The Indianapolis journal. [volume] (Indianapolis [Ind.]) 1867-1904, 1897-03-14

sess the physical attributes of form, mag
nituGe. density and energy-that is. would
not be inert. They would. however. be
identical in their basis with the ether itself.
thus making only one substance in the
composition of the universe. With the
atom understood the investigator begins to
feel that he may know what God. man and
the universe are. Professor Dolbear is
quoted as saying: Il think we are very
near to a discovery of q physical basis for
immortality that will transform most of
thinking. For the ether is coming TO
be regarded as a medium for spirit or spirit
substance" Tesla says: Mature has stored
up in the universe an infinite amount of
energy. The eternal recipient and trans
mitter of this energy is the ether" Pro-
fessor Hemstreet, writing of these views.
says: Now call this energy Gods mind
and the ether Gods body. then We have
the secret of eternal life and the process
of cosmic evolution. God in the ether is no
more strange than the soul in the body.
Mind in the ether is no more unnatural
than mind in the flesh and blood. Thus
what science calls energy. others call God.
Putting this latest truth of science into
nineteenth century language" says Cal
thorp, who is a clergyman who has de-
voted much time to science, I'VE say God
has nothing but Himself TO make His
children out of. They are spirit because
He is spirit. They live because He lives.
They inherit His love, His wisdom, His
eternity. There is only one mind and
that life they live; only one spirit and
they spirit. A God whom We
may possibly approach in some far-off to-
morrow is to give place to God in whose
bosom we rest, the presence of whose life
and love We daily and hourly feel. God,
the ultimate fact and spirit, the sure
foundation on which all things rest. This
is the thought of the twentieth century
into which we of the nineteenth are just
beginning to enter
Out of this new conception of the First
Cause may come tremendous results. AS
the writer of the article alluded to says:
Space is thus seen to be, then, in very
truth, the actual presence of God. Nature,
with it's all-inclusive borders, is the
finite Mind. the Infinite Will, to the finite
mind; of the Father to His children; of
Spirit TO spirits. This fact, or, if you
please. this conception, once grasped in a
large measure of its own fullness and COM
pletion, lifts into entirely
world. 1t is, indeed and in very truth,
new birth. a new life. Such a one then
N N
other phrase, Tennyson's CLOSER IS
He than breathing, nearer than hands or
feet is realized as living fact.
But it was not the intention here to dis
cuss the potentialities of this new attitude
of science and its effects on religion, but
to note the curious similarity of the the
DRY to that which forms the basis of the
Brahmn religion. Five thousand years
ago Hindoo philosophers had arrived at
solution of the mystery of life which salts
fled their questionings. 1t was to this ef-
feet: Brahma, or God, once existed as
point in space. He all-perfect, was
all-conscious, had all knowledge. Being so
perfect, he had no wants, no sensations,
no joys. for wants imply imperfection.
Therefore he resolved to distribute himself
through space, to part with his supreme
consciousness, and. through the medium of
the incomplete portions of himself, to en-
| joy all experiences. Hence followed the
universe and all that it contains. In other
| words. every living creature, every form of
matter was held to be a cart of Brahma,
| just as all life and matter are part of
| the divine essence or ether. according to
| latest scientific theory. Neither philoso-
lsphers nor scientists may have solved the
| secret of life, but their approach to like
| conclusions by widely different processes is
| at least a singular coincidence