Summary

T. H. Pasley The Philosophy Which Shows the Physiology of Mesmerism and Explains the Phenomenon of Clairvoyance

Attraction is the all-pervading, all-perverting sin of the established philosophy, the scape-goat, on which the blunders of illustration are heaped. Newtonians endow every atom of matter with not only an attracting property, but another, as if to neutralise it—repulsion, which renders both useless; as if to make matter both active and inert, naturally, and as if Nature were planned on principles of complexity, from having double the number of powers the universe is possessed of atoms.
Source: Gutenberg

T. H. Pasley The Philosophy Which Shows the Physiology of Mesmerism and Explains the Phenomenon of Clairvoyance

Throughout the whole of Nature there is nothing insulated, not even an atom. Involved in a universal medium of pressure, all things must be in contact, mediate or immediate. The atmosphere is a universal connecting link. As by the sea the most distantly-situated islands are in mediate connection, so are all mankind by means of the atmosphere. Still this atmospheric connection is limited to margin with margin, surface with surface. By the all-pervading medium of space, the interior of all living beings is in mediate connection, equally as the interior of submerged sponges by the water.
Source: Gutenberg

T. H. Pasley The Philosophy Which Shows the Physiology of Mesmerism and Explains the Phenomenon of Clairvoyance

Instead of knowing by the senses what bodies are, we know only what they are not; modern philosophy is regardless, totally heedless of this most instructive most pointedly directing information, instead of making the just allowance for mental appearances, it materializes every sensation, and imputes the whole to the bodies outside of our own, of which all we can possibly know is but inferential knowledge: it considers our sensations as being qualities of bodies or properties of matter, and maintains that some are physical causes by which certain physical effects are produced.
Source: Gutenberg

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