This hypothesis and its implications are concisely explained in The Kybalion. The student is earnestly advised to read this book slowly and thoughtfully because the ideas contained therein may at first sight be difficult to reconcile with those which prevail in the mechanical materialistic culture in which the majority of readers of this Web site have most probably been reared.
For example, our news media frequently speculate on the possibility of there being some form of "alien" life on Mars or on one of the moons of Jupiter, and much treasure has been spent on sending "probes" to neighbouring planets in search of the water which is assumed to be necessary to support "life as we know it". The Hermetic "truth" is that spirit itself is alive and, therefore, that no place in the Universe can be devoid of Life. In other words, there are no "aliens" anywhere.
Perhaps the most significant thing we can say about Life is that its actions in any individual case are not mechanically predictable, even if in aggregate they may statistically reveal what Thomas Troward calls "laws of tendency".
Chapters three through seven expound the philosophy of mentalism and the books by Thomas Troward in the The Ardue Library help us to grasp some of the far-reaching implications of this cardinal Principle. See, e.g., The Universal Spirit and, in particular, chapter 2, The Science of Spirit.
The Philosophy of Mentalism and the Science of Spirit together give rise to six further Principles.
The mode of operation of this great principle is amplified in The Planes of Correspondence which explain the hierarchical manner in which the fundamental "components" of the Universe are "complexified" stage by stage in accordance with a definite intelligent, and therefore intelligible, scheme which may be traced from the "bottom up" — although we may never come within reach of the Absolute "top".
This theme is reflected in the "lectures" of The Ardue University and in most of the books in The Ardue Library.
Instructions for the practical application of this Principle are given in The Master Key.
Then, if we can learn to "compose" our mental vibrations and rhythms at will, we may be able to practise mental "alchemy" and produce congenial conditions in our environments.
It is for consideration that the atoms and molecules of material substances as well as their constituent "parts", all of which we commonly think of as discrete "particles", are "really" nothing more or less than our symbolic mental interpretations of particular rhythmic patterns of vibration.
The lesson to be learned from this is that great effects are brought about not by exercise of raw physical power but rather by the application of "higher" laws to overcome "lower" ones.
In music, we find certain combinations of notes harmonious or "attractive" and others discordant or "repellent". We may generalise this experience to explain phenomena of repulsion and attraction in nature — and particularly in physics once we can think of "particles" as complexes of vibration.
When I endeavour to communicate my thoughts to other individuals, I have to "re-create" them and then translate them into a language based on these same sense experiences. Recipients of my communications are faced with the task of translating my necessarily inperfect attempts to "make sense" into symbolic structures based on their own sense experience, which may not necessarily be the same as mine. Thus misunderstandings arise and are perpetuated.
Troward explains this very well in Consciousness of Spirit.
We deduce that seeds (even some which may have lain "dormant" for a long time) contain the vibrant living mental energy of spirit which responds appropriately to local conditions.
We may further deduce that the chemical elements and compounds which constitute "plant food" also have a "life" of their own, i.e., that Life exhibits a hierarchy of "liveliness" correlated with structural (and therefore vibrational) complexification.
Starting from what he calls The Principle of Minimum Assumption (otherwise known as Occam's Razor), Kapp hypothesises that spirit spontaneously and continuously generates, and subsequently extinguishes, the elementary "particles" which coalesce in accordance with what we call "the laws of physics" to form what we know as matter. As further hypothesised in the same book, the generation of a "particle" simultaneously generates a local expansion of space and the extinction of a "particle" causes a local contraction of space.
As explained in Towards A New Theory of Gravitation, these hypotheses provide a logical explanation both for the expansion of intergalactic space and for the phenomenon of gravitation associated with dense concentrations of matter. It also makes me question whether there really is such a thing as a "black Hole".
Professor Kapp's seminal work deserves to be read in its entirety. It not only puts forward a well-argued case for his theory but also poses many questions and makes several suggestions which should stimulate further research. For example, I intuitively feel that continuous spontaneous generation of matter by spirit offers a satisfying explanation for "dark" matter and "dark" energy. It also offers a more congenial (at least for me!) alternative explanation for cosmic background radiation than what has been put forward as an "echo" from a bang that is supposed to have occurred 14 billion years ago.
"An investigation of both 'Nature's code' and 'Nature's rules', as they are applied in biology, cosmology, or even human perception appears to justify the application of a processing system with a fractal structure, or one that shows the same form at all levels [My emphasis. — Ed.]. The system which we have described as 'Nature's process' looks like quantum mechanics not only because the physical world is quantum mechanical but also because quantum mechanics has its own origin in the fundamental hierarchy. However, the quantum mechanics needed here is a fermionic one with an infinite semantic logic (based on zero and infinity), not finite syntactic logic (based on 0 and 1), which is central to bosonic states, and we predict that realization of this fact will lead to a new area opening up in AI studies. Ultimately, this is because nilpotency requires a holistic view of Nature, including human perception, in which we can comprehend the part only by instantly connecting to the whole. [My emphasis. — Ed.]"
The Holy Spirit is always in motion, i.e., It is always vibrating. It is pure energy. Its range of possible frequencies is infinite. All the effects discernible by our senses, including Life, are manifestations of Spirit in characteristic bands, combinations, "rays", or "packets" of vibrational frequency.
We have no means of knowing whence Spirit arises. We must simply accept it as a perpetual omnipresent omniscient fact. We may, if we feel so inclined, think of It as God
If the above statements are true, then we must abandon certain assumptions which currently prevail in Western educational circles:
a. There is no reason to suppose that the Universe had a beginning. We can discern only changes and, whether we categorise them as mere accidents or as chains of cause and effect, we have no means of objectively tracing a complete history of the Universe. The 'Big Bang' is mere conjecture.
b. Our greatest mental difficulty may be in dissociating our sensations of "force", "hardness", and "mass" (or "weight" or "inertia") from our experience of apparently particulate matter. Yet I am convinced that if we can learn to think of material constituents of all shapes, sizes, "spins", "colours", and "flavours" as symbols for particular combinations or "packets" of vibrations sensed or interpreted by us as discrete particles, the marvels of the Universe will become more "alive" for us and our mathematical physics will make more "sense".