If at any time I speak of Light and Rays as coloured or endued with Colours, I would be understood to speak not philosophically [scientifically] and properly, but grossly, and according to such Conceptions as vulgar people in seeing all these Experiments would be apt to frame. For the Rays to speak properly are not coloured. In them there is nothing else than a certain Power and Disposition to stir up a Sensation of this or that Colour... So Colours in the Object are nothing but a Disposition to reflect this or that sort of Rays more copiously than the rest; in the Rays they are nothing but their Dispositions to propagate this or that motion into the Sensorium; and in the Sensorium they are Sensations of those Motions under the Forms of Colours. (Isaac Newton, Book One, Part II)
Atomism and its Refutation
First, we will call to mind the current doctrine of sense impressions, then point to contradictions contained in it, and to a view of the world more compatible with the idealistic understanding.
Current (1890) natural science thinks of the world-space as filled with an infinitely thin substance called ether. This substance consists of infinitely small particles, the ether atoms. This ether does not merely exist where there are no bodies, but also in the pores (pertaining) to bodies. The physicist imagines that each body consists of an infinite number of immeasurable small parts, like atoms. They are not in contact with each other, but they are separated by small interstices. They, in the turn, unite to larger forms, the molecules, which still cannot be discerned by the eye. Only when an infinite number of molecules unite, we get what our senses perceived as bodies. We will explain this by an example. There is a gas in nature, called hydrogen, and another called oxygen. Hydrogen consists of immeasurable small hydrogen atoms, oxygen of oxygen atoms. The hydrogen atoms are given here as red circlets, the oxygen ones as blue circlets. So, the physicist would imagine a certain quantity of hydrogen, like a figure 1, a quantity of oxygen like figure 2. (See table)
Now we are able, by special processes, not interesting us here, to bring the oxygen in such a relation to the hydrogen that two hydrogen atoms combine with one oxygen atom, so that a composite substance results which we would have to show as indicated in figure 3.
Here, always two hydrogen atoms, together with one oxygen atom form one whole. And this still invisible, small formation, consists of two kinds of atoms, we call a molecule. The substance whose molecule consists of two hydrogen atoms, plus one oxygen atom is water.
It also can happen that a molecule consists of 3, 4, 5 different atoms. So one molecule of alcohol consists of atoms of carbon, hydrogen and oxygen. But we also see by this that for modern physics each substance (fluid, solid, and gaseous) consists of parts between which there exist empty spaces (pores). Into these pores, there enter the ether atoms which fill the whole cosmos. So, if we draw the ether atoms as dots, we have to imagine a body like figure 4. (The red and blue circlets are substance atoms, the black dots are ether atoms.)
Now we have to imagine that both the substance-atoms and the ether-atoms are in a state of constant motion. The motion is swinging. We must think that each atom is moving back and forth like the pendulum of a clock.
Now in A (see figure 5) we imagine a body, the molecules of which are in constant motion. This motion is transferred also to the ether-atoms in the pores, and from there, to the ether outside of the body of B, e.g. to C. Let us assume in D a sense-organ e.g. the eye, then, the vibrations of the ether will reach the eye, and through it, the nerve N. There, they hit, and through the nerve-conduit L, they arrive at the brain G. Let us assume for instance that the body A is in such a motion that the molecule swings back and forth 461 billion times a second. Then, each ether-molecule also swings 461 billion times, and hits 461 billion times against the optic nerve (in H). The nerve-conduit L transfers these 461 billion vibrations to the brain, and here, we have a sensation: in this case high red. If there were 760 billion vibrations I could see violet, at 548 billion yellow, etc. To each color sensation there corresponds, in the outside world, a certain motion.
This is even simpler in the case of the sensations of sound. Here also the body-molecules vibrate. The medium transferring this to our ear is not the ether but the air. At 148 vibrations per second we perceive the tone D, at 371 the tone F sharp, etc.
Thus we see to what this whole interpretation leads: whatever we perceive in the world with our senses, colors, tones, etc., is said not to exist in reality, but only to appear in our brain when certain vibratory forms of motion are present in the outer world. If I perceive heat, I do so only because the ether around me is in motion, and because the ether atoms hit against the nerves of my skin; when I sense light, it is because the same ether atoms reach the nerve of my eye, etc. Therefore, the modern physicist says: in reality, nothing exists except swinging, moving atoms; everything else is merely a creation of my brain, formed by it when it is touched by the movement in the outer world.
I do not have to paint how dismal such a view of the world is. Who would not be filled with the saddest ideas if for example, Hugo Magnus, who is quite caught in that way of thinking, exclaims, "This motion of the ether is the only thing which really and objectively exists of color in creation. Only in the human body, in the brain, these ether movements are transformed into images which we usually call red, green, yellow, etc. According to this, we must say: creation is absolutely colorless ... Only when these (colorless) ether movements are led to the brain by the eye, they are transformed to images which we call color." (Hugo Magnus, Farben und Schšpfung, 8 lectures about the relation of color to man and to nature, Breslau, 1881, p. 16f.)
I am convinced that everyone whose thinking is based on sound ideas, and who has not been subjected from early youth to these strange jumpy thoughts, will consider this state of affairs as simply absurd.
This matter, however, has a much more dubious angle. If there is nothing in the real world except swinging atoms, then there cannot be any true objective ideas and ideals. For when I conceive an idea, I can ask myself, what does it mean outside of my consciousness? Ñ Nothing more than a movement of my brain molecules. Because my brain molecules at that moment swing one way or another, my brain gives me the illusion of some idea. All reality in the world then is considered as movement, everything else is empty fog, result of some movement.
If this way of thinking were correct, then I would have to tell myself: man is nothing more than a mass of swinging molecules. That is the only thing in him that has reality. If I have a great idea and pursue it to its origin, I will find some kind of movement. Let us say I plan a good deed. I only can do that if a mass of molecules in my brain feels like executing a certain movement. In such a case, is there still any value in "good" or "evil"? I can't do anything except what results from the movement of my brain molecules.
From these causes came the pessimism of delle Grazie. She says: For what purpose is this illusionary world of ideas and ideals when they are nothing but movements of atoms. And she believes that current science is right. Because she could not transcend science, and could not, as apathetic people do, disregard the misery of this belief; she succumbed to pessimism.
The error underlying the theories of this science is so simple that one cannot understand how the scientific world of today could have succumbed to it.
We can clarify the issue by a simple example. Let us suppose someone sends me a telegram from the place A. When it reaches me, I get nothing but paper and lettering. But if I know how to read, I receive more than merely paper and printed signs, that is, a certain content of thought. Can I say now: I have created this content of thought only in my brain, and paper plus lettering are the only reality? Certainly not. For the content which is now in me is also present in the place A in the same manner. This is the best example one can choose. For in a visible way, nothing at all has come to me from A. Who could maintain that the telegraph wires carry the thought from one place to the other? The same is true about our sense impressions. If a series of ether particles, swinging 589 billion times a second, reach my eye and stimulate the optic nerve, it is true that I have the sensation green. But the ether waves as paper and written symbols for the telegram in the example above are only the carriers of "green", which is real on the body. The mediator is not the reality of the matter.
As wire and electricity for the telegram, so the swinging ether is here used as mediator. But just because we apprehend "green" by means of the swinging ether, we cannot say: "green" is simply the same as the swinging ether.
This coarse mistaking of the mediator for the content that is carried to us, lies at the root of all current sciences.
We must assume "green" as a quality of bodies. This "green" causes a vibration of 589 billion vibrations per second, this vibration comes to the optic nerve which is so constructed that it knows: when 589 billion vibrations arrive, they can only come from a green surface.
The same holds true for all other mental representations. If I have a thought, an idea, an ideal, it of course must be present in my brain as a reality. That is only possible if the brain particles move in a certain way, for an entity existing in space cannot suffer any changes except by motions. But we would be deadly mistaken about the content of the idea as compared to the way it appears in the body, if we were to say: the motion itself is the idea. No Ñ the motion only provides the possibility for the idea to gain form and spatial existence.
But there is another aspect. For us men, there is nothing [in] which we are completely present as in our ideas, our ideals and mental representations. For them we live, we weave. When we are alone in the dark, in complete silence, so that we have no sense impressions, Ñ of what are we totally and fully conscious? Ñ Our thoughts and ideas! After these comes everything we can experience through the senses. That is given to me when I open my sense organs to the outer world and keep them receptive. Aside from ideas, ideals and sense impressions, nothing is given to me. Everything else can only be derived as existing and ideas on the basis of our sense impressions. Can I make such an assumption about moving atoms? If motion occurs, there must be something that moves. By what do I recognize motion? Only by seeing that the bodies change their place in space. But what I see before me are bodies with all qualities of color, etc. So what does the physicist want to explain? Let us say color. He says: it is motion. What moves? A colorless body. Or, he wants to explain warmth. He again says: it is motion. What moves? A body without warmth. In short: if we explain all qualities of bodies by motion, we finally have to assume that the moving objects have no qualities, as all qualities originate in motion.
To recapitulate. The physicist explains all sense-perceivable, all sense-perceptible qualities by motion. So, what moves cannot yet have qualities. But what has no qualities cannot move at all. Therefore, the atom assumed by physicists is a thing that dissolves into nothing if judged sharply. So, the whole way of explanation falls. We must ascribe to color, warmth, sounds, etc., the same reality as to motion. With this, we have refuted the physicists, and have proved the objective reality of the world of phenomena and of ideas.
I found that light and sound were thought of in an analogy which is invalid. The expressions 'sound in general' and 'light in general' were used. The analogy lay in the following: The individual tones and sounds were viewed as specially modified air-vibrations; and objective sound, outside of the human perception, was viewed as a state of vibration of the air. Light was thought of similarly. That which occurs outside of man when he has a perception by means of phenomena caused by light was defined as vibration in ether. The colours, then, are especially formed ether-vibrations. These analogies became at that time an actual torment to my inner life. For I believed myself perfectly clear in the perception that the concept 'sound' is merely an abstract union of the individual occurrences in the sphere of sound; whereas 'light' signifies a concrete thing over against the phenomena in the sphere of illumination. 'Sound' was for me a composite abstract concept; 'light' a concrete reality. I said to myself that light is really not perceived by the senses; 'colours' are perceived by means of light, which manifests itself everywhere in the perception of colours but is not itself sensibly perceived. 'White' light is not light, but that also is a colour. Thus for me light became a reality in the sense-world, yet in itself not perceptible to the senses. Now there came before my mind the conflict between nominalism and realism as this was developed within scholasticism. The realists maintained that concepts were realities which lived in things and were simply reproduced out of these by human understanding. The nominalists maintained, on the contrary, that concepts were merely names formed by man which include together a complex of what is in the things, but names which have no existence themselves. It now seemed to me that the sound experience must be viewed in the nominalist manner and the experiences which proceed from light in the realist manner. (Rudolf Steiner, The Story of My Life)