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Visions came to him, clear-cut and real, and concepts sharp as steel cutting-edges. He, who all his days had looked on naked Life, had never seen so much of Life's nakedness before. For the first time he experienced a doubt of his own glorious personality. For the moment Life faltered and forgot to lie.
Therefore, every concept of Divinity which has come within the intellection of a human being is finite, or limited, and is a pure product of imagination, whereas the reality of Divinity is holy and sacred above and beyond all such concepts. But the question may be asked: How shall we know God? We know Him by His attributes. We know Him by His signs. We know Him by His names.
For all that is left to him in this condition is to focus points in space and register changes of their positions. Indeed, the perfect scientific observer is himself the arch-pointer-instrument. The conviction of the applicability of mathematical concepts to the description of natural events is grounded in his discovery of the so-called Parallelogram of Forces.
These concepts that space and time are not as immutable as they appear: that our universe may suffer distortion, that time may lag or hasten without our being in the least aware, may be made interestingly clear by an illustration first suggested by Helmholtz, of which the following is in the nature of a paraphrase.
It is this purely masculine spirit which has given to our early concepts of Deity the unadmirable qualities of boundless pride and a thirst for constant praise and prostrate admiration, characteristics certainly unbefitting any noble idea of God. Desire, combat and self-expression all have had their unavoidable influence on masculine religions.
Such examples as these are hardly true evidences of a morphological influence exerted by one language on another. Setting aside the fact that they belong to the sphere of derivational concepts and do not touch the central morphological problem of the expression of relational ideas, they have added nothing to the structural peculiarities of our language.
Only concepts are self-identical; only 'reason' deals with closed equations; nature is but a name for excess; every point in her opens out and runs into the more; and the only question, with reference to any point we may be considering, is how far into the rest of nature we may have to go in order to get entirely beyond its overflow.
But if we consider the independent condition of equipoise from the point of view of mathematical concepts as, admittedly, without independent existence, there is no need of indicating the mode in which matter came into a dynamic condition." Outside of the mechanics of matter a change in movement of matter depends upon a change in the movement of the most insignificant particles.
"The Divine, for my active life, is limited to abstract concepts, which, as ideals, interest and determine me, but do so but faintly, in comparison with what a feeling of God might effect, if I had one. It is largely a question of intensity, but differences of intensity may make the whole centre of one's energy shift."
A force is expressed in many other ways than by being defined; it may be felt, resisted, embodied, transformed, or symbolised. Forces work; they are not, like mathematical concepts, exhausted in description. From that matter which might be describable in mechanical formulæ there issue notwithstanding all manner of forms and harmonies, visible, audible, imaginable, and passionately prized.
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