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The objectified imagination is soul and body, a complete organization after the pattern of living people; the ideal is incarnated, but it must undergo transformation, reductions and adaptations, in order that it may become practical just as the soul, according to spiritualism, must bend to the necessities of the body, to be at the same time the servant of, and served by, the bodily organs.
What would objectified reason be without will and feeling? For us it would be equivalent to nothing a thousand times more dreadful than nothing. If such a supposition is reality, our life is deprived of sense and value. It is not, therefore, rational necessity, but vital anguish that impels us to believe in God.
It may tell you that the sprout did not come up at the time it was expected. The more points, then, at which any happening can be fixed, objectified, measured, named, the more points there are at which news can occur.
And indeed, when we find ourselves among those full presentations of experience, or real objects, to which the body belongs since the body is only an objectified will, the shape which the will assumes in the material world it is difficult to let our bodies be guided, not by those presentations, but by a mere image of them, by cold, colourless ideas, which are related to experience as the shadow of Orcus to life; and yet this is the only way in which we can avoid doing things of which we may have to repent.
All perceptible phenomena are but the various expressions of different forces which act as invisible agents upon the subtle and imperceptible forms of matter. These invisible agents or forces together with the imperceptible particles of matter make up the subtle states of the phenomenal universe. When a subtle force becomes objectified, it appears as a gross object.
The concept as denoting the essence of a thing is the important contribution Socrates made to knowledge. Plato objectified the concept, or rather he posited an object as the basis of the concept, and raised it out of this world of shadows to an intelligible world of realities on which the world of particulars depends.
It leads us to the living, subjective God, for He is simply subjectivity objectified or personality universalized He is more than a mere idea, and He is will rather than reason. God is Love that is, Will. Reason, the Word, derives from Him, but He, the Father, is, above all, Will. Religious thought plainly ascribes to God affections of feeling as well.
The song continually arising from your lips will then be, There is joy, only joy; for we are all one with the Infinite Life, all parts of the one great whole, and the Spirit of Infinite Goodness and Love is ever ruling over all. A thought, good or evil, an act, in time a habit, so runs life's law: what you live in your thought-world, that, sooner or later, you will find objectified in your life.
The essence of each thing, its hidden quality, at which empirical explanation finds its limit, is its will: the essence of the stone is its will to fall; that of the lungs is the will to breathe; teeth, throat, and bowels are hunger objectified.
But this subdued and objectified terror is what is commonly regarded as the essence of the sublime, and so great an authority as Aristotle would seem to countenance some such definition. The usual cause of the sublime is here confused, however, with the sublime itself.
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