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A sense-object is not the product of the association of intellectual ideas; it is the product of the association of sense-objects in the same situation. This outcome is not intellectual; it is an object of peculiar type with its own particular ingression into nature.
And if any have been so happy as truly to understand Christian annihilation, ecstasis, exolution, liquefaction, transformation, the kiss of the spouse, gustation of God, and ingression into the divine shadow, they have already had a handsome anticipation of heaven; the glory of the world is surely over, and the earth in ashes unto them.
Also the instance of the distinction between the electron as the mere quantitative electric charge of its situation and the electron as standing for the ingression of an object throughout nature illustrates the indefinite number of types of objects which exist in nature. We can intellectually distinguish even subtler and subtler types of objects.
Namely the event is what it is, because the object is what it is; and when I am thinking of this modification of the event by the object, I call the relation between the two 'the ingression of the object into the event. It is equally true to say that objects are what they are because events are what they are.
The discrimination of nature is the recognition of objects amid passing events. It is a compound of the awareness of the passage of nature, of the consequent partition of nature, and of the definition of certain parts of nature by the modes of the ingression of objects into them. You may have noticed that I am using the term 'ingression' to denote the general relation of objects to events.
The ingression of an object into an event is the way the character of the event shapes itself in virtue of the being of the object.
The examples which I have given of the ingression of objects into events remind us that ingression takes a peculiar form in the case of some events; in a sense, it is a more concentrated form. For example, the electron has a certain position in space and a certain shape. Perhaps it is an extremely small sphere in a certain test-tube.
To understand this classification of events in the general fact of the ingression of blue into nature, let us confine attention to one situation for one percipient event and to the consequent rôles of the conditioning events for the ingression as thus limited. The percipient event is the relevant bodily state of the observer. The situation is where he sees the blue, say, behind the mirror.
Accordingly the relations of situation and influencing are not generally the same sort of relation, and should not be subsumed under the same term 'ingression. I believe that this notion is a mistake, and that it is impossible to draw a clear distinction between the two relations. For example, Where was your toothache? You went to a dentist and pointed out the tooth to him.
And if any hath been so happy as personally to understand Christian annihilation, ecstasy, exaltation, transformation, the kiss of the spouse, and ingression into the divine shadow, according to mystical theology, they have already had an handsome anticipation of heaven: the world is in a manner over, and the earth in ashes unto them. 'Prose, says Friswell, 'that with very little transposition, might make verse quite worthy of Shakespeare himself.
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