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How clear a picture Goethe had of the conformity of man's act of thinking with nature's way of producing her forms - both being an act of supersensible weaving - is shown by the following two verses. That on the left is a passage from Faust, from the scene in which Mephisto (disguised as Faust) instructs the young Scholar. The other is an altered version of it, written by Goethe at a later time to conclude an essay (Bedenken und Ergebung) in which he deals with the problem of the relation between Experience and Idea:
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Truly, when men their thoughts conceive
'Tis as if some masterpiece they weave.
One thread, and a thousand strands take flight,
Swift to and fro the shuttles going,
All unseen the threads a-flowing,
One stroke, and a thousand close unite.1
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So with a modest eye perceive
Her masterpiece Dame Nature weave.
One thread, and a thousand strands take flight,
Swift to and fro the shuttles going,
Each to the other the threads a-flowing,
One stroke, and a thousand close unite
.4 -
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What Goethe wants to show here by applying to the activity of nature the same image which he used originally to depict the act of thinking, we can express to-day by saying that it is the identity of the activity of the light-ether in human thinking and in external nature which is responsible for the fact that the objective ideas operating in nature can become the content of man's consciousness in the form of thoughts.5
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If at this point in our discussion we revert once more to the realm of physical manifestations of light, dealt with in the preceding chapters, we do so because by studying them in the present context we shall gain further insight into the fact that one plane of nature provides illustrations of processes which on another plane remain more or less veiled. At the same time this will help us to learn more about the properties of levity-space. The optical phenomenon which we shall discuss in this sense is that of the so-called pin-hole camera. (The pin-hole camera effect is easily produced by a keyhole in a closed door which on one side faces a window and on the other leads to a comparatively dark room.)
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The usual explanation of the appearance of the optical image on the back inside wall of such a camera is that light-rays, emanating from every point outside, cross each other in the aperture of the camera and so - again point by point - create the inverted image. No such explanation, clearly, is open to us. For the world of external objects is a whole, and so is its image appearing in the camera. Equally, the light entering the camera is not a sum of single rays. Pure observation leads to the following description of the optical process.
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By surveying the path which the light takes from the illuminated surface of the outer objects via the pin-hole to the optical image inside the camera, we realize that the light-realm engaged in this process has the shape of a double cone, with its apex in the opening of the camera. Within this cone the light carries the image across the space stretching in front of the light-reflecting objects up to the point where the image becomes visible by being caught on the back wall of the camera.
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Thus in every section of the cone the image is present in its totality - even in the very apex of the cone. There, too, the image in all its details is present as a whole, though without (ideally) any spatial extension. Seen thus, on this level of its action the light-ether reveals as one of its characteristics the faculty of making present in a spaceless point an image originally expanded in space, and of letting it emerge from this point in spatial expansion.
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Further, there is the fact that, wherever we set up a pin-hole camera, the aperture in its front will cause the formation of an optical image inside it. This shows that each point in space filled with light is the bearer of an optical image, contracted to a point, of the entire world of light-reflecting objects surrounding it. All we do with such a camera is to select a particular image and bring it to separate visibility.