Composition and decomposition: the changing forms of life

If there should not be decomposition, composition would not be. For instance, take several things. Until the different things are separately decomposed the composition and union is impossible. For example, if you wish the dust and stone and wood to be mixed perfectly with each other, it is impossible unless each be decomposed into its salts; when we have dissolved them then we can compose them. For instance, in a pharmacy they first dissolve the medicines, then bring them together and then they give a firm union. Before dissolution composition is impossible.

The law of composition and decomposition, amalgamation and dissolution, construction and destruction, protection and danger are two basal principles of creation. An organism - whether living or inanimate - must be decomposed at a stated time so that through its scattered atoms or elements other organisms may be composed and created. Creation therefore is based upon the activity of these two fundamental laws.

The pain and sting of death consists in the dissolution of what was composed and its passage from one condition to another. When one is accustomed to composition, then decomposition is a painful torment; when one is used to a certain degree and station, it is difficult to take leave of it. It is therefore clear that death is merely the passage from one condition to another.

His death, therefore, consists of the dispersion of these elements. The elements, though, remain and do not disappear. In this case, life consists of composition and death consists of dispersion and the transition of elements from one state to another.

So to speak, when the atom entered into the composition of the tree, it died to the mineral kingdom, and when consumed by the animal, it died to the vegetable kingdom, and so on until its transference or transmutation into the kingdom of man; but throughout its traversing it was subject to transformation and not annihilation. Death, therefore, is applicable to a change or transference from one degree or condition to another.

As for created things, their life consists in composition and their death in decomposition. But matter and the universal elements cannot be entirely destroyed and annihilated. No, their annihilation is merely transformation. For instance, when man dies his body becomes dust, but it does not become absolute non-existence: it retains a mineral existence, but a transformation has taken place and that composition has been subjected to decomposition.

The body is composed of so many elements and each element in its dissolution must return to its original constituent substance.

A mineral compared to us may be said to be non-existent, but in its own sphere it lives. When we die our bodies return to the mineral and vegetable world. This example shows the inter-relationship of the different kingdoms which is erroneously called annihilation.

All these things up to this point are a contingent reality, and are not a divine reality. But a contingent reality which is perpetuated by the fullness of existence, will then suffer no corruption, and will thus become a divine reality, for the accidental reality is only distinguished from the existent reality by its subjection to corruption. For transformation is an essential necessity to ever contingent reality, and this is what the mature wisdom has deemed advisable.

The stone and the man both exist, but in relation to man the stone has no existence or being. For when man dies and his body is disintegrated and destroyed, it becomes like the stone, the earth and the mineral. It is therefore clear that even though the mineral exists, it is non-existent in relation to man.

For example, the existence of the mineral is non-existence compared to that of man--since man's body becomes mineral when he physically dies--but the mineral indeed exists within the mineral realm. It is therefore clear that dust is non-existent or has an illusory existence compared to that of man, but that within the mineral realm it exists.

Nature is that condition or reality which outwardly is the source of the life and death, or, in other words, of the composition and decomposition, of all things.

Consider likewise creation and dissolution, existence and non-existence. Every created thing is composed of diverse and multiple elements, and existence itself is contingent upon composition. That is, when through divine creation a combination occurs among simple elements, from each combination a being takes form. All existence follows this pattern. When disorder arises in that composition and dissolution occurs and the elements separate, that being ceases to exist. In other words, the annihilation of anything means the decomposition and separation of its elements.

Every created thing in the contingent world is made up of many and varied atoms, and its existence is dependent on the composition of these. In other words, through the divine creative power a conjunction of simple elements taketh place so that from this composition a distinct organism is produced. The existence of all things is based upon this principle. But when the order is deranged, decomposition is produced and disintegration setteth in, then that thing ceaseth to exist. That is, the annihilation of all things is caused by decomposition and disintegration. Therefore attraction and composition between the various elements is the means of life, and discord, decomposition and division produce death.

To illustrate further, whenever individual elements combine in accordance with the universal divine order, a certain being comes into the world of existence. That is, when certain elements are combined, a vegetable existence is produced; when others are combined, an animal existence is produced; when yet others combine, other things come into being. In each case, the existence of things is a consequence of their realities.

God hath created no being but that its existence doth depend upon the association, composition, and intermingling of simple, primal elements---whereas all that God hath decreed of death, destruction, and extinction occurreth by way of the dissolution, separation, dispersion, and dissociation of the principal constituent parts. Whensoever the natures and elements are gathered, joined, paired, and intermingled, a living being or composite entity is formed, fashioned, and brought into existence.

Existence is the expression and outcome of composition and combination. Nonexistence is the expression and outcome of division and disintegration. If we study the forms of existence in the material universe, we find that all created things are the result of composition. Material elements have grouped together in infinite variety and endless forms. Each organism is a compound; each object is an expression of elemental affinity. … Life is, therefore, the product of composition; and death signifies decomposition.

Composition is the means and cause of life and decomposition is the cause of death. Now several elements are composed and united and form this flower, and so several elements are composed and the body is formed, and so with everything. … For instance, in this wood there are molecules. These molecules are gathered together and composed, then wood will be found. All substance gets its life from unification and composition and when separation takes place among these molecules, death is certain.

Every composition is necessarily subject to destruction or disintegration. For instance, this flower is a composition of various elements; its decomposition is inevitable. When this composed form undergoes decomposition -- in other words, when these elements separate and disintegrate -- that is what we call the death of the flower. … Existence in the various planes, or kingdoms, implies composition; and nonexistence, or death, is decomposition.

This world is the plane of creation and disintegration. The process never stops: On one side it creates new people, and on the other it destroys what she has created.

Because it is decreed by God that every plant that grows must wither, all flourishing vegetation must fade away, every combination must disperse and all compositions must disintegrate. These are the necessary consequences of that universal law and of all relationships and is interpreted as divine decree.

When elements are attracted, something is composed, and when these same elements are repelled, that form is decomposed. As by the will of God the power of composition exists, so, also by will of God the power of decomposition exists.

The whole physical creation is perishable. These material bodies are composed of atoms; when these atoms begin to separate, decomposition sets in, then comes what we call death. This composition of atoms, which constitutes the body or mortal element of any created being, is temporary.

When we study phenomena, with the investigation of truth as our object, we discover that the law of conservation of energy is a reality; that the elemental realities are ever existent, and that phenomena are the compositions thereof; that each phenomenon or existent being is composed of certain elements, this being a scientific fact that can be verified by natural philosophy; that every single molecule is composed of certain atoms; that the ion is indestructible and subject to coursing and journeyings throughout interminable space.

Take this noble offspring, which is this prepared earth that has come into being from sulfuric fire and mercurial water, and mix it with a portion of dissolved mercury which is its essence and reality and is from its elemental realm. Place it in a gentle, moderate fire until some of that prepared earth is dissolved.

Just as there has been a process of composition, there is also of necessity a process of decomposition.

For every organic and inorganic matter there are two ways of growth - longitudinal and horizontal. When mineral substances are decomposed and then those decomposed atoms go into the makeup of other mineral organisms - this is called longitudinal growth; but when those decomposed mineral matters go into the composition of vegetable life - it is called horizontal growth.

He answered: "These contingent elements are nothing but the composition of various single atoms. The individual atoms appear from time to time in various forms. Therefore composition is the sign of life, and decomposition is the sign of mortality. With this principle well established, where can you prove the necessity for the existence of a creator? There is a natural law which impels the various single atoms to come together involuntarily and to form a composite object.

Now, formation is of three kinds and of three kinds only: accidental, necessary and voluntary. The coming together of the various constituent elements of beings cannot be accidental, for unto every effect there must be a cause. It cannot be compulsory, for then the formation must be an inherent property of the constituent parts and the inherent property of a thing can in no wise be dissociated from it, such as light that is the revealer of things, heat that causeth the expansion of elements and the solar rays which are the essential property of the sun. … The third formation remaineth and that is the voluntary one, that is, an unseen force described as the Ancient Power, causeth these elements to come together, every formation giving rise to a distinct being.

Then what have we left as a form of composition? It is the voluntary form of composition, which means that composition is effected through a superior will, that there is will expressed in this motive or action. It is thus proved that the existence of phenomena is effected through the eternal Will, the Will of the Living, Eternal and Self-subsistent, and this is a rational proof concerning composition whereof there is no doubt or uncertainty.

When you ask them "Who is the Creator of the world? What is your opinion in the matter?" They will answer: "It is quite plain and evident that there are various kinds of elements, and by being composed a being is formed."

We must say, "You are right, it seems to be so, but we have heard something else, some philosophers and learned men told us as follows: 'When we look carefully at objects and things we can comprehend and understand that by the composition of some elements something is formed; this is quite evident. But there are three kinds of composition.

One is accomplished by force; for instance, fire attracts water, this is made through force - that is, the elements attract each other; when they come together they form an object. This kind of composition is called innate or natural attraction, made by force.

The second kind of composition is said to be done by chance, for instance, it rained by chance, the sun cast its rays by chance; therefore, vegetables grow.

The third is a composition made by will, by aim;--for instance,--A doctor gives a medicine which is composed of various elements, compounded by his will; knowing the ingredients of the drugs he compounds them by will.'

We must look and see very carefully that we understand whether the things or objects of the world are formed through the power of attraction made by force; if it is so, then there should not be the decomposition, because the elements attracted by the other must remain together everlastingly; corruption must not take place; some realize that there are both composition and decomposition.

As to the second, which was by chance,--this is also not perfect, but completely invalid. How can there be movement without a mover?

As to the third, that all objects in the world are made or formed by will. Then, there should be a Creator for everything, for instance, to place the eye in its own place, the ear in its proper place, etc. Such a power creates, gives life to man, and works through His will. We call this will, GOD! All the prophets believed in such a Great Being."

On the other hand those who are informed of divine philosophy answer in the following terms: Composition is of three kinds.

1. Accidental composition.

2. Involuntary composition.

3. Voluntary composition.

There is no fourth kind of composition.

… While we observe that after each composite organism, there is a process of decomposition we learn that the composition of the organisms of life is neither accidental nor involuntary. Then what have we as a form of composition? It is the third, that is the voluntary composition. And that means that the infinite forms of organisms are composed through a superior will, the eternal will, the will of the living and self-subsistent Lord.

This is a rational proof, that the Will of the creator is effected through the process of composition.

Creation means that from every natural composition a living thing comes into existence, while from a chance composition no living thing will appear. So, for example, if man, with all his astuteness and intelligence, were to gather together and combine certain elements, a living being will not be brought into existence as it would not be according to the natural order. … But a composition made by man produces nothing because man cannot create life.

Even so, all phenomena are realized through the divine bounty, and the explanation of true pantheistic statement and principle is that the phenomena of the universe find realization through the one power animating and dominating all things, and all things are but manifestations of its energy and bounty.

As for the material station, it has an origin in time, for it is composed of the elements, and every composition must ultimately be decomposed. It is indeed impossible for composition not to be followed by disintegration.

The corporeal station is human in nature and is subject to disintegration, for it is an elemental composition and that which is composed of elements must of necessity be decomposed and dispersed.

Moreover, every composition of elements must eventually become decomposed, and this decomposition is inevitable. These sicknesses and ailments are the causes of dissolution. Otherwise the bodily composition of man would be preserved and never cease to exist.

The body of man is the result of the composition of the elements and these elements are constantly at war with each other. They wage such a bitter war on each other that at last both sides come to defeat and disintegration.

This physical body is accidental and the inherent quality of every accidental composition is decomposition. For example, the inherent quality of the house demands that someday it be destroyed. It cannot stand forever. The inherent attribute of this body requires the ultimate return of each element to its origin, after its disintegration. Neither through the power of thought nor prayer can this physical, material body become permanent.

O thou who hast drawn nigh unto the spirit of Christ in the Kingdom of God! Verily the body is composed of physical elements, and every composite must needs be decomposed. The spirit, however, is a single essence, fine and delicate, incorporeal, everlasting, and of God.

This human nature is composed of the elements. And no doubt for all the material or elemental composition there is a disintegration. But it is not composed of one element. Over 17 elements have gone into the composition of matter. Being composed of divergent elements, it is necessarily exposed or subjected to decomposition; becomes disintegrated. But the ideal nature, being an indestructible Spirit, and being one and unique in nature, being absolute radiance, the sublimity of the human nature is eternal and permanent, and it is not to be subject to disintegration.

All created beings are dependent upon peace and coordination, for every contingent and phenomenal being is a composition of distinct elements.

All created things are expressions of the affinity and cohesion of elementary substances, and nonexistence is the absence of their attraction and agreement.

Every existent phenomenon is composed of elements and cellular particles. This is scientifically true and correct. If attraction did not exist between the elements and among the cellular particles, the composition of that phenomenon would never have been possible.

If the atoms which compose the kingdom of the minerals were without affinity for each other, the earth would never have been formed, the universe could not have been created. Because they have affinity for each other, the power of life is able to manifest itself, and the organisms of the phenomenal world become possible. When this attraction or atomic affinity is destroyed, the power of life ceases to manifest; death and nonexistence result.

It is so, likewise, in the spiritual world.

The elements and lower organisms are synchronized in the great plan of life.

From the fellowship and commingling of the elemental atoms life results. In their harmony and blending there is ever newness of existence. It is radiance, completeness; it is consummation; it is life itself.

When through the law of creation they enter into composition, a being or organism comes into existence. For example, certain material atoms are brought together, and man is the result. When this composition is destroyed and disintegrated, decomposition takes place; this is mortality, or death. … Therefore, it is evident that life is the expression of composition, and mortality, or death, is equivalent to decomposition.

Consider how clearly it is shown in creation that the cause of existence is unity and cohesion and the cause of nonexistence is separation and dissension. … Throughout all creation, in all the kingdoms, this law is written: that love and affinity are the cause of life, and discord and separation are the cause of death.

Therefore it is most evident that composition or organization and union are perpetuation of species. When the composition, or rather, compound is subjected to a flaw in the agreement (of the elements) separation and dissolution result. Therefore, it is plain and evident, that agreement and union among men are productive of life results. Every movement which aims at separation, causes disagreement and produces dissension amongst men, is to be condemned and rejected.

O honoured lady! Look about thee at the world: here unity, mutual attraction, gathering together, engender life, but disunity and inharmony spell death. When thou dost consider all phenomena, thou wilt see that every created thing hath come into being through the mingling of many elements, and once this collectivity of elements is dissolved, and this harmony of components is dissevered, the life form is wiped out.

All of these beings receive their existence through the collection of different members, ingredients and simple particles. From each composition a being is produced, therefore an infinite number of beings exist.

For instance, this flower is composed form the composition of different elements, and the gathering of simple particles. This is called a being; and when among these elements decomposition occurs, these ingredients separate, death slips in, and it is annihilated. Hence it is evident that composition and gathering cause life, and decomposition and disunion cause death. Thus every matter which leads to unity and gathering confers life, and that which causes separation is the means of death.

In this endless Universe everything has a beginning and an end. Some things end quickly and some last a long time, but it is sure that they will end at some time. It is impossible that a composed thing should not be decomposed.

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