thing like a plausible reason why it should not be the case—until such period as a law of return shall be imagined which the intellect can consider as preferable.
Matter, then, irradiated into space with a force varying as the squares of the distances, might à priori, be supposed to return towards its centre of irradiation with a force varying inversely as the squares of the distances: and I have already shown[1] that any principle which will explain why the atoms should tend, according to any law, to the general centre, must be admitted as satisfactorily explaining, at the same time, why, according to the same law, they should tend each to each. For, in fact, the tendency to the general centre is not to a centre as such, but because of its being a point in tending towards which each atom tends most directly to its real and essential centre, Unity—the absolute and final Union of all.
The consideration here involved presents to my own mind no embarrassment whatever—but this fact does not blind me to the possibility of its being obscure to those who may have been less in the habit of dealing with abstractions:—and, upon the whole, it may be as well to look at the matter from one or two other points of view.
The absolute, irrelative particle primarily created by the Volition of God, must have been in a condition of positive normality, or rightfulness—for wrongfulness implies relation. Right is positive; wrong is negative—is merely the negation of right; as cold is the negation of heat—darkness of light. That a thing may be wrong, it is necessary that there be some other thing in relation to which it is wrong—some condition which it fails to satisfy; some law which it violates; some being whom it aggrieves. If there be no such being, law, or condition, in respect to which the thing is wrong—and, still more especially, if no beings, laws, or conditions exist at all—then the thing cannot be wrong, and consequently must be right. Any deviation from normality involves a tendency to return to it. A difference from the normal—from the right—from the just—can be understood as effected only by the overcoming a difficulty; and if the force which overcomes the diffi-
- ↑ Page 143
