A Modern Zoroastrian — Story, Setting & Ideas

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In Category - Theology
Laing, S. (Samuel), 1812-1897 Project Gutenberg 2019 Not confirmed
Religion; Science; Zoroastrianism Readers of public-domain and historical texts
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Words 82,395
Reading time 359 min
Text sections 19

For A Modern Zoroastrian — Story, Setting & Ideas, the stored edition analysis reports 82,395 words, 5 hr 59 min estimated reading time, and 19 detected text sections.

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S. Laing's 1893 work uses the metaphor of polarity to bridge science and spirituality, examining Zoroastrian dualism alongside contemporary debates on mind, matter, and metaphysics. The author defends his terminology against critics like Huxley while probing the limits of physical explanation.
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nt with magnet—Principle of polarity—Applies universally—Analogies in spiritual world—Zoroastrian religion—Changes in modern environment—Require corresponding changes in religions and philosophies 1

POLARITY IN MATTER—MOLECULES AND ATOMS.

Matter consists of molecules—Nature of molecules—Laws of their action in gases—Law of Avogadro—Molecules composed of atoms—Proved by composition of water—Combinations of atoms—Elementary substances—Qualities of matter depend on atoms—Dimensions and velocities of molecules and atoms—These are ascertained _facts_, not theories 9

Ether proved by light—Light-waves—Elasticity of ether—Its universal diffusion—Influences molecules and atoms—Is influenced by them—Successive orders of the infinitely small—Illustrated by the differential and integral calculus—Explanation of this calculus—Theory of vortex rings 21

Energy of motion and of position—Energy can be transformed, not created or destroyed—Not created by free-will—Conservation of mechanical power—Convertibility of heat and work—Nature of heat—The steam-engine—Different forms of energy—Gravity—Molecular energy—Chemical energy—Dynamite—Chemical affinities—Electricity—Produced by friction—By the voltaic battery—Electric currents—Arc light—Induction—Magnetism—The magnetic needle—The electric telegraph—The telephone—Dynamo-electric engine—Accumulator 36

Ultimate elements of universe—Built up by polarity—Experiment with magnet—Chemical affinity—Atomic poles—Alkalies and acids—Quantivalence—Atomicity—Isomerism—Chemical stability—Thermochemistry—Definition of atoms—All matter built up by polar forces 65

Contrast of living and dead—Eating and being eaten—Trace matter upwards and life downwards—Colloids—Cells—Protoplasm—Monera—Composition of protoplasm—Essential qualities of life—Nutrition and sensation—Motion—Reproduction—Spontaneous generation—Organic compounds—Polar conditions of life 76

PRIMITIVE POLARITIES—PLANT AND ANIMAL.

Contrast in developed life—Plants producers, animals consumers—Differences disappear in simple forms—Zoophytes— Protista—Nummulites—Corals—Fungi—Lichens—Insectivorous plants—Geological succession—Primary period, Algæ and Ferns—Secondary period, Gymnosperms—Tertiary and recent, Angiosperms—Monocotyledons and Dicotyledons—Parallel evolution of animal life—Primary, protista, mollusca, and fish—Secondary, reptiles—Tertiary and recent, mammals 92

PRIMITIVE POLARITIES—POLARITY OF SEX.

Sexual generation—Base of ancient cosmogonies—Propagation non-sexual in simpler forms—Amœba and cells—Germs and buds—Anemones—Worms—Spores—Origin of sex—Ovary and male organ—Hermaphrodites—Parthenogenesis—Bees and insects—Man and woman—Characters of each sex—Woman’s position—Improved by civilisation—Christianity the feminine pole—Monogamy the law of nature—Tone respecting women test of character—Women in literature—In society—Attraction and repulsion of sexes—Like attracts unlike—Ideal marriage—Woman’s rights and modern legislation 102

PRIMITIVE POLARITIES—HEREDITY AND VARIATION.

Heredity in simple forms of life—In more complex organisms—Pangenesis—Varieties how produced—Fixed by law of survival of the fittest—Dr. Temple’s view—Examples: triton, axolotl—Variations in individuals and species—Lizards into birds—Ringed snakes—Echidna 117

THE KNOWABLE AND UNKNOWABLE—BRAIN AND THOUGHT.

Basis of knowledge—Perception—Constitution of brain—White and grey matter—Average size and weight of brains—European, negro, and ape—Mechanism of perception—Sensory and motor nerves—Separate areas of brain—Sensory and motor centres—Abnormal states of brain—Hypnotism—Somnambulism—Trance—Thought-reading— Spiritualism—Reflex action—Ideas how formed—Number and space—Creation unknowable—Conceptions based on perceptions—Metaphysics—Descartes, Kant, Berkeley—Anthropomorphism—Laws of nature 125

RELIGIONS AND PHILOSOPHIES.

Religions, ‘working hypotheses’—Newman’s illative sense—Origins of religions—Ghosts and spirits—Fetishes—Nature-worship—Solar myths—Planets—Evolution of nature-worship—Polytheism, pantheism, and theism—Evolution of monotheism in the Old Testament—Evolution of morality—Natural law and miracle—Evidence for miracles—Insufficiency of evidence—Absence of intelligent design—Agnosticism—Origin of evil—Can only be explained by polarity—Optimism and pessimism—Jesus, the Christian Ormuzd—Christianity without miracles 146

CHRISTIANITY AND MORALS.

Christianity based on morals—Origin of morality—Traced in Judaism—Originates in evolution—Instance of murder—Freedom of will—Will suspended in certain states of brain—Hypnotism—Mechanical theory—Pre-established harmony—Human and animal conscience—Analysis of will—Explained by polarity—Practical conclusion 184

Zoroaster an historical person—The Parsees—Iranian branch of Aryan family—Zoroaster a religious reformer—Scene at Balkh—Conversion of Gushtasp—Doctrines of the ‘excellent religion’—Monotheism—Polarity—Dr. Haug’s description—Ormuzd and Ahriman—Anquetil du Perron—Approximation to modern thought—Absence of miracles—Code of morals—Its comprehensiveness—And liberality—Special rites—Fire-worship—Disposal of dead—Practical results—The Parsees of Bombay—Their probity, enterprise, respect for women—Zeal for education—Philanthropy and public spirit—Statistics—Death and birth rates 197

Byron’s lines—Carnegie’s description—Parsee nature-worship—English Sunday—The sermon—Appeals to reason misplaced—Music better than words—The Mass—Zoroastrianism brings religion into daily life—Sanitation—Zoroastrian prayer—Religion of the future—Sermons in stones and good in everything 219

PRACTICAL POLARITIES.

S. Laing opens A Modern Zoroastrian by defending his use of the word “polarity” to describe phenomena in both the inorganic and spiritual worlds. He recounts how Professor Huxley once declared he would throw down any book applying the term beyond magnetism and electricity—only for Laing to later find Huxley himself writing of “the negative pole of Society” and “monstrous wealth at the positive pole.” This anecdote sets the tone for a work that insists on analogy, not identity, between physical laws and moral or metaphysical concepts. Laing’s prose is combative yet conversational, weaving together scientific authority, philosophical quotation, and even a nursery rhyme about a stolen petticoat to argue that the deepest questions of mind and soul remain beyond the reach of empirical science.

Polarity as a Contested Term

Laing’s preface reveals that the central metaphor of his book—polarity—drew immediate criticism. He quotes Huxley’s dismissive remark about the word, then counters by pointing to Huxley’s own later use of the same language in a Review article. This is not mere pedantry; Laing argues that words are “coins to facilitate the interchange of ideas,” and that polarity concisely captures an underlying analogy between physical attraction and repulsion and the moral opposites of virtue and vice, pain and pleasure. He is careful to state that he does not assume identical laws, only a parallel worth exploring. The reader is thus warned that the book will move freely between discussions of molecular motion and discussions of good and evil, held together by a single, deliberately chosen term.

The Limits of Physical Science

Laing draws a firm boundary around what physics can explain. He describes how pressure on different parts of the brain can “annihilate successively voluntary motion, speech, hearing, sight, and finally will, consciousness, reasoning power, and memory.” Yet he insists that physical science cannot explain how molecular motions “can be transformed into, or can create, the phenomena of mind.” This gap, he says, forces inquiry into metaphysics—a region where “the solid earth is giving way under our feet.” His imagery is deliberately unsettling: attempting to fly in a vacuum, or flapping wings in nothing. By framing metaphysics as a necessary but precarious venture, Laing prepares the reader for the speculative arguments that follow, while grounding his skepticism in the hard facts of neurology and physics.

Metaphysical Disarray and Common Sense

Having dismissed the hope that science will solve the mind-body problem, Laing turns to the history of philosophy. He catalogs the contradictions among thinkers: some identify mind and soul, others separate them; some locate the soul in the brain, others in the heart or pineal gland. He cites Descartes’s honest confession that “by natural reason we can make many conjectures about the soul, but no assurance,” and Kant’s vague definition of the noumenon as “an indescribable something, safely located out of space and time.” Laing’s point is that the greatest metaphysicians end up where common sense begins: with irreducible conditions like space, time, and personal identity. He illustrates this with the nursery rhyme “If I be I, as I think I be, I’ve a little dog at home, and he’ll know me,” suggesting that everyday certainty about selfhood is as solid as anything philosophy can provide.

Zoroastrian Dualism as a Working Hypothesis

Laing’s title invokes Zoroastrianism, but the excerpts show he uses it as a framework rather than a doctrine. The dualism of good and evil, light and darkness, mirrors the polarity he applies to science and ethics. He does not claim to reconstruct ancient Persian theology; instead, he treats the Zoroastrian model as a “working hypothesis” for understanding moral and metaphysical oppositions. The book appears to argue that while we cannot prove the existence of the soul or free will, we can assume them for practical purposes—much as Kant allowed. Laing’s tone is that of a rationalist who respects science but refuses to let it dictate the whole of human experience. The reader should expect a sustained argument for keeping science and spirituality in productive tension, not a surrender of one to the other.

Laing writes as a Victorian intellectual caught between the authority of physics and the persistence of metaphysical questions. His method is to gather authorities—Huxley, Descartes, Kant, Berkeley—and set them against each other, always returning to the limits of what can be known. Readers will find a book that argues by analogy and anecdote rather than by systematic proof, and that treats Zoroastrianism less as a religion than as a useful emblem for dualistic thinking. Approach it as a period piece of scientific-philosophical debate, notable for its willingness to name its own uncertainties.

Reading about Laing’s polarity reminds me of evenings in my grandfather’s study, where science and faith felt like two sides of one coin, always arguing but never apart. Something in that tension echoes the quiet longing I found in The Expositor's Bible: The Psalms, Vol. 1 Psalms I.-XXXVIII. — Text and Context, where ancient words made room for both doubt and wonder without rushing either.

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