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MODIFICATION OF SPECIES 301 |
This theory has found credence in the minds of some European
philosophers, and it is now very difficult to make its falseness
understood, but in the future it will become evident and clear,
and the European philosophers will themselves realize its untruth.
For verily it is an evident error. When man looks at the beings
with a penetrating regard, and attentively examines the condition
of existences, and when he sees the state, the organization, and the
perfection of the world, he will be convinced that in the possible
world there is nothing more wonderful than that which already
exists. For all existing beings, terrestrial and celestial, as well as
this limitless space and all that is in it, have been created and
organized, composed, arranged, and perfected as they ought to be;
the universe has no imperfection; so that if all beings became pure
intelligence and reflected for ever and ever, it is impossible that
they could imagine anything better than that which exists.
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If, however, the creation in the past had not been adorned with
utmost perfection, then existence would have been imperfect and
meaningless, and in this case creation would have been incomplete.
This question needs to be considered with the greatest attention
and thought. For example, imagine that the world of possibility—that is, the world of existence—resembles in a general way the
body of man. If this composition, organization, perfection, beauty,
and completeness which now exist in the human body were different,
it would be absolute imperfection. Now, if we imagine
a time when man belonged to the animal world, or when he was
merely an animal, we shall find that existence would have been
imperfect; that is to say, there would have been no man, and this
chief member, which in the body of the world is like the brain
and mind in man, would have been missing. The world would
then have been quite imperfect. It is thus proved that if there
had been a time when man was in the animal kingdom, the perfection
of existence would have been destroyed; for man is the
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greatest member of this world, and if the body was without this
chief member, surely it would be imperfect. We consider man as
the greatest member because, among the creatures, he is the sum
of all existing perfections. When we speak of man, we mean the
perfect one, the foremost individual in the world, who is the sum
of spiritual and apparent perfections, and who is like the sun
among the beings. Then imagine that at one time the sun did not
exist, but that it was a planet—surely at such a time the relations
of existence would be disordered. How can such a thing be
imagined? To a man who examines the world of existence, what
we have said is sufficient.
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There is another more subtle proof: all these endless beings
which inhabit the world, whether man, animal, vegetable, mineral—whatever they may be—are surely, each one of them, composed
of elements. There is no doubt that this perfection which is in
all beings, is caused by the creation of God from the composing
elements, by their appropriate mingling and proportionate quantities,
the mode of their composition, and the influence of other
beings. For all beings are connected together like a chain, and
reciprocal help, assistance, and influence belonging to the properties
of things, are the causes of the existence, development, and growth
of created beings. It is confirmed through evidences and proofs
that every being universally acts upon other beings, either absolutely
or through association. Finally, the perfection of each individual
being, that is to say the perfection which you now see
in man or apart from him, with regard to their atoms, members,
or powers, is due to the composition of the elements, to their
measure, to their balance, to the mode of their combination, and
to mutual influence. When all these are gathered together, then
man exists.
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As the perfection of man is entirely due to the composition of
the atoms of the elements, to their measure, to the method of their
combination, and to the mutual influence and action of the different
beings—then, since man was produced ten or a hundred
thousand years ago from these earthly elements with the same
measure and balance, the same method of combination and mingling,
and the same influence of the other beings, exactly the same
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man existed then as now. This is evident and not worth debating.
A thousand million years hence, if these elements of man are
gathered together and arranged in this special proportion, and if
the elements are combined according to the same method, and if
they are affected by the same influence of other beings, exactly
the same man will exist. For example, if after a hundred thousand
years there is oil, fire, a wick, a lamp, and the lighter of the lamp—briefly, if there are all the necessaries which now exist, exactly
the same lamp will be obtained.
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