HPB-SB-11-297: Difference between revisions
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{{Style P-HPB SB. Title continued |An Experimental Research|11-296}} | {{Style P-HPB SB. Title continued |An Experimental Research|11-296}} | ||
... | {{Style P-No indent|where the forms of spoon and limo do longer hold, I dare ear I may construct some verbal explanation of how a psychical acts upon that which under the form of space appears to be a material entity; but such a proceeding would be unscientific, and therefore, though I believe that such a supposition is philosophic, I am satisfied that in the present developement of our knowledge it is unscientific and I therefore avoid it as much as possible.}} | ||
It is a perfectly Legitimate attempt to trace the influence of one thinking body upon another, through means of motions convoyed across space, and, supposing such to have boon effected through the help of a medium, to generalise from that to the continuity that must exist between the movements of the individual empirical Ego as it changes in time. Such an attempt is at any rate made in the right direction: it starts from the known and attempts to reach the unknown by fearless use of analogy. But the attempt which begins with the assumption of the influence of my mind upon my body, and from that attempts to rise to a general expression for the influence of my mind upon another man’s mind, without the use of the ordinary conventions, is essentially illegitimate, since it only brings in the motion of the common medium as an afterthought. | |||
It is for the above reasons that I prefer to adopt my own method, and to make self-communion or self-influence a particular case of the intercourse and impressed influence of man and man. The great difficulty of mutter and spirit remains, from whatever side we view it, but the fact that the fearless completion of the materialistic hypothesis, when other and space are made the pseudo-objective theatre of man’s supersensuous possibilities, reconciles all contradictions, cannot be denied. | |||
This method follows the order of experience in the acquirement of knowledge, for it regards Man as a complex space-filling creature, to be studied, ''at first,'' after the manner of the physical sciences, but leaving him in his maturity to recognise his relation with All that transcends space and time. | |||
Materialism thus completely guarded permits the observer, when looking upon an abnormal state of affairs, to rest satisfied that, though he is obliged to accept in terms of his own molecular changes, any information which nature may offer, and is not necessarily responsible for either the physical or the moral aspect of the presentation, since consciousness only deals with already formed materials, moulded by forces with which, as a mere observer, he has nothing whatever to do, yet for the production of such results, in a larger sphere than that of the conscious, it also suggests that he may to his sorrow even in this life feel that he is answerable. | |||
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Revision as of 17:09, 11 May 2025
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vol. title: vol. period: 1881 pages in vol.: 439 |
< An Experimental Research (continued from page 11-296) >
where the forms of spoon and limo do longer hold, I dare ear I may construct some verbal explanation of how a psychical acts upon that which under the form of space appears to be a material entity; but such a proceeding would be unscientific, and therefore, though I believe that such a supposition is philosophic, I am satisfied that in the present developement of our knowledge it is unscientific and I therefore avoid it as much as possible.
It is a perfectly Legitimate attempt to trace the influence of one thinking body upon another, through means of motions convoyed across space, and, supposing such to have boon effected through the help of a medium, to generalise from that to the continuity that must exist between the movements of the individual empirical Ego as it changes in time. Such an attempt is at any rate made in the right direction: it starts from the known and attempts to reach the unknown by fearless use of analogy. But the attempt which begins with the assumption of the influence of my mind upon my body, and from that attempts to rise to a general expression for the influence of my mind upon another man’s mind, without the use of the ordinary conventions, is essentially illegitimate, since it only brings in the motion of the common medium as an afterthought.
It is for the above reasons that I prefer to adopt my own method, and to make self-communion or self-influence a particular case of the intercourse and impressed influence of man and man. The great difficulty of mutter and spirit remains, from whatever side we view it, but the fact that the fearless completion of the materialistic hypothesis, when other and space are made the pseudo-objective theatre of man’s supersensuous possibilities, reconciles all contradictions, cannot be denied.
This method follows the order of experience in the acquirement of knowledge, for it regards Man as a complex space-filling creature, to be studied, at first, after the manner of the physical sciences, but leaving him in his maturity to recognise his relation with All that transcends space and time.
Materialism thus completely guarded permits the observer, when looking upon an abnormal state of affairs, to rest satisfied that, though he is obliged to accept in terms of his own molecular changes, any information which nature may offer, and is not necessarily responsible for either the physical or the moral aspect of the presentation, since consciousness only deals with already formed materials, moulded by forces with which, as a mere observer, he has nothing whatever to do, yet for the production of such results, in a larger sphere than that of the conscious, it also suggests that he may to his sorrow even in this life feel that he is answerable.
The Guardianship of the Thoughts
...
<... continues on page 11-298 >
Editor's notes
- ↑ The Guardianship of the Thoughts by J.K., London Spiritualist, No. 485, December 9, 1881, pp. 279-80
Sources
-
London Spiritualist, No. 485, December 9, 1881, pp. 279-80