William Atkinson - The Complete Works of William Walker Atkinson

One seeking for the causes of this modern unrest in the world of thought must go far back in the pages of philosophy in his search. For much of the modern activity arises from causes latent in the thought of hundreds, yes, thousands, of years ago. There has been a constant evolution of thought, with its action and reaction, its manifestation of the opposing poles of activity, its tides and currents, its slipping back and its recovery of lost ground. In this evolution there has been noticed the constant swing of the pendulum of thought from one extreme to another, and then back again—the curious manifestation of fashion in thought which causes a favorite set of ideas to flourish for a while and then to sink into obscurity, there to remain for centuries, only to spring up again with renewed vigor after the passage of years. Strange as it may appear to many, nearly all of the great modern philosophical truths have been known in the past and have gone through this period of obscurement and hiding, only to now emerge on the scene of modern thought in full vigor, claiming their rightful place in the evolution of thought.

It must be admitted, however, that the modern scientific spirit—that spirit which seeks truth for truth’s sake—which follows reason wherever it may lead, irrespective of the personal beliefs, theories and opinions of the investigators— seems to be unique and peculiar to this age. Never before in the history of human thought has there been manifested such an honest desire for the real truth as at present. We see thinkers and investigators sorrowfully, but willingly, discarding many of their old and hallowed ideas and beliefs, because investigation has shown the unreasonableness of such beliefs. The spirit of the materialists, who, in their search for evidence that matter was the final and ultimate reality, found instead that matter, in the old sense, melted into mystery and became non­existent, and who then gladly accepted the new knowledge, is but one evidence of the modern scientific spirit which is animating the world’s best thinkers. The courage and honesty of many of the thinkers along theological lines, who find it necessary to throw overboard their old dogmas, as the price of the discovery of higher conceptions of truth, is akin to the instance just cited, and requires even greater courage and honesty of purpose.

While this unrest in the world of thought seems to be scattered over a large and varied field, yet if we will but closely examine into the underlying causes, we will see that all these varied manifestations and phases of the unrest really arise from the changing foundations of popular philosophy. And, indeed, the basic thought upon which philosophy rests is involved in the shifting and readjustment. That basic thought is that which men call the idea of fundamental principles, and which underlies all philosophic thought, as the foundation­stones underlie every edifice. A shifting of that foundation brings down the house, or at least disturbs its equilibrium, cracks its walls, and necessitates radical and important repairs. And this is what has happened in the world of thought to­day. The ideas regarding fundamental principles are changing, and the structure of thought erected thereupon is endangered—its walls are cracking, its beams slipping, its floors sagging, its roof is awry. Just how great the damage—just the extent of the repairs needed—these can be determined only by time, for the shifting and slipping of the foundation is still under way. Some think it will be necessary to tear down the walls and erect an entirely new edifice upon the readjusted foundation—who knows?

This claim that the conception of the fundamental principles is being disturbed, and is thus causing the trouble in the edifice of modern thought, may seem strange to those who have thought that the discoveries in physical science and the unrest in sociological thought were the disturbing elements. But the careful thinker will see that the real disturbance lies far deeper than these. For these conceptions depend materially, at least in their application and working­out, upon the world’s conception of the fundamental principles supporting the phenomenal universe. All edifices of thought must be built upon some foundation, and the only true foundation for thought is the conception of the fundamental principles, upon which depend the particular conception of philosophy, nature and life built thereupon. At the last, all physical conceptions must rest upon the basis of some metaphysical conception. This may not be apparent at first thought, but a retracing of the steps of reasoning will show that the statement is correct. The parable of the house that is built upon shifting sand, and that built upon the solid rock, is in accordance with the facts of thought and philosophy. It sometimes happens, however, that what has been thought to be a foundation of solid rock is finally discovered to be but soft crumbling sandstone, which is rapidly disintegrating into shifting sand. And this is what appears to be the trouble to­day. The foundation is apparently crumbling, or at least settling in a new adjustment of itself. And the settling or crumbling process is disturbing thought and life in all of its many phases.

Let us now examine the case of this shifting or crumbling foundation. Let us see, if possible, the nature and extent of the damage. In order to proceed intelligently we must, for the time being, discard our prejudices and maintain the open mind. Let us examine what men are saying and thinking about the matter, and then proceed to make up our minds regarding the true state of affairs. This is the purpose of this book, and this only. I shall not try to convert anyone to my own particular views on the subject. In fact, I shall endeavor to keep my own views in the background. Instead of appearing as the counsel for the prosecution or the defense, I shall try to occupy the seat of the judge—instead of making the argument of counsel on either side, I shall try to follow the course of the judge in summing up and reviewing the evidence and submitting the same to the jury of the readers of this book. This is the only fair way, and I trust that you, the jury, will give me the credit for fairness and just intentions as we proceed.

The idea of fundamental principles depends upon the conception of an underlying something, in which philosophy holds that everything that is must “live and move and have its being.” The human mind has ever tended toward the conception of a Something underlying all individual manifestations of being—the ocean of being, in which all particular beings are but as drops or particles. This universal principle of being has been variously conceived of as being by nature anything or everything from pure spirit to pure matter. Theologians have conceived of it as a mysterious something called spirit, connected in some way with Deity. Philosophers have endeavored to attribute to it various and different natures. Modern science has considered it either as the principle of matter, on the one hand, or as “that infinite and eternal energy from which all things proceed,” as Spencer put it, on the other hand. Ancient Oriental metaphysicians, as well as modern idealism, have considered it as pure mind. Ancient pantheism and modern transcendentalism have regarded Being as identical with Deity. Between these various conceptions the metaphysical and philosophical conflict has raged.

While, at first, it may seem that the conflict is one which concerns only theologians, philosophers and metaphysicians, a closer examination will reveal the fact that its influence and scope extends much farther, inasmuch as our conceptions of life, action, duty, morals and general conduct must, and do, depend materially upon the conception of Being held by the popular mind. The individual may be uncertain or indifferent, but, nevertheless, he is affected and, to a certain extent, bound by the ideas arising from such popular conception. The affairs of men’s lives depend upon certain standards, and these standards depend upon the popular conception regarding the source of standards, and the belief in and acceptance of the authority of the standard­makers. These standards may be said to have the effect of laws, and the efficacy of all laws must rest upon the acceptance by the people of the authority, reality and power of the lawmaker to enforce. Therefore, any disturbance regarding the validity of the standards and values of life must arise from a shifting conception regarding the fundamental source of these standards, values and laws, in the public mind. And this is what we mean when we say that the foundation of the structure of thought and action gives signs of a shifting, settling, or sinking. This foundation is, of course, in the public mind, and we must look to the public mind for the evidences of the changes that are going on.