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> pm%taitr Sitealiam "One God who ever lives and loves; One God, one life, one element, And one far-off divine event, To which the whole creation moves. — Tennyson Can belted Orion deviate from his course, or the Pleiades cease from revolving in their orbits? Can Andromeda pause in her matin song of immortal joy, as Phoebus in his chariot of fire lights up the eastern skies and rides in golden splendor up the blue ocean of the Heavens? Can Areturus check his speed, and reverse his pathway, as 2 Pantheistic Idealism he flies swifter than the lightning, a-down the roadway of All-Time? Who, by seeking can bind the waters of the seas or by searching find out God? The tides leap with joy to meet the siren-kisses of the moon, and, with heartbroken moan, slink into the bosom of the seas, sharing their sorrow with the agony of the weary yet un- wearied deep. Together the stars and the planets sing by day and by night the songs of the Infinite, and the music of the spheres oft comes pealing through the skies, set in runic melody and harmony to the voiceless words of divine attunement. The light that darts Pantheistic Idealism 3 from yon fixed star of the twelfth magnitude is twelve thousand years in winging its silent way to the earth. Man's thought flies along the pathway of the star- beam, and, in less than a second's space, reaches that self-same star! Thought, therefore, bridges space, and annihilates time! Time and Space are but relative terms, coined by finite man in his vain, egotistic effort to define In- finity. They are but words, mere symbols by which the finite seeks to relate himself i& the Infinite, and have no meaning in the spheres of the Real. When Ho- rondia was young and-ihe limpid 4 Pantheistic Idealism. waters of the sea swept her shores with refreshing baths of invig- orating power, words, mere words, were all that men could use in de- scribing the rolling waters, the sweet deep blue of the skies above, the freshness and beauty of the verdure of the land, the glory of the southern cross, the holy calm of the atmosphere, the lilting of the birds, and the songs of the trees and flowers ! When Horondia sank beneath the turgid waters of the outraged deep, the grandeur, the sublimity and the pathos of the tragedy transcended speech, and bereft man of the power to de- scribe, even in part, the destruction Pantheistic Idealism. 5 of the beautiful continent now ly- ing beneath the bed of the Indian Ocean. When Lemuria and Atlan- tis went down before the warring of the elements, when art, skill, beauty, life, power, all availed naught in the fearful devastation of continents and material expres- sions of every form, again words failed to make record of events that are known only relatively by finite man, by reason of lack of power to compare what he has not seen with those things that are vis- ible to his outer eye, and, in his egotism, understandable to his mind. Before either one or the other of these three continents rose 6 Pantheistic Idealism. and fell, others before them, obeyed the self-same law of birth and seeming death, hence, Life was, thought existed, and finite things were. There was no beginning with Life; therefore, Life can never end. It is Eternal. Being Eternal, Life involves all things. Involving all things, all finite expressions are but manifestations of itself, hence all are Eternal, without beginning or ending. What man calls Time, is but his mental picture of what he thinks he sees and comprehends of Eternal Duration. What he calls Space is but his finite conception of what he thinks he sees and com- prehends of Infinite Extension. Pantheistic Idealism. 7 Take your magnifying glass of mighty power, and catch the ray of light that touches your enlarged vision as it comes from stars great- er and more distant by myriads of trillions of miles, than the one whose light is twelve thousand years in reaching earth ; doth it not open to you a new field of study? Perchance one of these stars, invis- ible to outer sight, sent its dim light beam toward the earth one hundred thousand years ago. Take in that tiny beam of light; mount it as you would the truest, swiftest Pegasus of song; ride swifter than the swift-winged Hyppogriffe along its narrow pathway, and Lo ! 8 Pantheistic Idealism. in less than no time, you and your thought have annihilated one hun- dred thousand years! Time and Space again vanish at the magic touch of the wand of Intelligence and only the Real remains for con- templation. What is that Seal? It is the Soul itself. It is Intelli- gence. It is man, possessed of com- prehension of finite relationship, hence capable of reasoning up to the Infinite. The soul is the Eeal, and being the Eeal, hath power to create, to objectify all so-called ma- terial appearances. The body is but a machine that intelligent man created and builded for his own use. Between the unthinking ob- Pantheistic Idealism. 9 jective seeming, and the subjective invisible Seal, there is always a medium of exchange through the mechanism of the mind. The mind, therefore, is the connecting link in the chain of being between the seeming visible and the invisible Real. By means of that link, the fiats of the soul are transmitted into terms that are cognizable by its finite child. If Time and Space be but rela- tivities, if they be but mental pro cesses in finite endeavors to solve the problem of the cosmos, if there be neither beginning nor ending for Life, then you, I, and all other liv- ing creatures transcend. Time 10 Pantheistic Idealism. and Space, and have neither begin- ning nor ending as expressions of Life. Life was and is, and because of Life, we, and all other things, are. We relate ourselves to the present by means of the law of change of position on the part of the earth and the entire stellar sys- tem of which it is a portion. Grav- itation, the principle of attraction, holds the stars, suns and planets in their courses, and makes them obe- dient to the fiat of that Conscious- ness that willed all things into ex- pression. That Consciousness is the Infinite, acting in harmony with its own unchanging law. Principles never change, but they Pantheistic Idealism. 11 may and do vary in their methods of expression. It is by means of these varied expressions of rela- tionships that finite intelligences are taught the eternality of princi- ple and the never-changing reality of Truth. Truth, manifest in con- crete expression, may seem many sided, yet there is neither change- ableness nor shadow of turning in its real essence. Reduced to a finality, abstract truth and con- crete truth are found to be one and the same principle. Man's concept of truth and his ability to compre- hend it, may and do change, as his mental vision is enlarged and the horizon of his thought widened by 12 Pantheistic Idealism. reason of his experiences in the great arena of life. He who thinks, wills and acts, turns the kaleido- scope of his existence until he is able to see all of the possible con- ditions of life, as they have been, may, and are to be, related to him- self in experience. All life having had an Eternal existence in the Past, and destined to an Eternal future, the thinking mind readily grasps the great truth that there is but one Eternity and that all living creatures are in the midst of it today. The Eternal Now is ever with us, and is the only con- dition with which we should be at all concerned. Living in the Eter- Pantheistic Idealism. 13 nal Now, man is privileged, Janus- like, to look backward over the pathway of the centuries to trace his deviating course from the monad up to man, and forward over the centuries that are to come to note the possibilities that are his, as he winds his way along the labyrinthian roadway of evolution in search for the Infinite. "A child is the repository of infinite possibilities," says Andrew Jack- son Davis, the world's greatest seer, sage and prophet. Wrapped within an atom, enfolded within the monad, pushing onward as protoplasm is the finite germ that is the repository of all of the pos- 14 Pantheistic Idealism, sibilities that may be educed through sentiency under the law of evolution. Every germ is possessed of precisely the same principle, hence is destined to the same en- nobling unfoldment. All possible experiences must come to it before it can become capable of grasping its deific powers. The tinest life germ, therefore, is an embryo Diety! The solid rock is life in ac- tion, on its way to deific expres- sion. Day and night, spring, summer, autumn and winter reveal to mor- tals the fact of growth and decay in the so-called material world. No doubt the same law obtains and is Pantheistic Idealism. 15 in action in all systems of stars, suns and planets. In the thought life of man, day and night, spring, summer, autumn and winter are necessary to give him an under- standing of the verisimilitudes of being, the relationships found in the school of experience, the fact of his oneness in principle with all existing things. Change is growth, and growth is the law of life. The complete story of the tiny germ embodied in the atom, or in the cor- puscle, into which the Scientist divides the atom, has never yet been told or written. If there be fifty-four millions of corpuscles in one atom, then the evolutionary 16 Pantheistic Idealism. struggle of the life-germ, on its way to sentiency and cosmic con- sciousness, is necessarily so pro- longed as to be utterly incompre- hensible when expressed in mathe- matical figures. Yet it takes that portion of duration named by the incomputible figures to evolve a corpuscular life-germ to deific ex- pression. The finite mind reels as it seeks to comprehend the aeons of ages embraced within the incal- culable numbers it requires to name the periods into which man divides that which he calls Time. The struggle for existence, the effort to unfold, the endeavor to advance are all involved in the Pantheistic Idealism. 17 spark of conscious life in the cor- puscle. Atom, monad, amoeba, molecule, jelly-fish, protoplasm, all tell the same story of violence, of contests innumerable, of advances and recessions, of the ebbing and flowing of the tides of being, of warring elements, of vain strivings, of resolute endeavors, of peaceful intents, of stubborn resistances, of determinations to surmount all difficulties— in fine, life in minia- ture is moved upon, dominated by, the spirit of evolution, and growth, constant growth, visible progress, is the result. Henry D. Thoreau in his " Battle of the Ants," does but bring before our eyes a picture of 18 Pantheistic Idealism. the warfare of our brothers in a school of expression in which all mortals once functioned, and then passed on to the higher forms above. It is a continuance of that struggle found in inanimate forms of life, on the part of those mani- festations that, perhaps, are the first to demonstrate consciousness in action, in the opinion of finite beings, for ants are far more indus- trious and possessed of more com- mon-sense than are many human beings. They are true to the life- principle that dominates them, whereas, many mortals are true to nothing! Their Grod is the dollar, and their standard of integrity is, Pantheistic Idealism. 19 "Let not thy sins be discovered !" There is some comfort in the thought that they must ultimately reap what they have sown, under the laws of compensation. Days, months, years, centuries, aeons, form into companies, regi- ments, battalions, divisions, corps, and with seconds, minutes and hours, as sappers, miners and out- riders go swiftly by, under the leadership of the Grand Comman- der of the Universe, only to be or- dered, one by one, to countermarch to the rear, into the Eternal Past, to make way for other armies as they strive to sweep on into the Future. Men, women, and children 20 Pantheistic Idealism. of all generations set their faces hopefully toward the rising sun of the future, and march forward over the roadway of Hope, striving to achieve the noble endeavors of their most exalted thoughts and in- spiration. They keep step to the inspiring music of progression, and shout with joy as the clear notes of fife and bugle ring in upon their ears, sounding the charge up the steeps of Doubt and Difficulty. A lull for a moment after the storm, the Grand Commander's order, "Countermarch," is kindly spoken, then they "about face," and march rapidly toward the rear, this time keeping step to the solemn taps of Pantheistic Idealism. 21 the drum, or the melancholy wail of some dread "Dead March of Saul. ' ' So it is with all expressions of life— advancings, recessionals, laughter, sorrow, hope, doubt, courage, fear, victory, defeat, in- spiration, disaster. Each forward movement carries the tide of life a little higher up the steeps, each backward sweep leaves it not quite so far down as it was when the command was given to advance. The ultimate atom, perhaps it should read, "the ultimate cor- puscle," obeys these orders to march and countermarch as given by Infinite Intelligence enthroned in the Universe. Each struggle 22 Pantheistic Idealism. is an augury of progress. Every seeming destruction or disappear- ance of a special type is an ad- vance movement of the divine forces of evolution. Within each germ are the possibilities of pro- pagation and reproduction. Anti- theses, that are the forerunners of progressive unfoldment, are like- wise found in every minute ex- pression. Porosity, translucency, convexity are face to face with density, opaqueness, concavity. The genuine is opposed to the counterfeit, and it must be re- membered that the latter could not exist without the former. The prestidigitators of Egypt could Pantheistic Idealism. S3 duplicate the wonders wrought by Moses and Aaron, yet the rods of the Hebrew brothers, when turned into serpents, swallowed all the rods of the pretenders. Truth ever overcomes error, even if it be ob- liged to swallow counterfeits and transmute them into righteous- ness. The ultimate corpuscle— what is it? For many decades man has been asking the self-same ques- tion with regard to the atom. No man has ever found the " ultimate atom." It was long supposed to be the smallest possible division of material substance, or matter. A corpuscle is alleged to be one 24 Pantheistic Idealism. fifty-fourth millionth part of an atom. It, therefore, follows that fifty-four millions of corpuscles must be united ere an atom is formed. The most powerful mic- roscope has never revealed to man's finite view the ultimate atom. Multiply the power of that microscope fifty-four millions of times, and even then it does not become possible for it to reveal a corpuscle. A corpuscle, then, is an hypothesis assumed for conven- ience in trying to conceive of the tinest possible expression of mat- ter. It is but going back of the atom fifty-four million stages. As Life is the primal cause of all ex- Pantheistic Idealism. 25 isting things, then both the cor- puscle and the atom are but mani- festations of Life at different stages of development. They are the non-sentient expressions of Life on their way to sentiency. They may, for convenience, be termed, " solidified manifestations of Life," even though both terms rest upon nothing save hypotheses. Hypotheses are but goals from which inquiries go forth in search of knowledge. The corpuscle, the atom, the molecule, the substance, the body, the form, are but variant expressions of Life— non-sentient in character as objectified by these seeming manifestations, yet in- 26 Pantheistic Idealism. volving sentieney in higher forms of being. So-called matter is Life at a lower rate of vibration than that which is known as intelligent Life. The ultimate corpuscle is Life expressed in a supposed ob- jective tiny form at a rate of vi- bration that would render it visi- ble to the eye of intelligence, if a magnifying glass of sufficient power could be invented and ap- plied. Engermed within each corpuscle is that spark of intelligent Life that Charles Darwin says the Cre- ator breathed into the primordial cell. Within that spark, are the positive and negative forces of t* Pantheistic Idealism. 27 being, opposite polarities, attrac- tion and repulsion, masculine and feminine, all constituents and ele- ments that make intelligent ex- pression possible. From the pri- mordial cell, there have been evolved all of the noble and ennob- ling expressions and manifesta- tions of conscious intelligence, yet sentient Life is, ever has been, and undoubtedly ever will be, invisible to man's physical eye. The object- ive or solidified expressions of Life are the media through which Intel- ligent Life makes itself known. The objective, therefore, is the ser- vant of the subjective. The sub- jective intelligence of man is the 28 Pantheistic Idealism. builder. The spark of invisible, intelligent life embodied in the cor- puscle builds the expression through which it functions. The same process is followed, the same law obeyed, in the building or cre- ation of all outward so-called ma- terial bodies, not excepting the body of man. "The Soul is the Real, and doth the body make," says the poet Spenser. If finite life as expressed in and through the soul of man, can and does build his so-called physical body, so In- telligent Life, when sufficiently un- folded, can build worlds, planets, suns, and systems of suns and stars. Solidified Life, pitched at a Pantheistic Idealism. 29 low rate of vibration, is subject to that which vibrates at a quicker rate, and possesses orderly pro- cesses of thought. Every star, planet, sun and system of suns in space are constantly throwing off what may be termed infinitesimal particles of dust— " Star - dust," perhaps. Intelligent Life, pos- sessed of a knowledge of the mighty potency of electricity, seizes upon these " star-dust cor- puscles," and behold, a world is reincarnated! The spark of life embodied in the primal corpuscle is both posi- tive and negative in character. These seeming opposites possess 30 Pantheistic Idealism. an equal amount of intelligence. When functioning as masculine and feminine elements, witness the truth of that assertion. They are the forerunners of all intelligent expressions, Perhaps they may be called the Deucalion and Pyrrha of intelligent functioning. If the stones thrown over his shoulder by Deucalion became men, and those thrown by Pyrrha, women, then the figure may be continued until it shows the results that follow the throwing of positive force, and those resulting from negative throwing. These two forces are seemingly dual in character, yet one in action. Neither can act nor Pantheistic Idealism. 31 secure complete results without the other. Taken together, they people worlds with intelligent be- ings. Acting alone, decadency, de- struction and death ultimately en- sue. United, they become the all- powerful agents and re-agents in chemical life that achieve enduring results. They are the hands of the Infinite, seeking to perfect the Universe and systems of universes, under the guidance of Infinite. Will. Man is an epitome of the Universe, therefore a child of the Infinite, working toward ultimate perfection, guided by his own will, inherited from his Infinite Par- ent. What is the Will? Phylos, 32 Pantheistic Idealism. an Atlantean, says that "The will is the fiat of consciousness"; there- fore, the will of man is the medium through which his consciousness functions in its endeavors to pro- duce results. It is the connecting link between his sentient Life, or Soul, and non-sentient Life, or body, while on the material plane; or spirit, when the Soul returns to the realm of the Invisible. Attractions and polarizations ex- ist in the corpuscular particle, in the atom, in the molecule, in the substance, in the body, in the form, in the shrub, in the leaf, in the bud, in the blossom, in the fruit, in all expressions of mineral, insect Pantheistic Idealism. 33 and animal life, acting harmoni- ously together in obedience to law, held in a divine oneness by the centripetal force of involved Intel- ligent Life. Dual in seeming; one in action. Thomas a Kempis once said, "Let there be unity in diver- sity/ ' Unconsciously to himself, perhaps, he gave in those few words the fundamental law of life. Infinite Unity manifests in Infin- ite Diversity, yet, in the last anal- ysis, reduces all phenomena to their original unific state. "Many in One" is after all, only a truism! From the engermed intelligent life- spark in the corpuscle, are evolved all of the so-called higher thought- 34 Pantheistic Idealism. expressions. In reality, there is neither high nor low in the expres- sions of life. Each one fills its own place, serves its own purpose, does its own work, and then gives way to the next order. Without it, however, there could not have been a "next order/ ' Each mani- festation fills its own niche, and without it the Universe would cease to exist. Each has a value of its own, an importance that must be duly recognized and re- corded. God is not partial. All of His works are clean, and sub- serve a purpose wondrously di- vine. He exalts not one of His manifestations above another. The Pantheistic Idealism. 35 rock is necessary to the flower, and the flower to plant and fruit. Granite disorganizes to feed the moss it bears. The flower decays and becomes an enriching compost to the plant that bears the fruit. High and low, good and bad, like Time and Space, are but relative terms, man's vague and inchoate attempt to define the undefinable. All life is pure and holy and mani- fests in harmony with divine law. Man only, in his egotism and ig- norance, breaks that law. He, how- ever, reaps as he has sown. The law of consequences, or compensa- tion, is no respector of persons or things, in any department of Life. 36 Pantheistic Idealism. Each tiny spark of intelligent Life, being positive and negative, is necessarily masculine and femi- nine. Each, finite intelligence known as man, being an evolution from the embodied life-germ, is likewise positive and negative, masculine and feminine. Each finite soul, an evolvement from its parent Soul-Self possesses in epitome all of the essences and attributes of that Parent. Each Soul-Self is a manifestation of the Infinite, hence Infinite in embryo, an epitome of the Uni- verse. All souls are expressions of the Infinite. The Infinite, hav- ing neither beginning nor ending, Pantheistic Idealism. 37 bequeaths its own divine attri- butes to its children. There is neither commencement nor cessa- tion for Soul-Life. All souls, there- fore, are as old as God and as enduring as Eternity. Each Soul- Self, the direct child of the Infin- ite, being co-eternal therewith, functions in mortality through a projection of its own conscious- ness under the direction of the Will. From the monad up to man, this must be true, if evolu- tion be a fact in nature. Each duality in unity functions in the corpuscle, gives way to its suc- cessor, expresses itself again through the atom, and on and on 38 Pantheistic Idealism. through all possible material forms until the sphere of man is reached. The same Soul-Parent is behind each and every manifestation. That Soul-Self embodies and re- embodies manifestations of its own consciousness, century after century, age after age, in its quest for the Holy Grail of All-Truth. That Soul-Self never forsakes its place in the realm of the Invisible, but sends forth its children, no two the same, in the varying aeons of change to possess themselves of that which, in the aggregate, will evolve, not only a neophyte in wisdom, but a God in Power! Evolution becomes understandable Pantheistic Idealism. 39 when based upon such a just and perfect law. Let it be remem- bered now and forever that a be- ginning means an ending; that it is impossible to tie a string around nothing! Evolution of life deals with realities, and makes it pos- sible, for all manifestations, of whatever kind or character, to go forward over the roadway of pro- gression's upward march! It is, perhaps, a seeming far- cry from the life-spark embodied in the corpuscle, up to the state of man. What of it? All Eternity is man's, and he must use his finite powers aright in the Now, if he would learn the lesson of 40 Pantheistic Idealism. continued existence. Beyond man, the mortal, we are told, is the state of man, the angel; then that of the archangel; then the condition of Cherubim and Seraphim, and so on until words cease to have any meaning to finite minds. "What is the ultimate ?" Do some say "Mrvana," the Hindu word at which the Occidental mind rebels? Is it a state in consciousness where willing is unnecessary, by reason of wisdom's gravitation to men- talities sufficiently unfolded to receive it? Twin halves of the same expression in the embryo and the same dual character in the estate of man— male and fe- Pantheistic Idealism. 41 male— duly mated, unified to re- ceive tlie crown of wisdom when volition shall have ceased! What joy if Recognition of that mate- hood state comes with the corpus- cular embodiment! What a divine uplift there is in the perfect union of the elements in the mineral, the vegetable, the animal, and in man! The God of old, who dipped a pole into the Sea of Life, and then shook off drop after drop, to roll about the world, divided in halves, each seeking the other and only finding its mate once in a quadril- lion times, loses his power as pur- veyor of misery through the im- partial application of the beauti- 42 Pantheistic Idealism. ful law of evolution, whose royal Squires are Reciprocity and Rec- ognition! Each half drop of water gravitates unto its mate, despite the despotic pessimistic God who separates the halves, each positive and negative, each male and fe- male expression finds and recog- nizes its own! Eon and Eona, on their way to Perfection, never fail to meet each other from the monad up to the archangelhood! That is what is in the realm of the Soul. This is what will be when men and women live the life of the Soul, keep themselves united with their Soul-Parents, act in obedience to the divine law of Evolution, heed Pantheistic Idealism. 43 the warning voice of Reciprocity, and grasp in full the wondrous meaning, the divine uplift of com- plete Recognition! This finale can only come by seeking the King- dom of the Infinite and His Right- eousness, then holding steadfastly to the thought that all things else shall and must be added unto us, because of our knowledge of the power and purpose of deific Rec- ognition! JEvnhttum A fire mist and a planet, A crystal and a cell; A jelly-fish and a saurian, Then caves where cavemen dwell; Then a sense of law and order, A face upturned from the sod — Some call it Evolution, While others call it God! 44 Pantheistic Idealism. A haze on the far horizon, An infinite tender sky, The rich, ripe tints of the cornfields, And the wild geese sailing high; And over lowland and upland The charm of the goidenrod, Some of us call it Autumn, While others call it God! Like the tide on a crescent sea beach When the moon is new and thin, Into our hearts great yearnings Come welling and surging in — In from the mystic ocean, Whose rim no foot has trod, — Some of us call it Longing, While others call it God! A picket frozen on duty, A mother starved for her brood; Socrates drinking the hemlock, Jesus on the rood; And millions who, poor and nameless, The straight, hard path have trod, Some of us call it Consecration, While others call it God ! —Rev. L. M. Wheelock STAUegro It is from the depths of Silence that the soul makes its voice most distinctly heard. Cry we down the corridors of time, and only echoes reach us from the dreary wastes of life. Backward glance and only see the manifold attempts of Soul to correctly express itself. In- ward look and there appear the wondrous visions of all we really are, and have been, as well as foregleams of what we shall be- come. Pictured on the walls of life's swift changing curtains, see 48 Pantheistic Idealism. we all that we have done, and have thought, and willed to do. Deep within the recesses of the Soul's eternal self find we stored the good, the bad, the all that we have wrought. Live we from without, and darkness deep and thick doth enshroud us evermore. Fill we life's cup with waters of joy, and lave the fevered brows of care, and there spring up from within the sparkling fonts of goodness and of love. Try we e'er so hard to decide for others, to live their lives, to judge their actions, and there come before our gaze only per- verted visions of ourselves. When Pantheistic Idealism. 49 ourselves, we plan to purify, and to judge, become we powerful to do, and just in our judgments of others. The Silence speaketh ever to man to lift his thoughts the higher, that he may hear the voice of the Soul telling him of the life that only is. Within the Silence, therefore, let us go, and learn to know the life of Soul. Find we there the wisdom pearls that have dropped from off the crown the Infinite ever wears. Appeareth to our visions the freed expressions of Souls who in love sent their children unto the earth. Gathered there are all those noble impulses to aid the weaker ones of earth 50 Pantheistic Idealism. that Souls have in love impelled their offspring to put forth. Into the Silence, therefore, let us go, and find the shining reali- ties of existence. The soul-chil- dren envy not, neither are they by pride elated, nor think they that they are superior to those of their own household. They perceive that only by repeated experiences of their higher selves can they learn the all of being in summing up the history of their lives. The Soul hath need of many windows through which to look to see the wondrous beauties of life. Not one small pane can give the larger view of the perfected whole, but Pantheistic Idealism. 51 the combination of all mirrors rightly focused, reveals the tinted portrait of the Soul's manifold ex- pressions. These, in the Silence, painted in the staple colors of love, set in a frame of sunshine, become suns of knowledge to all who the Silence seek to grow in wisdom's ways, No sable curtains hide the secret thoughts from the all per- vading light of truth. No recess in minds finite contains hidden records of deeds untoward in anger wrought against a brother. Here in the Silence are all things made clear, and mortals are brought face to face with their own natures. Easier is it far to 52 Pantheistic Idealism. face an angry mob or the wild beasts in their lairs, than it is to face the mobs of angry thoughts and the wild beasts of passion and despair. Yet within the Silence, brought are we face to face with all we have done and thought. A double mirror converges the reflections of the lights our Souls have thrown out in their many impacts with the world of seeming things, and reveals to all that which we really are. Glide we down the line of reflected light and we reach the goal of selfishness. Another try and we find ourselves at the char- nel-house of hate. Yet another Pantheistic Idealism. 53 seek and our journey ends at the foot of the throne of tyranny. Once more we swiftly journey on, and touch the golden lighted home of good will. Still again we make our way, and abide at the goal of sympathy. Yet once more try, and we find ourselves resting be- side the throne of love. All that we have been and are, find we there in the Silence, as revealments of the Soul. From them all we learn that if we would reallv live, we must in Silence dwell; we must be as the stars in the blue firma- ment of heaven, rays of light to guide all men to the citadel of truth. We must be torch-bearers 54 Pantheistic Idealism. in the night of material shadows, to all of earth's foot-sore and weary children, that they may first find their higher selves, then enter the Silence to learn the les- sons of all lives, that out of their fulness they may rise into the per- fected life of the Soul, and become, in their turn, loving monitors to all who do in error dwell. *.. .-rl.-» o s ^> w 0° ' C V *< v -** . r-\. o > ,0^ » x .0' i \ v v ^ .*♦*'/ w , %* = %■ <^C '* *' \ Deacidified using the Bookkeeper process. A Neutralizing agent: Magnesium Oxide . 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