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The phi

losophy of

Christ

ianity

THE PHILOSOPHY
OF CHRISTIANin

BOTHWELL GRAHAM

ECCE, DEUS-HOMO

COI^UMBIA, S. C.
THE R. Iv- BRYAN COMPANY

1917

"Commit thy works unto the Lord
And thy thoughts shall be established."

Prov. 3:16.

M. McN. McKAY
W. G. WOODBRIDGE
J. W. WALDEN*
E. W. FORD

In the gracious providence of God his one-time pastors, this
volume is gratefully inscribed by their insolvent debtor, the —

Author.

Acknowledgment is hereby made of valued assistance
received of
BoTHWELL Graham, Jr., A. B. (Georgia), A. M. (Harvard)

Professor in the Presbyterian College of South Carolina,

Clinton, S. C,
In the careful correction of proof texts, in intelligent criti-
cism of the argument and in sustaining sympathy with the
Author's effort to ground the "Orthodox" Christian doctrines
in rational principles.

INTRODUCTION.

Postulates, Principles and Definitions.

1. "God is a Spirit."

2. "Hear, O Israel, the Lord our God is One Lord."

3. "There are three Persons in the Godhead, the Father,
the Son, and the Holy Spirit ; and these are one God."

4. "The three Persons of the Godhead are of one essence,
consubstantial each with the others."

5. The three are differentiated in person and in office; and
yet they possess their personal distinctions in complete sphe-
ricity and exercise their several offices in free and perfect
conspiracy.

6. "And God created man in his own image, in the image of
God created he him, male and female created he them."

7. In the Manhead there are three persons, Adam, Eve
and the Son ; and these three are one Man.

8. The three are differentiated in person and in office ; and
yet in their normal estate, they progressively possess their
personal distinctions in complete sphericity and discharge
their several offices in free and perfect conspiracy.

9. The Son is the immediate offspring, who mediates the
reproduction of Adam in the human race. In the larger
sense the Son is the human race progenerate.

10. The Son in neither sense is in himself an organism,
or solidarity; but as the Son (in latter sense) progressively
achieves his sonship, he approaches the actualization of his
own individual personality. The human race (progenerate)
is. therefore, a solidarity more or less completely actualized
so long, and only so long, as it sustains its normal relation to
its head, Adam. It is then in Adam that the human race
(progenerate) has its principle of unity or solidarity.

11 Introduction.

11. Adam's regeneration, consequent on his hypothetically
free and loyal obedience, conditions the normal progeneration
of the Son.

12. The indestructible unity of tlie human trinity is
achieved in Adam's complete reproduction of himself in his
Son ; and this in turn will involve the complete incarnation of
the Divine Psyche in Triune Man.

13. God created the Natural World and generated Adam
(processes hereafter to be sharply discriminated) through
the mediation of His eternally begotten Son, the Divine
Psyche. God is then the Creator of the natural world and
the Generator of man ; and the Son, the Divine Psyche, is the
mediator of both Processions.

14. "And God saw everything that he had made, and
behold, it was very good." But neither the creation of the
natural world nor the generation of man was an ultimate,
complete end in and of itself.

15. God lowered his Being in his generated Son, the
Divine Psyche; and the Divine Psyche lowered his Being in
his generated Son, the human psychical Adam. The Divine
Pneumatical Being descended to the Third Realm of Being
in Adam.

16. On the other hand, God, through the mediation of the
Divine Psyche, raised Nature out of the Absolute Naught and
the physical organism of Adam out of Nature. The Abso-
lute Naught is thus raised to the third Realm of Existence in
the body (Soma) of Adam; and the descending scale of Being
and the ascending scale of Existence meet and unite without
fusion in the first man. "And the Lord God formed man of
the dust of the ground, and breathed into his nostrils the
breath of life; and man became a living Soul" (Psyche).
The meeting of the two in man renders normally impossible
the further lowering of Being. Adam is therefore unable
to generate a lower Realm of Psychical Being or create a
higher Realm of Existence. He may, however, multiply both
soul and body, that is, he may progenerate both the soul and

Introduction. hi

body of his offspring. But Normal Progeneration of offspring
is, it will be shown, consequent and conditioned on his Divine
Psychical regeneration.

17. But what has been lowered is to be raised again; for
the raising again of that which has been lowered is the logical
complement of the lowering process.

18. The lowering was accomplished by generation, a sub-
liminal process ; the raising is to be achieved by regeneration, a
transcendental process. Regeneration is, therefore, the log-
ical complement of generation.

19. But the Realm of Being to be raised again is personal ;
therefore. Regeneration is conditioned on the free and loyal
obedience of the person to be raised again. The Divine
Psyche must freely subject himself to the will of God; Adam
must freely subject himself to the will of the Divine Psyche.
But the processes of deliberation through which the righteous
decisions are reached differ one from another in important
features. These are to be set forth in their appropriate con-
nections. But this, by way of anticipation, may be said here:

20. The Command to the Divine Psyche is Positive; that
to Adam, Negative. The Divine Psyche is impeccable ; Adam,
peccable. These facts are later to be rationalized.

21. For reasons that will be amply justified hereafter, it
is to be assumed in the earlier parts of this volume that
Adam freely obeyed the Divine Command : "But of the tree of
the knowledge of good and evil, thou shalt not eat of it", and
that Adam was consequently regenerated.

22. And regenerated Adam was now qualified to respond
to the positive Command: "Be fruitful and multiply and
replenish the earth" — without the lowering or prejudice of
his Being in his offspring, which could not have been pre-
vented, as we shall more fully see, had he prior to his regen-
eration undertaken, under temptation, to function in the pro-
generation of offspring. Moreover, a premature functioning
here would have involved the degradation of himself (soul and

rv Introduction.

body), the ruin of the human race to the last generation, and
the collapse of the Cosmos.

23. The fulfillment of regenerate Adam's commission with
respect to his son, the human race, involves a twofold func-
tion : ( 1 ) He progenerates his human Psychical Son, the
human race, in a manner hereinafter to be set forth; and (2)
conditions the regeneration of his impeccable offspring to the
last (pro) generation.

24. Pneuma=Spirit, the Absolute Divine Being; Logos=^
Divine Thought Personalized ; logos^science ; Psyche^the
Soul ; the Divine Psyche=Logos, Son of God ; the Human
Psyche=^the soul of man ; Soma^living bod}' of man ;
Cosmos==the natural world.

25. (O) Sis=action; Pneumaticosis=the processes of the
Pneumatical Being; the Divine Psychosis^the Divine
Psyche's processes ; the Human Psychosis^the Human
Psyche's processes ; Somaticosis=the human body's proc-
esses; Cosmicosis=the processes of the Natural World;
Pneumatology^Science of the Divine Being, or of His Pneu-
maticoses ; The Divine Ps3'chology=The Science of the
Divine Psyche, or of his Psychoses ; Human Psychology=
Science of the Human Ps3'che or of his Psychoses ; Soma-
tology^The Science of the Human bod}^ or of its Somati-
coses ; Cosmology (Cosmicology)=the Science of the Nat-
ural World or of its Cosmicoses.

26. Philosophy is the Science of these sciences ; and has for
its ultimate end the due and orderly subordination of the
several lower sciences under the science of the Divine Being,
or Pneumatology. The Divine Psychosis ma}' be derived by
lowering the Pneumaticosis into the second Realm of Being;
the human Psychosis, by lowering the Divine Psj^chosis into
the third Realm of Being; the Somaticosic by lowering the
human Ps3'chosis into the third Realm of Existence, or by
raising the Cosmocosis into the third Realm of Existence ; the
Somaticosis is, therefore, a mediator between the human
Psychosis and the Cosmicosis. Hence, it may be inferred

Introduction. v

that nature is the word of Divine Psyche, and therefore of
God, to the human psyche.

27. Now, it is obvious that there can be no real human
Psychology except as it realizes its relation to, and depend-
ence on, the Divine Psychology. "No Psychology without a
Psyche" is now very generally accepted as a truism. It needs
to be amended: no human Psychology apart from the Divine
Psychology.

28. Man is related to God through the Divine Psyche, and
to nature through his Soma. Man therefore can know God
only as He is self-revealed in the Divine Psyche ; he can
know nature fundamentally only through the mediation of
his Soma.

29. It may therefore be inferred that the Cosmicosis is the
symbol of the Somaticosis ; the Somaticosis of the human
Psychosis ; the human Psychosis of the Divine Psychosis ; and
the Divine Psychosis of the Pneumaticosis.

30. Man cannot directly reflect the Pneumaticosis, but he
can raise again the Divine Psychosis into the Pneumaticosis;
or in other words, unfallen and regenerate man can translate
the Divine Psychosis (as a symbol) into the Pneumaticosis;
and, thereby, know and hold communion with God as He is
self-revealed in the Divine Psyche.

31. But Adam, though unfallen and Divine psychically
regenerate, cannot deepen his intuitive cognition of the Divine
Psyche except as the Divine Psyche deepens his revelation
of himself. The Ascending self-revelation is a progressive
process, or a Divine Psychosic Procession. That is, the
Divine Psyche's revelation of himself to Adam involves the
reciprocal co-functioning of the Divine Psyche of Adam. The
Human Psychosis must freely co-operate with the penetrant
Divine Psychosis, and be interwoven therewith. Adam rises in
his cognition of the Divine Psyche only as he responsively
receives His self-revelation.

32. This corroborates the intuitive conclusion, that the
Divine Psychosis and the Human Psychosis are at one in the

VI Introduction.

mode of tlieir respective processes. Further the same
may be affirmed of the modal processes of the Pneumaticosis
and the Divine Psychosis ; and yet further, the general
statement may be made that the modal processes of the three
several Realms of Being are accordant with one another.

33. But what of the processes of the Soma and of the
Cosmos? Are they modally in accord with each other and
with the general process of the several Realms of Being.'' Yes ;
to both questions. The developed Adam exercises dominion
over his Soma, by superinducing the corresponding Soma-
ticosis ; and his progressive dominion over Nature, by the
superinduction of the appropriate Cosmlcosis. Further-
more, Nature is (by postulate) the objective realization of
the progressive thought of the Divine Psyche, and therefore
an obverse image or symbol of the corresponding Divine
Psychosis.

34*. And yet again: The Human Psychosis is subjectively
the symbol of the Divine Psychosis and Nature its objective
Symbol; therefore, it follows that Nature is the lower objec-
tive Symbol of the corresponding human Psychosis. Nature
is therefore the primal word of the Divine Psyche, and,
more remotely, of God to Man.

35. Man in appropriating the Divine thought embodied in
nature superinduces ideally the corresponding Cosmicosis.

36. It is therefore concluded that the processes of all
Realms, whether of Being or of Existence, are one and the
same in mode.

37. The Common Process may be derived from man's
method of appropriating the divine thought expressed in
Nature. In this process there are three steps: (1) The
Thesis; (2) The Analysis; (3) The Synthesis. First, the
the Synthesis. Again, consider the Cosmicosic process of a
given psychical organism in its progress from one stage to
the object is mentally broken up into its parts, this the
natural object is mentally laid hold of, the Thesis; secondly,
Analysis ; thirdly, the several parts are mentally integrated,

Introduction. vii

the next higher. The Formal Process : ( 1 ) The Thesis ; the
Organism at its given stage is Posited. (2) The Analysis;
the Organism is differentiated into two or more organs (or
into two or more clearly defined organs). (3) The Synthesis ;
the Analysis is overcome, yet preserved; the differentiated
organs are more firmly integrated into the organism. The
oneness, the entirety, or the integrity of the organism is
exactly proportioned to the completeness of the organ's dif-
ferentiations.

38. The General Process is self-active, although it be
transcendentally superinduced and subliminally sustained;
that is, all lower processes, though set free by a transcen-
dental and sustained by a lower process, are relatively (not
absolutely) self-active.

39. The Processes of Being and Existence constitute a
descending scale of self-activities, having their common source
or origin, in the Pneumaticosis. In this scale, the Pneu-
maticosis expresses the eternal absolute unconditioned self-
activity of God; the Divine Psychosis, the eternal delegated
self-activity of the Son of God; the Human Psychosis, in its
higher orders, the morally conditioned self-activity of Adam ;
the Somaticosis, in its higher orders, the dependent self-
activity of Adam's body ; and finally the Cosmicosis, the ulti-
mately subordinated self-activity of the Natural World.

40. Every Self -activity logically foresupposes a subject,
the Agent, and an object, the person or thing, acted on. The
action originates in the subject, and is a process; and it ter-

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VI Introduction.

mode of their respective processes. Further the same
may be affirmed of the modal processes of the Pneumaticosis
and the Divine Psychosis ; and yet further, the general
statement may be made that the modal processes of the three
several Realms of Being are accordant with one another.

33. But what of the processes of the Soma and of the
Cosmos? Are they modally in accord with each other and
with the general process of the several Realms of Being? Yes ;
to both questions. The developed Adam exercises dominion
over his Soma, by superinducing the corresponding Soma-
ticosis; and his progressive dominion over Nature, by the
superinduction of the appropriate Cosmicosis. Further-
more, Nature is (by postulate) the objective realization of
the progressive thought of the Divine Psyche, and therefore
an obverse image or symbol of the corresponding Divine
Psychosis.

34?. And yet again: The Human Psychosis is subjectively
the symbol of the Divine Psychosis and Nature its objective
Symbol; therefore, it follows that Nature is the lower objec-
tive Symbol of the corresponding human Psychosis. Nature
is therefore the primal word of the Divine Psyche, and,
more remotely, of God to Man.

35. Man in appropriating the Divine thought embodied in
nature superinduces ideally the corresponding Cosmicosis.

36. It is therefore concluded that the processes of all
Realms, whether of Being or of Existence, are one and the
same in mode.

I- ■»» r-v »-k"* t~tn n >-» ' c

37. The Common Process may be derived from man's
method of appropriating the divine thought expressed in
Nature. In this process there are three steps: (1) The
Thesis; (2) The Analysis; (3) The Synthesis. First, the
natural object is mentally laid hold of, the Thesis; secondly,
the object is mentally broken up into its parts, this the
Analysis; thirdly, the several parts are mentally integrated,
the Synthesis. Again, consider the Cosmicosic process of a
given physical organism in its progress from one stage to

Introduction. vii

the next higher. The Formal Process: (1) The Thesis; the
Organism at its given stage is Posited. (2) The Analysis;
the Organism is differentiated into two or more organs (or
into two or more clearly defined organs). (3) The Synthesis ;
the Analysis is overcome, yet preserved; the differentiated
organs are more firmly integrated into the organism. The
oneness, the entirety, or the integrity of the organism is
exactly proportioned to the completeness of the organ's dif-
ferentiations.

40. Every Self-activity logically foresupposes a subject,
the Agent, and an object, the person or thing, acted on. The
action originates in the subject, and is a process; and it ter-
minates (consciously or unconsciously^ on an object, and is
also a process. These two processes are co-ordinate — the
one subjective, the other objective. Every self-active proc-
ess is therefore dual, embracing a subjective and an objective
process. In the lower estates of Existence, there is no evidence
of the presence of consciousness.

41. God, as eternal Absolute and unconditioned Being,
must be at once the subject and the object of the Pneu-
maticosis. The Subjective and the Objective process must

VIII Introduction.

have their sphere of activity entirely within the Divine Being.
The Pneuniaticosis can have only for its chief end the eternal
self-evolution of God. The Divine Being is eternally
Dynamic.

42. It is therefore utterly impossible to God, because of
the exalted transcendence of His Being, immediately to
create Nature or to generate Man. Therefore, He was self-
constrained to create Nature and to generate Man throucrh
the mediation of His eternally begotten Son.

43. By hypothesis, Adam in the foregoing synopsis has
been represented as freely, obediently, responsive to his Lord ;
but the actual history of man does not conform to his hypo-
thetical history. The conclusion is therefore inevitable:
That Adam by disobedience actually fell from his estate
of innocency, and thereby involved his Son (the human race)
in sin and total depravity and Nature in ruin. And this
conclusion is corroborated by the divinely inspired Word
of God.

44. If God is to restore and to bring to perfection fallen
man and collapsed Nature, He is self-constrained to raise up
another ^Mediator between Himself and fallen Man. This
He does in the incarnation of His eternally begotten Son in
the Son of Man. Now, whatever God does to recover to Him-
self lost man and the ruined Cosmos, must be done in con-
formity to His Eternal Law.

45. In Part IV it will be demonstrated that the incarnation
of the Son of God in ]Man, the life and earthly ministry of
Jesus Christ, His death on the Cross, His resurrection from
the dead. His post-resurrection ministry, His ascension up
into heaven, His heavenly ministry to the church, the regen-
eration of believers, the institution of the church, the sancti-
fication of the regenerate, the pneumatical transformation of
the sanctified church, the complete reclamation and perfect
transformation of Nature (the Palingenesis) — these pro-
cessions, each and all, are progressively achieved without the

Introduction. ix

violation of any law of any Realm of Being or of Existence,
without a single miracle (in the proper sense of the word),
but in perfect conformity to law, and having always in view
the complete subjection of lawless Man and corrupt Nature
under the reign of divinely benignant law.

2-PO

PART I.

HUMAN PSYCHOLOGY.

THE PRIMORDIAL PSYCHOSIS.
THE DUAL INTUITION.

1. This Psychosis has its image or symbol in the electrical
cosmicosis. Generate positive electricity at one end of an
iron rod and negative electricity is synchronously super-
induced at the other. Bring the two ends or poles together,
complete the circuit, — and energy in the form of heat, light or
mechanical power is the product. There are three steps in
the process : The Thesis, the Analysis, the Synthesis.

2. The Formal Process :

( 1 ) The Thesis : Latent electricity is Posited.

(2) The Analysis: The posited estate is negated; the gen-
eration of positive and the superinduction of negative elec-
tricity at opposite poles follows. This the analysis.

(2) The Synthesis: The Analysis is negated; the circuit is
completed in the unition of the two opposite electricities, and
their product is heat, light, or force.

3. The infant is born conscious. This its primal estate
is achieved in its gestational procession ; and with this equip-
ment it begins its upward progress. The first postnatal
step in this advance is taken in the Primordial Psychosis.

4. The Formal Process :

(1) The Thesis: The infant in its primal or conscious
estate is Posited.

(2) The Analysis: The posited estate is negated; the
higher potential psychical activity is set free by the gentle
impact of the sunlight upon the eyelids of the unseeing
infant; the eyelids are raised, the consciousness is projected
outward and simultaneously introjected inward; objective or
positive psychical activity is generated; and subjective or
negative psychical activity is superinduced. The infant

2 THE PHILOSOPHY OF CHRISTIANITY.

intuits as the product of the objective activity space as out-
sidcness, and simultaneously intuits the psychical self as
insidcness. The intuition of space is not conditioned on sense-
perception ; it foreruns and never follows sense-perception as
its by-product.

(3) The Synthesis: The Analysis is negated; the circuit is
completed ; the infant withdraws its consciousness from the
polar processes, bringing their ideated products together and
uniting them (subjective and objective) as soul with body.
The co-intuitions of space and of self are united without
fusion as soul with body, as subjective with objective, as
insidedness with outsidedness ; and the emphasis in conscious-
ness is on the subjective co-product. Thus the primordial
self-consciousness is achieved. The self is intuited as inside-
edness (subjectivity) as related to the intuition of space
as outsidedness (objectivity). The intuited outsidedness
becomes the background of the intuition of self which is thus
brought into bold relief. The infant has achieved its Pri-
mordial self-consciousness. It is conscious of its subjec-
tivity, as contradistinguished from spacial outsidedness. Or
the Psyche intuits space as its own outsidedness and intuits
itself as space's insideness.

5. The intuition of self as insideness implies or implicates
a yet unrealized or potential continent of the self. The
potential continent is to be gradually realized in conscious-
ness, through the advancing orders of the Psychoses, much
like the gradual emergence of a geographical continent from
the bosom of the ocean, except that the subdivisions emerge
out of the ocean of the subconscious in well defined order and
form — the outline subdivision first, and then, in order, the
next in inner contiguity, and so on toward the center of the
circle (sphere) of consciousness. The subdivisions will
assume the form of zones or belts — the last achieved or
inmost subdivision will be a circle with the self as center.

6. The Intuition of space as mere outsideness implicates
yet unrealized or potential contents ; or in other words, the

THE PHILOSOPHY OF CHRISTIANITY. 3

intuition of space as outsideness implies its capacity to
embrace or to contain. So that space gradually acquires in
the advancing orders of the Psychosis its full complement of
contents.

7. Again, the Psyche, in its Primordial estate, is pure
unrealized subjectivity; and space, as mere outsidedness, is
pure though unrealized objectivity; and they are co-ordinate
and cognate. The inner and outer continents, when com-
pletely upheaved, are complements the one of the other. It
follows that the Psyche is to realize, in consciousness, his
objective self in space as he fills it with its corresponding com-
plements. This, the first promise and prophecy of man's
final dominion over the works of God's hand.

8. The infant Psyche ma}^ achieve its Primordial self-
consciousness through any or all of the five organs of sense,
fundamentally through the sense of touch.

9. An Intuition is an immediate or an a priori Cognition;
and therefore it can have no real or proper Polar (Terminal)
processes. In all higher orders of the Psychosis, the cogni-
tions are products mediated by the two end-processes to be
distinguished as Polar processes and comprehended within the
Pontal Psychosis, which initiates or originates and sustains
them ; and, finally, completes itself in the union of the Polar
products. It is the function therefore of the Pontal Psycho-
sis, as it comprehends the higher orders of the Polar Psycho-
ses, to give rise to ascending orders of self-consciousness.
The accompanying diagram will indicate the relation of the
Pontal Psychosis to the comprehended Polar Psychoses.

THE PHILOSOPHY OF CHRISTIANITY.

Explanation : Pontal Psychosic Circle=2 half-circles, ABC
and AB'C ; A=point of origin ; AC=Diameter of Pontal
circle and tangent of inner circles ; C=point where the cir-
cuit is completed; BO=^Diameter of objective Polar Psycho-
sis; B'0=Diameter of subjective Polar Psychosis; B=Point
of origin and completion of objective process; B''=Point of
origin and completion of subjective process; Arrow heads=
directions of processional movements. The Polar Psychoses
probably have Somaticosic bases in the hemispheres of the
brain — the one in the right, the other in the left hemisphere.

11. The Polar Psychoses are conditioned on the Analytical
process of the Pontal Psychosis ; that is, they are generated
and sustained by the comprehending Pontal Psychosis in its
Analytical step.

12. The Polar Psychosic products are united or conju-
gated in the Synthetic process of the comprehending Pontal

THE PHILOSOPHY OF CHRISTIANITY. 6

Psychosis ; and therein ground the given order of self-con-
sciousness. The subjective product supplies the inner condi-
tion; and the objective product the outer or negative condi-
tion of self-consciousness.

13. The Primordial Psychosis is incomplete — a Pontal
Process plus an a priori, or processless cognition, or Intui-
tion. It yields and unites two empty intuitions — intuitions of
mere subjectivity and objectivity, each innocent of content.

14. In the Advancing Ranks of the Psychosis, these cognate
intuitions acquire ever higher and more definite content ; and
thus condition correspondingly higher orders of self-con-
sciousness.

THE GENERAL PSYCHOSIS.

1. There are six Ranks or Degrees of Psychosis, to be
known respectively as the First, the Second, the Third, the
Fourth, the Fifth, and the Sixth Procession.

2. Each Psychosic Procession comprises at least two Pro-
gressions ; the one subjective, the other objective.

The First Psychosic Procession.

The Subjective Progression. The Objective Progression.

Processes: The Orders. Processes:

Self-Intuition. 1. The Promordial Psychosis. Intuition.

Self Sense-perception. 2. The Definitival Psychosis. Sense-perception.

Self-Perception. 3. The Analytical Psychosis. Perception.

Self-Conception. 4. The Abstractival Psychosis. Conception.

Self-Intraception. 5. The Differential Psychosis. Intraception.

Self-Reciproceptioii. 6. The Diathetical Psychosis. Reciproception.

Self-Geneception. 7. The .\ntithetical Psychosis. Geneception.

Note: To these are to be added the Visional Psychosis, the
Ethical Psychosis and the Reproductival Psychosis, which
are reflected in a later Part (The Regenerate Human
Psychosis).

6 THE PHILOSOPHY OF CHRISTIANITY.

THE DEFIXITIVAL PSYCHOSIS.

OBJECTIVE PSYCHOSIS.

SEXSE-PERCEPTIOX.

1. The Objective Psychosis, as the qualifying term indi-
cates, operates in the outer Cosmos.

2. This Psychosis, as does every objective Psychosis of
whatever order, (1) takes as its Thesis the outer product
achieved in the preceding Psychosis, which in this instance is
Space intuited as mere outsidedness, empty objectivity; (2)
it Negates this; (3) it then Negates the Negation.

3. The Formal Process :

(1) The Thesis; Space Intuited as outsidedness, empty
objectivity, is posited.

(2) The Analysis; Space is Negated; an object appears in
the field of vision ; the psychical activity is concentered
thereon; this shuts out or separates space from the object;
space is thereby ideally annulled or Negated.

(3) The Synthesis; this Negation or Annulment of Space
is Negated. In the Analysis space was fenced off from the
object ; now, the Ps^'chical activity is rediffused over the field
of vision ; the fence is removed and space flows in embracing
and penetrating the object. Space has received a content;
the circuit is completed : The obj ect sense-perceived.

4. The Intuition of space as outsidedness implicated its
potential insidedness, that is, there was a lower or implicit
intuition of space as the capacity to hold or to contain. In
sense-perception the implicated element is explicated; space
first shut off from the object was then made to embrace and
penetrate the object. The object was sense-perceived as a
content of space.

5. Every higher order of the objective Psychosis (and its
product) is implicated or embr^onically existent in the lower
order; the orders are thereby linked together in a chain, or

THE PHILOSOPHY OF CHRISTIANITY. 7

progression; true also of the subjective processes and
products.

6. The progress of the Psyche from a lower to a higher
order of Psychosis is characterized by the explication of the
least implicit element respectively in the process and in the
product of the lower order. This affords a dual test of the
sequence of the orders. And progress is evinced in a corre-
sponding deepening of Cognition and of Self-Cognition, thus
conditioning an orderly evolution of Self-Consciousness.
Now, since Self-Consciousness is the final product of every
Psychosis of whatever order; it may be inferred that the
Polar Processes have as their end this final pontal product.

THE SUBJECTIVE PSYCHOSIS.
SELF SENSE-PERCEPTION.

1. The Formal Process :

(1) The Thesis: The Intuition of self as Insidedness, or
empty subjectivity with its implicated potential continent of
the conscious self.

(2) The Analysis: The Posited Estate is Negated; the
given organ of sense or the bod}^ as the organ of touch func-
tions in the sense-perception of the outer object; the Psyche
becomes conscious of the body as it so functions and therein
separates or utters it in idea from the self. This the Analysis.

(3) The Synthesis: The Analysis is Negated; the body
ceases to function as the organ of touch because of the with-
drawal of the psychic activity, and ideated is carried back in
the inflowing stream of consciousness ; its separation is over-
come, its utterance recovered. The Psyche has sense-per-
ceived or identified its physical organization with self. And
a provisional continent is achieved.

8 THE PHILOSOPHY OF CHRISTIANITY.

THE COMPREHENDING PONTAL PSYCHOSIS.
SELF-CONSCIOUSNESS OF THE SECOND ORDER.

1. The Pontal Psychosis of each and every order has but
one and the same function to discharge, namely : ( 1 ) It posits
the existent or achieved Psychical estate; (2) it generates
positive and negative Psychical activity, which in all orders
above the Primordial initiates and sustains the objective and
subjective (Polar) Psychoses; and (3) it unites in conscious-
ness the Terminal products. The reflection then of more
than one of the Pontal Psychoses is not necessary and may
be safeh^ omitted by the reader when the one has been mas-
tered.

2. The Formal Process :

(1) The Thesis: The Psychical Estate Achieved in the
Primordial Psychosis is Posited.

(2) The Analysis: The Posited Estate is Negated; Posi-
tive and Negative Psychical action is generated; these orig-
inate and sustain the Polar Psychoses above reflected.

(3) The Synthesis : The Anal^^sis is Negated ; the products
of the Polar Psychoses are ideally united. The Psyche self-
sense-perceived, as a functioning body in space, becomes con-
scious of himself as other than the outer object sense-per-
ceived (in space). This involves a physical self-orientation
with respect to the sense-perceived object. The Psyche has
achieved its Second Order of self-consciousness.

THE ANALYTICAL PSYCHOSIS.

THE OBJECTIVE PSYCHOSIS.

PERCEPTION.

1. The Formal Process :

( 1 ) The Thesis : The Product of the last objective psycho-
sis (the sense-perceived object) is Posited.

(2) The Analysis: The Posited product is Negated; the

THE PHILOSOPHY OF CHRISTIANITY. 9

sense-perceived object is ideally broken up into its parts,
qualities, or properties.

(3) The Synthesis: The Negation is Negated; the parts,
qualities, or properties are united in terms of the original
unity of the object. This the Synthesis, and the entire proc-
ess a Perception.

2. The Process Illustrated:

(1) The Thesis: A ray of white light is Posited.

(2) The Analysis: The Ray of White Light is passed
through a prism; and, thereby, broken up into its prismatic
colors, or component rays.

(3) The Synthesis: The prismatic (color) Rays are
passed back through the prism ; and are thereby united in
the reproduced ray of white light.

3. To the mind, the synthesized ray of white light is not
identical with the original ray ; it is now a composite ray,
known in terms of its component elements ; that is, it has been
perceived.

4. In the above illustration, the cognition is assisted by the
actual physical separation or division of the object into its
component parts and their actual synthesis (union) in the
restored object. In ordinary perception, the Analytical and
Synthetical steps are not actual, but ideal ; and their product
an idea.

5. There may be many perceptions of a given object. It
may be perceived : ( 1 ) In terms of its physical parts, or
members; (2) in terms of a given quality; (3) in terms of a
characteristic property; (4) and, finally, in terms of a
prominent functional principle. All achieved perceptions of
the object are, or may be, united in a, more or less, complete
Perception.

6. The Percept of an object is a picture or image of the
object stored in the mind, and readily reproducible; and when
present in consciousness, it is always tied to its object as a
picture to its original. Here we have an implicit abstraction
of the qualities, properties, and elements of an object, when

10 THE PHILOSOPHY OF CHRISTIANITY.

the process is regarded from its liigher or psychical side ; and
a defecation of the lower, or material elements, when it is
looked at from its material side.

7. Abstraction, implicit here, is to become explicit in the
next higher Psychosis.

8. Perception is conditioned on Sensation. Objective
Perception is the interpretation, or reference, of one or
more sensations to an outer object as their origin; sub-
jective (self) Perception is the interpretation, or reference,
of the same (one or more) sensations to an inner object(s),
sense organ or organs, as their origin. The sensation(s) is
Negated, in each case; and the Negation Negated; and
thereby the sensation(s) is preserved in idea.

THE SUBJECTIVE PSYCHOSIS.
SELF-PERCEPTION.

1. The Formal Process :

(1) The Thesis : The sense-perception of self, as a living or
sentient body (Soma) in space, is Posited.

(2) The Analysis: The Posited Sense-Perception of Self
is Negated; the Psyche becomes conscious of an upheaving,
outgoing energy in the perception of the outer object. That
is, the Perceiving Psyche is conscious of the projection, or
utterance of energy in the perceptual process. This the
Analysis.

(3) The Synthesis: The Analysis is Negated; the pro-
jected consciousness is withdrawn; the uttered energy is
recovered; the subjective Psychosis is complete; and the con-
tinent of the self has been inwardly extended to embrace (in
consciousness) the intellectual faculty of the mind. The
Psyche has perceived Self as a knower in a sentient body.

THE PHILOSOPHY OF CHRISTIANITY. 11

THE PONTAL PSYCHOSIS.
SELF-CONSCIOUSNESS OF THE THIRD ORDER.

(1) The Thesis: The Psychical Estate Achieved in the
Definitival Psychosis is Posited.

(2) The Analysis: The Posited Estate is Negated; Posi-
tive and Negative Psychical energy is generated ; the one,
originates and sustains the objective Polar Psychosis — the
other, the subjective Psychosis. This the Analysis.

(3) The Synthesis: The Analysis is Negated; the prod-
ucts of the co-ordinate Polar Psychoses are united; and in
their union without fusion, they ground the Psyche's Third
Order of self-consciousness. The Psyche is conscious of self
as the possessor of a cognitive mind, housed in a sentient body
other than the outer object perceived.

THE FUNCTIONS OF THE PONTAL PSYCHOSIS
MORE DEFINITELY SET FORTH.

1. It is the characteristic of the Pontal Psychosis, that it
responds to those stimuli alone that have for their end the well
being of the man. The Pontal response is Positive, or Nega-
tive, or both Positive and Negative. The Positive incites man
to self-furthering activity ; the Negative to self-preserving
activity. The Positive and Negative co-operating, secure
at once man's self-furtherance and self-preservation.

2. The Pontal Psychosis has three spheres of activity:
(1) The Physical (animal) sphere; (2) the Psychic sphere,
and (3) the Moral sphere. In the Physical sphere, this
Psychosis (which is properly a Pontal Somaticosis) has to do
alone with the achievement of man's physical growth and
development ; in the Psychic sphere, with his psychical growth
and development, and in the Moral sphere, with his Moral
growth and development. The transition, from a lower to
a higher sphere, is accomplished by the negation of the
lower.

12 THE PHILOSOPHY OF CHRISTIANITY.

3. To achieve these ends, the Pontal Psychosis originates,
or sets free, the co-ordinate Polar Psychoses.

4. Each of the Polar Psychoses is either a potential or an
actual Trinal Psychosis ; that is, each is either an implicit or
explicit Psychosis of the Intellect, a Psychosis of the Feeling,
and a Psychosis of the Will. In the First and Second Orders
of the Psychosis, the Intellect, the Feeling and the Will indis-
tinguishably blend ; in the Third Order, the Intellect emerges,
or is upheaved, into consciousness ; in the fourth, fifth and
sixth orders. Feeling; and in the seventh order, the poten-
tially Moral Will.

5. The Psyche, by successive Differentiations followed by
co-ordinate Integrations, finally achieves his highest indi-
vidual selfhood in the conscious possession of Intellect, Feel-
ing and Will. In this Estate, man becomes conscious of
himself as a free moral Person (imaging the Godhead).

6. The Intellect, the Feeling, and the Will has each its own
Psychosis, which it is possible in a general way to reflect
separately. Each conforms, in its every process, to the gen-
eral Psychosic law. But it has not been thought necessary
to attempt in this outline treatise their independent reflection.
Moreover, the mode and sphere of activity of each is exempli-
fied in the respective functions of the father, the wife-mother
and the son, in the yet to be reflected Reproductival Psy-
chosis.

THE ABSTRACTIVAL PSYCHOSIS.
CONCEPTION.

1. A percept is the mental image or picture of an indi-
vidual object. A concept is the generalization of two or more
percepts, defecated of all points or features of non-resem-
blance. It is therefore the mental representative of a class of
percepts in terms of one or more or all their common features.
But as the percept is always linked to the object it pictures,
the concept may be defined, for all practical purposes, as the

THE PHILOSOPHY OF CHRISTIANITY. 13

mental representative of a class of objects. Perceived objects
have one or more qualities or properties in common; a class
then may be constituted in terms of one or more or all these
common characteristics ; the fewer the common characteris-
tics among a given set of objects, the larger the possible
class of objects, and the simpler the answering concept; the
more the points of resemblance among them, the smaller the
possible class, and the more complex the representative
Concept.

2. The General Process: Two or more percepts (or per-
ceived objects) are given; the most striking common charac-
teristic presented in the given percepts, or embodied in the
objects physically grouped, is Abstracted from the Percepts,
or the Objects ; and the point of resemblance, next in saliency,
is in like manner Abstracted ; and so, the Abstraction may be
continued to the exhaustion of the points of resemblance.
Finally, the Abstracted Common features are gathered up in
order in a complex concept, answering to the presented per-
cepts, and through them to the objects. This, the total
process. But new objects of like characteristics may be
presented and subsumed one by one under the achieved con-
cept ; and this is, in its proper sense. Classification.

3. Identity and equality are immediately cognized; they
are cognized without a process, or intuited.

4. The Formal Process :

(1) The Thesis: Two or more Percepts (or Perceived
objects) are Posited.

(2) The Analysis: The Posited Percepts (or Perceived
objects) are Negated; that is, the common characteristics (as
intuited) are one by one, in the order of their saliency,
abstracted from the Posited Percepts (or Perceived objects),
the points of non-resemblance being ignored. This, the
Analysis.

(3) The Synthesis: The Analysis is Negated; and in this
way, — the abstracted characteristics gathered together, in
orderly arrangement, are referred back and linked to the

14 THE PHILOSOPHY OF CHRISTIANITY.

Posited Percepts, or immediately to the Perceived objects.
The circuit of the Psychosis is completed and the conception
is achieved.

5. The concept is lodged in a symbol or word, whose func-
tion is analogous to that of the retinal image. The primal
function of the retinal image is to mediate Perception. So
through the mediation of the symbol or word Conception,
especially in its secondary phase distinguished as classifica-
tion, is greatly facilitated. It is probable that in the repre-
sentation of objects, the original retinal image is faintly
reproduced. If so, it mediates representation ; and, thereby,
conditions memory in this sphere. So the word, in the con-
ceptual sphere, mediates the easy achievement and recovery
of concepts ; and thus, conditions the rational memory.
Therefore, abstract thinking is possible only in words.

6. In the preceding orders of the Psychosis, the processes
have been induced or set free by external stimuli. To these
outer excitations the Psyche has impulsiveW, spontaneously,
or instinctively responded. There has, therefore, been no con-
scious origination or suspension of the Psychoses, on the part
of the Psyche. But in this, the abstractival Psychosis, sus-
tained and prolonged, attention is necessary to the achieve-
ment of an original concept. This prerequisite attention
is secured through the operation of interest, now present and
agent above the threshold of consciousness. In the subjective
Analytical Psychosis, the cognitive mind (the intellectual fac-
ulty) emerged out of the ocean of the subconscious ; now, we
are to reflect the first emergence of the Feeling mind out of the
unlighted and uncharted Sea of the sub-conscious, and the
inward extension of the continent of the Psyche's self.

THE PHILOSOPHY OF CHRISTIANITY. 16

THE SUBJECTIVE PSYCHOSIS.
SELF-CONCEPTION.

1. The Formal Process :

(1) The Thesis: The Percept of Self is Posited.

(2) The Analysis: The Posited Percept is Negated; in
the procuring of continuous attention in the conceptual proc-
ess, the Psyche becomes conscious of the presence and agency
of interest; the mental element, Feeling (or the Motor Will)
is upheaved into consciousness and projected forth in co-oper-
ation with the cognitive factor. This the Analysis.

(3) The Synthesis: The Analysis is Negated. The Con-
ceptual process finished, the feeling factor is withdrawn — the
uttered "feeling" is recovered, and the recovered element of
the mind is reunited without fusion with the cognitive factor
— and the continent of Psyche is inwardly extended to
embrace (in consciousness) that side of the mind that func-
tions as Feeling. The Psyche has conceived itself as the
energizing factor. Now, the Psyche knows itself as mind
(embracing the Cognitive and Feeling Faculties), housed in a
sentient body.

THE PONTAL PSYCHOSIS.
SELF-CONSCIOUSNESS OF THE FOURTH ORDER.

1. The Formal Process:

(1) The Thesis : The Psychical estate achieved in the Ana-
lytical Psychosis is Posited.

(2) The Analysis : The Posited estate is Negated ; Positive
and Negative Psychical energy is generated; the positive
energy originates and sustains the objective Polar Psychosis,
and the negative originates and sustains the co-ordinate sub-
jective Psychosis. This, the Analysis.

(3) The Synthesis: The Analysis is Negated; the co-ordi-
nate products of the Polar Psychoses are united without

8-PC

16 THE PHILOSOPHY OF CHRISTIANITY.

fusion ; and thus, ground the Ps^'che's Fourth Estate of Self-
consciousness. He is conscious of himself as an energetically
emotional being.

THE DIFFERENTIAL PSYCHOSIS.

THE OBJECTIVE PSYCHOSIS.

INTRACEPTIOX.

1. Conception was found to be grounded on the Intuition
of identit}' or equality ; now, the intuition of identity or equal-
ity involves the implicit consciousness of difference, which
explicated grounds the First Order of Comparison, or Intra-
ception.

2. There are three Orders of Comparison, namely: Intra-
ception, Reciproception and Geneception.

3. It is, then, the function of this, the Differential Psycho-
sis, to reflect the First Order of Comparison.

4. The Formal Process :

(1) The Thesis: Two objects comprehended by a given
concept are Posited.

(2) The Analysis: The class unity is Negated; the two
objects are Differentiated with respect to a common quality
or property, inhering in them in differing degrees, or
amounts. This the Analysis, or Differentiation.

(3) The Synthesis: The Analysis is Negated; the objects
are united in terms of a Scale of Comparison — the one is
reduced to, measured by, or expressed in terms of the other; or
the one is cognized as possessing more of the common quality
or property than the other. The circuit of the Ps3^chosis is
completed, and the two objects are Intraceived. The Intra-
ception may be made to embrace a third object by measuring
it immediately, in terms of the second, and thereby mediately,
in terms of the first object. Thus arises the Ascending scale
of Comparison ; as for example — strong, stronger, strongest.

THE PHILOSOPHY OF CHRISTIANITY. 17

THE SUBJECTIVE PSYCHOSIS.
SELF-INTRACEPTION.

The Formal Process:

(1) The Thesis: The Subjective Psychical estate last
achieved is Posited, or two desirable objects are placed before
the Psyche.

(2) The Analysis: The two objects intraceived in the
co-ordinate objective Psychosis, make an unequal appeal to
the Psyche — two desires of unequal intensity are evoked.
This, the Anal3fsis.

(3) The Synthesis: The Analysis is Negated; the one
desire is measured in terms of the other ; the one is preferred
over the other, and the latter thereby rejected. The rejected
desire is pronounced strong, the other stronger. A third
object presented may arouse a desire which, measured in
terms of the stronger, may be pronounced strongest. The
Ascending Scale of Comparison is complete. The Psyche
has intraceived self; and the Preferential Feeling has been
upheaved into Consciousness.

THE PONTAL PSYCHOSIS.
SELF-CONSCIOUSNESS OF THE FIFTH ORDER.

The Formal Process:

( 1 ) The Thesis : The Psychical estate achieved in the last
order of the Psychosis is Posited.

(2) The Analysis: The Posited estate is Negated. Posi-
tive and Negative Psychical activity is generated ; the one
originates and sustains the objective Polar Psychosis, the
other the co-ordinate Subjective Psychosis. This, the
Analysis.

(3) The Synthesis : The Analysis is Negated ; the co-ordi-
nate Polar products are united without fusion ; and thus,
ground the Fifth Order of the Psyche's Self-Consciousness.
The Psyche has achieved the Consciousness of himself as
an elector between the objects of Desire.

18 THE PHILOSOPHY OF CHRISTIANITY.

THE DIATHETICAL PSYCHOSIS.

THE OBJECTIVE PSYCHOSIS.

RECIPROCEPTION.

1. In the Objective Differential Psychosis, the Ascending
Scale of Comparison was evolved; in this Psychosis the
Descending Scale is to be developed in a manner that shall
exhibit the corresponding terms of the two Scales in Pairs of
Reciprocals.

2. The Problem formally stated: Given the Ascending
Scale, Strong, Stronger, Strongest (for example), to show
how the Pairs of Reciprocals, strong-weak, stronger-weaker,
strongest-weakest are derived.

3. The Formal Process :

(1) The Thesis: The Ascending Scale (the Product of
Intraception) with its terminal Implicates, is Posited.

(2) The Analysis: The Posited Product is Negated; the
implicit terms are explicated ; from strong its implicit element
weak is separated, from stronger, weaker and from strongest,
weakest. This the Analysis.

(3) The Synthesis: The Analysis is Negated; the corre-
sponding terms of the two scales are united in Pairs ; as
strong-weak, stronger-weaker, strongest-weakest. The Re-
ciproceptual Process is complete. "Weak" reinforces or
emphasizes "strong," "weaker," "stronger," and "weakest,"
"strongest."

4. The above process involves an implicit Proportion,
which may be formally stated thus ; as stronger is to strong,
so strong is to the first term of the Descending scale (Weak).
And so on to find the second and third terms.

THE PHILOSOPHY OF CHRISTIANITY. 19

THE SUBJECTIVE PSYCHOSIS.
SELF-RECIPROCEPTION.

1. It must be borne in mind that the Psyche is achieving its
first progress through the advancing orders of the Psychosis,
and that the objects it deals with are real and the process
concrete. The objects derived attract the Psyche; there is a
mutual attraction between the Psyche and the coveted objects.
Hence arise an objective and a subjective process. The
Psyche, as subjective, instinctly seeks its truest objective;
and the objects, as objective, yield themselves by the law of
the Negative to the Psyche. The Psyche pronounces the
object strong or weak according to the strength of its
attraction. So of the ascription of all qualities and proper-
ties to objects. It is only when the objects are separated in
idea from the cognizing Psyche, and abstractly considered,
that qualities and properties are thought of as independently
inherent in objects.

2. The First Psychosic Procession of the normal or unfallen
man is a purely egoistic Procession, wherein the Psyche
unconscious of altruistic obligation seeks instinctively to
achieve its highest estate. The Divine Spirit descends upon
the developing Psyche, as the sunlight upon the growing
plant, to guide and to energize the Psychic Child, who yields
an instinctive, undeliberated, obedience. The Psyche's choice
is therefore infallibly righteous. He is impeccable in the
First Psychosic Procession; for this procession is his prepa-
ration for entrance into, and possible passage through, the
Ethical Psychosis, which is shortly to confront him.

3. The Formal Process :

(1) The Thesis: The Product of Self-Intraception is
Posited.

(2) The Analysis : The Posited Product is Negated.
Now in the objective Process, *'weak" was evolved out of

strong," or a second less attractive object was measured by.

((

20 THE PHILOSOPHY OF CHRISTIANITY.

reduced to, or expressed in terms of the object pronounced
strong in attraction ; as thus measured, it was cognized as
"weak." Again, "strong" and "weak" as the characteristic
of two objects implies a median object which is neither
"strong" nor "weak," and therefore innocent of attraction
for the Psyche. Therefore, while the strong attracts, the
"weak" object repels the Psyche, or begets in the Psyche an
averson from it. The Psyche is conscious of the newly
upheaved aversional emotion, and cognizes the emotional self
in this aroused function, as militant against the attractival
emotion.

(3) The Synthesis: The Analysis is Negated; the negative
term upheaved is united with the positive and energetically
reinforces it ; the Psyche is pulled by the positive emotion and
pushed by the negative; it responds to the attraction of the
desired object and averts itself from the repellant object.
This reciprocal activity takes places within the sphere of con-
sciousness, and is therefore cognized. The Psyche recipro-
ceives its emotional self — it knows its emotional self in terms
of its reciprocal functions. This last reciproceived sub-
division is added to, and inwardly extends, the continent of
the Cognized Self.

THE PONTAL PSYCHOSIS.
SELF-CONSCIOUSNESS OF THE SIXTH ORDER.

The Formal Process :

(1) The Thesis: The Products of the last (Differential)
Psychosis are Posited.

(2) The Analysis: The Posited Products are Negated;
Positive and Negative Psychical activity is generated; the
Positive begets the objective Polar Psychosis — the Negative,
the Subjective Polar Psychosis. This, the Analysis.

(3) The Synthesis: The Analysis is Negated; the co-ordi-
nate Polar Products are united without fusion; and thus

THE PHILOSOPHY OF CHRISTIANITY. 21

ground the Sixth Order of self-consciousness. The Psyche
is conscious of himself as an Agent, emotionally functioning in
reciprocal energizings.

THE ANTITHETICAL PSYCHOSIS.
THE OBJECTIVE PSYCHOSIS.
GENECEPTION.

1. Here, as elsewhere, the law obtains that the Progress of
the psyche upward from its last achieved Psychosic products
to its next higher estate begins in the positing of the last cor-
responding product, in this case, the objective Reciprocept.

2. Another law is also of force here, as elsewhere ; that the
Analytical step of the Psychosis involves the explication of the
Implicated element in the last Product — and the Synthetical
step, the binding back of the explicated element to the term
out of which it was evolved.

3. The Problem here, then, is the Transformation of the
Reciprocept into the Genecept — the lifting of the Diathetives
into Antithetives. Diathetives are not true opposites ; Anti-
thetives are.

4. Heat and cold (scientifically thought) are Diathetives;
for science defines cold as the absence of heat. In this objec-
tive sense, the limit of the negative term of this pair of Diathe-
tives is naught, or the total absence of heat. Now working
under this abstract and objective Definition alone, the Diathe-
tives could by no possible means be metamorphosed into the
Genecept.

5. But the Diathetives hot-cold, strong-weak, etc., impli-
cate a median between the terms of the reciprocept — some-
thing that is neither hot nor cold, strong nor weak.

6. The making of this Median explicit, in a natural or con-
ventional standard, lifts the Reciprocals into true Opposites.
For instance, establish a unit or standard of strength, and a
given object will be pronounced strong or weak as it exceeds

22 THE PHILOSOPHY OF CHRISTIANITY.

or falls below it, and the excess or deficiency will logically be
expressed as so many units "long" or so many units "short."

7. The normal temperature of the body is a natural
Median. Let the temperature of a room be a given number of
degrees above the bodily temperature of an occupant ; let the
occupant remove to another room the temperature of which
shall be exactly that of his body; then, let the occupant
remove to a third room whose temperature shall be as many
degrees below that of the second room as that of the first room
is above it. This would actually explicate the Median (the
body-temperature), and actualize the Antithesis of the third
room's temperature to that of the first room's.

8. Now, let the occupant return to the first room by way of
the second, remaining (on the return trip as on the first) in
the several rooms long enough to have his bodily temperature
assimilated to that of the room occupied.

9. On the first trip, the occupant reduces his bodily temper-
ature from that of the first room to that of the second room,
and then from that of the second to that of the third ; on the
return trip, he raises its temperature from that of the third
room to that of the second, and from that of the second to that
of the first room. He completes the circuit, returning to the
room whence he set out.

10. An insensate object could be made to complete this
circuit, and even to register the reduction and the rise in tem-
perature; but it could effect no Psychosic passage. The
mind of man, with the aid of a thermometer, could psychosize
the passage of the object.

11. But in making the circuit himself, Man is not only a
thermometer, but a self-reading thermometer; therefore, his
circuit is a realized Psychosis.

12. Man here naturally assumes his bodily temperature, as
the median or zero, because not sensibly felt ; and he cognizes
cold as below, and heat as above, this point of indifference ; and
bringing them together in the Synthesis, he comes into the
possession of the Genecept "hot-cold."

THE PHILOSOPHY OF CHRISTIANITY. 23

13. The Actualized Psychosis given above not only involves
the conspiring Psychosis of the Intellect, the Feeling and the
Will, but comprises in itself both the terminal Psychoses — the
subjective and the objective Processes,

14. The Psyche acquires in this subjective-objective
Process the power hereafter to separate the two and to
project the objective complement, detached, into outer nature,
and to confine the subjective complement in perfect inde-
pendence within the self.

15. In this particular example of the Psychosis, the objec-
tive Psychosis may be separated and absolved from its Objec-
tive Complement, and projected outward in the invention or
the rethinking of (say) the Centregrade thermometer. The
freezing point of water is conventionally established as the
Median or the zero ; and intelligently to read the temperature
of the atmosphere, by means of the thermometer, requires the
objective passage of the mind only through the Antithetical
Psychosis.

16. The separation and outward projection of the objec-
tive complement from its co-agency, with its subjective com-
plement, leaves the latter free to function abstractly.

17. This lifts the Psyche above outer nature and enables
him to embody his thought in the Cosmos. Heretofore, man
has been reading the thought embodied in outer nature and
actualizing his corresponding inborn potentialties.

18. The Evolution of the Algebraic signs Plus and Minus
best explicate the now divorced, liberated, or independent
objective process. Plus and Minus in arithmetic are signs
of operations only. The Arithmetic number six, for instance,
is neither Plus nor Minus six ; it is simply six without direc-
tional significance. From the simple arithmetic six, the Alge-
braic Plus-Minus six is thus evolved.

(1) The simple number six (whether concrete or abstract)
is Posited.

THE PHILOSOPHY OF CHRISTIANITY.

(2) The Posited number is Negated, the number is passed
downward to and through zero six units (say) of distance.
The Product is minus six. This the Analysis (antithesis).

(3) The Minus six is now Negated; that is, it is turned
about and passed back up to, and through, zero six units of
distance. The Product is Plus six. Plus is then, in essence,
Minus times Minus ; the minus is then not destroyed, but, on
the contrary, transformed and preserved in the product Plus,
as its fundamental element. The Antithetical Negation of
the Antithetical Negation yields the real Positive.

19. The Formal Algebraic Process:

( 1 ) The Thesis : The simple arithmetic 6 is Posited.

(2) The Analysis: —IX (times) 6=— 6.

(3) TheSynthesis:— IX— 6=+6.

20. The Process Diagrammed:

(1)

(3)

(2)

6|+6

5 +5

4 +4

3+3

-J-3

2 +2

1 +1

+ 1

— 1

1 1

—2

2 2

—3

—3 3

—4

—4 4

—5

—5 5

—6

—6 6

Explanation of Diagram:

(1) Zero not absolute Naught, but a dual Potence; here
a point or potence of linear extension in two determinate
directions ; in the downward passage it is a Negative Potence,
in the upward passage a Positive Potence.

THE PHILOSOPHY OF CHRISTIANITY. 25

(2) The Arithmetic six, at the head of the first line, indi-
cates that this number has been taken with an upward ten-
dency and an implicated downward Potence ; Minus six, at the
foot of the line, indicates that the Posited upward tendency
has been negated and that the implicated downward Potence
has been explicated.

(3) The Plus six, at the top of the second line,
really retraced in an opposite direction the path of the
first, and therefore coincides with it (as represented in third
line) ; and indicates that the inverted number (line), repre-
sented by minus, six has itself been inverted. Minus six has
been passed up to zero and through it six units above. The
simple six mediately and the minus six immediately have been
lifted and transformed into Plus six.

(4) Notice that in the reduction of the minus six upward
to zero, the foot of the line has passed through six units of
distance, or that this line in its totality and its sectional
parts exactly reproduces in potence the original line. This
line, like the original, is unaffected with any sign. Its meas-
urements are expressed like those of its original, in simple
arithmetic numbers. Hence the general law.

(5) Conceive the line to be a small hollow cylinder of the
same length and placed in its original position pointing
North. To pass it through the Antithetical Ps3^chosis:
Invert the cylinder (or conceive it to be inverted) by slowly
turning its outside in (beginning at the top). When its
lowest section has been turned outside in, the entire cylinder
will have been turned outside in and, by consequence, inside
out and it will lie below zero, pointing South. So long as the
turned-in sections are sheathed or enveloped by the unturned-
in sections, they have only a downward Potence and are sim-
ple arithmetic quantities, that is, they are only potentially
Negative. When half the cylinder has been turned-in, the
other half remains unturned-in ; and the turned-in half has a
downward potence, and the unturned-in half an upward
potence. At this stage in the process, the two extremities of

26 THE PHILOSOPHY OF CHRISTIANITY.

the cylinder meet in the zero point ; when the process of turn-
ing the outside in and, by consequence, the inside out is com-
pleted, the inversion is accomplished. Now, in the inversion
of the inverted cylinder, the steps of the process are simply
inversely retraced. The new outside is slowly turned inside
(beginning at the lower extremity), and the several segments
become, as they are one by one turned in potentially
positive; and as they emerge, from the sheath above zero,
they acquire an actually positive character and are affected
with a plus sign. This the Antithetical Inversion. There
is also a Diathetical Inversion, which consists in the mere
turning of the outside in, or of the inside out. The simple
Embryo is the parent organism Diathetically inverted ; the
highest organ becomes, in this inversion, the lowest or inmost
and the lowest the highest. The embryo in complete Self-
Evolution Diathetically inverts itself. The significant fact
is the First Psychosic Procession in its own entirety and in
that of each of its Progressions, is an inversional Evolution ;
and the completion of the three inversional evolutions syn-
chronize.

THE PHILOSOPHY OF CHRISTIANITY

DIAGKAM.

(-6; 6

Explanation of Diagram:

(1) Conceive the six-unit line to lie on a level surface, the
upper extremity pointing North and the foot being made fast.
Turn the line to the left, letting it revolve on its foot as a
pivot until the line points due South ; the line describes a
semicircle; the upper extremity (as does each divisional
point) a semicircumference. Then, continue the revolution of
the line till its original position is recovered ; the semicircles
and the semicircumferences are completed. The line has been
Inverted, and the Inversion in turn Inverted. The line has
been passed through the Antithetical Psychosis. The Inver-
sion of the Inversion of an object or a quantity is equivalent
to the Antithetical Negation of the Antithecal Negation of
the given object or quantity.

28 THE PHILOSOPHY OF CHRISTIANITY.

(2) The sectional products, for convenience, may be
transferred from the diameter to the corresponding points
on the circumference of the great circle — as indicated above.

21. (1) Let an object be looked at through a single lensed
glass; the rays of light reflected from the object will be
brought to a focus by the lense, and will pass thence in
unbroken straight lines to the eye; the upper portion of the
object, therefore, will appear to be the lower, and the lower
the upper ; the right side the left and vice versa. The obj ect
is thus inverted or antithesized.

(2) Now if the Inverted object (picture) is viewed through
the same glass, the inversion will be inverted or made to
appear in its original upright position. The Inversion of
the inversion of the simple yields the Positive.

(3) In the Lensical inversion, there is a focus where all the
rays of light converge to a point ; this focal point corresponds
to the zero in the Algebraic Process. In each inversion
(or Antithetical Negation), there is an ante-focal and a
post-focal process. These subprocesses are as yet merely
implicated. They are to be explicated in the next highest
order of the Psychosis — the Ethical.

THE ANTITHETICAL PSYCHOSIS.
SUBJECTIVE PROCESS.

1. Absolute Naught is in itself unthinkable, but it is con-
ceivable as the Negation of Being; the simple naught repre-
sents to the human mind the mere absence of a thing; and in
the absence of all things there remains space, the potence of
all things.

2. The Simple Naught is then the lowest limit of the
Cosmos; this limit can not be passed by a thing; nature,
neither in part nor in its entirety, can be reduced below the
Naught.

3. But the mind may assume a median and qualitatively or
quantitatively pass an object down to and through it. This

THE PHILOSOPHY OF CHRISTIANITY. 29

median is called zero; and is qualitatively or quantitatively
indifferent with respect to the former and latter estate of the
object. The zero is therefore only relatively Naught and the
potence of the latter estate of the object.

4. Heat and cold scientifically reflected yields the Recipro-
cept ; to evolve it into the Genecept, it was found necessary to
assume the normal body-temperature as the median (zero).

5. In the objective process, the body then was actually
passed down to, and through, the zero (its normal) tempera-
ture and back again to its original estate.

6. This actual circular Passage was transformed into
thought, through the Process of Geneception, and the product
achieved is termed a Genecept.

7. This was accomplished in the objective Polar Psychosis.
But here our concern is immediately with its co-ordinate sub-
jective process.

8. The Formal Process.

( 1 ) The Thesis : The Achieved Self-Reciprocept is Posited.

(2) The Analysis : The Posited Product is Negated. The
Reciprocal Terms are transformed into real or Antithetical
Terms. To do this, a median must be found. The median,
taken in the co-ordinate objective process, was the normal
temperature of the body. In the subjective process, we would
naturally suspect that the normal, externally unstimulated
emotional mind, would afford us the one possible median;
and so, it does. The outer median is the normal body tem-
perature ; the inner median, the normal psychical temperature.
But if the Normal Emotional temperature is the median, the
emotional Nature conditions, but can not energize, this Psy-
chosis. The egoistic Will is here upheaved into consciousness
and energetically functions in the process. It seizes the
negative term of the reciprocept and passes it down to and
through the zero, or median, into the anima — as far below
the median as the major term of the reciprocept is above it.
Thus, there is aroused, and lifted into consciousness, a
physical feeling that antagonizes the major psychical emo-
tion. The Reciprocal terms are transformed into real oppo-

30 THE PHILOSOPHY OF CHRISTIANITY.

sites, or Antithetical terms. This the Analysis or the Anti-
thesis.

(3) The Synthesis: The Analysis is Negated; the Nega-
tive term is Antithetically Negated; the resisting physical
feeling is turned about (the Will functioning energetically) ;
and passed up to and through the median, a distance equal to
the reflected descent. The resisting physical feeling has not
only been overcome, but transformed into a co-operant of the
psychical emotion. Now the upheaved will, the energizer of
this Psychosis, has been withdrawn and recovered in the com-
pletion of the process. The Psyche has Geneceived itself;
and the continent of the cognized self has received another
inner increment. The Psyche has cognized himself in terms
of his Will. The continent of his cognized self now embraces
a sentient body, indwelt of a mind that functions as Intellect,
Feeling, and Will. The Psyche by Self-evolution has achieved
his Facultative Trinity in Unity.

THE PONTAL PSYCHOSIS.

9. The Formal Process.

(1) The Thesis: The last Achieved Ps3^chical Estate is
Posited.

(2) The Analysis: The Positive Estate is Negated; Posi-
tive and Negative Psychical activity is generated — these
originate and sustain — the one the objective Polar Psychosis,
the other the subjective Polar Psychosis. This, the Analysis.

(3) The S^^nthesis: The Analysis is Negated; the co-or-
dinate products of the Polar Psychoses are united, without
fusion; and ground the seventh Order of self-consciousness.
The Psyche is conscious of himself as having actual dominion
over his body, and potential dominion over Nature. He is
conscious of himself as a Free Agent — capable of perfect self-
determination in the realm of Nature.

10. Man, now, is prepared to enter the Second Psychosic
Procession; but his supernatural relationships are to be
determined in the reflections of the Divine Pneumaticosic and
Divine Psychosic Processions, before we shall be able to com-
prehend the second Procession of the human Psychosis.

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32 THE PHILOSOPHY OF CHRISTIANITY.

GENERAL INFERENCES.

1. The Psyche even in its lowest estate is self-active; the
Psyche is, therefore, the Agent (involuntary or voluntary) of
the Psychosis.

2. Consciousness is the primal Psychic fact, and therefore,
is indefinable; but, analogically speaking, it is the inner
subjective Light that answers to the outer objective sunlight,
as Anti-type to type.

3. The Primordial Psychosis is an incomplete Psychosis,
without Terminal (Polar) Psychosic Products; its co-ordi-
nate products are immediately cognized ; they are, therefore,
the products of intuition.

4. The Definitival Psychosis is Imperfect, in that its proc-
esses take place beneath the threshold of consciousness — the
co-ordinate products alone are lifted into consciousness.
Sense-perception is, therefore, sometimes mistaken for intui-
tion.

5. The Objective Process is always Positive, and the sub-
jective always Negative; the latter is, therefore, always con-
sequential on the former. The Psyche, therefore, can never
become a normal or legitimate end unto itself. "Whosoever
will save his Psyche shall lose it."

6. Every Psj^chosis deepens the last achieved co-ordinate
cognitions; the respective products of the objective and sub-
jective processes of the several orders are linked together —
each in the unity of an unbroken progression; and the two
progressions (one the objective, the other subjective) consti-
tute a Procession. So that the highest Cognition or self-cog-
nition is implicated in the lowest product of its progression.

7. In like manner, all higher Orders of the Psychosis are
wrapped up in the First ; they are unwrapped, evolved, or
explicated in the orderly progress of the Psychoses. The
Orderly Processes of the Psychoses, therefore, constitute an
unbroken Procession.

THE PHILOSOPHY OF CHRISTIANITY. 33

8. By reason of this concatenation of the orders of the
Psychosis and their products, the Psyche intuits on the
objective side the unity and continuity of Nature; and on the
subjective side the unity and continuity of the self.

9. The impHcations of the higher processes and products
in the subjective progression, as in the objective, dower the
Psyche with the faculty of Prescience — a man's inner guide
in the search for Truth. By virtue of this power of antici-
pating or divining unattained truth, man transforms achieved
cognitions into symbols of higher truths and thus effects an
early entrance into the realms of Myths and Poetry.

10. There are Nine Orders of the Negative, the Primordial,
the Definitival, the Analytical, the Abstractival, the Differen-
tial, the Diathetical, the Antithetical, the Absential and the
Absolute. When the phrase "the Negation of the Negation"
is used, it is implied that the Negations are of the same order,
except (as we shall see) in orders higher than the Anthitheti-
cal, where the analytical and synthetical steps are each
broken into two processes — ante-focal and post-focal.

11. It is the final office of the Pontal Psychosis, which ini-
tiates and sustains the Polar processes, to bind the advancing
pairs of cognate products into increasingly intimate relation-
ships ; and to ground thereby the corresponding orders of the
self-consciousness.

12. Man, in his physical organism, is the transformed
microcosm. The objects and the products of the co-ordinate
Polar Psychoses are always of corresponding denominations,
though of differing Realms.

13. As the outer and inner cognitions deepen, the objects,
on which the Polar Psychoses terminate, approach nearer and
nearer the ultimate truth uttered in creation.

14. In the Antithetical Psychosis, the Polar processes ter-
minate on the same object; the objective process on the
object's outer face, the subjective on its inner face.

15. As the processes approach this common goal of the
individual psychic life, their affinity for each other manifests

34. THE PHILOSOPHY OF CHRISTIANITY.

itself in the increasing number and brilliancy of its psychical
sparks — the consciousness grows in luminosity.

16. The movement of the subjective process is always the
directional opposite of that of the objective process; for
example, the inversion of the outer object in the last or sixth
order of the Psychosis is accomplished by turning its outside
in, and by consequence its inside out — while in the subjective
process the inner object is inverted by turning the inside
out, and consequently the outside in. This the Analytical
step. Likewise in the Synthetical step (the inversion of the
inversion) the directional opposition is maintained. Recur-
ring to the circular illustration, the objective Psychosis
describes a circle by turning the object (line) to the left as it
rests on its foot as a pivot, while the subjective Psychosis
generates a circle by the like movement of the inner object
to the right.

17. Psychical Man is a creature ; and the directional move-
ment of his subjective process must be congruent with the
processes of Nature or the Cosmicoses, while that of his objec-
tive process must contravene the direction of the Cosmicoses ;
and so man makes Nature to yield up her Seven orders of the
Psychosic truth. Strictly speaking, there are only six
orders of Truth, the first order being the empty or potential
continent of the higher orders.

18. The Psyche's passage of an outer object, through any
given order of the Psychosis, involves the turning of the
object outside in, and of the self inside out. The inside of
the object is brought in contact with the inside of the self,
and is as idea appropriated by the self. The idea is, then
(in the synthesis), referred back to the object, on the one
side ; and on the other, rooted in the Psyche.

19. Nature is, then, a message of six words to man. This
much Adam apprehends; and the apprehension qualifies him
to receive a revelation from on High.

PART II.

THE DIVINE PNEUMATISIS.

"Open thou our eyes, that we may behold wondrous things
out of thy law,"

1. The Divine Pneumaticosis is the mode of self-activity of
the Divine Being, and stands related to the Divine Psychosis
as ultimate and absolute self-activity to proximate and con-
ditioned self-activity.

2. The Divine Psychosis sustains a like superior relation
to the human psychosis ; and the human psychosis in a modi-
fied sense, a similar relation to the cosmicosis.

3. The lower ranks of self-activity are immediately (in the
Divine Psychosis) or mediately (through the Divine Psy-
chosis) set free, by the absolute self-activity of the Divine
Being. There is, thus, a descending scale of mediators.

4. All creatures are created by the Divine Psyche (Logos),
energized by the absolute self-activity of the Divine Being.
Man is generated by the Divine Psyche, whose will is set free,
by the energizing influence of the Divine Being.

5. The self-activities of the several Realms of Being and of
Existence conform to the one general mode of action. The
cosmicosis is a symbol of the somaticosis ; the somaticosis
(embracing the neurosis) of the human psychosis; the human
psychosis of the Divine Psychosis, and the Divine Psychosis
of the Divine Pneumaticosis.

6. It is utterly impossible, as the history of Philosophy
attests, to reflect directly in human thought any one of the
pneumaticosic processions. But they are, in a general sense,
susceptible of symbolical reflections in terms of the human
mediated by the Divine Psychosic processions. These
reflections are worthy of negative acceptance, in so far as
they do not contravene the truths of revelation ; and of posi-
tive acceptance, in so far as they corroborate the Bible doc-
trine of the Divine Being.

86 THE PHILOSOPHY OF CHRISTIANITY.

7. The First Procession of the Divine Pneumaticosis :

(1) The Thesis : God as absolute Being, as pure self-actual-
ized self-activity, or as conscious Spirit is posited.

(2) The Analysis : The Posited estate of the Divine Being
is self-negated; the Divine Being by absolute self-evolution
differentiates himself into subjective-objective conjugal being.
Each is conscious of himself, and reciprocall\'^ each of the
other. Each of the two persons is conscious of himself as
distinguished from the other. This the analysis,

(3) The Synthesis: The analysis is negated. Each per-
son of the dual Godhead becomes conscious of the unity and
the community of their essential being; and mutual conjugal
Being is evolved. The oneness of the Godhead overcomes, and
3^et preserves, the Divine duality. The procession is com-
plete.

8. The Divine Being is a perfect, infinite, and self-contained
sphere. The co-ordinate pneumaticoses (subjective and
objective) have their sphere of operation entirely within this
unlimited sphere. God cannot therefore immediately create.

9. In the last or synthetical step of the first procession.
He achieved self-consciousness and thus became an ethical
agent. He evolved in the same procession in His dual being
reciprocal love. And love in operation is the fulfilling of the
law. He became conscious also of Himself as having the
power (or potence) of further self-evolution in the Son.

10. The Second Procession at once Ethical and Reproduc-
tival.

( 1 ) The Thesis : The self-achieved estate of the Divine
Being with His consciousness of His power of further self-
evolution in the Son is posited.

(2) The Anah'sis — (a) Antefocal Process: The positive
estate is negated. The dual Godhead, motived by conjugal
love and the desire to beget a Son, functionally unite and
project the Son in posse (the potential filial being) down to
the focal point (or zero).

THE PHILOSOPHY OF CHRISTIANITY. 37

(b) Analysis — Postfocal Process: The projection is con-
tinued till the lower limit is attained. The product is the
Divine Psyche. When the projection reached the focal point
(zero), the filial objective being was reduced to an embryo.
As the projected being passes out of the focal point, it divests
itself of the last vestige of pneumatical being ; and as it con-
tinues the descent to the negative pole, it acquires a being that
is the antithesis or opposite of filial pneumatical being, which
we distinguish as the Divine Psyche. Divine Psychical being
is therefore the antithetical negative of filial pneumatical
being. God has lowered His being one realm in the Divine
Psyche.

(3) The Synthesis — The Antefocal Process: The analysis
is negated. God the Father sends His Holy Spirit, His con-
jugal mate to energize and guide the Divine Psyche through
the first psychosic procession. The Son, the Divine Psyche,
instinctively obedient, is led up to the second focal point,
where He achieves self-consciousness. This involves His
conscious self-evolution into subjective-objective (conjugal)
Divine psychical being.

The Synthesis — The Postfocal Process: God's further
recovery of His Son is conditioned on His obedience. God
therefore leads the Divine Psyche into the ethical psychosis.
"Let us make man in our image, after our likeness." The
Son freely obeys and is regenerated. That is, the Father
on the obedience of His Son imparts to Him through the
ministry of the Holy Spirit pneumatical being. God is thus
self-evolved into the trinal Godhead, Father, Son and Holy
Spirit. This completes the synthesis.

11. God the Father through the ministry of the Holy
Spirit energizes the regenerate Divine Psyche as he (the
latter) in turn energizes and guides Adam through the first
psychosic procession. God herein achieves His seventh estate
of pneumatical being and the Son his pneumatical self-con-
sciousness and co-equality with the Father and with the Holy
Spirit. The severalty and the unity of the three persons of

38 THE PHILOSOPHY OF CHRISTIANITY.

the Godhead have actualized their deepest potentialities. The
self-differentiations and self-integrations, proceeding pari
passu, have culminated in an eternally indissoluble, because
essential bond of union between them.

12. To ascribe self-originated dynamical processions to the
Divine Being can by no possibility derogate from the dignity
and glory of God; but, on the contrary, this conception of
Hira magnifies and glorifies Him, because it brings Him
nearer to us even as it separates us from Him.

THE FIRST PROCESSION OF THE DIVINE PSYCHE.

13. This procession requires only a symbolical reflection;
for the first human psychosic procession is a faithful and
adequate symbol of the Divine psychosic procession — if due
allowance is made for the difference between the essential being
of the Divine Psyche and that of the Adamic Psyche. Divine
psychical being is the antithetical negative of potentially
filial pneumatical being. So, to anticipate the next procession,
human psychical being is the antithetical negative of poten-
tially filial divine psychical being. The Divine Psyche by
divine generation possessed a realm of being intermediate
between that of pneumatical being and human psychical being.
And therefore the Divine Psyche was as much above the human
psyche in dignitj^ and power as He was by generation beneath
God, the Pneuma. To the Divine Psyche was given the power
to create nature; to Adam the power merely to appropriate
the thought embodied in nature. To the Divine Psyche
evolved up into adolescence the power to generate Adam; to
Adam merely the power to progenerate offspring and pro-
create nature — to carry forward to completion and perfection
the works of the Divine Psyche's hand.

THE PHILOSOPHY OF CHRISTIANITY. 39

14. The Formal Process :

( 1 ) The Thesis : The primal estate of the Divine Psyche,
which is one of simple consciousness, is posited.

(2) The Analysis — (a) The Antefocal Process: The pos-
ited estate is negated. The Divine Psyche, instinctively obe-
dient to the gentle influences of the Holy Spirit proceeding
from the Father, differentiates Himself by a progressive self-
evolution through six orders into conjugal-subjective and
conjugal-objective being — this differentiated estate is the
product of the subjective progression. The co-ordinate objec-
tive progression issues in six rising orders of creature; the
lowest (quasi) creature (space), the primal negation of the
absolute naught ; the next in order is matter, giving space its
implicated content; and in order, protoplasmic (uni-cellular)
life ; gemmational life ; bi-sexed life, and non-human sexed life.
In the subjective progression, the Divine Psyche evolves or
actualizes the six orders of potential psychical being; and in
the last pontal psychosis (as in each of the lower pontal psy-
choses in order) the co-products are united without fusion —
the objective with the subjective as body with soul. That is,
each order of nature is the body or outside of its co-ordinate
subjective cognitive product; and nature in its entirety the
body or outside of the Divine Psyche's cognitive progression.
The Divine Psyche has achieved a trinal self-consciousness :
(1) The consciousness of himself as the Son of God; (2) as
other than and Lord of nature; (3) and as conjugal subjec-
tive-objective being. The first procession of the Divine Psy-
chosis is complete. In the objective progression, the Divine
Psyche actualizes the orderly thought of the Father. For God
in the achievement of pneumatical self-consciousness intuited
the absolute naught as the absolute negation of Being.
This negation He negates through the mediation of His Son,
energized by the Holy Spirit. Hence the Father functions in
creation as Intellect, the Holy Spirit as Feeling and the Son
as Will.

40 THE PHILOSOPHY OF CHRISTIANITY.

15. The Second Procession of the Divine Psychosis at
once Ethical and Reproductival :

(1) TliG Thesis: The Divine Psyche in his trinal self-
conscious estate, and in communion and fellowship with God is
posited.

(2) The Analysis: The posited estate is negated. The
gentle imperative of God, "Let us make man in our image,
after our likeness," begets in the Divine Psyche the conscious-
ness of himself as a free, ethical agent, and provokes the
question :

"Shall I say Yes (to God)?
If I do not say Yes, I must say No."

This the analysis breaking in thought his communion with
God.

(3) The Synthesis : The analysis is negated. The ideally
broken fellowship with God is restored, enhanced in the
deliberated actional response :

"But I cannot say No (to God),
Therefore I say (in action), Yes."

16. The Divine Psyche generates Man and is himself as the
reward of his obedience pneumatically regenerated. Con-
scious pneumatical being is implanted in the Divine Psyche
and he is lifted up out of the focal point into full community
of being with God. He is not yet, however, self-conscious
as a pneumatical being.

17. Because of the simplicity of the Divine Psyche's being,
God's command, "Let us make man in our image, after our
likeness," is positive and not negative (as in the case of man
whose being was complex embracing soul and body). The
Divine Psyche, his adulthood having been achieved, was pre-
pared to generate a Son and instinctively desired to do so.
The command validated this constitutional desire; and there
was no possible alternative objective end to beget a conflicting
desire. He, therefore, must have obediently generated man

THE PHILOSOPHY OF CHRISTIANITY. 41

or have contumaciously refused to do so ; which latter would
have been deliberately "To reject God that He should rule
over Him" — to defy Him, to "say No to God." But this
was impossible to the Divine Psyche; for he not only had
a constitutional desire to objectify himself in a son, but he
had also an essential affinity for God as the exalted source of
his own being. He, therefore, recognized God as his right-
ful Lord. Moreover, filial love to the Father reinforced the
dictates of his awakened conscience, and he infallibly obeyed
the Divine command. Therefore, we conclude that the Divine
Psyche was impeccable.

18. It is well to note that the Son of God's ethical psy-
chosis was Antithetical, and that he passed down through the
focal point without arrest to "No" in his deliberation.
Adam's ethical psychosis will be found to be a transformed
antithetical; and to require a rest at the focal point as in
deliberation he passes down to the negative pole ("No").

19. Because the Divine Psyche's response in the ethical
psychosis to God was in action, the Divine Psyche's projec-
tival procession is comprehended by the ethical. It requires,
however, a separate reflection, which is given below.

THE DIVINE REPRODUCTIVAL PSYCHOSIS.

THE PROJECTIVAL PROCESSION.

SUBJECTIVE PROGRESSION.

20. The Formal Process:

(1) The Thesis: The Divine Psyche in his estate of ethi-
cal deliberation is posited.

(2) The Analysis: The posited estate is negated; the
Divine Psyche says "Yes" in loyally obedient action to the
Divine command, "Let us make man in our image after our
likeness." The conjugal persons of the Divine Psyche func-
tionally unite in the projection of their potential filial being

42 THE PHILOSOPHY OF CHRISTIANITY.

down to and through the focal point (zero) to the limit of
the movement. This the analysis.

In its descent to the focal point the potential filial being
progressively divests itself of its Divine Psychical Being and
reaches the zero estate with only an infinitesimal remainder of
that realm of being whence it descended. Passing out of the
focal point it divests itself of the last vestige of Divine Psy-
chical Being, and descending gradually assumes a new and
lower realm of being — human psychical — which is completely
generated at the limit of the projection in the conscious
human psyche, potentially male.

(3) The Synthesis: The Ante-focal Procession. The anal-
ysis is negated. The spirit of the Divine Psyche descend-
ing homes himself in the human psyche and energetically
guides him through the first human psychosic procession
(already reflected) up to the focal point. In this
upward passage Adam progressively appropriated the six
words of the Divine Psyche to man. And achieved a trinal
self-consciousness: (1) The conjugal consciousness; (2) the
consciousness of himself as the creature of the Divine Psyche,
and (3) the consciousness of himself as the potential Lord of
nature.

The Synthesis : The Post-focal Procession. The Divine
Ps3'che leads Adam into the ethical procession, which hypo-
thetically he successfully achieves and the pneumatically
transformed Son of God communicates to him because of his
obedience Divine Psychical being. Adam becomes a son of
God, and is, therefore, lifted up into a higher community of
being and of fellowship with God, through the mediation of
the eternally begotten Son. The Synthesis is complete.
Adam had his immediate source of being in the Divine Psyche
and was raised up again by regeneration into the Divine
Psychic being. But Adam had his ultimate source of being
in God the self-conscious Pneuma ; and we shall see, in tracing
the history of hypothetically obedient Adam that he is finally

THE PHILOSOPHY OF CHRISTIANITY. 43

by a higher regeneration raised again into pneumatical being.
The Synthesis is now complete.

THE OBJECTIVE PROGRESSION.
THE GENERATION OF THE ADAMIC BODY.

21. Formal Process:

(1) The Thesis: Nature, the product of the objective
progression of the first Divine Psychical procession is posited.

(2) The Analysis: The posited product, nature, is
negated. The Divine Psyche in the objective procession lays
hold upon nature and lifts it up to and through the focal
point to the limit set by the co-ordinate subjective progres-
sion, where it counterparts its co-product, the human psyche.
This the analysis. Here the male and female actualize their
physical separation, but are not yet psychically differentiated
in sex. The psyche as the product of the subjective pro-
gression is masculine and united with Adam's body. Eve
must await the gift of the feminine psyche.

(3) The Synthesis : The analysis is negated. The human
bod}^ is placed in the arms of "Mother Earth" and is sustained
and nourished at her opulent breasts. The analysis, while
overcome, is preserved — the earth belongs to the second realm
of existence ; the human body to the third and highest realm
of existence. The human body is not, therefore, properly
speaking, a microcosm, but, in so far as it counterparts
nature, is a transfigured sublimated microcosm. But if, on
the one hand, the human soma is nature upwardly trans-
formed, it is, on the other hand, the human psyche down-
wardly transformed — if it is nature raised into the third
realm of existence it is the human psyche lowered into the
highest realm of existence — it (the human soma) is one order
of existence higher than the mere microcosm transfigured.
The human soma was, therefore, not created a mere natural
animal.

44 THE PHILOSOPHY OF CHRISTIANITY.

THE PONTAL PSYCHOSIS.

22. The Formal Process:

( 1 ) The Thesis : The Divine Psyche with an ethically con-
secrated will is posited.

(2) The Analysis: The posited estate of the Divine
Psyche is negated. In loyal obedience the Divine Psyche
wills the Divine Will and the two streams of energy — the one
positive and subjective, the other negative and objective — flow
from Him. The subjective stream of energy generates the
Adamic psyche, the objective creates the human soma. This
the analysis.

(3) The Synthesis: The Analysis is negated; the subjec-
tive and objective products — the human psyche and the
human body — are united without fusion in the first man.
"And the Lord God formed man of the dust of the ground and
breathed into his nostrils the breath of life ; and man became
a living soul."

23. The Divine Psyche's self-subjection to the will of the
Father conditioned His regeneration ; he received as the
reward of his loyalty conscious pneumatical being.

24. By the creation of nature the Divine Psyche achieved
an objective dominion over it; in the reproductival procession
wherein He generates the human soul and body and unites
them in the first man, Adam, the Divine Psyche secures in the
soma a medium of communication between the human psyche
and nature. The Divine Psyche may now in the subjective
progression energize the human psyche and in the objective
progression inspire nature, thus lifting it into the Divine mes-
sage of six words to man. The Divine Psyche thus energizes
the self-evolution of Adam through the first psychosic proces-
sion ; nourishes him psychically as well as physically, through
the mediation of nature ; and by the power of His Spirit co-or-
dinates the processes of nature (the cosmicoses) with the alike
immediately ordered processes of the Adamic psyche and
his pneumatical self-consciousness and self-differentiation

THE PHILOSOPHY OF CHRISTIANITY. 45

is perfect and complete — one God in three persons, Father,
Son and Holy Spirit. Adam instinctively responsive to the
energetic guidance of the Divine Psyche, has infallibly accom-
plished his passage through the first psychosic procession,
when there broke on him the vision of God mediated by the
Son. And the Son of man walked with God in simple Edenic
communion.

25. Man, let us recall, acquired, in his first proces-
sion, dominion over his sentient body, but not over his
reproductive physical organism. The next achievement
should be the complete dominion over the reproductive
propension of the physical man. Not having been regen-
erated — that is, not having been dowered with Divine
Psychical Being — Adam is not yet psychically qualified
to reproduce himself in offspring. But man's physical
organism has achieved its adolescence ; that is, the body's
maturity has anticipated that of the incarnated Psyche. And
this fact furnishes the Condition of Temptation. The Psyche
in the completion of the First Procession Geneceived Nature,
as a vast Reproductive System ; and Geneceived himself as
possessing a body, having the same function. The idea is
thus present in consciousness ; let the Desire be upheaved and
the war between the flesh and the soul is declared. The
appearance of the woman with her seductive charm begets the
Desire. Normally, this Desire of the flesh is upheaved not to
be validated, but, on the contrary, to be Negated, thus estab-
lishing the everlasting dominion of the Psyche over his body
and at the same time securing the Psyche's eternal self-
orientation with reference to the Divine Psyche. Lest the
human psyche should be swept, without deliberation, into the
commission of this fatal sin, he is duly forewarned; for God
had said, "But of the tree of the knowledge of good and evil,
thou shalt not eat of it ; for in the day that thou eatest thereof
thou shalt surely die." If man is to be lifted by psychical
regeneration into community of being and full fellowship with
the Divine Psyche, he must effect a triumphant passage

46 THE PHILOSOPHY OF CHRISTIANITY.

through the Ethical Psychosis (3'et to be Reflected), else he
shall suffer the eternally necessary penal consequences of his
disobedience. In the interests of the argument of this vol-
ume, we are to assume that man was not disobedient unto the
Divine Psj'che. Thus prepared, let us Reflect the Fourth
Procession of the Divine Psyche, leaving the Second or ethical
procession of the human psyche for later explication.

26. The Formal Process:

( 1 ) The Thesis : The Divine Psyche and the Human
Psyche (at the second Focal Point) in simple, undeliberated
(on the part of human psyche) union — is posited.

(2) The Analysis: The Posited Estate of simple unity is
Negated by the Divine Psyche — from whom issues the Com-
mand, "But of the tree of the knowledge of good and evil,
thou shalt not eat of it." Each is conscious of himself as
separated from the other. The Divine Psyche is conscious
of himself as rightful Lord over the human psyche and yearns
to lift the human son into community of being with himself.
The human psyche is conscious of his individual severalty and
personal freedom. This the Analysis.

(3) The Synthesis: The Analysis is mutually Negated by
the human and the Divine Psyche. The human psyche (after
deliberation) freely determines to obey the Divine Psyche and
Negates the "Desire of the Flesh ;" and the Divine Psyche
thereupon imparts Divine Psychical Life to the human psyche.
And the latter enjoys community of being and filial fellow-
ship with the former. And this completes the Fourth Divine
Psychosic Procession.

THE PHILOSOPHY OF CHRISTIANITY. 47

THE FIRST PROCESSION OF THE DIVINE PSYCHE.

THE CREATIVAL PSYCHOSIS REFLECTED
IN ORDERLY DETAIL.

1. To reflect this procession it is only necessary to keep in
mind the parallehsms and the contrasts between it and the
first procession of the Adamic Psyche. The objective pro-
gression of the former is creative and its orderly products an
advancing scale of creatures, while objective progression of
the latter is recreative and its orderly products a rising scale
of cognitions. Likewise the subjective progression of the
former is self-evolutional and its orderly products is the
advancing achievement of gradial self-differentiation into
two reciprocal persons and the posse of the third person ;
while the subjective progression of the latter is also self-
evolutional, but its products the advancing achievement of
gradial self-differentiation into two reciprocal faculties and
the posse of the third faculty. The subjective progression
of the Divine Psychosic procession evolves the Divine Psyche
into two persons, the one male and the other female and the
posse of the Son ; the like subjective progression of the human
psychosic procession evolves the Adamic Psyche into two
faculties, the intellect and the feeling and the real or eth-
ical will in posse. The intellect of the one realm of being
corresponds to the male of the higher realm, the feeling of the
lower realm to the female of the higher, and the actualized
will (the ethical will in posse) of the one to the potential son
of the other. That is to say, that in the generation of the
Adamic Psyche the male person of the Divine Psyche is down-
wardly transformed into the human psychical intellect, the
female person into the feeling and the son in posse into the
will (in posse) ; and these wait an upward metamorphosis in
the second or ethical psychosis.

5-PC

48 THE PHILOSOPHY OF CHRISTIANITY.

THE DIVINE PSYCHE'S PRIMORDIAL PSYCHOSIS.

2. The Formal Process :

( 1 ) The Thesis : The Divine Psyche in his primal or con-
scious estate is posited.

(2) The Analysis: The Posited primal estate is negated;
the Divine Psyche energized from above and instinctively
responsive to its energizings negates the absolute naught and
space comes into existence, the primordial creature. In the
creatival intuition of space the Divine Psyche cognizes space
as outsidedness and self as insidedness.

(3) The Synthesis: The analysis is negated; the co-prod-
ucts are united without fusion in the dual intuition, insided-
ness — outsidedness. The Divine Psyche intuits himself as
subjective, with reference to space as objective. The Divine
Psyche has achieved his primordial self-consciousness and
Nature its primordial creature. Now both the subjective
and the objective fields are void of actualized content yet
opulent each in its respective potentialities.

THE DIVINE PSYCHE'S DEFINITIVAL PSYCHOSIS.

3. The Formal Process :

(1) The Theses: The Divine Psyche's and Nature's
Achieved Orders are Posited.

(2) The Analyses: The posited orders are negated — the
one in the subjective process, the other in the objective proc-
ess ; the Divine Psyche energized from above negates space
and in the negation of it negates himself. He projects the
material cosmos (matter) into space, thereby negating it;
and in energizing the projection he upheaved into conscious-
ness the energizing side of his being. This the dual analysis.

(3) The Synthesis: The two analyses are each negated;
the Divine Psyche withdraws his creatival energy from the
material cosmos and space flows in penetrating and embracing

THE PHILOSOPHY OF CHRISTIANITY. 49

it — and in consciousness he recovers the energizing side of
himself to himself. This the dual synthesis.

( 4 ) The Pontal Pneumaticosic Procession, which originated
and sustained the Divine Polar Psychoses, completes itself
in uniting without fusion the co-products and thus grounds
the Divine Psyche's second order of self-consciousness.

THE DIVINE PSYCHE'S ANALYTICAL PSYCHOSIS.

4. The Formal Process :

( 1 ) The Theses : The Divine Psyche's and Nature's last
achieved orders of being are posited.

(2) The Analyses: The two posited orders are negated —
the one in subjective process, the other in objective process;
the Divine Psyche in the objective process negates matter
and in negating matter negates himself ; he negates matter by
creatively transforming it into the primordial, protoplasmic
or fissional life. And in the negation of matter — the creation
of the first order of life — he upheaves himself into conscious-
ness and thus perceives himself as the cognitive agent of the
creative process.

(3) The Synthesis : The analyses are respectively negated ;
the created life is united without fusion with the earth on
which it depends for nourishment. This the objective syn-
thesis. And on the subjective side, the upheaved agent is
united without fusion with the previously achieved continent
of being.

(4) The Pontal procession having energized and sustained
the polar psychoses unites without fusion the co-products and
thus grounds the Divine Psyche's third order of self-con-
sciousness ; that is, relates him in consciousness with his entire
achieved continent of being and through it with the entire
achieved objective continent.

50 THE PHILOSOPHY OF CHRISTIANITY.

THE DIVINE PSYCHE'S ABSTRACTIVAL
PSYCHOSIS.

5. The Formal Process:

(1) The Theses: The Divine Psyche's and Nature's
achieved orders of being are posited.

(2) The Analyses: The posited orders are respectively
negated — the one in the subjective process, the other in the
objective process. The Divine Psyche in the objective proc-
ess negates fissional life, creatively transforming it into genv
mational life and in the creative negation of unicellular life,
he subjectively negates himself; that is, he upheaves into the
field of consciousness an agent that provokes his creative
thought and energizes its projection in creatural life. In
negating himself in the upheaval of his co-agent he transforms
himself into a male person in posse and his co-agent achieves
feminine potentiality. This the dual analysis.

(3) The Syntheses : The analyses are respectively negated.
The gemmational creature is related back to the fissional life,
or superimposed upon it. This the objective sjui thesis. On
the subjective side the upheaved co-agent is united to the pre-
viously achieved continent of being. This the subjective
synthesis.

6. The Pontal procession having originated and sustained
the polar psychoses completes itself in uniting the achieved
continental co-products, which thus grounds the fourth order
of the Divine Psyche's self-consciousness.

THE DIVINE PSYCHE'S DIFFERENTIAL
PSYCHOSIS.

7. (1) The Thesis : The Divine Psyche's and Nature's last
achieved products are posited.

(2) The Analyses: The posited products are respectively
negated; the one in the subjective process, the other in the
objective process. The Divine Psyche in the objective proc-

THE PHILOSOPHY OF CHRISTIANITY. 51

ess negates gemmational life, creatively transforming it into
bi-sexual life. In the subjective process he calls the poten-
tially feminine agent into conspiring activity with himself
and gets a ready response. The potentially masculine and
feminine agents suffer a further sexual differentiation. This
the subjective analysis which completes the dual analysis.

(3) The Syntheses : The analyses are respectively negated.
The bi-sexual creature is related back to the gemmational life
or superimposed immediately upon it and mediately upon the
lower orders of Nature. This the objective synthesis. In
the subjective synthesis the two persons of the Divine Psyche
are brought into closer unity.

8. The Pontal procession having originated and sustained
the polar psychoses completes itself in uniting without fusion
the co-products, thus grounding the fifth order of the Divine
Psyche's self-consciousness.

THE DIVINE PSYCHE'S DIATHETICAL PSYCHOSIS.

9. The Formal Procession :

(1) The Theses: The Divine Psyche's and Nature's last
achieved products are posited.

(2) The Analyses: The posited products are respectively
negated. The Divine Psyche in the objective process negates
bi-sexual life, thereby creatively transforming it into sexual
life. This the objective analysis. In the subjective process,
the Divine Psyche calls and compels the reluctant emotional
agent into a conspiring activity and the two persons of the
dual Divine Psyche achieve a further sexual differentiation,
and the son in posse is brought up to his highest order of
potence. This the subjective analysis.

(3) The Syntheses: The analyses are each negated; in the
objective process the sexual life is related back to the bi-sexual
life or superimposed upon it. The highest animal sexual life
— male and female — is a true microcosm. On the subjective
side the sexual differentiation is overcome and yet preserved

52 THE PHILOSOPHY OF CHRISTIANITY.

by the perfect reciprocity of the two persons of the Divine
Psyche. This completes the dual synthesis.

10. The Pontal procession having originated and energized
the polar psychoses completes itself in uniting without fusion
the co-products and thus grounds the Divine Psyche's sixth
order of self-consciousness.

11. The first Divine Psychosic procession is completed and
the Divine Psyche now ethically self-conscious is led by the
Holy Spirit into the ethical psychosis ; and the Divine Psyche
loyally obedient unto God generates Adam (male and female),
the antithetical (reproductival) psychosis.

12. The objective progressions of the first Divine Psychosic
procession is a perfect counterpart or symbol, order for
order, of the subjective progression; we may in inference
ascend from the symbol to that which is symbolized, or vice
versa. The orderly creatural self-separation with respect to
sex proceeds pari passu with the Divine Psj^che's sexual self-
differentiation. The actual separation of the creature into
male and female the last and the highest product of the
objective progression is a faithful symbol of the self-separa-
tion (in subjective progression) of the Divine Psyche into
two persons, the one male, the other female. Again as the
separation progressively widens in the two cognate progres-
sions, the corresponding syntheses or unions grow stronger.
This is the prophecy of a separation that shall be overcome
in an indissoluble union. But this ultimate separation and
indissoluble union is not to be achieved in the realm of nature.
The creatival procession completes itself in the diathetical
psychosis ; and the male and the female are reciprocals. In
the highest order of nature's life unreasoning leadership
belongs of natural right to the male and instinctive obedience
and dependence to the female. In man the product of the
next higher Divine Psychosic order (the antithetical), the
separation between male and female has attained its major
limit ; and the synthesis an indissoluble union. Here the male

THE PHILOSOPHY OF CHRISTIANITY. 53

retains his primacy, but later rational and ethical freedom
belongs of inalienable right to the female.

13. As intellect, feeling, and will are the subjective products
of the first human psychosic procession, and male, female, and
potential son the subjective products of the first Divine
Psychosic procession, it may be infallibly inferred that the
former procession is but a lower form of the reproductival
psychosis. Furthermore, the second or reproductival pro-
cession of the human psyche transforms the intellect, the feel-
ing, and the will respectively into the male, the female, and the
son. Thought, feeling, and will are in this sense conceived,
passed through the gestational process and, in the act of par-
turition, are severally born. It was a profound insight of
Socrates that prompted him to speak of himself, the teacher,
as an obstetrician.

14. All Nature and every realm of unfallen being looks
forward to reproduction as its chief objective end. This
great fact needs to be well considered, to be long and earnestly
pondered by the socius as well as by the individual until it
shall sink down below the conscious springs of action.

15. When we know Nature to be a vast reproductival sys-
tem, does it not on its face seem probable that Nature in its
entirety shall, when regenerated, reproduce itself in another
cosmos ?

AN OUTLINE REFLECTION OF THE FIRST PRO-
CESSION OF THE PNEUMATICOSIS AND OF
THE CORRESPONDING PROCESSION OF THE
DIVINE PHYCHOSIS.

1. The First Procession. The Divine Psyche achieves in
his passage through this procession of six orders, completing
itself in the diathetical, his trinal self-consciousness. The
first terminated upon God ; the second, on the creature nature ;
and the third reciprocally on the sexually differentiated
selves. Now, the consciousness of their sexual complementary

54. THE PHILOSOPHY OF CHRISTIANITY.

severalty begat the idea of a son who should be exalted above
Nature.

2. Likewise tlie conscious Pneuma in His passage through
this procession achieves his trinal self-consciousness. The
first terminated on His own being ; the second, reciprocally on
His sexually differentiated being (selves), and the third on
the absolute negative of pneumatical being — the absolute
naught. Now the sexual self-consciousness begat the idea of
the Son who should antithetically negate the absolute naught,

3. The Second Procession. God, the self-sexually differ-
entiated Pneuma, generates the son, the Divine Psyche in the
subjective progression, and in the objective progression there
arose in the Divine consciousness the six ideas or images of
the uncreated orders of Nature that corresponded, order for
order, with the six orders of generated being in the Divine
Psyche.

4. The Divine Psyche, in the first procession, objective
progression, creates the six orders of Nature, as already
reflected, after the patterns letj down from above. That is,
the Divine Psyche, energized by the Holy Spirit revealing the
ordered "ideas" to him, obediently gave properly ordered con-
crete expression to the Heavenly patterns. "In the begin-
ning Eloihim (plural, the Gods) created the heavens and the
earth."

5. The correspondence between the second procession of
the Divine psychosis and the second procession of the Pneuma-
ticosis is made so obvious in the previous reflections of them,
that they need not be re-presented. God in the plenitude of
His love is moved to generate another son in a lower realm of
being who should meet and unite with Nature uplifted into the
third realm of existence and who should therefore have domin-
ion over all creatural existence to the end that the creature
should be raised progressively into the realms of being as pro-
jected realms of being shall by regeneration be lifted from
lower to higher realms.

PART III.

THE REGENERATE HUMAN
PSYCHOLOGY

1, The First Procession of the Human Psychosis has
already been reflected. In the achievement of that Proces-
sion, the human psyche, in its objective Progression, emerging
out of Nature, rose in transcendence above it ; and in its sub-
jective Progression, he rose into a like conscious transcend-
ence over his own body.

2. Now, follows in logical sequence the Visional Psychosis,
or the Primordial Psychosis of the Second Psychosic Pro-
cession, He, the Human Psyche, heretofore communicating
with the Divine Psyche through the medium of Divinely
inspired Nature now communes face to face with the self-
revealed, eternally begotten Son of God. Now, the Primordial
(Visional) Psychosis of this Procession achieves its co-prod-
ucts without processes ; that is, its co-products are Intuitions.
The objective product is the Intuition of the Divine Psyche;
the subjective product the Intuition of self. The Intuition
of the Son of God is trinal — Adam intuits the Son as related
to the Divine Trinity, as related to himself (Adam), and as
creatively related to Nature. So also is Adam's intuition of
himself trinal — he intuits himself as related to the Divine
Psyche, as related to Eve and as transcendently related to
Nature.

The Son is intuited as "the high calling of God" to Man.
Now, Adam as human psychical being, is the antithetical
negative of Filial Divine Psychical being raised to the second
focal point and as such seeks his higher end or more real sub-
jectivity in the Divine Psyche and the call is inwardly ener-
gized by the Holy Spirit. But on the other hand Adam
instinctively seeks his lower end or objectivity in offspring,
and Nature as a reproductival system communicates the idea
and Eve awakens the desire.

56 THE PHILOSOPHY OF CHRISTIANITY.

To actualize his potential subjectivity is to reproduce in
himself Divine Psychical being, while to actualize his potential
objectivity is to reproduce himself in offspring. Adam hears
two conflicting calls, namely: (1) The Divine call to repro-
duce in triune Man the Divine Psyche, and (2) Nature's call,
energized by Eve, to reproduce himself in offspring. Now,
strange as it may seem, Adam has not in and of himself the
ability to do either. He unaided cannot reproduce in himself
Divine Psychical being. If he shall acquire Divine Psychical
being it must of necessity come by impartation from above, he
must be regenerated, and that is conditioned on obedience.
On the other hand he cannot legitimately reproduce himself
in offspring. The Adamic Psyche was generated by the
Divine Psyche and normal progeneration must await the
regeneration of Adam and Eve. And if Adam does prema-
turely and therefore abnormally enter the reproductival
psychosis, he shall be able to propagate his psychical self
(and Soma) only by a natural fission of his soul (and body)
which would entail death on himself and offspring. It
was shown that created Nature was lifted one realm in the
body of man to meet and unite with the lowered realm of being
in the human psyche. The lowered being there reached, in the
Divine plan, its lowest estate. There the projected life was
to be arrested in its descent and turned about that it might
with Divine Assistance rise to its eternal source in the Pneu-
matical Being. But if it is admitted that man cannot repro-
duce in himself Divine Psychical being nor reproduce himself
in a human son — if he is unable to obey the positive Divine
vocation and equally unable normally to validate the call of
Nature — is not all further action forestalled and his upward
progress estopped? No, for here are the parting of the
ways. The Divine vocation is a Normal Call, a call to remain
and continue in the Normal Path of Progress; the call of
Nature is an Abnormal Call, a call to depart from the Normal
Path of Progress and take an abnormal Path. A call issued
only to be Negated. Then the Positive Divine vocation

THE PHILOSOPHY OF CHRISTIANITY. 57

involves the Prohibition or Negation of Nature's call ; and the
rejection by man of Nature's call, which is the wrong or
abnormal objective alternative, involves his deliberate choice
of the divine vocation, which is the right or normal alterna-
tive. So that the beautiful Edenic Parable (not myth) prop-
erly represents the Divine Command as Negative in form.
"But of the tree of the knowledge of good and evil, thou
shalt not eat of it." Man's beautiful moral childhood is now
to be transcended. He is now under divine guidance to be
led into the Ethical Psychosis ; and we assume that he is to
effect a happy passage through his temptation.

3. The Formal Ethical Psychosis :

(1) The Thesis: "Shall I (Adam) say Yes (to the Divine
Psyche) ?

(2) The Analysis — The Antefocal Process: "If I do not
say Yes, I must say Nothing or I must say No."

The Postfocal Process : "But I cannot say Nothing, there-
fore I shall have to say No" (to the Divine Psyche).

(3) The Synthesis — The Antefocal Process: But I shall
not say No — therefore I must say "Nothing" or I must say
"Yes."

The Postfocal Process: But again I cannot say Nothing;
therefore I shall and do say "Yes."

4. The Simple "Yes" of the Thesis is the heretofore unde-
liberated habitual obedience of the past Procession now for
the first time questioned.

5. The "I" cannot say "NotJiing" (to God), is the first
expression of man's newly achieved Consciousness of himself
as a moral Agent ; and this establishes two fundamental
truths : ( 1 ) That the conscience is not the product of evolu-
tion, but an original endowment of the human soul, function-
ing implicity in the last Procession and now explicitly in this,
and (2) that the conscience is the divinely appointed master
of the human will. The "Freedom of the Will" is a freedom
achieved only in obedience to a divinely illuminated conscience.

58 THE PHILOSOPHY OF CHRISTIANITY.

6. Therefore I have to say "No" carries the Negative
Process below zero. The Negative Analytical Process is thus
broken up into two processes ; an ante-focal and a post-focal
process ; and this is true of the Positive Synthetical Process,
also. Thus the implicit Element in the Antithetical Psy-
chosis becomes explicit in the Ethical Psychosis and therein
evidences the logical sequence of the Ethical on the Antitheti-
cal Psychosis.

7. "But I shall not say 'No ;' therefore I must say 'Noth-
ing' or 'Yes,' " brings the deliberating Psyche to the second
focus ; and therein reproduces the attitude of the Psyche to
God that characterized the childlike, unreasoned, habitual
obedience of man in the First Procession. But because Man
has become conscious of his own individualit}^, a return to the
outgrown estate of spontaneous obedience is here again impos-
sible ; nor can he defy God. In the consciousness that he had
forever passed his moral childhood, and that he could not with
impunity defy God, man Negates finally the lower alternative,
"But I can not say Nothing" (to God).

8. In the final "therefore I shall and do say Yes" to God,
Adam affirms and acknowledges the sovereign right of God "to
rule over him ;" and God accepts his obedient servant and
exalts him by Divine Psychical regeneration.

9. The affirmation of God's sovereignty involves man's
self-Negation; and this self-Negation expresses our "first
father's" free and full self-subjection to the Will of God, and
thus conditions his Divine Psychical regeneration.

10. Now in the Ethical Psychosis (as reflected above) the
rejection (or acceptance) of the lower objective alternative is
an implicit functional process and may be presented as below
in accompaniment with the explicit process.

11. The Formal Dual Ethical Psychosis :

(1) The Thesis: "Shall I say Yes (to God) and No (to
Nature), (whose call is voiced by the woman) ?"

THE PHILOSOPHY OF CHRISTIANITY. 59

(2) The Analysis: Ante-focal. "If I do not say Yes (to
God) and No (to nature), I must say Nothing or No (to
God) and Nothing or Yes (to Nature),"

Post-focal: "But if 1 can not say 'Nothing' (to God) and
can not say 'Nothing' (to Nature), then I should have to say
'No' to God and 'Yes' (to Nature)."

(3) The Synthesis — Ante-focal: "But I shall not say
'No' (to God) nor 'Yes' (to Nature), therefore I shall have
to say 'Nothing' or 'Yes' (to God) and 'Nothing' or 'No' (to
Nature)."

Post-focal: "But I can not say 'Nothing' (to God), nor
can I say 'Nothing' (to Nature), therefore I shall and do say
'Yes' (to God) and 'No' (to Nature)."

12. Interpretation of the above Ps3^chosis :

(1) Shall I say "Yes" (to God, whose vocation is embod-
ied in the Divine Psyche) and "No" (to Nature, whose call is
embodied in the woman) ?, — joins the moral issue. The presence
and sexual attraction of the woman has awakened in the phy-
sical organism of the man the instinctive physical impulse to
respond to the invitation of the woman and the instinctive
impulse has been upheaved into the psychical consciousness of
the man as "Desire." The man hungers and thirsts after the
righteousness of the Son of God and desires to embrace the
woman. The Flesh wars against the Psyche and the Psyche
against the Flesh; and the well being of both soul and body
is eternally involved in the issue.

(2) "If I do not say 'Yes' (to God) and 'No' (to Nature),
then I must say 'Nothing' or 'No' (to God) and 'Nothing' or
*Yes' (to Nature)" signifies that "I must say Nothing" to
God, which is to ignore Him, or "No" to Him, which is to
defy Him; and "Nothing" to Nature, which is to yield
spontaneously and instinctively to her call, or "Yes" to
Nature, which is deliberately to acknowledge and validate
her claim.

(3) In the Analytical Process: "But I can not say Noth-
ing to God" signifies that "I have transcended the sphere of

60 THE PHILOSOPHY OF CHRISTIANITY.

instinctive psychical action ;" and "I can not say 'Nothing' to
Nature" means that her voice can not be thus silenced.

(4) The Analytical Process — Post-focal Step: "Therefore
I should have to say 'No' to God and 'Yes' to Nature." "The
Fall of man," which it is assumed did not occur, could not have
taken place at any other than this stage in the Ethical Psy-
chosis. But if Adam, contrary to our hypothesis, did Fall ; if
he did say "No" to God — then he deliberately rejected God
that He should rule over him, and accepted Nature that she
should exercise dominion over him. He denied ultimate Real-
ity to God the All-Real and violently imputed it to Nature,
which has not even life in itself. But not only did he hyposta-
size objective Nature, but he also validated the "Lusts of the
Flesh." So that Nature became his god and Lust his master.

(5) The Synthetical Process — Post-focal Step: "There-
fore I shall and do say 'Yes' to God and 'No' to Nature."
"I do say 'Yes' to God" affirms His right to rule over him and
denies to himself the right of self-government. And Adam's
loyal Self-Negation is rewarded of God by the communication
to him of Divine Psychical being of the First or Conscious
Estate to Eve of human Psychical being and to the Earth of
human animistic being (Existence) ; and the three co-prod-
ucts are united without fusion as soul and body.

13. Ph^'sical sex separation was achieved in the divine gen-
eration of the human body (male and female) ; and Psychical
Sex Separation is achieved in the Regeneratival Procession.

And Adam now enjoys on the one side community of being
with the Divine Psyche and on the lower side community of
being with regenerate Eve, and, through Eve, communication
with and potential dominion over Nature. In Adam's Nega-
tion of his sensual Desire he gains the complete mastery of
his physical reproductive system. For the "Lust of the
Flesh" was upheaved and transformed into Psychical Desire
but to be Negated, and that eternally. No more forever shall
the reproductive Desire originate below in the flesh ; but
always until marriage is transcended shall it originate from

THE PHILOSOPHY OF CHRISTIANITY. 61

above — thus transfiguring and sanctifying the reproductive
function of the human body.

14. The Ground of Adam's Original Peccability: The
Divine Being was lowered in the Divine Psyche and the Divine
Psychical being was lowered in the first human Psyche — to
meet and unite with ascending Existence (transformed into
the first human body) and then to lift and further transform
it. Now neither Nature nor the body of the human Psyche
has in itself any principle of levitation ; but, on the contrary,
both have a tendency toward Devolution. Tfiis downward
gravitation toward the absolute Naught out of which it was
lifted by Divine Might is a centrifugal tendency from its
Author and exists but to be overcome, or Negated. And so,
in the case of Adam, this fact of his lower or existential nature
grounded his temptation. The one possible occasion of sin
lay in his physical organism through the Flesh, as we have
seen. A sensual Desire was aroused in Adam's Psychical
being. This Desire antagonized the promptings of his con-
science to subject himself to the Divine Will. By our
hypothesis, Adam overcame or Negated the Desire born of
the Flesh and therein subjected his body under his Will.

15. And Adam now regenerates reciprocally functions in
Trinal Psychosis with the Divine Psyche, so that he actualizes
his implanted potentialties as he mediatorially expresses the
Divine Thought, Feeling and Will. Adam now actually and
consciously "lives and moves and has his being in God," a life
within a life, a consciousness within a consciousness, even as
the foetal life develops within the mother-life. And the
embraced life instead of losing itself in the larger and envel-
oping life finds itself in enduring freedom of thought, affec-
tion and will. Differentiation of man from his maker pro-
ceeds pari passu with his Integration with Him.

16. Libertarianism and Necessitarianism have their recon-
ciling Principle in the Negative Freedom of the original
human will. Adam in the Ethical Psychosis had no power
to will a positive Good, nor was he required to do so. The

62 THE PHILOSOPHY OF CHRISTIANITY.

obligation divinely devolved on him involved on his part the
simple Negation of Evil. By our hypothesis Adam loyally
triumphed over "the Lust of the Flesh ;" and in his successful
passage through the Ethical Psychosis, he actualized his
Moral Will and perfected his Self-Evolution into intellect,
feeling and will — a complete trinity in unity, functioning
now in several freedom and yet in harmonious unit3^ And
God, because of his obedience, communicated to him Divine
Psychical being, thus enabling him to will positive Good and
determining his eternal trend. Adam was therein raised into
an impeccable estate — an estate that shall safeguard his
offspring against the possibility of a Fall and Nature against
a collapse.

THE REPRODUCTIVAL PSYCHOSIS.

1. The Ante-focal and the Post-focal Processions implicit
in the Antithetical Psychosis and explicit in the Ethical Psy-
chosis, thereby justifying the sequence of the latter on the
former, are now to evince a new modification, which deter-
mines the reproductival to be the next in order of sequence.
The respective functions of the intellect, the feeling and the
will are here to be discharged respectively by the father, the
mother, the son. That is to say, the intellect, the feeling and
the will are each to be personalized, or transformed respec-
tively into the human father, mother, son. (The related
functions of the intellect, the feeling and the will find here
their antitype and concrete. rationale.)

2. Pncumatical Being alone can generate Divine Psychical
being; Divine Psychical being alone can generate Human
Psychical being ; and regenerate Human Psychical being alone
can multiply (or progenerate) normal human Psychical being.
Unregenerate human Psychical being can multiply itself in
offspring only by a divisional or fissional process (after the
manner of the mere creature) which involves the final death
of parents and offspring.

THE PHILOSOPHY OF CHRISTIANITY. 63

3. Marriage is actualized only in the Reproductival Psy-
chosis ; and the Reproductival Psychosis, sequent on regenera-
tion, is normally undertaken only in obedience to the Divine
Command, "Be fruitful and multiply and replenish the earth,
and subdue it." Normal Human Reproduction is, therefore,
a distinctively religious function, and can not normally origi-
nate in the "Lust of the Flesh." Our first parents, their con-
science illuminated by the spirit of the Son of God and
quickened by their love toward Him, joyfully undertake their
holy commission to co-operate with the Most High in the
incarnation of the eternally begotten Son of God in Man
(the triune Man).

4. The Human Reproductival Psychosis is energized by
the Holy Spirit proceeding from God the Father through the
Son and delivering to Adam and Eve the Divine Command,
"Be fruitful and multiply." It is the office of the Holy
Spirit to quicken the consciences, to exalt the love and to ener-
gize the co-functions of the husband and wife. Adam at this
stage is altitudinally a trinity — body (Soma), human psyche
(soul), and Divine Psyche (spirit) ; and each of the lower
realms of his being is differentiated into male and female and
to be further differentiated into a complete trinity — father,
mother, son. The Reproductival Psychosis must, therefore,
progressively evolve into a trinal Psychosis — a paternal,
a maternal and a filial Psychosis, all working together in per-
fect conspiracy. The better to explicate these closely inter-
woven self-activities, they are as far as possible separated
below in the Conjugal and Parental Psychoses. In the one
the emphasis is placed on the reciprocal functions of the first
two co-agents as husband and wife ; in the other, on their
parental functions — that is, on their projection of themselves
forth in a son and finally on their recovery of him to them-
selves through his instinctively and then freely co-operating
activity. The Projection of the Son falls into two Proces-
sions — the Progeneratival (or conceptional) and the Gesta-

6-PC

64 THE PHILOSOPHY OF CHRISTIANITY.

tional ; the recovery of the son falls also into two Processions
— the educational and the Legal. The Son's response thereto
falls into two corresponding Processions — the self-evolutional
and the Moral. The first two make a great Procession dis-
tinguished as Recuperatival ; the second two, a great Pro-
cession distinguished as Centripetal.
5. The Conjugal Procession:

(1) The Thesis: Adam and Eve (regenerate) in simple
Platonic communion is Posited.

(2) The Analysis: Adam and Eve, Divinely energized,
hear the Divine Command, "Be fruitful and multiply and
replenish the earth." They Negate in idea the Posited Pla-
tonic estate ; they become reciprocally conscious of their sex-
ual difference and of the complementary character of their
differentiated selves. The Desire to reproduce themselves in
offspring is aroused by the now legitimated thought. This
consciousness of their complemental severalty is the Anal3'^sis.

(3) The Synthesis: The Analysis is Negated; they func-
tionally unite and the twain become actually one ; they are
conjugated, the marriage is consummated. The Final Pro-
jectional product is the new born son. The progeneratival
Procession has its product in the embryo or foetal life ; the
Gestational Procession completes itself in the act of Parturi-
tion. In the last the father functions mediately', the mother
immediately ; the father supports the mother, the mother sus-
tains and completes the gestational procession. The bond
between husband and wife is confirmed and exalted by the
newly achieved Parental tie.

THE PROJECTIVAL PROCESSION.

The Human Reproductival Procession is a symbol of the
Procession wherein the Divine Psyche Generates Adam and
Eve, and they (the two Processions) reflect light upon one
another; but their distinguishing features are not to be lost
sight of. The Divine Psyche is the Son of God and as such
Generates human life and his Son is not Adam, but rather the

THE PHILOSOPHY OF CHRISTIANITY. 65

trinal man — Adam, Eve and the human Son (the human race
progenerate). Adam Divine Psychically regenerate does
not, cannot generate his son, but progenerates him by self-
multiplication.

Bearing these differences in mind, let us derive the Human
Procession from the Divine Procession.

The Divine Psyche in the subjective Progression generated
the Human Psyche without sexual Differentiation and in the
Objective Progression the human body differentiated in Sex
(male and female). The Pontal procession united the sex-
ually undifferentiated Human Psyche with the male body and
thus left Eve without human Psychical being and yet of
higher being than the mere animal.

Our first parents must then in order to exemplify the par-
allelism Progenerate human Psychical being in the subjective
Progression, and in the Objective Progression somatical life;
and to make good the law of differential advance the progen-
erated human Psyche must be sexually differentiated as well
as its physical co-product. That is, normal human repro-
duction should be in sexual pairs or twins, complete counter-
parts.

Now, the First Procession of the Divine Psyche had as an
end subjective and objective preparation for the Generation
of Man.

In the subjective Progression of the Creatival Procession
the Divine Psyche achieved Self-Consciousness ; and in the
objective Progression he created Nature. His self-Con-
sciousness involved sexual self-differentiation and the produc-
tion of the Psychical Filial Potence on its subjective side, and
its objective side, the somatic filial potence. Now the Divine
Psychical Adam must in the First Procession achieve Self-
Consciousness; and sexual Differentiation is the positive ele-
ment therein. The Regenerate being of Adam (in this Pro-
cession) functions in the Pontal (Positive-Negative) process;
and Eve is Divine Psychically polarized or regenerated — she
becomes the opposite pole of regenerate Adam. The other

66 THE PHILOSOPHY OF CHRISTIANITY.

elements of his Self-Consciousness are on the subjective side
the Psvchical Filial Potence, and on the other side the
Somatic Filial Potence (human anima).

In the next or truly projectional procession these sexually
differentiated potences are projected into the uterus of the
mother, where the sexual opposites meet and combine, and the
higher is embodied in the lower and both in the ready prepared
ovum. The projection is in a sense continued in the Gesta-
tional Procession, which completes itself in the act of par-
turition. The ovum (ova) has been transformed into the
human soma even as Nature in the corresponding Divine
Psychosic Procession was transformed into the bodies of our
first parents. And the parallelism holds throughout.

The Formal Process :

(1) The Thesis: Adam and Eve Divinely energized and
conscious of their sexual relationship and thereby prepared to
reproduce themselves in offspring — is Posited.

(2) The Analysis — Ante-focal Process: Adam and Eve
functionally unite and in the subjective Progression, each
Projects his human Psychical element, and in the objective
Progression each his somatic element — into the uterus where
the respective Positive and Negative elements (drawn to-
gether by strong affinity) combine in embryos. The psychical
embryo unites without fusion with somatic (animistic)
embryo and are embodied in the ovum (ova) to form the
foetal life.

Analysis — Post-focal Process : This Procession is Gesta-
tional and completes itself in the act of Parturition. Eve
protected and sustained by Adam's provident ministry, nour-
ishes the foetal life throughout this Procession. The foetal
life develops toward its individuality and therefore achieves
an ever widening difference from its parents.

Now, the Adamic soma was a transformed microcosm ; it was
Nature epitomized and sublimated; and the Adamic Psyche
was in the higher Realm its exact counterpart. There were
then as many orders of being plus one in the human soma as in

THE PHILOSOPHY OF CHRISTIANITY. 67

Nature ; and as many and corresponding orders in the Adamic
Psyche as in its soma. In the Progeneration of the festal
life the parental human Psyche and soma (anima) are sever-
ally reduced to embryos. And the Reduction to embryos
involves their orderly Diathetical Inversion ; the lowest order
of being becomes its highest or outmost, and the highest the
lowest or inmost. In the Gestational Procession the foetal
soma entirely and the foetal psyche partially — inverts itself.
That is, Gestation inverts the inversion and the rising orders
of somatic existence successively appear. The inversion is
completed in the act of parturition; the umbilical cord is
cut; the infant gasps for breath; its lungs are inflated and
expiration follows ; it has commenced its individual life.
The Analysis is complete, and the infant has attained the
major limit of its Projection from its parents. It is the
opposite or antithesis of its human psychical parents; its
Psychical being is submerged beneath its Physical nature;
figuratively it stands on its head. This inversion is to be
inverted; the Analysis to be Negated; the Projection to be
recovered — in order that its parents may see themselves
reflected, as in a glass, in the face of their son. And this
separation is effected only that a higher union between parent
and child may be achieved.

(3) The Synthesis — The Ante-focal or Educational Pro-
cession: Passing by the Physical Procession, wherein the
mother immediately and the father mediately minister to the
physical nourishment and growth of the offspring, let us give
our attention to the first Psychosic Procession of the son.
Here the parents (the father chief in authority) sympathi-
cally energize and infallibly guide their son (who sponta-
neously acknowledges in responsive conduct their rightful
authority over him) through the First Psychosic Progression
up to the Focal Point. The son, rising through the several
orders of this Procession, gradually inverts his Psychical
inversion of his parents ; and thus provisionally reproduces
his human Psychical parents in himself. In the completion

68 THE PHILOSOPHY OF CHRISTIANITY.

of the Procession he achieves his Filial self-consciousness.
He differentiates himself in thought from his parents and
becomes conscious of his moral free agency.

The Synthesis — The Post-focal Procession, introduced
by the Moral Psychosis : This Procession has its origin
in the Focal Point, which is at once the last point in the
last Procession and the first point in this. From the Parental
side this Procession is Legal and from the Filial side. Moral.
Adam demands of his son, by divine right, filial obedience.
The well begotten son, infallibly led through the First Pro-
cession, and his conscience therefore now reinforced by strong
filial love, freely and joyously subjects himself to the parental
will. His parents lovingly welcome him in warmly sympa-
thetic fellowship with themselves. And the human family
has achieved a higher though still provisional trinity in unity.
The mission of the son in this Procession is free co-operation
with his parents in their efforts to train and educate him for
the service of God in the Avorld. The son indwelt of the
Divine Psychical spirit of his parents, or dwelling foetus-like in
the womb of his parents' Divine Psychical spirit, completes
this moral Psychosic Procession in the act of moral Parturi-
tion. And the morally evolved and confirmed son is vouch-
safed a vision of God — precisely that granted Adam on the
completion of his First Psychosic Procession — trinal like
Adam's and yet different from it in important particulars ; he
becomes conscious of himself in relation to God ; to Adam as
the vicegerent of God and to his divinely selected woman as
his helpmeet. Adam now delivers to him the Divine Com-
mand, "Increase and multiply and replenish the Earth and
subdue it."

The command, unlike that to Adam, is positive. The son
(Adam's immediate offspring) now enters and infallibly
passes through the Ethical Psychosis ; and Adam's earthly
mission is synchronously completed. God through the media-
tion of the Son communicates Pneumatical Being to Adam and
Eve, Divine Psychical being to their immediate offspring, and

THE PHILOSOPHY OF CHRISTIANITY. 69

human Psychical being to the Earth. And the Pontal Pneu-
maticosis unites the co-products as soul with body. That is
after the likeness of the union of soul with body, but not
actually as soul and body ; in Generation the co-products are
actually united as soul and body; but in Regeneration the
co-products are united merely in the likeness of the soul's
union with its body.

The Pneumatically transformed and ascended Adam is not
the soul of his Divine Psychically regenerate offspring, nor
the latter the veritable soul of human Psychically regenerate
Nature. Adam as Ascended Lord dwells energetically in the
person of his Pneumatical spirit in his regenerate offspring
and the regenerate offspring dwell energetically in the person
of their Divine Psychical spirit in the human Psychically
regenerate Earth.

The Adamic Church is founded on Earth ; and the Church
is endowed with potential dominion over Nature.

The Church as body and bride of her Ascended Lord carries
Man's great commission, "Be fruitful and multiply and
replenish the Earth, and subdue it," to its complete fulfill-
ment. Through the mediation of ascended Adam Pneumati-
cal Being is then communicated to the Church and Divine
Psychical being to Nature. The Kingdom of heaven is let
down upon the Earth, or the kingdom of Earth is lifted up
into heaven.

GENERAL OBSERVATIONS ON THE REPRODUC-
TIVAL PROCESSION.

(1) To note the subjective effects of progeneration on
the parents : Besides bringing their three respective realms
of being into a complementary Oneness, it also brings the
respective lower realms each into perfect subjection under its
higher realm. Adam's (and Eve's) human Psychical being
is thus transformed into the free personal organ of his Divine
Psychical being, transmitting its affection, uttering its
thought and expressing its will, and in their mediation appro-

70 THE PHILOSOPHY OF CHRISTIANITY.

priating tlicm to itself. In like manner Adam's reproductive
soma is brought into positive subjection under his human
Psychical being; and the integrity of his altitudinal trinity
is thoroughly established. The "Lust of the Flesh," Negated
in the Ethical Psychosis, is now transformed into the organ
(in the objective process) of Adam's highest being. The
Soma can now be aroused into its reproductival function only
at the behest of his Divine Psychical being mediated by his
human Psychical being. Adam's children are, therefore,
begotten unto God. And this is the Divine Eugenic Law.
No human foetal life is therefore eugcnically begotten that is
not rationally and religiously progenerated ; and this but
affirms the Doctrine of the Church universal — that marriage
is a Divine Institution for the multiplication of the human
race.

(2) The Objective Effects of Progcneration : In its Pro-
jection Adam's Somatic living principle (anima) is reduced
to an embryo, freighted with its appropriate human Psychical
embryo and united with the ovum (ova). Thus the union of
the soul and body of the offspring takes place one entire
Procession lower than did Adam's. That is, the Son's human
Psychical being was more deeply implanted in his Soma than
was that of his father, Adam, and he was thus more strongly
fortified against the temptation of the Flesh. And this is
true also of the daughter, who, like the son, comes into the
possession of human Psychical being in her foetal Estate.
So that Adam's son is in the foetal estate subjectively fortified
against and objectively shielded from the temptation that
beset his father. This constituted the Negative ground of the
Son's impeccability.

(3) In the human Psyche of Adam (and Eve) at the time
of his Divine Psychical regeneration there lay (as we may
conceive) below the threshold of consciousness in descending
strata all succeeding progenerations of his human Psychical
offspring; so likewise of his somatical offspring. In his
reproductival Psychosis Adam projects forth into his imme-

THE PHILOSOPHY OF CHRISTIANITY. 71

diate offspring (the first generation) the stratified genera-
tions of the unactualized human race. The upper layer or
the immediate stratum of potential human Psyches become
actual in the first (pro) generation. And so on to the last
generation in which the potential individual human Psyches
of the lowest or last stratum are actualized; and marriage
is forever superseded. Now the projections forth of the suc-
ceeding generations does not empty or impoverish the progeni-
tors, but, on the contrary, serve to replenish or enrich them;
for the successive projections are attended by corresponding
inner actualizations. Adam thus in his projectional Pro-
cessions actualized his parental human Psychical Headship
over his immediate offspring. So likewise Adam's immediate
offspring actualize their parental human Psychical Headship
over their offspring. And so on to the end of the marital
Procession. There thus arise in descending scale from Adam
Patriarchy after Patriarchy. In the end the trinal Man,
the Son of Man, or the Genus Homo — embracing Adam, Eve
and the human Race progenerate — is actualized. But nor-
mal Progeneration of offspring is conditioned on the Divine
Psychical Regeneration of the Progenitors. Regeneration
involved the birth from above or the implantation in the Pro-
genitors of Divine Ps^'chical being of the first or Conscious
Estate and perfectly counterparting their respective human
Psychical beings. Now as the Progenitors function in their
respective Reproductival Processions, they progressively
actualize in their Divine Psychical beings every Divine Psychi-
cal potence implanted in them in their regenerations. The
Superior and the inferior (the Divine Psychical and the
Human Psychical) Processions synchronize; and the comple-
tion of the one involves the completion of the other.

(4) When, therefore, the last Reproductival Procession is
completed the trinal man (Son of Man) is actualized and syn-
chronously the Divine Psychical Son of God with his per-
fectly actualized human Son ("the Son of Man")— is an
accomplished fact. The final and complete product of the

72 THE PHILOSOPHY OF CHRISTIANITY.

Grand Reproductival Procession is the Theanthropos, the Son
of God incarnate in the Son of Man (the Human trinity),

(5) In a sense, human Progeneration is a symbol of Gen-
eration, each involving the Projectional Procession; but it
more perfectly symbolizes Regeneration. For Generation
lowers the realm of being in the offspring, while Regeneration
does not — it simply reduces the estate of parental being in the
provisional recovery of the offspring. For example, God the
Father's Pneumatical regeneration of the obedient Divine
Psyche was but an act of self-multiplication in the Son — it
was the impartation to him of Pneumatical Being of the con-
scious or Primal Estate. So also in the Divine Psychical
regeneration of obedient Adam, the Pneumatically trans-
formed Divine Psyche reduces his Divine Psychical self from
the Fifth Estate of Divine Psychical being to the Primal or
conscious estate of the same realm of being. So again in the
Progeneration of his son, Divine Psychicalh^ transformed
Adam reduces himself from the Fifth human Psychical Estate
to the Primal or conscious estate of human Psychical being.

(6) But here the Projectional Procession breaks into two
Sub-Processions — the conceptional and the Gestational. In
the one the Parental soul and body are each reduced to an
embryo and united in the uterus without fusion. The Psy-
chical product is sub-conscious and therefore below the
Primal or conscious Estate of Psychical being; and the phy-
sical product is an undeveloped embryo, and therefore below
the Primal Somatical Estate. In the next Procession, the
Gestational, the Psychical embryo is to achieve its Primal or
conscious estate; and the somatical embryo its Primal or
micro-somatical estate. Since the offspring of Adam (at
whatever remove) Progenerate offspring only as energized by
the Pneumatical spirit of their Ascended Lord, who homes
himself in them, it may then be said that Adam Progenerates
the human race — his son.

(7) Analysis — (b) The Post-focal or Gestational Proces-
sion: The Conceptional Procession is the true and only real

THE PHILOSOPHY OF CHRISTIANITY. 73

Projection. In this, the Gestational Procession, two antag-
onistic forces operate in the development of both the psychical
and the physical embryos — the one force centrifugal, the
other centripetal. In respect to the Physical embryo the
centrifugal energy operates to effect a complete Analysis or
separation of the developed foetus from the parental body,
while the centripetal energy avails to reproduce (in minia-
ture) in the developed foetus the parent organism. So, in
respect to the Psychical embryo, the centrifugal force oper-
ates to achieve in the new born infant a degree of psychical
individuality that further separates it from its psychical
parents, while on the other hand the centripetal force operates
to reproduce, though incompletely, the psychical parents in
the infant. The Gestational Procession moves in the arc of a
circle (or more accurately a parabola). In the sense indi-
cated, Gestation completes itself in the act of Parturition, the
Analysis or the Projection forth of the offspring from the
womb of the mother; and there provisionally completes the
evolution of the individual physical organism of the new-born
infant and at the same time evolves the incarnate psychical
embryo up to the Primal or conscious psychical estate. Let
us further consider the evolution of the foetal Soma. From
the fact that the Adamic Soma is a sublimated microcosm,
and the infant's body a micro-soma, it may be inferred that
the foetal soma evolves in the order of Nature's creation.
The evolutional Procession of the foetal soma (set free by the
related Procession in the maternal soma) should achieve in
order the seven rising orders of existence; that is, the foetal
soma should in the Gestational Procession actualize in itself
in orderly succession the seven potential orders of existence
involved in it by its Progeneration. In the superinduced
reduction of the Adamic soma to the foetal soma, the Proces-
sion must originate in its highest order and descend in orderly
succession to the lowest. That is, each creatural order must
propagate itself in its proper succession after its own peculiar
method. There are seven methods of Propagation answering

74 THE PHILOSOPHY OF CHRISTIANITY.

to the seven orders of creature (embracing the human soma)
namely: (1) The human sexual; (2) the Natural sexual;
(3) the bisexual; (4) gemmational; (5) the Fissional; (6)
the chemical or material; (7) the spatial (processless). In
Adam's Progeneration of the foetal soma, each creatural order
of the parental soma (as represented in the parental anima)
in descending order reduces itself to an embryonic anima.
And the compound embryo is projected from each parent into
the womb of the mother, where united they are incarnated in
the ovum. The foetal soma is then the Diathetical inversion
of the parental soma; that is, its lowest order is its utmost
order and its highest order its inmost. The Gestational Pro-
cession is therefore inversional. The Procession begins then
in the evolution of the lowest order and rises in orderly suc-
cession to that of the highest. And embryology so testifies.
The inversion of the foetal soma is completed in the act of
parturition when the soma of the new-born infant reproduces
in epitome the parental soma. (The ovum supplies the
material elements that transformed are to constitute the real
body.)

(8) It is to be borne in mind that the infant began its
existence in a sub-conscious estate or one Procession lower
than did Adam. The new born infant must therefore pass
through two Processions before it can attain the position of
Adam where he was vouchsafed the vision of the Most High.
In the first post-natal Procession the child achieves self-
consciousness with respect not to his Divine, but to his human
Father. The son under regenerate parental guidance and
tuition achieves its First Psychosic Procession, infallibly;
for Adam regenerate not only knows Nature as the word of
God, but also transforms it into a medium of communication
with his son. And, besides, Adam's regeneration involved as
its objective co-product the human animistic regeneration of
Nature ; and regenerate Nature in the completion of the Pon-
tal Pneumaticos was united through Eve to the regenerate
Adam as outer body to soul. Absolute dominion over Nature

THE PHILOSOPHY OF CHRISTIANITY. 75

(his outer body) was thus divinely transferred to Adam,
which gave him the power of external Providence over his
offspring. Moreover Nature was to Adam in his First Psy-
chosic Procession, the inspired word of God ; but he received
no vision of the person of God the Father or His Son until
he had completed the Procession. Throughout this Proces-
sion Adam energized by the spirit of the Divine Psyche
rendered an instinctive, undeliberated obedience. But the
son has not only the inner energizings of the Divine Psychical
spirit of his regenerate father, but he also has in Adam the
outer, present, living, personalized will of God to him. The
son cannot but instinctively obey his parents. If the son's
educational evolution is aborted it can be the result only of
Adam's failure faithfully to discharge his parental functions.
But Adam's character is confirmed in holiness, else his eternal
well being might twice be put in jeopardy. Again because
regenerate, created anew in the image of the Divine Psyche,
Adam possesses that parental affection for his son that fitly
symbolizes the love of the Divine Psyche toward him, which
in turn symbolizes the love of God toward His eternally
begotten Son. We conclude then that the educational
Procession can not possibly be abrupted. The Human
Reproductival Psychosis is a circle of four equal arcs and the
parent that abrupts the Procession at any point of any quad-
rant commits in the sight of God a most heinously sinful abor-
tion — and perhaps, probably, the later the abruption the
more heinously sinful the act — at least in its objective con-
sequences. The son of Adam therefore infallibly passes
through the First Psychosic Procession and in this Procession
inverts his psychical being as in the Gestational Procession
he inverted his somatical being (existence). At birth his
highest Psychical order of being is the lowest and the lowest
the highest ; and so of the intermediate orders. The new-born
psyche in his parentally energized self-evolution gradually
turns his inside out until in the completion of the Procession
he enthrones his highest Psychical order of being over his

76 THE PHILOSOPHY OF CHRISTIANITY.

regularly descending orders and all over his soma. This is
a Psycho-Gestational Procession and completes itself in an
act of Psychical Parturition, after which he becomes a free,
voluntary actor. He has become conscious of himself as a
free moral Agent and of Adam's rightful authority over him.
The son is now duly prepared to be led through the Moral
Psychosis.

(9) The Moral Procession (from the parental side the
Legal Procession). x\dam, looking forward, has gradually
prepared his son for free voluntary action, so that now when
he lays on the self-conscious son the obligation of filial obe-
dience no crisis is brought on. Will not the son freely and
unhesitatingly accept Adam that he should rule over him and
that without even a conscious self-negation.'' Yes, for the
son's instinctive response to the loving, self-negating ministry
of his parents has developed, in ever increasing measure, an
answering filial affection for them. The sense of duty has
been transfigured into a constraining love. The son is not
regenerated except as his father receives a higher regenera-
tion. But the Divine Psychical spirit of Adam dwells in the
self-conscious self-surrendered son ; or the self-conscious son
dwells consciously in the Divine Psychical womb of Adam.
And here is a miracle ; a self-conscious life within a self-
conscious life and the lower life perfectly free, yet thinking
the thought, willing the will, and reciprocating the love of
the higher or enveloping life. So the son's life here is a moral
gestational Procession. And as the physical foetus dwells
in the physical womb, its self-activities being set free and sus
tained by the corresponding self-activities of the mother,
even so the self-conscious son dwelling foetus-like in the Divine
Psychical womb of Adam has his moral self-evolution infalli-
bly set free and sustained by corresponding self-activities
of Adam's enveloping Divine Psychical being.

(10) This Moral Procession concerns itself (in its later
stages) with the incarnation of human thought, feeling and
will in Nature which involves the forward carriage of Nature

THE PHILOSOPHY OF CHRISTIANITY. 77

toward its final perfection. The Divine Psyche's thought was
embodied (realized) in Nature; the Human Psyche's thought
is embodied in the extension of Nature. Or the Divine Psyche
created Nature; the Human Psyche Procreates Nature.
Under the providential guidance and tuition of Adam and in
his communicated strength, the son (his immediate offspring)
begins the development of arts, sciences, institutions, litera-
ture and philosophy. Thus Adam and his offspring collabo-
rate in the superimposition of a quasi Psychical World upon
the Natural. And in this objective achievement the human
Agents actualize in themselves a corresponding inner Psychi-
cal World. This great commission is not accomplished by
Adam and his immediate offspring alone, but the successive
generations are called as they arise into active co-operation in
the work. Thus civilization, as a great snowball, the army of
workers re-enforced by an ever enlarging number of acces-
sions, increases as it is rolled down upon the succeeding gener-
ations. The motive actuating the freely confederated army is
twofold : ( 1 ) Obedience unto Adam ; (2) a benevolent desire to
enlarge the being of the successive generations of offspring.
And the "Desire" is reinforced by a sense of obligation to pre-
ceding generations for the dual benefit received at their hands
— an objective civilization and the subjective potentiality to
appropriate it and to transmit it enhanced to the next genera-
tion. In this Procession the moral nature of the offspring
is evolved and confirmed. This Gestational Procession com-
pletes itself in the act of moral Parturition; the son is now
vouchsafed a vision of the Son of God — and the vision is not
without definite content; for the Pneumatically transformed
Son of God is symboled forth in Adam. The son of Adam,
his moral nature having been thoroughly evolved in his pas-
sage through the Moral Psychosic Procession, is infallibly
fortified against temptation. The Son (immediate offspring)
morally reinforced from within and divinely inspired from
without infallibly achieves a triumphant passage through the
Ethical Procession. The Ethical Psychosis here involved

78 THE PHILOSOPHY OF CHRISTIANITY.

naught but the son's free acceptance of Adam his earthly
father as the divinely appointed vicegerent of his heavenly
Father. Heart and conscience readily validated the Divine
Command ; and the impeccable son yields himself to the vice-
gerency of Adam. This synchronously complete the earthly
ministry of Adam and the merely human Psychical Pro-
cessions of his immediate offspring.

(11) God, therefore, through the mediation of His eternally
begotten Son, communicates in the Subjective Progression
Pneumatical Being to Adam, in the first Objective Progres-
sion, Divine Psychical being to Adam's immediate offspring —
and in the second objective Progression, human Psychical
being to the Earth. The Pontal Pneumaticosis unites the
co-products as soul with body ; or, more properly, it maritally
conjugates the co-products. For this differentiates the union
of Regeneratival co-products from that of Generatival
co-products. In Progeneration, however, both kinds of union
are to be found. The union of the Positive and Negative ele-
ments of the two respective realms of being are maritally con-
jugated in the proximate products or embryos, while the
union of the two embryos with each other and then with the
ovum is a psycho-somatical Conjugation. Adam's union then
in the Pontal Procession with his regenerate offspring and
both with the regenerate Earth is marital rather than psycho-
somatical. And the Adamic Church is the Bride rather than
the Body of her Ascended Lord. And yet since the tie that
binds Adam's Church to him is his Pneumatical Spirit who
unites by indwelling, the church may be safely thouglit of as
Adam's body. And it may be argued that, as the uncorrupted
body is utterly obedient to the undepraved and regenerate soul
it incarnates, so the Adamic Church indwelt of the spirit of
her Ascended Lord will impeccably fulfill the mission He
devolves upon her. Or, again looking at the relation between
Pneumatically transformed Adam and his regenerate off-
spring as still that of parent to son, though not precisely
exact — the impeccability of the Church may be corrobora-

THE PHILOSOPHY OF CHRISTIANITY. 79

tively established. If the Spirit of the Ascended Adam
dwells energetically in his regenerate offspring, the church
must dwell co-operatively in the Pneumatical womb of her
ascended Lord; and the co-operation of the church, though
utterly free, is at the same time necessitated and that by
Eternal Law.

(12) The Mission of the Church is to complete the divinely
devolved Mission, "Be fruitful and multiply and replenish the
earth; and subdue it." The Church's missional Procession
will fall therefore into so many successive Reproductival Pro-
cessions as there are potential generations (less One) to be
actualized and so many parallel Reproductival Processions in
any generation as sexually paired (married) couples.

(13) So much for the first part of the Church's Mission —
the Great Reproductival Procession — but how is the "Subdu-
ing of the Earth," or the Procession of Nature to be accom-
plished? Synchronously and incidentally. As Adam Pneu-
matically dwells in the Church energetically setting free her
responsive self-activities, so the Church Divinely Psychically
dwells in the human Psychically regenerate Earth, energet-
ically setting free her responsive self-activities in such a man-
ner as that all things work together for the good of the
Church. That is the Divine Psychical Spirit of the Church
works in the Earth's human Psyche to co-operate with the
Church in such fashion as to assure her physical and mental
conquest of Nature. But the Church's conquest of Nature is
conditioned on her continuously free responses to the ener-
getical promptings of the spirit of her Ascended Lord. The
church, therefore, as an organism of free membral organs
mediatorially achieves Adam's dominion over the Earth.
When, therefore, the Great Procession of the Reproductival
Processions of the Church completes itself, Nature's human
Psyche will simultaneously have completed its reciprocal Pro-
cessions. God, through the mediation of the Ascended Adam,
will, in the subjective Progression, communicate Pneumatical
Being to the Church and Divine Psychical being to the Earth.

7-PC

80 THE PHILOSOPHY OF CHRISTIANITY.

And the Pontal Pneumaticosis will unite Divinely Psychically
regenerated Nature with the Pneumatically transformed
Church as body with soul. This the end. But every end
is a New Beginning. Shall Regenerate Nature united as body
with the Church maintain eternally a merely statical Estate.?
That is unthinkable. Then must the Church also merely main-
tain her achieved Estate, which is at least equally inconceiv-
able. No, Nature incarnating the Divine Psyche must, after
the manner of the Divine Psychical Adam, reproduce itself in
another or a New World, and that in yet another, and so on
through all eternity. The eternally begotten Son of God
alone could have created Nature and generated the original
Man ; but is not the unshared prerogative of the Divine Psy-
chical being communicated to Nature to enable her to pro-
create a New Nature and progenerate a New Man.?

THE ESTATES OF BEING AND OF SELF-CON-
SCIOUSNESS.

1. Each Realm of Being attains a higher estate for each
of the ascending Processions achieved. And the rising
Estates register corresponding Evolutional modifications in
the self-Consciousness of the Agent. Real self-consciousness
is the possible achievement of Pneumatical Being alone, abso-
lute self-consciousness is the exclusive distinction of God
alone and is achieved in its primal Estate as the product of
the First Pneumaticosic Procession wherein He becomes con-
scious of himself as self-differentiated into conjugal subjec-
tive-objective Being.

Every Estate of self-consciousness is conditioned on the
Agent's cognition of his relationship to some person or
creature (or both). The Divine Psyche achieves in the First
Procession real unalienable but not absolute self-conscious-
ness. He becomes in this Procession conscious of himself as
sustaining a relationship on the one hand to the transcendent
God and on the other hand to Nature, his creature. Self-

THE PHILOSOPHY OF CHRISTIANITY. 81

consciousness below the absolute, is moral self-orientation;
and all Estates, even of human self-consciousness, have as
their supreme end self-orientation with respect to God. Self-
consciousness then in an}'^ generated or progenerated being
advances in reality with the Agent's subjective achievement
of increasingly essential being.

2. (1) The Primal Estate of God, the absolute Pneuma,
is pure insidedness, absolute subjectivity, or extraneously
unconditioned consciousness.

(2) Through the First Pneumaticosic Procession, God
raises Himself by absolute self-evolution into the second or
self-conscious estate of Pneumatical Being, He becomes con-
scious of himself as self-differentiated into conjugal subjec-
tive-objective pneumatical Being.

(3) Out of this Estate God arises by absolute self-evolution
(as He generates His Eternally begotten Son, the Divine
Psyche) into the Third Estate of Being, characterized by the
consciousness of Himself as the generator of the Divine
Psyche.

(4) God arises out of the Third Estate through His inspi-
ration and providential guidance of His Son in his instinc-
tively obedient passage through the First or Creatival Psy-
chosic Procession into the Fourth Estate of Being — charac-
terized by His consciousness of Himself as rightful Lord over
His Son, and over His creature. Nature.

(5) God in the exercise of His rightful parental authority
devolves on the Son the filial obligation of obedience, "Let us
make man in our own image, after our likeness," and He
therein achieves the Fifth Estate of Being and its allied Estate
of self-consciousness. He actualizes in consciousness His
primacy in the Godhead.

(6) God energetically guides His obedient son in his gen-
eration of Adam. Communicating Pneumatical Being to
Him ; and therein achieved a higher estate of the Divine trin-
ity and the self-consciousness attendant thereon.

82 THE PHILOSOPHY OF CHRISTIyiNITY.

(7) God now energetically inspires His Pneumatically
transformed Son as he providentially guides instinctively
obedient Adam through the First human Psychosis Proces-
sion ; the Son therein achieves Pneumatical self-consciousness.
God is self-differentiated into three persons — the Father, the
Son and the Holy Spirit — and self-integrated into one God.
Does tliis mark the final achievable Estate of the Divine
Being? The limit of God's exaltation? Certainly the objec-
tive ground of His exaltation is not to be limited to the Crea-
tion of this world. And if it be granted, as of logical neces-
sity it must, that the extension of the objective ground pre-
supposes the corresponding subjective exaltation we must
conclude that there can be no end to the advancing estates
achievable in the Divine Being.

THE ESTATES OF THE DIVINE PSYCHE.

3. ( 1 ) The primal Estate of the Divine Psyche is conscious
being.

(2) Out of this estate the Divine Psyche rises by divinely
energized self-evolution into the second or self-conscious
estate.

(3) He now freely subjects himself to the Will of God and
generates Adam, thereby enthroning Conscience. Because of
his obedience Pneumatical being of the primal estate is
implanted in him. And the Third Estate of Divine Psychical
being and the First Estate of Pneumatical Being are achieved.

(4) The Regenerate Divine Psyche providentially guides
and energizes (through the medium of his Divine Psychical
being) Adam in his passage through the First Human Psy-
chosic Procession. And the Son of God therein achieves (at
the same time) the second or self-conscious pneumatical and
the Fourth Estate of Divine Psychical being.

(5) Out of this Estate the Divine Psyche rises (by the
revelation of himself to Adam as the will of God with respect
to the trinal man) into the third estate of pneumatical Being

THE PHILOSOPHY OF CHRISTIANITY. 83

and the Fifth Estate of Divine Psychical Being. He here
leads Adam through the Ethical Psychosis. His command
(on its positive side) is, "Let us progenerate the human Son in
our image, after our likeness." Adam obeyed by Negating
the forbidden alternative.

(6) The Regenerate Divine Psyche communicates Divine
Psychical Being to Adam, human Psychical being to Eve and
human animistic being to the Earth ; and therein achieved the
Fourth Estate of Pneumatical Being and the Sixth Estate of
Divine Psychical being.

(7) The transformed Divine Psyche energizes Adam's
Reproductival Psychosis and achieves the Fifth Estate of
Pneumatical Being and the Seventh and final Estate of Divine
Psychical being.

(8) The Pneumatically transformed Divine Psyche com-
municates Pneumatical Being to Adam and Eve, Divine Psy-
chical being to Adam's immediate offspring, and generic
human Psychical being to the Earth ; and therein achieved
the Sixth Estate of Filial Pneumatical Being.

(9) The Pneumatically transformed Divine Psyche ener-
gizes Adam in First Pneumaticosic Procession and therein
achieves his Seventh and provisionally final estate of Pneu-
matical Being.

THE ADVANCING ESTATES AND REALMS OF

ADAM'S BEING.

4. (1) The Primal Estate of Adam is Conscious human
Psychical Being.

(2) From this Estate Adam divinely energized passes up
through the first Psychosic Procession into the Second or
Self-Conscious Estate.

(3-1) Adam enters and passes through the Ethical Psy-
chosis and thereby achieves the Third Estate of human Psy-
chical being; and because of his obedience Divine Psychical
being of the primal Estate is imparted to him. That is,

84 THE PHILOSOPHY OF CHRISTIANITY.

Divine Psychical being of the primal Estate is embodied in
human Psychical being of the Third Estate.

(•i-2) Adam divinely energized achieves the Second or
self-conscious Estate of Divine Psychical being; and his
human Psychical body responsively energizing rises as it is
raised into the Fourth Estate of Human Psychical being.

(5-3) In the Progeneration of his immediate offspring he
achieves the Fifth Estate of Human Psychical being and the
Third Estate of Divine Psychical being.

(6-4) As Adam providentially and energetically guides
his offspring through the self-evolutional (mental-moral)
Procession he achieves the Sixth estate of human Psychical
being and the Fourth Estate of Divine Ps^^chical Being.

7-5-1. Adam now devolves upon his morally confirmed off-
spring the obligation to accept him as the vicegerent of the
Divine Psyche, whom he symbolizes ; and his impeccable
offspring acknowledge him to be their Lord. Adam therein
achieved the Seventh Estate of human Psychical being, the
Fifth Estate of Divine Psychical being, and He is Pneu-
matically regenerated.

ADAM'S POST ASCENSION MINISTRY.

5. (5-1) The Primal Estate of Pneumatically regenerated
Adam is Conscious Pneumatical Being implanted in Divine
Psychical being of the Fifth Estate.

(6-2) Adam ascends up on high and therein achieves the
second or self-conscious Estate of Pneumatical Being and the
Sixth Estate of Divine Psychical being.

(7-3) As Adam energetically guides his Church, he
achieves the Third Estate of Pneumatical Being and the
Seventh Estate of Divine Psychical being.

(4) Adam through the mediation of his church communi-
cates Divine Psychical being to the morally confirmed off-
spring as they arise and accept his vicegerency ; and therein
achieves the Fourth Estate of Pneumatical Being.

THE PHILOSOPHY OF CHRISTIANITY. 85

5. Adam communicates to his Church on the completion of
its mission Pneumatical Being and to Nature Divine Psychical
being; and therein achieves the Fifth Estate of Pneumatical
Being.

THE ADVANCING ESTATES AND REALMS OF
ADAM'S REGENERATE SON, THE CHURCH.

6. Adam's Son (immediate offspring) is regenerated on
the free subjection of himself to the Will of God and is therein
raised into the body and bride of the Ascended Adam. The
Church of Adam is Instituted and as such is indwelt of the
Spirit of her ascended Lord. The Church is constituent of
free individual members, or organs ; and is therefore an organ-
ism whose integrity or solidarity is secured by the ever
indwelling and energizing Holy Spirit proceeding from the
Father through the Pneumatically transformed Adam. Now
man is a triune being. Therefore every individual member of
the Church is in posse a member of an inferior human trinity.
If we conceive Adam's immediate offspring to have been but
one man and one woman, they (regenerated) constituted the
original church whose simple mission it was to reproduce
themselves in offspring. Following in the footsteps of Adam,
they would have progenerated offspring, providentially
guided them through the First Psychosic Procession, ener-
gized their moral development, revealed themselves to them as
a symbol of their common ascended Lord and on their self-
subjection to him, mediated to them the regenerating energy
of the indwelling Holy Spirit. The original Church would
thus have reproduced itself. It would then in like manner
reproduce itself (at one remove) in the next succeeding gen-
eration ; and so on to the last. The mission of the Church in
this Dispensation would then express itself in a Great Pro-
cession of Reproductival Processions on the completion of
which the Church would be Pneumatically and Nature Divine-
Psychically regenerated. Adam delivers up his mediatorial

86 THE PHILOSOPHY OF CHRISTIANITY.

office and God Himself dwells in the Church; and regenerate
Nature is united with the Pneumatically transformed Church
as body with soul. This the Palingenesis — the end; but
every end is a new beginning. The regenerate church indwelt
of God achieves Pneumatical Self-Conscious as it energizes
Nature's First Divine Ps^^chosic Procession. In this Psycho-
sic Procession Nature's Divine Psyche achieves in the sub-
jective Progression self-consciousness and in the objective
Progression the Procreation of his existential bod}' in a new-
Nature (Cosmos). The Church admitted into the eternal
counsels of God delivers the Divine Command to Nature's
self-conscious Divine Psyche, "Let us make Man in our own
image, after our likeness." Nature's Divine Psyche freely
obeys; and in the subjective Progression Progenerates a New
human psyche, and in the objective Progression progenerates
the corresponding human body. And soul and body are
united in a new man, the father of a new race. And the
obedient Divine Ps^'che is Pneumatically regenerated. And
so the great Procession continues to its completion to repeat
the steps taken by our own world in its great Procession.

THE ADAMIC SOMA.

7. The Soma of Adam does not belong to the second realm
of existence as does the creature Nature but to the Third.
Adam's Soma existentially transcends Nature b}' one realm;
it is Nature reduced to a microcosm and transformed by the
involution of a higher or human element into it. It will be
recalled that Adam's soul and body were respectively gen-
erated in the subjective and objective Progressions of the
Second Divine Psj^chosic Procession. They were therefore
co-ordinate Products — the subjective product being one realm
higher than the objective. They were counterparts the one
of the other. The Soma was produced by the downward
metamorphosis of the soul (or psyche) ; or the soul by the
upward matamorphosis of the body. Of course it is under-
stood that the Divine Psychosic Procession originated in the

THE PHILOSOPHY OF CHRISTIANITY. 87

subjective Progression and consequently the soul was not
prepared for the body but the body for the soul. The
Adamic soul and body though separated by a realm have a
one to one correspondence; the soma is the objective side
(outside) of the soul; and embraces just so many orders
of existence as the Psyche orders of being. The soma was
made to measure and exactly fits the soul. In the completion
of the Pontal Procession the soma is not wrapped as a carnal
vestment about the Psyche, but united without fusion (order
for order) with it — as outside with inside. The soul and
body of Adam constitute the individual man and cannot
therefore be normally separated; but on the contrary the
soma is to be raised from realm to realm as the soul ascends
towards its maker. The functions of the soma can be
reflected adequately only in terms of its relations to Nature.
It will readily be recalled that Nature is the orderly product
of the objective Progression of the First Divine Psychosic
Procession; in the co-ordinate subjective Progression the
Divine Psyche rises through the six orders of self-cognition —
from self-intuition to self-reciproception (inclusive). This
inner orderly progression of thinking or cognizing the self
has its outer or objective progression in the creation of
Nature. Now the Divine Psyche in his Primal estate is
Conscious Divine Psychical Being and therefore must in order
to achieve self-conscious differentiate himself into conjugal
subjective-objective Divine Psychical Being. There was
involved in him by Divine generation the sex-distinction (in
potence), of his Pneumatical Parents; and this sex-potence is
actualized in the First Divine Psychosic Procession — which
is a self-evolutional or a self-inversional Procession, culmi-
nating in an adolescent and moral self-consciousness. The
conscious orderly inner realization of self has its outer coun-
terpart in the orderly creation of Nature; but since this
conscious realization of the self is predicated on the orderly
cognition of self. Nature may be defined as the ordered expres-
sion of the Divine Psychical mind (thought, feeling and will).

88 THE PHILOSOPHY OF CHRISTIANITY.

In tlic Divine Psyche's generation of the human soma, Nature
is lifted into the Third Realm of existence; and united with
human psychical being, or with Pneumatical Being lowered to
the Third realm. The soma is at once the human psyche
metamorphosed downward and Nature upwardly matamor-
phosed and is therefore the mediator between the two. But
all mediation involves a Procession ; and therefore the Soma-
ticosis mediates between the human Psychosis and the Cos-
micosis. Which Procession, the higher or the lower, the
Psychical or the Somatical, originates or superinduces the
other.? Obviously the latter. The Psyche is shut up within
its carnal self; it turns its outside to Nature; and therefore
can hold no communication with the cosmos except through its
physical organs.

If Adam through his Somatical side is energized by and
energizes the Cosmicosis, he is on his Psychical side immedi-
ately energized by the Divine Psyche; and he therefore
becomes increasingly conscious that Nature is the word of
God to man — which fruits on the completion of his First
Psychosic Procession in his thorough preparation to intuit,
behold and commune with God as self-revealed in His eter-
nally begotten Son. In self-subjection to the will of God
Adam Negates the Desire provoked from below and therein
achieves complete dominion over his soma. He is Divine
Psychically, Eve human Psychically, and Nature human ani-
mistically regenerated. Adam actualizes his Divine Psychical
being as he completely reproduces himself in his Son (imme-
diate offspring), and this Great Procession transforms his
human Psychical being into Divine Psychical being and his
Soma into human Psychical being. His Pneumatical Regen-
eration transforms Adam's Divine Psychical being into Pneu-
matical Being, and his human Psychical into Divine Psychical
being and Adam is translated into the presence of God, whence
he completes his ministry to the Church on Earth as herein-
before set forth.

PART IV.

CHRISTIANITY THE PROGRESSIVE EX-
PRESSION OF ETERNAL LAW.

"Unto the woman He said, I will greatly multiply thy sor-
row and thy conception ; in sorrow thou shalt bring forth
children; and thou shalt be subject to thy husband, and he
shall rule over thee." "And unto Adam He said, Because
thou hast hearkened to the voice of thy wife, and has eaten
of the tree, of which I commanded thee, saying. Thou shalt
not eat of it ; cursed is the ground for thy sake ; in sorrow
shalt thou eat of it all the days of thy life."

1. The utter lack of conformity of the above theorized
History of Man, based on the Hypothesis of Adam's loyal
passage through the Ethical Psychosis, with his actual his-
tory, abundantly establishes the "Fall of Adam," as an indis-
putable fact ; and therein corroborates the Bible account.
We might well afford to rest our case here. But Sin is the
foundational fact of Christianity ; for if there were no real
Fall, there was then no necessity for the incarnation of the
Son of God in the Son of Man, and Christianity is reduced to
naught but a beautiful though eviscerated system of morals.
Therefore we shall not omit to theorize or rationalize sin and
its entrance into the world. This our scheme of thouffht
enables us to do with all the cogency of a mathematical dem-
onstration. Let us first review in relation to each other the
methods of Generation and Progeneration, of creation and
procreation — that we may the more readily see the Fall of
Adam in its Psychosic Procession.

2. To Distinguish Generation from Progeneration. God,
the Self-conscious Pneuma, generates the Divine Psyche and
the Divine Psyche generates the Human or Adamic Psyche;
and Regenerate Adam Progenerates his human Psychical
Son. The Generational Process is analytical, or projec-
tional, and conforms in mode with the second step of the

90 THE PHILOSOPHY OF CHRISTIANITY.

Antithetical Procession ; the Progenerational Process is like-
wise analytical, or projectional, but conforms in mode with
the Diathetical Procession. The same relation holds of the
respective Synthetical steps. In the lowering of His Being
in the Divine Psyche, God, the self-conscious Pneuma, by
self-evolution differentiates Himself into potential Filial
objective Being and into potential parental subjective Being,
and projects the potential Filial objective Being down to and
through the First Focal point (zero) a distance equal to that
of the antefocal process. In the passage through the Focal
Point the Projected objective Being empties itself of the last
vestige of Pneumatical Being and a new and lower realm of
Being is generated, namely, the Divine Psychical. In like
manner the self-conscious Divine Psyche generates the third
and lowest Realm of Being — the Adamic Psyche.

3. Now regenerate Adam, Divine Psychically self-conscious,
can only project his potential human Psychical offspring
down to Focal Point (zero) ; that is, he is able merely to
reduce his human Psychical being to an unconscious embryo ;
he cannot project it below the Focal Point and therein gen-
erate a Fourth Realm of Being. Adam merely multiplies
his human Psychical being in his offspring. Creation and
Procreation are discriminated by the same differentiating
principle. The Divine Psyche raises the Absolute Naught
up to the Focal Point (zero), creating space; and up through
the Focal Point, progressively creating the rising orders of
Nature. Next the Divine Psyche, now self-conscious and
^therefore an Ethical Agent, obediently raises Nature up to
the Focal Point (zero), thereby reducing it to an embryo;
and up through the Focal Point to its necessary limit therein
progressively creating the Adamic Soma — the microcosm
sublimated or transformed. Existence raised to the Third
Realm meets Being lowered to the Third Realm ; and the two
co-products are united as soul and body, as inside and out-
side, as subjective and objective, the body as the perfect
counterpart of the Soul. Now Adam can reduce his body

THE PHILOSOPHY OF CHRISTIANITY. 91

merely to the Focal Point (zero), therein reducing it to a
somatical Embryo ; he cannot by any means pass this embryo
up through the Focal Point into a Fourth Realm of Exist-
ence ; for the Diathetical Procession has no Focal Point, the
zero being the extreme limit of the Projection.

4. It is to be noted that the Projectival Procession is the
exact measure of its Complementary Procession ; for the
Synthetical Procession embraces and reunites the terminal
products of the Analysis. The Synthetical Procession,
when both subject and object are reciprocal Agents, may be
designated by different terms, as we may wish to place the
emphasis now on the subject, now on the object. When we
would put the emphasis on the subject or initiator of the
Analytical step the Procession may be distinguished as Pro-
jectival; when on the object, as the centrifugal Procession.
When in the Synthetical step the emphasis is to be placed
on the subject or initiator Avho seeks to recover or retrieve
the projected being, the Procession may be distinguished as
the Recuperatival ; when on the object-agent, as the Cen-
tripetal.

5. If then the Projectival Procession measures exactly
the Reach of the Recuperatival Procession could God have
through the sole mediation of His Eternally begotten Son,
the Divine Psyche, recovered to Himself fallen Adam? To
answer this, we must clearly see what Adam's fall involved.
Adam was duly prepared for entrance into the Ethical Psy-
chosis by his instinctively obedient Passage through the
First Psychosic Procession, wherein he achieved not only
self-consciousness, but also the evolution of himself into a
moral estate characterized by the presence and active agency
of all the simple virtues. His fall of logical necessity
involved the antithetical Negation. That is, in Falling
Adam not only passed his moral nature down to the Ethical
Focal Point or zero (the embryonical estate), but down
through the Focal Point to an immoral Estate, the anti-
thesis or opposite of that whence he fell. In descending to

92 THE PHILOSOPHY OF CHRISTIANITY.

the moral Focal Point he recovered morally his primal Pro-
jectiA'al Estate, but with an opposite Ethical potentiality;
and in passing through and below zero the simple virtuous
estates are transformed into Evil Estates. He is thus an
entire Procession below his Projectival Estate. The Divine
Psyche mediating the Pneumaticosic Recuperatival Proces-
sion is too short by one entire Procession to reach fallen man.
God must by the Eternal Laws of His own Being lengthen
His Recuperatival Procession by the addition of a perfect,
sinless human Ps^^chosic Procession. This can be legiti-
mately accomplished in the incarnation of the Son of God,
the Divine Psyche, in a sinless, holy "second Adam" — the
Moral Man, the Genus Homo.

6. Adam's sin consisted in his wilful, premature entrance
into the Reproductival Psychosis, which entailed three penal
consequences: (1) His own death; (2) the death of his off-
spring, and (3) the ruin of Nature.

7. In yielding to, instead of normally negating, the sexual
"Desire of the Soma," he abnormally lowered in himself his
divinely generated being and subordinated it under the
anima, or living principle of his soma, and thereby shut out
God from his vision. Because Adam alienated himself from
God, God exiled him from communion and fellowship with
himself. Under no circumstances or conditions are the
judgments of God capricious or arbitrary; on the contrary
they are always founded upon the eternally necessary prin-
ciples of absolute truth and righteousness.

8. But how was his unborn offspring involved in the neces-
sary penalty consequent on his forbidden and premature
entrance into the Reproductival Psychosis.? Being had
reached in Psychical Adam the lowest normally possible
realm. It has been demonstrated that the descending scale
of Being and the ascending scale of Existence had met and
united without fusion in Adam ; and that Adam did not pos-
sess, without regeneration, the power to utter or project his
generated psychical being, in its unbroken entirely, in off-

THE PHILOSOPHY OF CHRISTIANITY. 93

spring. The premature begetting of offspring, therefore
involved on his part some kind of fissional process of psychical
propagation. In leaving himself poorer it progressively
impoverished his offspring to the remotest generation — in
respect both of the soul and the body.

9. The ruin of the Natural World followed for this reason.
Adam's wilful subordination of his psychical being under the
vital principle of his soma enthroned the latter. But the
raising of the Soma to full participation in the immortality
of the regenerated Psyche was conditioned on its complete
subordination under the psychical being of Adam. In con-
sequence of the fall of Adam, the Soma and the subjected
Psyche found their Common Life in the Natural World.
This resulted in the hypostasis of the Natural World; and
Adam became a Godless sensualist. But the Divine Psyche
in the generation of Adam placed man between himself and
Nature. Adam was thus raised into the mediator between
the Divine Psyche and Nature. Now Nature was destined
to be transcendentally raised into the highest realm of Being
through the freely obedient mediation of Man. Adam's
moral defection abrupted the destined elevation of Nature
into the next higher realm; and man became an insulator
instead of a mediator between the Divine Psyche in his
transcendental energizings and Nature. Without tran-
scendental attraction and active co-agency Nature became
top heavy, fell with Adam and devolution and disintegration
set in. Thus the total collapse of Man and of Nature
impended. But for the Divine intervention eternally
decreed Nature would have reduced itself to the absolute
Naught.

10. And herein lies the one theory of the existence of evil
in the world. Nature whether as the mere creature or as
sublimated and epitomized in the Adamic Soma is not only
innocent of an inherent principle of levitation but possesses
the opposite or contrary principle of gravitation toward the
absolute Naught, whence it sprang. And the strength of

94 THE PHILOSOPHY OF CHRISTIANITY.

this devolutional principle is proportional to the height of
the realm of existence it has attained. The peccability of
Adam lay in his soma. In Adam's original sinless estate
there was enfolded in his somatic constitution the possibility
'of sin. That is, Adam's liability to sin lay in his flesh. And
this seems to be the Doctrine of the Apostle Paul. A doc-
trine which in no wise involves the Divine responsibility for
the presence of evil in the \k orld ; on Adam alone rests that
responsibility. For Good and Evil have Normal Processional
analogues in physical levitation and gravitation. The latent
tendency of all physical bodies to fall toward the earth, back
into mere matter, is divinely implanted in Nature only to be
overcome or negated. The tree grows, the bird flies, man
stands or walks by overcoming his gravitation toward the
earth. So in the benevolent plan of God Adam was dowered
with the psychical principle of Levitation, inherent in each
realm of lowered being, toward his divine source. Thus
arose the conflict between the flesh and the soul which condi-
tioned the Ethical Psychosis. And as "being" of any realm
is stronger than "existence" of any realm Adam was under
no necessity to yield to the "Desire of the Flesh." The prin-
ciple of evil inherently latent in the soma existed but to be
negated; and Adam had the divinely given ability to win the
victory over his existential nature. God therefore in no real
sense bears the responsibility for the actual existence of evil
in the world. Adam deliberately, and with full knowledge of
its consequences to himself at the least, chose to introduce it
into this wonderfully beautiful world, the very work of the
Divine hand.

11. Man lowered his being in the Fall, and subordinated
his psychical to his somatical Reproductival organismic sys-
tem ; thus alienating himself from God. There lay in fallen
man no power of self-restoration. And God could not
because of His immaculate holiness save man in his sin. If
man therefore is to be saved, he is to be saved from sin ; and
that involves the great central truth of the Gospel, namely,

THE PHILOSOPHY OF CHRISTIANITY. 95

that the mode or manner of man's salvation must faithfully
express the Divine Moral Character; else God would be self-
involved in sin. Thus we find the burden of the Apostle Paul
in his letter to the Romans to be the vindication of the right-
eousness of God's plan of salvation through "Faith on Jesus
Christ."

12. The Bible Doctrine of sin may be brought into bolder
relief by the rational exposure of the fallacies that lie con-
cealed in the several worldly conceptions (or rather miscon-
ceptions) of sin. Now it is well to note that the Bible Doc-
trine of sin has been reflected above and rationally established,
notwithstanding the somewhat prevalent theological Dictum
that "to rationalize sin is to justify it." God in his won-
drous Providence has permitted scepticism in all its forms
and disguises to thrive for a time that the Church may be
provoked to the most strenuous efforts to overcome all such
heretical teachings. As witness the occasional causes that
called forth the impregnable fortress of Truth, the Pauline
Theology.

13. There are three worldly Conceptions of Sin, that may
somewhat Arbitrarily be distinguished as : ( 1 ) The Bald
Evolutional Doctrine of Sin; (2) the Deprivatal Doctrine
of Sin; and (3) the Pantheistical Doctrine of Sin. These,
it is believed, comprehend all the Theories of sin thus far
advanced by the sin-blinded mind of fallen man. They will
now be considered in order and logically disposed of.

14. The Evolutional Doctrine of Sin. The bald Evolu-
tionalist holds, of course, that man is the highest product of
extraneously unaided evolution. Man as an individual, or
as the genus, is at any given stage, as good as he can be.
Man may be in his ascending stages good, better, best; or
retrogressively he may descend the ascended scale but cannot
fall below the lowest rung. There is, in the thought of the
evolutionist, no proper descending scale — no bad (ill or
evil), worse, worst. Now this Doctrine of Sin — if a doc-
trine that denies the possibility of human sin can be fitly

8-PC

96 THE PHILOSOPHY OF CHRISTIANITY.

so distinguished — is the logical consequence of the
evolutional theory of creation. The protagonist of this
hypothesis postulates, without logical authorization or con-
sistence, a Primordial Protoplasmic life. The burden rests
on him to justify in reason his postulate. This he cannot
do. And furthermore the theory advanced in these pages of
creation and of human generation stands, it is confidently
believed, irrefutably grounded in enlightened human reason,
and unequivocally confirmed by the Bible account. There-
fore the evolutional doctrine of sin falls with the evolutional
hypothesis on which it is grounded.

15. The Second, or Privatal, Doctrine of Sin has not even
a quasi rational principle to rest on. It posits the relation
between good and evil to be that between heat and cold,
abstractly considered. From this viewpoint cold is but the
partial or total absence of heat. The total absence of good
in any person would reduce his moral life down to but not
possibly below zero. By consequence no greater punishment
than annihilation could overtake the most contumacious
sinner. Furthermore this theory involves, in the case of the
election of the lesser of two goods, the validation of the lesser
good without taking into the account the immoral rejection
of the higher good. No possible answer could be offered to
this objection that would not implicate the practical denial
of the freedom of the human will and the non-existence of the
human conscience. Again, the analogy is false and the con-
clusion fallacious. A subjective and an objective process
are not thus comparable. Heat and cold abstractively con-
sidered are diathetives ; but when lifted into the subjective
realm they become antitheses or real opposites. Heat is
then above and cold below zero (the body-temperature) ; they
are now related to each other as Plus to Minus. Cold is as
real to the physical organism as heat ; and as thus subjectified
they perfectly symbolize the relation between good and evil.
The fallacy in the Privatal conception of sin is exposed and
the dangerous Doctrine effectually disposed of. But we now

THE PHILOSOPHY OF CHRISTIANITY. 97

approach the last and most insidious of the worldly Doc-
trines of Sin.

16. The Pantheistic Doctrine — held by some ministers of
the gospel, disguised as "the Fall upward," "the Ethical
Birth of the human Race," or the "evolution of the human
conscience." This Doctrine avowedly conceives Evil as
the opposite of Good ; and thus far coincides with the Bible
Doctrine. The pantheist correctly holds that evil is related
to good as the minus to the plus ; and then falls into the
grievous error of applying subjectively the objectively scien-
tific fact that plus is the product of minus times minus.
From this false procedure he logically argues that since a
given simple quantity must pass down to and through zero to
reach the minus estate and thence up to and through zero to
attain the plus estate, so man (as individual or genus) can
achieve a Positive Righteousness only by an actual passage
down into and up from the corresponding Negative Estate;
in other words, man can embody the good only through the
actual Commission and Repudiation of Sin. Herein lies hid-
den a dangerous fallacy — the very fallacy that beguiled our
first mother in the "Garden of Eden." "And the serpent
said unto the woman, ye shall not surely die; for God doth
know that in the day that ye eat thereof; then your eyes
shall be opened ; and ye shall be as gods, knowing good and
evil." In this historic example the great Adversary veiled
himself in the serpent ; in the modern instance he disguised
himself as an angel of intellectual light in the person of per-
haps the profoundest philosopher that civilization has in its
age-long course produced. Can it possibly be without deep-
est significance that the highest reach of the sin-blinded human
mind confirms the Doctrine of the Adversary.'' He rethought
the very thought of Satan. Can man think the thought of
God without divine fellowship, or the thought of Satan with-
out Satanic fellowship.? Let us rationally expose this fallacy.
The Analogy is again false. The subjective and the objec-
tive processes are here (as in the last case) non-comparable.

98 THE PHILOSOPHY OF CHRISTIANITY.

The fallacious conclusion is reached by the failure sharply to
discriminate between the subjective and the objective opera-
tions of the human mind; between the agent and the object
on which the mental action operates. In theorizing the cir-
cular process wherein a given simple quantity is transformed
into a minus quantity and thence transformed into a plus
quantity, the self of the thinker does not objectively pass
down to and through zero into the minus estate and thence
up to and through zero into the plus estate. Let the mind
be distinguished from the soul as its function, then it may be
said that the mind in its objective process accompanies or
ideally moves the object operated on through its entire circular
process ; and thus mediates the birth of the soul into a higher
psychical estate. It has been demonstrated that in his
hypothetically successful passage through the Ethical Psy-
chosis our first parent was constrained to proceed through a
morally rational process which though of higher order was in
perfect analogy with the rational process wherein the plus-
minus genecept is achieved. Temptation overcome does not
involve guilt, but quite the contrary. Even the incarnate
Son "was tempted in all points like as we are and yet without
sin." It is the normal office of temptation to open our eyes
to the "knowledge of good and evil;" and it is the necessary
office (function) of temptation yielded to, to close the moral
eye to "the knowledge of good and evil" — to j^bort the con-
science. The Ethical Psychosis reviewed will disclose the
fact that the hypothetically obedient Adam passed himself
only in the thought-process down to and through zero, and
up to and through zero by the deliberated rejection of the
evil. The Ethical Psychosis was completed in a Parturi-
tional act. Adam was hypothetically born an ethical being
knowing good and evil, loving the good and hating the
evil. The conscience theretofore functioning implicitly was
enthroned above the will; and then and thereafter functioned
Explicitly. There was no abortion but a perfectly legitimate
Parturition — a veritable enthronement of conscience. But,

• THE PHILOSOPHY OF CHRISTIANITY. 99

as has been demonstrated, Adam yielded to the temptation ;
and therein actually passed himself as subject-object down
through the moral zero into the morally minus estate — into
an estate the moral opposite of that of the Divine Psyche.
He thus became the embodiment of evil, or evil personalized.
Evil is in essence personal as is its antithesis good. Adam
morally died in the commission of sin. He could be lifted
out of this estate of moral death only by a moral resurrection.
Could he have resurrected himself? No, for to eradicate or
extirpate sin, he must have projected it forth from his high-
est self ; this he had become unable to do even in thought, for
he knew not good and evil; evil was to him good and good
evil; he could not but project evil in his actions, and evil
objectified in conduct involves its corresponding subjective
validation. Like good evil grows by what it feeds on ; it
takes root downward as it bears its poisonous fruit upward.
The highest worldly Doctrine of Sin is thus in its order suc-
cessfully set aside as utterly untenable; and the Bible Doc-
trine, heretofore positively is herein negatively affirmed.
It is scarcely necessary to say that Christianity rests as
superstructive on the Bible Doctrine of Sin as its logical and
actual foundation. Destroy this foundation and Chris-
tianity collapses — nothing but a sublime yet exotic and
therefore impracticable system of ethics remains. And yet
there are not a few ministers of the Gospel (?) that secretely
or avowedly reject this fundamental Doctrine of the Bible,
teaching implicitly or explicitly that the sin of our first
father was a Myth, or a Fall upwards — a legitimate birth
into the moral world or a veritable and necessary self-evolu-
tion into the Ethical Life. "Cursed be he that doeth the
work of the Lord deceitfully."

100 THE PHILOSOPHY OF CHRISTIANITY.

GOD'S GRACIOUS YET BOUNDEN PROVISION FOR
THE RECOVERY OF THE LOST WORLD.

1. It has been irrefutably demonstrated that a failure on
the part of hvpothetically regenerate Adam to forestall the
abrupture at anj^ point of the Great Circular Reproductival
Procession would have been a most heinous sin against God
and his offspring.

2. Now, it is no irreverence to affirm that when God in His
wondrous Love undertook to raise the creature into sonship.
He did not overlook the adventurous or contingent features
involved in the solution of the greatest problem, that up to
this stage, could confront omnicient omnipotence, namely, the
free agency of Man. It is not irreverent even to affirm that
foreseeing Adam's possible or actual defection He was utterly
unable (legitimately) to prevent or forestall it.

3. But was not God foreseeing the Fall under moral obli-
gation to Himself but not to fallen man or to the lapsed and
unrestrained creature to make adequate provision for the
recovery of the lost world? UnquestionabW yes. But it is
not to be understood that moral obligation resting on God
in any sense involves restraint or constraint of His absolute
Freedom. Moral obligation and perfect moral freedom meet
and unite in the Divine Character and are but different
aspects of his Ethical Being.

4. But granting that God is self-bound to make an ade-
quate provision for the recovery or retrieval of the lost
world to Himself, is He able to effectuate his moral obliga-
tion? Yes, otherwise the Divine Being would be divided
against Himself ; and the unity and integrity of His Being
would be annulled, which is absurd.

5. Now are there more ways or methods than one whereby
He can make this provision? Let us show the inadequacy
of all conceivable ways but one; and then the complete ade-
quacy of that. If we fail not in this, we shall have achieved
a rational demonstration.

THE PHILOSOPHY OF CHRISTIANITY. 101

6. Now God's Processions are always Progressive and
never retrogressive. We may then conclude that He can
not again on this planet create a human Soma — that Pro-
cession having been forever transcended. The Procession at
which He has now arrived comprises three Progressions and
their respective products must be: (1) Divine Psychical
being; (2) human Psychical being, and (3) human Animistic
being (existence).

7. It is too obvious to argue that it would be morally
impossible to God to communicate Divine Psychical being to
disobedient Adam or his adult Son (involved in sin) and that
therefore He could not communicate human Psychical being
and human Animistic being respectfully to Eve and the
Earth.

8. For three all sufficient reasons, God could not have com-
municated these three descending co-products to any given
progenerated foetal life: (1) The Recuperatival Reach had
been by necessary law adjusted to communicate the Primal
or Conscious Estates of the descending realms of being
respectively to the adult man, the adult woman and the
Earth ; it could not, therefore, span the additional distance,
so to say, to the fcetal life; (2) but if this "distance" could
be spanned, the three co-products could not be united and
embodied in the foetus ; for it already embodies the lower two
realms of being — the human Psychical and the human Ani-
mistic; and (3) last the highest product could not morally
be incorporated in the foetal life because of the presence in
it of propagated sin.

9. Now suppose God could legitimately lengthen the sev-
eral co-ordinate Progressions by reducing the several
co-products or realms of being respectively and synchro-
nously down from the Primal or Conscious Estate to the
subconscious or embryonic Estates, why may not these co-
products (thus reduced) be united without fusion and embod-
ied in the unfertilized unimpregnated ovum — without doing
violence to the moral or logical laws of the Divine Being?

102 THE PHILOSOPHY OF CHRISTIANITY.

There is in its unrelated self no reason why the co-products
might not thus be embodied in a human ovum.

10. But would such an incarnation prove to be an alto-
gether Adequate Provision for the recovery of the lost world.''
No, for the being communicated in regeneration perfectly
counterparts the next lower realm (self-evolved) given in
generation. The Divine Psychical being communicated must
exactly counterpart Adam's human Psychical being, but not
that of the triune man — not that of the generic man, the Son
of Man, the Genus Homo. Now, the Son of God, the Divine
Psyche, in the totality of his being alone counterparts com-
pletely the Son of Man. Now, then, if we may be permitted
to postulate the adequate self-sacrifice of God and the freely
loyal Kenosis of the Son of God, we shall be able to rationalize
the incarnation of the Son of God in the Son of Man — one
mighty to save lost Man and the Cosmos. But is not God
limited by the laws of His own Being — by laws that He
of all beings can least afford to transgress? Yes, most
assuredly. But may there not be a higher law of Being
than we in our reflections have thus far explicated.'' Yes —
the law of Self-sacrifice, the major limit of Love, the miracle
of Grace, if you will ; and yet the crowning, the exalted com-
plement of Law that completes the infinite Fullness of the
Divine Being — the fulfilment of Law that alone can com-
plete His transcendently beautiful character, His supreme
glory.

THE INCARNATIONAL PROCESSION.
THE FORMAL PROCESS.

(1) The Thesis: The Divine Trinity in Holy Counsel
contemplating the Fall of Adam and the impending Collapse
of Creation, is Posited.

(2) The Analysis — The Posited Complex Estate is Nega-
ted: The Father through the ministry of the Holy Spirit
devolves on the Eternally Generated Son the supreme Com-

THE PHILOSOPHY OF CHRISTIANITY. 103

mission to recover the man-wrecked works of His hands.
This differentiates God into the three persons of the God-
head with respect to the several offices they are to discharge.
This an Analysis. The utterly loving and loyal Son without
Ethical deliberation actionally accepts the great Commis-
sion, which in its Godward side effects a perfect synthetical
conspiracy and on its manward side issues in three co-ordi-
nate Projectional Progressions which severally pass down
to and through their respective Primal or Conscious Estates
to their several embryonical or subconscious Estates. The
subjective product is the eternally generated Son of God
reduced to an embryo; the first objective product is the
generic human psyche reduced to an embryo ; and the second
objective is the generic human anima reduced to an embryo.
That is the subjective product is the Son of God in a sense
that hypothetically regenerate Adam was not; and the First
objective product is the Son of Man (the genus homo) in a
sense that the human Psychical Adam was not ; and the second
objective product is the generic human anima in a sense that
Adam's was not. The subjective is in embryo the Divine
Psychical Son of God in his totality of being; and the first
objective product is in embryo the Son of Man in the sense
of embracing Adam, Eve and their Son — the human race
progenerate; and the second objective product is in embryo
the generic human anima in the sense of embracing the living
somatic principles of the first man and woman and their
offspring to the last generation.

The Pontal Procession completes itself in uniting with-
out fusion the several co-products ; the embryonic human
psyche is embodied in the embryonic human anima and the
embryonic Divine Psyche in the embryonic human psyche and
this trinal product in the elect ovum. Therefore the final
product is the Theanthropos in embryo. The Son of God (in
posse) and at the same time the Son of Man (in posse). He is
in himself as the Son of Man, all humanity. His commission
shall not then be to progenerate a new and faultless race, but

104 THE PHILOSOPHY OF CHRISTIANITY.

to recover from sin unto holiness them that accept their
graciously proffered places in him.

(3) The Synthesis: The Synthesis is the logical comple-
ment of the Analysis. The Analysis functioned in the projec-
tion forth of the several co-ordinate products and was there-
fore a Procession of three Progressions. The Syntliesis must
overcome the Analysis, must recover or "Recuperate" the
several projected products. These products constitute a
trinal embryo embracing three realms of being — the lowest
or Somatical is superimposed upon the Human Psychical and
the Human Psychical upon the Divine Psychical. It is then
in respect to its several Realms of being an inverted trinal
embryo. The inversion of this inversion then is the office of
the complementary synthesis. But the inversion of this
inversion involves the Progressive inversion of each embry-
onic Realm of being, beginning with the lowest or outmost
and ending with the inmost or Divine Psychical realm. And
even here the Synthetical or Recuperatival Procession is but
provisionally complete. It was God who sent His Son to be
incarnated in the Son of Man and His Son is not only to be
raised up again into heaven, but he is also to bring in his
train the Son of Man, and he in turn to draw in his train his
redeemed Church, and that again in turn to be followed by the
transformed Cosmos. Let us reflect in a general way these
successive Processions, beginning with the Gestational Pro-
cession. The Foetal Soma answering perfectly to the gene-
ric human Psyche (in embryo), which it at once counterparts
and embodies, is the generic human soma inverted. Its low-
est order of existence is outmost and its highest order inmost ;
and it evolves or inverts (turns its inside out and its outside
in) itself in the Gestational Procession even as the son of
hypothetically obedient Adam did. Parturition completes
this Procession. Within this Physical Procession the
embraced human Psychical embryo synchronously evolves
out of the subconscious into the Primal or Conscious Estate.
This is only the individual and not the generic consciousness.

THE PHILOSOPHY OF CHRISTIANITY. 105

Since the human Psyche only as generic counterparts the
embodied Divine Psychical embryo, the consciousness of the
latter cannot emerge save as the former achieves its generic
consciousness. As the body lacks merely growth and devel-
opment and the Divine Psychical being can emerge only as
the human generic consciousness is achieved, we may give our
entire attention to the advancing Processions of the Human
Psyche. The Holy child passes the first several Processions
as the hypothetically sinless son of Adam did. In the pas-
sage through the First Human Psychosic Procession he
achieves his Filial Self-consciousness with respect to his
earthly parents and enters the moral Psychosis, effecting a
triumphant passage through it, discharging the duties of a
faultless Son; underlying this purely human Procession and
upwardly energizing and thereby exalting it, functions
implicitly the Ethical Procession which now emerges in
explicit functioning. The youth passes through it impecca-
bly^ yielding perfect obedience to his heavenly Father. Now
He hears the Divine vocation to special service and promptly
responding is duly inducted into the most exalted office, and
abundantly accredited b}' the Holy Spirit's descent upon
him. But not yet does he know himself as the Son of Man,
the "Genus Homo," much less as the Son of God. He is
therefore to be led up by the Holy Spirit unto the wilderness
to be tempted of the Adversary. To rationalize this tempta-
tion it is necessary to differentiate it from Adam's Ethical
Psychosis. Adam was unregenerate a mere man, yet poten-
tially the Father of the Human Race. His temptation is
prematurely to reproduce himself in offspring and thereby to
actualize the Genus Homo in humanity. The Son of Man,
the real Genus Homo, is as yet conscious of himself as
merely an individual, his generic Self-hood, not having been
upheaved into his consciousness. His temptation must then
be to assert his individual interests and ambition. Alike,
from Adam and from the Son of Man in their respective
hours of Trial, all Divine Transcendental influence is with-

106 THE PHILOSOPHY OF CHRISTIANITY.

drawn and yet abundant and ready to be freely extended
either in response to the weakest cry of Faith for help. Again,
Adam had no Divine being implanted and functioning implic-
itly in him to afford him unsought support from below. On
the other hand, the Son of Man embodies the Son of God,
whose uprising energizing toward consciousness upholds him
(tlie Son of Man) so that he can not say "Yes" to the
Tempter ; and at the same time enables him in faith to claim
the promises of God. The Son of Man, incarnating the Son of
God, is, therefore, impeccable and effects a triumphant pas-
sage through this Ethical Procession ; Adam was not infallible
and wilfully defaulted. In yet another respect the two
temptations differ. Adam was divinely commanded not to
do an evil act ; the Son of Man is solicited to do an evil act
(acts) not explicitly forbidden but inconsistent with the
office he has assumed. In this temptation three appeals are
made to the Son of Man ; the first appeal is made to his physi-
cal appetite ; the second to his susceptibility of pride, and the
third to his personal ambition. In the formal reflection
below the three are combined in one and the emphasis is logi-
cally laid on the relation of the Son of Man to the Tempter.

THE FORMAL PROCESSION.

(1) The Thesis: The Son of Man deliberates, "Shall I
not say No" (to the Tempter).

(2) The Analysis — Ante-focal Process: "If I do not say
No" (to him), "I must say Nothing, or I must say Yes."
Tliis brings the Son of Man (in thought) down to the Ethi-
cal Focal Point.

The Analysis — Post-focal Process : "But I cannot say
Nothing (to him), therefore I must (deliberatively) say
"Yes."

(3) The Synthesis — Ante-focal Process: "But I cannot
say Yes" (to him), therefore I shall have to say Nothing or
No" (to him). This brings the Son of Man (in his delibera-
tion) up to the second Ethical Focal Point.

THE PHILOSOPHY OF CHRISTIANITY. 107

Synthesis — Post-focal Process: "But I cannot say Noth-
ing (to Him), therefore I shall and do say No" (to him).
The victory is won. In his passage through this Procession,
the Son of Man by Negating the claims and ambitions of his
individual Manhood, achieves his Primal Generic Conscious-
ness; and the Son of God (incarnate) his Primal or Conscious
Estate.

In the next, or ministerial Procession, the Son of Man and
the Son of God (incarnate) co-function in perfect conspir-
acy. And, of the two Processions, it is the Divine that is
superior to and determinative of the Human. The Thean-
thropos in this Procession completes the inversion of himself.
The Son of Man is subjected under the (incarnate) Son of
God; and the subjection of the Son of Man is a free self-
subjection, and yet free only as the (incarnate) Son of God
works in the Son of Man to will and to do of his good pleas-
ure. The two persons of the Theanthropos are one in every
thought, affection and deed, and this fellowship is exalted as
the two processions proceed; and in their completion each
person achieves self-consciousness. The incarnate Son of
God relates himself to God the Father, to lost Man through
his body, the Son of Man, and to himself as sexually Self-
Differentiated. The Son of Man relates himself (the Genus
Homo) to God the Father through the incarnate Son of God,
immediately to the incarnate Son of God as his rightful Lord,
and to the fallen Human Race.

The Parental Desire and Purpose of the Son of God,
incarnate in the Son of Man, is to reproduce himself com-
pletely in the Son of Man, in order that the Son of Man may
reproduce himself (Divine Psychically transformed) in a
redeemed offspring. And this Self-reproduction here as else-
where can be achieved only through the two Processions —
the Projectival followed by the Recuperatival.

Likewise, it is the loving desire and loyal purpose of the
Son of Man to reproduce himself through the mediation of his
Human Psychically transformed Soma in a redeemed off-

108 THE PHILOSOPHY OF CHRISTIANITY.

spring. And this again can be accomplished only through
the two Processions — the Projectival and the Recuperatival.
That is, he must project his Soma from him into death and
then recover it (by transforming it) back unto himself.

The Ethical Psychosis of Adam completed is transformed
into the Reproductival Psychosis. The impending Crucial
Procession is the Son of Man's Ethical Procession trans-
formed and will be found to be an essentially Ethico-Repro-
ductival Procession. Here the son of Man to be projected
forth is an ethically free co-agent in his own projection
forth, which declares this to be the last and highest Ethico-
Reproductival Procession.

Now God lays upon the Theanthropos the Sin of the
World ; the Theanthropos — the Son of God, the Son of Man
— assumes the world's sin.

THE CRUCIAL ETHICO-REPRODUCTIVAL PROCES-
SION.

THE PROJECTIONAL PROCESSION.

THE FORMAL PROCESS.

( 1 ) The Thesis : God the Father and the Theanthropos in
Communion with each other is Posited.

(2) The Analysis — The Posited Estate is Negated: God
devolves upon the Theanthropos the obligation of Death as
the penalty of the world's sin. The Theanthropos assumes
the penalty. The Father's fellowship is withdrawn and the
Theanthropos freely suffers death. The Son of God, incar-
nate, accepts the death of alienation from the Father, and
from the Son of Man by projecting him forth from himself.
The Son of Man, inwrought of the incarnate Son of God,
freely accepts the death of alienation from the latter and
through him from God and separation from his Soma by
projecting it from himself into death.

(3) The Synthesis: This is a Recuperatival Procession.
The several Projections are to be recovered; the incarnate

THE PHILOSOPHY OF CHRISTIANITY. 109

Son of God is to be raised into a higher community of being
with God, the Father, from whom he was projected into ahena-
tion; so the Son of Man is to be raised into a higher com-
munity of being with the incarnate Son of God from whom
he was projected into alienation; so also the soma is to be
raised into a higher community of being with the Psychical
Son of Man from whom it was projected into death. As the
freely accepted death of the Theanthropos was a Progen-
eratival Procession, so the Resurrection of the Theanthropos
is a Regeneratival Procession.

Because then of the utter obedience of the Theanthropos,
God, through the mediation of His eternally generated Son,
communicates in the subjective Progression Pneumatical
Being to the recently incarnate Son of God ; in the first
objective Progression, Divine Psychical being to the Son of
Man; in the second objective Progression, Human Psychical
being to the dead Soma; and in the third objective Progres-
sion, the human somatic anima to the Earth. And the "Raise"
in the several cases forms a true proportion. The one time
incarnated Son pneumatically transformed is raised up into
heaven whence he had set out on his wonderful mission of
Love; the Son of Man Divine Psychically transformed and
in a human Psychically transformed body and himself indwelt
of the Pneumatical Spirit of his ascended Lord, loyally
begins his post-Resurrection Ministry, with absolute domin-
ion over the Earth his outer body. This statement is predi-
cated on the established fact that co-products are in the
Pontal Procession united without fusion as body with soul.
The four co-products can be more conveniently united per-
haps by bringing the lowest product to the next higher and
the two combined to the yet higher, and so on. Bring the
Human Anima communicated to the Earth into union with
the next higher product, the Human Psyche; and these two
(united) into union with the next higher product, the Divine
Psychical being; and these three (united) into union with the
next higher product, Pneumatical Being, and we can see that

110 THE PHILOSOPHY OF CHRISTIANITY.

God through the Resurrection of the Theanthropos has
re-established communication with the very outmost works of
His hand.

The risen Son of Man reveals himself to his Disciples as
the fulfilment of Prophecy, and is believed on. This com-
pletes his Post-Resurrection Ministry, and the ascended Son
of God mediates the communication of Pneumatical Being to
the risen Son of Man, Divine Psychical being to the believing
Disciples, and human Psychical being to the Earth. The
Pontal Procession unites the co-products ; the Church is
united on the one side with her Ascended Lord as his body
and on the other side (as soul) with the Earth which she is to
inherit. Or to put it in another form, at the moment of the
completion of the Son of Man's Earthly Ministry, the four
co-products — the ascended Son of God, the Divine Psychi-
cally transformed Son of Man, his human Psychically trans-
formed soma, the human animistically regenerated Earth —
constitute a descending series of relay stations, which enables
God legitimately to send His appropriate Message of Love
to each and every creatural Realm, the works of His hand.
Through His ascended Son (who in its transmission is raised
into the Third Estate of Pneumatical Being) to the Divine
Psychically transformed Son of Man He sends Pneumatical
Being; the Son of Man relays Divine Psychical being to his
human Psychically transformed Soma ; and his Soma in turn
relays Human Psychical being to the Earth. Or, to put it in
our more familiar form, the Ascended Son of God mediates in
the subjective Progression Pneumatical Being to the Divine
Psychically transformed Son of Man; in the first objective
Progression Divine Psychical being to his human Psychi-
cally transformed soma; and in the second objective Pro-
gression Human Psychical being to the human animistically
regenerated Earth. The Pontal Procession completes itself
in uniting without fusion the several co-products ; and a Line
of more intimate communication is established between God
and the several Realms, the creatures of His hands. But,

THE PHILOSOPHY OF CHRISTIANITY. Ill

as thus presented, there is no obvious provision made for the
regeneration of His faithful Disciples. The Son of Man is
generic embracing all humanity and when his human Psychi-
cal being (now his transformed soma) is Divine Psychically
transformed, the Disciples, who by faith lay claim to their
places in him have, as comprehended within his transfigured
humanity. Divine Psychical Being communicated to them;
that is, he mediately communicates this regenerating grace to
them as he by the appropriation of the Pneumatical Being
imparted to him ascends up into Heaven. The Pontal Pro-
cession completes itself in uniting or conjugating the Co-
products. And the Disciples in their regenerate or Divine
Psychical being become the Body and Bride of their Pneu-
matically transformed and ascended Lord. The Christian
Church thus instituted is an organism of free and equal indi-
vidual or membral organs, having their one principle of sol-
idarity in their Common Lord. There is one exceedingly
important implication that for some readers may require an
explicit statement and the proof to sustain it. The Chris-
tian gains by regeneration more than he lost in the fall of
Adam. He gains a higher and broader Divine Psychical
being, and, therefore, a closer community of being with God
the Father, than could have been possible through an obe-
dient Adam. Triune Man and not Adam was the Son of
Man to be raised by regeneration into the Divine Sonship ;
and the progenerated individual could have been no more
than a unital organ of the human Son (one of the persons of
the human trinity). The Son of Man, incarnating the Son
of God, is in himself the trinal man; and, therefore, all that
find their place in him by regeneration are given the power to
become the Children of God, heirs of God and joint heirs
with the glorified Son of Man. The Son of Man as generic,
or all-embracing humanity, rose from the dead and therein
potentially raised the entire fallen race out of spiritual
death. The Son of Man as generic human soma was raised
from the dead and therein potentially raised not the individ-

9-PC

112 THE PHILOSOPHY OF CHRISTIANITY.

ual bodies of the fallen human race only, but also the body of
the collective human Race — the Earth. In the ascension of
the Son of Man up into Heaven every lost creature poten-
tially ascended. And that is the all-sufficient theory of the
atonement.

Upon the Christian Church now integrated into an organ-
ism, constituent of morally free organs, and as such con-
jugated (as brides) with her ascended Lord by the indwell-
ing Holy Spirit — is devolved the high commission of com-
municating God's glorious Gosjiel Message of Love to the
Lost Human Race and of witnessing to its supreme efficacy
in their own personal lives, and finally of subduing the Earth
(the body of the human race) under the dominion of regen-
erate Man, which involves the forward carriage of Nature
to the highest possible perfection attainable in the present
Dispensation. But the Church is not to arrogate to herself
independent Primacy. She is but the bond-slave of her Lord,
who works in her to will and to do of his good pleasure.
And so far only as the Church in her organismic entirety and
in her individual organic units is utterly self -subjected to the
will of her Lord can she finally bring to perfection the King-
dom of God on Earth. It is God in the person of the Holy
Spirit indwelling the Church that does the work and not the
Church or Christian Worker. And yet God could not accom-
plish the great commission without the free co-operation of
the Church. It is the mother that sustains the foetal life,
and under God all the glory is hers ; and yet she can sustain
it only as the foetus appropriates and assimilates the gra-
ciously afforded nourishment. To God rightfully belongs
all the glory, and yet He graciously rewards the obedient
Church or Christian with life and that ever more abundant.
In devotedly seeking the furtherance of the Kingdom of God
the Church or Christian legitimately grows in grace. This
growth in Grace is an age-long Procession and is known as
Sanctification; and its final Product is the complete reno-
vation, l^he perfect restoration of the fallen yet regenerate

THE PHILOSOPHY OF CHRISTIANITY. 113

human Psyche to its pristine purity and the finished self-
evolution of the Christian's dual being (human and Divine)
into their highest power. Sanctification is the legitimate
product of inexorable Law; and as such it will hereafter be
adequately reflected. For the present let it suffice to adduce
a very important contributory Factor in the divinely benig-
nant recovery of fallen man from sin unto holiness ; namely,
the Foetal regeneration of the offspring of real Christians.
H^ypothetically regenerate Adam's offspring were not regen-
erated in the womb; nor could that have been legitimately
achieved even by God. Divine Psychical being had never
been reduced to an embryo; and the recuperatival reach was
just sufficiently long, so to say, to impart conscious Divine
Psychical being to the soul of obedient Adam, and to his
obedient adolescent offspring. But, in the incarnation of
the Son of God, the Divine Psyche, in the totality of his
being, was reduced to an embryo and embodied in the foetal
Son of Man. So that it cannot be thought unlawful or
miraculous for God to reduce the appropriate Divine Psy-
chical being and implant it in the foetus of the offspring of
real Christians. To do so could not contravene the holiness
or the justice of God; for is He not bound by holy covenant
to accept any deed done unto Him ; and is not the Christian's
offspring begotten in faith unto God.? More assuredly if
that were possible it could not transgress the Law of Love
of Him who promises that He will withhold no good thing
from them that serve Him. And, above all, the Bible teaches,
as the writer construes it, that the children of Christians are
born in the Church and are holy or saints. In the Son of
God's foetal incarnation the children of Christians are
assured of foetal regeneration. As Christians participate,
at appropriate stages, in the Death, in the Resurrection, in
the Ascension and in the Glorification of Jesus Christ, so
their children participate in the foetal incarnation of the
Son of God.

114 THE PHILOSOPHY OF CHRISTIANITY.

THE PALINGENESIS.

The Great Sanctificational Procession completes itself and
God, through the mediation of the exalted Son of Man, com-
municates Pneumatical Being to the Church and Divine Psy-
chical being to the Earth; and the Church ascends up into
heaven, or the heavenly kingdom of God is let down upon the'
Earth. And the commission, now devolved upon the God-
indwelt Church, is to energize Nature's Divine Psyche in the
reproduction of his outer or cosmic body in a new cosmos
and in the reproduction of his inner or human Psychical
body in a new Adam (Man).

The foregoing reflections will be re-presented in brief along
with the citation of the related Bible truths, to the end that
the perfect harmony of the Natural Revelation with the
supernatural shall be adequately exhibited.

PART V.

THE INCARNATION OF THE SON OF GOD
IN JESUS THE SON OF MAN.

"God so loved the World (Kosmos) that He gave His
only begotten Son, that whosoever believeth in Him shall
not perish, but have everlasting life."

'"T'hen said I, Lo, I come to do Thy will, O my God. Yea,
Thy law is within my heart."

"And, behold, thou shalt conceive in thy womb, and bring
forth a son, and thou shalt call his name Jesus."

"The Holy Spirit shall come upon thee and the power of
the Highest shall overshadow thee; therefore also that holy
thing which shall be born of thee shall be called the Son of
God."

The three Progressions of the overshadowing Pneumati-
cosic Procession communicated the three co-products — the
Divine Psyche, the generic human Psyche, the generic human
anima (each reduced to its embryo) — to the purified and
generically transformed ovum in the womb of the elect mother.
And the Son of God is incarnated in the Son of Man. The
incarnation of the Son of God in the Son of Man secures the
impeccability of the latter ; and the impeccability of the Son
secures the salvation and indefectibility of the believing or
Elect, and the restoration and final perfection of Nature.
In the event that none of the fallen race would believe on and
accept the risen Son of Man as I^ord and Saviour, then
humanity should be saved in Jesus, the Genus Homo ; but the
entire fallen human race would be lost and the recovery and
perfection of Nature be rendered legitimately impossible.
Therefore God "Sware and will not repent." "Thou art a
priest forever after the order of Melchisedec." "This man,
because he continueth forever, has an unchangeable Priest-
hood;" and with him God covenants that he shall be the
"first born of many brethren." "He shall see of the travail

116 THE PHILOSOPHY OF CHRISTIANITY.

of his soul and shall be satisfied; by his knowledge shall my
righteous servant justify many; for he shall bear their
iniquities."

THE ADVENT.

"And she (Mary) brought forth her first-born son, and
wrapped him in swaddling clothes and laid him in a manger;
because there was no room for them in the inn." "And the
angel said unto them [the shepherds] : Fear not, for, behold,
I bring you good tidings of great joy, which shall be to all
people. For unto you is born this day in the city of David
a Savior, which is Christ the Lord,"

The Gestational Procession normally completes itself in
the act of Parturition; the holy child is born.

THE DEVELOPMENT OF THE CHILD INTO MAN-
HOOD.

"And the Child grew and waxed strong in spirit, filled
with wisdom ; and the grace of God was upon Him." "Wist
ye not that I must be about my Father's business.'*"

As an individual child Jesus passes through the First or
Filially Self-Conscious Psychosic Procession, the second or
moral Psychosic Procession and the Third or Ethical Pi'o-
cession, and in the last he consecrates himself to the service of
God.

THE VOCATIONAL PROCESSION.

"Now when all the people were baptized, it came to pass
that Jesus, also being baptized, and praying, the Heaven
was opened and the Holy Spirit descended in a bodily shape
like a dove upon him, and a voice came from (out of) heaven
which said. Thou art my beloved Son ; in thee I am well
pleased." Jesus as an individual Man here consecrates Him-
self to His Messianic Ministry.

THE PHILOSOPHY OF CHRISTIANITY. 117

THE TEMPTATION OF THE SON OF MAN.

"Then was Jesus led by the Spirit into the wilderness to be
tempted of the Devil." This, the Ethical Psychosis into
which Jesus, the Son of Man, is led. Because of the upris-
ing influence of the as yet sub-conscious Son of God whom
he incarnates, Jesus achieves a triumphant passage through
the temptation. He is susceptible of temptation and yet
impeccable, because sustained from beneath by the germinant
Divine Psyche. His mission is not to progenerate offspring
— for he is the generic man — actually not potentially, the
genus homo; but in co-operation with the incarnate Son of
God to mediate the Divine recovery of fallen man. The
Temptation of Jesus was, therefore, but the trial or testing
of his loyalty to His Divinely devolved mission, which could
initially be evinced only in his self-renunciation (self-nega-
tion) ; and in this self-negation Jesus, the individual man,
achieves the consciousness of himself as the generic man (the
genus homo) ; and the incarnate Son of God achieves syn-
chronously the conscious estate of Divine Psychical being.

The victory won, he is for a season left of Satan. And
Jesus went about doing good — he heals the sick, restores
sight to the blind, hearing to the deaf; casts out demons;
brings the dead to life again; preaches the gospel to the
poor ; and does all things in the name of the Father, to whom
his impeccably beautiful life also bears infallible witness.
In this Procession Jesus is inspired of the incarnate Son of
God, who therein achieved self-consciousness and is thereby
enthroned upon the Son of Man (his body).

THE CRUCIFIXION AND DEATH OF OUR LORD.

"Him being delivered by the determinate counsel and fore-
knowledge of God, ye have taken, and by wicked hands have
crucified and slain."

118 THE PHILOSOPHY OF CHRISTIANITY.

"The cup which my Father hath given me, shall I not
drink it?"

"No man taketh my life from me; I have power both to
lay it down and to take it up again."

There were three Agents then that took part in the
bringing about of the death of our Lord: (1) God, who
required his life of him, who gave him the "cup" to drink;
(2) the Theanthropos himself, who obediently drank of the
divinely proffered "cup;" (3) the Jewish Church under
Satanic obsession and assisted by the Roman Government,
who took and crucified and slew him.

God's participation was both moral and benevolent.
Moved by love for the world, God delivered up his own Son
into the hands of his enemies — "to declare His righteousness,
that He might be just and yet the justifier of him that
believeth on Jesus." Was God in this unjust to His Son,
who "knew no sin?" No, for Jesus himself, in freest obe-
dience, gave up his life to save the world, which he had
solemnly covenanted with the Father to do.

Jesus' participation in His own death. Can it be
rationall}^ defended as moral? Yes, for Jesus' participation
in his own death was not in any sense suicidal. It was an
act of obedience unto death on the Cross ; and all true obe-
dience has for its major-limit actual death; and even death
unto self is the gateway unto a larger life. Jesus, "for
the joy that was set before him, endured the cross, despising
the shame, and sat down at the right hand of the throne of
God." The divinely sanctioned end justifies, and is justified
by, the divinely sanctioned means. And again, it may be
said that the salvation of man from and out of sin unto holi-
ness is the greatest work and the highest glory of God. And
the chief end of the Son of God as of the Son of Man is to
glorify God. Jesus, therefore, stands morally justified in
the laying down of his life at the behest of the Father in the
establishment of the Kingdom of God on Earth. God
laid upon Jesus Christ the sin of the world, which he,

THE PHILOSOPHY OF CHRISTIANITY. 119

in solemn covenant with the Father, freely assumed.
The penalty of sin was twofold — the death of the soul
and of the body of Adam. The death of the soul was a
free and then an enforced alienation from God; and its con-
sequence, in the absence of divine intervention, an endless
moral deterioration; the death of the body, an enforced
alienation from the soul and its consequent physical corrup-
tion and final disintegration. Now, Jesus assumed the penal-
ties but not the actual subjective guilt of sin. God imputes
the sin of the world to his incarnate Son ; the Son conse-
quently puts himself in the place or room of fallen man but
without a trace of subjective guilt. So in the hour of Jesus'
crucial suffering the Father withdraws from him His gra-
cious sustaining fellowship, which was signalized by the out-
cry wrung from our Lord: "My God, My God [not My
Father, My Father], why hast thou forsaken Me?" But
notwithstanding the withdrawal of the Father's fellowship,
his faith sustained him ; for "when he had cried with a loud
voice," he said, "Father, into Thy hands I commend my
spirit;" and "having thus said he gave up the ghost (spirit)."
In giving up "the Ghost," the Theanthropos Negated his
Will to live. As the Son of God he projected His body, the
Son of Man from himself; as the Son of Man, energized by
the Son of God, whom he incarnated, he freely projected his
body from himself. The Theanthropos thus paid the pen-
alty of the self-assumed sin of the world. The Son of God
suffered alienation from the Father and separation from his
body, the Son of Man; and the Son of Man alienation from
the Son of God and separation from his body. The dead
but non-corruptible body suffered the physical penalty but
not the consequence of sin — physical corruption. Jesus
Christ did not take on himself the corruptible body of fallen
man; but a body prepared by God for him in a Procession
that transcended that in which the body of Adam was gen-
erated — therefore more perfect than the latter prior to his
fall. Again, the body of our Lord was generic. For the

120 THE PHILOSOPHY OF CHRISTIANITY.

Son of Man by generation was in the Pontal Procession to
embody or incarnate the Son of God, the Divine Psyche.
Therefore, the human Psyche of the Son of Man was the
generic human Psyche and his body answered generically to it.
The Son of Man was in himself all men.

The Death of our Lord the Theanthropos was an
Ethico-Projectional Procession. It was an Ethical Trial of
the incarnate Son of God and of the Son of Man who incar-
nated him. The Son of God in free obedience suffers the
penalty of sin; in the subjective Procession he wills the will
of the Father in utter self-negation and projects the Son of
Man from him; and in the objective Progression he energizes
the Son of Man's self-negation — he works in the Son of Man
to will and to do of his good purpose. And the Son of Man
thus energized from above freely wills in the subjective Pro-
gression the will of the Son of God and projects his soma from
him; and in the objective progression he withdraws animistic
life from his body, which, bereft of its tenant, yields up its
life to the executioner.

THE RESURRECTION OF OUR LORD.

"Christ was raised from the Dead by the Glory of the
Father." "Whom God hath raised from the dead." He
was raised by the Holy Spirit. "Now if Christ be preached
that he rose from the dead," etc.

The Ethical Psychosis of the Theanthropos was com-
pletely achieved in the freely obedient death of our Lord.
Now this Ethical Procession was (as has been shown) essen-
tially the First or Projectional Procession of a higher Repro-
ductival Psychosis. The Regeneratival Procession is, there-
fore, logically or lawfully consequent thereon. And the
Scriptures so represent it. "And the third day he arose
from the dead." The three persons of the Godliead and the
Theanthropos conspire. In God's recovery to Himself of the
forsaken yet obedient Theanthropos, the Theanthropos must,

THE PHILOSOPHY OF CHRISTIANITY. 121

by law, freely and energetically respond to the parental
energizings. So He could say, "No man taketh my life from
me; I have the power to lay it down and to take up again."
God, through the mediation of his eternally begotten Son,
communicates, in the subjective Progression, Pneumatical
Being to the forsaken Son of God; in the First Objective
Progression, Divine Psychical being to the Son of Man; and
in the second objective Progression, human Psychical being
to the Soma. This the Resurrection.

The Pontal Procession unites the Divine Psychically
transformed Son of Man with the Pneumatically regenerated
Son of God, as body with soul. The spirit of the Son of God
dwells in the Son of Man, or the Son of Man dwells foetus-
like in the Pneumatical womb of the Son of God. The Son
of God regenerate ascends up on high, the Son of Man begins
his Post-resurrection ministry on earth. Now, because the
Son of Man energized responsively in his resurrection, the
Apostle could declare, "For since by man came death, by man
came also the resurrection of the dead. For as in Adam all
die, even so in Christ shall all be made alive again. But
every man in his own order : Christ the first fruits ; after-
wards they that are Christ's at his coming."

Note. — The Resurrection of the human soul of Christ does
not, as a doctrine, grievously offend the unbeliever; but the
doctrine of the resurrection of his body is today, as from the
beginning, to the Jews a stumbling block and to the Greeks
an offense. And yet the resurrection of our Lord's body
was not (in the ordinary sense of the word) a miracle at all.
The resurrection of his body was not an unlawful or illegiti-
mate procedure, but, on the contrary, naught but the valida-
tion of eternal Law. For the human soul and body of the
Son of Man were the co-products of two co-ordinate Progres-
sions of the Pneumaticosic Procession. The resurrection of
the soul, therefore, involved the resurrection of the body, its
lowered and externalized self.

The Post-Resurrection Self-revelation of Jesus to his
disciples. In his ante-resurrection ministry Jesus revealed

122 THE PHILOSOPHY OF CHRISTIANITY.

himself to fallen man as the Son of Man. In His post-
resurrection ministry he reveals himself as the Son of God.
"And declared the Son of God with power, according to the
Spirit of holiness, by the resurrection from the dead." No
resurrection, no Son of God, mighty to save. Intellectual
belief on the part of the disciples was necessitated ; and their
eyes were opened to see in the risen Jesus the all victorious
Son of God ; and they believed on him.

The Ascension of our Lord. The Disciples believed
on the risen Son of Man and freely consecrated themselves
to his service. This brought the earthly ministry of the
Son of Man to its completion ; and the Ascended Son of God,
functioning in the Rcgeneratival Procession, communicates
in the objective Progression Divine Psychical being to the
Disciples, and in the subjective Progression Pneumatical
Being to the loyal Son of Man — thus raising him up on high,
where he sitteth at the right hand of the throne of God — a
Priest-King forever, with all power in heaven and on earth.

The Pontal Pneumaticosis of the Ascended Son of
God completes itself in the union without fusion of the
co-products. The regenerate Disciples are united, as the
body with the soul, to their ascended Lord, the Son of Man.
The Disciples are thus united without fusion with each other
into an organism, whose integrating principle is the Holy
Spirit, proceeding from the Father through the Ascended
Son of INIan. The mediated Holy Spirit dwells in the regen-
erated Disciples as individuals and as an organism. This
oro-anism is ecclesiastical and is known as the Christian
Church, organized on the great "Day of Pentecost."

If the Holy Spirit mediated by the Ascended Son of
Man dwells in the true Church, then the Church dwells in the
Spiritual womb of the Ascended Son of Man ; and this ecclesi-
astical Procession is Gestational. This Gestational Proces-
sion completes itself in a Divine Psychical Parturition. This
would involve the moral rectification of the fallen human
Psychical being of the individual members of the Church and

THE PHILOSOPHY OF CHRISTIANITY. 123

their transformation into the Divine Psychical image of their
Lord — the perfect and complete moral sanctification and
growth in grace of the free individual units (organs) of the
Church.

The Ecclesiastical Parturitional act completed, the
triunf' God functioning in the Regeneratival Procession
through the mediation of the Son of Man imparts, in objec-
tive Progression, Divine Psychical being to Nature and in the
subjective Progression Pneumatical Being to the Saints.
And the Holy Spirit proceeding immediately from the Father
dwells in the Pneumatically transformed Church ; or the
Church dwells in the spiritual womb of God — an age-long
Gestational Procession.

THE GREATER PROCESSIONS OF THE THEAN-
THROPOS PRESENTED IN BRIEF REVIEW.

1. The Eternally Begotten Son of God generates in the
subjective Progression the Divine Psychical Son of God, in
the objective Progressions, the Son of Man; and in the com-
pletion of the Pontal Procession unites them without fusion
in the Theanthropos.

2. The Theanthropos as the Son of Man incarnates generic
human psychical being in embryo in the generic human
soma ; and the Theanthropos as Divine Psyche in embryo is
embodied or incarnated in the Son of Man. His higher being
is within his lower and therefore germinates after it. The
Primal (postnatal) estate of the Theanthropos is conscious
human Psychical being and subconscious Divine Psychical
Being.

3. The Son of Man, having passed through tlie Proces-
sions that related him to his earthly parent, becomes imme-
diately conscious of God and freely acknowledges and obeys
Him as Lord.

4. The Son of Man, as an individual Man, hears the call
of God to Messianic service, and obeys in the presentation

124 THE PHILOSOPHY OF CHRISTIANITY.

of himself for baptism; the descending Holy Spirit attests
tlie divine acceptance of his service and the voice from heaven
proclaimed him the "beloved Son."

5. The Theanthropos, as the Son of God, rises into the
Primal or Conscious estate of Divine Psychical being, and
as the Son of Man he rises into the Primal or conscious estate
of generic human psychical being as the latter successfully
withstands the satanic temptations in the wilderness, Jesus
proved himself impeccable in this hour of Trial because sus-
tained and supported by the uprising influences of the incar-
nate germinant Divine Psyche.

6. The Theanthropos, as the Son of Man, rises into the
Second or self-conscious generic estate of human psychical
being as he yields himself as the organ of communication
between the Divine Psyche, whom he incarnates, and the
fallen human race. And the incarnate Divine Psyche rises
into the Second or self-conscious estate as in obedience to
God, he consciously descends into the Son of Man in order
to communicate the truth to sin-blinded man. The incarnate
Son of God thus bears fruit upward as he takes root down-
ward in the Son of Man. He enjoys higher communion with
God the Father as he unifies himself with the Son of Man
and through him with the fallen race. So also the Son of
Man achieves a higher fellowship with the incarnate Son of
God as he descends to mediate the divine communication with
lost man. This the ante-crucifixion ministry of the Thean-
thropos.

7. The Crucial Temptation of the Theanthropos: The
incarnate Son of God and the Son of Man who incarnates
Him are to pass together, in free conspiracy, tlirough the
final Ethical Psychosis. And each is infallible, utterly
impeccable — the Son of God in His own strength, and the
Son of Man through the inspiration of the Divine incarnate
Son of God, and both are free in the obedience they are com-
manded to render. The Son of God freely submits himself
to the first penalty consequent upon Adam's disobedience —

THE PHILOSOPHY OF CHRISTIANITY. 125

alienation from God; and the Son of Man, inspired by the
incarnate Son, freely lays down his life, which involves sepa-
ration or projection from the Divine incarnate Son and the
death of the body. This Procession is the Son of Man's
Ethical Psychosis transformed and raised into the higher
reahn of being. The Negation, the separation or the Analy-
sis is actual. The Son of God freely suffers separation from
God; the Son of Man freely consents to his projection from
the Son of God; and this projectional feature is symboled
forth in the normal human pro-generatival procession. This
Procession is then an El;hico-Projectival Psychosis. Now
every true or legitimate Analysis has its complement in its
co-ordinate Synthesis. A higher fellowship with God and a
closer parental communion with the Son of Man is the divine
reward promised the obedient Son of God not only transcend-
ently but also corroboratively in the very laws of being. So,
also, the Son of Man, crucified, and laid in the Sepulcher,
awaits the legitimate resurrection to a higher filial union with
the Son of God and through him with the Father.

8. The Resurrection of Our Lord : The Son of God in the
hour of death (vicarious alienation from the fellowship of
God) commits, through an infallible Faith, his spirit into
the hands of his Father; and therein reaps faith's opulent
reward — Pneumatical Being. He ascends into the bosom of
the Father, from whence he, on his wonderful mission of love,
had freely descended. And God the Father, through the
mediation of His eternally begotten Son, communicates in
the objective Progression Divine Psychical being to the
obedient Son of Man as in the co-ordinate subjective Pro-
gression He imparts Pneumatical Being to the Son of God.
As the Pneumatically transformed Son of God ascended up
into heaven, so the Son of Man, dowered with Divine Psychical
being, rose from the dead, the express image of the ascended
Son of God. The ascended Son of God and the resurrected
Son of Man enjoy a community of essence in their Common
Divine Psychical being. They are related to each other as

126 THE PHILOSOPHY OF CHRISTIANITY.

Father to Son. The Son of God is to complete his mission
from his exalted station on High through the ministry of the
Holy Spirit ; and the transformed Son of Man is to complete
his earthly ministry as the mediator between the exalted Son
of God and fallen man. This Post-resurrection ministry of
the Son of man is Gestational. The Son of Man is enveloped
in the pneumatical womb of the ascended Son of God, or he is
indwelt of the Spirit of his ascended Lord.

9. The Post-Resurrection Ministry of Our Lord: The
Transformed Son of Man energized by the Holy Spirit pro-
ceeding from the ascended Son of God reveals himself to his
disciples as their risen Lord, the mediator between them and
their ascended Son of God. In the free discharge of this
mediatorial office the risen Son of Man is self-evolved into
the Second or self-conscious estate of Divine Psychical being.
And he bears this fruit upward as he takes root downward
into his human psychical being. That is, he acquires domin-
ion over his human psychical body. Synchronously, the
ascended Son of God is self-evolved unto the Second or Self-
conscious Estate of Pneumatical Being as he energizes the
Son of Man in this Post-Resurrection Revelation of himself
to Man ; thus he reproduces in himself the eternally begotten
Son of God. The eyes of the Disciples are opened and they
see in the transformed Son of Man the Son of God, the com-
plete fulfillment of the scriptures, and their Savior from sin
unto holy filial fellowship with God. Their minds illumined
by the spirit of their Lord, their intellectual belief in him as
the Son of God is transformed into a child-like trust on him
as their Savior.

10. The Ascension of Our Lord: The Disciples believe in
the risen Son of Man and accept him as their Lord ; and the
Son of Man's earthly mission is completely fulfilled. And the
Son of Man, because of his obedient self-revelation to his
Disciples, is Pneumatically regenerated, and they, freely con-
fessing him, have Divine Psychical Being imparted to them.
Or to reflect his regeneration and that of his faithful disci-

THE PHILOSOPHY OF CHRISTIANITY. 127

pies in terms of the Pontal Pneumaticosis of God, which
comprehends and energizes the Reproductival Progressions
of the ascended Son of God ; energized by the Father through
the ministry of the Holy Spirit, the ascended Son functions
in subjective-objective Pneumaticosic Procession — the sub-
jective Progression communicates Pneumatical being of the
First Estate to the obedient Son of Man; and the objective
Progression imparts Divine Psychical being to the Disciples.
The Pneumatically regenerate Son of Man ascends into the
bosom of the Father; and the Divine Psychically regenerate
disciples obediently assemble themselves in Jerusalem and
prayerfully await the promised outpouring of the Holy
Spirit — which is fulfilled in the completion of Pontal Pneu-
maticosis — when they are united with the ascended Son of
Man as body with soul.

11. The Pentecostal Outpouring of the Holy Spirit: This
is accomplished on the Day of Pentecost. The Church is
instituted; and is indwelt of the Son of Man, the now glori-
fied Son of God, through the ministry of the Holy Spirit.
The Church, then, is a freely obedient organism, comprising
as many organs as there are freely obedient individual mem-
bers. The indwelling Holy Spirit, proceeding immediately
from the now glorified Son of Man, integrates the differ-
entiated organs into an organism and unites the ecclesiastical
organism with its Lord. "And when the Day of Pentecost
was fully come, they were all with one accord in one place.
And suddenly there came a sound from heaven as of a rushing
mighty wind, and it filled all the house where they were sit-
ting. And there appeared unto them, as it were, cloven
tongues as of fire, and it sat upon each of them. And they
were all filled with the Holy Spirit." Thus begins another
Gestational Procession. The Church, constituent of free
organs, commences its life in the spiritual womb of the glori-
fied Son of Man.

12. The Glorified Son of Man's mediated ministry falls
under three distinct heads, or Processions: (1) The revela-

lO-PC

128 THE PHILOSOPHY OF CHRISTIANITY.

tion of God the Father to fallen man through the mediation
of the Church functioning freely as his body. That is, the
Church in the power of the indwelling Holy Spirit proclaims
the Gospel. "And (they) began to speak with other tongues
as the Spirit gave them utterance." "Now, when this was
noised abroad, the multitude came together and were dumb-
founded because that every man heard them speak in his own
language." The Church here functions as the body of its
Lord. (2) The mediatorial Regeneration of them that
accept as their Lord the Christ preached them by Church.
Here the Church functions as the loyal bride of her Lord.
"Then they that gladly receive his word were baptized. And
the same day there were added (unto the church) about three
thousand souls." (3) The Indoctrination and Sanctifica-
tion of the saints through the maternal mediation of the
Church. "And they (embracing those born of the church)
continued steadfastly in the Apostles' doctrine and fellow-
ship, and in breaking of bread and in prayer."

The Divine Procedure in the Recovery of Fallen Man:

(1) In the Fall Man subordinated his Psychical Being
under his physical organism, he inverted his normal self,
thereby shutting out the vision of God and hypostatizing
nature. His provisional or tentative restoration to the pris-
tine condition whence he fell will involve the ideal not the
actual inversion of himself and the ideal subordination of
Nature to God. It is to be noted that the inversion of man's
normal being lowered his being into the Realm of Evil, whence
he is non-self-Salvable. He knows not God but slavishly
worships Nature. The Divine Psyche as a living personal
lever is not long enough to reach man fallen into the Realm
of Evil, nor is sin-blinded man able to know or to accept him
as Savior were it possible for the eternally begotten Son to
bridge the awful gulf that separates between the Holy God
and the lost sinful soul of man. The living personal Lever
is lengthened, to span the humanly speaking immeasurable

THE PHILOSOPHY OF CHRISTIANITY. 129

chasm, in the Theanthropos. But how shall man lying in
the Realm of Evil know him or desire him when he comes?
Therefore he comes only in the fullness of time, namely, when
man has, in the divine providence, been duly prepared to
accept (or to reject) him. This preparation can be accom-
plished only through the Divine Intervention. This Divine
preparation of man for the free acceptance or rejection of
the promised Savior embraces several Dispensations and
introductory or connecting links ; they are the Patriarchal,
the Mosaic, the incarnate Son's earthly Prophetical and the
Post-Resurrectional Dispensations.

(2) The Patriarchal Dispensation, or Procession intro-
duced by the covenant of mercy wherein God, who "doth
magnify his word above all his name" promised Adam and
through Adam the human race that "the seed of the woman
should bruise the head of the serpent." In visions and
dreams God reveals himself and his will to the Patriarchs,
and thus providentially leads them. Moreover by objective
Miracles He seeks to remove from them the hypostatical
obsession of Nature. In like manner in the Bondage of
Israel in Egypt God sought to free his chosen people from
the even more relentless subjective bondage to the Flesh.
This Dispensation corresponds to the First Psychosic Pro-
cession of Adam's son.

(3) The Introductory Visional Procession and the Eth-
ical Dispensation. God liberates his chosen people and
"leads them like a flock by the hands of Moses and Aaron."
God enters into a solemn covenant with his chosen people.
He reaffirms his promise to give them eternal life through his
symbolically revealed Son; they solemnly covenant "to
observe his commandments to do them." And here is pro-
vided the most wonderful betokenment of the infinite love of
God for fallen man. Failure on the part of his chosen people
to keep their covenant is not to be fatal ; but on the contrary
is anticipated and graciously made the negative condition of
their salvation. Through the great kindergarten school of the

130 THE PHILOSOPHY OF CHRISTIANITY.

Temple service, his people are made to apprehend in some
measure the Immaculate holiness of God and by contrast the
utter uncleanness of themselves. They go by proxy in the
person of the High Priest, ceremonially cleansed, once a
year on the great day of atonement, bearing the blood-
sacrifice for their sins. They are thus made to realize that
their sin separates between the Holy God and themselves;
and they are thereby moved, the Divine Spirit co-operating,
to look forward to the sinless and immaculately holy mediator
symbolicalh^ betokened in the earthl}^ High Priest and pro-
claimed by the inspired Prophets. By faith accepting the
promised Savior, they have their sins blotted out as a thick
cloud. Isaiah's experience in the beautiful vision divinely
vouchsafed him (Isa. 6) typifies perfectly that of every
repentant Israelite. "Then said I, Woe is me ! for I am undone
(cut off) : because I am a man of unclean lips, and I dwell in
the midst of a people of unclean lips : for mine eyes have seen
the King, the Lord of Hosts. Then flew one of the Seraphims
unto me, having a live coal in his hand, which he had taken
with the tongs from off the altar. And he laid it upon my
mouth and said, Lo, this hath touched thy lips ; and thine
iniquit}^ is taken away and thy sin is purged. Also I heard
the voice of the Lord." From all past sins the repentant
and believing Jew is absolved. But law has not yet been
transferred from the Tables of Stone to the believer's human
heart. The believing Israelite under this Dispensation is
salvable from inward sin only in death. Thus the Law is a
schoolmaster to lead men to Jesus Christ. This Dispensa-
tion corresponds to the Moral Psychosic Procession of
Adam's Son.

(4) The Ministry of John the Baptist and the earthh^
ministry of Jesus Christ to which it is introductory. The
Baptist's ministry looked backward as well as forward; it
functioned as a bridge between the Mosaic Dispensation and
the earthly ministry of Jesus Christ. Its office was to bring
to the Jewish consciousness their failure under the law to

THE PHILOSOPHY OF CHRISTIANITY. 131

achieve salvation from sin and to point them to "the Lamb
of God that taketh away the sin of the world." John
taught what the sinner should turn from and whom he
should turn to for salvation from sin. Jesus, the Christ,
having assumed in baptism the sin of the world taught men
that Salvation from sin is to be achieved only in the complete
Salvation unto holiness. He therefore taught them the
humanly unattainable positive virtues ; that a given action
shall not only conform to objective law but also that it shall
be the expression of a holy character. "Be ye perfect there-
fore even as your Father which is in heaven is perfect."
Thus upon moral bankrupts he laid the supreme moral obli-
gation and thereby convicts them of subjective sin, which
deprived them of all hope of self-salvation. Having reduced
them to this desperate extremity, he discovers himself to them
as "the Way, the Truth and the Life," and declares that only
in and through him could they attain unto holiness. But he
now announces to them the astounding paradox, that he who
is, the Way, the Truth and the Life, must suffer many things
of the Elders, and chief Priests and Scribes and be killed and
be raised again the third day. And because of this Prophecy
he suffered the arrogant rebuke of a disciple. In reply he
announced the universality of the Law. "If any man will
come after me, let him deny himself and take up his cross and
follow me. For whosoever will save his life (psyche) shall
lose it; and whosoever will lose his psyche for my sake shall
find it." Now the prophecy of his death and resurrection
needs fulfillment in order to produce intellectual conviction
on the part of his followers.

(5) The Prophecy Fulfilled. Our risen Lord reveals him-
self to his disciples and they recognize and acknowledge him
as a true and properly accredited prophet of God. The
death and Resurrection of Jesus Christ are to the disciples
known facts which fulfilling scripture prophecy as well as
his own validates his claim to be the Son of God, the Savior
of men. Under the illuminating influence of his spirit the

132 THE PHILOSOPHY OF CHRISTIANITY.

disciples freely acknowledge him as their Lord; and he and
they are regenerated by the ascended Son of God ; the one
Pneumatically, the other Divine Psychically.

(6) In obedience to their ascended Lord, the disciples,
setting their earthly interests aside, gather at the appointed
place and prayerfully await the descent of the promised Holy
Spirit. Their loyal obedience is divinely acknowledged in
the coming of the Holy Spirit proceeding from the Father
and the Son, and they are, severally and as one, united to
their ascended Lord and endued with the spiritual power
freely to fulfill their great commission — "But ye shall receive
power after that the Holy Ghost is come upon you; and ye
shall be witnesses unto me both in Jerusalem and in all
Judea and in Samaria, and unto the uttermost part of the
earth."

(7) Now each of the Disciples passed from spiritual death
unto life eternal by vfay of the Cross ; each died unto himself
and was raised by regeneration into Divine Psychical being,
each freely became a partaker in the death and by gracious
consequence also in the resurrection life of his Lord. "For if
we have been planted together in the likeness of his death,
we shall be also in the likeness of his resurrection." As the
blood baptism of their Lord assured his resurrection, so the
blood baptism (death to self) infallibly secured the regenera-
tion (resurrection into Divine Psychical being) of the believ-
ing disciples. The regeneration of the repentant sinner is
(as we have seen) the actual impartation to him of inalienable
Divine Psychical being and this actually and organically and
not metaphorically unites him to his Lord.

(8) Because the Son of Man is the Genus Homo not in
potentiality but in very actuality — the Son of Man actualized
in himself (in generation) the entire human race. Whatever
he did and suffered was done and suffered by him as the actual
head of the human race, and therefore for and in behalf of
the fallen ]\Ian. He is the Leader and they that would appro-
priate the benefits of his vicarious passage through this

THE PHILOSOPHY OF CHRISTIANITY. 133

world unto God must of logical necessity take up their cross
and follow him, the Author and Perfector, the Beginner and
Finisher of Faith, and their passage must correspond pro-
cession for procession with that of their Lord.

(9) Sanctification of the Regenerate Human Psyche. In
the Christian's regenerate or implanted Divine Psychical
being there is no sin ; but there remains sin in his human psy-
chical being and his body is still subject to disease and death.
The work of our Lord in the new born Christian is as yet
incomplete. The fallen psychical being is to be renewed and
transformed unto the image of our Lord's, and its body is to
be transformed unto the image of our renewed psychical being.
Evidently the transformation of our bodies is consequential
on the renewal of our fallen psychical being. "I beseech
you therefore, Brethren, by the mercies of God that ye pre-
sent your bodies a living sacrifice holy, acceptable unto God
which is your reasonable (rational) service. And be not con-
formed to this world ; but be ye transformed by the renewing
(renovation) of your mind (psyche), that ye may prove
what is that good and acceptable and perfect Will of God"
(which is completely personalized in the glorified Christ).
Now Sanctification is the work of the Holy spirit, Avho ener-
gizes the self-evolution of the Divine Psychical being implant-
ed or incarnated in the repentant sinner. The incarnate Divine
Psychical being, in its self-evolution takes root downward in
the human psychical being and bears fruit upward in self-
conscious divine Psychical being; the human psyche set free
by the energizing of his regenerate being breaks "the yoke
of the Flesh off from its neck" through the indwelling power
of the Holy Spirit; and then again in the strength of its
ascended Lord ministered by the Holy Spirit the human
psyche co-operates with his Divine Psychical being in posi-
tively good action. This process indefinitely prolonged
issues in the complete dominion of the Divine Psychical being
of the Christian over his human psychical being and his
human psychical being over his physical organism. The

134 THE PHILOSOPHY OF CHRISTIANITY.

human psj'che at the time of its regeneration though gra-
ciously granted the ability to make a righteous choice is still
subjectively under the yoke of the Flesh and therefore dead
in sin. And yet objectively justified by the imputed right-
eousness of his Lord, he is given through the ministry of the
Holy Spirit the power progressively to achieve subjective
righteousness, or entire sanctification. "But as many as
received him to them gave he the power to become the sons
of God, to them that believe on his name ; which were born not
of blood, nor of the will of the flesh, nor of the will of man,
but of God." But they are to work out their sanctification
in co-operation with God. "Work out your own salvation
with fear and trembling; for it is God that worketh in you
both to will and to do of his good pleasure." Because the Chris-
tian, though sinless in his regenerate being, is in his human
psychical being still evil, the doing of a good action though
wrought in him by God involves two processes, namely, the
Negation or Repression of the evil impulse and the actional
affirmation or expression of the corresponding divinely
awakened good impulse. The Christian is commanded,
"Resist not evil but overcome evil with good." He can break
off his sins only by and through righteous actions. The lead-
ing evil propensions born of self-assertion are sensuality,
greed, pride, hate, covetousness, cowardice, malevolence —
these our inheritance from disloyal Adam. The correspond-
ing virtuous propulsions, born of the instinctive self-negating
obedience of Adam in his First Psychosic Procession and
actually Negated or inverted in the "Fall of Man," are (in
their simple estate) spiritually, generosity, humility, love,
gratulation, courage, benevolence. The sin of self-assertion
against God progressively transformed the original simple
virtues into positively sinful estates. Then the sanctification
of the regenerate human soul must involve the transformation
of evil or vicious propensions into the Positive virtues. This
the sinner is not able in his own strength to do. He may
indeed and often does play one sin against another; as per-

THE PHILOSOPHY OF CHRISTIANITY. 135

sonal, family, or national pride against lying, dishonesty or
cowardice. Man may reform his life with respect to any
particular vice ; but he can accomplish this partial reforma-
tion only through the mediation of an already stronger vice —
he frees himself of one vice only to rivet more strongly the
chains of another. This is true because all sinful propen-
sions are begotten of the evil spirit of self-assertion ; and they
can only be overcome and transformed (in the sense that
minus may be changed into plus) into virtues through the
power of the Holy Spirit energizing the regenerate or Divine
Psychical being of the Christian. If the self-asserting spirit
of the fallen human psyche begets as its offspring the evil or
vicious actions, so the implanted Divine Psychical being of
the Christian begets as its offspring the corresponding vir-
tuous action. Now, the channel of expression has been pre-
empted in the preregenerate life by vicious actions ; and be-
cause the spirit of self-assertion guards the door of the chan-
nel of expression, its offspring have grown formidable in their
robust strength. Even the imparted Divine Psychical being
is (unassisted) utterly unable to cope successfully with the
strongly entrenched enemy. God alone in the person of the
Holy Spirit is able to regenerate; God alone in the person of
the Holy Spirit is able to sanctify the regenerate soul. And
yet the Christian must work out his sanctification in a life of
free and increasingly full obedience. The human co-opera-
tion, divinely energized and sustained, comprises two steps,
which are: (a) The Evil Propension (asserting itself in con-
sciousness) is Negated, Repressed, or Reduced to the focal
point; (b) the correlative good is Affirmed or Expressed in
appropriate action. The Negation of the Evil in its total or
completed process half inverts the soul's inversion; it brings
it up to the focal point ; or it "breaks the yoke of the flesh off
from its neck." The actional affirmation of the good in its
total process brings the emancipated soul into dominion over
the Flesh and perfects it as the inner body or organ of the
implanted Divine Psychical being.

136 THE PHILOSOPHY OF CHRISTIANITY.

10. The co-operative functioning of the implanted Divine
Psychical being in the eanctification of the Christian is like-
wise twofold: (a) The germinant Divine Psychical being
in energizing the Negative or Repressional Process of the
human psychical being does in its total Process Negate the
spirit of self-assertion — brings to Naught the Parent of
vicious propensions; (b) the Divine Psychical being in ener-
gizing the Positive or actionally Affirmative Processes of the
human psyche actualizes in itself the Positive Spirit of self-
sacrifice the parent of all the virtues which it has propagated
through the freely conspiring human psyche.

11. Sanctification, the moral rectification and growth in
grace of the Christian, then involves the progressive renewal
or renovation of his fallen being and the actualization of his
normally potential virtuous estates of being. He is "trans-
formed by the renewing of his mind" (human psyche). And
this is accomplished, as we have seen, by his co-operative
Repression of evil propensions and the actional expression
of the divinely inspired emotions toward the good.
Expressed in brief form, the Law of Sanctification is: Sup-
press the evil, express the Good — in the appropriated
strength of "God that worketh in you both to Will and to
do." "Who shall separate us from the love Christ.? Shall
tribulation or distress, or persecution, or famine, or naked-
ness, or peril, or sword? Nay, in all these things we are
more than conquerors through him that loved us. For I
am persuaded that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other creature, shall be
able to separate us from the love of God, which is in Christ
Jesus our Lord." Now the work of sanctification is not for
the present at least completed in the individual Christian's
earthly life. The body is still subject to disease and death,
which last intervenes to arrest the process. Yet, at death, the
Lord graciously completes the process and the departed
saint awakes in the Divine Psychical image of his Lord. At

THE PHILOSOPHY OF CHRISTIANITY. 137

the second coming of his Lord he is to be pneumatically trans-
formed and reunited with his resurrection body.

12. "And he shall turn the heart of the fatliers to the
children, and the heart of the children to the fathers lest I
come and smite the earth with a curse." (Last word of
the Old Testament.) But since the sanctified life of the indi-
vidual Christian tends to overcome physical as well as mental
disease may it not well be that in the long continued progress
of Christianity the body may be restored in large measure
to its forfeited health and strength and its sinful propensions
be brought at least under negative control? The facts of
the really Christian Reproductival Psychosis confirms this
hope. The capital sin, the first-born of the spirit of Self-
Assertion, is Sensuality, whose very heart is sexual impurity.
The progressive transformation of the sensual soul into its
pristine health and purity accomplished in sanctification as
set forth above finds its efficient complement in the Christian
Reproductival Psychosis. We found in the case of hypo-
thetically regenerate Adam, that it was his regenerate or
Divine Psychical being that enabled him to multiply his
human psychical being without fission in offspring. Here
the regenerate or Divine Psychical being of the Christian
functions in like manner tending to overcome in the progen-
erated offspring the otherwise fatal fissional effects of the
sin of our first parents ; and the law thus operating in genera-
tion after generation progressively purifies the soul of the
offspring of the successive progenerations. Now this
reproductival restoration of the human psychical being to its
original wholeness and purity seems to be not merely a neces-
sary logical inference but also one of the most precious doc-
trines of the Lord Christ. The lesson, that the Church deep-
ens and extends its sanctification through the Reproductival
Psychosis, is taught in the Parable of the Growing Seed.
"So is the Kingdom of God, as if a man should cast seed
into the ground ; and should sleep and rise night and day, and
the seed should spring and grow up, he knoweth not how.

138 THE PHILOSOPHY OF CHRISTIANITY.

For the earth bringeth forth fruit of herself ; first the blade,
then the ear, after that the full corn in the ear. But when
the fruit is brought forth, immediately he putteth in the
sickle because the harvest is come." The Palingenesis waits
upon tlie coming of the heavenly harvest. And this becomes
more certain when the Divine co-agency with the Christian
in his progeneration of offspring is duly considered. The
Reproductival Psychosis is only legitimately undertaken in
obedience to the Divine Command — "Increase and multiply
and replenish the earth." This command can be heard and
obeyed only as the Holy Spirit energizes the Christian par-
ents or as they dwell foetus-like in the womb of the Holy
Spirit. The ideal Christian life in its highest or Divine
Psychical being is a Gestational Procession, energized and
sustained by the Holy Spirit. The presence and co-agency
of the Holy Spirit progressively sanctifies the parents and
also the progenei'ated offspring. The offspring begins its
foetal existence in a purer condition than did its progenitors.
That the progressive sanctification of the Christian race will
finally issue in the progeneration of human psychical beings
completely purged of original sin is the necessary inference
both of philosophy and of Christian doctrine. The Palin-
genesis cannot come until sin has been overcome; for that
involves the Pneumatical transformation of the believing
human race, and the Divine Psychical regeneration of Nature.
Again, santification is the joint work of our ascended Lord
and of the regenerate co-active believer, the enthroned Son
of God accomplishing his co-operative work through the min-
istry of the Holy Spirit, proceeding from the Father and the
Son. This is then the Dispensation of the Holy Spirit and
if this Dispensation falls short of final and entire sanctifica-
tion of the Church, then it must in some sense be pronounced
a failure.

13. The bodies of legitimately progenerated offspring
tend to be relieved of the consequences of original sin; and
more and more subjected under their increasingly purified

THE PHILOSOPHY OF CHRISTIANITY. 139

human psyches, they are likewise progressively restored to
original physical soundness and health. But since the per-
fect purification of the human psyche must anticipate the
complete restoration of the body, the latter must with the
Creation await "the manifestation of the Sons of God" con-
ditioning the Palingenesis. The Goal that conditions the
Palingenesis is doubtless far removed from our attainment;
but every advance brings us nearer its ultimate realization
and inspires large hope for the christianized human race.
Even now we may know that every son begotten of us unto
God is of purer soul than ourself and divinely assured of
salvation. It is perfectly safe to affirm that children begot-
ten of Christian parents unto God are not as the children of
others. Small respect they pay unto God, "Who breaks not
this covenant nor alters the thing that has gone forth from
His lips," that teach as Bible doctrine that all children by
whomsover begotten are alike and equally salvable with them
that are born under the covenant.

14. The infant of Christian parents begotten under the
energizing influence of the Holy Spirit with a somewhat puri-
fied soul and a measurably restored body will, if morally neg-
lected and immorally assaulted from without, more certainly
than Adam fall into actual sin. But God has most
graciously provided against just this contingency. The
infant born of truly Christian parents achieves the First
Psychosic Procession (which is a human psychical Gesta-
tional Procession) in the human psychical womb of the
parents. It is therefore not only shielded from all harm and
hurt but sympathetically, affectionally and religiously ener-
gized in this Procession by its parents, who at the same time
mediate the covenanted ministry of the Holy Spirit. Let it
be understood, that no true education can be unmoral, much
less immoral. Nature as the word of the Divine Psyche and
therefore of God to man has not been superseded but only
graciously supplemented by God's higher revelation of Him-
self in His Written and Living Words. Therefore Nature is

140 THE PHILOSOPHY OF CHRISTIANITY.

to be presented to the child of the covenant by its parents as
the Primal Self-Revelation of God to Man. It is not extrav-
agant to affirm that very often the finished product of the
education of our day, even more than in the past, is actually
disqualified to receive a vision of God through the medium of
Nature, In order that the Christian parent (or tutor)
shall approach perfection as a teacher, he must know God
not only as He has revealed Himself in his Written and in the
Personal Word but also as He has revealed Himself in Nature.
The objection that Nature is out of joint, that she partici-
pated in the consequences of the Fall of Man, avails nothing;
for supplemented by the higher Word, the knovrledge of
Nature as now existent confirms the revelation of God in
Christ and furnishes abundant fundamental, existerial sym-
bols upon which the Christian superstructure may rationally
rest. As Jesus saw Nature so should our children be taught
to see it.

15. The human Psychical Gestational Procession com-
pletes itself in the Act of Parturition and the son becomes
conscious at once of his moral free agency and of his filial
obligation to his earthly father who affirms his right to rule
over him. The eugenically born and well-trained son freely
acknowledges the parental authority and the divine Psychical
spirit of the parents is infused into the son; or the son is
enveloped in the Divine Psychical Spirit of the father. And
the moral Gestational Progression (answering to the Legal
Dispensation) begins. The moral Gestational Procession
(as thus arbitrarily distinguished from the Ethical) func-
tions, from the parental side, in the moral instruction and
government of the offspring and from the filial side in the
free and loyal actional response of the son. This Procession
completes itself in the act of more or less perfect moral Par-
turition.

16. The Ethical Psychosis. The act of moral Parturition
accomplished, the son is prepared to receive the Gospel mes-
sage, accompanied by the presence and agency of the Holy

THE PHILOSOPHY OF CHRISTIANITY. 141

Spirit, proceeding from the Father and the risen and
ascended Son. The parents as an organ of the Church or
the Church through its accredited messenger or both in loving
conspiracy, preach to the son Christ and him crucified, the
Savior of men. The son, however nearly he may have
approached outward conformity to the precepts of the moral
law, becomes conscious under the preaching of the Gospel
energized by the Holy Spirit of his utter lack of inward con-
formity to Christ's standard of perfect holiness.

He is to choose between the service of the Son of God
and the selfish acquisition of the world. Like Adam and the
Son of Man he is led by the Spirit into the Ethical Psychosis ;
unlike them he is energized by the solemnly covenanted min-
istry of the Holy Spirit. For faith is the gracious gift of
God. In the power of Jesus Christ he shares in his vicarious
triumph over sin; and is by consequence Divine Psychically
regenerated. The son thus becomes a membral organ of the
Church, our Lord's bride, and as such is personally indwelt
of the Holy Spirit.

17. The "Parable of the Growing Seed" has not been per-
mitted to yield up its richest, most precious truth — the foetal
regeneration of the offspring of the Christian. No Branch
of the Church universal teaches or has ever taught this great
truth ; and yet the doctrine seems to be clearly implied if not
expressly taught in both the Old and the New Testament.
Of course there was no foetal Regeneration under the old
Dispensation — there was not even an adult regeneration —
for the reason that the Spirit that led and energized the Old
Testament Saints was Divine Psychical and not Pneumatical,
it not being legitimately possible that the Holy Spirit could
be sent in regenerating grace antecendently to the Pneumat-
ical transformation of the Son of Man. But there abounded
in the Old Testament unmistakable promise and prophecy of
Foetal Regeneration under the New Dispensation. Let any-
one who doubts open-mindedly study the scriptures of the
Old and New Testaments in earnest quest for the truth on this

142 THE PHILOSOPHY OF CHRISTIANITY.

subject and it is confidently believed the Doctrine will become
luminous of the truth and of the fatherly love of God in
Christ Jesus, His Son.

This parable teaches that the Kingdom of Heaven grows
like a germinating seed. While growth or development of
any and every Procession of any and every Realm of Being
and of Existence conform in a general way to the evolution of
a seed, only the evolution of an embryo into a higher estate of
being can be perfectly symbolized or parallelized by it.
Now, the incarnation of the Son of God in the Son of Man
was a real Foetal Regeneration — the implantation of the
Divine Psyche in embryo in the embryonic Son of Man.
That is, the Son of Man was regenerated in the womb of the
Elect virgin. In like manner the Divine Psychical being of
Christian parents is reduced to an embryo and implanted in
the human embryo in the womb of its mother, and that is foetal
Regeneration — the priceless gift of our heavenly Father in
Christ Jesus. And its legitimacy cannot be successfully
assailed ; for even as the Divine Psychical being of the human
parents progenerate the human foetus, even so does the
indwelling Holy Spirit multiply their Divine Psychical being
in an Embryo. And thus the legitimacy of foetal regenera-
tion is established. And God cannot but do every good He
lawfully can.

The Divine Psychical embryo of the regenerate foetus is
planted within its human Psychical being and the human
Psychical embryo within the somatic embryo; and the evolu-
tion of the Foetus involves its inversion. The human psyche is
to come into dominion over its soma; and the Divine Psyche
into dominion over its human Psychical body. While the
Divine Psychical being of the Foetus does not achieve its
Primal or Conscious Estate until the human psyche accom-
plishes its successful passage through the Ethical Psychosis,
it is by no means a negligible factor during the period of its
submergence. On the contrary it is an increasingly active
and influential factor in the progressive renovation and trans-

THE PHILOSOPHY OF CHRISTIANITY. 143

formation of its immediate body the human psyche, who
mediates or transmits the divine influences to the soma. But
it is especially the function of the submerged Divine Psyche
to secure the impeccability of the human psyche in its
supreme Ethical Trial even as the incarnate Son of God
assured the impeccability of the Son of Man in his (gener-
ically) Ethical Psychosis. And immediately on the human
psyche's triumphant passage through the Ethical Psychosis
— the acceptance of Jesus Christ as Lord and Savior — the
submerged Divine Psychical being springs up into the Primal
or Conscious Estate; and it thence forward functions just as
the Divine Psychical being planted in the repentant sinner
has been shown to function.

18. The Ecclesiastical Procession of the Son. The fur-
ther progress of the son is made in conscious communion with
his ascended Lord and his bride the Church. The Holy
Spirit dwells in the Church and in the Son as a membral
organ thereof ; and as the Church even so the Son dwells and
lives in the womb of the Holy Spirit so long as loyalty to his
Lord characterizes his life. The Holy Spirit closely envelops
the Church and the Son, and not only restrains him from
fatal lapse but works in him to will and to do of God's good
pleasure. The Christian may be overtaken in a fault and
even fall into sin, but he cannot be guilty of deliberately
wilful sin ; for such there can be no further sacrifice. Whom
the Father hath given the Son none on Earth or beneath it
can pluck out of his hand — they shall be raised up at the last
day. This Procession in the life of the individual Christian
unbroken oif by death would complete itself in the act of
Divine Psychical Parturition — complete transformation into
the image of the Son of God, the Divine Psyche. This is to
be the final Product of this Procession in respect to the then
living members of the Church. But for the present the
Christian dies and thereby abrupts the Procession in his own
individual case ; and the Holy Spirit graciously completes his
broken Procession and the dying Christian awakes in the

144 THE PHILOSOPHY OF CHRISTIANITY.

Divine Psychical image of his Lord and awaits in His pres-
ence his Pneumatical transformation and the redemption by
resurrection of his body.

19. The Pneumatical Transformation of the Church.
When sanctification has wrought its perfect and complete
work in the Divine Psychical Transformation of the Church,
God communicates through the mediation of His ascended
and enthroned Son, Pneumatical Being to the Church and
Divine Psychical being to the Earth. The Holy Spirit pro-
ceeding now not mediately through the Son but immediately
from God eternally homes herself in the Church ; or the
Church dwells eternally in the Womb of God's Holy Spirit.
And Jesus Christ his great Commission completely fulfilled
surrenders his royal office "that God may be all in all." Little
is revealed of the eternal Pneumatical Procession of the heav-
enly kingdom of God; but we may know that it is a Pneu-
matical Procession and not a statical Estate of Being. "Oh,
that men would praise the Lord for His goodness and His
wonderful works to the children of men." "And I saw a new
heaven and a new earth; for the first heaven and the first
Earth were passed away, and there was no more sea ; and I,
John, saw the Holy City, the New Jerusalem, coming down
from God out of heaven, prepared as a bride adorned for her
husband. And I heard a great voice out of heaven, saying
'Behold the tabernacle of God is with men and He shall dwell
with them and they shall be His People and God himself shall
be with them and be their God.' "

THE END.