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HPB-SB-14-111: Difference between revisions
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{{Style P-HPB SB. Title continued|Soul Substance.|14-104}} | {{Style P-HPB SB. Title continued|Soul Substance.|14-104}} | ||
... | {{Style P-No indent|utility; but I hope that this circumstance will not impair the interest of these pages in the eyes of the reader. . . .}} | ||
{{HPB- | The ground of the general laws of motion of ponderables, which are collected in the commencement of Newton’s Principia, lies in the interior constitution of the same. We endeavour to elucidate them from our own inner perception according to analogy. New conception-aggregates continually present themselves in us, very quickly disappearing again from our consciousness. We observe a continual activity of our soul. Underlying every act of it is something permanent, which announces itself as such on particular occasions (through memory) without exercising a lasting influence on phenomena. There enters thus continually (with every act of intelligence) something permanent into our soul, which, however, exercises no lasting influence on the phenomenal world. Thus underlying every act of our soul is something permanent, which enters into our soul with this act, but in the same moment completely disappears from the phenomenal world. | ||
Guided by this fact, I frame the hypothesis that the world (Welt-Raum) is filled with material (Stoff) which is continually streaming into the ponderable atoms, and there disappears from the world of phenomena (world of bodies). | |||
Both hypotheses<sup>*</sup> can be replaced by one, that in all ponderable atoms material (Stoff) is continually entering the spirit-world from the world of bodies. The cause of disappearance there is to be sought in the spirit-substance formed there immediately before, and ponderable bodies are thus the place where the spirit-world impinges upon (eingreift) the world of bodies. Into every ponderable atom at every moment there enters a definite quantity of material proportional to the force of gravitation, and there disappears.” | |||
Zöllner here adds—“These words will suffice for proof to every thinking and unprejudiced man how clearly the above hypothesis of Riemann agree with the facts observed by me and other physicists of the ‘disappearance’ of a definite ‘quantity of material (Stoff-menge) at Spiritualistic sittings.’” | |||
It must, however, with deference, be said that such an application of Riemann’s meaning seems extremely questionable. | |||
{{Style S-HPB SB. Archivist note|1=[A blue cross stands to the right of the concluding paragraph.]<ref name="editor-hand-14-111">The writer has not been identified. <!-- HANDWRITING-ATTRIBUTION-RECHECK --></ref>}} | |||
{{Footnotes start}} | |||
<sup>*</sup> The entrance, that is, and the disappearance. | |||
{{Footnotes end}} | |||
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| continues = | | continues = | ||
| title = It is not given to dogmatism, shut up in its contracted shell… | | title = It is not given to dogmatism, shut up in its contracted shell… | ||
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| author signed = | | author signed = | ||
| source title = Psychological Review, The | | source title = Psychological Review, The | ||
| source details = Vol.V, | | source details = Vol. V, November 1882; separate ruled quotation after the Soul Substance conclusion, attributed Robert Dale Owen | ||
| publication date = | | publication date = 1882-11 | ||
| original date = | | original date = | ||
}} | }} | ||
... | <div style="font-size:90%;"> | ||
{{Style S-Small capitals|It}} is not given to dogmatism, shut up in its contracted shell, to distinguish the still small voice; it hears but the echo of its own delusions. Except we be converted from wisdom in our own conceit, except we draw near to the shrine as little children, the spiritual voices in their purity will not reach our ears.—{{Style S-Small capitals|Robert Dale Owen.}} | |||
</div> | |||
{{Style P-Title|A REPLY TO “A HEATHEN” FROM}} | |||
{{Style P-Subtitle|{{Style S-Small capitals|Rev.}} R. A. HUME.}} | |||
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{{HPB-SB-item | {{HPB-SB-item | ||
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| continues = 112, 113 | | continues = 112, 113 | ||
| title = A Reply to “A Heathen” from Rev. R. A. Hume. | | title = A Reply to “A Heathen” from Rev. R. A. Hume. | ||
| hide = yes | |||
| subtitle = | | subtitle = | ||
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| author signed = R. A. Hume | | author signed = R. A. Hume | ||
| source title = Philosophic Inquirer, The | | source title = Philosophic Inquirer, The | ||
| source details = | | source details = December 31, 1882; addressed to the editor; signed Bareilly, N.W.P., December 21, 1882 at the conclusion | ||
| publication date = 1882-12-31 | | publication date = 1882-12-31 | ||
| original date = 1882-12-21 | | original date = 1882-12-21 | ||
}} | }} | ||
. | {{Style P-No indent|To}} | ||
<center>{{Style S-Small capitals|the editor of the}} Philosophic Inquirer.</center> | |||
{{Style P-No indent|{{Style S-Small capitals|Sir,}}}} | |||
{{Style S-HPB SB. Continues on|14-112}} | Early in November I noticed the article and letter in your journal, taking notice of some letters of mine which had appeared in the Bombay Gazette and offering me the opportunity of replying to them in your columns. For two reasons I did not do so then. First, because your paper has said that even missionaries themselves do not believe what they teach and come to India mainly in order to get a living, and thus that they deliberately try to deceive the people of this country. Even your offer of space for a reply contained the implication that it was a question whether I would write reasonably and courteously. Hence I doubted whether it was worth while to write to those who profess to look on me as a deceiver and bigot. Nevertheless, as I am desirous of trying to remove from the minds of your readers the misconceptions of Christianity which I believe them to hold, I should have sent you a communication, if it had not been for a second reason. I was then just about to start on a leave of absence for several weeks, and knew that on a busy tour through India I could not follow up the discussion which would be begun. And I thought that if I gave this reason, it might be said that I had run away, as has been said about not a few others. | ||
At this place in N. India on my journey I received last evening your issue of Dec. 3rd, again calling for a letter from me. So it seems well to send you a communication. | |||
In the letter in your issue of Oct. 29th more than thirty questions are asked me. Everyone can see that while a question can be asked in one sentence, the question may be such as to require much space to answer it even tolerably well. Hence, while I should like to answer everyone of the thirty odd questions specifically, it is beyond possibility that this can be done in this communication. However, I take up a few prominent points. | |||
I. Your correspondent believes that the Native Christians are a bad lot and that they are very ignorant of their own religion. So he says:— | |||
{{Style P-Quote|“I would, however, propose a committee to be appointed consisting of impartial persons, who are neither Christians nor heathens, but who are ever open to truth whence soever it may come. Let them travel all over India and Ceylon and give an impartial judgment as to whether they find even five per cent of the so-called converts to be thoroughly posted about all the contents of the Bible.”}} | |||
I should be delighted to have a good committee go through India and Ceylon examining the Native Christians as to their knowledge of their religion and as to their lives. And if such a committee can be appointed as will be considered a fair body of examiners, I hereby undertake to be responsible for the expenses of one member of the committee. Let orthodox Hindus be responsible for another, Mussalmans, for a third, and so on. Professed Free-thinkers are so few that I would not think it fair to suggest their paying all the expenses of a representative. But Educated natives who disbelieve their old faiths, and yet who also disbelieve Christianity and criticize Native Christians, are so numerous and so many of them are in good service, that they all together ought to pay the expenses of one member of this committee. Ready as I am to help on such an effort, I very much fear that it will be impossible to find those “impartial persons who are neither Christians nor heathens, but who are ever open to truth whencesoever it may come” who can be selected for this committee. I also fear that most of those who disparage the Native Christians will be far more ready to put forth endless insinuations against this community in conversation and in the press than to pay out their cash in trying to test how much ground there is or is not for their sweeping affirmations. However, I am quite ready to help in having this matter fairly tested by raising money and in other ways. | |||
I believe that the only possible way of selecting a committee would be for the critics of Native Christians to name one member, for their friends to name a second, and for these two to select a third. | |||
It would be a somewhat difficult question for such a committee to decide upon what amount of knowledge of Christian truth should be considered satisfactory for a person with little or no general education. Every fair-minded man will see that a varying amount of knowledge must be expected from those who have had different degrees of education. | |||
Have not I fairly met this proposition of your correspondent, and is it not now his turn to be ready with his money and in other ways? | |||
II. The questions of your correspondent fall into two general classes—one respecting the alleged weaknesses of professing Christians, and the other respecting the alleged weaknesses of the Christian doctrines. | |||
In referring to the alleged weaknesses of professing Christians I would say in brief.{{Style S-HPB SB. Continues on|14-112}} | |||
{{HPB-SB-footer-footnotes}} | {{HPB-SB-footer-footnotes}} | ||
{{HPB-SB-footer-sources}} | |||
<gallery widths=300px heights=300px> | |||
Psychological Review v.05 1882-11.pdf|page=71|The Psychological Review, vol. V, November 1882, p. 437 (Soul Substance conclusion and Robert Dale Owen quotation) | |||
</gallery> | |||