The Book of the Damned. Charles Fort
be only the universal, or that besides which there is nothing else. Though some things seem to have—or have—higher approximations to stability than have others, there are, in our experience, only various degrees of intermediateness to stability and instability. Every man, then, who works for stability under its various names of "permanency," "survival," "duration," is striving to localize in something the state that is realizable only in the universal.
By independence, entity, and individuality, I can mean only that besides which there is nothing else, if given only two things, they must be continuous and mutually affective, if everything is only a reaction to something else, and any two things would be destructive of each other's independence, entity, or individuality.
All attempted organizations and systems and consistencies, some approximating far higher than others, but all only intermediate to Order and Disorder, fail eventually because of their relations with outside forces. All are attempted completenesses. If to all local phenomena there are always outside forces, these attempts, too, are realizable only in the state of completeness, or that to which there are no outside forces.
Or that all these words are synonyms, all meaning the state that we call the positive state—
That our whole "existence" is a striving for the positive state.
The amazing paradox of it all:
That all things are trying to become the universal by excluding other things.
That there is only this one process, and that it does animate all expressions, in all fields of phenomena, of that which we think of as one inter-continuous nexus:
The religious and their idea or ideal of the soul. They mean distinct, stable entity, or a state that is independent, and not a mere flux of vibrations or complex of reactions to environment, continuous with environment, merging away with an infinitude of other interdependent complexes.
But the only thing that would not merge away into something else would be that besides which there is nothing else.
That Truth is only another name for the positive state, or that the quest for Truth is the attempt to achieve positiveness:
Scientists who have thought that they were seeking Truth, but who were trying to find out astronomic, or chemic, or biologic truths. But Truth is that besides which there is nothing: nothing to modify it, nothing to question it, nothing to form an exception: the all-inclusive, the complete—
By Truth I mean the Universal.
So chemists have sought the true, or the real, and have always failed in their endeavors, because of the outside relations of chemical phenomena: have failed in the sense that never has a chemical law, without exceptions, been discovered: because chemistry is continuous with astronomy, physics, biology—For instance, if the sun should greatly change its distance from this earth, and if human life could survive, the familiar chemic formulas would no longer work out: a new science of chemistry would have to be learned—
Or that all attempts to find Truth in the special are attempts to find the universal in the local.
And artists and their striving for positiveness, under the name of "harmony"—but their pigments that are oxydizing, or are responding to a deranging environment—or the strings of musical instruments that are differently and disturbingly adjusting to outside chemic and thermal and gravitational forces—again and again this oneness of all ideals, and that it is the attempt to be, or to achieve, locally, that which is realizable only universally. In our experience there is only intermediateness to harmony and discord. Harmony is that besides which there are no outside forces.
And nations that have fought with only one motive: for individuality, or entity, or to be real, final nations, not subordinate to, or parts of, other nations. And that nothing but intermediateness has ever been attained, and that history is record of failures of this one attempt, because there always have been outside forces, or other nations contending for the same goal.
As to physical things, chemic, mineralogic, astronomic, it is not customary to say that they act to achieve Truth or Entity, but it is understood that all motions are toward Equilibrium: that there is no motion except toward Equilibrium, of course always away from some other approximation to Equilibrium.
All biologic phenomena act to adjust: there are no biologic actions other than adjustments.
Adjustment is another name for Equilibrium. Equilibrium is the Universal, or that which has nothing external to derange it.
But that all that we call "being" is motion: and that all motion is the expression, not of equilibrium, but of equilibrating, or of equilibrium unattained: that life-motions are expressions of equilibrium unattained: that all thought relates to the unattained: that to have what is called being in our quasi-state, is not to be in the positive sense, or is to be intermediate to Equilibrium and Inequilibrium.
So then:
That all phenomena in our intermediate state, or quasi-state, represent this one attempt to organize, stabilize, harmonize, individualize—or to positivize, or to become real:
That only to have seeming is to express failure or intermediateness to final failure and final success:
That every attempt—that is observable—is defeated by Continuity, or by outside forces—or by the excluded that are continuous with the included:
That our whole "existence" is an attempt by the relative to be the absolute, or by the local to be the universal.
In this book, my interest is in this attempt as manifested in modern science:
That it has attempted to be real, true, final, complete, absolute:
That, if the seeming of being, here, in our quasi-state, is the product of exclusion that is always false and arbitrary, if always are included and excluded continuous, the whole seeming system, or entity, of modern science is only quasi-system, or quasi-entity, wrought by the same false and arbitrary process as that by which the still less positive system that preceded it, or the theological system, wrought the illusion of its being.
In this book, I assemble some of the data that I think are of the falsely and arbitrarily excluded.
The data of the damned.
I have gone into the outer darkness of scientific and philosophical transactions and proceedings, ultra-respectable, but covered with the dust of disregard. I have descended into journalism. I have come back with the quasi-souls of lost data.
They will march.
As to the logic of our expressions to come—
That there is only quasi-logic in our mode of seeming:
That nothing ever has been proved—
Because there is nothing to prove.
When I say that there is nothing to prove, I mean that to those who accept Continuity, or the merging away of all phenomena into other phenomena, without positive demarcations one from another, there is, in a positive sense, no one thing. There is nothing to prove.
For instance nothing can be proved to be an animal—because animalness and vegetableness are not positively different. There are some expressions of life that are as much vegetable as animal, or that represent the merging of animalness and vegetableness. There is then no positive test, standard, criterion, means of forming an opinion. As distinct from vegetables, animals do not exist. There is nothing to prove. Nothing could be proved to be good, for instance. There is nothing in our "existence" that is good, in a positive sense, or as really outlined from evil. If to forgive be good in times of peace, it is evil in wartime. There is nothing to prove: good in our experience is continuous with, or is only another aspect of evil.
As to what I'm trying to do now—I accept only. If I can't see universally, I only localize.
So, of course then, that nothing ever has been proved:
That theological pronouncements are as much open to doubt as ever they were, but that, by a hypnotizing