To summarize our discussion of the Scientific Revolution,
it is necessary to note that in the course of the seventeenth century Western
Europe hammered out a new way of perceiving reality. The most important
change was the shift from quality to quantity, from “why” to “how”.
The universe, once seen as alive, possessing its own goals and purposes,
is now a collection of inert matter, hurrying around endlessly and meaninglessly,
as Alfred North Whitehead put it. What constitutes an acceptable explanation
has thus been radically altered. The acid test of existence is quantifiability,
and there are no more basic realities in any object than the parts into
which it can be broken down. Finally, atomism, quantifiability, and the
deliberate act of viewing nature as an abstraction from which one can
distance oneself -- all open the possibility that Bacon proclaimed
as the true goal of science: control. The Cartesian or technological
paradigm is, as stated above, the equation of truth with utility,
with the purposive manipulation of the environment. The holistic
view of man as a part of nature, as being at home in the cosmos, is so
much romantic claptrap. Not holism, but domination of nature; not
the ageless rhythm of ecology, but the conscious management of the world;
not (to take the process to its logical end point) “the magic of personality,
(but) the fetishism of commodities” [this is a reference to Marx]. In the
mind of the eighteenth and nineteenth centuries, medieval man (or woman)
had been a passive spectator of the physical world. The new mental
tools of the seventeenth century made it possible to change all that.
It was now within our power to have heaven on earth; and the fact that
it was a material heaven hardly made it less valuable.
Nevertheless, it was the Industrial Revolution that
put the Scientific Revolution on the map. Bacon’s dream of a technological
society was not realized in the seventeenth century or even in the eighteenth,
although things were beginning to change by 1760. Ideas, as we have said,
do not exist in a vacuum. People could regard the mechanical world view
as
the true philosophy without feeling compelled to transform the world according
to its dictates. The relationship between science and technology
is very complicated, and it is in fact in the twentieth century that the
full impact of the Cartesian paradigm has been most keenly felt. To grasp
the meaning of the Scientific Revolution in Western history we must consider
the social and economic milieu that served to sustain this new way of thinking.
The sociologist Peter Berger was correct when he said that ideas “do not
succeed in history by virtue of their truth but by virtue of their relationships
to specific social processes.” Scientific ideas are no exception....
It should also be noted that Newton's belief that he was part of the aurea catena, the “golden chain” of magi, or unique figures designated by God in each age to receive the ancient Hermetic [ie, magical] wisdom, was reinforced by the circumstances of his birth. He was born prematurely, on Christmas Day 1642, and was not expected to live. Indeed, that particular parish had a high rate of infant mortality, and Newton later believed that his survival (as well as his escaping the ravages of the plague while still a young man) signified divine intervention.... Newton went into extreme rages in his arguments over priority with men such as Hooke and Leibnitz, and regarded the system of the world described in the Principia as his personal property. He was certain that “God revealed himself to only one prophet in each generation,” and this made parallel discoveries improbable. At the bottom of one alchemical notebook Newton inscribed as an anagram of his Latin name, Isaacus Neuutonus, the phrase: Jeova sanctus unus -- Jehovah the holy one....
...we are talking about the creator of the modern scientific
outlook, and that outlook, the insistence that everything be totally predictable
and rationally calculable ("kill anything that moves," as Philip Slater
puts it) cannot be separated from its pathological basis....
The schizophrenic, wrote the anthropologist Geza Roheim,
is the magician who has failed. Despite his eventual nervous breakdown,
Newton was no psychotic; but that he bordered on a type of madness, and
allayed it with a totally death-oriented view of nature, is beyond
doubt. What is significant, however, is not his view of nature itself,
but the broad agreement that it found, the excitement that it generated.
Newton was the magician who succeeded. Instead of remaining some sort of
isolated crank, he was able to get all of Europe “to join in the grand
obsessive design,” becoming president of the Royal Society and being buried,
in 1727, amidst pomp and glory in Westminster Abbey in what was literally
an international event. With the acceptance of the Newtonian world view,
it might be argued, Europe went collectively out of its mind.
Where does Newton's Hermeticism fit into all of this?
We have already seen that he regarded himself as the inheritor of an archaic
tradition... a collection of church-related texts believed, during the
Renaissance, to have been inspired by knowledge that dated back to the
time of Moses and which embodied the secrets of matter and the universe.
Newton's alchemical library was indeed large, and his alchemical experiments
were a major feature of his life down to 1696 when he moved to London to
become master of the Mint. Newton was connected to alchemy by something
that was integrally related to his megalomania about inheriting the sacred
tradition: his conviction that matter was not inert but required
an active, or hylarchic [= ruling over matter], principle for its motion.
In alchemy Newton hoped to find the microcosmic correlate to gravitational
attraction, which he had already established on the macrocosmic level.
As Gregory Bateson has rightly remarked, Newton did not discover gravity;
he invented it. This invention, however, was part of a much
larger quest: Newton's search for the system of the world, the secret
of the universe -- an ancient riddle stretching back, as Keynes said, to
the Babylonians. The Hermetic tradition was thus the framework of early
Newtonian thought, and gravity merely a name for the hylarchic principle
that he was certain had to exist.... Over the years, however, as the result
of a self-repression that had an important political motivation behind
it, he gradually evolved into a mechanical philosopher.
English interest in alchemy, and mysticism in general,
became intense during the period of Newton's childhood, the Civil War and
after. More alchemical and astrological texts were translated into
English during 1650-60 than in the entire preceding century. The
reasons for this increased interest were largely political. Even today,
one's view of matter and force is inevitably a religious question; and
in the context of the seventeenth century, religious questions were typically
political issues as well. At one level, the Civil War signified the
breakdown of a feudal economy; the opposition of the new bourgeoisie, with
its laissez-faire outlook, to the monopolistic practices of the
crown. This economic struggle was reflected politically in the conflict
between Royalists and Parliamentarians, and religiously in the triumph
of Puritanism. But the war had another dimension... the attempt,
on the part of a vast number of sects, to fight the crown, and later the
Parliamentarians, with the ideology of communism, or what Engels called
utopian socialism, and to argue for direct knowledge of God as opposed
to salvation either through works or blind faith. The religion of these
numerous groups --Levellers, Diggers, Muggletonians, Familists, Behmenists,
Fifth Monarchy Men, Ranters, Seekers-- was in many cases some combination
of Hermeticism, Paracelsism, or soteriological alchemy, and hence they
were often linked in the public mind with what was called “enthusiasm”,
that is, immoderation in religious beliefs, including possession by God
or prophetic frenzy. All mystical experiences, naturally enough,
came under this heading, and many of the radicals had clearly had
such ecstatic insights. It “was among the mystical sects,” writes
Keith Thomas, “that alchemy struck some of its deepest roots.” ...At the
center of these beliefs was a view of nature directly opposed to the new
science: the notion that God was present in everything, that matter
was alive (pantheism); that change occurred via internal conflict (dialectical
reason) rather than rearrangement of parts; and that--in contrast to the
hierarchical views of the Church of England-- any individual could attain
enlightenment and have direct experience of the Godhead (soteriological
alchemy). The attempt of the lower classes to hang onto Hermetic
notions reflected a class split... During this period, then, Hermeticism
had an unmistakably socialist edge.
The political threat inherent in the occult world view,
however, went far beyond the attack on property and privilege espoused
by most of these radical sects. It included: outright atheism;
rejection of monogamy and an affirmation of the pleasures of the body;
demands for religious toleration, as well as for the abolition of the tithe
and the state church; contempt for the regular clergy; and rejection of
any notions of hierarchy, as well as the concept of original sin.... This
intense political/ occult ferment, and the fear of it, received full expression
in the 1640's. In the 1650's, however, the tide began to turn; and after
the Restoration, the mechanical philosophy was seen by the ruling elites
as the sober antidote to the enthusiams of the last two decades.
From 1655 onward there was a series of conversions to the mechanical philosophy
by men who had previously been sympathetic to alchemy.
...Thomas Sprat, in the earliest history of the (Royal)
Society (1667), viewed the mechanical philosophy as helping to instill
respect for law and order, and claimed it was the job of science and the
Royal Society to oppose enthusiasm....
...What Newton did, then, was to delve deeply into the
Hermetic wisdom for his answers, while
clothing them in the idiom of the mechanical philosophy.
The centerpiece of the Newtonian system, gravitational
attraction, was in fact the Hermetic principle of sympathetic forces, which
Newton saw as a creative principle, a source of divine energy in the universe.
Although he presented this idea in mechanical terms, his unpublished writings
reveal his commitment to the cornerstone of all occult systems: the notion
that mind exists inmatter and can control it (original participation)....
As R.S. Westfall puts it, alchemy was Newton's most enduring passion, and
the Principia something of an interruption of this larger quest....
In the modern empirical sense, there was nothing "scientific"
about the shift from Hermeticism to mechanism. The change was not the result
of a series of careful experiments on the nature of matter, and indeed,
it is no more difficult to visualize the earth as a living organism than
it is to see it as a dead, mechanical obiect. The forces that triumphed
in the second half of the seventeenth century were those of bourgeois ideology
and laissez-faire capitalism. Not only was the idea of living matter heresy
to such groups; it was also economically inconvenient. A dead earth ruptures
the delicate ecological balance that was maintained in the alchemical tradition,
but if nature is dead, there are no restraints on exploiting it for profit.
Loving cultivation becomes rape; and that, to me, is most clearly what
industrial society in general (not just capitalism) represents.