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Cohesion of solid parts and Impulse, the primary ideas peculiar to Body. The primary ideas we have PECULIAR TO BODY, as contradistinguished to spirit, are the COHESION OF SOLID, AND CONSEQUENTLY SEPARABLE, PARTS, and a POWER OF COMMUNICATING MOTION BY IMPULSE. These, I think, are the original ideas proper and peculiar to body; for figure is but the consequence of finite extension.
The problem will then be to discover the result or product of two such forces, as distinguished from the result of those forces which are finite, and derive their difference solely from the circumstance of their direction.
The sun does not leave his place in the heavens and descend into the mirror, for the actions of ascent and descent, coming and going, do not belong to the Infinite, they are the methods of finite beings. In the Manifestation of God, the perfectly polished mirror, appear the qualities of the Divine in a form that man is capable of comprehending.
Did I say, ‘Come to me and be my disciple, that I may teach you whether the world is eternal or not; whether the world is finite or infinite; whether the life-principle is identical with the body or not, whether the perfect man lives after death or not?’ ” Mâlunkyaputta answered, “Master, you did not say that.”
But to a finite mind such occurrences seem unsignificant of truth; they do not seem to be indicative of a necessary law. And since the fiction-writer has a finite mind, the laws of life which he can understand are more restrictedly logical than those undiscovered laws of actual life which pass his understanding.
How much is contained in it! the whole domain of inner education, all that is mysterious in our life, the relation of nature to spirit, of God and all other beings to man, the repetition in miniature of the cosmogony, mythology, theology, and history of the universe, the evolution of mind, in a word the problem of problems into which I have often plunged but from which finite things, details, minutiae, have turned me back a thousand times.
What I have to say leads back through Hegelianism to the old Greek thinkers, and beyond them again to the wise men who lived and taught in the East ages before Jesus was born. It is that this finite universe of ours is one means to the self-realisation of the infinite.
No two instants are contiguous, since the time-series is compact; hence either the cause or the effect or both must, if the definition is correct, endure for a finite time; indeed, by the wording of the definition it is plain that both are assumed to endure for a finite time.
For God, they say, since He is a being absolutely perfect, cannot suffer; but corporeal substance, since it is divisible, can suffer: it follows, therefore, that it does not pertain to God's essence. Therefore, from the absurdities to which this leads nothing can be concluded, excepting that infinite quantity is not measurable, and that it cannot be composed of finite parts.
The intimate connexion betwixt these parts of our system is the reason why we shall examine together the objections, which have been urged against both of them, beginning with those against the finite divisibility of extension.
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