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Scientific Occultism 
 
 A HYPOTHETICAL BASIS 
 OF LIFE 
 
 BY 
 
 DAVID P. HATCH 
 
 LOS ANGELAS. CAL. 
 
 Man is the whole in quality, a part in quantity. 
 
 Los Angeles, California 
 Baumgardt Pub. Co. 
 1905. 
 
3^1 
 
 M 
 
 LIBRARY Of CONGRESS 
 Two Copies rtecaivoU 
 
 JUL 20 1905 
 
 Uotiyngni tntry 
 
 fyi**. l<{. "JOS' 
 
 OUASS* Ow AAC. Not 
 COPY B. 
 
 Copyrighted 1905 by 
 DAVID P. HATCH, 
 
 Los Angeles, Cal. 
 All Rights Reserved. 
 
V 
 
 J- 
 
 
 C 
 
 Erratum. 
 
 Commencing with line eight on page 45 the sentence should read: 
 Action and reaction are equal in amount of force displayed 
 
 ■+* and opposite in characteristics or qualitative difference. 
 
 4 j£ 
 
 INDEX 
 
 INTEODUCTION. 
 
 Definition of Law, laws, and life 1 
 
 The hypothesis 4 
 
 The hypothesis analyzed 6 
 
 The hypothesis the base of the argument 8 
 
 Universal philosophy never synthetic 9 
 
 Synthesis implies change as well as analysis 10 
 
 The finality of philosophy is changeless Law 11 
 
 UNITY POLAEIZED. 
 
 Generalization and specialization is Unity polarized 12 
 
 Universe, to will the first time, must be two— Unity polarized 12 
 Man's consciousness is the result of the potentiality of object 
 
 in Self 13 
 
 The power to evolve energy implies the power to involve ... 15 
 This power to evolve and involve must be a polarized power. . 15 
 
 Polarization seen only in activity 15 
 
 Time and Space defined 16 
 
 Bases of immortal life 16 
 
 FOECE IS CONSCIOUS. 
 
 When incoherent, unsatisfied, pliable and elastic 18 
 
 Consciousness the result of change 18 
 
 Force in potentiality is mind asleep 19 
 
 Evolution is based on the experiences of these Units of Force 19 
 
 Definition of Mind 20 
 
 Mathematical demonstration of the consciousness of Force. . 20 
 
INDEX 
 
 THE LAW OF RHYTHM. 
 
 Polarity is the essence of Rhythm 25 
 
 All motion is rhythmic 27 
 
 Properties of the elements the result of rhythm 27 
 
 Mind and matter the opposite expressions of the same thing. 29 
 
 Application of the law of opposites 30 
 
 Law of Rhythm apparent in mind 32 
 
 Chain of cause and effect must be eternally connected with 
 
 the Unit of Force 33 
 
 THE DOCTRINE OF THE LAW OF OPPOSITES. 
 
 Based on polarity inherent in the Unit of Force 35 
 
 Self -consciousness a part of self 35 
 
 Consciousness of a quality implies that the quality is a part 
 
 of self 35 
 
 Consciousness of the Absolute establishes the quality in self. 36 
 Man's consciousness of all objects establishes his universality 36 
 
 Self, recognizes object by reason of its oneness with it 37 
 
 Consciousness, instantaneous for the same reason 37 
 
 Were man less than the whole in quality he could not adjust 
 
 to all environment in consciousness 38 
 
 Monism and dualism 39 
 
 Application of the axiom of science— there can be no static 
 
 condition in nature — 40 
 
 In unity qualities do not lose their identity 41 
 
 Monism and dualism defined 41 
 
 There always has been and must forever remain the same 
 
 amount of force in the universe 42 
 
 Polarization of Unity is variety — the many in One 43 
 
 A whole, conceived in consciousness, must have parts, at 
 
 least two , 43 
 
 A hypothesis based on a single, unpolarized Unit would not 
 
 be true to life 43 
 
 Generation defined 43 
 
 Force is constant— definition. 44 
 
 Qualitative difference in things result of Law 44 
 
 Evil and good exactly balance in the universe 44 
 
 From the point unity there is no good or evil 44 
 
 Action and re-action are a pair of opposites 45 
 
 Heat and cold are a pair of opposites 45 
 
 Good and evil are a pair of opposites 45 
 
 In Unity the pairs approximately balance 46 
 
INDEX 
 
 Positive and negative poles of the same quality cannot 
 
 have simultaneous expression by the same Unit 46 
 
 Illustrations 46 
 
 Life is a chain of endless combinations, specializations and 
 manifestations caused by the polarized Units of Force.. 47 
 
 THE LAW OF ETHICS. 
 
 Definition of Ethics 49 
 
 The law of relationship 49 
 
 Various kinds of ethics 49 
 
 Why may we not lie? The reason for it 50 
 
 The law applies to small things as well as great 51 
 
 Standards of morality are not fixed but change 52 
 
 "Thou shalt not steal" Why? 53 
 
 The ten commandments are founded upon the law of relation- 
 ship 53 
 
 The beginning of ethics 54 
 
 Another view of the subject 54 
 
 Is a person justified in stealing, lying or violating any ethical 
 
 duty? The answer 55 
 
 CRIMINOLOGY. 
 
 To be ethical is to observe the law or relativity, the non- 
 observance is criminal 58 
 
 Two classes of criminals 59 
 
 The quality of evil is as much a part of each individual as 
 
 the quality of good 59 
 
 Environment calls out either quality 60 
 
 Illustration 61 
 
 The definition and distinction between the two classes of 
 
 criminals 61 
 
 Treatment according to the Law of opposites 62 
 
 The emotional criminal, application of the law 63 
 
 The intellectual criminal, application of the law 64 
 
 The two classes of criminals are products of causes diame- 
 trically opposite 64 
 
 MIND AND MATTER. 
 
 A test that applies to all pairs of opposites 67 
 
 The paradox of the opposites 68 
 
 Good could not be without evil, its opposite 68 
 
 In matter al] things are one . . , 68 
 
INDEX 
 
 In mind are individuals or many 68 
 
 Illustration 69 
 
 Mind and matter are the inseparable poles of the same 
 
 thing 69 
 
 Invisibly matter is unity, visibly matter is variety 69 
 
 Invisibly mind is variety, visibly mind is unity 69 
 
 The visible of anything is the opposite of the invisible 69 
 
 Like forces work together, application of this principle to 
 
 mind and matter 69 
 
 Mind the positive and matter the negative form of vibration. 70 
 Mind transcendent of time and space, matter depends upon 
 
 both 70 
 
 Matter is an expression of mind reversed 70 
 
 Matter is the definate form of the indefinate 70 
 
 From the point of unity mind and matter exactly balance ... 71 
 
 IMMOETALITY— INDIVIDUAL AND UNIVEBSAL. 
 
 Our definition of immortality 73 
 
 Perfection, possible only in the climax of a rhythm 73 
 
 Illustration, the rose 73 
 
 A perfect plant or animal is one that perfectly fulfills its 
 
 mission in nature 74 
 
 Some scientific axioms that bear on immortality 74 
 
 Science posits that nothing is ever lost 74 
 
 No generalization without things to generalize 74 
 
 Individuality cannot be lost without losing generalization. ... 75 
 Some-thing never came from no-thing, hence, some-thing 
 
 can never return to no-thing, or, be lost 75 
 
 Force is constant, the Unit of our hypothesis can never be 
 
 lost 75 
 
 Generalization and specialization necessitates infinity in 
 
 number 75 
 
 Energy in one form may be transformed into energy of an- 
 other form and back again into its original form 76 
 
 Science admits cause and effect to be opposite expressions of 
 
 one and the same thing 77 
 
 To annihilate a part is to lose the thing as a whole 77 
 
 Memory is the synthetic consciousness of individual ex- 
 periences 78 
 
 Of what use are the laws and axioms of science that nothing 
 is ever lost, force is constant, no hiatus in nature, memory 
 the synthetic consciousness of individual experiences if 
 they do not prove immortality, in the universal sense?. . 78 
 Universal immortality is a fact 79 
 
INDEX 
 
 The Unit of Force is pure Ego 79 
 
 Distinction between pure Ego and alter ego 79 
 
 They are a pair of opposites 79 
 
 Pure Ego alone is self-conscious 80 
 
 Consciousness the result of change or friction 80 
 
 Where the activities are slight there can be no self-conscious- 
 ness 80 
 
 Sub-consciousness result of two causes, illustration 80 
 
 How the difference between self-consciousness and sub-con- 
 sciousness arises 81 
 
 Illustration continued 81 
 
 All Units of Force are either self-conscious or sub-conscious. 82 
 
 A small proportion are self-conscious 82 
 
 Psychometry is based on this principle 82 
 
 All Units of Force are polarized 83 
 
 All Units of Force work in constellations 83 
 
 Individual immortality is a fact 83 
 
 THE WILL. 
 
 Thus far man has been considered as a product of Law 84 
 
 He is now to be considered in connection with his attribute 
 
 of Free and Sovereign Will 84 
 
 Definition of Will 84 
 
 Definition illustrated 85 
 
 Distinction between force and Will 85 
 
 Will the nexus between pure Ego and alter ego 86 
 
 One Will is as strong as another 86 
 
 The strength of Will is in concentration 86 
 
 Proof of the freedom of the Will 87 
 
 Free Will in a Being outside of man does not argue for its 
 
 non-existence in man 88 
 
 Illustration 88 
 
 Man could not be self-conscious of Free Will if he did not 
 
 possess the quality in himself 88 
 
 The primal quality of Will is the power to choose 88 
 
 Illustration 88 
 
 We cannot deny the power to choose without exercising the 
 
 very power when we make the denial 89 
 
 To affirm that man possesses a quality implies that he also 
 
 has the opposite one 89 
 
 When Will acts without reference to environment, it acts 
 
 as a First Cause 90 
 
 The custom of Will 90 
 
I N D EX 
 
 Man either controls environment or environment controls 
 
 man 91 
 
 Free Will and the creation hypothesis are opposed 92 
 
 Further illustration of the freedom of Will 92 
 
 Will may be considered as voluntary and involuntary 93 
 
 Qualities are called out of Unity by Will 94 
 
 In what sense all things have Will 94 
 
 Concentration of Will, key to success 95 
 
 
SCIENTIFIC OCCULTISM. 
 A HYPOTHETICAL BASIS OF LIFE. 
 
 INTEODUCTION. 
 
 Belief in a Law that has ever been and must for- 
 ever be the basic and fundamental principle of 
 life has always existed. Thinkers and philoso- 
 phers in all ages have exerted their ingenuity and 
 genius to discover this Law, which would solve 
 the various and multiple manifestations called 
 life, with divers degrees of success or failure. The 
 very effort to discover this Law is self-evident 
 proof of its existence. Yet the great mass of man- 
 kind is asking this question at the beginning of 
 the Twentieth Century: "What is the fundamen- 
 tal Law or Principle underlying the countless phe- 
 nomena known as fife." 
 
 We do not hope to answer this vital ques- 
 tion to the satisfaction of all; we do expect, how- 
 ever, to state a hypothesis upon which the various 
 phenomena of life may be shown to have an ex- 
 planation that is in no way antagonistic to the 
 
4 SCIENTIFIC OCCULTISM. 
 
 established principles of modern science; but is, 
 in fact, in perfect harmony with the very essence 
 of modern science, so far as science is established 
 in its various branches; and broad enough and 
 sufficiently comprehensive to be called a philoso- 
 phy of life. 
 
 In stating our position we realize that the value 
 of any hypothesis depends upon its capacity to 
 reveal facts before unknown, and to account for 
 those already known. 
 
 In order to make clear our understanding of 
 the terms Law, laws, and life, we will define them 
 in the order given, and upon the meaning of these 
 terms, as defined, do we base this argument. 
 
 Definition of Law: Law is the Inevitable, the 
 Constant, the mathematics of combination or en- 
 vironment, the necessity for specialization— a 
 thing unthinkable save that It is. 
 
 Definition of the Laws: The laws are tenden- 
 cies ; they are that quality or state tending toward 
 some purpose as accomplishing a result. They 
 are the specializations of the Law. The Law is 
 one pole of being, the laws are the opposite pole. 
 
 Many laws that control certain phenomena are 
 known to science, but no one of these laws control 
 all the phenomena which we define as life. These 
 laws of science are the countless tendencies which 
 result from the necessity for specialization in- 
 
SCIENTIFIC OCCULTISM. 5 
 
 herent in Law itself. They are the mathematical 
 principles in the combinations that make the en- 
 vironments of life. 
 
 We trust that this will make plain the distinc- 
 tion between Law, as we define it, and the laws 
 which are observed in the myriad phenomena of 
 life. 
 
 Definition of Life: Life is variety, motion, 
 manifestation, specialization in its various forms, 
 resulting in combinations or environment ; it is the 
 end, purpose, and result of the laws; the experi- 
 ence of the Will. 
 
 Having stated our definitions of Law, laws, and 
 life, it is next in order to state the hypothesis 
 upon which we base this argument. 
 
 The Hypothesis: We postulate immortal Units 
 of Force, each having the power to generate a con- 
 stant but limited amount of energy, and no two 
 alike in quantity. Upon this force generation in 
 the Unit, necessitated by Law, do we base .life. 
 Life results from the inter-dealing and inter-play- 
 ing of these Units among themselves eternally, 
 sometimes potential, again kinetic, each limited in 
 the amount of force generated, but unlimited in 
 variety of motion^ manifestation or specialization. 
 
 A principle that is assumed to be the base of 
 any science or philosophy can never be estab- 
 lished by that science or philosophy, yet all rea- 
 
6 SCIENTIFIC OCCULTISM. 
 
 soning and conclnsions mnst of necessity rest upon 
 some assumed postulate; hence if our hypothesis 
 can be shown to account reasonably for the vari- 
 ous expressions, manifestations, and specializa- 
 tions, which we term life, it is but logical to con- 
 clude that it is the true hypothesis, at least until 
 it shall be proven false by some system more com- 
 prehensive in its capacity to reveal unknown facts 
 and to account for those already known. 
 
 A short analysis of the hypothesis, at this point, 
 may aid the reader to a better understanding and a 
 clearer comprehension of its scope. We will con- 
 sider it briefly. 
 
 Units of Force may be thought of as original 
 centers of force; parts possessing all the qualities 
 of the whole, yet remaining parts only. As there 
 can be no generalization without specialization, 
 no unity without variety, it follows, from this 
 axiom, that to have a whole there must be parts, 
 at least two, and given two, ex necessitate there 
 are innumerables, or infinity in variety. 
 
 We predicate of the Unit of Force the power 
 to generate a constant but limited amount of en- 
 ergy. It is apparent that the power to generate 
 force is something different from the force gener- 
 ated. The energy produced can be considered 
 only as a result of the exercise of this power in the 
 Unit. We cannot conceive of a power generating 
 
SCIENTIFIC OCCULTISM. 7 
 
 itself, as something cannot come from no-thing. 
 
 Generation, according to the hypothesis, means 
 calling into activity that which existed poten- 
 tially in the Unit of Force. We can comprehend 
 a power producing the phenomena called force. 
 Manifest force is the result of the activity of this 
 power in the Unit. The power is a cause, and as 
 no other cause is given in the hypothesis, it must 
 be the original or primal cause. 
 
 We also posit of the Unit that it is sometimes 
 active and sometimes potential. It logically fol- 
 lows that this power in the Unit can act or not 
 act as it chooses. There being no other element 
 in the hypothesis to influence this power in its 
 action, it must be primal or original. Not being 
 compelled by causes outside itself, it must be free 
 and sovereign. As the Unit is limited in its 
 power of generation, it is limited in quantity, but 
 being free to act or not to act, as it chooses, it is 
 unlimited in quality or variety. 
 
 The hypothesis further predicates life as the 
 result of the interplaying and interdealing of 
 these Units of Force among themselves eternally, 
 each limited in the amount of energy that it may 
 generate, but as no two Units are alike in quan- 
 tity, without limitation in variety of individual 
 action, motion, expression, manifestation or spe- 
 
8 SCIENTIFIC OCCULTISM. 
 
 cialization; thus arises the ceaseless variety 
 known as the phenomena of life. 
 
 We define Law as being constant. It cannot 
 then be considered as having a limit in the sense 
 of not being continuous. Hence life must be un- 
 limited and eternal; and for the reason that the 
 Unit is limited in the quantity of its power, life 
 is limited in the sense of individualized, special- 
 ized action. 
 
 As this argument is based on the hypothesis, 
 and the meaning of Law, laws, and life, as we 
 have defined them, we shall not discuss the vari- 
 ous psychological, theological, and metaphysical 
 questions that may arise. We attempt to account 
 for the phenomena of life upon a hypothetical pre- 
 mise, and not upon any theory or dogma not con- 
 tained in the hypothesis. 
 
 The hypothesis is our concept of the foundation 
 of all life, and must contain the elements neces- 
 sary to account for the various manifestations of 
 the entire universe, otherwise it cannot contain 
 the true and fundamental principle of life. 
 
 Knowledge, to be satisfactory, must meet the 
 demands of reason. The more abstract any sys- 
 tem of knowledge becomes, the narrower the field 
 it appropriates to itself. The more comprehen- 
 sive knowledge becomes, the more nearly it ap- 
 proaches philosophy. 
 
SCIENTIFIC OCCULTISM. 9 
 
 We conceive philosophy to be an attempt to 
 know the universe as a whole, though there can 
 he no such thing as the finality of universal phi- 
 losophy. There is no fundamental difference be- 
 tween science and philosophy; the difference is 
 one of degree. 
 
 In presenting this argument in support of our 
 hypothesis, it is with the assent that our defini- 
 tion of life be accepted as the true one. Those 
 who interpret manifested life to mean something 
 else than variety, motion, manifestation, or spe- 
 cialization, will find nothing within these pages to 
 aid them in the solution of the basic and funda- 
 mental principle underlying the countless phe- 
 nomena that go to make up that which we have 
 defined as life. This assertion applies with equal 
 force to the definitions of Law and the laws. 
 
 One thing further we wish to make clear at this 
 point; it is this: Philosophy considered univer- 
 sally can never be synthetic. Universal philoso- 
 phy in its finality is changeless Law, which is an 
 equalization between synthesis and analysis, two 
 parts of one; that is, when the tearing down and 
 the building up balance, there is neither. Conse- 
 quently the finality of universal philosophy is 
 not synthetic; therefore it is absolute. It is prin- 
 ciple, Law; it can neither be torn down nor built 
 
10 SCIENTIFIC OCCULTISM. 
 
 upon. It cannot be synthetic, for synthesis im- 
 plies change as well as analysis. 
 
 As synthesis implies change, a thing that is 
 synthetic is not final. If, however, we posit that 
 some particular philosophy is synthetic, we may 
 reach the finality or Law in regard to this particu- 
 lar philosophy. In such case the finality in the 
 universal sense is held in abeyance to the law of 
 some combination of particulars. The synthesis 
 in this case would not lie in any change of this 
 particular law, but rather in adding to our stock 
 of knowledge more laws, a building up, as it were, 
 of our structure of particulars toward a unit, a 
 more synthetic or analytic wholeness. 
 
 It follows from this, that synthesis is possible 
 so long as universal philosophy is not acquired. 
 A particular finality of knowledge is not univer- 
 sality of knowledge. Synthetic philosophy being 
 an accumulation of particular laws, is therefore 
 possible. 
 
 Deductive philosophy descends from complete- 
 ness or absoluteness, and in its premise is not 
 synthetic. Inductive philosophy ascends from in- 
 completeness or particulars, and in its premise is 
 synthetic. 
 
 From the point of the final solution of things, 
 universal philosophy is not synthetic, hence not 
 analytic; but from the point of induction, where 
 
SCIENTIFIC OCCULTISM. 11 
 
 the solution is still unsettled and hypothetical, 
 philosophy is synthetic. 
 
 To state the whole question in the form of a 
 syllogism, we would say: 
 
 The finality of philosophy is changeless Law. 
 
 Synthesis implies change. 
 
 Therefore a synthesis is not a finality or Law. 
 
 Synthesis is possible so long as universal knowl- 
 edge is not acquired. 
 
 A particular finality of knowledge is not a uni- 
 versality of knowledge. 
 
 Therefore a synthetic philosophy in its accumu- 
 lation of particulars or finalities is possible. 
 
 With this view of philosophy, and the fact of 
 the law of synthesis, and our hypothesis, and the 
 use of the terms Law, laws, and life, according 
 to our understanding as defined by us, we will 
 proceed with the argument. 
 
12 SCIENTIFIC OCCULTISM. 
 
 UNITY POLAKIZED. 
 
 We assume that no one will attempt to contra- 
 dict the statement that there can be no speciali- 
 zation without generalization, no unity without 
 variety. To express the same truth differently, 
 we say, Unity is polarized. A whole in the sense 
 of unity must contain parts, at least two, and 
 given two necessitates innumerables; hence to 
 deny quality in specialization is to declare the 
 annihilation of the very generalization itself. The 
 nature of two, generalization and specialization, 
 necessitates infinite variety. And as generaliza- 
 tion and specialization do exist, generalization 
 conceived as unity, wholeness, must be polarized. 
 
 The universe, considered as a whole, to will the 
 first time must be two. Unity polarized, other- 
 wise the conception of expression in things by 
 Thing-in-itself would be impossible. And as some- 
 thing never came from no-thing, Thing-in-itself 
 must always have been polarized, been things 
 also. 
 
 This reasoning applies as well to matter as to 
 mind. Things considered as things are eternal 
 if only in idea. Matter is but a phase, a baga- 
 telle, a focus, and things in idea necessitate time 
 
SCIENTIFIC OCCULTISM. 13 
 
 and space, orderly sequence, locality in the ab- 
 stract at least if not in concrete form; therefore 
 we have immortality of things co-existent with 
 Thing-in-itself. 
 
 Having reached the conclusion that all things 
 are the result of a polarized Unity, are parts of 
 Thing-in-itself, we further conclude that the Unit 
 of our hypothesis is the whole in quality and a 
 part only in quantity. 
 
 We cannot conceive of the parts that comprise 
 the whole of a thing, possessing fewer qualities 
 than the whole of which they are the parts. For 
 the purpose of illustration, take the Unit of Force 
 to stand for man; man would be the whole in 
 quality and a part only in quantity; and this is 
 our contention. 
 
 Man's consciousness arises from the fact of the 
 potentiality, in himself, of the thing of which he is 
 conscious. Subject, self, becomes conscious of 
 object by reason of the potentiality of object in 
 subject. Subject could not be conscious of object, 
 would have nothing in itself to respond to object, 
 were it not for this fact. As consciousness cannot 
 result from no-thing, it must result from some- 
 thing; this something is the potentiality of object 
 in subject, otherwise manifestation in things by 
 Thing-in-itself, man, would be impossible. To say 
 to the contrary would be to assert that conscious- 
 
14 SCIENTIFIC OCCULTISM. 
 
 ness of object might arise from no-thing, a state- 
 ment which would be opposed by both reason and 
 science. 
 
 Subject becomes object to other selves that pos- 
 sess the same universal qualities. Subject and 
 object are alike conscious of all things outside 
 themselves, and in turn become object to them, 
 by reason of the potentiality of object in subject. 
 
 Consciousness of a thing and knowledge con- 
 cerning it are two distinct things. While it is true 
 that we can know nothing of a thing without 
 being conscious of it, by the very law of opposites, 
 we may be conscious of a thing and have no knowl- 
 edge concerning it, no concept of its qualities. 
 This is self-evident and needs no illustration. It 
 is for this reason that the Unit of Force is con- 
 scious of qualities which in their finality can 
 never be known. Were it not for the fact that the 
 Unit of Force possesses these qualities in potenti- 
 ality, it could have no consciousness of them. We 
 do not say that all Units of Force manifest con- 
 sciousness in a perceptible degree; we maintain 
 only that they possess it in potentiality. Con- 
 sciousness of a quality depends on the activity of 
 the Unit along the line of the particular quality 
 of which it is conscious. 
 
 Let us further consider these Units of Force: 
 We postulate immortal Units of Force, with power 
 
SCIENTIFIC OCCULTISM. 15 
 
 to generate a constant but limited amount of 
 energy, and no two alike in quantity. This power 
 to evolve energy implies the power to involve; 
 one depends on the other. A constant evolving 
 of energy would be equivalent to a static condi- 
 tion, annihilation, which is inconceivable; it is 
 also contradicted by science. The power to evolve 
 must be a polarized power, capable of producing 
 opposite qualities, as the manifestations produced 
 by evolving and involving are opposite in charac- 
 ter. Hence the Unit is polarized, and as evolving 
 implies specialization and involving generaliza- 
 tion, it must contain the qualities of specialization 
 and generalization. As specialization implies 
 quality, and as the Unit of Force has the power 
 to generate a constant but limited amount of 
 energy, it follows that in quality, variety, the 
 Unit must be unlimited. Further, as generaliza- 
 tion is the opposite of specialization, and as spe- 
 cialization implies quality, it follows that general- 
 ization in its finality, unity, can manifest no quali- 
 ties. And hence a quality may exist in potential- 
 ity, with no apparent manifestation. 
 
 Polarization, then, is an attribute of the Unit of 
 Force, which it expresses only in activity, when 
 the Unit is kinetic. It is the manifested quality 
 of the Unit, hence all expression, motion, speciali- 
 zations are coexistent with the Unit and therefore 
 
16 SCIENTIFIC OCCULTISM. 
 
 immortal. Things become Thing, in the sense of 
 absolute unity, and are no longer things. 
 
 We can have no comprehension of things except 
 through time and space. Time being the principle 
 of sequence, comprehended in consciousness, be- 
 longs only to specialization; for there is no time 
 in unity, because no sequence. Space being the 
 principle of simultaneous existences, compre- 
 hended in consciousness, belongs only to speciali- 
 zation ; for there can be no space in absolute unity, 
 as things in that aspect are Thing and not co- 
 existent. 
 
 Thus the Unit of Force of our hypothesis, con- 
 sidered in this argument as man, contains poten- 
 tially all qualities in itself, but being limited in the 
 amount of force it can generate, is part only in 
 quantity. And thus some Units of Force may, 
 during the period from the beginning of a Grand 
 Cycle to its close, pass through all stages of mani- 
 fested life from the amoeba to the archangel. 
 
 We do not postulate of the Unit of Force that 
 it is always active to the limit of its power, but 
 that it possesses the power to generate energy. Its 
 activity or potentiality depends upon its Will; it 
 has the power to act or not to act as it chooses. 
 
 Upon these immortal Units of Force, each lim- 
 ited in quantity, and no two alike in amount of 
 energy, some active, others potential, interdealing 
 
SCIENTIFIC OCCULTISM. 17 
 
 and interplaying among themselves eternally, do 
 we base immortal life. 
 
 There is no action, expression, manifestation or 
 specialization in all the countless forms of variety, 
 that cannot be accounted for upon our hypothesis. 
 In making this statement we do not say that we 
 have discovered and understand all the causes that 
 govern such manifestations or specializations, but 
 as yet science has discovered and demonstrated 
 no law that is not based on or may not be ac- 
 counted for by our hypothesis. 
 
 Ehythm depends upon this law of polarity. It 
 is the essence of rhythm rather than rhythm the 
 essence of it. This, however, will further appear 
 in the chapter on the Law of Ehythm. 
 
18 SCIENTIFIC OCCULTISM. 
 
 FORCE IS CONSCIOUS. 
 
 Force is conscious when incoherent, unsatisfied, 
 pliable and elastic. We have shown that the 
 amount of force in the universe has always been 
 and must forever remain the same. For the reason 
 which we then gave, all things also must have 
 always been that now are or ever can be either 
 potentially or in activity. Something can not come 
 from no-thing, hence the converse is true, that 
 something can never be lost or become no-thing. 
 All things are potential in the bosom of the eter- 
 nal; they are called out through desire, which is 
 one definition of Will. 
 
 While things remain Thing or Unity, we are not 
 conscious of them. This is so because we are con- 
 scious only through change; consciousness is the 
 establishment of relations that arise through vari- 
 ety, manifestation, motion or any other form of 
 change. Change is compelled by Law, which we 
 define as the necessity to specialize. 
 
 When change takes place consciousness is a 
 result. The All-consciousness of today is vastly 
 different from the All-consciousness of a century 
 past. The All-consciousness of tomorrow will 
 be the All-consciousness of today plus the con- 
 
SCIENTIFIC OCCULTISM. 19 
 
 sciousness of tomorrow, and so on from the begin- 
 ning of the present Grand Cycle to its close. 
 
 Force in potentiality is mind asleep; force in 
 activity is mind awake. The power in the Unit 
 of Force to evolve energy, is the power to produce 
 change or manifestation. Just in proportion as 
 this power is exercised does the Unit become con- 
 scious and acquire knowledge based on this con- 
 sciousness, developed through change or experi- 
 ence, up to its Emit. The individual limit is not 
 in variety, but in specialized action. Units of 
 Force being immortal and having the power to 
 generate constant energy, cause expression, 
 motion, manifestation, life eternal, an endless 
 chain of being without break or separation. 
 
 The foundation of evolution is based on the ex- 
 periences of these Units of Force, acquired 
 through activity, or what we define as life. If it 
 were possible that the experiences thus acquired 
 could be lost or annihilated, evolution would cease 
 in exact relation to the experience lost. That con- 
 sciousness is possible only through change, we 
 believe to be the concensus of modern thought 
 by those who have given the subject the greatest 
 attention. 
 
 Change therefore becomes the source of con- 
 sciousness. Change is a cause and conscious- 
 ness a result. It follows from this that ceaseless 
 
20 SCIENTIFIC OCCULTISM. 
 
 change is the only condition under which continu- 
 ous consciousness could exist. Change must be 
 both internal and external. Primitive conscious- 
 ness arises from the simplest order of change; 
 complex consciousness arises from the multiplicity 
 of experiences. Just in proportion as our expe- 
 riences increase does our consciousness become 
 more diversified and complex. 
 
 Mind in the broadest and most comprehensive 
 meaning, is the sum of the individual's conscious 
 experiences, the organized whole of our thoughts 
 and feelings, the totality of our mental processes, 
 the unity of our perceptions, a series of con- 
 sciousnesses more or less sharply differentiated, 
 the whole developed through ceaseless myriads 
 of manifestations which we know as life. 
 
 That force is conscious is capable of abso- 
 lute and mathematical demonstration, a demon- 
 stration that amounts to a certainty, basing con- 
 sciousness on change or variety. Primitive con- 
 sciousness, it is true, is but the beginning of or- 
 ganized thought and feeling, the first of our men- 
 tal processes, the corner stone of the mental struc- 
 ture reared in this Grand Cycle. 
 
 To illustrate : 
 
 First. Equal force in all directions at the same 
 time ; phenomena, no motion or all motion. 
 
 Second. Equal force in two directions at the 
 
SCIENTIFIC OCCULTISM. 21 
 
 same time; phenomena, motion in a direction be- 
 tween the two forces, or if equal force be exerted 
 in two exactly opposite directions, phenomena, 
 no motion if toward each other, but with result- 
 ant, dynamic, explosive tension, which will seek 
 the lines of least resistance, in directions nearest 
 the right angle. 
 
 Third. Equal force in all directions but one; 
 phenomena, motion away from the point of that 
 direction, or more clearly, motion in the direction 
 from which no force emanates. 
 
 Fourth. All force in one direction; phenomena, 
 exactly opposite to that of the last proposition, 
 and yet, as we are dealing with spheres, it is the 
 exact equivalent of the phenomena of the last 
 proposition. 
 
 Let us apply these propositions to conscious- 
 ness, which we may do with perfect assurance 
 that they will fit, and then consider this: Con- 
 sciousness of a quality named, hardness and soft- 
 ness, for instance; hardness you can easily per- 
 ceive is not a true quality; it is a name for a 
 departure from an arbitrarily fixed yet never- 
 theless variable point in one direction; softness is 
 a departure from the same point in the opposite 
 direction. 
 
 The zero point of the thermometer of quality 
 depends upon the present application of the object 
 to which it is directed in measurement. 
 
22 SCIENTIFIC OCCULTISM. 
 
 Consciousness of quality is a question of suc- 
 cessive presentations of the quality, in relation 
 to that arbitrary point; therefore consciousness 
 of quality depends upon environment and force 
 exerted in that environment, in less than all direc- 
 tions. Consciousness of quantity must depend 
 upon consciousness of quality, as you have it given 
 above. 
 
 All physical force is from without, hence from 
 circumference to center; hence proposition No. 3 
 would result in a vortex sphere and not a vortex 
 ring. The earth was a vortex sphere with its 
 forward motion, during its formation, and the 
 invisible maintainer of its physical adherence is a 
 vortex sphere of magnetism. 
 
 Now, as what you can postulate of matter 
 you cannot of mind, you will suggest that 
 the opposite should be true of mind and conscious- 
 ness, and we must not shrink from the result; for 
 if our premise be correct, this is exactly the situ- 
 ation. Inasmuch as this energy is mind itself, 
 we cannot postulate the propositions as applied 
 to matter. They may be applied to the dynamic 
 activity of mind, but with directly opposite phe- 
 nomena. 
 
 We have been considering force from circum- 
 ference to center, or from the matter pole; and it 
 is evident that all such energy, except at the 
 
SCIENTIFIC OCCULTISM. 23 
 
 point from which none comes, is "massed" at the 
 center, and is ' i capable, ' ' in other words, dynamic. 
 From this center, which is the mind pole, force 
 operates from within out, or from center to cir- 
 cumference; hence proposition No. 3 would result 
 in a movement from center to circumference, in all 
 directions but one, and that one would be the 
 direction from which the sphere enters itself. 
 Hence mind and matter are one, but opposite, and 
 hence also the Unit of Force swings its conscious- 
 ness from the center. 
 
 Always as we approach the mind pole, we find 
 matter unsettled and ' ' dissatisfied, ' ' owing to con- 
 testing forces, some from within and some from 
 without, as in protoplasm; and also always as we 
 approach the matter pole, we find matter settled 
 and " satisfied/ ' while yet the dynamic of dissat- 
 isfaction is ever about it. The matter pole is 
 always on the verge of at once departing to the 
 other, and the mind pole, while on the verge of 
 drawing the other back, is ceaselessly hurling it 
 forth again. 
 
 Bear in mind that in all units of force there 
 must be one direction from which force does not 
 operate or there could be no motion; there is 
 motion, therefore this condition exists; and re- 
 member also that the direction from which no 
 force operates is the very direction in which the 
 
24 SCIENTIFIC OCCULTISM. 
 
 mind pole finds its opportunity. Hence matter is 
 always falling into the vortex of mind, to be hurled 
 out in another direction. 
 
 The line along which force does not travel from 
 circumference to center and along which force 
 does travel from center to circumference, is the 
 fulcrum platform for creative energy. And in the 
 multiplicity of material objects this is an ever- 
 shifting line, and is the point of contact with the 
 fourth dimension. 
 
 Energy is conscious. When incoherent, unsatis- 
 fied, unequated, pliable and elastic, matter fol- 
 lows the trend of energy. When coherent, satis- 
 fied, equated, hard and brittle, matter takes upon 
 itself a synthetic motion equal to the energy which 
 created it, which energy, however, still keeps up 
 its original motion as a necessary preservative. 
 Energy is creative; it is the soul of things. 
 
SCIENTIFIC OCCULTISM. 25 
 
 THE LAW OF RHYTHM. 
 
 It should be understood that we are considering 
 the phenomena of life as manifested in the present 
 Grand Cycle. What the forms of life may have 
 been in previous cycles or what future cycles may 
 have in store, we can only conjecture. Basing the 
 conclusion on the constancy of Law as we know it 
 in the present Cycle, we are justified in the belief 
 that life has always been and must forever remain 
 the same, that is, exist in accordance with the 
 present Law. However that may be, we are here 
 only attempting to assign a hypothesis of life 
 from which all observed phenomena may be re- 
 garded as flowing logically and scientifically. 
 
 Polarity is the essence of rhythm, and not 
 rhythm the essence of polarity. It is inher- 
 ent in the Unit of Force. It is the fundamental 
 principle that lies back of all the forms of life. 
 It is that which causes action and reaction or 
 rhythm. It is the result of the Law, the mathema- 
 tics of combination and environment, hence con- 
 stant and changeless. 
 
 We shall continue the argument in support of 
 the Doctrine of the Law of Opposites as set forth 
 
26 SCIENTIFIC OCCULTISM. 
 
 in the previous chapter. We claim nothing new 
 for what is given here, except the hypothesis upon 
 which we base our solution of conscious existence. 
 This is different from any other that has come 
 within our knowledge, hence the incentive for con- 
 tinuing the argument as far as the limit of this 
 work will permit. 
 
 It is evident that from the point of unity or 
 oneness there can be no motion, therefore no 
 rhythm, therefore no specialization. Conscious- 
 ness being the establishment of relations, things 
 in unity or oneness cannot be comprehended in 
 consciousness. 
 
 We postulate Units of Force with power to 
 generate or produce force. When energy is pro- 
 duced motion appears, always rhythmic in its 
 action, producing effects which are opposite in 
 quality— the result of action and reaction, which 
 is always equal in amount of force displayed and 
 opposite in characteristics. Action and reaction 
 are a pair of opposites possessing the basic quali- 
 ties of all pairs of opposites. 
 
 At this point specialization begins in its sim- 
 plest and most homogeneous form. It is the point 
 where the Units begin to interplay and interdeal 
 among themselves. Life becomes more complex 
 and heterogeneous as the activities of the Units 
 
SCIENTIFIC OCCULTISM. 27 
 
 increase in force, consequently in vibration, pro- 
 ducing countless forms of manifestation, resulting 
 in the endless chain of life. 
 
 As all motion is rhythmic, and as each individual 
 Unit is limited in the amount of energy it can 
 generate, there arises rhythm within rhythm, cycle 
 within cycle, wheel within wheel, producing in- 
 numerable forms of expression, variety, life; 
 Changeless Unity has become changeable by rea- 
 son of polarity. As the activities of the Units in- 
 crease in strength and velocity, the rhythmic cy- 
 cles multiply in the same ratio, and sweep along 
 from low to high tide, each cause producing its 
 own effect, and the rhythms diverging in countless 
 ways. 
 
 Ehythmic action produces the different proper- 
 ties of the elements of which matter is composed: 
 Let us consider briefly the mystery known as sub- 
 stance. In the light of modern science, what is 
 it? Substance in its finality can never be known. 
 One of the basic principles of the Law of Opposites 
 is, that what you can posit of one pole of a thing 
 you cannot of the other. But what does science 
 teach us of the properties of the elements? 
 
 There are more than seventy so called elements 
 that compose matter. The various properties of 
 each element science admits to be but the "peri- 
 odic function of its atomic weight". This is the 
 
28 SCIENTIFIC OCCULTISM. 
 
 great Periodic Law of Chemistry, amounting al- 
 most to proof positive of the qualitative unity of 
 matter. Since the discovery of this law in 1869, 
 several new elements have been brought to light, 
 each of which, as soon as its atomic weight was 
 discovered, took the place assigned it by the Law 
 of Periodicity, years before its existence was 
 known. 
 
 What great truth is it that this law of modern 
 chemistry teaches? If the properties of the ele- 
 ments constituting what we now know as matter, 
 are but the "periodic functions of their atomic 
 weights' ' the logical conclusion is, that should 
 this rhythmic function cease throughout the uni- 
 verse, all qualitative distinctions of the various 
 elements that compose matter would disappear, 
 therefore matter would be dissolved into the ulti- 
 mate, final, and primary condition. There is no 
 escaping the further conclusion, that if the prop- 
 erties of the elements, therefore the properties of 
 matter, be the result of rhythmic motion, the 
 qualitative difference that distinguishes one phase 
 of matter from another, as gold from silver, iron 
 from lead, etc., is nothing else than a combina- 
 tion, the result of rhythmic law, the fundamental 
 principle of which is polarity, inherent in the Unit 
 of Force. Further, as the various properties of 
 matter are the results of force in manifestation, 
 
SCIENTIFIC OCCULTISM. 29 
 
 or to express it more accurately, we would say, 
 the manifestations of force; we connect cause and 
 effect, and declare matter and force to be opposite 
 expressions of the same thing. 
 
 We have said that force is conscious when in- 
 coherent, pliable and elastic. It will be quickly 
 assumed that our contention is, that mind and mat- 
 ter are but opposite expressions of one and the 
 same thing, which is correct. 
 
 We have further shown that matter takes upon 
 itself a synthetic motion equal to the energy of 
 the motion which produced it; which energy still 
 keeps up the original motion as a necessary pre- 
 servative. This is only a more comprehensive 
 statement of the Law of Chemistry, that the 
 i i properties of the elements are the periodic func- 
 tions of their atomic weight." Here again we 
 find science resting its latest conclusions upon a 
 basis not unlike our own in so far as it goes. We 
 go farther, and predicate a hypothesis upon which 
 this and all other observed phenomena may be ac- 
 counted for without doing injustice to either logic 
 or science. 
 
 To conform to the Law of Opposites, if force is 
 conscious at one pole of expression, it must be un- 
 conscious at the other. Thus mind and matter are 
 opposite expressions of the same thing. In abso- 
 lute unity there can be no force, therefore no 
 
30 SCIENTIFIC OCCULTISM. 
 
 rhythm, no matter, no mind, no consciousness in 
 manifestation. 
 
 The Doctrine of the Law of Opposites is based 
 on the fundamental principles of the qualitative 
 difference in things. It teaches duality based on 
 polarity, and accounts for the universality of 
 rhythm by the principle of polarity. Qualitative 
 difference or opposite characteristics of the same 
 thing, are the result of action and reaction or 
 rhythm. 
 
 For a simple application of the Law of Opposites 
 consider this: When health is ebbing or react- 
 ing, disease is always active, and vice versa. All 
 pairs of opposites can be tested by this Law. When 
 this principle cannot be applied it is because the 
 attempt is made to apply it to things that are not 
 opposite in quality, therefore not different mani- 
 festations of the same thing. Manifestation of 
 the opposite characteristics of a thing is caused 
 by action and reaction or rhythm. When this 
 law acts all things manifest qualitative differ- 
 ences, that is qualities that are opposite in the 
 complete sense of the word. 
 
 As the law of action and reaction is universal, 
 it must be conceded that the Law of Opposites is 
 equally so. But what of the facts ? Does experience 
 bear this out? Let us quote Herbert Spencer: 
 "Nations rise and fall with unvarying regularity, 
 
SCIENTIFIC OCCULTISM. 31 
 
 carrying in their racial cycle the rhythmic rise and 
 decline of religions and customs never again to be 
 adopted as a whole by other races to follow. 
 Species in animal life appear and flourish for a 
 time, then decline and finally disappear." 
 
 The same law holds good in the growth, fruition 
 and decay of plant life, which reappears from its 
 own seed another year. This is life coining and 
 going; it meets us on every side. The rhythm of 
 an individual human life, with its tragedies of 
 birth and death, testify to the same universal 
 truth. The very round of our daily duties and 
 pleasures is in obedience to the same law that 
 holds the planets in their spaces. The astronomer 
 bases his calculations of the movements of the 
 heavenly bodies upon this Law of Periodicity, and 
 he has never been deceived. Thus we might enum- 
 erate every conceivable phase of life as the result 
 of this law, which is inherent in the Unit of Force 
 of our hypothesis. 
 
 In the lower orders of life rhythm is very simple, 
 scarcely more than primitive, but as we ascend 
 the scale it increases in complexity and grandeur. 
 As rhythmic action multiplies, changes become 
 rapid, manifestations recur with increasing varia- 
 tions, cycles become intermingled with cycles; and 
 we, with our usual observation, recognize only 
 
32 SCIENTIFIC OCCULTISM. 
 
 those demonstrations that appeal to us most forci- 
 bly at the time. 
 
 Wherever we discover force— and it is omnipres- 
 ent—there we find rhythm. There is no absolutely 
 static condition in nature ; a perfect equilibrium is 
 never reached ; either one pole or the other forever 
 predominates in manifestation. Should we ap- 
 proach an approximately static condition, con- 
 sciousness would cease, and all things would sleep 
 in fathomless Unity. 
 
 The Law of Rhythm is apparent in the realm of 
 mind. It is admitted that thinking is the result 
 of the establishment of relations— a necessary 
 sequence. The maintenance of consciousness in 
 any one state to the entire exclusion of all other 
 states, would amount to a cessation of all thought. 
 We know that emotions swing from one pole to 
 the other; love changes to hate, sorrow to joy, hope 
 to fear, a good deed is often followed by an evil 
 one, intellectual activity reacts to a sluggish men- 
 tal state, a long period of silence demands expres- 
 sion in words. 
 
 However we turn we find that every form and 
 fact of life is but the expression of this Law. It 
 is the Law of effects that must necessarily result 
 from causes, varying in their ratio of vibration 
 from the highest to the lowest. According to the 
 quickness or slowness of the motion is the person 
 
SCIENTIFIC OCCULTISM. 33 
 
 or thing said to be in the high or low tide of its 
 rhythm. Force is constant. Rhythm is ceaseless. 
 There is no absolute equilibrium anywhere; all is 
 motion, specialization, life. The swing of a Grand 
 Cycle is from Unity to the many and back again. 
 The many compose the One; they are co-existent; 
 neither could be without the other. Dualism is 
 the half of its eternal mate, monism; they cannot 
 be separated in fact or in consciousness. 
 
 As the chain of causes and effects can never be 
 broken, nothing is ever lost; hence, according to 
 our hypothesis, the individual chain of causes and 
 effects must be connected eternally with its origi- 
 nal source— the Unit of Force, and in Unity forever 
 remain an undivided whole. While this is true, 
 as the weaker and shorter cycles are swallowed 
 up and lost in the stronger and longer ones, ap- 
 proximate equilibrium or an apparently static 
 condition must be reached after aeons of time. 
 The Law of Rhythm compels a return from the 
 active and dynamic state to a potential one, from 
 a conscious to an unconscious condition, and in 
 due time the same Law brings us again around to 
 a kinetic manifesting consciousness. This con- 
 clusion is logical, it is scientific and cannot be 
 avoided. The element of rest equals that of un- 
 rest. All manifestation, every form of life seeks 
 rest after action, true to the Law of Rhythm, 
 
34 SCIENTIFIC OCCULTISM. 
 
 which is the relationship it hears to the opposite 
 pole of itself. 
 
 When an approximately static condition is 
 reached, change apparently ceases, consciousness 
 is lost, life, as we know it, is hlotted out, the 
 Great Cycle sleeps in the arms of the Law, to re- 
 main thus, until the outward swing of this Law 
 begins again. All things being equal, like causes 
 produce like results, change appears, action and 
 reaction produce their qualitative differences, the 
 many emerge from the One, and the Unit of Force 
 after its sleep takes up its individual chain of 
 experience, and continues its own life as in the 
 dewy morn of a new day. 
 
 This conclusion follows logically from the hy- 
 pothesis, and in no whit runs counter to science, 
 but is in fact supported by science, still more it 
 rests upon science. 
 
 As the Unit of Force is a part of the universal 
 Whole, and stands for the individual man, man is 
 the whole in quality and a part in quantity. 
 
SCIENTIFIC OCCULTISM. 35 
 
 THE DOCTEINE OF THE LAW OF 
 OPPOSITES. 
 
 The Doctrine of The Law of Opposites is based 
 on the fact that polarity is inherent in the Unit 
 of Force. The argument by which we attempt to 
 account for the endless and variable manifesta- 
 tions of life, finds a sure foundation in the Princi- 
 ple of Polarity. It seems proper at the beginning 
 of this discussion to consider this Principle in its 
 application to man, as it is the ground upon 
 which we rest the assertion that man is the whole 
 in quality and a part in quantity. 
 
 We maintain that a consciousness of the Abso- 
 lute or Infinite could not precede the self-evident 
 principle or quality upon which consciousness is 
 based. Self -consciousness can never get ahead of 
 self, nor can it be a thing apart from self. The 
 principle upon which the consciousness of a thing 
 is based, lies in the subject so declaring. We can- 
 not assert consciousness of a principle, quality or 
 thing that is not within and a part of us. It is 
 there either in an active or a potential state. Con- 
 sciousness of a quality establishes its presence, not 
 necessarily its activity. Activity of a principle or 
 
36 SCIENTIFIC OCCULTISM. 
 
 quality serves to animate the consciousness, and 
 make it more clear and active. This does not 
 alter the fact that the principle or quality was 
 there before it became active, thus producing con- 
 sciousness. 
 
 If we are prepared to assert consciousness of an 
 Absolute Being, it must rest upon the principle of 
 absoluteness in self. If we affirm that the Abso- 
 lute Being is constant, changeless, and eternal, the 
 opposite of what we know as matter in the sense 
 that matter is transitory and variable, and pos- 
 sesses characteristics unlike those which we define 
 as life, being opposite in all respects, it is for the 
 same reason based on a like principle, the poten- 
 tiality of the same in self; for all negative con- 
 ceptions are deduced from affirmatives. 
 
 Consciousness being the establishment of rela- 
 tions, we can only know through change, hence 
 our definition of life. Life is self, subject, mani- 
 festing. It is the Unit in activity; the manifested 
 pole of self, which in unity is one and in activity 
 many, co-existent with the immortal Unit. 
 
 No one can deny this principle unless he be pre- 
 pared to maintain that man possesses no con- 
 sciousness of the Absolute and Eternal. 
 
 The fact that man is conscious of all objects 
 proves his universality; it shows that he has 
 within himself the potentiality of all things. Man 
 
SCIENTIFIC OCCULTISM. 37 
 
 becomes conscious of object as soon as he sees 
 it; he may not understand what it is; un- 
 derstanding is not consciousness. Self, subject, 
 recognizes object by reason of its oneness with it. 
 By object we mean all things outside of self- 
 other selves, things and phenomena. 
 
 Blindfold a man and take him to a new environ- 
 ment, one that he has never before seen, a strange 
 room or a landscape, remove the bandage from 
 his eyes, and he immediately becomes conscious of 
 his surroundings. He knows the things about him, 
 though they are entirely new to him. 
 
 Consciousness results from the adjustment of 
 subject to object. It is instantaneous; there is no 
 logic or reason, in fact no effort. Consciousness 
 knows nothing of time save that which it takes 
 for the eye to receive the light. Man recognizes, 
 that is all. 
 
 If a man does not instantly adjust to the other 
 half of himself, object, he is either insane or un- 
 conscious. Consciousness has nothing to do with 
 liking or disliking; to know does not mean to love 
 or hate. Man does not necessarily fall in with 
 what he sees; he may not like or be drawn to it. 
 This is a different question. Man does not like 
 all moods of himself. You may be introduced to a 
 den of thieves ; you will adjust to them as the sun- 
 beam to the pit. The thief in you is asleep, but 
 
38 SCIENTIFIC OCCULTISM. 
 
 it awakes from potentiality through environment. 
 
 If man were less than the whole in quality, he 
 could not adjust to all environment in conscious- 
 ness. Individual man is potentially universal. 
 Man's constancy consists in quality, his incon- 
 stancy in variety or manifestation, the opposite 
 pole of quality. 
 
 Thus we are forced to the conclusion, that man 
 can only find Grod, the Absolute, Changeless, Per- 
 fect and Eternal, in Ego which is the whole in 
 quality and a part in quantity. The reasons for 
 this conclusion are, to us, axiomatic and self-evi- 
 dent. 
 
 It is not our purpose in this brief work to build 
 a system of philosophy, but to lay the foundation 
 upon which a system may be built in future, should 
 our foundation justify such a course, after critical 
 examination and scientific tests. For this reason 
 we present the subject of Opposites from the po- 
 sition of our hypothesis, as we conceive it, together 
 with the definitions we have already given of Law, 
 laws and life, avoiding, as far as possible, all dis- 
 cussions of the subject in the light of other 
 theories. 
 
 We are keenly alive to the fact that this Doc- 
 trine of Opposites is not new. It has been pre- 
 sented in various forms, and from different stand- 
 points, in profound discussion aided by learning 
 
SCIENTIFIC OCCULTISM. 39 
 
 and meditation, by both ancient and modern schol- 
 ars; yet we have never known it to have been 
 considered from the standpoint of our hypothesis. 
 And while we may not add anything new to the 
 argument for the Doctrine of the Law of Oppo- 
 sites, we have this to our claim, that the discus- 
 sion is based on a new hypothesis, one that enables 
 us to marshal the facts and phenomena of life from 
 a scientific standpoint, or at least from a postu- 
 late which science up to the present time has no 
 right to deny or reject. Indeed, modern science 
 has done much to ^aid in the solution of this all- 
 absorbing problem. 
 
 For centuries monism and dualism have occu- 
 pied the minds of great thinkers. At times the 
 belief in monism seemed to predominate, again 
 dualism had the ascendency. Evolution compels 
 us to change our view point constantly; and the 
 question has swung from one pole to the other, 
 demonstrating in this respect, at least, duality in 
 thought upon the subject. Among those who have 
 maintained either doctrine of monism or dualism, 
 there has been no unanimity as to the reasons upon 
 which they based their theories. 
 
 Let us consider whether there be an irreconcil- 
 able difference Between monism and dualism: 
 Monism does not deny the qualitative difference 
 in the emotions, sensations, affections, and voli- 
 
40 SCIENTIFIC OCCULTISM. 
 
 tions when aroused and active. That experience 
 teaches qualitative difference, is admitted by the 
 advocates of both doctrines. The monist points to 
 the fact that these differences shade into each 
 other and become unified. But how, we ask, can 
 the recognition of this fact disprove the fact of 
 difference? The potentiality of the two poles of 
 being is the blending of these essential differences. 
 One polo is always more intense than the other in 
 manifestation. According to this we assert of a 
 thing or quality, that it is either hot or cold, as 
 one or the other of the two poles is active. The 
 unification of heat and cold does not change the 
 essential difference between heat and cold; we 
 know them by their qualitative difference, when- 
 ever we comprehend them in consciousness at all. 
 It is an axiom of science that there can be no 
 static condition in nature. It is the universality 
 of this law that maintains the qualitative differ- 
 ence in the two poles of expression. If it were 
 otherwise there would be no orderly sequence. We 
 may change the two poles, reverse them, causing 
 one to disappear and the other to appear, yet the 
 parallelism of the essential difference remains true 
 to itself. We may reverse the poles of a magnet, 
 so that the positive becomes the negative and the 
 negative becomes the positive, but their qualita- 
 tive difference remains the same and they parallel 
 
SCIENTIFIC OCCULTISM. 41 
 
 each other through all changes. In unity the qual- 
 ities do not lose their identity, but become simply 
 potential and impossible of observation. In mani- 
 festation or life only does polarity disclose its iden- 
 tity. 
 
 Both monists and dualists admit that in mani- 
 festation nature is dual. Should we define monism 
 as the fundamental oneness of things, and dual- 
 ism as the fundamental plurality of things, they 
 would not oppose each other. Monism does not 
 deny qualitative difference, but asserts unity of 
 all. Dualism maintains that there are two ulti- 
 mate substances in nature, and that they never 
 blend or resolve into, or can be explained by each 
 other. Monism declares difference in a qualita- 
 tive sense, while dualism contends for a two-fold 
 nature— being and operation in the absolute 
 sense; that psychical and physical existences are 
 wholly diverse in their nature. 
 
 It is axiomatic that there can be no generaliza- 
 tion without specialization, no unity without vari- 
 ety, hence monism depends upon specialization or 
 the many for its fundamental oneness, and yet it is 
 compelled to admit the qualitative difference in 
 specialization, because specialization implies 
 qualities. Dualism maintains that there are two 
 kinds of substances in nature, and that neither can 
 be resolved or blended into each other, even in 
 
42 SCIENTIFIC OCCULTISM. 
 
 operation or manifestation. The monist contends 
 that to conceive of a thing as a whole or a unity, 
 we must at the same time think of it as having 
 parts, at least two, and given two necessitates in- 
 numerables. 
 
 The theory of our hypothesis is in harmony with 
 the doctrine of monism, a fundamental oneness of 
 things, a single ultimate substance. 
 
 There has always been the same amount of force 
 in the universe as there is at the present time, 
 either potential or active. To contend that there 
 was a time when the amount of force was less than 
 now, would be to assert that something came from 
 no-thing, which is unthinkable and impossible. To 
 maintain that the amount of force in the universe 
 will ever be less than at the present time, is 
 equally incomprehensible and unscientific; for if 
 something cannot come from no-thing, it is evident 
 that something cannot return to no-thing; it is 
 also opposed to the axiom that nothing can ever 
 be lost. The assertion that the amount of force 
 now in the universe has always been and must 
 forever remain the same, is founded on both reason 
 and science. 
 
 We posit of the Unit of Force the power to gen- 
 erate a constant but limited amount of energy. 
 This is more consistent with law and phenomena 
 than to posit a single, unlimited, unpolarized Unit. 
 
SCIENTIFIC OCCULTISM. 43 
 
 A single, unpolarized Unit would be the whole in 
 quantity and quality; the whole in quantity must 
 of necessity include the whole in quality; hence no 
 individuality, no variety, no specialization, no 
 consciousness. Polarization of Unity is variety, 
 the many in One. 
 
 As the whole cannot be conceived in conscious- 
 ness without at the same time considering it as 
 having parts, at least two, no hypothesis could be 
 successfully maintained that did not include the 
 many. 
 
 Life results from the bombarding of these Units 
 among themselves. A single unpolarized Unit 
 would be both subject and object, hence potential 
 and unconscious, and there could be no such phe- 
 nomena as we define as life. A hypothesis based 
 on a single Unit would not be true to life, as we 
 conceive it. The true hypothesis must be based 
 on Units of Force, that cause manifestation, vari- 
 ety, specialization. Life results from the One 
 manifesting in the many. 
 
 To generate a constant amount of energy is to 
 produce or reproduce a constant amount of force. 
 Generation is the calling out of potentiality into 
 activity; in other words, the power of manifesta- 
 tion. It is evolving, which implies its opposite, 
 involving. Force is set in motion by the power 
 inherent in the Unit to generate. The amount of 
 
44 SCIENTIFIC OCCULTISM. 
 
 energy each Unit can generate depends upon its 
 limitation. 
 
 Force is constant : We mean by this, that there 
 is so much energy, motion or exchange possible 
 in a given time between a given number of Units 
 of Force. This does not mean that the Units al- 
 ways act to their limit, or that they are potential, 
 but that they have the possibility either resistent 
 or expressed of so much force in a given time. This 
 results in action and reaction being equal and 
 opposite. By this we mean that each Unit involves 
 exactly the same amount of energy that it evolves. 
 These dual functions produce opposite results; 
 they increase vibration from low to high, and de- 
 crease from high to low. Whether force is becom- 
 ing more intense and less potential, or less intense 
 and more potential, is determined by its manifes- 
 tations, its qualitative differences, which are al- 
 ways opposite. 
 
 The qualitative difference in things is brought 
 out as the result of Law. We define Law to be the 
 necessity for specialization, the mathematics of 
 combination of environment. 
 
 Pairs of opposites can be comprehended in con- 
 sciousness only through their manifestations. To 
 illustrate: Evil and good exactly balance in the 
 universe; that is, from the point of unity or whole- 
 ness there is no evil and no good. The Unit of 
 
SCIENTIFIC OCCULTISM. 45 
 
 Force cannot specialize from Unity; one pole of 
 expression is uppermost and then the other, hence 
 either good or evil is evident; they cannot both 
 be in evidence at the same moment. From the 
 point of the universal, whatever is is right, not 
 good, but from the point of special conception 
 whatever is, is very likely wrong. 
 
 Action and reaction are equal in the amount of 
 forced is played and incharacteristics or qualitative 
 difference. Action and reaction then are a pair of 
 opposites. What is true of this pair of opposites 
 should be true of all pairs. Science assures us 
 that action and reaction are equal in the amount 
 of force displayed, that all force put forth in action 
 must return in reaction. Thus the results of action 
 and reaction parallel each other in two ways, they 
 are equal in amount and opposite in character. 
 To state the same thing differently we would say, 
 that what you can posit of one pole of expression 
 you cannot of the other, and that when one pole 
 of expression is kinetic the other is potential. To 
 illustrate: Heat and cold are a pair of opposites; 
 when heat is present, cold is absent or potential. 
 Good and evil are a pair of opposites; when evil is 
 active, good is dormant. It is impossible to be 
 sick and well at the same moment of time; sick- 
 ness and health may shade into each other to 
 such an extent that it becomes difficult to tell 
 
46 SCIENTIFIC OCCULTISM. 
 
 which predominates, but no matter how close the 
 union, the qualitative difference between health 
 and disease remains true, and sooner or later mani- 
 fests, by the Law of Polarity, as there can be no 
 static condition in nature. 
 
 From the point of oneness or absolute Unity, 
 the pairs of opposites approximately balance, 
 therefore in unity there is no love or hate, no sick- 
 ness or health, for it is not possible to express both 
 the positive and negative poles of any one thing 
 at the same moment. The positive and negative 
 poles of things that are not the same in unity 
 may have simultaneous expression. For instance, 
 one may love, be good, healthy and homely at the 
 same time, but he cannot express any of these 
 qualities and at the same moment of time express 
 the opposite quality. 
 
 In the Unit of Force quantity has no relation to 
 quality: quality does not depend upon the amount 
 of force that the Unit can generate. Only in mani- 
 festation does the Unit appear to be much or little. 
 No matter how infinitesimal this power in the Unit 
 may be, as a part of the universal whole, the Unit 
 contains all the qualities of that of which it is a 
 part. In this respect we might illustrate by the 
 magnet: Break in two a bar magnet; both parts 
 become magnets with poles at the ends; this may 
 be repeated indefinitely. The same principle ap- 
 
SCIENTIFIC OCCULTISM. 47 
 
 plies to the Unit of Force. The quantity does not 
 affect the quality; the smallest Unit in quantity 
 has in it all there is in quality. 
 
 By this Principle of Polarity inherent in the Unit 
 of Force, life is a chain of endless combinations 
 and specializations, a gathering of experiences 
 into each individual temple; it is the basic and 
 fundamental principle of evolution as taught by 
 science. The Unit of Force is the Unknowable of 
 science. All that we can ever know of it is through 
 its manifestations. Knowledge is limited to the 
 understanding of its activities. Its manifestations 
 are the many of dualism, and in unity they com- 
 pose the One of monism. 
 
 The power in the Unit to generate force, predi- 
 cated in the hypothesis, is none other than Will; 
 a subject that we will treat at the close of this 
 work. 
 
 Phenomena from the great Unknowable appear 
 and disappear at the dictation of Will; this end- 
 less chain of appearances, necessitating combina- 
 tion and environment, we know as life. We collect 
 data from the many manifestations, and through 
 generalization discover new laws, but throughout 
 aeons of time, all we can know of the Ultimate 
 of ultimates is what the pairs of opposites teach, 
 as they continue to parallel each other, in count- 
 less manifestations, no two the same in quantity 
 but showing a persistency of force, a never-chang- 
 ing purpose, a unity in variety, a One Thing in the 
 many. 
 
48 SCIENTIFIC OCCULTISM. 
 
 THE LAW OF ETHICS. 
 
 We ask ourself the questions, why should I be 
 good, why ethical, why moral? We seek to know, 
 to realize, to understand. We are no longer con- 
 tent to follow blindly. We want to know why we 
 are expected to act in a certain way in one environ- 
 ment and in a different way in another. It is this 
 that leads us to search for the law that is at the 
 foundation of the various duties and obligations 
 known as moral or ethical. If there be such law, 
 and its existence will not be denied, there is cause 
 or necessity for its being; and if we discover this 
 law it will answer all questions arising within the 
 domain of ethics. 
 
 Cause and effect correspond and are one in unity, 
 but in variety or activity they become the oppo- 
 site expressions of the law that lies back of them. 
 It therefore becomes us first to consider the nature 
 of those conditions known as ethical or moral, and 
 then to ascertain the law that necessitates their 
 existence. And if the principle for which we 
 contend does not answer all questions pertaining 
 to ethics or morals, it is not the true principle or 
 law. 
 
 There are many definitions of ethics, some are 
 
SCIENTIFIC OCCULTISM. 49 
 
 complicated and difficult to understand. We de- 
 fine morality to be the idea of self in relation to 
 other selves. It is that which is necessary to har- 
 mony in combination. 
 
 Laws inherent in combinations appear in the 
 form of ethical formulas, maxims, and even 
 axioms. Bear in mind that the law is inherent. 
 
 The ideal to be ethical must be a social ideal. 
 This makes for human morality, and suggests the 
 Law of Eelationship, as existing between ourself 
 and other selves, as the true principle of ethics. 
 Let us see if this is borne out by facts, and if it be 
 possible to establish our claim not alone by the 
 Principle of Eelationship but by antithesis or non- 
 relationship. 
 
 The different social organizations have each 
 their own system of ethics upon the observance of 
 which depends their welfare. The ethics of an 
 organization involves its very life principle, and 
 must be observed or death of the organization is 
 the result. There are neighborhood ethics, muni- 
 cipal, racial, tribal, and many others. Even a 
 band of outlaws have their code of ethics. The 
 ethics of each body deals entirely with its mem- 
 bers in their relation to each other and to the 
 organization to which they belong. This is es- 
 pecially the case in all secret orders. A person not 
 a member of such an order is not expected to 
 
50 SCIENTIFIC OCCULTISM. 
 
 conduct himself in accordance with its rules. In 
 most orders the obligations of the members to 
 each other and to the organization to which they 
 belong, are kept secret and could not be followed 
 by persons not members; yet should a member of 
 such an organization violate one of its rules, he 
 would be considered not ethical or immoral to 
 the extent of the violation of his obligations, 
 created by his relation to other members and to 
 the organization as a whole. The ethical standard 
 of an organization being a nucleus, each member 
 is expected to develop his individual morality, as 
 nearly as possible in accordance with the con- 
 sensus of opinion of the whole. 
 
 We are not seeking the law that applies to a 
 particular community, but a law that will apply 
 to every kind of organization. Let us take for 
 illustration the act of lying. Is there in com- 
 munity an intrinsic law forbidding lying? 
 
 In every organization there are certain condi- 
 tions necessary to its holding together; one of 
 these conditions (intrinsic to combination) is, 
 that the word of each man shall be as good as his 
 bond; otherwise no possible business or associa- 
 tion in harmony for any length of time can be 
 maintained. The rule that applies to lying, applies 
 to stealing, adultery, murder, and all the cardinal 
 sins. Society in harmony hinges upon ethics. There 
 
SCIENTIFIC OCCULTISM. 51 
 
 is no namby-pamby gush, no religious sentiment 
 bound up in this law. It is the hard matter of fact 
 necessity of a combination of people into a society 
 or state. A band of thieves must have its code 
 of ethics, and its members must be true to the 
 organization and to each other in order to work 
 successfully together. 
 
 A race may be ethical so far as its own people 
 are concerned and commit all manner of crimes 
 against other races. Just as soon however as 
 commercial relations arise between races, a code 
 of ethics comes to the front as a flag of truce. 
 Why! Because of the intrinsic law which makes 
 commerce impossible without absolute confidence 
 in the mercantile honor of the countries concerned. 
 
 Ethics apply to small things as well as great. 
 The law knows no distinction. Measured by its 
 standard there is no small and no great. A man 
 may be religious and not ethical, or he may be 
 ethical and not religious. The moral man has 
 been described as one who is centered in the sphere 
 of common duties. This is based on the Law of 
 Relationship. A man belonging to the navy has 
 ethical duties to perform that he would not have 
 save for his relation to that body. 
 
 If ethics be what we claim for it, that is a 
 science, it can make no absolute formula to suit 
 all cases. This we find to be the fact. It is so 
 
52 SCIENTIFIC OCCULTISM. 
 
 by reason of the multiplicity of relations each, 
 person bears to others ; for morality is action con- 
 ducive to social welfare. Standards of morality 
 are not fixed; opinion changes, and what at one 
 time is considered moral may at another be con- 
 sidered immoral. As environment creates certain 
 necessities, it has much to do with ethical stan- 
 dards. One race or nation may consider certain 
 conduct immoral that another race would con- 
 sider not only moral but obligatory, for example: 
 The Thibetan woman who marries knows that she 
 is to be wife not only to the husband, but to all of 
 his brothers as well. Non-conformance to this 
 custom in Thibet would be immoral, and as good 
 ground for punishment as compliance with such 
 conduct in the American wife. Offensive as this 
 may seem to those not accustomed to think of 
 morality as the standard of social necessities, vary- 
 ing in different peoples according to environment, 
 it is nevertheless true to environment in the high 
 and almost barren plauteau regions of Thibet, 
 where combined effort is necessary for the main- 
 tenance of the family. 
 
 Again, if a citizen of one country travel in a 
 foreign country under the protection of his own, 
 he may with propriety conduct himself in accord- 
 ance with the customs of his country; but should 
 he become a citizen of the adopted country, he 
 
SCIENTIFIC OCCULTISM. 53 
 
 would be expected to conform to the customs of 
 this country. To act otherwise would not be ethi- 
 cal. As before stated, the fundamental law of 
 ethics is the Law of Relationship inherent in so- 
 ciety. 
 
 Let us consider this Law in its application to 
 some of the accepted axioms of morality: "Thou 
 shalt not steal", why? Is it not on account of our 
 relations with others! Does it not tend to chaos 
 and inharmony? Is it not destructive to society? 
 And is not ethics the necessity to make harmony 
 in combination? Is there any other reason for 
 this command? One cannot steal from himself; 
 it is only against another that he can commit the 
 crime of theft, and from him only by reason of his 
 relationship to him. Formerly according to the 
 law in the United States, it was not possible for 
 the husband to steal from the wife, owing to the 
 peculiar relation existing between them. This 
 law is still in existence in some countries. It con- 
 siders the two one, and the husband the one. 
 
 As with stealing so it is with lying. The ten 
 commandments are based on the idea of self in 
 relation to other selves. Christ makes a striking 
 application of this law ; he puts the ten command- 
 ments into one when he says: Do unto others as 
 you would that they should do unto you. This 
 obligation would be meaningless if there was but 
 
54 SCIENTIFIC OCCULTISM. 
 
 one man on the earth, or if any number of people 
 but so far separated as to have no possible associa- 
 tion or relationship to each other, it would still 
 be without meaning. It is only in our relation to 
 others that morality or ethics can be conceived. 
 
 This is forcibly illustrated in primitive condi- 
 tions. Ethics first appeared in the family. It had 
 its beginning in the endeavor to protect and care 
 for the family as such. Later tribal laws and cus- 
 toms came into existence, as the result of the ef- 
 forts of the tribes to protect themselves in their 
 dealings with other tribes ; they were the necessary 
 means for protection in traffic and in war. 
 
 Without some kind of relationship between our- 
 self and others there can be no moral or ethical 
 duties. It is true then that morality is based on 
 relationship. Therefore the Law of Relationship 
 is the foundation of all morals. 
 
 Let us consider another view of this question. 
 It is agreed that a person cannot steal from him- 
 self. Some persons are able to enter things— rocks, 
 plants, animals, even persons— to become the thing 
 or person for the time, getting its feelings and emo- 
 tions. This is possible where great sympathy for 
 the person or thing exists or where the condition 
 is taken on for a purpose. It is accomplished by an 
 agreement of the affections between ourself and 
 the object, and a complete surrender of self for 
 
SCIENTIFIC OCCULTISM. 55 
 
 the time. Now as a man cannot steal from him- 
 self, by reason of non-relativity, he cannot steal 
 from the object possessed by him for they two are 
 one for the moment. 
 
 We have reached the conclusion that we cannot 
 steal from ourselves, and if by law or through sym- 
 pathy or an agreement of the affections, we can 
 become another person for the time, that is, lose 
 consciousness of self in becoming conscious of the 
 feelings and emotions of another self, it must fol- 
 low that while we are in that condition, no matter 
 how acquired, we cannot steal from that person; 
 and because we are that person for the time, we 
 cannot relate to him. While we are in the condi- 
 tion that we cannot relate to another person we 
 can have no moral or ethical obligations toward 
 that person. This is self evident. Thus by the 
 opposite of the Law of Eelativity, or non-rela- 
 tionship we are able to prove the law that lies at 
 the foundation of ethics or morals. 
 
 There remains one other aspect of this subject 
 that we wish to consider at the present time. It is 
 this: Is a person ever justified in stealing, lying 
 or violating other ethical duties that exist by rea- 
 son of his relationship to his fellows? Is it ever 
 right to lie or steal? To the first we answer, yes; 
 to the second, no. Take for example the case of 
 physician and patient. The patient's condition 
 
56 SCIENTIFIC OCCULTISM. 
 
 is such that should the physician tell the truth* 
 concerning it, his recovery would be doubtful ; but 
 should the physician deceive him by leading him 
 to believe that there was no danger of death, that 
 recovery was assured, serious results could be 
 averted. In this case two evils are encountered, 
 and the physician chooses the lesser. To deceive 
 the patient is a lesser evil than to let him die. But 
 the lie is no less a lie with all its evil results, never- 
 theless the physician is justified ; and while he will 
 have to pay the penalty of lying, the penalty is 
 less than it would have been had he told the truth 
 thereby causing death. This may seem hard, but 
 justice is based on the law of action and reaction 
 which are equal. In this case the penalty is the 
 reaction. The evil of lying per se is as great in 
 self defense as under any other circumstance. The 
 law of the lie exists, and its results continue alike 
 in both cases, but the evil of death being the 
 greater evil of the two, law brings up against law, 
 and one deflects the other but does not change it. 
 It is so with all evils. You may steal bread to save 
 your own life or the life of another. The prin- 
 ciple back of the theft does not change because a 
 life is saved. Principles are changeless. Stealing 
 for any purpose is theft, but to save a life is the 
 greater duty under the above circumstances. The 
 person who steals the bread is justified, but this- 
 
SCIENTIFIC OCCULTISM. 57 
 
 does not make the theft any the less wrong. One 
 meets fire with fire, principle with principle, law 
 with law. 
 
 So we cannot commit an immoral act against an- 
 other except as we in some manner relate to that 
 person. It follows then, that if all relations be- 
 tween ourself and others were removed, morality 
 and immorality would not exist. Hence the basic 
 law of ethics or morality is the Law of Relation- 
 ship. 
 
58 SCIENTIFIC OCCULTISM. 
 
 CRIMINOLOGY. 
 
 In the discussion of this subject we shall confine 
 the argument to the application of the Law of 
 Opposites. 
 
 We discovered the basic law of ethics to be that 
 of relativity. Morality is based on the strict ob- 
 servance of the law of relativity. Criminology, 
 by the Law of Opposites, must be based on the 
 non-observance of this same law. To state it other- 
 wise we would say, there is a law, the harmonious 
 observance of which is ethics or morality. We 
 name this law the principle of relationship, the 
 violation of which is crime. Violation of this law 
 produces opposite results from its observance, and 
 tends to chaos, as does the violation of all law. 
 
 The science of Criminology is scarcely more than 
 a quarter of a century old. It includes among its 
 representatives some of the brightest minds of the 
 past two decades, yet there is such difference of 
 opinion as to the causes of crime, that those who 
 have given this subject the greatest attention are 
 divided into several classes. They are also divid- 
 ed in opinion as to the best method of treatment of 
 criminals. 
 
SCIENTIFIC OCCULTISM. 59 
 
 If we can discover the cause of crime, some en- 
 lightenment on the best method of treatment 
 should appear. 
 
 Criminologists may be classed under two heads : 
 First, those who believe that criminals are born 
 such, that they are peculiarly wicked by nature. 
 This position implies that criminals are different 
 in quality, have different possibilities from other 
 individuals. 
 
 Second: Those who maintain that crime is the 
 outgrowth of causes outside the individual, such 
 as social organization, education, environment. 
 
 The quality of crime is certainly inherent in the 
 individual or it could not be called out by circum- 
 stances. It is a part of him or it could not be his 
 crime. The opinion held by the second class de- 
 stroys all individual responsibility, and gives to 
 object qualities not in subject. As we define ob- 
 ject to be all outside of self, from our standpoint 
 it is absurd. 
 
 These views are exactly opposite. One ac- 
 credits crime to a quality inherent in the indi- 
 vidual, while the other makes crime a result of 
 causes entirely outside the individual but in his 
 personal environment. If we should stop here 
 the first view would show a result without a cause, 
 in this, that individuals possess unlike qualities 
 
60 SCIENTIFIC OCCULTISM. 
 
 either active or potential. This is contrary to 
 our hypothesis. We predicate like quality in all 
 Units of Force. We do not say that all qualities 
 are alike active at the same time in all persons, 
 but that all possess the same qualities either active 
 or potential. This will hardly be denied in the 
 light of modern science. The quantity of power 
 in each individual differs, but the quality, never. 
 Constancy is found in quality, inconstancy in 
 variety or quantity. 
 
 It seems plain from this reasoning that the 
 qualities that make up morality and crime are but* 
 opposite expressions of one and the same thing, 
 inherent in every individual, and more or less 
 active in all persons. 
 
 Crime is called into activity by environment. A 
 child born criminal must have had somewhere in 
 his past existence, an environment conducive to 
 the development of the criminal qualities in his 
 nature. As like causes under like conditions pro- 
 duce like effects, unlike causes produce unlike re- 
 sults. The same law accounts for all tendencies 
 so well developed in many youths. Environment 
 is as much a cause as anything with as lasting 
 result. 
 
 If it be true that cause and effect cannot be 
 separated, the two are one, and travel together. 
 While it is true that we can not always see the 
 
SCIENTIFIC OCCULTISM. 61 
 
 cause, yet the recognition of effect pre-supposes 
 the presence of cause. 
 
 Another reason for our position is found in the 
 fact that criminals strengthen their environment. 
 A criminal seeks such environment as is best 
 adapted to the carrying out of his criminal ten- 
 dencies. If this is not easily found he creates it, 
 realizing from past experiences that favorable 
 conditions are necessary to carry out the best in 
 him along that particular line of activity. Man 
 and his environment are one, each is half of the 
 other, inseparable as are the two poles of the 
 magnet. 
 
 The whole truth from our standpoint is this: 
 Criminals who come into life such, have had their 
 evil tendencies developed in some past environ- 
 ment. Criminals not born such, have had their 
 evil tendencies awakened through environment in 
 the present existence. 
 
 We put criminals in two separate classes. First, 
 those who are actuated from intellectual motives, 
 and second, those who are wholly under the sway 
 of their emotions. 
 
 The intellectual criminal is cold, keen, cruel, 
 diabolic. He loves the mental excitement that 
 comes from pitting himself against existing social 
 order. He schemes and executes in defiance of 
 
62 SCIENTIFIC OCCULTISM. 
 
 law and its officers. His kindly emotions are dor- 
 mant. His intellect is wakened to the limit. He 
 enjoys the danger, the risk, the excitement of 
 crime. He cannot endure the common place. 
 There is no monotony for him. 
 
 Emotional criminals are imbecile babes who 
 abuse and injure themselves, revelling in beastli- 
 ness, without intellect, their whole attention 
 turned toward themselves. They care not to go 
 out of self except for mere sustenance of the body. 
 They live in selfish gratifications. This class of 
 criminals are exactly opposite in character to the 
 first named, with less force and power. One is 
 intellectual; his motive is from mind. The other 
 is actuated by passion in its lowest form. These 
 two classes express the two sides of crime. There 
 is as marked difference between them as between 
 good and evil. This is a striking example of 
 the fact that opposite qualities roused produce 
 opposite results. Yet the predominating quality 
 in each is in some slight degree manifested in the 
 other. This is so by the Law of Rhythm, accord- 
 ing to which no quality can maintain a static con- 
 dition. 
 
 It now remains for us to consider whether the 
 Doctrine of the Law of Opposites furnishes a guide 
 for the treatment of the two classes of criminals 
 we have described. It is manifest that what 
 
SCIENTIFIC OCCULTISM. 63 
 
 would be beneficial to the first class would not be 
 so to the second. This is self-evident, when we 
 remember that like causes produce like effects 
 under like conditions, and that unlike causes pro- 
 duce unlike results. The results desired are oppo- 
 site in character, hence opposite treatment is nec- 
 essary. 
 
 Every phase and condition of life has its oppo- 
 site. This is the Doctrine of the Law of Oppo- 
 sites. And just in proportion as the opposite 
 phases balance in the individual, is he normal or 
 "well balanced". 
 
 The opposite quality from the predominating 
 one in each class of criminal, should be roused and 
 made active, that he may become normal. By so 
 doing the energy now all sent in one direction, 
 would be part sent in the opposite direction, in 
 the one case producing a less active intellect and 
 more emotion, in the other producing more intel- 
 lect and less emotion. 
 
 This is the treatment prescribed by the Doctrine 
 of the Law of Opposites. The practice is not easy 
 in all cases, when first attempted, but it is well to 
 persist in this direction. Perfection of character 
 according to this principle makes the perfect man. 
 
 Let us apply this doctrine to the emotional crim- 
 inal. What have we to accomplish here? We 
 answer, to save the man from himself, from his 
 
64 SCIENTIFIC OCCULTISM. 
 
 own self-destruction. His treatment should be 
 such as will rouse his interest in things outside 
 himself. A detail of any plan is not the purpose 
 of this work; the sole object being to present the 
 Doctrine of the Law of Opposites in its application 
 to the subject under consideration. 
 
 As for the intellectual criminal, it is evident 
 that the treatment suggested for the emotional 
 criminal would not in the least avail. The object 
 to be accomplished in this case is to rouse the 
 kindly feelings in the individual. He is cold, 
 cruel; he injures for pure love of it. The excite- 
 ment of crime is a tonic to him. The sympathies 
 of such a one should be stirred to action. He must 
 be made to feel what his victims suffer, that it be- 
 come possible for him to have sympathy for them. 
 It is the lack of responsive emotions that enables 
 him to be what he is. One of large sympathies 
 suffers when he sees another suffer. Likewise 
 suffering enables one to sympathize with another 
 who is alike afflicted. The law of affinity, that 
 like principles work together, is accepted in sci- 
 ence. In this case it is necessary to rouse the 
 sympathies of the individual before it is possible 
 for him to feel with his victim. When he has been 
 made to suffer, as he has caused others to suffer, 
 his sympathies for the injured will be roused. He 
 will feel as they feel, sorrow as they sorrow. As 
 
SCIENTIFIC OCCULTISM. 65 
 
 cold departs when heat is present, so will the cold 
 element in his nature give place to kindly emo- 
 tions which are warm. His activities along the 
 line in which he formerly delighted will be 
 changed. He will become a normal, well balanced 
 individual. "An eye for an eye and a tooth for a 
 tooth ' ' may sound harsh to the mind of the Twen- 
 tieth Century, but the Mosaic law was fraught 
 with sound philosophy in this regard. 
 
 We have presented this from the standpoint 
 of our philosophy or that of our hypothesis, which 
 we contend is the only premise from which a com- 
 prehensive and intelligent consideration of ethics 
 and crime can be presented. We have shown that 
 all qualities are alike in all individuals : that good 
 and evil, as all other qualities, are called out 
 through social structure, education, and environ- 
 ment, and developed in some previous condition in 
 the individual called criminal from birth. 
 
 We have shown that there are two classes of 
 criminals; one an individual wholly without feel- 
 ing, the result of excessive mental activities; the 
 other a being of no intellect, the product of the 
 emotions; each class showing opposite qualities 
 of the same thing. As the two classes of criminals 
 are the product of causes diametrically opposite, 
 it is plain that they require treatment of a different 
 
66 SCIENTIFIC OCCULTISM. 
 
 nature, such as will rouse the qualities dormant 
 in each. 
 
 Ethics or morality is based on the law of rela- 
 tivity. Crime is its opposite, and has its found- 
 ation in the failure to observe this law. In Unity 
 there can be neither morality nor crime; because, 
 in unity there could be no relativity, hence no non- 
 relativity. 
 
 The Doctrine of the Law of Opposites solves this 
 problem of Morality and Crime, and prescribes a 
 remedy for the latter. We have written this 
 chapter merely to show the application of the Doc- 
 trine of the Law of Opposites to one of the greatest 
 problems in life. It will be found infallible. 
 
 
SCIENTIFIC OCCULTISM. 67 
 
 MIND AND MATTEE. 
 
 To make a more concrete representation of the 
 Doctrine of the Law of Opposites, we will illus- 
 trate by one of the great pairs of opposites— Mind 
 and Matter. We use the word mind in its broad- 
 est and most comprehensive meaning, to express 
 the invisible as opposed to the visible, although in 
 the ordinary acceptance of the word it is looked 
 upon as intellect. Mind as we use the term in- 
 cludes the feelings, emotions, volitions, and mental 
 experiences of the individual. 
 
 There are certain tests or principles that, when 
 applied, enable us to discover and determine the 
 various pairs of opposites, one of which is this, 
 that what you can posit of one pole of expression 
 you cannot of the other. This is a universal test. 
 
 All pairs of opposites are one and inseparable in 
 regard to individuality, but two in qualitative dif- 
 ference or characteristics. They are rhythmic in 
 expression, the result of action and reaction, and 
 present diametrically opposite sides of the same 
 thing. One of a pair of opposites does not create 
 the other, but accompanies it always and follows 
 rhythmically (barring interference of Will) in ex- 
 
68 SCIENTIFIC OCCULTISM. 
 
 pression. Disease cannot be said to be the result 
 of health, nor evil to be the child of good. The 
 two aspects of any one thing can never be present 
 at the same moment of time, but follow each other 
 according to an innate principle. 
 
 Opposites attract and seem to unify. The point 
 of apparent unification is that point where ap- 
 proximately no force is exerted in either direction. 
 Though they seem to blend, they do not. This is 
 the paradox of the opposites. 
 
 Qualitative difference as it appears in the op- 
 posite poles of expression, must always have ex- 
 isted. There was never a time when evil was not, 
 nor a time when good had a beginning. To say 
 otherwise would be to argue that something came 
 from no-thing, which would be an absurdity. For 
 the same reason evil will always be. We do not 
 say that evil will always exist in expression, but 
 that the principle of evil must forever remain a 
 fact. It must be so or good could not remain a 
 fact. Hence qualitative difference in things is co : 
 existent with Thing-in-itself out of which it came. 
 The cause of the manifestation being Law or the 
 necessity to specialize. 
 
 In Matter all things are one; in mind are indi- 
 viduals or many. Our bodies are not our own; 
 we devour each other, are passing through each 
 other. All Matter is a continual shift of the one 
 
 
SCIENTIFIC OCCULTISM. 69 
 
 thing. For example: Draw a circle and place 
 within it a number of dots. The circle will rep- 
 resent matter, the dots will represent mind. Thus 
 in variety (mind) is unity, or in unity (matter) 
 is variety. The variety in matter consists in 
 density and location. Mind on the contrary finds 
 its variety in its manifested energy, and its 
 stability in its individuality. Yet Mind and 
 Matter are the inseparable poles of the same 
 thing. Mind has its stability in its individ- 
 uality, its change in its manifested energy. 
 Matter has its stability in its unity, and its 
 variety in location and density. The stability of 
 anything is its invisible constancy. All things are 
 both visible and invisible. Invisibly matter is 
 unity, visibly matter is variety. Invisibly mind 
 is variety, visibly mind is unity or one. The in- 
 visible of anything is the opposite of the visible. 
 Thus what you can posit of one of the Pairs of 
 Opposites, you cannot of the other. 
 
 Like forces work together along the same lines. 
 Applied to mind, this principle produces grand 
 results. Mind exercised upon mind, produces 
 grandly in matter. Mind exercised upon the ob- 
 jective produces mildly in matter. He who lives 
 in things is a baby compared with one who lives 
 in mind. I do not mean that his body is weak ; he 
 may be an elephant, a giant; I simply mean that 
 
70 SCIENTIFIC OCCULTISM. 
 
 he expresses comparatively nothing. On the con- 
 trary when force is sent from mind to mind, when 
 invisible revels in invisible rather than in things, 
 the material expression is something lofty and 
 telling. Mind rejects its opposite pole; it never 
 becomes one with matter, but mind coalesces with 
 mind, producing great results in matter. 
 
 Mind is the positive and matter the negative 
 form of vibration. Mind being positive does in 
 exactly the reverse way from matter. Mind is 
 projectile in power, dynamic in force, unconfined 
 and transcendent of space and time, it is a unit 
 and indivisible. Matter on the contrary depends 
 upon time and space. It is inert, plastic and 
 divisible. Mind molds and matter receives the 
 impressions. Matter is an expression of mind re- 
 versed. It takes impressions as a camera takes 
 pictures, in a reversed manner. 
 
 Cause is mind, expression is matter; abstract is 
 mind, concrete is matter; the general is mind, the 
 special is matter. All that you can posit of mind 
 you cannot of matter and vice versa. When in- 
 visible mind brings forth visible matter, it does 
 nothing more than to condense an already existing 
 thing, so the senses cognize that which existed be- 
 fore but could not be seen. Matter is the definite 
 form of the indefinite. Matter defines, because in 
 
SCIENTIFIC OCCULTISM. 71 
 
 becoming visible it binds itself, consequently it is 
 diametrically opposed to mind in substance. 
 
 From the point of unity, mind and matter ex- 
 actly balance in the universe. One accompanies 
 the other always, as effect follows cause. Ouly 
 in its cruder manifestations does effect appear to 
 follow cause, so with Mind and Matter. 
 
 In this and the two preceding chapters we have 
 given enough to illustrate the Doctrine of the Law 
 of Opposites as taught in this work. We will now 
 consider immortality from the standpoint of our 
 hypothesis. 
 
72 SCIENTIFIC OCCULTISM. 
 
 IMMORTALITY 
 INDIVIDUAL AND UNIVERSAL. 
 
 Questions are constantly arising that the human 
 intellect is called upon to solve, we might add com- 
 pelled by an ever ceaseless law to struggle with 
 always. And none is more vital or of more far 
 reaching importance to man than the mortality 
 or immortality of the soul. 
 
 Attempts are made by schools of theology to 
 decide this question for us, basing their authority 
 solely on the Bible as the inspired word of God. 
 Closing the door to all reasoning on the subject, 
 ignoring all argument based on reason and main- 
 tained by logic, they simply assume the truth of 
 the subject. Now as we can find no two persons 
 who exactly agree in their interpretation as to the 
 true meaning of the Bible, it is safe to say that 
 either this authority is not infallible or the indi- 
 viduals relying upon it do not understand its true 
 meaning. We must admit one of these conclu- 
 sions, unless we agree that immortality means 
 something different to different individuals. 
 
 If our philosophy be what we claim for it, it 
 must furnish a solution of this as well as all other 
 
SCIENTIFIC OCCULTISM. 73 
 
 questions pertaining to human life and welfare. 
 The magnitude of the question or its importance 
 must not deter us. These are lost sight of in the 
 argument, and our whole energy concentrated 
 upon the problem and the principles upon which 
 the solution rests. In the application of principles 
 there is no small and no great, one problem is of 
 as much importance as another. 
 
 In order to clearly understand our presentation 
 of this subject it is necessary first to understand 
 what we mean by immortality. We define life as 
 variety, motion, manifestation, specialization. 
 What then is immortality but an endless continua- 
 tion of these conditions. If our definition of Kfe 
 be correct, our conception of immortality must 
 also be true. According to our understanding of 
 life and immortality we will present this argu- 
 ment. 
 
 The generally accepted idea of immortality is 
 the continuance in some permanent state or condi- 
 tion. According to our philosophy this is not pos- 
 sible owing to the law of rhythm which governs 
 all forms of life. Perfection is possible only in 
 the climax of a rhythm. As no static condition 
 exists in nature, a climax is no sooner reached 
 than (barring the interference of the Will) its 
 opposite appears. The climax of any condition is 
 the beginning of its opposite. Consider the rose: 
 
74 SCIENTIFIC OCCULTISM. 
 
 It grows to perfection as a flower, when— behold 
 the mystery— the reverse condition appears, and 
 it starts on its way to perfection in another direc- 
 tion—the production of a perfect seed. Energy 
 being constant, from the death of the seed a new 
 flower is born. 
 
 Completion of a rhythm is the only possible 
 perfection. A perfect plant or animal is the one 
 that perfectly fulfills its mission in nature what- 
 ever that may be. Not every climax is a perfect 
 product along its particular line. Also ideals 
 differ as individuals differ. If all men were 
 agreed in ideals, there would be but one man, be- 
 cause all would occupy the same point in space 
 and time. A man's, ideal is himself. Though 
 ideals change, the principle of perfection does not, 
 and perfection is a fact, else we could have no 
 knowledge of imperfection. We can have no 
 knowledge of a condition save by contrast with 
 its opposite. 
 
 Let us consider the subject of immortality from 
 a scientific standpoint, and see if known principles 
 and axioms of science do not furnish proof of in- 
 dividual immortality. 
 
 Science posits that nothing is ever lost: It is 
 self-evident that generalization without individ- 
 uals to unify is impossible. We cannot conceive 
 of generalization without at the same time being 
 
SCIENTIFIC OCCULTISM. 75 
 
 conscious of the things generalized. This will not 
 be denied. Then we cannot lose individuality 
 without losing generalization. In unity there is 
 no generalization and no specialization— an ap- 
 proximately static condition is reached, as nearly 
 static as the law of rhythm will permit. This 
 axiom of science, that nothing is lost, is a statement 
 of a generalization of individual things, covering 
 ages of experience by innumerable scientists. This 
 axiom is evident for another reason: If some- 
 thing cannot come from no-thing, something can 
 never become no-thing, therefore can never be lost. 
 
 Force is constant. Action and reaction are 
 equal in force and opposite in direction. This 
 could not be so if force moved always in one direc- 
 tion. Evolution implies involution, specialization 
 implies generalization, in obedience to the law of 
 the constancy of force. Generalization is cause, 
 specialization is effect or vice versa. Cause and 
 effect are one and indivisible. That which cannot 
 be divided is the true unit. Individuality cannot 
 be divided, and as nothing is ever lost the indi- 
 vidual is intact. 
 
 The very nature of generalization and speciali- 
 zation necessitates infinity in number, and as cause 
 and effect can never be separated, the individuals 
 unified in generalization can never be lost, hence 
 they are immortal. 
 
76 SCIENTIFIC OCCULTISM. 
 
 Another principle of science that gives support 
 to this argument is this: Energy in one form 
 may be transformed into energy of any other form. 
 Energy never continues in any one form, and it 
 has become an accepted fact in science, that from 
 a definite amount of force in one form definite 
 amounts in other forms result. Hence among the 
 several forms in which force appears the quantita- 
 tive relations are fixed. This law of the Trans- 
 formation of energy, according to which each force 
 manifestation either directly or indirectly is 
 changed into other forms in the physical world, 
 operates with equal exactness between the mental 
 forms of force. All forms of force whether heat, 
 light, electricity, magnetism or chemical attrac- 
 tion are transformable into each other, also into 
 those forms of force known as sensation, emotion, 
 thoughts, and are again retransformable into their 
 original forms. 
 
 Now generalization cannot be conceived in con- 
 sciousness without specialization because they are 
 the two poles of the same thing; one follows the 
 other as cause and effect. In another sense they 
 do not follow each other, for by the law of rhythm, 
 when the limit of energy is reached in specializa- 
 tion the reaction— generalization— appears. In 
 fact generalization and specialization are contin- 
 ually going on, but one or the other predominates. 
 
SCIENTIFIC OCCULTISM. 77 
 
 Science admits cause and effect to be the oppo- 
 site expressions of one and the same thing, that 
 one cannot be without the other, that they can 
 never be divorced. If this be true, then cause and 
 effect are the two sides of a one thing, for things 
 that are inseparable must belong to the same 
 thing. As every cause has its effect, so is every 
 effect fathered by its own cause. Hence every 
 phenomenon is composed of two parts— that which 
 we cognize with our physical senses, and that 
 which causes the phenomenon and cannot be so 
 cognized, but may be comprehended in conscious- 
 ness, for consciousness and knowledge are differ- 
 ent. 
 
 Science further teaches that the elements of the 
 physical body can never be destroyed; that they 
 can be changed and modified but never lost. If 
 body is result, the half of that which is known as 
 cause, or vice versa, we care not which, and if 
 cause and effect can never be separated, one half 
 cannot be lost while the other remains. The thing 
 itself must be or neither half can exist. We can- 
 not conceive of a thing without the co-existence of 
 its parts. To annihilate a part is to lose the 
 thing as a whole. The question may be asked 
 how we connect this argument with a conscious 
 immortality of the soul. We answer, by memory, 
 which is the synthetic consciousness of the indi- 
 
78 SCIENTIFIC OCCULTISM. 
 
 vidual's experiences, and which become his dis- 
 tinctive feature or marking, separating him from 
 all other individuals. 
 
 By recalling experiences they become familiar 
 memories, and by constant practicing they become 
 automatic, as in the case of the pianist, they grow 
 into the being. The sum total of our individual- 
 ity at the present moment, is the sum of our past 
 experiences strung on the cord of memory. It is 
 in this way that memory becomes the synthetic 
 consciousness of our past experiences— it registers 
 itself into the being, making of each an individual 
 unlike all the rest. 
 
 Memory being the photograph of the individ- 
 ual's past experiences in cause and effect, all mem- 
 ories are everlastingly part and parcel of him, his 
 chain of causes and effects and his alone. 
 
 Now if force is constant, if action and reaction 
 are equal and opposite, if nothing is ever lost, if 
 there is no hiatus in nature anywhere, if cause and 
 effect cannot be divorced, and if memory is the 
 synthetic consciousness of the individual's exper- 
 iences which separates him from all the rest, how 
 can the individual, invisible coil of being be di- 
 vided, lost, or destroyed. If these laws and axioms 
 of science do not prove the endless existence of the 
 soul in continued possession of a distinct individ- 
 
SCIENTIFIC OCCULTISM. 79 
 
 uality and consciousness, of what value are they 
 in any branch of science or elsewhere! 
 
 We have shown that universal immortality, in 
 the sense that all things are immortal, is a fact. 
 We postulate immortal Units of Force with power 
 to generate a constant but limited amount of en- 
 ergy, no two alike in quantity. A true unit can- 
 not be added to or taken from. If it were possible 
 to add to it, the quantity added could be sub- 
 tracted, hence if it could be added to, it would not 
 be a true unit. Thus our Unit of Force is sim- 
 ple. We postulate nothing of it except the 
 power to generate energy and that nothing 
 can be added or taken away. The Unit of Force 
 is the pure Ego, of which we can know nothing 
 except that which we predicate of the Unit of 
 Force. That which results from the activities of 
 the pure Ego we call the alter ego. In the alter 
 ego is stored the experiences of the pure Ego. The 
 experiences of pure Ego constitute the alter ego, 
 which pure Ego trails behind it like the tail of a 
 comet, sometimes bright, again dim, according to 
 the activity or potentiality of the Unit. Alter ego 
 is inseparable from pure Ego, as is cause from 
 effect; they are a pair of opposites, the result of 
 the Unit's polarization. Pure Ego is conscious of 
 its mate in which is stored all experiences through 
 which it has passed. Self-consciousness belongs. 
 
80 SCIENTIFIC OCCULTISM. 
 
 to pure Ego; the alter ego is that of which the 
 pure Ego is conscious. As cause and effect are 
 but halves of the same thing, and one cannot be 
 lost or destroyed while the other remains, we posit 
 the immortal Unit as cause, the alter ego as result. 
 And as the Unit has the power to generate force 
 constantly, it can readily be seen that the chain 
 or alter ego is never broken, and that each event 
 is welded to all the others. Further this constancy 
 of force generation makes a break in the individual 
 Unit impossible. 
 
 Consciousness is the result of change or friction. 
 It is evident then that while there is no change 
 or friction there can be no consciousness. Where 
 the activities are slight, no self-consciousness is 
 possible. It does not follow, however, that there 
 is a total absence of consciousness where there is 
 but a limited amount of energy generated. Con- 
 sciousness exists, but it is not self-consciousness. 
 It is what may be called a universal consciousness, 
 a sub-consciousness, the other pole of self-con- 
 sciousness. 
 
 Sub-consciousness is concomitant of two causes : 
 First, where there is but slight activity in the Unit 
 of Force, and second, where the Unit of Force is so 
 limited in power to generate energy, that it cannot, 
 when in the low tide of its rhythm, produce suffi- 
 cient motion to raise its consciousness to what we 
 
SCIENTIFIC OCCULTISM. 81 
 
 term self-consciousness. To illustrate: Suppose a 
 Unit of Force with power to generate what we may 
 call one horse power, while another has power to 
 generate two, six or even ten horse power. It is 
 evident that the Unit with the greatest generative 
 power will produce the greatest amount of fric- 
 tion, hence the greater degree of consciousness. 
 
 The difference between sub-consciousness and 
 self-consciousness arises in the manner we have 
 indicated; in quality they are one, they differ only 
 in degree. The less complex activities result in 
 sub-consciousness, while the more heterogeneous 
 activities of the Unit produce self -consciousness. 
 There must be a point then where sub-conscious- 
 ness passes into self- consciousness, and at this 
 point the individual responsibility of the Unit of 
 Force begins: it is the point where individuality 
 emerges from universality. 
 
 Let us carry the illustration further, and im- 
 agine a Unit of Force so limited in its power to 
 generate energy that it represents but a small 
 fraction of one horse power, and its activity at 
 high tide not powerful enough to raise it ta 
 self -consciousness, but must forever remain in the 
 condition of sub-consciousness or universal con- 
 sciousness. For such a Unit there would be no- 
 responsibility, no individuality, no good, no evil,, 
 no heaven, no hell, yet the quality of this Unit is 
 
82 SCIENTIFIC OCCULTISM. 
 
 like that of all units; its limitation is in its power 
 to generate energy— its quantity. 
 
 While this is the true condition, we cannot say 
 what Units of Force are so limited, on account of 
 the law of rhythm. A Unit of Force may be sub- 
 conscious at the low tide and self-conscious at the 
 high tide of its rhythm. All matter is energized 
 by these Units of Force, but the activity of the 
 rock is so slight that it has not self -consciousness, 
 neither has the sand on the beach. 
 
 Comparing the amount of matter that is ener- 
 gized by Units of Force that have sufficient 
 energy to vibrate self-consciously, with the vast* 
 amount of substance that is not self-conscious, we 
 find that sub-conscious matter exceeds a thousand 
 fold that which is self-conscious ; that only a small 
 per cent of the Units of Force have sufficient en- 
 ergy to become self-conscious. 
 
 All Units of Force are individualized and are 
 either conscious or sub-conscious. Everything pos- 
 sesses consciousness in this sense. Psychometry is 
 based on this principle. The psychometrist forces 
 or blends his energy with the sub-consciousness of 
 the rock or whatever the object may be, getting 
 its past life and history, by taking it into his self- 
 -consciousness and passing judgment upon it. In- 
 dividuality then shades into non-individuality, 
 self-consciousness into unconsciousness. 
 
SCIENTIFIC OCCULTISM. 83 
 
 All Units of Force are polarized. Some never 
 attain individual immortality, according to our 
 understanding of the term. They never reach in- 
 dividual responsibility on account of their limited 
 power but go to make up universal immortality. 
 
 All Units are in constellations. Our thoughts 
 group in constellations ; an event occurs, it at once 
 calls up others akin to it. An idea seizes us, it 
 may be of beauty, love or hate, similar ideas out 
 of the past immediately show themselves, the most 
 intense thought becoming the center around which 
 the others cluster. Thoughts are eternal ; they are 
 welded together by that inseparable nexus— the 
 Will— the cause of their existence. The synthetic 
 consciousness of thoughts we name memory, the 
 vividness of which depends upon the intensity of 
 the Unit of Force. 
 
 Individual immortality then is a fact for air 
 those Units of Force that have sufficient power to 
 raise sub-consciousness into self-consciousness, 
 thus producing responsibility and individual im- 
 mortality. 
 
84 SCIENTIFIC OCCULTISM. 
 
 THE WILL. 
 
 Thus far we have considered man as a Unit of 
 Force, a dynamic center of energy controlled math- 
 ematically by law, with no power on his part to 
 in any way modify it. He has figured as a result, 
 a being whose chain of causes and effects are 
 welded together by the Law of Polarity, a mere 
 product of polarized force, an automaton, without 
 power of choice, an absolute necessity, an inevita- 
 ble thing lacking all responsibility for good and 
 evil, a mathematical certainty at all times. 
 
 We now wish to consider man in the aspect of a 
 being of free and sovereign Will, having the power 
 to choose in an instant of time between the two 
 poles of his being, to direct and control, to its 
 limit, his Unit of Force, to attain and realize the 
 fruits of his choice always within the limits of 
 his force generation. This aspect of man makes 
 of him a free agent, absolutely responsible for his 
 thoughts and conduct— the maker of his own 
 destiny, arbiter of his own fortune. 
 
 Considered as an attribute of man, we define 
 Will as a free and sovereign power inherent in the 
 Unit of Force. It is the power to choose, to wish 
 
SCIENTIFIC OCCULTISM. 85 
 
 or desire. Will pure and simple is force desiring. 
 One may will at random for impossible as well as 
 possible things; there is no limit to the power of 
 Will to desire. 
 
 The power to choose implies things from which 
 to choose. That which is chosen is something 
 different from the power which selected it. That 
 out of which Will makes its choice is environment. 
 The word environment includes everything out- 
 side of pure Ego— all other Egos and everything 
 apart from the particular Ego desiring. Pure 
 Ego seeks the other half of itself— object— 
 environment. Except in connection with environ- 
 ment Will could not be comprehended in con- 
 sciousness. It is Ego seeking to wed outsideness, 
 which apart from environment would be incom- 
 prehensible. 
 
 Force and Will, as we define them are not the 
 same. Will is desire pure and simple, and in the 
 abstract, unattended by any force. We may de- 
 sire a thing without using the least energy to ac- 
 quire the thing desired, we are conscious that we 
 desire the thing, and at the same time, equally 
 conscious that we are using no force to realize 
 the thing desired. It is true that the thing we 
 most desire we often make no attempt to get for 
 the reason that it is impossible to acquire it. Yet 
 our longing for it shows our desire, which is Will, 
 
86 SCIENTIFIC OCCULTISM. 
 
 pure and simple. Thus we distinguish between 
 Will and force, in the abstract. 
 
 Ego unites with environment through Will. To 
 the extent that it succeeds in this does it build the 
 alter ego, which we have described in a previous 
 chapter. The alter ego may be added to indefinite- 
 ly. In this respect it is the opposite of the pure 
 Ego which is the true Unit and cannot be added 
 to or subtracted from. Will selects the entire body 
 of the alter ego, in this sense that it is the nexus 
 which unites the experiences of the pure Ego— 
 the Unit of Force— into a chain without beginning 
 or end. The synthetic consciousness of which is 
 memory. 
 
 It is self-evident that if man had not the power 
 of free will, he would have no responsibility. The 
 free and sovereign Will is the principle of indi- 
 vidual responsibility. 
 
 The strength of a Will is its power to hold to 
 a purpose; it is concentration. Stripped of all 
 concrete considerations one will is as strong as 
 another. Will is the sovereign of environment 
 and need never be conquered by it. If Will were 
 the slave of environment, it would not be free. 
 The reason we do not attain the things we desire 
 is either through lack of holding to the purpose 
 or because of our limitation in energy, and not 
 from failure of sovereignty of Will. 
 
SCIENTIFIC OCCULTISM. 87 
 
 We have shown the impossibility of conscious- 
 ness of a thing that we do not possess within our- 
 selves. If we had not free and sovereign Will we 
 could have no consciousness of being able to desire 
 the impossible as well as the possible. The fact 
 that we possess this power is proof of the free- 
 dom of the Will. It is as easy to desire the thing 
 that is beyond our power of accomplishment as 
 that which is most easily attained. 
 
 Though the power to Will is free our desires 
 are often induced by environment, often yield to 
 environment. x\ll that we maintain is that we 
 have the power to desire tlje opposite condition 
 from the existing one, also the power to shape 
 and control environment within the limit of our 
 energy, which is sufficient to our desires if we 
 apply it toward the accomplishment of our pur- 
 pose. 
 
 Some theologians contend that results occur ac- 
 cording to the will of a Being outside of man. If 
 such were the fact, then He, and He alone, would 
 be responsible for results. This doctrine robs 
 man of all dignity and responsibility for his ac- 
 tions, and makers of him a creature at the caprice 
 of something outside himself. To say the least 
 it amounts to a travesty on justice. 
 
 There is one thought that we wish to keep con- 
 stantly before the mind of the reader, it is this: 
 
88 SCIENTIFIC OCCULTISM. 
 
 Man is the whole in quality and a part in quantity. 
 This is a cardinal principle necessary to the under- 
 standing of these teachings and the phenomena 
 of life. Therefore free Will as an attribute of 
 God, does not argue for its non-existence in man. 
 For the reason that God is either object to man 
 (self) or He is self. If God is object, then self 
 knows object only by the potentiality of object in 
 self. If God is subject, and subject is the whole in 
 quality, then subject (man) possesses free and 
 sovereign Will. We are forced to this conclusion 
 from whatever point we view the subject. 
 
 Man could have no conception of free Will if 
 he did not possess this quality in himself. To 
 possess the quality of free Will is to have free 
 Will. 
 
 The power, in the abstract, to choose or desire is 
 the primal quality of Will. It does not depend 
 upon anything outside of the individual, nor does 
 it result from an inner condition brought about by 
 past experiences, it simply IS. 
 
 If there existed two motives for doing a thing 
 or not doing it, and both motives had the same 
 power to influence the Will, or if one had a thou- 
 sand times more influence than the other, the Will 
 might choose either motive, or it might choose 
 to act in a way different from both. It is not pos- 
 sible to conceive of a condition or environment 
 
 Ldftl 
 
SCIENTIFIC OCCULTISM. 89 
 
 where the individual would not have the power to 
 choose between that and another. We do not say 
 that he would seek to change it, that he would 
 use any effort to do so, we only contend that he 
 has the power to desire to change. That he makes 
 no effort is another question. The very denial of 
 this power is in itself an act of free Will. He who 
 denies the existence of a thing, knows that he can 
 as easily affirm its existence as deny. The question 
 is not of the truth or falsity of the statement, 
 hut of the power to deny or affirm . 
 
 We cannot deny the existence of a thing that 
 we have no knowledge of. We can have no knowl- 
 edge of a thing save we possess it in ourselves, 
 otherwise it would not be our knowledge. If you 
 reply, that this power is given us by a Being out- 
 side ourselves, we tell you that you can know noth- 
 ing from without save you have its co-respondent 
 within, that the consciousness of a thing depends 
 upon the potentiality of the thing within your- 
 self. A person cannot deny the power of choosing, 
 without, at the same time, being conscious that 
 he is exercising this very power in making the 
 denial. If man possesses the power not to choose 
 he also has its compliment— the power to choose. 
 This is so by the law of opposites. To affirm that 
 man has a certain quality is an admission that he 
 
90 SCIENTIFIC OCCULTISM. 
 
 possesses the opposite one. One cannot be con- 
 ceived in consciousness without the other. 
 
 When Will asserts its power it acts as a cause, 
 and it is the First Cause from which results flow. 
 We are now speaking of Will when it acts approxi- 
 mately without reference to environment, as a free 
 and sovereign right. The act of choosing is done 
 when the choice is made; the result may not be 
 accomplished for a long time and it may never 
 be. The carrying out of a desire is quite another 
 matter. 
 
 It is the custom of Will to follow the course 
 suggested by reason or habit as a result of past ex- 
 periences. Causes external and internal exercise 
 an influence upon the Will and just to the extent 
 that it is influenced by causes external to itself, 
 it ceases to exercise its sovereign right to com- 
 mand. Now the Will has the power to stop this 
 mechanical process, and to set up new causes born 
 of the Will itself as a first cause independent of 
 all existing conditions. Man knows that he has 
 the power to choose between the two poles of his 
 being— the two phases of expression in any par- 
 ticular specialization, as between good and evil— 
 in defiance of existing conditions, such as reason, 
 emotion or environment external or internal, also 
 to change his decision, though it should mean in- 
 
SCIENTIFIC OCCULTISM. 91 
 
 stant death. The consciousness of this power in 
 man is evidence of its existence. 
 
 If man is the whole in quality and a part in 
 quantity, there can be nothing in the universe 
 outside of himself except quantity, and the whole 
 must include the quality known as free Will. The 
 strength of our position lies in this: From the 
 point of unity there is no cause except Will. If 
 we attempt to trace causes we never can reach the 
 end except at the point where existence began. 
 Even so, there was a cause for the beginning, which 
 would be the First Cause, and from which all other 
 causes would follow. If on the contrary you trace 
 back to no First Cause, Will being primal and 
 sovereign, we have an absolutely free Will, in it- 
 self a cause, influenced perhaps' by other Wills, 
 but never forced, because of its precedence to 
 environment. 
 
 Man either controls environment or environment 
 controls man. One of these positions must be 
 maintained. If man has not the power of choice, 
 but is compelled by a power outside of himself 
 to act in a particular way always, then whatever 
 he may do, no matter how wicked, carries in it 
 no responsibility for him. If the cause is outside 
 of him, the effect is also there. Rob man of free 
 Will and you take from him his only heritage that 
 makes the man— the power of choice in his actions, 
 
92 SCIENTIFIC OCCULTISM. 
 
 and the responsibility that results from the same. 
 
 The philosophy of the man who believes in free 
 Will must be directly opposed to that of the man 
 who believes in the creation hypothesis. The man 
 who believes in free Will recognizes no sovereign- 
 ty, and practices to that end. 
 
 If the Unit of Force is but slightly active the 
 quality predominating manifests but slightly. The 
 Will however has the power to arrest either pole 
 of being and compel the action of the opposite 
 pole to the full limit of the power of the Unit of 
 Force. This is forcibly illustrated in cases of 
 sudden danger, where choice has to be made in- 
 stantly. Will makes the choice and concentrates 
 its force for the result. It makes no difference if 
 the person is in a state of reaction and his energy 
 apparently spent, the reverse condition takes place 
 instantly at the command of the Will and may be 
 continued till the result is accomplished. This is 
 possible because the last effort of Will is always 
 more powerful than the one that preceded it. A 
 greater cause overcomes the effects of a lesser one 
 or one whose effects are partly spent. The result 
 of the first cause is not lost or destroyed, but it 
 is deflected and proceeds along the line of least 
 resistance. 
 
 If man had not freedom of Will he would swing 
 up and down, in and out, mathematically true to 
 
SCIENTIFIC OCCULTISM. 93 
 
 the law of cause and effect or rhythm. This is 
 not borne out by the facts of life. The individual 
 may and does, to an extent, direct the events of 
 his life. In a majority of cases, unconsciously, it is 
 true, he makes a sort of automatic use of his Will, 
 which if used consciously, would make of him 
 the dictator who controls his life and destiny. The 
 individual who feels himself at the mercy of forces 
 outside himself, who has no realization of the 
 kingly power, is a being of another sort. His life 
 is spent in a weak submission to things as they 
 are, whether or not they are to his liking or well- 
 being. He is up or down according to the rhythm 
 of events, a mere puppet of fate, happy and miser- 
 able by turns, and not in the least comprehending 
 the reason why, nor dreaming that it is in his 
 power (and nowhere else in the universe) to make 
 results different by an exercise of his free and sov- 
 ereign Will. 
 
 Thus Will may be considered as voluntary and 
 involuntary. In the higher orders of life, it is 
 voluntary, while in rocks and plants it is involun- 
 tary. When man acts in accordance with the con- 
 scious direction of the Will, his actions are volun- 
 tary, but when he is dominated solely by the 
 rhythm of events, his actions are in accordance 
 with natural law which in this case dominates the 
 Will, and his doings are involuntary. 
 
94 SCIENTIFIC OCCULTISM. 
 
 Force and Will in the abstract are not the same 
 thing. When force is considered apart from the 
 Will, it has not the characteristics of Will, but 
 when it is directed by Will, it appears to be the 
 same. 
 
 Attributes or qualities are called out of unity by 
 Will. There is no cause that has not been fathered 
 by Will. It follows then that all vibrations in 
 the universe are caused by these Units of Force. 
 Matter is kept in motion by them. All motion is 
 based on this fact. In this sense all things have 
 Will. Hence it is that results produced by causes 
 outside of self, can be overcome by Will interfer- 
 ence, and effects stopped so long as the Will is 
 sufficiently concentrated. It is force matched with 
 force. 
 
 Man is successful in the attainment of his de- 
 sires just in proportion as the Will balances in 
 concentration the causes that he desires to over- 
 come. Observe we speak of concentration of Will, 
 not of strength of Will. However, a man usually 
 sends his energy in the direction of his desires. 
 With the Will sufficiently concentrated, the 
 rhythm of cause and effect is transcended, and re- 
 sults then occur according to the amount of energy. 
 In the application of this principle lies the key 
 to attainment in all directions, and is the source 
 of all power. 
 
SCIENTIFIC OCCULTISM. 95 
 
 If upon investigation our hypothesis is shown 
 capable of answering all questions relative to the 
 countless manifestations of life, and if it accounts 
 satisfactorily for known facts and reveals those 
 before unknown, it is but logical to conclude that 
 it is the true hypothesis and contains the funda- 
 mental principles upon which the varied forms 
 of life find their changeless and everlasting foun- 
 dation. 
 
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