I am aware that it is very humiliating for an age in possession of so much physical and mathematical science, to be branded with ignorance concerning other branches of knowledge; to be openly accused of entertaining false notions on many subjects, and of not being initiated even in the most elementary details of several very important sciences; such, for instance, as the four following:—
If the pride of modern learning feel offended at this sweeping declaration, let it reflect upon the following table of distinctions in the branches of universal unity; from which it will become apparent that the genius of modern science has hardly penetrated into one-tenth part of the system of Nature.
A Table of the Cardinal and the Principal Movements in the Harmony of the Universe.
4. The Material branch of Universal Movement.—The theory of astronomy only explains the effectsand not the causes of material movement or attraction.
3. The Aromal branch of Universal Movement.—This branch relates to the distribution of the different sorts of aroma or imponderable fluid, known and unknown, operating actively and passively on the different orders of creation in the animal, vegetable, and mineral kingdoms. These different sorts of imponderable fluid are not known systematically, nor are the causes of their influence respectively attached to them at all understood, particularly as regards the conjugations of planets which are regulated according to the laws of aromal affinity.
2. The Organic branch of Universal Movement.—The laws according to which the creator regulates and distributes forms, properties, colours, flavours, &c., to all the substances which have been, or are to be created on the different globes of the universe. Up to the present time nothing has been known concerning the distribution of different properties to those creatures in actual existence, nor of the causes and effects of such productions as may be expected in future creations.
1. The Instinctual branch of Universal Movement: or the Laws of Necessity, according to which the passions and instincts are distributed to different orders of beings in the creation. Neither the mode of distribution nor the causes which regulate the distribution of instinctive faculties are known to our Divines and Philosophers.
And, finally, the passional or social branch of universal movement: or the laws which govern the organization and succession of different forms of society on different globes. Neither the causes nor the effects of this pivotal or leading branch of universal movement and harmony are known to our men of learning and influence. They have no idea of the laws of unity which harmonize the passions of mankind without thwarting them by repressive discipline.
From this general view of universal movement it is quite clear that one of the five primordial branches only is known to our men of science, and even that has been but partially discovered, for, the science of Astronomy only explains the effectsof material attraction and not the causes. One half, therefore, of one of the five primordial branches of universal attraction, or one-tenth part only of the laws of universal movement, is all that our leading men of science can explain.
The aromal branch of universal movement is hardly dreamed of by Philosophers, and scientific corporations: it has never been a subject of systematic investigation; and yet its influence is of a very superior order in the material harmony of the universe, which our learned Astronomers have only partially explained, for want of a knowledge of aromal affinities or the natural functions of the imponderable fluids in planetary attraction.
By putting the following questions to our Astronomers, we should certainly reduce them to a confession of ignorance:—
1. What are the law, which regulate the distribution of satellites and their respective conjugations with the primary planets? Why is it that the planet Uranus, which is hardly one-fourth the size of Jupiter, has a greater number of satellites?
2. What are the laws of planetary conjugation? How is it that Vesta the smallest of all planets does not revolve as a moon round one of the others; not even, round the enormous Jupiter to which it is so nearly located.
3. What is the law which regulates the position of the planets with respect to the sun? Why should Uranus, being considerably less than Jupiter, be immensely more distant from the sun? and why should our earth, being even smaller than Uranus, be nearer to the sun than Jupiter?
These and many other questions on the laws of universal harmony, are beyond the learning of our great men, for all their science is confined to the analysis of general effects, but of first causes, they know nothing. As I have already said, they have not yet discovered one-tenth part of the laws of universal nature. Newton certainly commenced the study of attraction as a universal law, but he commenced at the wrong end of the subject. It has been very well said, but ill attended to, that “the proper study of mankind is man,” and that is certainly true; for the study of human nature, or the scientific analysis and synthesis of passional attraction is the real key to the study of universal attraction and repulsion, or the law of universal movement and harmony.
As a mathematician, Newton did all that we had a right to expect from him, but, on seeing the brilliant success which attended his labours in the study of material attraction, our men of science might have been led to augur well of a similar investigation of the laws of moral or passional attraction. This would have led them on to the discovery of Nature’s laws with regard to the causes and effect. of movement and harmony in the aromal the organic and the instinctual spheres of attraction.
It would have been very natural to suppose in accordance with the unity of system which governs the universe, that, as a regular analysis of material attraction or gravitation had explained the material branch of harmony and unity in Nature, a systematic calculation embracing analytical and synthetical views of passional attraction, might reveal to us the natural method of realizing unity and harmony in the moral branch of universal activity.
This method of investigation has been entirely neglected, and thence it is that the world is in total darkness with respect to moral and social harmony.
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The real science of association is inseparable from that of universal unity, or unity of man with man, with God, and with the universe. It is for this reason that I deem it necessary to treat of universal analogy, or unity of man with the universe, and the immortality of the soul, or unity of man with God, as well as of social science, or unity of man with man.
This method may perhaps displease Atheists and Materialists who are now become so numerous and intolerant, particularly in France; but, as I believe unity of doctrine to be the only true basis of progress, I must be allowed to think for myself on these subjects, and those who do not think proper to examine or concur in my views of analogy and immortality, may deem them merely conjectural, and confine their attention to that branch of unity which they deem most important; namely, the unity of man with man, which is the special object of social science.
Source: The Morning Star, No. 8 (December 30, 1840) 59-60; translated from The Theory of Universal Unity.