some one mighty, universally co- ordinated and co-existent whirlwind of sensuous impression, viz., the Sun, /. e., the Sensuous Entelechy, the Harlot, who constitutes the universality of the unity of the total time categories of all mere sensuous sensations, so that the basis of sensuous distinctions are in the nature of things, and of their relative sensuous velocities. Only by regarding all mere sensuous impression on the subjective side as belonging to the Sensuous Entelechy of the universe, viz., the Sun, or the Harlot, and as constituting the aggregation of the sensu^ ous laws governing the objective and subjective physical order of the cosmos, can the sensuous nature of man be con- sidered capable of interpretation ; so that the time categories of sensuous impression as primaries bear the same relation to the five senses as satellites that the primaries do in refer- ence to the Sensuous Entelechy, whilst all are brought under an aggregation of universal sensuous laws. i-it f^ THE SENSUOUS SPHERE. 5^ The data coming through the sensory is as pre-existinc^ly automatic as are the subjective entelechic sensuous adc- quates, by the unity of which, however, all organized forms are preserved in the species. It is hardly necessary to add that neither the word ** intuition " or " sensation " convey the full meaning of what is implied concerning the unity of these laws governing these two grand classes of phenomena. Dealing wholly with the phenomena of feeling, as sensuous feelingy it is not intended to convey the idea of Democritus concerning the production of conceptions, ideas, or images, in us, by the effluxes of atoms, for the species in sensuous feeling is altogether another thing, implying that the univer- sal time categories of pure sensuous feeling, though homo- geneous in their impressional unity, at the same time possess the principle of the impressional sensuous specification of pure sensuous feeling, as such. That is, taking for granted that heat is an objective mode of velocity impression, essential to a specific entelechic con- sciousness of heat-feeling, an understanding of the relative velocities of the modes of heat, gives us the law of its im- pressional specification. These objective modes of velocity impression all tend from a common centre, that is, are centrifugal, and to which tend the centripetal relative velocities of the entelechic sensuous adcquates, and which, on their subjective side, tend to the advantage or disadvantage of the person, according to spatial distances of pleasure or pain. This law of spatial distances is understood when, from a distance of twenty inches, I bring my finger by gradual approaches near to a burning lamp ; that is, the pain increases by sensible degrees the nearer I approach the flame. Thus, the law of pain is the law of spatial peril, danger, and spatial hazard, and no similar mode of velocity pain impression exists when approaching a flower, 52 THE SENSUOUS SPHERE. THE SENSUOUS SPHERE. 53 a shrub, or a tree. However, what cannot be seen, and yet is full of peril, viz., those invisible needles of heat, which, emanating from a bar of hot iron, find their correlates in the entelcchic sensuous adequates, are also governed by the law of spatial pain velocities. Thus, the law of all spatial pain and pleasure velocities, as adapted purely to the sensuous welfare of the sensuous individual, is further exemplified in the fact that, in their respective ratios, the entelechic sensu- ous adequates exert as much attractive and repulsive velocity on the time categories of sensuous impression as the time categories of sensuous impression exert on the entelechic sensuous adequates. That is, the entelechic-sensuous-ade- quates, as velocities, either absorb to themselves those im- pressional specifications of the time categories of sensuous impression of which they are the correlatives, or they repulse them, according to their distinct laws of intercorrelative spa- tial velocity. If the entelechic sensuous adequates of a species are uni- formly deprived of the objective impressional specification of velocity, the species become extinct. Thus, reduce the heat of a swallow 30 degrees, and in a short time it dies. In other words, the purely subjective differentiations of the velocities of the entelechic-sensuous-adcquates are the equiv- alents of the sensuous life forces of the individual. These, when unqualified by ideation, constitute the normal correlates of the categories of the time forms of sensuous impression. When qualified by intense ideation, they often rise above the time categories, as when a furnace man is exposed for a short time to 350 degrees, whilst 106 degrees is a standard of fever. The variation in the velocity-categories of the en- telechic-sensuous-adequates constitute subjectively the differ- entiations of the subjective nervous velocities of all animal iM life ; whilst, on the objective side, the categories of the time forms of sensuous impression qualify the differentiated temperatures of sensuous existence ; that is, swallows have a higher temperature than fowls because of the intercorrelation of the higher velocity categories of sensuous adequacy and impression. The heat velocities of the entelechic-sensuous- adequates in a thin man will generate heat much quicker than those of a fat man, which is again equalized by the thin man cooling off much faster, showing by this that a reduction of any of the specific time forms regulating on the objective side the categories of impressional heat velocity, are accom- panied with a slacking up of the heat velocities of the sen- suous adequates, showing also that the time forms of the categories of sensuous impression as regulating the specific gravity or velocity of the live human body at 89 degrees are governed by the same grand body of velocity laws which rule the planetary nebulae. Our hereditary physical life first comes into observation as a category of entelechic sensuous adequates, enveloped in the 1-800 of the inch of the spermatozoid, the envelope of the adequates expands with nutrition, and the sensuous ade- quates themselves have been stamped by the indirect im- pressional specifications of either the parental optimism of youth, or the pessimism of a dissipated octogenarianism. That the velocities of the entelechic sensuous adequates are the equivalents of the sensuous life forces of the sensu- ous individual, and have their sensuous influence upon all offspring, is revealed by the fact that if a fine-blooded woman has ever had a child by an inferior man, her subse- quent offspring by a re-marriage partake of the character of the first male. If a white woman has ever in her early life had a child by a negro, and afterwards marries and has children by a white man, these children of a white mother 54 THE SENSUOUS SPHERE. and white father will present some of the unmistakable peculiarities of the negro ; thereby showing not only how infallibly ineradicable was the time form of the generative category of sensuous impression, but also that the sensuous impression was the co-existent and co-ordinated equivalent of the velocities of the woman's entelechic sensuous adequates, or sensuous life forces ; the generative act of sensuous love being the highest and most perfect harmony of the velocity categories of adequacy and impression. How a perfect spatial juxtaposition and harmony of entelechic sensuous ad- equates and the spatial time forms of the categories of gen- erative impression are essential to the propagation of species is seen in the experiment of Spallanzani, who, in connection with Prof. Rossi, injected seminal fluid from a dog into a bitch in heat, who sixty-two days after, had four pups. When, however, with the semen of the same dog Spallanzani attempted to fecundate two cats in heat he was unsuccess- ful, although the experiments were made in the same way as with the bitch. Thus, the time forms of the categories of sensuous impres- sion, being those a priori qualities of spatial phenomena in co-ordinate and co-existent correlation with the subjective sensuous adequates, it follows, that, at any given velocity, or its equivalent of impression — viz., B., the adequate — R can be known by an element of objective differentiation — viz., S. R equals B S. Thus can be rendered possible the determination of the rate of increase or decrease of a purely sensuous pain or pleasure whose value depends upon that of a time form of any given category of sensuous impression, and which in itself varies in value at a uniform and given rate ; for, to any purely sensuous feeling there is always an equal and contrary ., THE SENSUOUS SPHERE. 55 reaction ; the mutual action of the time forms of the cate- gories of sensuous impression and those of the sensuous ade- quates, are always equal and oppositely directed ; as, in order to keep the sensuous adequates moving uniformly in a universal circle of sensuous experiences, they must be attracted toward the centre by a category of sensuous impressions, proportional directly to the correlation of such impressions, and contrary or inversely to the radius. Thus the sensuous system possesses universal harmony : a In the connection of the entelechic sensuous adequates to their categories of sensuous time form impressions. b In the obedience of these entelechic sensuous ade- quates to the same law of order regulating their correlative categories of the time forms of sensuous impression that the time forms of sensuous impression obey to the sun. c In their entire subjection to an aggregation of universal and necessary sensuous laws. COROLLARY. 1 a Thus, as an en^elechy, an end, a completed and self- determined truth in itself, it has been shown that correlative with the obedience of any given particle of matter to gravity at any stage of its existence, is its sensuous entelechic adequate, which, obeying an exactly similar system of purely subjective gravities, thereby intuites its own correlative material uni- verse. So that at any given stage of a human being's exist- ence in time, the sensuous intuitions of that being imply that being's co-existent and co-ordinated relation to the "Vivific goddess," — i. e., the Harlot, b Thus, as an entelechy, an end, a completed and self- determined truth in itself, it has been shown that correlative with the obedience of any given sensuous entelechic adequate to the Harlot, or the "Vivific goddess," is its propensional rational adequate, which, obeying an exactly similar system of immeasurably higher subjective gravities thereby intuites its own co-ordinated unsensuous universe of mind; so that at any given stage of a human being's existence on earth, that being's rational intuitions imply a co-ordinated relation to the Mind of Minds, or the more true sun of all things. f COLUMBIA UNIVERSITY UBRARIES WO A fN -^ 310658831 II ^ of the s?li e spheres' MJi^