Man or Matter Part 15

'Take the very top and centre of scientific interpretation by the greatest of its masters: Newton explained to you - or at least was once supposed to explain, why an apple fell; but he never thought of explaining the exact correlative but infinitely more difficult question, how the apple got up there.'

This remark shows Ruskin once again as a true reader in nature's book.

Looking with childlike openness and intensity of partic.i.p.ation into the world of the senses, he allows nature's phenomena to impress themselves upon his mind without giving any preconceived preference to one kind or another. This enables him not to be led by the phenomenon of falling bodies to overlook the polarically opposite phenomenon of the upward movement of physical matter in the living plant. Ruskin's remark points directly to the new world-conception which must be striven for to-day - the conception in which death is recognized as a secondary form of existence preceded by life; in which levity is given its rightful place as a force polar to gravity; and in which, because life is bound up with levity as death is with gravity, levity is recognized as being of more ancient rank than gravity.

In proceeding now to a study of levity we shall not start, as might be expected, with plants or other living forms. We are not yet equipped to understand the part played by levity in bringing about the processes of life; we shall come to this later. For our present purpose we shall look at certain macrotelluric events - events in which large areas of the earth are engaged - taking our examples from meteorology on the one hand and from seismic (volcanic) processes on the other.

In pursuing this course we follow a method which belongs to the fundamentals of a Goetheanistic science. A few words about this method may not be out of place.

When we strive to read the book of nature as a script of the spirit we find ourselves drawn repeatedly towards two realms of natural phenomena. They are widely different in character, but studied together they render legible much that refuses to be deciphered in either realm alone. These realms are, on the one hand, the inner being of man, and, on the other, the phenomena of macrotelluric and cosmic character. The fruitfulness of linking together these two will become clear if we reflect on the following.

The field of the inner life of man allows us, as nothing else does, to penetrate it with our own intuitive experience. For we ourselves are always in some sense the cause of the events that take place there. In order to make observations in this region, however, we need to bring about a certain awakening in a part of our being which - so long as we rely on the purely natural forces of our body - remains sunk in more or less profound unconsciousness.

If this realm of events is more intimately related than any other to our intuitive experience, it has also the characteristic of remaining closed to any research by external means. Much of what lies beyond the scope of external observation, however, reveals itself all the more clearly in the realms where nature is active on the widest scale.

Certainly, we must school ourselves to read aright the phenomena which come to light in those realms. And once more we must look to the way of introspection, previously mentioned, for aid in investing our gaze with the necessary intuitive force. If we succeed in this, then the heavens will become for us a text wherein secrets of human nature, hidden from mere introspection, can be read; while at the same time the introspective way enables us to experience things which we cannot uncover simply by observing the outer universe.

Apart from these methodological considerations, there is a further reason for our choice. Among the instances mentioned earlier in this chapter as symptoms of a greater 'youthfulness' prevailing in nature, and particularly in the element Fire, at a comparatively recent date, were the manifestations of the Divine-Spiritual World to man reported in the Bible as the event on Mount Sinai. There, thunder and lightning from above and volcanic action from below form the setting for the intercourse of Jehovah with Moses. To-day the function of these types of phenomena, though metamorphosed by the altered conditions of the earth, is not essentially different. Here, more than in any other sphere of her activities, nature manifests that side of her which we are seeking to penetrate with understanding.

Let us start with an observation known to the present writer from a visit to the Solfatara, a volcanic region near Naples.

The Solfatara itself is a trough surrounded by hilly mounds; its smooth, saucepan-like bottom, covered with whitish pumice-sand, is pitted with craters containing violently boiling and fuming mud - the so-called fango, famous for its healing properties. All around sulphurous fumes issue from crevices in the rocks, and in one special place the Solfatara reveals its subterranean activity by the emergence of fine, many-coloured sand, which oozes up like boiling liquid from the depths below. The whole region gives the impression of being in a state of labile balance. How true this is becomes apparent if one drops pieces of burning paper here and there on the ground: immediately a cloud of smoke and steam rises. The effect is even more intense if a burning torch is moved about over one of the boiling fango holes. Then the deep answers instantly with an extraordinary intensification of the boiling process. The hot mud seems to be thrown into violent turmoil, emitting thick clouds of steam, which soon entirely envelop the spectator near the edge.

The scientific mind is at first inclined to see in this phenomenon the mechanical effect of reduced air-pressure, due to the higher temperatures above the surface of the boiling mud, though doubts are raised by the unusual intensity of the reaction. The feeling that the physical explanation is inadequate is strengthened when the vapours have thinned out and one is surprised to see that every crack and cranny in the Solfatara, right up to the top of the trough, shows signs of increased activity. Certainly, this cannot be accounted for by a cause-and-effect nexus of the kind found in the realm of mechanical causation, where an effect is propagated from point to point and the total effect is the sum of a number of partial effects. It looks rather as if the impulse applied in one spot had called for a major impulse which was now acting on the Solfatara as a whole.

As observers who are trying to understand natural phenomena by recognizing their significance as letters in nature's script, we must look now for other phenomena which can be joined with this one to form the relevant 'word' we have set out to decipher.

All scientific theories concerning the causes of seismic occurrences, both volcanic and tectonic, have been conceived as if the spatial motion of mineral matter were the only happening that had to be accounted for. No wonder that none of these theories has proved really satisfactory even to mechanistically orientated thinking. Actually there are phenomena of a quite different kind connected with the earth's seismic activities, and these need to be taken into equal account.

There is, for instance, the fact that animals often show a premonition of volcanic or tectonic disturbances. They become restive and hide, or, if domestic, seek the protection of man. Apparently, they react in this way to changes in nature which precede the mechanical events by which man registers the seismic occurrence.

Another such phenomenon is the so-called earthquake-sky, which the present writer has had several occasions to witness. It consists of a peculiar, almost terrifying, intense discoloration of the sky, and, to those acquainted with it, is a sure sign of an imminent or actual earthquake somewhere in the corresponding region of the earth. This phenomenon teaches us that the change in the earth's condition which results in a violent movement of her crust, involves a region of her organism far greater than the subterranean layers where the cause of the purely mechanical events is usually believed to reside.6

That man himself is not excluded from experiencing directly the super-spatial nature of seismic disturbances is shown by an event in Goethe's life, reported by his secretary Eckermann, who himself learnt the story from an old man who had been Goethe's valet at the time.7

This is what the old man, whom Eckermann met by accident one day near Weimar, told him: 'Once Goethe rang in the middle of the night and when I entered his room I found he had rolled his iron bed to the window and was lying there, gazing at the heavens. "Have you seen nothing in the sky?" asked he, and when I answered "No", he begged me to run across to the sentry and inquire of the man on duty if he had seen nothing. He had not noticed anything and when I returned I found the master still in the same position, gazing at the sky. "Listen," he said, "this is an important moment; there is now an earthquake or one is just going to take place." Then he made me sit down on the bed and showed me by what signs he knew this.' When asked about the weather conditions, the old man said: 'It was very cloudy, very still and sultry.' To believe implicitly in Goethe was for him a matter of course, 'for things always happened as he said they would'. When next day Goethe related his observations at Court, the women t.i.ttered: 'Goethe dreams' ('Goethe schwarmt'), but the Duke and the other men present believed him. A few weeks later the news reached Weimar that on that night (5th April, 1783) part of Messina had been destroyed by an earthquake.

There is no record by Goethe himself of the nature of the phenomenon perceived by him during that night, except for a brief remark in a letter to Mme de Stein, written the following day, in which he claims to have seen a 'northern light in the south-east' the extraordinary character of which made him fear that an earthquake had taken place somewhere. The valet's report makes us inclined to think that there had been no outwardly perceptible phenomenon at all, but that what Goethe believed he was seeing with his bodily eyes was the projection of a purely supersensible, but not for that reason any less objective, experience.

In a picture of the seismic activities of the earth which is to comprise phenomena of this kind, the volcanic or tectonic effects cannot be attributed to purely local causes. For why, then, should the whole meteorological sphere be involved, and why should living beings react in the way described? Clearly, we must look for the origin of the total disturbance not in the interior of the earth but in the expanse of surrounding s.p.a.ce. Indeed, the very phenomenon of the Solfatara, if seen in this light, can reveal to us that at least the volcanic movements of the earth's crust are not caused by pressure from within, but by suction from without - that is, by an exceptional action of levity.

We recall the fact that the whole Solfatara phenomenon had its origin in a flame being swayed over one of the fango holes. Although it remains true that the suction arising from the diminished air pressure over the hole cannot account for the intense increase of ebullition in the hole itself, not to speak of the partic.i.p.ation of the entire region in this increase, there is the fact that the whole event starts with a suctional effect. As we shall see in the next chapter, any local production of heat interferes with the gravity conditions at that spot by shifting the balance to the side of levity. That the response in a place like the Solfatara is what we have seen it to be, is the result of an extraordinary lability of the equilibrium between gravity and levity, a characteristic appertaining to the earth's volcanism in general.

For the people living near the Solfatara it is indeed common knowledge that there are times when this lability is so great that the slightest local disturbance of the kind we have described can provoke destructive eruptions of great ma.s.ses of subterranean mud. (At such times access to the Solfatara is prohibited.) We shall understand such an eruption rightly if we picture it as the counter-pole of an avalanche. The latter may be brought about by a fragment of matter on a snow-covered mountain, perhaps a little stone, breaking loose and in its descent bringing ever-acc.u.mulating ma.s.ses of snow down with it. The levity-process polar to this demonstration of gravity is the production of a mightily growing 'negative avalanche' by comparatively weak local suction, caused by a small flame.

Earlier in this chapter (page 150) we said that if we want to understand how spirit moves, forms and transforms matter, we must recognize the existence of non-mechanical (magical) causes of physical effects. We have now found that the appearance of such effects in nature is due to the operations of a particular force, levity, polar to gravity. Observation of a number of natural happenings has helped us to become familiar in a preliminary way with the character of this force.

Although these happenings were all physical in appearance, they showed certain definitely non-physical features, particularly through their peculiar relationship to three-dimensional s.p.a.ce. More characteristics of this kind will appear in the following pages.

In this way it will become increasingly clear that in levity we have to do with something which, despite its manifesting characteristics of a 'force' not unlike gravity and thereby resembling the latter, differs essentially from anything purely physical. It is only by its interactions with gravity that levity brings about events in the physical world-events, however, which are themselves partly of a physical, partly of a superphysical kind. Seeing things in this aspect, we are naturally prompted to ask what causes there are in the world which make gravity and levity interact at all. This question will find its answer in due course. First, we must make ourselves more fully acquainted with the various appearances of the gravity-levity interplay in nature.

1 In this sense Ruskin's description of the working of the spirit in the plant as one that 'catches from chaos water, etc., etc., and fastens them into a given form' points to magical action.

2 For Van Helmont, owing to the Flemish p.r.o.nunciation of the letter G, the two words sounded more alike than their spelling suggests.

3 In a later chapter we shall have opportunity to determine what distinguishes Air from Fire, on the one hand, and Water from Earth on the other.

4 It is this apparent uni-polarity of gravity which has given Professor Einstein so much trouble in his endeavour to create a purely gravitational world-picture with bipolar electricity and magnetism fitting into it mathematically.

5 See the 'Bishop Barnes' controversy of recent date.

6 To the same category belong the mighty thunderstorms which in some parts of the world are known to occur in conjunction with earthquakes.

7 See Goethe's Conversations with Eckermann (translated by J.

Oxenford), 13th November, 1823.

CHAPTER X

The Fourth State of Matter

When William Crookes chose as one of the t.i.tles of his paper on the newly discovered properties of electricity, 'The Fourth State of Matter', it was to express his belief that he had found a state of matter, additional to the three known ones, which represented 'the borderland where matter and force seem to merge into one another, the shadowy realm between known and unknown' for which his soul had been longing ever since the death of his beloved brother.1 All that has followed from his discovery, down to the transformation of matter itself into freely working energy, shows that he was right in thinking he had reached some borderland of nature. But the character of the forces which are thus liberated makes it equally clear that this is not the borderland he was looking for. Nature - by which we mean physical nature - has in fact two borders, one touching the realm of the intramaterial energies which are liberated by disrupting the structure of atomic nuclei, the other leading over into creative Chaos, the fountain-head of all that appears in nature as intelligent design.

It was Crookes's fate to open the road which has brought man to nature's lower border and even across it, although he himself was in search of her upper border. What he was denied, we are in a position to achieve to-day, provided we do not expect to succeed by methods similar to those of atomic physics, and do not look for similar results.

To show that there is a fourth state of matter, rightly so called, which represents in actual fact the upper border of nature, and to point the way that leads to it and across it, is the purpose of this chapter.

From our previous comparison of the older conception of the four elementary conditions of nature with that now held of the three states of ponderable matter, we may expect that the fourth state will have something in common with heat. Heat is indeed the energy which transforms matter by carrying it from the solid to the liquid and gaseous states. Not so obvious is the fact that heat, apart from being an agent working at matter in this way, is the very essence underlying all material existence, out of which matter in its three ponderable states comes into being and into which it is capable of returning again. Such a conception of matter was naturally absent from the age of the Contra-Levitatem orientation of the human mind. To create this conception, a new Pro-Levitate orientation is required.

Apart from producing liquefaction and vaporization, heat has also the property of acting on physical matter so that its volume increases.

Both facts are linked together by science through the thermodynamic conception of heat. As this conception firmly blocks the road to the recognition of the role of heat as the fourth state of matter, our first task will be to determine our own standpoint with regard to it.

Further obstacles on our way are the so-called Laws of Conservation, which state that no matter and no energy - which for present-day science have become one and the same thing - can ever disappear into 'nothing' or come into being out of 'nothing'. This idea, also, will therefore require our early attention.2

In the light of our previous studies we shall not find it difficult to test the reality-value of the thermodynamic conception of heat.

As we know of ma.s.s through a definite sense-perception, so we know of heat. In the latter case we rely on the sense of warmth. In Chapter VIII we took the opportunity to test the objectivity of the information received through this sense. Still, one-eyed, colour-blind observation is naturally unable to take account of these sense-messages. To this kind of observation nothing is accessible, we know, except spatial displacements of single point-like ent.i.ties. Hence we find Bacon and Hooke already attributing the sensation of warmth to minute fast-moving particles of matter impinging on the skin. Some time later we find Locke taking up the same picture. We see from this how little the mechanical theory of heat owes to empirical facts. For even in Locke's time the connexion between heat and mechanical action, as recognized to-day, was completely unknown.

With this idea firmly rooted in his mind, modern man had no difficulty in using it to explain both thermal expansion and the effect of heat on the different states of matter, and so, finally, these states themselves. Thermal expansion was thus attributed to an increase in the average distance between the a.s.sumed minute particles, caused by an increase in their rate of movement; the liquid state was held to differ from the solid, and similarly the gaseous from the liquid, by the inters.p.a.ces between the particles becoming relatively so great that the gravitational pull between them became too weak to hold them together.

Tested from a view-point outside the onlooker-consciousness, this whole picture of the interaction between matter and heat appears to run counter to the cosmic order of things in a way typical of other spectator-theories. Ancient man, if confronted with this picture, would have said that it means explaining the element Fire by the quality Cold. For each of those minute particles, in its solidity and state of spatial separation from the others, represents an effigy of the earth and thereby the element Earth itself. He would be unable to understand why phenomena of the 'warm' element Fire should be explained by its very opposite. Moreover, Fire forms part of the ever 'youthful' realm of the world, whereas anything which exists as a spatially discernible ent.i.ty, capable of being moved about mechanically, must have grown cosmically 'old'.