IMlli PHILOSOPHY OF I r^TT"RTQnnT a WTHnv 1 ^^■llllll JBOTUW^ UK AH AM ^^^^H ■ i ——ji^SBSKB&B^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ I J \ ': 1 i. 1 S i ^i l&,Z^ Jffrom li|f mtbrarn of ^pqupatl^f b btr Ijtm to tljp Hibrarg of Prtttrftnn Sli^nln^iral i^prntttartf Bl 51 . G723 1917 Graham, Bothwell, 1853- The phi losophy of Christ ianity THE PHILOSOPHY OF CHRISTIANin BY BOTHWELL GRAHAM ECCE, DEUS-HOMO COI^UMBIA, S. C. THE R. Iv- BRYAN COMPANY 1917 Copyright 1917 BOTHWELL GRAHAM "Commit thy works unto the Lord And thy thoughts shall be established." Prov. 3:16. TO 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- -naino T£xa ,U,\ ^^ «- ^ux. 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. 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- 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. 4 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. 24 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) 61 1 6|+6 +6 5 5 +5 +5 4 4 +4 +4 3 3+3 -J-3 2 2 +2 +2 1 1 +1 + 1 — 1 1 1 1 —2 2 2 2 —3 —3 3 3 —4 —4 4 4 —5 —5 5 5 —6 —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 27 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. 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