UC-NRLF MS 371 , ' ION B. F. LOOMIjS, , CAL. E LOOMJ& BENJAMIN P. LOOMIS. SCI RELIGION BENJAMIN F. LOOMIS, GRADUATE OF THE AMERICAN INSTITUTE OF PHRENOLOGY CLASS OF 1886. ! 2055 NEW YOEK : FOWLER & WELLS Co. MELBOURNE ; LONDON : L. N. FOWLER & Co :" .v ':-'.- ' . . Copyright 7905, Fowler & Wells Co. CONTENTS Page Preface 5 Introductory 9 Part I Astronomy Chapter I The Sideral System 10 II The Solar System 16 Part II Phrenology Chapter I Definition of the Organs General Principles 35 " II Grouping the Organs 46 " Ill The Organs and their Functions 52 Part III Astrology Chapter I General View and Scope of Astrology 64 ' II General Principles of Astrology 74 Part IV Introductory Remarks 85 Chapter I Harmony between Phrenology and Astrology, or the Influence of the Planets on the Human Mind. ... 87 " II The Horoscope of Jesus Christ 95 " III Horoscope of Adam 128 " IV Progress of the World as explained by the Principles of Phrenology 142 V The Keys to the Kingdom of Heaven 165 VI Spiritual Knowledge 194 " VII The Domain of Christ 213 " VIII The Principles of Salvation, or Christ as a Sacrifice 231 " IX Why We Should be Christians 280 X Holy Maternity 295 " XI The Conflict of Opinion regarding the Principles of Regeneration in No Conflict 312 " XII The Wise Men of the East 342 " XIII The Revelations 382 ILLUSTRATIONS Benjamin F. Loomis 1 Map of Solar System and Inclination of the Orbits ."""- 11 Comparative Dimensions of the Sun, the Planets and their Satelites. 28 Phrenological Bust, Profile, Back and Front View 34 The Group of Organs, showing the Planets to which they are allied. 86 Horoscope of Jesus Christ 98 Approximate Horoscope for the time of the Crucifixion of Christ. . 122 Horoscope of Adam 131 ^Vertical Section of the Cerebellum Showing the Arbor Vitas and Corpus Dentatum 205 Mrs. Eslella M f Loomis 294 PREFACE. In presenting this little volume to the public I wish to show that man is governed by the laws of the universe ; that the planets are the outward embodiment of these laws ; that these laws in turn are reacted upon by the planets and that the one is the counterpart of the other. The mind consists of a multitude of faculties, and these facul- ties are divided into groups, or classes, and each group has a function different from the rest. And so, too, the solar system consists of a number of planets, and each planet has a different quality and influence from the rest. And if it be true that man is an epitome of the universe, as most men believe we are, and if we are governed by the universal laws, it is only reasonable to be- lieve that a certain class of faculties is allied to, and is directly governed by, a certain planet. That is just what I want to prove. I do not accept as true all that is written on astrology for ob- vious reasons. It may not be out of place here for me to offer an apology for the astrologers, which I now proceed to do. Astrol- ogy is an old science, and since all the planets of our solar system were not discovered until recently, the astrologers, knowing that the mind was made up of so many faculties, and not knowing of the existence of the planets of Neptune and Uranus, naturally assigned to Jupiter and other known planets attributes and influ- ences which they did not possess. They have assigned to Jupiter attributes which belong to Neptune, and Neptune had never been thought of. He was laboring under the same delusion that a phrenologist would if he went to examining heads and left out entirely from his mind a knowledge of the existence of the Moral and Reflective groups of organs. Is it any wonder then that they made blunders? But even in recent years, after the planets Uranus and Nep- tune have been discovered, the astrologers do not seem to take 740494 6 SCIENCE AND RELIGION much stock in Neptune. Raphael, the great English astrologer, 5.^3 s of it : ./''Some astrologers include Neptune, but we have noth- ing clear or definite as to his power, which at the best can effect but little, owing to his immense distance from our Earth." Notwithstanding Neptune's great distance from our earth it has to do with our Moral group of faculties. It is the still small voice that whispers to us and leads us onward and upward in the path of truth, purity and righteousness. In sending this little book on its mission I am well aware that it has many opponents. The astronomers, as a class, do not be- lieve in astrology ; and, on the other hand, there are many learned men in the medical profession, and others, who do not believe in phrenology. They have my sympathy. This book, however, was not designed for the incredulous ; but for those who are in search of scientific truth it contains many ideas and facts which are not commonly known. I have also given considerable attention to the harmony existing between science and religion, and the reader is especially requested to notice all through the work the harmony existing between Nature and its laws and the Bible. Religion, in this work, of course, is viewed from a material or conscious standpoint ; and, while religion cannot properly be brought to a conscious basis in this age of the world, it shows the similitude of that which is religion indeed. The horoscopes of Jesus Christ and of Adam are also leading features of the work ; and I may add that this is one of the chief causes of this work being written, but not all. Mr. Andrew Jackson Davis, in his "Survey of Human Needs," says: "The world has many needs ; the greatest of all is, a philosophy, which unfolds in a systematic and orderly form the stupendous truths of Nature ; which points the soul of man, through Nature, to the Eternal Mind. * * * The soft silvery sunbeams of heaven do not more naturally flow over the fields than did the lov- ing, intuitive soul of Jesus spread its elixir over his solemn utter- ances. Every Bible student feels its mysterious beauty; realizes SCIENCE AND RELIGION 7 its spiritual presence, as he reads those sacred evangels of the Testaments. Every civilized mind feels the goodness of his teach- ings, and admires the expurgated history of the man, bequeathed to us by the early fathers of the Church ; nevertheless, the world needs to-day a 'philosophy' which Jesus did not furnish, needs a 'revelation' to the faculty of reason, which the Bible does not ex- plain." This work has been written in the belief that there is need for such a work ; need, because there are many scientifically inclined people who are ready to accept the truth of Christianity whenever it appears consistent with their reason. They have not yet become conscious of the harmony existing between science and religion. These seem, with them, to be separate things and at variance with each other. They have not yet learned that this apparent variance exists only in the mind of the thinker on account of his imperfect knowledge. Considering that the world is earnestly endeavoring to unravel the mysteries of Nature, to discover the relation of man to the Universe, the relation of God to man, the philosophy of religion that we may the more perfectly understand the principles of re- ligion and of salvation when viewed from a conscious basis, I am sending this book on its mission, believing that it will fill a long- felt want. Yes, the world needs all that Mr. Davis has suggested, and more. It needs a scientific demonstration based upon natural facts, and upon natural phenomena, that the principles of religion may appeal to our reason, to our consciousness, and to our under- standing. Religion, to most people, seems to appear as a dream ; they know, or seem to know, that there is more or less truth in the subject, but that truth is so shrouded in mystery that they cannot properly understand it. Therefore, we need a demonstration that we may understand these things as in the light of DAY. I have believed from the start that God is the spirit of the Uni- verse ; and therefore a knowledge of Astronomy and of Astrology, when combined with the Word of God, which has been revealed to us by the holy men in all ages, will give us as perfect an under- 8 SCIENCE AND RELIGION standing of what God is as we can acquire in any other way out- side of Divine revelation. A knowledge of man is also necessary, that we may compare or analyze the similarity between the two, between the Macrocosm and the Microcosm. Anatomy, Physiology and Phrenology will probably give us as perfect a knowledge of man as we can likely get in this present age of the world. Therefore, taking these sciences as a basis of operation, I set out to discover if it could be proven scientifically whether Jesus is the Christ; and, having become convinced myself, through science, I am therefore presenting these same ideas to the scientific world that they also may become convinced. There is of necessity a great deal of collateral knowledge all along the line, but all this knowledge comes in to establish the grand central truth that Jesus is the Christ, being supplementary of His works. The consideration of this question takes us through all the prin- ciples of salvation, yet I have endeavored to pursue the subject to its legitimate end, leading us, as it does, to the very portals of faith. I would like to place this book in the hands of every scien- tific man who claims to be an infidel. Of all the works I ever read on science and religion they nearly all have had this fault, that while they may contain a great deal of science, or a great deal of religion, there is usually only a very few places where any harmony was shown to exist between the two. Therefore I determined that whatever fault this work may have it certainly should not possess this one. I have endeavored to ex- plain this harmony all through the work as being one of its leading features. Nor do I claim to know it all. No, indeed. I can only hope to pave the way to investigation and conviction that there is truth in the subject, and the reader, in investigating, will probably discover greater truths than I have been able to write ; and that the reader may profit by this knowledge is the wishes of THE AUTHOR. SCIENCE AND RELIGION INTRODUCTORY. Before we can properly begin the study of "The Relation of Man to the Universe," some knowledge of the structure of the universe itself, and also of man, is necessary. I would not write of these sciences at all if I were not aware that while most people are more or less familiar with one or more of these subjects, they are decidedly unfamiliar with the rest. Therefore I have thought it best for the general reader to take up each of these sciences with which we have to deal and study their general principles, for in these lie the basis of what I have to write. Of course, in a book like this, only a brief outline of these sciences need be given, only that which is necessary to explain our purpose; and those who wish to pursue these subjects further are kindly referred to other books. It will be necessary, therefore, to divide the book into four parts. Part I. will be devoted to Astronomy; Part II. to the study of Phrenology ; Part III. will be devoted to Astrology ; and Part IV. is devoted to Science and Religion, or the Harmony of the Sciences and their Relation to Religion, etc., etc. About all that I have written that is new is contained in the fourth part of the book ; the former parts being devoted to the popular sciences. 10 " SCIENCE AND RELIGION PART I. ASTRONOMY. CHAPTER I. THE SIDERAL SYSTEM What are the heavens ? Where are the shores of that limitless ocean? Where the bottom of that unfathomable abyss? What are those brilliant points those innumerable stars, which, never dim, shine out unceasingly from the dark profound? Are they sown broadcast orderless, with no other bond save that which perspective lends to them? Or, if not immovable, as we have so long imagined, if not golden nails fixed to a crystal vault, whither are they bound ? And, finally, what are the parts assigned to the Sun, our Earth, and all the Earths attendant on the glorious orb of day, in this tremendous concert -of celestial spheres this sublime harmony of the Universe? These are magnificent problems, of which the most fertile imag- ination would have in vain attempted the solution, if, for the greater glory of the human mind, Astronomy, first born of the sciences, had not at last come to our aid. How wonderful is the power of man ! Chained down to the surface of the Earth, an intelligent atom on a grain of sand lost in the immensity of space, he invents instruments which multiply a thousandfold his vision; he sounds the depth of the ether, gauges the visible universe, and counts the myriads of stars which people it; next, studying their most complicated movements, he measures exactly their dimensions and the distances of the nearest of them from the Earth, and next deducts their masses ; then, discovering in the secerning disorder in the stellar groupings, real bonds of union, he at last evolves order from apparent confusion. SCIENCE AND RELIGION 11 THE COMPARATIVE DIMENSIONS OF SATURN AND THE EARTH. THE SOLAR SYSTEM. TMt SOLAR SYSTEM. INCLINATION OF THE ORBITS. 12 SCIENCE AND RELIGION Nor is this all. Rising by supreme flight of thought to the most abstract speculations, he discovers the laws which regulate all celestial movements, and defines the nature of the universal force which sustains the worlds. Such are the fruits of the labors of twenty generations of astron- omers. Such the result of the genius of the patient perseverance of men who have devoted themselves to the study of the phenom- ena of the heavens. The Caldean shepards were, they say, the first astronomers. We can well believe it. Dwelling in the midst of vast plains, where the mildness of the seasons permitted them to pass the nights in open air, where the clear sky unfolded per- petually the most glorious scenes, they ought to have been, and they were, contemplative astronomers. Nothing is more fitted to elevate the mind toward the infinite than the thoughtful contemplation of the starry vault in the silent calm of night. Varied in color and brilliancy, some shine with a vivid light, perpetually changing and twinkling; others, again, with a more constant one more tranquil and soft; while very many only send us their rays intermittently, as if they could scarce pierce the profundity of space. In presence of such splendor, the senses, mind and imagination are alike enthralled. The impressions gather in an emotion at once profound and religious, an indefinable mixture of admira- ation, and of calm and tender melancholy. It seems as if the dis- tant worlds, in shining earthwards, put themselves in close com- munion with our thoughts. On a first glance at the starry firmament the stars seem pretty regularly distributed; nevertheless, look at that whitish, vapory glimmer which girdles the heavens as with a belt. It is the Milky Way. As we approach the borders of this star-cloud in our in- spectiop the stars appear more and more crowded together, and most of them so small that the eye can scarcely distinguish them. The accumulation of stars in the direction of the Milky Way is more especially visible when we examine the heavens with the aid of a powerful telescope. T*1 SCIENCE AND RELIGION 13 The Milky Way itself is nothing more than an immensely ex- tended zone of stars that is, of suns ; since, as we know, each star, from the most brilliant to the faintest, is a sun. Here, then, is an immense group, a gigantic assemblage of worlds, which seems to embrace all the Universe, if it be true that the greater number of scattered stars situated out of the Milky Way nevertheless form part of it. Let us add a fact well proven : Our Sun himself is a star of the Milky Way. One of the first things which strikes us when we look at the stars is that they vary very much in brightness. All of those visible to the naked eye are divided into six classes of brightness, called magnitudes, so that we speak of a very bright star as "a star of the first magnitude" ; of the feeblest visible as a star of the sixth magnitude. The number of stars of all magnitudes visible to the naked eye is about 6,000. If we employ a small telescope this number is largely increased, as that instrument enables us to see stars too feeble to be perceived by the eye alone. For this reason such stars are called telescopic stars. The stars thus re- vealed to us still vary in brightness, and the classification into magnitudes is continued down to the sixteenth, or even higher magnitudes ; in powerful telescopes at least 20,000,000 stars down to the fourteenth magnitude are visible. The distances of stars from us are so great that it scearcely con- veys any impression on the mind to state them in miles ; some other method, therefore, must be used, and the velocity of light affords us a convenient one. Light travels at the rate of 186,000 miles in a second of time ; and by using this as a measuring rod we can form a better idea of the distances of the stars. Thus, leaving the Sun out of the question, we find the next nearest star (Alpha Centauri) is situated at a distance which light requires three and a half years to traverse. Alpha Centauri is distant from us more than 200,000 times the mean distance of the Sun from the Earth about 19,000,000,000,- ooo miles. The most powerful imagination in vain tries to picture this fearful distance ; in vain the mind would heap line upon line, number upon number, to bridge the immensity of this abyss. Let 14 SCIENCE AND RELIGION us see if, by some other means, by images or comparisons, we can appeal to our senses to comprehend this fact: What is this dis- tance of 186,000 miles which light traverses in a second? This distance is an abyss to our imagination. But suppose we could grasp, as in a bird's-eye view, this distance ; let us associate it with the short duration of a second ; and then let us imagine that a sin- gle day of twenty-four hours contains 86,400 such intervals ; and let us stay to contemplate the enormous distance to which the lum- inous ray would arrive after a day's journey it will have plunged into space to a depth seven times greater than the distance of Nep- tune. Still, according to what has been just stated, it would not have accomplished the thousandth part of its route ; it must con- tinue its course of 1,300 days with the same tremendous velocity before it could reach the nearest star Alpha Centauri. Such, in every direction, are the dimensions of the space devoid of stars which surround our Solar System. From the measurements already made, we may say that on the average light requires fifteen and a half years to reach us from a star of the first magnitude, twenty-eight years from a star of the second, forty-three years from a star of the third, and so on s until, for stars of the twelfth magnitude, the time required is 3,500 years. We find the largest stars scattered very irregularly, but if we look at the smaller ones, we find that they gradually increase in number as their position approaches the position of the sky occu- pied by the Milky Way. In fact, of the 20,000,000 stars visible, as just stated, at least 18,000,000 lie in and near the Milky Way. Adding this fact to what has been said about the distances of the stars we can now determine the shape of our universe. It is clear that it is most extended where the faintest stars are visible, ami where they appear nearest together ; because they appear faint in consequence of their distance, and because their close packing does not arise from their actual nearness to each other, but results from their lying in that direction at constantly increasing distances. Indeed, the stars give rise to the appearance of the Milky W^ay, because in that part of the heavens they lie behind each other to an SCIENCE AND RELIGION 15 almost infinite distance, are probably as far from each other as our Sun is from the nearest star. One thing more I wish to mention : that is, the motions of the stars. Now, although the stars, and the various constellations, retain the same relative position as they did in ancient times, all the stars are, nevertheless, in motion ; and in some of them nearest to us this motion, called proper motion, is very apparent, and it has been measured. Thus, Arcturus is traveling at the rate of at least fifty-four miles a second. Nor is our sun, which, be it remembered is a star, an exception ; it is approaching the constellation Hercules at the rate of four miles a second, carrying its system of planets, including our Earth with it. The Zodiac, as viewed by the ancients, consisted of twelve con- stellations of stars, lying along the plane of the ecliptic, a line through which the Sun passes every year. In English and in rhyme these are as follows : "The Ram, the Bull, the Heavenly Twins, And next the Crab, the Lion Shines, The Virgin and the Scales, The Scorpion, Archer, and He-Goat, The Man that bears the watering-pot, And Fish with glittering tails." And in Latin they run thus : "Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, and Pisces." The celestial equator is represented by a circle called the Zodiac, which not only divided, like all other circles, in to degrees, etc., but into signs of thirty degrees each. The names of these signs appear above. At the time these signs were adopted the Sun entered the con- stellation Aries, at the vernal equinox, and occupied in succession the constellations bearing the same names ; but at present, owing to the precession of the equinoxes, the signs no longer correspond 1C SCIENCE AND RELIGION with the constellations, which must, therefore, not be confounded with them. By precession of the equinoxes is meant a slight retrograde movement of the nodes ; that is to say, the Earth's equator crosses the line of the ecliptic a little farter back in the Zodiac each year. The Moon, too, is affected by the precession of the equinoxes, as is the Earth; and so, too, I believe, are all the planets of the Solar System. I do not consider it necessary in this work, to give more than a brief outline of the science of astronomy, and such facts in par- ticular as are necessary for the work in hand. Those persons who wish to pursue the subject further I would refer them to the many good books published on astronomy, books that are written by more able authors than myself. I must say in passing, however, that I am largely indebted to Mr. A. Guillemin and Professor J. N. Lockyer for the information contained herein. Plates I. and II. are taken from Guillemin's 'The Heavens." CHAPTER II. THE SOLAR SYSTEM. The group, or system, of celestial bodies, of which the Earth forms part, a system known in astronomy under the name of the Solar, or Planetary System, is composed, according to our present knowledge, of about two hundred bodies, which may be classed in the following manner : 1. A central body, relatively immovable in the group, much larger than all the others and self-luminous, The Sun. 2. One hundred and sixty-eight secondary bodies, or planets, situated at increasing distances from the Sun, revolving round him in orbits nearly circular, and receiving from him the light which renders them visible to us. The planets may again be SCIENCE AND RELIGION 17 divided into three principle groups. The smaller planets, those nearest the central body, are, in the order of their increasing dis- tances from the Sun, Mercury, Venus, the Earth, and Mars ; The larger planets, those most remote from the central body, Jupiter, Saturn, Uranus, and Neptune; Lastly, the minor planets, or Asteroids, forming between Mars and Jupiter a ring, which separates the two first groups. About one hundred and sixty or more of these small planets are now known, but there are, no doubt, many more. 3. Twenty-one tertiary bodies, or satellites, revolving round some of the principal planets, such as the Moon, which accompa- nies the Earth. Jupiter has seven such satellites, Saturn eight, Uranus four, Neptune one ; Mars, it is claimed by some astrono- mers, has two. 4. Fifteen comets, the periodical returns of which have been proved by observation, revolving round the Sun in very elongated orbits. We must here also mention a nebulous ring of lenticular form, the Zodiacal Light, which surrounds the Sun at a certain distance, and the position of which in the system is not yet clearly deter- mined; and, besides this, hundreds of rings composed of multi- tudes of small bodies revealed to us by the appearance and fall of Meteorites, Meteors, and Falling or Shooting Stars. The direction of movements of revolution is the same for all the bodies of the Solar System, and this direction is precisely that of all movements or rotation. In order that the reader may grasp this important point, let him turn to Plate L, which represents the orbits of all the known planets. The arrow in each case indicates the direction of the planets' revolution round the Sun. Plate II., on the same sheet, gives the inclination of the orbits of the planets to the plane of the ecliptic. As is seen, by Plate L, the movement indicated by the arrow takes place from right to left. But, to make this plainer, if we hold up a clock with the face toward the north, the movement of the hands is from left to right, or from east to west. Now the planets move in precisely the opposite direction to that which is 18 SCIENCE AND RELIGION described by the hands of the clock ; that is, from right to left; 01 from west to east. So let us remember, once for all, this funda- mental fact of solar astronomy, that the movements, both of rota- tion and of revolution, of the planets and their satellites, are af- fected all in the same direction ; that is, from right to left, or from west to east. The ideal curves described by the various planets round the Sun, considered at rest, are plain curves, or at least nearly so. This plane, if prolonged, passes through the center of the Sun. But the planes of those orbits do not coincide with one another. They are differently inclined to that of the Earth, taken as a standard of comparison ; from this it results, that each planet describee half its orbit above the plane of the terrestrial orbit, or, as it is called, the plane of the ecliptic, and the other half below it. The inclinations, represented in their true proportions in Figure 2 of the plate just mentioned, are very small ; and it follows that, as seen from the Earth, the principal planets revolve in a narrow zone of the celestial vault. This zone has received the name of the Zodiac. Having taken a general view of the Solar System, it will be necessary now to examine it briefly in detail. We will begin with THE SUN. Which dazzles the whole family of planets by its brightness, sup- ports their inhabitants by its heat, and keeps them in bounds by its weight. The relative brilliancy of the center of our system, compared to that of the stars, is so great that it is difficult at first to look upon it as in any way related to those feeble twinklers. This dif- ficulty, however, is soon dispelled when we consider how near it is to us. Thus, to give another instance, though we receive 10,- 000,000,000 times more light from the Sun than we do from Alpha (a) Lyrae, that star is more than a million times further from us. There is a reason to believe, indeed, that our Sun is by 3 SCIENCE AND RELIGION 19 no means a large star as compared with others ; for, if we assume that the light given out by Sirius, for instance, is no more brilliant than our sunshine, that star would be equal in bulk to more than ,000 Suns. Astronomers now know, approximately, the distance of the Sun from our Earth. It is about 91,000,000 miles; and it is easy, therefore, to determine its size. Its diameter is 853,380 miles. If we represent the Sun by a globe about two feet in diameter, a pea, at a distance of 215 feet will represent the Earth; and let us add, the nearest fixed star would be represented by a similar globe placed at a distance of 9,000 miles. The Sun rotates on its axis, as do the planets. This rotation was discovered by observing the spots on its surface. It is found that the spots always make their first appearance on the same side of the Sun ; that they travel across it in about fourteen days ; and that they then disappear on the other side. Sun spots near the equator, however, travel much faster than those near the poles; thus, if we were to take the spots on the equator as a basis for the period of the Sun's rotation, we would say it turns on its axis in about twenty-five days; while those spots nearer the poles required about twenty-eight days to com- plete a rotation. Leaving the Sun, for the present, at least, let us begin the study of the planets. The planets nearest the Sun are the most active in motion; make their revolution round the Sun in the shortest length of time, and travel through space at the greatest rate of speed. As we recede from the Sun toward the orbit of Neptune, this activity on the part of the planets becomes gradually less; thus, Mercury travels through space at the rate of 29.3 miles a second, and ac- complishes a revolution round the Sun in about eighty-seven days ; while Neptune, the farthest removed of the planets, has a velocity of about three and one-half miles a second, and requires about 165 years to make a revolution round the Sun. Our Earth travels 20 SCIENCE AND RELIGION at a rate of about nineteen miles a second, or about seventy-five times faster than a cannon ball. Such are the forces of Nature ! MERCURY. Of all the known planets Mercury is nearest the Sun, barring, of course, the existence of a new planet, called the "Planet of Romance," or "Vulcan," which some astronomers claim to have seen. This planet, if it exists, lies within the orbit of Mercury, and hence nearer the Sun. So far as I am concerned, I am willing to accept or reject the existence of such a planet. As the case is, as we shall see when we come to the study of astrology, the Perceptive faculties are assigned to the planet Mercury; and these faculties are divided into Perceptive and Literary groups. It may be that such a planet does exist, and when we load upon Mercury all these faculties, we may be assigning to him attributes which he does not possess, thus falling into the error of the ancients as men- tioned in the preface. But I cannot see what we can do about it, for if such a planet really exists we have no means of com- puting his position at any time on account of its close proximity to the Sun. We can only catch glimpses of it at rare intervals. Mercury makes its sidereal revolution in about 87 of our days. The planet is nearly 3,000 miles in diameter, or about y% the diameter of our Earth. Its mean distance from the Sun is 35,393,000 miles. Its orbit is the most elliptical of all the planets ; sometimes approaching within 28,153,000 miles of the Sun, and at other times removed 42,669,000 miles. Since the orbit of Mercury lies within the orbit of the Earth, and is in such close proximity to the Sun, it never recedes more than 29 degrees from that luminary; for this reason, it can only be seen for a short time before the rising, and after the setting of the Sun. The ancients supposed this twinkler to be two planets some- times appearing before sun-rise, and at others after sun-set ; they named one Apollo, god of day and light, and the other Mercury, the god of thieves. - SCIENCE AND RELIGION* 21 VENUS. Venus, called by the ancients the god of love, comes next after Mercury in the order of distance from the Sun. Whilst of all the principal planets, Mercury is that which describes an orbit of the most elongated form, and that by very much; Venus, on the contrary, moves in an orbit the form of which approaches nearest to a perfect circle. The mean distance of Venus from the Sun is 66,134,000 miles ; its maximum distance is 66,586,000 miles; and when nearest to the Sun, it is still removed from him 65,683,000 miles. The orbit of Venus, like that of Mercury, lies within the orbit of the Earth; and, like Mercury, is sometimes an evening, and sometimes a morning star. Its orbit is larger than that of Mer- cury, but it never recedes more than 48 degrees from the Sun. Who does not know the shepard's star? Who has not con- templated its soft and brilliant light, rarely twinkling, and intense enough at times to cast shadows? The brilliancy of this planet is, indeed, sometimes so intense that in a very clear sky it is visible by day. The evening star received from the ancients the name of Vesper, whilst they gave to the morning star the name of Lu- cifer. The same error, which led them to double Mercury, made them see in Venus two distinct bodies. But they at length recog- nized the identity of the two stars, and Venus eventuallv replaced Lucifer and Vesper. Venus accomplishes its sidereal revolution in about 225 days; but to make a complete oscillation, as regards the Sun and Earth, that is, from one inferior conjunction to another, requires 584 days. NOTE. Inferior conjunction means that a planet is between the Earth and Sun; superior conjunction means that the planet is on the opposite side of, and beyond the Sun. The diameter of Venus is 7,510 miles, and it travels through space at the rate of 21 miles a second. 22 SCIENCE AND RELIGION THE EARTH. The Earth considered as a celestial body as a planet will now be the object of our study. It is the globe we meet with next in our outward journey from the Sun. The Earth does not voyage alone as do Venus and Mercury ; tut, drawing the Moon after it, in its annual course, it is con- tinually escorted by this faithful satellite. It is the first planet that rejoices in such a privilege. The Earth was long considered the centre of the Universe, and the Sun, Moon and Stars were supposed to revolve round it. Science, however, has come to our aid and has proven conclu- sively that the Earth is a planet, and a rather small one at that. It is but a grain of sand as compared to our central Sun, and a mere point lost in the immensity of the space comprised within the limits of our system. But nothing is large or small, they say, except by comparison. The astronomers have undertaken to weigh the world, and they find it to be a rather large grain of sand after all, as the following figures will show : the Earth weighs, according to their estimates, 6,0*96,000,000,000,000,000,000 tons ! Most people are aware that the Earth is round (but there are still a few who maintain that it is flat) and revolves round the Sun once a year. It is this motion, on the part of the Earth, to- gether with its rotation on its axis, that causes the apparent revol- ution of the Sun, Moon, and Stars around us every day; and further, it causes the Sun to appear in every sign of the Zodiac in the course of the year. THE MOON. The Moon is one of the satellites, or tertiary bodies, the first one we have met with, in fact, in our journey from the Sun; and although it appears to us at night to be so much larger than the fixed stars and planets, it is a little body 2,153 miles in diameter; so small is it that 49 moons would be required to make one Earth, 300,000 Earths being required to make one Sun. SCIENCE AND RELIGION 23 The Moon's apparent size is due to its nearness ; being only 238,793 miles. If it was as far away as the planet Jupiter, it would be invisible to the naked eye. Since the Moon continually keeps the same face towards the Earth (as though the Man in the Moon was continually watch- ing us) it follows that its day and night lasts through a whole lunation; that is, the days and nights on the Moon are nearly thirty times as long as they are here. If one were on this side of the Moon, however, he would not be in want of light, since the Earth woud appear always directly overhead and reflect the light called "Earth-shine" upon it. The Earth would appear as at first quarter at the lunar sun-set, and gradually increase to the full at midnight, then decrease to last quarter at sun-rise But the Earth gives more than a dozen times as much light to the Moon, as the Moon does to us, from the reason that the Earth is nearly four times as large in diameter. Of the farther side of the Moon we know nothing, since it is never turned towards us. The Moon makes its revolution round the Earth in about 27 1-3 days; but it requires 29^ days to complete a revolution with re- Ppect to the Sun. The plane in which the Moon performs its journey round the Eearth is inclined 5 degrees to the plane of the scliptic. If the Moon followed the line of the ecliptic, when the Sun is farthest south, in December, the Full Moon would appear farthest north, and would be as high in the heavens as the Sun is in June ; then again, when the Sun was farthest north in June, the Full Moon would appear farthest south, and occupy the place of the winter Sun. Now, the Moon does this, either minus or plus, not more than 5 degrees; and further, if the Moon followed the line of the ecliptic, we would have an eclipse of the Sun and Moon once each lunar month ; but, as it is, we can have no eclipses except when the Moon is at its nodes ; that is, where it crosses the ecliptic. Many interesting chapters have been written about the Moon, but we have no room for them here. 4 SCIENCE AND RELIGION' MARS. Mars is the next planet to receive our attention.lt is the first of the superior planets ; and by superior, we mean, that its orbit lies outside the orbit of the Earth, thus enabling us to see it at opposition of 180 degrees from the Sun. Mars, called by the ancients the "god of wars." is a small planet, being a little less than 5,000 miles in diameter. It is the smallest of the superior planets, barring, of course, the Asteroids or telescopic planets, and has a red color. The seasons on Mars are said to be similar to our own : with this difference, their year is longer. They have snow and rain, summer and winter, and they also have land and water, oceans and continents, as we have here. Mars rotates on its axis in 24 hours and 37 minutes, and ac- complishes a revolution round the Sun in about six weeks less than two years. THE ASTEROIDS. The Asteroids, or minor planets, consist of a zone of small tele- scopic planets lying between the orbits of Mars and Jupiter. Up to a few years ago, over 160 of them had been discovered, but there are, no doubt, many more. The largest of these planets are from 200 to 60 miles in diameter, and the periods of their revolution round the Sun varies from about three to six years. It is supposed by some astronomers that these were formerly a planet, and that the planet, through some mishap perhaps struck by a comet was shattered in pieces. Of course, these pieces would float in the same zone that was occupied by the planet, and hence, would exist as a number of small planets. It is doubtful, however, if these were ever united in one body as we shall see later on. JUPITER. From that region of space where we have just seen the smallest of our system circulating in their orbits, we pass to the largest planet the colossal Jupiter. SCIENCE AXD RELIGION 25 To the naked eye Jupiter appears as a star of the first magni- tude, the brightness of which, variable with its distance from the Earth, is sometimes, when the Moon is absent, sufficient to throw shadows. Its light is constant, and scintilates but rarely. But if, to examine it, a rather powerful telescope is used, the point expands into a well defined disc, and is generally seen to be ac- companied by three or four points of light, which oscillate in short periods of time round the central planet; these are the satellites of Jupiter. Until recently Jupiter was supposed to have only four satel- lites, but on September 9, 1892, Professor Bernard, at the Lick Observatory, California, discovered a fifth satellite. This satellite is very small and its orbit lies very close to the planet. Two more satellites of Jupiter have been discovered recently. This giant planet is over 85,000 miles in diameter, or about 1,300 times as large as the Earth; so large is Jupiter, in fact, that to make a tour of the planet, following the line of the equator, we would have to travel a distance of about 268,000 miles. But notwithstanding the immense size of Jupiter, it is the most active of the planets, so far as its rotation is concerned; the planet turns on its axis in about ten hours. Jupiter possesses a quality which is not common to the other planets; the planet is partly self-luminous. The mean distance of Jupiter from the Sun is 475,693,000 miles, and it requires twelve years to make a revolution around the Sun, thus traveling through space at a rate of about 29,000 miles an hour. SATURN. If Jupiter be the largest planet in our system, Saturn is by far the most beautiful. Saturn is the most gorgeously attended among the secondary systems of which that system itself is com- posed. Xot by five only, but by even eight satellites, is the cen- tral planet encircled; and if these eight moons in their revolu- tions do not give rise to eclipses as frequently as do those of Jupiter, the inhabitants of Saturn possess a much stranger spec- tacle one, as far as we know, unique in the planetary system. 26 SCIENCE AND RELIGION I allude to the wondrous ring system which surrounds the planet at some distance from its equator, and revolves eternally round it. Some of these rings shine with a golden light, brighter than the planet itself, while others are transparent. We know now that surrounding Saturn, and nearly in the plane of its equator, is extended a system of rings, which may be broadly divided into three, of unequal breadths; of these the thickness is relatively very small. The exterior ring, the one farthest from the planet, is separated from the intermediate one by a very distinct break, whilst the interior ring, that nearest to Saturn, seems joined onto the sec- ond. Their brightnesses are very different; the intermediate ring, the most brilliant of the three, is more luminous than the globe of Saturn; the exterior ring is of a grayish tint, nearly of the same shade as the dark bands of the disk. Both of these are opaque, and throw on Saturn a very distinct shadow. The in- terior ring, on the contrary, is dusky, and almost of a purple tinge, and transparent; it stands out on the globe of Saturn as a dark band, through which the luminous disk is readily seen. The exterior diameter of the outer ring is 166,920 miles; its breadth is nearly 10,000 miles. The breadth of the middle or bright ring is 17,600 miles; and the inner, transparent ring is 8,700 miles wide. From the surface of the planet to the inner edge of the ring system is 9,750 miles. So if we add 1,700 for the space between the outer and middle rings, it would give a grand total of 47,750 miles from the surface of the planet to the outer edge of the ring system. Saturn turns on its axis in ten and one-half hours, and requires nearly thirty years to complete a revolution round the Sun. The mean diameter of Saturn is about 70,100 miles, or 746 times larger than the Earth. Notwithstanding the immense size of Saturn and its ring sys- tem, it is so far away, being 872,137,000 miles, that it only shines as a star of the first magnitude. SCIENCE AND RELIGION 27 SATURN AND SUBLIMIT Some take the ocean for their ideal of sublimity, while others take the Sun ; but give me Saturn and his wonderful system of rings and satellites. The movements with which we are acquainted on the Earth can give us no idea of the spectacle produced by Saturn, a huge ball 70,000 miles in diameter, traveling through the depths of space with a velocity of 21,000 miles an hour. But suppose we could be placed stationary in space, say at a distance of 100,000 miles from Saturn, so that we could take in, as in a bird's-eye view, the wonderful scene a broadside view of this monster planet as it came thundering past twenty times faster than a cannon ball ! Add to this its glorious system of 167,000 miles of rings, shining out in their golden light, reflecting their tints and shades and purple hues, illuminating the whole scene of this grand panorama in the most magnificent splendor! Though these rings never touch the planet, they are, nevertheless, held in place and carried with him as if by an effort of his supreme and mighty will ! Add again his satellites, revolving round him with the regularity of clock-work, as he plunges onward through space for ever. Such a sight, I believe, would be the most grand and wonderful ! Sublime ! that can be met with anywhere within the confines of our solar system. URANUS. The Solar System, as known to the ancients, comprised all those celestial bodies the movements of which we have just studied, with the exception of the telescopic planets and the satellites of Saturn and Jupiter. A little over a century ago the number of planets remained the same as for ages past, and the confines of the system did not extend beyond Saturn. It was reserved for one of the most illustrious observers of modern times, Sir William Herschel, to double the radius of the sphere which embraces the bodies subject to the attraction of the Sun, by the discovery of a new planet Uranus. 28 SCIENCE AND RELIGION Comparative Dimensions of the Sun, the Planets and their Satelites. SCIENCE AND RELIGION 29 It was on the I3th of March, 1781, that Herschel, employed in exploring the constellation of the Twins, observed a star the disk of which attracted his attention. Perceiving, after a few nights of observation, that the new body moved, he first took it for a comet. His observations, when submitted to calculation, soon showed that he had discovered a body which was at such a great distance from the Sun, and the orbit of which was so circular, that it was impossible long to hesitate as to its real character; it was a planet. Uranus, usually but this depends upon its distance from the Earth shines as a star of the sixth magnitude. It is therefore sometimes visible to the naked eye. This insignificent size and brightness are merely relative, and are caused by its immense dis- tance from the Sun. Uranus is 32,250 miles in diameter, and requires 84 years to make a revolution round the Sun. The mean distance of Uranus from the Sun is 1,753,869,000 miles. Another peculiarity, and this is to be found nowhere else in the solar system, further distinguishes Uranus; the direction of the movement of its satellites is retrograde; that is, they turn backward in their orbits ; but this anomaly probably results from the great inclination of their orbits from the plane of the planet's orbit, which is 100 degrees. NEPTUNE. At a mean distance of 2,745,998,000 miles the most distant of the known planets of the system circulates in its orbit. The nearly circular orbit which it describes round the common center is so great, that it requires nearly 165 years to accomplish its revolution. This planet is Neptune. The discovery of the planet Neptune is one of the most aston- ishing facts in the history of astronomy. As we know, every body in our system affects the motions of every other body (this is due to the attraction that one planet has toward another ; which is so great, in some instances, as to draw a planet out of its natural position) ; and after Uranus had been discovered some 30 SCIENCE AND RELIGION time, it was found that on taking all the known causes into ac- count, there was still something affecting its motion; it was suggested that this something was another planet, more distant from the Sun than Uranus itself; and the question was, Where was this planet if it existed? When we come to consider the problem in all its grandeur, we need not be surprised that two minds, who felt themselves com- petent to solve it, should have independently undertaken it. As far back as July, 1841, we find Mr. Adams determined to investi- gate the iregularities of Uranus. Early in September, 1846, the new planet had fairly been grappled. We find Sir John Herschel remarking, "We see it as Columbus saw America from the shores of Spain. Its movements have been felt trembling along the far reaching line of our analysis with a certainty hardly infe- rior to ocular demonstration." On the 29th of July, 1846, the large telescope o fthe Cambridge observatory was first employed to search for the planet in the place where Professor Adams' calculations had assigned it. M. Le Verrier, in September, wrote to the Berlin observers, stating the place where his calculations led him to believe it would be found ; his theoretical place and Professor Adams' being not a degree apart. At Berlin, thanks to their star maps, which had not yet been published, Dr. Gallae found the planet the same evening, very near the position assigned to it by both astronomers. I have written the account of the discovery of Neptune out in full, not because I wish to burden the reader with the intricacies of astronomy, but because it serves my purpose; for if these two planets, which, at the time of the discovery of Neptune, were something like 995,000,000 miles apart, and notwithstanding this great distance, had such an attraction toward each other that Uranus was drawn out of its natural course to such an extent that these astronomers could compute the position of Neptune by ob- serving the effect produced upon Uranus, can any one deny that the planets have a great effect upon one another? And, if the planets have such a great effect upon another planet, is it unreas- onable to say that they also have an effect upon the people living SCIENCE AND RELIGION 31 upon that planet? This is partly the basis of argument in favor of astrology. I cannot say just how we are influenced by other spheres ; whether by electricity, magnetism, or spiritual power ; but, anyway, it is so, and facts are stubborn things. We are fortunate to know of the existence of these two last planets Uranus and Neptune, since they play an important part in our horoscopes. The ancients knew nothing of their existence, and therefore were in continual error in making their predictions. It is like trying to read a book in which the last letter or two of each word were left a blank, or to be more exact, it is like trying to read the character of another without considering at all the existence of the Reflective and Moral groups of organs. Now the astrologers have been laboring under these same ad- verse circumstances, and even worse ; for, knowing that man pos- sessed such and such mental and physical qualities, and being ig- norant of the laws and extent of the system, they naturally as- signed to Saturn, Jupiter, and other known planets attributes which they did not possess. Is it any wonder, then> that they made blunders? Of course, we cannot expect, even now, to be free from errors ; but we will see, when we come to the study of astrology, that there is a chance for a very great improvement. COMETS. The planets are not the only bodies which revolve round the Sun. In addition to them there are masses called Comets, which shine by their own light; which perform their journey round the Sun in every plane, in orbits, which in some cases are so elongated that they can scarcely be called elliptical, and, a further point of difference while some revolve round the Sun in the same direction as the planets, others revolve from east to west. These comets are probably white hot masses, and when they are far away from the Sun, their heat is feeble and their light is dim, and they appear in the telescope as round, misty bodies, moving very slowly through space. But as they approach the Sun, gradually increasing their motion (as has been stated the 32 SCIENCE AND RELIGION nearer the Sun a body is the faster it travels, be it planet or comet), the comet gets hotter and gives out more light, which enables it to become visible to the naked eye. Then a violent action begins; the gas bursts forth in jets towards the Sun which are driven back and form the tail. This tail is always turned away from the Sun, whether the comet be approaching or receding from that body. Some of the comets, whose aphelia lies far beyond the orbit of Neptune, approaches so close to the Sun as almost to graze its surface. Plate I. shows the orbit of Halley's comet. This comet has a period of 76 years, and is due here on its next return in 1910. When at perihelion it approaches within 56,000,000 miles of the Sun, and when at aphelion it is removed 3,200,000,- ooo miles from the Sun. The ancients were very superstitious about comets, and be- lieved that they had a tendency to cause wars; and it is worthy to remark, says Lockyer, that in the year of the Norman invasion, which in the Norman chronicles is given as evidence of William's divine right to invade this country. We have good reason to believe the Earth actually passed through the tail of the comet of 1861, and the only effect ob- served was a peculiar phosphorescent mist. Yet there are not a few people in this country who believe that this comet has some- thing to do with our late civil war. But men of more sober thought, who understood the condition of affairs in the country, realized that the civil war had been "brewing," as we may say, for a long time before the comet was even thought of. A large comet also appeared in 1811, which was supposed by many to be a "forerunner" of our revolutionary war of 1812. Some of these comets, on their journey to the Sun, cross the orbit of our Earth; and it might be asked, is there any danger of the comet's coming in contact with our Earth ? Nearly all astronomers concede that such a thing is possible, but it is very difficult to predict what would result from such a contact. Most comets have a small body, or nucleus ; the most conspicuous part about them being their long misty tails. SCIENCE AND RELIGION TABLES. 33 Name of the Planet. Mercury Distance from the Sun. Mean. Greatest. Miles. Miles. 35,393,000 42,666,000 66,131,000 66,586,000 91 ,430,000 92,965,000 139,312 ,000 1 52,284,000 475>693>oo 498,604,000 872,135,000 921,105,000 i>753> 8 5i,ooo 1,835,701,000 2,746,271,000 2,770,217,000 Least. Miles. 28,120,000 65,677,000 89,895,000 126,341,000 452,783,000 823,164,000 1,672,001,000 2,722,325,000 Venus Earth Mars Tuoiter Saturn .... Uranus Neptune .... PERIODS OF REVOLUTION. Name of the Time of Revolution Synodic Planet. Round the Sun. Revolution. Mean Solar Days. Mean Solar Days. 87.969276 115-887 224.70077 583.920 365.256326 ..' 686.9794 779-936 4,332.5848 398-867 10,759.2197 378.09 30,686.8205 369-656 60,126.722 367.488 Mercury Venus Earth Mars ' Jupiter Saturn Uranus Neptune The Moon. | Mean Synodic Period 29,530588715 days. (Time of Rotation 27,321661418 days. SCIENCE AND RELIGION 2 look upon ^Phrenology as the guide to 'Philosophy, and th e handmaid ofClinstian ity. [HORACE MANN. SCIENCE AND RELIGION 35 PART SECOND. PHRENOLOGY. CHAPTER I. GENERAL PRINCIPLES. DEFINITION OF THE ORGANS. 1. Amativeness, Love between the sexes desire to marry. A. Conjugality, Matrimony love of one union for life. 2. Parental Love, Regard for offspring, pets, etc. 3. Friendship, Adhesiveness sociability love of society. 4. Inhabitiveness, Love of home and country. 5. Continuity, One thing at a time consecutiveness. E. Vitativeness, Love and tenacity of life dread of annihilation. 6. Combativeness, Resistence defense courage opposition. 7. Destructiveness, Executiveness force energy. 8. Alimentiveness, Appetite hunger love of eating. F. Bibativeness, Thirst love of drink. 9. Acquisitiveness, Accumulation frugality economy. 10. Secretiveness, Discretion reserve policy management. n. Cautiousness, Prudence provision watchfulness. 12. Approbativeness, Ambition display love of praise. 13. Self-Esteem, Self-respect independence diginity. 14. Firmness, Decision perseverance stability tenacity of will. 15. Conscientiousness, Integrity love of right justice equity. 1 6. Hope, Expectation enterprise anticipation. 17. Spirituality, Intuition faith light within credulity. 1 8. Veneration, Reverence for sacred things devotion respect. 19. Benevolence, Kindness goodness sympathy philanthropy. 20. Constructiveness, Mechanical ingenuity sleight of hand. 36 , SCIENCE AND RELIGION 21. Ideality, Refinement love of beauty taste purity. B. Sublimity, Love of grandeur infinitude the endless. 22. Imitation, Copying patterning mimicry following ex- amples. 23. Mirthfulness, Perception of the absurd jocoseness wit fun. 24. Individuality, Observation desire to see and examine. 25. Form, Recollection of shape memory of persons and faces. 26. Size, Cognizance of magnitude measuring by the eye. 27. Weight, Balancing climbing perception of the law of gravity. 28. Color, Perception and judgment of colors, and love of them. 29. Order, Perception and love of method system arrange- ment. 30. Calculation, Cognizance of numbers mental arithmetic. 31. Locality, Recollection of places and scenery. 32. Eventuality, Memory of history and circumstances. 33. , Time, Cognizance of duration and succession of time punc- tuality. 34. Tune, Sense of harmony and melody love of music. 35. Language, Expression of ideas memory of words. 36. Causality, Applying causes to effect originality. 37. Comparison, Inductive reasoning analysis illustration. C. Human Nature, Perception of character and motives. D. Agreeableness, Pleasantness suavity persuasiveness. "I look upon Phrenology as the true basis of all mental science ; a knowledge of which, with Christianity, places man in harmony with the laws of his being and with the world. When we consider the different shades of mentality, and arrange and classify them in their proper order, we find that the mind is constructed system- atically, and in a rising scale of intelligence. Every man has an object in life ; there is a vacancy for each one to fill. And I know of no better method to aid men in finding and filling their proper places than to make these facts clear to the understanding of the people by applying the principles of Phrenology." SCIENCE AND RELIGION 37 The foregoing is an extract from my address at the closing of the session of the American Institute of Phrenology, class of 1886. But some people say, "I do not believe in Phrenology ; for the very reason that all people possess the same faculties, and we all do the same things. We all eat, drink, sleep, build houses, make money, and so on through the whole category of human affairs." Broadly speaking, this is all very true; but the phrenologist does not consider the subject that way. Phrenology shows that we all have different likes and dislikes ; we have different tastes, desires and ambitions; that some have fine, sensitive natures, while others are coarse and rugged. But let us make this plainer, so that no one can fail to see the utility of Phrenology. Let us take for our subject a man who has a fine and sensitive nature, one who has culture, refinement and learning, who is fastidious in his habits, and is, in every way, adapted to the study of the fine arts. Would any one ever think of putting such a man into the butcher business, where he would have to kill beeves, stick and scald hogs, and wade through the blood and gore? Never! His every act, in that capacity, would be a shock to his finer feelings. And, on the other hand, would any one ever think of putting the hod-carrier to work at the fine arts? Non- sense ! He could never be taught to see the beauty in art that the artist sees intuitively. Now, this is just what Phrenology does ; it shows that each person is adapted to some particular line of thought or profession, and we seldom find a man but that he can do some particular thing some trade or profession better than another. Some- times, however, the phrenologist is not skillful enough to pick out the particular trade to which one is best adapted, but this is no argument against Phrenology. But the utility of Phrenology does not end with assigning peo- ple to the trades they are best adapted to follow. By knowing its principles it enables one to understand the laws of his being; it shows him his weak and salient points, and tells him how 38 SCIENCE AND RELIGION to cultivate them ; it gives us the ability to know and understand the nature and disposition of others when we meet them, and to adapt ourselves to their company; and, further, if we combine Phrenology with Astrology, or planetary influences, as we shall see later on, it enables us to understand our relation to the Uni- verse. There are many ways in which Phrenology is useful, but they are too numerous to mention here. Since 1776, when Dr. Francis Joseph Gall gave his first lecture on Phrenology, and we may say that it w r as at about this time that the science had its birth, Phrenology has made rapid strides. At present we may say that it is a perfected science that all the organs have been discovered and properly located, so that we may read character correctly. PHRENOLOGY. Phrenology is a system of mental philosophy founded on the physiology of the brain. It treats of mind, as we know it in this mortal life, associated with matter and acting through material instruments. In its practical application Phrenology becomes an art, and consists in judging from the head itself, and from the body in connection with the head, what are the natural tendencies and capabilities of the individual. The chief principles of Phrenology are : 1. The Brain is the Organ of the Mind. 2. Each Faculty of the Mind has its separate or special Organ in the Brain. 3. Organs related to each other in Function are grouped to- gether in the Brain. 4. Size, other things being equal, is the Measure of Power. 5. The Physiological conditions of the Body affect Mental Manifestations. 6. Any Faculty may be Improved by Cultivation and may Deteriorate through Neglect. 7. Every Faculty is normally Good, but liable to Perversion. SCIENCE AND RELIGION There is an intimate connection between the Body and Brain. The nerves which ramify through every part of the body, all have their focus in the brain. If the body be ill, weak, or ex- hausted, the brain gives but feeble manifestations. If the body be stimulated or exhilarated, the brain shares its strengthened or quickened action. The influence of mind upon the body is not less potent. Hope and joy quicken the circulation, brace the nerves, and give firmness and tension to the muscles ; while grief and despondency have a relaxing tendency, weakening the limbs and deranging all the functions of the body, and especially those of digestion and secretion. TEMPERAMENTS. There are in the human body three grand classes or systems of organs, each having its special function in the general economy, viz. : The Motive or Mechanical System ; the Vital or Nutritive System, and the Mental or Nervous System. On this natural basis rests our doctrine of the temperaments, of which there are primarily three, corresponding with the three classes of organs just mentioned, namely: 1. The Motive Temperament; 2. The Vital Temperament ; and 3. The Mental Temperament. Each of these temperaments is determined by the predominance of the class of organs from which it takes its name. The first is marked by a superior development of the osseous and muscular systems forming the locomotive apparatus; in the second, the vital organs, the principal seat of which is in the trunk, give the tone to the organization ; while in the third, the brain and nervous system exert the controlling power. In the Motive temperament then, we have a rather tall and bony figure, with hard and firm muscles and inclined to angu- larity. Such people are adapted to hard mental or physical labor. Abraham Lincoln had this temperament strong. The Vital temperament inclines to corpulence. The figure is round and plump, the neck short and thick ; the chest is full, and 40 SCIENCE AND RELIGION the abdominal cavity large. Those who have this temperament are generally amiable; love their ease, enjoy good living, and have more brilliancy than depth of thought. The Mental temperament gives a slight frame, and a head rather large, and generally pyriform in shape; delicate features, and fine, soft hair. Sensitiveness, refinement, vividness of con- ception, and intensity of emotion mark this temperament in its mental manifestations. The thoughts are quick, the senses acute, and the imagination lively. When either of the temperaments exist in great excess, the result is necessarily a departure from harmony, both of body and mind, the one always affecting the character and action of the other. Perfection of constitution consists in a proper balance of temperaments. ORGANIC QUALITY. Perhaps there is no other one thing which so greatly modifies the law of size as does Organic Quality. Density gives weight and strength. Porous, spongy substances are light and weak. Real greatness can exist only where a bulky, compact brain is combined with strong nerves and a dense, tough, firmly knit body. Men with small heads may be brilliant and, in some par- ticular directions, strong, but they cannot be profound or com- manding; and, on the other hand, men with large heads may be dull, if not stupid, on account of disease or low organic quality. Both large size and high quality are essential to the highest order of power, whether of mind or of body. HEALTH. All states of the body affect the mind. We can no more write or think effectively when sick, than we can wield the ax, or do any other manual labor. A sound mind in a sound body is the law ; and in the sickly body, a weak and inefficient state of mental action. SCIENCE AND RELIGION BREATHING POWER. Respiration is one of the most important functions of the physical system. Breath and life are one. When the former fails, death supervenes. The power of respiration depends upon the size of the chest and the condition of the lungs. The general health, as well as the condition of the lungs must be taken into account as modifying the energy of respiration. The signs of good breathing power, in addition to a broad or deep chest, are color in the face, warm extremities, elastic movements and vig- orous functions generally. Where it is deficient, there is general pallor, cold hands and feet, blue veins and great liability to coughs and colds. And, we may add, that these signs indicate good or bad circulation as well as respiration. CIRCULATORY POWER. As just hinted, respiration and circulation are closely related. Lungs and heart co-operate in the work of manufacturing vitality. Good blood is the result of pure food properly assimilated and fully oxygenated by the copious breathing of pure air, and it is the office of the heart to propel this blood through all parts of the system. The blood is the life of the body and from it are built up the muscles, nerves, bones, brain and all the tissues of the body. DIGESTIVE POWER. Good digestion depends primarily on its organ the stomach; but it may be affected by both respiration and circulation. Copious breathing and good circulation promotes the process of digestion and strengthens the digestive organs, as well as all parts of the body. ACTIVITY AND EXCITABILITY. Activity and excitability are mainly temperamental conditions and partly explain themselves. The former is greatest when the 42 SCIENCE AND RELIGION motive and mental temperament are both strongly developed, and are indicated by length of body and limbs, with very moderate full- ness of muscles. The deer, the greyhound and the racehorse illustrate the fact that activity and ease of action are associated with length and slenderness, and delicacy of structure. The latter is greatest in those in whom the vital and mental temperaments are both well developed. It is essential to a harmonious character that all the organs, both of body and mind, be equally and well developed. When all the temperaments and all the physiological conditions, and all the organs of the mind are in a perfect balance, it gives the greatest efficiency to all the mental actions ; while, on the other hand, lack of balance or harmony impedes the action of all. THE STRUCTURE OF THE BRAIN. The brain, to use anatomical terms, is that portion of the cere- bro-spinal axis that is contained in the cranial cavity. It is divided into four principle parts, viz., the cerebrum, the cerebellum, the pons varolii and the medulla oblongata. The cerebrum, or brain proper, forms the largest portion of the encephalon, and occupies a considerable part of the cavity of the cranium resting in the anterior and middle fossae of the base of the skull, and separated posteriorly from the cerebellum by a membrane the tentorium. About the middle of its under surface is a narrow, constricted portion, part of which, the crura cerebri, is continued onwards into the pons varolii below, and through it to the medulla oblongata and spinal cord ; whilst another portion, the crura cerebri, passes down into the cerebellum. The cerebellum, or little brain, is situated in the inferior occi- pital fossae. It is connected to the rest of the encephalon by means of connecting bands, called crura ; of these, two ascend to the cerebrum, two descend to the medulla oblongata, and two blend together in front, forming the pons varolii. The pons varolii constitute the bond of union of the various segments above named, receiving, above, the crura from the cere- brum; at the sides, the crura from the cerebellum; and below, SCIENCE AND RELIGION 43 e medulla oblongata. The medulla oblongata extends from the lower border of the pons varolii to the upper part of the spinal cord. The physiologists claim that the medulla oblongata is the seat of life. It certainly is the connecting link between body and brain, for all the nerves (except a few, among which the principal one is the pneumogastric. nerve) pass from the brain through this organ to the spinal cord and all parts of the body. The brain, then, may be said to consist of two general masses, the cerebrum and the cerebellum, the latter occupying the lower part of the back head, and the. former occupying all the remainder of the cranial cavity. These masses are again divided longitudin- ally into right and left hemispheres by a membrane called the falciform process. The human brain is an oval mass filling and fitting the interior of the skull, and consisting of two substances, a gray, ashy colored portion, and a white, fibrous portion. Each of the two hemispheres of the cerebrum is divided, in its under surface, into three lobes the anterior, the middle and the posterior lobes. But the most remarkable feature in the structure of the cere- bral globe is its numerous and complicated convolutions, the furrows between which dip deeply down into the brain. By means of these foldings the surface of the brain is greatly increased, and power gained with the utmost economy of space; for it is a demonstrated fact that in proportion to the number and depth of these convolutions is mental power manifested. The skull is not a prison for the brain, but the hard, shelly bones yield to the soft pressure of the brain, and the convolutions print their shape and make themselves room on the inside of the skull. The fibres in the white portion of the brain radiate outward in every direction from the medulla oblongata toward the surface and convolutions, forming lines of communication between the nerve centers and all parts of the body, and the strength of the mental organs are indicated by the length of these fibres, measur- ing from the common center, the medulla oblongata. 44 SCIENCE AND RELIGION The gray substance occupies the outer surface of the brain and is generally about an eighth of an inch in thickness. In this substance the nerve centers principally exist. There are centers of volition and sensation ; motor centers and mental centers. There are centers for every movement we make, and centers for every thought. There are centers for impressions of every sort, and from every source, from both in the body^ and out of it, through the media of the external senses, and each of these nerve centers has its special location in the brain. The cerebellum, though much inferior in size to the cerebrum, like it, is of a folded cortical gray layer surrounding a central mass of white substance. The gray layer is only about one-half as thick as that of the cerebrum, but its convolutions are very com- pactly arranged in the form of thin, closely adjacent laminae; so that it contains a comparatively large quantity of gray substance. If a vertical section is made through either hemisphere of the cerebellum the interior will be found to consist of a central stem of white matter. From the surface of this central stem a series of plates of medullary matter are detached, which, covered with gray matter, form the laminae, about ten or twelve in number, including those of both surfaces. Those in front are detached at right angles, and these behind at acute angles. As each laminae proceeds outward, other secondary laminae are detached from it, and from these, teritiary laminae. The arrangement thus de- scribed gives to the cut surface a foliated appearance, to which the name arbor vitae, or the tree of life, has been given. The general result of experimental operations on the brain go to show that the cerebellum is the seat of the involuntary powers, and the seat of the powers of muscular co-ordination ; while the cerebrum is the seat of volition, sensation, and intelligence. The greatest apparent opposition that Phrenology has at the present time is what is called "New Phrenology." New Phren- ology has been established by a series of experiments on the brain. These experiments, generally performed upon animals, have been made by exciting the different parts of the brain with electricity, and by lesions of different parts of the brain. It is found that by SCIENCE AND RELIGION 45 exciting one of these nerve centers with electricity it will cause some part of the body to move ; for example, one center draws the foot forward, another turns the head, and so on. If the organ of Language is excited, it produces articulate speech; for example, if the experiment is made on the dog it causes him, or at least he makes an attempt, to bark. By making a lesion of the brain on one side of the head it pro- duces paralysis of some organ on the opposite side of the body, as the leg or arm. There have been cases of disease of some part of the body where the cause has been traced to defects in the oppo- site hemisphere of the brain. All the experiments go to prove that the brain has a ruling influence over the body ; and so far as these experiments have been made, there is nothing contrary to the principles of phrenol- ogy. These nerve centres are motor centres, and centres of sen- sation; and, by proving their existence, it does not, in any way, disprove that the brain is the organ of the mind. In reading the current literature of to-day we occasionally find an article ridiculing, or in some other way opposed to, Phrenol- ogy ; but they are not as frequent now as formerly, and in most cases they were written by some bright scholar who does not un- derstand the claims of phrenology very well. But phrenology stands to-day among the foremost of the sciences, and has been used successfully in every department of life. Ministers, lawyers, doctors, teachers, students of the natural sciences, managers of the insane, and others, have all expressed gratitude for the benefits which they have received from phrenology. There are generally reckoned eleven pairs of nerves arising from the brain, and thirty-one from the spinal' marrow. It is thus seen that the whole nervous apparatus is included in the men- tal system; and that the mind, through the brain and nervous system, should be, and unquestionably is, omnipresent in the hu- man body. Now, as is the soul which is incarnate in it, so is the brain in texture, size and in configuration; and, as is the brain, so is its bony casement, the cranium, on which may be read, in general 46 SCIENCE AND RELIGION forms and special elevations and depressions, and with unerring certainty, a correct outline of the intellectual and moral character of the man. In conclusion we may add that Bumpology is not Phrenology. The size of an organ or group of organs is determined by the length of the brain fibres from the medulla oblongata in that part, and not by the bumps that may appear on the skull. For example, if the basilar brain (measured latterly just above the ears) is seven inches wide in one man, and only five in another, we would find a correspondingly greater vitality and force of character in the former, while the latter would be comparatively destitute of these faculties. Again : If one man has a very high and protruding forehead, and another has a very low and retreating forehead, we will find the former has fine sensibilities, finer feelings, and is decidedly more intellectual than the latter; while the latter lives mostly in the animal propensities. And the same may be said of all the other organs and groups of organs. A bump on the skull indicates that that organ is larger than the other organs in that part, yet that group of organs, when con- sidered as a whole, might be very large or very small. CHAPTER II. GROUPING OF THE ORGANS. Mr. S. R. Wells, in his "How to Read Character," says: "The arrangement of the various organs of the brain in groups furnishes beautiful illustrations of that perfect adaptation of means to ends which characterizes all the works of God, and which man can only approximate in his most skillfully contrived inventions. The place of every organ of body and brain is just that which best fits it for its special function, and grouped around it for its support, and for co-operation with it in action, are those organs SCIENCE AND RELIGION 47 , nost closely related to it in function. Observe, for instance, the relation so admirably indicated in the arrangement in contiguity of Amativeness, Parental Love, Friendship, and Inhabitiveness ; or of Acquisitiveness, Secretiveness, Destructiveness, and Com- bativeness. So Individuality, Form, Size, Weight, Color, Order, and the rest of the Perceptives, indicate by their locations not only their matter of fact tendencies, but their relationship to each other and to the external senses seeing, hearing, etc. "In accordance with the same principle, we find the groups so placed that the location of each indicates its rank in the graded scale of functions. The propensities or animal organs are placed next to the spinal column, in the base of the brain, in close con- nection with the body. Rising above these, we come to the region of intellect ; while above that, in the coronal region, are the moral or spiritual sentiments through which we are brought into relation with God The propensities, having to do with natural things, and being closely related to the physical system, are placed nearest to the body, with which their connection is intimate through the spinal marrow, and its ramifying nerves. In front, the intellectual faculties are arranged in appropriate order. They are not in quite so close connection with the body as the propen- sities, nor yet too far removed, and have their outlook, as it were, upon the external world. Above these, and crowning all, are the moral sentiments, occupying the highest place, as they are highest in function and relation. Through them, as through windows opening toward heaven, the soul gets glimpses of things lying above and beyond its present narrow environment of a better life, and of joys to which it can here only aspire. "The propensities give force and efficiency in all actions ; adapt us to our fellows, and lead us to take care of ourselves. The in- tellectual faculties enable us to obtain knowledge of men and things ; to compare and arrange facts ; and to invent and construct what we need for the practical application of our knowledge. The Moral or Spiritual Sentiments are meant to control all the rest by subjecting them to the tribunals of kindness, justice, and the Divine Law." 48 SCIENCE AND RELIGION These three grand classes of organs just described may again be divided into smaller classes, the members of which are more nearly to each other in function. The organs have been classified in various ways by different authors, but the generally accepted plan is about as follows: THE SOCIAL GROUP. 1. Amativeness. A. Conjugal Love. 2. Parental Love. 3. Friendship. 4. Inhabitiveness. 5. Continuity or Concentration. THE EXECUTIVE OR SELFISH GROUP. E. Vitativeness. 6. Combativeness. 7. Destructiveness. 8. Alimentiveness or Bibativeness. 9. Acquisitiveness. 10. Secretiveness. THE ASPIRING GROUP. 11. Cautiousness. 12. Approbativeness. 13. Self Esteem. 14. Firmness. 15. Conscientiousness. 16. Hope. 17. Spirituality 1 8. Veneration. 19. Benevolence. THE MORAL GROUP. SCIENCE AND RELIGION 49 THE PERFECTIVE GROUP. 20. Constructiveness. 21. Ideality. B. Sublimity. 22. Imitation. 23. Mirthfulness. THE PERCEPTIVE AND LITERARY GROUP. 24. Individuality. 25. Form. 26. Size. 27. Weight. 28. Color. 29. Order. 30. Calculation. 31. Locality. 32. Eventuality. 33. Time. 34. Tune. 35. Language. THE REFLECTIVE GROUP. 36. Causality. 37. Comparison. C. Human Nature. D. Suavity. THE EXTERNAL SENSES. 1. Taste. 2. Feeling or Touch. 3. Smell. 4. Hearing. 5. Sight. 50 SCIENCE AND RELIGION Many add a sixth sense thus ; 6. Intuition. And we will add yet another, thus : 7. Inspiration. It will be seen that these external senses are numbered with respect to their order of intelligence. For instance, in the first sense, Taste, the object must be taken within the body (the mouth) before its nature can be ascertained. In the second, Feeling, the nature of the object may be ascertained by merely coming into contact with it. The third sense, Smell, is a still higher order of intelligence, being able to determine the nature of an object by its odor, and without contact. The fourth sense, Hearing, takes cognizance of bodies in motion; but those bodies must produce sound, or vibrations, beiore they can be recognized. Sight is still a higher sense ; being able to take cognizance of bodies while at rest, and without contact. These five are all the senses that are popularly believed to exist ; but there are many men, especially among those who are well advanced in the higher branches of thought, who believe in the existence of a sixth sense, Intuition. This sense if it really exists, (and no doubt it does), enables us to discover new truths by a direct inspection of the mind. It is closely allied to the faculty of Human Nature, and, no doubt, has its seat in or near that or- gan in the brain. If many people doubt that Intuition is a sense, it is likely that many more, or perhaps nearly all, will also deny that Inspiration or Revelation is a sense. Neither of these words convey the idea, very clearly, of just what this faculty is. The seventh law of Nature, as will be noted later on in this work, is "Vital Complex Unity" (includes everything below it) and therefore this seventh sense includes all the other senses, only in a higher degree. It is that state of mind into which some people get, when their spiritual eyes are opened, and they are able to hear and see things not present to these other six senses. The gift was common to all, or nearly all, of the prophets, and it is possessed, (perhaps in a modified form) by the clairvoyant. Swedenborg ? and many others claimed to possess this gift, and I also must add my testimony, later on in this work. Inspiration is a sense, and just SCIENCE AND RELIGION 51 as much so as any of the other senses ; and I presume the only reason that it has not been so recognized is, that it is a gift un- common to the masses of the people. The Social group has for its collective function the manifes- tation of those affections which connect us with country and home, and attach us to relations, conjugal companions, ana friends. The Executive group is to make proper provisions for the ani- mal wants, and to secure preservation of life, and the defense of person, and the accumulation of property. The Aspiring group gives regard for character, love of distinc- tion, self reliance, independence, stability, and perseverance. They have an aspiring and governing tendency. The Moral group has the highest office of all, and tends to ele- vate man into fellowship with the angels, and beget aspirations after holiness and heaven, while making him at the same time meek and humble. When large and active, and holding the lead- ing place which belongs to it, all the other groups are sanctified through its action. The Perfective group has for its function self-improvement, and the love and production of whatever is beautiful. It gives magnitude to the mind, and is elevating and chastening in its in- fluences, and acts in co-operation with the Moral or Religious group to which it is closely allied. The Perceptive and Literary groups are generally classed to- gether and have for their collective function the collection of facts of men and things, and bring man into direct communi- cation with the physical universe through the senses, and give a correct judgment of the properties of things, and lead to the practical application of the knowledge obtained. They impart memory, and the ability to communicate ideas and feelings by means of written or spoken words. The Reflective group is to analyze, compare, and classify the facts collected by the Perceptives, and to philosophize, contrive, invent, and originate ideas. 52 SCIENCE AND RELIGION CHAPTER III. THE ORGANS AND THEIR FUNCTIONS. AMATIVENESS. The organ of Amativeness occupies the cerebellum, situated at the base of the back-head. Its size is indicated by the extension of the occipital swellings backward and inwards of the mastoid processes and downwards from the occipital spine. When it is large, the neck at those parts between the ears is thick, and it gives a round expansion to the nape of the neck. The function or use of Amativeness is to manifest sexual feeling, and give the desire to love and be loved, and its office is the propagation of the race. There is no phrenological organ of more importance, or which has a greater influence upon human character, and human destiny, or the bearings of which are more extensive. All great men have this organ large. For the location of this and all the other organs see the Phreno- logical bust, illustrated on another page. CONJUGALITY. The function of this organ is matrimony ; love of one, or union for life. It is .the pairing instinct manifested by some of the lower animals, as foxes, lions, and geese ; while those in which this organ is small or wanting, are promiscuous in their relations, as cattle, horses, hogs, sheep, and some men. PARENTAL LOVE. Parental Love, as its name implies, is the peculiar feeling which watches over and provides for the wants of offspring. Its prim- ary function is to impart love for the young, and particularly for one's own children; but it also leads to a fondness for pets gen- SCIENCE AND RELIGION 53 erally. It is essential to a successful teacher of children. Indi- viduals in whom the organ is deficient, have little sympathy with the feelings of the youthful mind, and their tones and manner of communicating instruction repel, instead of attracting, the affec- tions of the pupil. FRIENDSHIP. This faculty gives adhesiveness, sociability, love of friends and society. It causes one to seek company and indulge friendly feel- ings. Those in whom it is large feel an involuntary impulse to embrace and cling to any object which is capable of experiencing fondness. It gives ardor and a firm grasp to the shake with the hand. INHABITIVENESS. The function of this organ is to give love of home and country, a desire to have a permanent abode, and attachment to any place where one was born or has lived. The feeling is particularly strong in the Swiss, and in the inhabitants of mountainous coun- tries generally. CONTINUITY. The function of Contiunity is to give connectedness of thought and feeling, and thoroughness in the elaboration of ideas or the working out of the details of any plan. It enables us to keep the other faculties concentrated upon a single object, and to follow a train of thoughts uninterruptedly through all its phases till we reach the legitimate conclusion. It gives unity and completeness to mental operations. It delights in monotony, or anything that is everlastingly at one thing. VITATIVENESS. This faculty gives a love of existence for its own sake, tenacity of life, dread of death, and resistance to disease. There is a re- markable difference among men in regard not only to the love of 54 SCIENCE AND RELIGION life and dread of death, but to the actual hold upon life. One passes through the cholera or yellow fever ; gets shipwrecked, and goes for days without food and lives, while others "give up" and let go of life when they might have held on. Some yield readily to disease, and resign themselves to die with little resist- ance, while others struggle with the utmost determination against death, and by the power of the will often recover from a sickness that would quickly prove fatal to another with the same degree of constitution and vital power, but lacking this faculty of resistance to death. COMBATIVENESS. Combativeness is not primarily a fighting faculty and might have received a better name. Its office is to give the will to over- come obstacles, to resist aggression, contend for rights, and to pro- tect person and property. A considerable endowment of it is indispensable to all great and magnanimous characters. It gives self defense. DESTRUCTIVENESS. While Combativeness gives the pluck to fight, it is Destructive- ness that puts it into execution. This organ was given for self preservation. It imparts the energy and exclusiveness necessary to enable us to overcome obstacles, and remove or crush whatever is inimical to our welfare. ALIMENTIVENESS. The function of this propensity is to prompt us to select food and take nourishment. Its action creates the sensation of hunger, and when unperverted, and the stomach in a healthy condition, furnishes a sure guide as to the quality and quantity of food nec- essary for the purpose of nutrition and health. BIBATIVENESS. This organ is situated just in front of Alimentiveness. It is not always marked on our diagrams. It gives fondness for SCIENCE AND RELIGION 55 liquids; a love of water, and a desire for drink; to bathe, swim, etc. When large and perverted it leads to excessive drinking, unquenchable thirst, and drunkenness. It gives a love for water scenes generally, and a desire to be about the water. ACQUSITIVENESS. Acquisitiveness prompts to acquire, to accumulate, to store our surplus, and to make provision for the future. It incites men to diligence in their respective callings, and is one of the sources of the comforts and elegances of life. Its regular activity dis- tinguishes civilized men from the savage. The latter is in general content with the satisfying of his present wants, while the former looks thoughtfully forward to the necessities of the future. The objects of Acquisitiveness may be various in one, money or lands ; in another, books or works of art ; in a third, old coins or other objects of antiquity, the propensity taking the direction from the other faculties with which it is combined. SECRETIVENESS. The function of this organ is self control, reticence, reserve, a disposition to conceal. It gives the wise man his prudence re- strains expressiveness till a suitable occasion. It imparts, in fact, an instinctive tendency to conceal, and the legitimate object of it is to restrain the outward expression of our thoughts and emo- tions, giving the understanding time to pronounce judgment on its propriety. CAUTIOUSNESS. It is the function of Cautiousness to give prudence, watchful- ness, carefulness, and provide against danger. It is one of the restraining powers of the mind, and prevents the propelling forces of our nature from plunging us into difficulty and danger. APPROBATIVENESS. The love of praise characterizes this faculty; desire to excel and be esteemed, regard for character, ambition, affability, and 5 SCIENCE AND RELIGION politeness. Mr. Combe calls it the "drill master of society.** But it does not decide what actions are praiseworthy and what are not, but merely judges these actions in reference to some conventional set up by custom or by the dictates of the other faculties. In what- ever direction the other faculties lead, Approbativeness tries to excel in that line. Some boast that they can drink the most beer ; others that they can recite the most history, or preach the best sermon. SELF ESTEEM. The function of this organ is to inspire self respect, self reli- ance, independence, dignity, pride of character, and an aspiring and ruling disposition. Its due endowment produces only excel- lent results, and we find that in society, that individual is uni- formly treated with most lasting and sincere respect who esteems himself so highly as to scorn every mean action. When small it allows bashfulness, and a feeling of unworthiness. The people of the United States, as a class, are deficient in this faculty, while the English have it large. Notice, too, that we have no lords or dukes, or other titled gentry in the United States. FIRMNESS. Firmness imparts stability of character, tenacity of will, perse- verance, and an aversion to change. It seems to have no relation to external things, its influence terminating on the mind itself, and it adds only a quality to the other powers ; thus, acting along with Combativeness, it produces determined bravery; with Ven- eration, sustained devotion ; and with Conscientiousness inflexible integrity. When very large it inclines to stubbornness, and gives a peculiar hardness to the manner and stiffness and uprightness to the gait (the foot being brought down heavily on the heel), and an emphatic tone to the voice; and when small, they lack fixedness of purpose, and are easily influenced by others, and the gait is slatternly. SCIENCE AND, RELIGION 57 CONSCIENTIOUSNESS. This faculty gives that quality of mind which loves to be honest and true. It loves truth and justice for its own sake, and its word is as good as its bond. A sense of guilt and a desire to re- form also arises from its action. It is a regulator of all the other faculties. Small Conscientiousness leaves the propensities without adequate control. The feeling of justice being wanting, the mind does not furnish reasons to oppose to the future of the baser inclinations. HOPE. In persons with- large Hope, "the wish is father to the thought." With large Approbativeness, they expect to rise to distinction ; with large Acquisitiveness, think they shall become rich. "The sentiment of Hope," Spurzheim truly says, "is indeed necessary to the happiness of mankind in almost every situation. It often produces more satisfaction than even the success of our pro- jects. v Those who are everlastingly scheming, or building castles in the air, possess this faculty in a high degree. It seems to induce a belief in the possibilities of whatever the other faculties desire, without producing conviction; for this results from re- flection." This sentiment is not confined to the business of this life, but, passing the limits of the present existence, inspires ex- pectations of a future state, and a belief, hope, and trust in the immortality of the soul. SPIRITUALITY. The function of this organ is to give a perception of spiritual things, faith in the unseen, and an intuitive knowledge of what is true and good, with a prophetic insight and an internal con- sciousness of immortality and a supersensuous existence. VENERATION. The faculty of Veneration produces reverence in general, and especially for religious and sacred things; adoration of the Su- 8 SCIENCE AND RELIGION preme Being ; a disposition to pray and observe religious rites, and respect for whatever is perceived to be great and good. It is the source of natural religion, and of that tendency to worship a Superior Power which manifests itself in all well organized men. The faculty, however, produces merely an emotion, and does not form ideas of the object to which adoration should be directed. BENEVOLENCE. This faculty gives kindness, sympathy, a desire to make others happy, and a self-sacrificing disposition. It produces liberality of sentiment toward all mankind, a disposition to love them, and to dwell on their virtues rather than their vices. CONSTRUCTIVENESS. Constructiveness is the basis of civilization : and man is the only animated being (we will not call him an animal) on the earth that invents or manufactures an implement or tool of any kind with which to aid him in performing his labors. This faculty, however, is possessed in common with the lower animals. By its means birds build nests, rabbits burrow, the beaver makes his hut, and man constructs whatever his necessities, his tastes, or his higher sentiments require, from the hovel and the tent to the palace and the temple. It invents and produces ships, the engines of war, the implements of manufacture, instruments of all kinds, furniture, clothes and toys; it is essential not only in every me- chanical profession, but in all employments that in any way re- quire manual nicety, as the art of drawing, engraving, writing and sculpture. IDEALITY. This faculty produces a perception and love of the beautiful, good taste, refinement, sense of propriety, and appreciation of art and poetry. It desires to elevate and endow with a splendid excellence every object presented to the mind. It stimulates the faculties which form ideas to create scenes in which every object SCIENCE AND RELIGION 59 is invested with the perfection which it delights to contemplate. It inspires him with a ceaseless love of improvement, and prompts him to form and realize splendid conceptions. It gives the orator, the lecturer, and the author the ability to elaborate on their sub- jects, and present them in the most beautiful form. SUBLIMITY. The function of Sublimity is to give reception to the grand and sublime in nature, art and literature to enable us to appre- ciate mountain scenery, the vastness of the ocean, the grandeur of a thunder storm, the roar of artillery, and the clash of armies, or descriptions and pictures of such scenes. It is also an element in religious faith, and assists our conceptions of God and immor- tality. It also gives magnitude to the mind. All great men have this organ large. IMITATION. This faculty gives one an aptitude to copy, take pattern, mimic, imitate anything seen or heard; to become for the time being, somebody else rather than our own proper self. It is essential to actors, orators, painters, sculptors, and designers. If it be not well developed in them, their representations will be imperfect. MIRTHFULNESS. The function of Mirthfulness is to enjoy sport and gaiety, and appreciate the witty, the droll, the ludicrous, the comical, the in- congruous, and the eccentric ; and we take pleasure in saying that it is one of the distinguishing characteristics of man. It is not permitted to the lower animals to laugh or comprehend the cause of laughter. Wit gives brilliancy to the. mind, and enables one to think of everything at just the right time. INDIVIDUALITY. This faculty imparts the desire and ability to know objects as mere existence, without regard to their modes of action or the 60 SCIENCE AND RELIGION purposes to which they may be subservient. It prompts to ob- servation, and is a great element in a genius for those sciences which consist in a knowledge of specific existence, such as natural history. It thinks pictorially and leads to giving a specific form to all the ideas entertained in the mind. It is the observing faculty, and we receive all our primary facts through its influ- ence. FORM. It is this faculty which enables us to remember the forms of persons and things to make patterns, models, pictures, statues, etc., and to describe persons, places, and objects of all sorts, with respect to their form. Everything has a form, and when this organ is very large it disposes us to give figure to every being and conception of our minds. SIZE. The faculty of Size, as it name implies, gives the power of de- termining the magnitude of objects, ability to measure by the eye and appreciate proportions, and to detect any departure from it. It is important to everyone, but particularly so to geometri- cians, architects, carpenters, artists and machinists. WEIGHT. This faculty gives the perception to the laws of gravity, motion, etc., and ability to apply them. It gives the ability to judge of the weight or density of things. It also enables the stone-cutter and the sculptor to know just how hard to strike to produce the desired result, and gives talent for the application of the laws of forces. COLOR. The function of this organ is to distinguish all the shades of color, and the relations of harmony or of discord between them. When large, the faculty of color gives great delight in contem- SCIENCE AND RELIGION 61 plating colors and good taste in their use and combination in dress, painting, etc. Those in whom it is deficient, on the con- trary, experience little interest in coloring, and are almost in- sensible to different shades, hues and tints, and this gives rise to what is called color blindness. ORDER. The function of this organ is well indicated .by its name. It gives method and order to physical objects, and is a co-worker with the reflective faculties in the conception of system, general- ization and classification. It gives neatness and tidiness to all one's belongings; they have a place for everything, and every- thing in its place. CALCULATION. Whatever concerns unity and plurality belongs to this faculty ; hence its end is calculation in general. The recollection of the number of houses, or of pages where we have read passages, de- pend upon this faculty. It gives the ability to reckon in the head, or facility in mental arithmetic. LOCALITY. This faculty gives the ability to form conceptions of place and to find places, delight in scenery, memory of the location of ob- jects, and the love of travel. Those in whom this organ is large seldom get lost ; they may travel through immense forests without the aid of compass or landmarks and instinctively finds their way. It is essential to all navigators. EVENTUALITY. This faculty is to impart memory of history, recollection of circumstances, news, occurrences and passing events whatever has been said, heard, seen, or in any way once known. If In- dividuality is the organ that treats of nouns, while the other organs located along the superciliary ridge, such as Form, Size, 62 SCIENCE AND RELIGION Weight, etc., are adjectives, then Eventuality represents the verb denoting action. TIME. This organ imparts recollection and intuitive knowledge of the lapse of time; memory of dates; ability to keep time in music; also to perceive those minuter divisions, and their harmonious relations, which constitute rhythm. TUNE. The faculty of Tune gives the perception of melody, the harmony of sounds, and the ability to learn and remember tunes ; other faculties are required to compose. Tune is only one ingredient in a genius for music. Time is requisite to give a just percep- tion of intervals; Ideality, to communicate elevation and refine- ment; and Secretiveness and Imitation, to produce expression; while Constructiveness, Form, Weight, and Individuality are necessary to supply mechanical expertness qualities all indis- pensable to a successful composer or performer. LANGUAGE. Language is the organ of articulate speech, and gives verbal memory and capacity for learning arbitrary signs of all kinds ; and persons who have it large readily remember words, and learn by heart with great rapidity. It is essential to the orator, the lecturer and the author, to give ready expression to their thoughts. CAUSALTY. This faculty gives the perception of the relation between cause and effect, "the why and wherefore." It penetrates the manner in which effects and their causes are connected together, seizes the action of one body on another, and traces the result of that action. It impresses us with an irresistible conviction that every phenomenon or change in nature is caused by something, and SCIENCE AND RELIGION 63 hence, by successive steps, leads to the great Cause of all. It is also creative, producing originality and forethought, and ability to adapt means to ends. COMPARISON. Comparison gives the ability to perceive differences and resem- blances; to reason inductively; to analyze, classify, compare and draw inferences ; and to judge correctly of the congruousness of objects or ideas. It seems also to exert a harmonizing influ- ence over the action of all the other faculties. Among nations it is large in the French, the Irish and in the United States. HUMAN NATURE. The function of this organ is to furnish us with an intuitive knowledge of character, or to enable us to perceive the state of mind or feelings possessed by others. "I know your thoughts and the reasoning of your mind" is the natural language of this faculty. SUAVITY. This faculty imparts the ability to make one's self acceptable to others, and to adopt a persuasive and conciliatory mode of ad- dress and pleasant manners. One who has it large can utter even the most unwelcome truths without giving offence; and with large Imitation and Benevolence, to which it is closely allied in loca- tion, is sure to be a general favorite, especially if the social or- gans be large. When very large it tends to blarney and over politeness. CONCLUDING REMARKS. In giving this brief description of the organs and their func- tions only the normal activity of the faculties have been con- sidered, except in a few instances. No regard has been paid to their location, natural language, physiognomical signs, or means of cultivation or restraint. It will be seen, however, from what has been said, that an organ, or group of organs, may be 64 SCIENCE AND RELIGION either large or small, and they have a corresponding effect upon the mind. And each of the organs has an effect upon, and in turn is influenced by, all of the other organs. PART THIRD. ASTROLOGY. CHAPTER I. GENERAL VIEW AND SCOPE OF ASTROLOGY. "Despise not prophesyings; Hold fast that which is good." PAUL. From time immemorial man has believed in the influence of the stars. Mythology and history are teeming full with it, and the Bible is not entirely free from it. We find it remarked in the book of Job : "Canst thou bind the sweet influence of Pleiades, or loose the bands of Orion?" (Job, xxxviii-3i.) Has Pleiades a sweet influence then? And has Orion bands? How can any Christian, who reads and believes his Bible, deny the influence of the stars? It was God who spoke these words to Job, they are not the words of man. We shall see when we come to study the nativity of Christ that the planets were in a perfect balance at that time, and that wisdom which always characterizes the works of God, no doubt, had the planets in that part of their orbits which is most in har- mony with the external universe. By this I do not mean that they were there because of Him, or that He was because of them, but rather, that the one is a counterpart of the other. At the birth of Christ the planet Uranus was in the beginning of the sign of Taurus (see the horoscope of Christ), and not far from the con- stellation of Pleiades (and it must be understood that at the SCIENCE AND RELIGION ' time the signs of the zodiac correspond with the constellations bearing the same names ; but at the present time, owing to the pre- cession of the equinoxes, the first point of Aries is in the constel- lation of Pisces). Uranus is allied to our Reflective group of or- gans, and gives among other things, a feeling of sympathy and brotherly kindness. Has it not a sweet influence then? And if the Pleiades has a sweet influence also, was not Uranus in a posi- tion where it would be most in harmony with the external or sidereal Universe? Then how about Orion? By referring to the same figure as before it will be seen that Mars is in the beginning of Gemini, and not very far from Orion. Orion is a little to the south of the ecliptic. Now Mars has already been called "the God of War," and is allied to the Executive or Selfish group of organs, and gives, among other things, our fighting qualities ; it is the power to law. Then has Mars bands? Now the Pleiades and Orion were put up in contrast by the Lord in that wonderful book of Job, and they are put in contrast here. Who can fail to see the simile? The one is kind, and the other vicious. Why should not man believe in the influence of the stars? Is he to believe that he is chained down to earth and has no affinity for the rest of the system of which the earth is only a finitesimal part? Or, if man is an epitome of the universe, as most men be- lieve we are, is he to believe that he has no affinity for, or bears no relation to, the universe in which he lives? With the facts we have before us we have good evidence, and even conclusive proof, that the mind and destiny of man are moulded and formed not by the laws of the world alone, but by the laws of the whole of our solar system; and we have good evidence too, that this solar system bears a certain relation to the sidereal universe with which it is surrounded, and these relations extend also to man. CYCLES. The world is awaking to a belief in cycles. But what are those cycles, and what are their causes? 66 SCIENCE AND RELIGION There are cycles of every sort and description. There are cycles of long periods, and there are other cycles of short periods. There are periods when religion takes the ascendency, and the whole world is absorbed more or less in religious thought; and there are periods when science and learning make rapid strides toward perfection, and the patent office is flooded with new in- ventions. Then there are other periods when vice and crime rule with a high hand; periods of strikes, hard times, times of tur- moil, confusion, and disaster; and there are other periods of reform. Charles Dickens claims to have lived in a drinking age, and we may well believe it. Then there are periods when pesti- lence, famine, and disease, sweep over the country, and throw whole nations into weeping and consternation. Everything, in fact, even to the spots on the Sun, are subject to periodicity. I quote from astronomy as follows: "Sun-spot periodicity is the subject of a late memoir by M. Wolf of Zurich, Switzerland. He has arrived at the following conclusions : I, There is a 10 year period ; 2, an 1 1 1 ^ year period ; 3, A 12 year period, due to the action of Jupiter. Notwithstand- ing the great difference between the two periods the interval between a minimum and the next maximum outburst of sun-spots is the same 4^2 years. After 170 years the phenomena recur in the same order and with the same numerical value." But, what is the cause of all these cycles? Are their periods an arbitrary one, and have they no basis or foundation in Nature, recurring with almost the regularity of clock work and without any incentive whatever? Or are they caused by the laws of the Universe; by the revolving of the planets in their orbits, and having their origin in some natural phenomena in which man may trace the relation between cause and effect, and be able to pre- dict with almost certainty the recurrence of the same phenomena ? Nothing happens without a cause ; and although some of these periods appear at first glance to have no origin or axis in the laws of nature, it is possible for man to ferret it out, and in time explain all its modus operandi, and understand its cause. During the last century science and religion have made im- SCIENCE ANB RELIGION 67 mense strides towards perfection, and particularly the science or philosophy of religion ; and we have seen Uranus and Neptune sweep up to the zenith in Cancer. This fact alone is of little consequence, since these planets have been revolving in these same orbits for countless ages. But this is an age of science and of religion, and we would expect these thoughts to be strongest in the people when these planets are together or when they are both strong and well elevated. At the present time Uranus is at its lowest ebb, being in Capricon, while Neptune has about reached the zenith ; therefore we may expect a lull in science for a time while religion remains paramount. We need only read the purity books being published on every hand to be convinced that the world is awaking to better things ; that men and women are seeking purity and striving on every hand to live better and purer lives, which is religion indeed. There is, of course, a great undercurrent of scientific thought which will in time come to the surface, but most of the inventions at the present time are of a physical nature. When Saturn comes in conjunction with Neptune in a dozen or so of years hence, it will greatly enhance the purity questions, as both of these planets will be well ele- vated and powerful. At that time we may expect a great revival a cyclone or landslide in religious matters. The spell may not be of long duration, but it will be the greatest effort in religious matters in this decade. My reasons for making these predictions are these: Saturn is allied to the perfective group of organs which give rise to the emotions and has a tendency to make perfect, while Neptune gives rise to the religious sentiments. The two combined, when they are all powerful, give an exalted state of the feelings which will not stop short of a great advancement in our present state of living. But what effect will all this have in the financial world? Will men deal reasonably and fairly in their business relations, or will they get into that exalted state of feeling and be carried away by sentiment and emotion and try to rule with a high hand ? Will this feeling, too, give the speculator some grand ideas, and lead him 68 SCIENCE AND RELIGION into great schemes and speculations ; creating money panics, and jeopardizeing business generally? These are all open questions; we may all figure on them and draw our own conclusions. The position of all the planets must be considered, however, in draw- ing our conclusions in these matters. I have offered these sug- gestions merely to illustrate the action of the planets on the mind and destiny of man, and do not claim to give any exact dates or details. There will be a crisis at that time, however, but at this time I can give no particulars except a general idea as stated above. Then there are other periods also when the young people take a notion to get married all at once when weddings are the or- der of the day and there are other periods when weddings are very rare except among older people. Statistics show that wed- dings are most frequent at the spring and autumnal equinoxes, and that they are more rare, on an average, during summer or winter. And we may add that weddings are sttill more frequent at these times if Venus be near the Earth, and her influence be not coun- teracted by the other planets. And if Venus be afflicted by Saturn or some of the other planets, then there are many "mittens" given and fond hearts are broken, and the divorce mill takes another turn. HEREDITARY DESCENT. If any one thing has led the astrologers into error more than another and has subjected them and their science to ridicule, it is the fact that they have failed to take into account the effect of race and of hereditary descent. For it must be understood that whatever time of day, or whatever sign be rising, or how- ever well the planets may be posited in the horoscope, when a Chinese babe is born he will grow up and be a Chinese and have oblique eyes, and a yellow complexion. Or, again, suppose we go into "darkest Africa" and draw up a horoscope for one of the savages. No matter what sign is rising at birth, or how well the planets are posited in the figure, we can not say that he is devoutly religious, or scientific in his nature, or refined in his SCIENCE AND RELIGION 69 tastes. Or, by following the directions given in the books on astrology, we can not say that he has long straight hair, or a san- guine complexion, etc. No, they are all black; all have woolly hair, none are scientific, refined, or religious. All people, of course, are influenced by the planets, but only in proportion to their mental development. But these poor Afri- cans, in their savage state, can not receive these finer influences to any great extent, because their minds are so much of the earth earthly, that they are not capable of receiving them. The differ- ent signs rising at their birth, and the position of the planets in the figure, would, no doubt, have much to do with their form, and by striking an average of the tribe and calling it the standard, we might tell considerable about their character as compared with the others of same tribe ; and we might predict certain events that .would happen in the course of their lives, but these would have to be within the confines of their customs and possibilities. If one had the planets well posited in the horoscope we might know that he would make himself felt in his tribe, and would be con- sidered a great man among them ; and he might be, comparatively, refined in his tastes. He would have a better hut, or a better war club, and exercise more mechanical skill, etc., than the rest, or be more devout in his superstititions. These facts, then, gives rise to an aphorism in astrology which is not commonly found in other books ; it is this : "MAN CAN RECEIVE THE INFLUENCE OF THE PLANETS ONLY IN PROPORTION TO HIS MENTAL DEVELOPMENT ; AND IF THE MIND OF THE NATIVE BE A BLANK, HE CAN RECEIVE ONLY A BLANK IN- FLUENCE FROM THE PLANETS." Francis Barrett, in his "Magus," remarked : "While the planets ordinarily rule men, the wise men rule the planets." "Barrett's Magus" is a work of magic, and is almost worthless to the practitioner in astrology. It contains an occasional gem in astrology, one of which is as stated above. Uranus and Neptune were not yet discovered in Mr. Barrett's time, and he was not aware that wise men did not conform tp 70 SCIENCE AND RELIGION his predictions that they were influenced by higher motives. And so we may say, in computing the horoscope of one of these native Africans, or persons in whom the Perfective, Reflective, and Moral groups of organs are very small, we need hardly in- clude the planets Saturn, Uranus, and Neptune; or, at least, we should count their influence as being very weak, no matter how well they may be posted in the horoscope. MAN NOT A FREE AGENT. It is a curious fact that man is born at that particular time of day when some particular sign is rising, and the planets in the houses that shape his destiny. Man is not a free agent; he was born for a purpose, and that purpose he must fulfill. He has liberties, no doubt, to a limited degree, but it is so arranged that his judgment or circumstances will naturally lead him to fulfill his mission. Yet some will say "I am a free agent I can do as I please ; I can go to town to-day, or I can stay at home ; and who shall say that I was ordained to do thus and so just because I do it?" Broadly speaking this is all very well. Man is not likely to do contrary to his interests, just for the sake of being contrary, when he knows that no one will be the loser by it except himself. God always meets us half way and gives us the desire, and even makes it to our interests to do our duty. We have certain laws to abide by, and any infringement of these laws is always accompanied with bad results. For instance, an infringement of the sanitary laws brings about disease ; infringements of the social laws produce discord in the family circle ; infringements of the moral laws make one wicked ; infringements of the finan- cial laws brings about poverty; while infringement of any of these laws makes one miserable. Is it likely, then, that man will wilfully disobey these laws when he knows it will work disastrously to his interests? There are many, however, who do not live consistently with these laws, and are obliged to pay the penalty, and even then they are obliged to fulfill their mission after all. SCIENCE AND RELIGION 71 We may say, then, that the man need not go to town to-day if he chooses to stay at home, but he must deprive himself of the benefits that he supposes would accrue from his going; and he- need not write the book either, but in not doing so he deprives himself of the benefits, the honor, the hard cash, the gratified am- bition, etc., which might have been derived from it. Then, after all, when this life is ended, which is the better man for the life to come: he who has lived in conformity with Na- ture's laws, or he who has disobeyed all these and arrives at his journey's end disappointed, discouraged, and not infrequently, a wreck ? Many people object to the idea that our life is "run on wheels," but with the facts we have before us we must admit that it is con- fined to more narrow limits than most people would suppose from viewing the case superficially. For if we believe the words of the prophets we must admit that they foretold events that hap- pened from 500 to 800 years after their prophecies were made They described the crucifixion of Christ in its most minute detail, and even told how the people would divide his clothing. Now it must be remembered that these were to be done by people who were yet unborn, and over twenty generations after the prophecies were made. Then, if man is a free agent, and is allowed to go about at random, and has no fixed plan or place in this grand machinery of Nature, how would it be possible for these prophets to foretell what a few people in some future generation would do ? Paul even went further than this and said that he was ordained to be an apostle from the foundation of the world. If these state- ments are true, we may say, figuratively, that our lives do run on wheels ; and, since these run within such narrow limits, and with the utmost precision, we may further add that they run on cog wheels. Another reason for believing in the truths of astrology, though this belief can be arrived at only through the process of reason- ing or by comparison, is the fact that if we look upon the multi- tude of people that throng our busy streets we see that there are no two who are formed alike. And if it be true that we are 72 SCIENCE AND RELIGION governed by the laws of the Universe, there have been no two alike since the creation. For be it remembered that these planets are moving all the time. And besides this, the rotation of the Earth on its axis presents a different degree of the zodiac on the horizon in every four minutes of time. And when the Earth on the succeeding day arrives at the same relative position as re- gards the zodiac, it has proceeded onward in its orbit a space of one degree. The Moon, in the meantime, has traveled over thir- teen degrees, Venus two degrees, Mercury four, and Mars half a degree. And these movements on the part of the planets and the Earth present eternally a difference in our horoscopes. The Solar System is never twice in the same position. It was in a perfect balance once at the birth of Christ ; and, so far as we know, it will never be again. Therefore we have had only one Christ. We have also had only one George Washington, one Columbus, one Napoleon, one Julius Caesar, and so on with all the rest throughout the whole creation. I will end this argument for astrology for the present, and, like Silas Wegg, drop into poetry. The following verses were written by Dr. W. F. Grubb, of Iowa, who gave me my first les- sons in astrology. I do not know where he got them, but they are worth reproducing here. ASTROLOGY. "Lo ! here's the cure for every ill to which our flesh is heir ; 'Tis found in astrologic skill as well as faith and prayer. By astral science we may know and 'gainst all ills provide, There is a balm for every woe when wisdom is applied. "Ignorance is our enemy and makes us oft' repent ; But wisdom is the remedy for every accident. Could we but know these astral signs which show us what is true, Our ruling planets thus define the course we should pursue. SCIENCE AND RELIGION 73 "By knowing this we may prevent misfortune in our way. With astral science may invent to drive our griefs away. A remedy we may secure, in sickness find a friend, Which otherwise we must endure, and suffer to the end. "Astrology is not a fate, but is the antidote For all the ills of modern date, as saints and sages wrote. And in their day spake and believe that evil was mundane, To find a cure and be relieved astrology made plain. "Man governed by the solar laws in pleasure or in pain, In ruling signs we find the cause of either loss or gain. If we only will give heed and learn each lesson well, Then wisdom in the time of need the remedy will tell. "By astral science we detect calamities afar, And tell us what we may expect and may in time prepare. It tells us when malific stars will threaten us with foes, When nations will engage in wars and why these things are so. "It tells us when benefics will inaugurate a peace, When plenteous crops for those who till and all our stores in- crease. It gives us the malific days and days of good devoid, To be forewarned is Wisdom's ways, and evils thus avoid. "It tells us how we all may find by knowing time of birth, The ruling planets for the kind of life we live on earth. The solar system shapes our lives, of which we are a part, It gives our joy and makes our strife and rules us brain and heart. bodies are allied to earth, and by the earth are fed, Our souls destined to higher worth, by higher hopes are led. The planets shape our destiny, and make us what we are, They rule our hopes with potency, our gladness and despair. 74 SCIENCE AND RELIGION "God's providence does not ignore, but is here amplified; God over all forever more, in whom all things abide. God's providence is everywhere, although we suffer pain, This astral science does declare and shows the cause plain. "Thus good and evil harmonize ; for all things there is cause, We are happy as we grow more wise to know these higher laws. God's suns, God's moons, God's worlds afar, where'er the eye can scan, God owns the near and distant star, God's banner unfurled to man." CHAPTER II. GENERAL PRINCIPLES OF ASTROLOGY. Avoiding all signs and symbols commonly used by astrologers which would only bother the printer and not be understood by the average reader, we will now give an outline of the general principles of astrology. There is so much in astrology, however, that is vague and uncertain, that I have thought it best not to reproduce all that has been written on the subject by other au- thors, as much of the literature on astrology is very misleading and foolish. Therefore I will only reproduce here what is fairly well known to be true, and those who wish to pursue the subject further are kindly referred to other books. The planets are ten in number, and are thus named: Neptune, Uranus, Saturn, Jupiter, Mars, Earth, Moon, Venus, Mercury and the Sun. The Earth has never been considered as a planet by the astrol- ogers until recent times, and most of them do not include Neptune. The Earth was supposed to be the center of the universe, and its influence was not considered ; while the Sun was supposed to re- SCIENCE AND RELIGION volve round the Earth and appear in every sign of the Zodiac in the course of the year, and the Sun was considered as a planet. Most of the astrologers of the present day place the Earth in the center of their horoscopes, while the Sun and planets occupy the Zodiac with respect to their direction from the Earth. It will be well at present for us to view things as they really are instead of as they appear to be. THE ZODIAC. The whole Zodiac contains 360 degrees, or twelve signs of 30 degrees each. The signs run in order thus, and remain always so : Northern Signs. Southern Signs. Aries. Libra. Taurus. Scorpio. Gemini. Sagittarius. Cancer. Capricorn. Leo. Aquarius. Virgo. Pisces. Each sign contains 30 degrees, which, multiplied by the twelve signs, gives 360 degrees, being the total number of degrees con- tained in the Zodiac. The reason the ancients divided the Zodiac into 360 degrees appears thus : that the solar system has 365 days, and the lunar year 355, the mean of which is 360, the num- ber of degrees-in the Zodiac. THE ASPECTS OF THE PLANETS. The planetary aspects has referrence to the number of degrees the planets may be apart in the Zodiac. They are as follows : Semisextile 30 degrees Semisquare 45 Sextile .60 " Quintile 72 Square 90 " Trine . , .120 76 SCIENCE AND RELIGION Sesquiquadrate ... 135 Biquintile 144 " Opposition 180 ". Conjunction oo " and the Parallel, or an equal distance in declination, either north or south of the equator. NATURE OF THE ASPECTS. The conjunctions of Jupiter with Uranus, Saturn, Sun, Venus, Mercury or the Moon; and the Conjunctions of Venus with Mercury and the Moon, are considered to have a good effect; but all the other conjunctions are considered evil. The Semisextile, Sextile, Quintile, Trine and Biquintile have a good effect; while the Semisquare, Square, Sesquiquadrate and Opposition are considered always evil. The Parallel is like the Conjunction both in effect and nature. The relative powers of potencies of the aspects is approxi- mately as follows : The most powerful is the Opposition, next to this the -Con- junction, then the Parallel, Trine, Square, Sextile, Sesquiquad- rate, Semisquare, Semisextile, Quintile, and the weakest aspect is the Biquintile. Aspects formed in the cardinal signs are the strongest ; next to these in the fixed signs ; and lastly, and least in power, are those formed in the common signs. For instance, a square from a cardinal sign would equal in power a Conjunction or Opposi- tion in the common signs, and no aspect whatever can counteract Dr equal in power an opposition from cardinal signs. It will be noticed that Jupiter in conjunction with any of the planets, except Mars, has a good effect. It will be seen later on that Jupiter has to do with the aspiring group of organs, and they give dignity, honor and pride ; and it is evident that if we combine this with any of the elements of the mind to which these planets refer it will be of good effect; but when we com- bine it with Mars, and Mars having to do with the Executive SCIENCE AND RELIGION 77 or Selfish group of organs, it makes the native too hard headed, cruel and invincible. I do not maintain, however, that all that is said concerning the nature of the aspects is true, I have written them down as stated in the books. We shall see later on that there is much truth in them. I must deny, however, that any of the aspects are necessarily evil. NATURE AND QUALITY OF THE SIGNS OF THE ZODIAC. The signs are classified and divided as follows : Masculine signs. Aries, Gemini, Leo, Libra, Sagittarius and Aquarius. Feminine signs. Taurus, Cancer, Virgo, Scorpio, Capricorn and Pisces. Fiery signs. Aries, Leo and Sagittarius. Earthly signs. Taurus, Virgo and Capricorn. Airy signs. Gemini, Libra and Aquarius. Watery signs. Cancer, Scorpio and Pisces. Signs of short ascension. Capricorn, Aquarius, Pisces, Aries, Taurus and Gemini. Signs of long ascension. Cancer, Leo, Virgo, Libra, Scorpio and Sagittarius. Moveable and cardinal signs. Aries, Cancer, Libra and Capri- corn. Fixed signs. Taurus, Leo, Scorpio and Aquarius. Common signs. Gemini, Virgo, Sagittarius and Pisces. Equinoxial signs. Aries and Libra. Tropical signs. Cancer and Capricorn. There are others, but they are unnecessary to be mentioned here. The ancients supposed there were only four elements, viz. : Fire, Water, Earth and Air; but the chemists of to-day have proven that these supposed elements are really chemical com- pounds, or are the result of chemical action. The fact remains, however, that there is considerable virtue in this ancient belief heat, moisture, air and substance. If we exclude heat, moisture 78 SCIENCE AND RELIGION or air from a substance, it cannot decompose or spoil. For in- stance, we may freeze a substance and it will not decompose so long as it remains frozen ; or if it be sealed up hermetically to exclude the air, it will keep indefinitely; or if we exclude the moisture as in drying, it will keep so long as it remains perfectly dry. But as regards the signs bearing these names, it is found that persons born under fiery signs have a mental activity that is not common to those born under the other signs; while those born under the other signs have attributes peculiar to themselves. It is a subject for investigation, as it is likely that the astrologers have carried the subject too far. THE ORBS OF THE PLANETS. These refer to the number of degrees in which one planet operates upon another. The orb of Uranus is said to be 8 de- grees; Saturn 8, Jupiter 10, Mars 8, Sun 17, Venus 8, Mercury 8, Moon 12 and Neptune?. They are usually determined thus If two planets are approaching a conjunction, or aspect, add the orb of the two planets together, and divide by two ; and when the planets get within that number of degrees, they begin to in- fluence the native jointly. For example, suppose the Moon is approaching the conjunction of Mars, you add their two orbs together, which is 20, and divide by two, which is 10; therefore, when the Moon gets within 10 degrees of Mars, the effect of conjunction begins, and lasts until the two planets are more than 10 degrees apart. It is the same with the other planets. Observe, too, that a conjunction is more powerful when the planets are separating, than when approaching. A planet may be in aspect with the cusp of any house. Cusp means the first point or degree of that house. In the horoscope of Christ Saturn is three degrees from the cusp of the tenth house, yet it is within its orb of it, and is said to be on the cusp of that house. It also forms a square with the first and seventh, a trine with the second and sixth, and an opposition with the fourth. SCIENCE AND RELIGION. THE HOUSES OF THE HEAVENS. The ancients divided the heavens into twelve equal parts, which they called houses or mansions of the heavens. The position or the houses is shown in the horoscopes later on in this work, and as every one of these houses must be considered in the horoscopes of Christ and of Adam, there is no need to repeat them here. It will be necessary to explain something of what the houses mean which will answer for the present. The first house begins at the eastern horizon, and extends 30 degrees below it; the second house begins 30 degrees below the eastern horizon, and extends to 60 degrees below it; and the third house extends from 60 to 90 degrees below the eastern horizon, which is directly under the Earth. The other houses continue in same order, so that the sixth house extends from the western horizon to 30 de- grees below it; the tenth house is on the zenith, extending 30 degrees east of it, and the twelfth house is on the eastern horizon, and extends 30 degrees above it. These houses always remain in the same position as regards the Earth, and, therefore, the Sun, Moon and planets all pass through these twelve houses every time the Earth rotates on its axis, which is in every twenty-four hours, or nearly so. Now, when a child is born, the position of the planets at that time indicates the houses they are in, and this constitutes the horoscope for that time, and for that child. The strongest of the houses are said to be the first and tenth; next the eleventh and seventh ; then the second, third and ninth ; then the fourth and twelfth ; and, lastly the fifth, sixth, and eighth. Thus, a planet in the first or tenth is very strong, and influences the native all through life. Then again, a planet in the fifth, sixth, or eighth, is weaker in power, yet may have strong signifi- cations. The first, fourth, seventh and tenth are called angular houses, and represent the four cardinal points of the compass; thus the first is east, seventh west, fourth north, or under the Earth, and the tenth south, or on the zenith. The second, fifth, eighth and eleventh, are termed succedent houses; and the third, sixth, ninth and twelfth are called cadent houses. 80 SCIENCE AND RELIGION DESCRIPTION OF PERSONS PRODUCED BY THE SIGNS OF THE ZODIAC ASCENDING AT BIRTH. Aries. "Middle stature ; rather lean ; long face and neck ; strong limbs; hazel eyes; coarse hair; dark, swarthy or ruddy complexion ; sandy whiskers, and quick insight." Disposition "Angry violent temper and sometimes quarrelsome; ambitious, aspiring; quick, active, intrepid and determined." "Reuben, thou art my first born, my might and the beginning of my strength, the excellency of dignity, and the excellency of power; unstable as water, thou shalt not excel." (Genesis 49: 3, 4.) Taurus. "Short, thick-set person; full face and eyes; short, thick neck; large nose and mouth; swarthy, ill complexioned ; broad, strong shoulders; dark hair and eyes the hair some- times curling. In a female nativity it produces a more comely person ; plump, fleshy ; dark, curling hair, black eyes and a toler- ably good complexion." Dispositon "Conceited, bigoted, angry and violent; ill natured and unfeeling; gluttonous, great eaters and lovers of their own ease and comfort; fond of drink, etc." Jacob, in blessing the twelve tribes of Israel, said of this one: "Simeon and Levi are brethren ; instruments of cruelty are in their habitations. O my soul, come thou not into their secret; unto their assembly, for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce ; and their wrath, for it was cruel. I will divide then in Jacob, and scatter them in Israel." (Genesis 49; 5, 6.) From what is said above, it would be inferred that there are no good Taurus people, but this is an error, to a great degree. Planetary conditions have much to do in forming the character, but Taurus people generally have a great deal of force of char- acter. I have written it down, however, just as I find it in the books. But let us observe now, once for all, that there is no position of the heavens that necessarily make one bad. For when God made the world and all Its works therein, He blessed it, and called it all very good. But in these days we find people who are really bad, and the astrologers have been judging them as they find them. SCIENCE AND RELIGION 81 Gemini. "Tall, straight body ; long arms and hands ; dark sanguine complexion; dark brown hair; hazel eyes; quick sight ^ active look; walk, smart and quick." Disposition "Scientific, judicious, fond of reading; ambitious. of fame; moderate and tem- perate in eating and drinking; generally, respected and good members of society." Most of the astrologers call the airy signs Gemini, Libra and Aquarius scientific signs. Cancer. "Moderate stature; face round; pale, whitish com- plexion; small features and brown hair; constitution not strong; eyes gray or very light blue." Disposition "Timid, inactive, dull, void of energy, careless, harmless, inoffensive and feeling." "Judah, thou art he whom thy brethren shall praise ; thy hand shall be on the neck of thine enemies ; thy father's children shall bow down before thee. Judah is a lion's whelp; from the prey, my son, thou art gone up ; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a law giver from between his feet, un- til Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of the grapes. His eyes shall be red with wine, and his teeth white with milk." The constellation of Leo (Leo the Lion) did occupy the sign of Cancer at the time of the birth of the twelve tribes of Israel and Christ is called the Lion of the tribe of Judah, as well as the Lamb of God. But at the time of Christ, owing to the preces- sion of the equinoxes, the constellation of Cancer occupied the sign of Cancer. Leo. "A large, full stature; big bones; full, broad shoulders, well set ; gray eyes ; quick sight ; light hair and eyebrows ; head large ; complexion sanguine or ruddy." Disposition "Bold, firm and generous ; ambitious and aspiring ; free and courteous ; quick in anger, but soon over it; fond of sports and recreation and bodily exercise ; active, intrepid and very determined." "Zebulun shall dwell at the haven at the sea, and he shall be for an haven of ships, and his border shall be unto Zidon." 82 SCIENCE AND RELIGION Virgo. "A slender body, somewhat above the middle height; a ruddy, dark complexion ; face, round ; dark hair and eyes ; well formed, but not handsome." Disposition "Ingenious; fond of learning and curiosities; ambitious; quick and active; given to the study of languages; of good utterance and graceful elocu- tion." "Issachar is a strong ass crouching down between two burdens ; and he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became aservant unto tribute." Libra. "A tall, straight body ; rather slender ; hair, brown and smooth; sometimes jet black; face, round; features well made; fine, clear complexion; dark eyes; if a female, good looking." Disposition "Ambitious, talkative ; fond of the other sex, and the temper tolerably even." "Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." Scorpio. "Middle stature ; thick, well-set body, strong and robust ; face, large and broad ; dark, palish complexion ; hair, dark brown, curling and plentiful ; short, thick neck ; ill made feet; sometimes bow-legged." Disposition "Reserved, ambi- tious and violent ; furious and bloodthirsty when provoked ; de- ceitful and conceited ; active, intrepid and dauntless ; void of feeling, and brutish." "Gad, a troop shall overcome him; but he shall overcome at the last." Sagittarius. "Well formed, handsome person, rather tall ; high forehead ; long nose ; clear, hazel eyes ; ruddy complexion ; free and open countenance ; hair, chestnut or light brown ; face rather long." Disposition "Bold, active and generous; free and good hearted; fond of sports and recreation; ambitious of honor and doing good; laudable in actions and generally to be depended upon." "Out of Asher his bread shall be fat, and he shall yield royal dainties." Capricorn. "A short, slender person, not well formed; long, thin face; thin beard; chin, long; black, or dark coarse hair; narrow chest; long, small neck; weak knees, and a bad gait SCIENCE AND RELIGION 83 generally." Disposition "Sharp, subtile and capricious ; covet- ous, envious, jealous, crafty, selfish and unstable." "Naphtali is- a hind let loose ; he giveth goodly words." Aquarius. "Middle stature; stout, well-set and strong; long visage ; sanguine complexion ; fair flaxen hair ; dark eyes and gen- erally very handsome, especially if a female." Disposition "Stable, good, kind-hearted ; scientific ; fond of learning and recreation; gentle, and temper even." "Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall; the archers have sorely grieved him, and shot at him and hated him ; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob (from thence is the shepard, the stone of Israel). Even by the God of thy father, who shall help thee, and by the Al- mighty who shal bless the mwith blessings of heaven above, bless- ings the deep that lieth under, and blessings of the breasts and of the womb. The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bounds of the ever- lasting hills; they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren." (Genesis 49: 22-26.). Pisces. Short, thick stature; fleshy, pale face; eyes sleepy and dull ; hair, light brown ; arms and legs, short ; ill-made, large feet; constitution, sickly and weak." Disposition "Dull, indo- lent and lazy, caring for nothing, loving their own ease and slothful." "Benjamin shall raven as a wolf; in the morning he shall devour the prey, and at night he shall divide the spoil." NOTE. "The foregoing descriptions are only to be taken when there are no planets in or near the ascendant." And we may add. that they are not always to be taken then. The position of the planets in the figure or horoscope has much to do with the form, complexion and disposition of the native, whether there be any planets in or near the ascendant or not. Jupiter gives dark, and Venus fair, complexions ; Mars, ruddy or sanguine ; Mercury, light and clear ; Uranus, light, but not clear. Or, if we divide the head into two parts, by drawing a 84 SCIENCE AND RELIGION line from the organ of Destructiveness vertically to the organ of Veneration, then the organs back of this line, and the planets which pertain to them, give a dark complexion ; while the organs forward of this line, and the planets which pertain to them, give a light complexion. And again, those organs which lie at the base of the brain, and the planets which pertain to them, give a ruddy cr sanguine complexion ; while, if these are small, and the organs of the top-head predominate, and the planets which pertain to them are strong in the horoscope, then the person inclines to paleness. These signs, however, have very much to do with the form and nature of the person, and they should always be taken into consideration in judging a nativity. I do not maintain that the descriptions as given above are correct, as I am not a practi- tioner in astrology, but would ask every one to investigate for, himself. I have written the description down just as I find it in the books. Many useful subjects might be added to this work on astrology, as we have not yet considered a tenth part of the subjects. But as it is not my desire to write a practical work on astrology, per- haps what has been written will give the reader a fair insight into the subject, enough so, at any rate, to answer my present purposes. Those who wish to pursue the subject further are kindly referred to other works on the subject. I would especially recommend "Heliocentric Astrology," by Frederick R. White. Experience is the backbone of knowledge, and a handful of this is. worth a carload of reading. Therefore, set to work, and with the aid of an Ephemeris for the year in which you were born, draw out your own horoscope, and you will speedily find satisfaction. It is a bad thing to always follow the opinions of others, for in such a case the mind is never settled. Persevere with the study, and what you do not discover one day, you may the next ; for nothing of any worth was ever acquired without labor or study. That you will succeed in this is my earnest desire. SCIENCE AND RELIGION 85 PART FOURTH. INTRODUCTORY REMARKS. The subjects we have been considering are popular, well known, and most of them are established; but most of the subjects we are abouf to consider, are not popular, are not well known, and they are not established. Astrology, of course, contains many vagaries, and the reader is invited to sift them as he will ; but since the terms used in astrology have been in use for centuries, we may say that they are popular, except that part of the science which has been added in recent years. The remaining parts of the work are not popular ; they are only the evidences of a few men at most, while a great part of it is entirely original: and these evidences may not be considered as being sufficient to establish a verdict. But the truth is truth, however, wherever we find it, no matter whether it be uttered by one man or a thousand ; and I will endeavor to bring out something new that is worth considering. The greater part of the work we have been considering is copied from other books. I do not claim that there is anything new about it; and all I have written that is new is contained in the following chapters, and these subjects, I believe, are worthy of your earnest consideration. SCIENCE AND RELIGION MORAL "SATURN- 'PERFECT^* GROUP- THE GROUPS OF ORGANS SHOWING THE PLANETS TO WHICH THEY ARE ALLIED. SCIENCE AND RELIGION 87 CHAPTER I. HARMONY BETWEEN PHRENOLOGY AND ASTROLOGY, OR THE INFLU- ENCE OF THE PLANETS ON THE HUMAN MIND. "There is one glory of the Sun, and another glory of the Moon, and another glory of the stars; and one star differeth from an- other star in glory." PAUL. The accompanying diagram shows the groups of organs a^ they appear in the brain, and also the planets to which each of these groups of organs is allied. The Moon is allied to the Cerebellum ; Venus to the remainder of the Social group situated in the Cerebrum; Mars and the Earth has to do with the Executive or Selfish group; Jupiter the Aspiring group ; Saturn the Perfective group ; Mercury the Perceptive and Literary group ; Uranus is allied to the Reflective group, and Neptune to the Moral group. We must consider these planets in a different order from henceforth, for reasons which will appear as we proceed. They are mentioned above in the order of the numbering of the organs in the several groups by the phrenologists, and have no refer- ence to the order of their influence as regards the planets. The planets affect us in the order of their distance from the Earth ; and since the Moon is the nearest, it has the first effect. The function of the cerebellum, or the organ of Amativeness, as we have seen in the study of phrenology, is generation. And since anything must be generated before it has an existence, and further, if the Moon is allied to this organ, we cannot well deny the fact that it has the first effect. The cerebellum has other functions aside from that of genera- tion, as we have seen in part second ; and we will have occa- 88 SCIENCE AND RELIGION sion to examine more minutely the nature of its functions- later on. This organ is classed in the social group by the phrenolo- gists, and properly so too. It is a social organ. It is separate, however, from the remainder of the social organs lying in the cerebrum, by a membrane, the tentorium, and it has a widely different function from the other organs in the social group. In treating of it with respect to planetary influence we must call it a separate organ. Venus is the next planet in the order of distance from the Earth, and has the next effect, Venus has always been called the "god of love/' and if we say that it is allied to the social group of organs which are located in the lower back-head, and in the cerebrum, perhaps it will not create any controversy. It has to do then, with the organs of Parental Love, Conjugal Love, Friendship, Inhabitiveness, and Continuity. Mercury is the next planet to be considered, and we will say that it is allied to the Perceptive group of organs. This group is composed of two classes of organs, Perceptive and Literary, and it may be, as stated in astronomy, that there is possibly another planet near the Sun called the Planet of Romance or Vulcan, to which the strictly Perceptive organs are allied, while the Literary organs belong to Mercury. These organs are so blended together, however, that they cannot be diagramed separately, and since we know nothing definitely of the planet Vulcan, we give them all to Mercury, and believe we are right in it, too. Mercury is allied, then, to the organs of Locality, Eventuality, Time, Tune and Language ; and if we include the Perceptives, Individuality, Form, Size, Weight, Color, Order, and Calculation. Mars comes next in the order of distance from the Earth, and it is next to have effect. It is allied to our Executive or Selfish group of organs. I am aware that most men argue that "Self preservation is the first law of Nature;" but the only evidence they produce to substantiate their argument is the fact that when a child is born, the first thing it does is to take nourishment, and look out for number one. Admitting that this is true, I will ask, SCIENCE AND RELIGION 8d how many of Nature's laws have already had their effect before the child was born? Let us go back and look at this. We have seen already that anything must be generated before it has an existence, and this rule applies to children, as it does to anything else. We will not call this a law, because it embodies something more than a law, or perhaps all of them. The social group, we said, has the first effect. This social law gives affinity, heat, expansion, growth, etc., depending to the objects to which it is applied. This is the first law of Nature, and its "action may be partly understood by observing the func- tion of the organs in this group. Now this law of affinity would not cause a child to be born, but, on the contrary, causes it to take root in the placenta and grow. When the child becomes thoroughly established in the placenta, then the social law be- comes of secondary importance, and the child or embryo be- gins to reach out after knowledge, etc. Then the second law which relates to the Perceptive group of organs begins to have an effect ; and these give, among other things, contraction, form, neucleus, etc., and above all, knowledge. It is mainly by this law, no doubt, that the nervous system is formed; all the other laws have an effect, of course, but are of secondary import- ance. What is meant is that the child lives in the organs under discussion. Many people may not believe that an unborn babe knows any- thing, but there are many instances on record to prove the contrary. Since there is only one book the Bible that is ac- cessable to all people to which I can refer, read Luke i: 41-44; and many similar instances could be given. A child knows how to take nourishment as soon as it is born, and manifests in many ways that it has knowledge to a limited extent. If we go to the lower animals for evidence, we can say that they are able to walk about unaided, and manifest considerable intel- ligence as soon as they are born. Yet this second law of Nature does not have a tendency to cause the child or anything else to be born. 90 SCIENCE AND RELIGION But when we come to the third law which relates to the Executive or Selfish group of organs, it gives, among other things, divisibility, circulation, etc., and above all, a conscious- ness of self; a separate existence. With the selfish group of organs, their functions begin and end with self; and this law does cause a child to be born; that is, divisibility divided or separated from the mother. The child really lives in this group of organs now, and we may add that he had no use for them before. Self-preservation, then, is the third law of Nature, and not the first. Then as we leave Mother Earth in our outward journey from the Sun, toward the grand Macrocosm, so does a child leave his mother, or is born, and begins the battle of life. He needs Ali- mentiveness and Bibativeness to prompt him to take nourish- ment ; Acquisitiveness to prompt him to provide for his needs ; Secretiveness to enable him to assimilate and to give policy and self-control ; Vitativeness to give him the love of life ; Com- bativeness and Destructiveness to fight his battles, overcome ob- stacles, and stave off disease, and Cautiousness to provide against danger. The first four of these organs may properly be said to be allied to the Earth, the next three to Mars, while Cautious- ness is allied to the Asteroids, of which more anon. Jupiter is the next planet we encounter in our outward jour- ney from the Earth or Sun, and is allied to the Aspiring group of organs. There is a direct relation between the nature of the planets and the nature of the organs to which they are allied; for while Jupiter is the largest of the planets, and that by very much, the aspiring organs give their possessor a big feeling. In- deed, there are some people in whom Self-Esteem, Firmness, and Approbativeness are so very large that they seem to feel as big as Jupiter himself. These organs give dignity, honor, pride, stability of character, patience, and endurance. While Jupiter is the largest of the planets, Saturn is by far the most beautiful. And in addition to this, it is most gorgeously attended with a beautiful ring system which shine out in their golden light and purple hues and illuminate the whole scene SCIENCE AND RELIGION 91 in the most sublime and wonderful manner. (See Saturn in astronomy). We find that this planet is allied to those facul- ties which appreciate such scenes. Saturn is allied to the Per- fective group of organs; and they give, Constructiveness, the ability to build or construct anything; Sublimity, which admires the grand and wonderful, of which Saturn itself is the master- piece ; Ideality, which loves beauty in nature and art ; Wit or Mirthfulness, which sees the consistency or the incongruity of things, and enables one to think of everything at the right time ; and Imitation, which enables one to imitate, mimic or copy. Uranus is the next planet after Saturn, and allied to the Reflective group of organs. These organs are scientific in theit nature and give : Comparison, which analyzes, classifies, and compares ; Causality, which traces the relation between cause and effect; Human Nature, which furnishes us with an intuitive knowledge of character, intuition, sagacity, etc., and Suavity, which adapts one's self to the circumstances. Neptune is the last and most distant of the known planets, and is allied to the Moral group of organs. These organs are religious in their nature and give : Conscientiousness, or the love of justice and truth ; Hope, to give enterprise and anticipation ; Spirituality, gives faith in the unseen, or inspiration; Venera- tion, gives love of God, respect for sacred things, humility, and devotion, and Benevolence, gives kindness, sympathy, and phil- anthrophy. Since Neptune is so far removed from the Earth its influence is more difficult to receive. It is the still small voice that keeps lead- ing us onward and upward in the path of truth and righteous- ness. People in whom the basilar elements of the mind are large and predominating are so mixed up in the bustle and confusion of everyday life, that they hardly receive the influence of Nep- tune at all. His influence is cut off, as it were, by the activity and influence of the planets which are nearer to us. For, as has been explained, the nearer the Sun we get the more active the planets are, and those persons who are influenced by them are correspondingly more active. But as we recede from the 92 SCIENCE AND RELIGION Sun, the planets become slower in motion. Thus, while Mercury makes a revolution in about 88 days, Neptune, on the other hand, requires about 165 years. And those persons who are influenced by these slower planets are proportionately slower in thought and motion. Take the philosopher or scientist, for instance, who employs the reasoning organs, and who draws his influences from Uranus. He is slow to think, and slow to act; and if his train of thoughts are broken off, it takes him considerable time to get them re-established. Now let us put this philosopher or scientist up in contrast with those people who are influenced by the more active planets, as Mercury, for instance. This planet gives the Perceptives large, and such a one has no time to think, but only to look and act. The bustle and confusion of the street does not bother him at all. He decides a question in a moment, and acts on the impulse. But how long does it take a philosopher to decide a question? The latter must bring up all the pros and cons, and consider them well. He ponders on his subjects for hours at a time, and his decision is never a hasty one. If the philosopher, who draws his influences from Uranus, is slow to think, then how much more slow is he who employs the spiritual organs, and draws his influences from Neptune, which is twice as far removed? If one wishes to receive inspiration he must be very quiet and for a long time. When St. John received the Revelations he was put off on the Island of Pat- mos where he would be undisturbed. He was put there by his enemies as a punishment, of course, but they could not have done him a greater favor. For, in this place, he could let his spirits soar, and without being molested. It takes time to receive inspiration, and there have been a few men who have fasted forty days before they were able to reap their reward. We have not considered the Sun as a planet in the above de- scription, and indeed it is not a planet. Yet the Sun has a great effect in the general economy of the human system. For, as the Sun is the giver of life in the solar system, so is the heart the giver of life in the human body. The Sun gives out heat, light and elec- SCIENCE AND RELIGION 93 tricity, and "gives life and nourishment to all the planets ; and, on the other hand, the heart sends out through the blood, heat and nourishment to every tissue in the human body. The comparison is not an exact one, and it is impossible to get a complete compari- son. The solar system is not in the form of a human body, nor is it the representative of one. The Sun acts through different means from the heart, yet the comparison is as complete as can be given. And we may say that their functions are similar, though acting through different means. Let us say, then that the sun is allied to the heart. I will endeavor to prove this later on. "Our bodies are allied to earth, and by the earth are fed" ; and it is likely that the Earth has its representative organs in the brain as well as do the other planets. It will be seen that the Execu- tive or Selfish group of organs consists of two classes. Alimen- tiveness, Bibativeness and Acquisitiveness are altogether different in their nature to Combativeness and Destructiveness, or the fighting organs of Mars. It is likely that these organs, which prompt us to take nourishment and look out for the wants of the body, are allied to the Earth. But when we come to consider the laws of Nature we find there are only seven, and these bear a direct relation to the seven groups of organs in the brain. Now I would like to suggest an idea here, and one perhaps that will help us to solve the riddle concerning planetary influ- ences. Let us suppose that the Solar System is divided into seven zones, extending outward from the Sun, and comprising, as it were, a kind of ring system. Mercury (and Vulcan also, if this planet really exists) occupies the first zone and revolves in it; Venus occupies the second ; the Earth and Mars the third ; Jupi- ter the fourth, Saturn the fifth, Uranus the sixth, and . Neptune the seventh. Now these planets all possess different properties of matter, and are arranged mainly in proportion to their density, the heavier substance being nearest the Sun, while the lighter or less dense planets lie farthest away from the Sun. Thus, consid- ering the Earth as unity, the destiny of Mercury is 1.24, while Neptune is 0.17. 04 SCIENCE AND RELIGION Now, there is a direct relation between mind and matter. We have seen that the higher branches of thought have their origin in the higher organs of the brain, and they are allied to the higher planets or those farthest from the Sun; while the lower branches of thought, as of fact and things, domestic affairs, money matters, etc., have their origin in the base of the brain, and are allied to the planets nearest the Sun and Earth. And in regard to density, we may say, figuratively, that "solid facts" have considerable weight and density, and belong to Mercury, the nearest planet to the Sun, and said facts relate to the basilar organs of the brain; while philosophies and theories are very light and misty, and belong to the imaginations and to the higher planets in the system. This idea suggests the fact that the mind is constructed in a rising scale of intelligence (and this fact is well proven), and those who have the higher elements of the mind predominating naturally have an affinity for the higher planets or zones, and are governed chiefly by the superior planets; while those who have the basilar elements of the mind predominating are governed chiefly by the smaller planets near the Earth. Again we have seen that there is a direct relation between the nature of the planet and the organs to which they are allied ; thus, Saturn is the most beautiful and sublime of the planets, and the organs of Sublimity and Ideality are allied to Saturn. Bearing this fact in mind let us carry the analysis further. Between Mars and Jupiter is a zone of Asteroids, or small tele- scopic planets, which some scientists believe may have formerly been a planet that has been broken up, but it is my opinion, based on this analysis, that they never were all formed into one body. These planets, revolving in the same zone where there is danger of coming into collision with each other, suggests calamity or fear. And in the brain, between the Aspiring and Executive groups we find the organ of Cautiousness, which does not belong properly to either of these groups. Cautiousness, then, occupies the same relative position in the brain as the Asteroids do in the solar system, and we may well believe that they are allied to each other. For Cautiousness suggests fear and dread of calamity, and gives SCIENCE AND RELIGION 95 a repulsive feeling: and if these same attributes exist in this multitude of little worlds, it may account for their not uniting in a single body or planet ; that is, they repulse one another, and have no affinity. If this were true, it would be impossible for these small planets to ever collide with each other, even if a large number of them should come into close proximity in any part of their orbit. In the above description I have endeavored to show the re- lation of the mind to the Solar System, and to make it as plain as possible. We must leave this part of the subject for the present and take up another branch of the science that may serve to throw some additional light on the subject. CHAPTER II. THE HOROSCOPE OF JESUS CHRIST. Before we begin the study of the horoscope of Jesus Christ it may be well to explain that I am not a practitioner in astrology by any means. I do not make a business of writing nativities, or of delineating character, either by phrenology or astrology. My chief aim in studying these sciences is, and has been, to study the harmony existing between them, and unite or join them to- gether, in case I found it practicable. And, in doing so, I have a religious purpose, which purpose is to discover if religion, as we find it in the Bible, conforms strictly to Nature's laws ; and, if so, to trace out this relation and make it tangible, not only for my own benefit, but also for those who are apparently seek- ing God through Nature. But in taking this means of religio-scientific study I am aware that "The world by wisdm knows not God" that God is not dis- coverable by wisdom that He is known to us only through our religious or spiritual faculties; but if through this wisdom we 96 SCIENCE AND RELIGION are led to the very portals of faith, then it is only a step from the seen to the unseen, from darkness to light, from groveling in a world of uncertainties to a sure belief and recompense. Early in my study of science and religion the idea occurred to me that if it be true that Christ was perfect as He was claimed to be, and if it further be true that man is governed by the solar or planetary laws, then it would naturally follow that the solar system must have been in a perfect position at the birth of Christ. Of course, at that time,- I had no definite idea as to what would constitute a perfect position of the solar system. Indeed, I was not certain but that the planets were all in one continuous string and reaching outward in one direction from the sun, and pointing, as it were, toward some one particular degree of the Zodiac. I determined, however, to set to work and investigate the case and see if anything could be learned from it. As is indicated above, I did not begin with any preconceived ideas. I was in search of the truth and was prepared for any- thing. I did believe, of course, that the solar system was either in a perfect positon at that time, or else possibly that Christ was not perfect, or that astrology was a hoax, having no founda- tion in fact, and founded on superstition and ignorance. There- fore I determined to put the case to the crucial test of experience. To be able to compute the horoscope of Christ there was an obstacle to overcome on the very start; that is, to determine the date or time of his birth. We have two or more dates given us concerning the birth of Christ. One is that tradition or chron- ology handed down to us by the early Christian Church, and the other is given us by history. The latter indicates that Christ was born in the year 4, B. c. The people are divided on the question, and some of the leading men of to-day declare that they are uncertain as to the exact date of the birth of Christ. The Bible makers and chronologers, however, have given way to history, and have placed the date of the birth of Christ in the year 4, B. c. Webster says : "The most exact chronologers tell us that Christ was born in October, and not in December," and then adds: SCIENCE AND RELIGION 97 "That learned noise and dust of the chronologist is wholly to be avoided." Now the tradition handed down to us by the early Christian Church is this: "Christ was born at midnight between the 24th and the 25th days of December, or as we may say, December 25th, at o, oo, o'clock A. M., and this day has always been celebrated as Christmas, or the birthday of Jesus Christ. And when eight days were accomplished for the christening of the child, accord- ing to the Jewish custom, he was taken into the temple and christened, and presented to the Lord. Now this eighth day falls on the first day of January and is called New Year's day, and on this day was the beginning of our present era, or the Christian Era. If this tradition be true, then, Christ was born on December 25th, at o, oo, o'clock A. M., in the year I, B. c. I am satisfied now that this is the correct date as I shall endeavor to prove, from a scientific standpoint only. Believing from the start that the Christians would be more likely to give the correct date of the birth of Christ than would the historians who paid but little attention to him, I decided to try their date first; and then, if it proved to be unsatisfacory, to try the other date also. I FOUND THAT BY COMPUTING THE POSITION OF THE PLANETS AS NEARLY AS POSSIBLE FOR THE DATE GIVEN US BY THE ABOVE TRADITION THAT THE SOLAR SYSTEM WAS IN A PERFECT BALANCE AT THAT TIME. This being true, it naturally follows that -there is much har- mony existing between the science of the stars and the alleged perfection of Christ. And while the fact that Christ was perfect admits and approves that there is truth in the science of astrology, astrology, on the other hand, proves that Christ was perfect, provided he was born at this time. This piece of experience then, when combined with these sciences as are outlined in this work, have proven to me, at least three things: i. That the relative positon of the Solar System c$*^*te<^ ^ 0,00 SCIENCE AND RELIGION 99 at the time of birth has much to do with the nature and destiny of the individual; 2. That since the Solar System was in a perfect balance at the birth of Christ, Christ was, therefore, perfect ; and 3. That the date given us by the early Christian Church is the correct date; that is, the perfect man must have been born at the time when the Solar System was in a perfect balance. IT WOULD NATURALLY FOLLOW, THEN, THAT CHRIST WAS BORN AT THE ONLY TIME WHEN IT WAS POS- SIBLE FOR A PERFECT MAN TO BE BORN. These conclusions are only logical ones, as any one familiar with the principles of logic can readily understand, and I believe that a careful consideration of these questions will prove the consistency of these observations. Therefore we may, in good faith, retain our Christmas and make it a gala day in commemoration of the real birthday of our Lord and Saviour, Jesus Christ. The accompanying figures show approximately the relative position of the Solar System at the birth of Christ for the time given. It will be seen that the third degree of the sign of Cancer occupies the Zenith or Mid-Heaven, and is the cusp of the tenth house. The sign of Aries is setting in the west and occupies the seventh house. Libra is rising in the east and occupies the first house or ascendant, and Capricorn is below the earth and con- stitutes the fourth house. It will also be seen that the Sun occupies the centre of the .horoscope as it also occupies the centre of the Solar System. This is a new principle I learned while figuring on this horo- scope, for when I began these researches in 1883 I was not aware that other astrologers were also paying some attention to helio- centric astrology. In all the works I had read on the subject up to that time the astrologers always placed the Earth in the centre of their horoscopes and computed the longitude of the planets in geocentric longitude. This idea is based upon the an- cient supposition that the earth was the centre of the universe, which idea was exploded long ago. The position of all the planets 100 SCIENCE AND RELIGION in this figure, except the Moon, are shown in the Zodiac with re- spect to their direction from the Sun. The Moon is a tertiary body, and has the Earth for its centre of gravity, and its posi- tion is shown in the Zodiac with respect to its direction from the Earth, or in geocentric longitude; that is, the Moon is just setting in the west, at the first quarter, and is in Aries. It must not be supposed, however, that the Moon is in con- junction with Venus, for indeed it is not ; for Venus, if viewed from the Earth, since it never recedes more than 48 degrees from the Sun would appear in the middle of the sign of Aquarius, or something like 45 degrees from the Sun. But as regards the horoscope they, may be said to be in conjunction for the reason that they appear in the same part of the Zodiac when viewed from their different centres of gravity. Again, it must not be supposed that Mercury was rising at the birth of Christ, for indeed it w r as not. Mercury forms a right-angled triangle with the Sun and Earth, and appears in Libra, heliocentric longitude, but if viewed from the Earth, since Mercury never recedes more than 29 degrees from the Sun, it would appear in the third house and in the sign of Sagittarius. The difference between the old style horoscope and the one that is presented here has been partly explained, but it may be summed up thus : The old style would place the Earth in the centre and the Sun would appear in the third degree of Capri- corn, in the fourth house, instead of the Sun in the centre and the Earth in the third degree of Cancer, as it is in the figure. Mercury would appear in the middle of the third house instead of the first; Venus would appear in the middle of the fifth house in- stead of in the seventh ; Mars in the eighth house instead of in the ninth; Uranus would appear farther back towards the sign Aries, but not very much; Jupiter and Neptune would appear farther ahead in the signs they now occupy, while the position of Saturn and the Moon would not be changed. No attention has been paid, in this figure, to the latitude or declination of the planets. SCIENCE AND RELIGION 101 Before proceeding further it may be well for me to confess, as has been already suggested, that the position of the planets in this horoscope have not been computed with absolute certain- ty, but they are as nearly exact as I am able to compute them. The superior planets may be said to be correct, or within a de- gree or so. But the Moon, Mercury and Venus are so active in motion that a very slight mistake on my part would make con- siderable difference in their longitudes. Again, the planets travel faster in one part of their orbits than they do in another, and this makes their positions more difficult to calculate. The positions they now occupy in the figure, however, I am confi- dent, is not more than a very few degrees out of the way. For this reason I invite astronomers and mathematicians to com- pute this horoscope, for it is important that it be computed as nearly absolutely correct as possible. You ask why? Because herein lies a great fundamental truth, and one in which we all are deeply interested. For if it is established that the Solar System was in a perfect balance at the birth of Christ, then it establishes the fact that Christ was perfect. But if the Solar System was not perfectly belanced at that time then we may know wherein Christ was imperfect. IT IS A GREAT CENTRAL TRUTH, and we should strive to ferret it out and arrive at the absolute and certain truth. To me the perfection of Christ seems a simple mathematical prob- lem. To the superficial thinker it may seem that this kind of in- vestigation would, to a limited degree, be jeopardizing the Chris- tian doctrine ; but to those who think deeply, it will undoubtedly appear differently. Christ opposed anything that was false, and was a sincere advocate of the truth, and I have no doubt but that He courts investigation, and would prefer that He and His doctrine be placed in the scale and weighed, and sifted, and proven, that all may know beyond all reasonable doubt that He was the Christ. 102 SCIENCE AND RELIGION Barring'the fact-^hat- the inferior planets are a few degrees out of the way of a perfect balance, in the figure, which may be all right when their longitudes are computed with absolute cer- tainty, for the sake of convenience let us call this A PERFECT HOROSCOPE. Having -explained the general principles of the horoscope, so that no one can be mistaken in regard to the terms used, let us examine it more closely. We find that all the planets which are called "Malific" are in one quarter of the heavens. I cannot say just why they are called malific unless it is because they are exhaustive to the vital forces; but by referring to any good work on astronomy it will be seen that the orbits of these three planets, Uranus, Saturn and Mars, are inclined to the plane of the ecliptic in the opposite direction that of the other planets, as is shown in Fig. 2. of Plate i. Now who can say where the planet Vulcan was at this time, if such a planet really existed? or who can put his finger down on the horoscope and say there is where it ought to be? Let us see. We have seen in the study of phrenology that the cerebellum is classed in the social group of organs, and these organs are allied to Venus and the Moon; and we see, also, that Venus and the Moon are together in this perfect horoscope. Again, we have seen that the Perceptive and Literary organs form one group a~ are so linked together that they cannot be diagramed separately, and, as we have just seen, that these planets, Mercury and Vul- can, occupy practically the same zone, and the organs to which they are allied occupy the same part of the cranium, by reason- ing on it inductively, I must say that if the planet Vulcan really exists, as I believe it does, it should be, therefore, with Mercury in the first house. My great reason for believing that Vulcan does exist is that there are two groups of organs in that locality of the brain and SCIENCE AND RELIGION 103 they are considerably different in function. We know that Mer- cury produces orators and literary men and there should be a planet to which is assigned the Perceptives. And this would also harmonize with what has been said, that the more distant planet from the Sun is allied to the higher organs of the brain. The Literary organs are above the Perceptives with the excep- tion of the organ of Language, and this organ is located con- siderably back of the Perceptives. To Mercury, then, on this principle, would be assigned the Literary organs and to Vulcan the Perceptives. THE GREAT FEATURE. The great feature of this horoscope is the perfect balance of the planetary positions. It will be seen that every planet in the figure is opposed by another planet, thus : Neptune is in oppo- sition to Mars, Uranus is in opposition to Jupiter, Mercury is in opposition to Venus (and the Moon also if this planet can properly be said to be with Venus), and Saturn is in oppositon to the Sun. Now I wish to show that the planets which are in opposition to each other in this horoscope have an opposite effect, and the organs in the brain to which these planets are allied are also opposite in function. Let us begin with Mercury in opposition to Venus (and the Moon, if we wish to consider them in oppo- sition). We have seen that the Moon and Venus are allied to the Cere- bellum, and the Social organs in the Cerebrum respectively, and that they are classed in the same group by the phrenologists. These organs have for their collective function the manifestation of those affections which connect us with country and home, and attach us to relations, conjugal companions, family and friends. They give a desire to stay at home and enjoy its comforts, a love of home and its surroundings. The names of these organs de- fine their functions, and they are all of a social nature. They are: Amativeness, Conjugal Love, Parental Love, Friend- 104 SCIENCE AND RELIGION ship, Inhabitiveness, and Continuity or Constancy. As these organs are grouped together in the brain, so we find these two planets, the Moon and Venus, occupying the same part of the horoscope, and more than this, they are also in the seventh house which is called the house of matrimony. So far, then, we have a horoscope that is in harmony with Nature, and it would not be a perfect horoscope if it did not harmonize. To Mercury is allied the Literary group of organs, and these through the senses bring man into direct communication with the physical universe, give correct judgment of the properties of things, and lead to the practical application of the knowledge obtained ; impart memory, and the ability to communicate ideas and feelings by means of written or spoken words. They give a general desire to travel about, to investigate, and see what there is to be seen, to explore the country and hear and tell the news. It is easy to see that their function is directly opposite to that of the social group. And further, Raphael says: "Mercury joys in the airy signs, being signs of a scientific nature and most allied to his own nature." Mercury is in an airy sign, being in Libra. We will next consider the opposition of Mars and Neptune. To Mars is allied the Executive or Selfish group of organs, and to Neptune the Moral or Religious group. Do these groups of or- gans oppose each other in function as do the planets to which they are allied ? The Selfish group gives us our fighting qualities, the love of money and material things, the love of life and the care of the body ; while the Moral group prompts us to love God and spiritual things, to love the soul and give thoughts of heaven. The one is vicious, the other gentle ; the one is selfish, and the other decidedly unselfish. The opposite natures of these groups is so obvious that it is unnecessary to dwell upon it. Let us next consider the opposition of Jupiter and Uranus. To Jupiter is assigned the Aspiring group of organs, and to Uranus the Reflective or Reasoning group. The first gives dignity, honor and pride; while the second gives reflection and sober thought; the one is firm as a rock, while the other is all pliability ; the one SCIENCE AND RELIGION 105 is stiff with dignity, pride, and self-confidence, while the other bends and adapts itself to the circumstances ; the one loves to rule with an iron hand, while the other loves liberty and freedom of opinion ; the first may be represented by a monarchy, while the 7 other may be represented by a republic ; the one is arbitrary in his decisions, while the other decides by law and reason. At first glance these elements may not appear to be of opposite natures, but a little reflection will show that they are decidedly so. We must now consider the last of the oppositions in this horo- scope, that is, of Saturn and the Sun. We have seen that since the Sun is the giver of life in the solar system, it is allied to the heart which is the giver of life in the human body, and that their functions are very similar though acting through different means. We have also seen that Saturn is allied to the Perfective group of organs. This group of organs, being centrally located, natur- ally partakes, more or less, of the influence of the whole mind, and has a tendency to make perfect as its name implies. It is semi-intellectual in nature, and, says Prof. S. R. Wells, "It has for its function self-improvement, and the love and production of whatever is beautiful. It is elevating and chastening in its influence and act in co-operation with the strictly religious group, to which it is closely allied." And we may add, it gives magnitude to the mind, strength to the will, power and volume to the intellect, and perfection and judgment to the understanding. It also enables one in whom it is large to experience great joy or sorrow. Contrast the French in whom it is large, for instance, with the English in whom it is only moderate. The one is convulsed with joy or overwhelmed with grief, while the other is more stoical and only smiles at pleasure or is glum at misfortune. Now from the fact that this group of organs gives power to the mind, it has a tendency to draw the blood to the brain, thus diminishing the power and vitality of the body. And all of the emotions of hopes and fears, of joys and sorrows, of mirth and grief, which have their origin either directly or indirectly through this group of organs, has a decided effect upon the heart. No matter in which 106 SCIENCE AND RELIGION" group of organs the cause of joy or sorrow has its origin, it is this group of organs that capacitates one for experiencing emo- tions. There are several cases on record where the heart has been actually broken or ruptured on account of sudden or protracted grief. This group of organs is the seat of the imaginations, and these give rise to worry and mental strain, ecstacy, etc. It is a well proven fact that all the emotions have a direct effect upon the heart, and perhaps the reader will agree with me that the action of this group of organs is in opposition to the action of the heart. Now we find Saturn and the Sun in opposition in this perfect horoscope. In fact, there is not an element of the mind, or planet in the figure, but that has its counterpoise in the opposite direction. It is a perfect horoscope indeed; admitting, of course, as has been already stated, that the positions of the Moon, Mercury and Venus have not been computed with absolute certainty, yet they are in aspect to each other, or within the orbs of the planets, and I really believe that when the positions of these inferior planets have been computed accurately they will be found to be in perfect aspect. Again, at the time of Christ, the signs of the Zodiac corre- sponded with the constellations bearing the same names. So when we say that Saturn was in Cancer it means that Saturn was in the constellation of Cancer, and also in that sign of the Zodiac, and the same may be said of all the planets occupying the several signs. But at the present time these signs do not correspond with the constellation bearing these names, owing to the precession of the equinoxes. The sign of Aries is now in the constellation of Pisces. All the signs, in fact, are retrograde one constellation. So far we have not considered the Earth as a planet, nor have we shown its relation to the horoscope. We have seen that the Earth is allied to those organs in the forward part of the Selfish group; Alimentiveness and Bibativeness which prompts us to take food and drink, and Acquisitiveness, the faculty which prompts us to provide for the future, and gives love of money and SCIENCE AND RELIGIOX 107 material things. It is the accumulative talent which longs for the goods of this world. By dividing this group of organs in this way it would leave to Mars Vitativeness, or the love of life, Combativeness, the organ of resistance, Destructiveness, the faculty which puts our desires into execution, and Secretiveness, the faculty which gives policy to our actions. It is clearly seen that these two groups of organs are widely different in function, although they are always classed in the same group by phrenologists. By dividing them in this way we can agree with the astrologers who have said from time immemorial that "Mars is the God of Wars," and at the same time we can agree with the poet who says "Our bodies are allied to earth and by the earth are fed,'* both in faculty and in function. Again, money and worldly treas- ures are said to be the goods of this world, which, since Acquisi- tiveness prompts us to accumulate such goods, would lend addi- tional proof that this organ in particular is allied to the Earth. In the horoscope we find the Earth lying below Saturn, and between that planet and the Sun, and while it cannot be said to be in opposition to any other planet, it can be said to be in equi- poise between Saturn and the Sun, with Saturn directly on the meridian at the time of his birth. Let us see if we can throw any additional light on the subject. Mr. William Fishbough, in his "Macrocosm," in treating of the dynamic agents and universal laws, says : "In man (the microcosm or little universe) there is, I. Passion or Love, which corresponds to heat; 2. Intelligence or Wisdom, which corresponds to light; 3. Nerve essence, which corresponds to electricity (these three forming a trinity) ; 4. The agent which attracts circulating par- ticles, and deposits them in solid portions of the organism; 5. The agent which removes particles from lower tissues, and de- posits them in higher ; 6. The agent which acts and reacts sympa- thetically between one organ and another (these three forming a second and corresponding trinity of dynamic agents) ; and 7. The interior, utilizing and vital agent, which pervades and governs all the preceding." 108 SCIENCE AND RELIGION Now, the Perfective group of organs belong in the fifth element, which occupies the middle of the second story, or trinity of the mind, and is allied to Saturn. Saturn was in the tenth house, or on the meridian, at the time of the birth of Christ, and indicates His profession. And when this planet had made a complete revolution, and was again in the tenth house, which requires a period of nearly thirty years (more exactly, twenty-nine and one half years), then Christ began to preach. Therefore, in the ordinary acceptation of the term, He may be called a saturnine man. Now as is stated above by Mr. Fishbough, the fifth dynamic agent removes particles from lower tissues and deposits them in higher, since all nature is operated on the same general plan, we find Christ the agent who removes or elevates men from the lower walks of life and "deposits" or fits them for a higher. It is the Refining element. "Be ye perfect,", is the command, "even as Christ is perfect." Now we find the Earth just below Saturn in this horoscope, with Saturn on the zenith, aad I believe that there is just where it should be. It may be well to say, however, that the whole of the Selfish and Executive groups of organs are op- posed by the Moral group. In the horoscope the Earth and Neptune do not form the opposition aspect by thirty degrees. Undoubtedly it is as it should be, but I am unable to give any solution of the problem other than is given above. CHRIST A PERFECT MAN. If it be true that Christ was born at the time given, the date that has been handed down to us by the Church, and if it further be true that man is governed by the solar or planetary laws, then it naturally follows that Christ must have been a perfect man. And if perfect, therefore, He was the Christ, the light of the world, and the Savior of men. We find the life and character of Christ to correspond precisely with the horoscope as it is here given. "He was a man of sorrows and acquainted with grief." This was due to the opposition of Saturn and the Sun, a very powerful aspect, from cardinal signs, and angular houses and the SCIENCE AND RELIGION 109 fth element gives rise to these emotions. The horoscope shows that the mental and physical powers were equally and well devel- oped, or that He had a sound mind in a sound body, and that He was able to appeal to the head and to the heart alike, a feat that is very difficult for most ministers to perform. Saturn in the tenth house indicates His profession, for the strongest planet in the figure, or the one that is the most elevated, his much to do with the nature of the employment; as also, says Raphael, do the planets which are nearest the Sun, etc. Neptune, or the moral element, was nearest the Sun, heliocentric longitude being thirty degrees distant. Raphael says : "Saturn in the tenth house gives success in life with an ultimate fall to disgrace and trouble," etc. Christ did have success in preaching the gospel, but was ultimately betrayed and crucified. Ordinary men with this position of Saturn may have fallen to disgrace and trouble, but I give this one example partly to give an insight into the action of these planetary laws and to show the causes, to some extent, that led up to His crucifixion ; and partly to show what astrology as it is commonly taught needs to be taken with a grain of salt. I will admit, however, that Saturn in the tenth house does generally result in a fall, for the reason that this position of Saturn gives a lofty ambition and a lively imagination, which, unless it is backed up by favorable planetary positions, leads the person to expect more than they are able to accomplish, and, like Napoleon, they meet their Waterloo in a fall, or a failure to accomplish their desired result. Frederick R. White, in his Heliocentric Astrology, says: 'Saturn in the tenth house shows a hard struggle all through life; discredit when he does not deserve it; disgrace often. If Saturn be in Libra, Capricorn or Aquarius, the native has great success, with an ultimate fall. It is most evil for speculation." Let us now consider the action of the other planets. Jupiter in the second house, says Raphael, "Gives wealth, and a bountiful share of prosperity during life; if he be essentially dignified, so much the better; the most successful men living have Jupiter in the second or tenth." 110 SCIENCE AND RELIGION If preaching the Gospel was the profession of Christ, and His treasure the kingdom of heaven, then we may say that He was very successful. The action of Jupiter, mentally considered, is to give confidence in one's self, and it gives a desire to rule, and be master of the situation. It is the aggregative talent, and is one of the most potent factors in the accumulation of wealth. It must be remembered that when Jesus was being tempted, the Devil offered Him the whole world if He would fall down and worship him. And by this I understand that Jesus saw that he could gain the whole world and become master of it if He would forsake His mission, the preaching of the Gospel. It was a great temptation, indeed ; but His purpose was fixed, and He had no desire toforsake His mission for worldly glory. It must not be inferred from the above remark that I deny the existence of a personal devil ; on the contrary, I believe there is a devil, but he may not, or probably has not, yet materialized in mortal form. But we are told by some of the apostles that at some time he will be revealed, and go into perdition. And by this I understand that some person or thing will be manifested in the flesh, who will set up a doctrine contrary to that of Christianity, and those who are evil minded will be deceived into believing this false doctrine, and they will forsake the laws of God and of righteousness, and that these evils will come to an end, and be destroyed by the coming of Christ. Again, it must not be inferred that I deny that Christ was actually tempted by the Devil. On the contrary, I am of the opinion that the Devil actually appeared to Him in spiritual form, and did actually say and do the things" which are recorded in the Bible that he said and did. The Devil not only offered to Christ the whole world, but he also made Him conscious that this part of his promise would be fulfilled that he could actually become the ruler of the whole world. The Devil .always uses the truth as a handle to his weapon, as is instanced in his temptation of Adam and Eve: "Ye shall be as gods, knowing good and evil," and it was so. It is also true that Christ forsaw the failure of His cause, since He would have become a mere man of the world. SCIENCE AND RELIGION 111 Jupiter makes his revolution in about twelve years; and when Jesus was twelve years old, or when Jupiter had made a com- plete revolution, He, with his parents, went up into Jerusalem, where He became famous among the doctors of the law. This chows, to some extent, the action and effect of this planet. It gives fame, honor, etc., attributes pertaining to the aspiring group of organs. Since Mars is active in motion, and near the Earth, it has an effect upon the native early in life, and in a manner which is common to all the other so-called malific planets ; that is, it gave Christ an enemy in the person of Herod the king. Herod had heard of the birth of the Savior through the wise men, and de- siring to kill the young child, he sent men out into that part of the country, and had them kill all the children of two years old and under, thinking by this means that he would be sure that Jesus would be killed. It is not quite clear as to just what time this killing was done, but as Mars makes a revolution in about six weeks less than two years, we may conjecture, taking astrology as a basis, that it was done at about this time. Jesus was not killed, however, for Joseph, being warned by the Lord in a dream, arose at night, and taking Mary and the child with him, de- parted into Egypt. "Mars, in the ninth house," says Raphael, "makes the native headstrong, stubborn and jealous ; addicted to falsehood, and of no religious principle; danger in traveling long distances, especially if Mars be in watery signs." It is worthy to remark that whatever house Mars may be in it is given "hail Columbia" by the astrolo- gers; thus, in the seventh, bad choice of wife or husband, con- stant quarrels, etc., in the tenth, bold and conceited, etc. ; in the fifth, unruly offspring, etc. ; in the first, impetuous, delighting in broils and bloodshed, etc., and sc on with all the rest. This will lend additional proof that Mars is allied to the Execu- tive organs, and when taken alone, or when it has no counter- poise, or has no restraining influences, it has a bad effect. It is the power to law, and we shall see that this third element relates to the law. This element then, being strong in the horoscope of 112 SCIENCE AND RELIGION Christ, indicates that He had a good knowledge of the law, and it is said of Him that He was the fulfillment of the law. And if this ninth house relates to the religion of the native, as indeed it does, as is claimed by astrology, then we may say that His religion was the fulfillment of the law, and to give us what Peter calls THE PERFECT LAW OF LIBERTY, or the modus operandi by which we may obtain righteousness and eternal life ; and this horoscope proclaims, so far as His material and mental being are concerned, that He lived truly to Nature's laws as is revealed to us by astrology. The astrologers do not generally include Neptune in their horoscopes, for this planet has been discovered very recently, and they have not yet determined its action. As stated before, it is allied to the Moral group of organs, and since it is in opposition to Mars, which is allied to the Executive group, and these two groups being of opposite function, it may be said to act as a counterpoise to Mars, and has a tendency to restrain the native from doing violence of any kind. And we find it is said of Him that He was gentle as a lamb. These elements being perfectly balanced enabled Him equally to bless the righteous and condemn the wicked, and it also made Him a perfect judge of right and wrong. Let us now consider the action of Venus and the Moon in op- position to Mercury. The general action of Venus makes a person much beloved, especially by the opposite sex ; fortunate, and gain- ing thereby; fond of pleasure, good disposition, sociable and merry, constant in friendship, and faithful in love. The consti- tution is not usually strong, the voice is musical, sweet and even ; they excel on the stage, or in any occupation or profession that brings them in contact with the multitude. Venus, in the seventh house. Says Raphael, "Indicates early marriage; happiness in the conjugal state; domestic felicity. It likewise shows that the native gains by his adversaries." The general action of the Moon is to make one fond of the opposite sex, and by them respected ; of a graceful, quiet nature, delighting in society, and loving their own ease; the mind is SCIENCE AND RELIGION 113 quick, and they generally succeed with the multitude and the lower class of people; and, says Raphael, "Somnambulists gen- erally have the Moon rising at birth." The Moon, in the seventh house. Says Raphael, "If unafflicted, gives success in marriage and connubial comfort. This position describes the husband or wife, shows success in partnerships, and inclines to journeyings or removals." Conjunction of Venus and the Moon: "This gives tidiness, neatness in appearance, to which the native pays great attention ; likewise benefit from females ; a comfortable marriage ; and it often tends to frugality and success in the world." These positions of Venus and the Moon, in the seventh house, angular, and in cardinal signs, had much to do with making Christ beloved. We may say that no one having these positions would be without affection, and he would make himself felt in society circles. But in this horoscope of Christ, when we couple with this the fact that He was perfect in every particular, and was born a Savior of His people, and the event had been looked for- ward to for ages, then it is no wonder that blessings and affec- tion were showered upon Him, and men and angels partaking in the festivities. While these positions of the Moon and Venus indicate an early marriage, some of the other planets deny marriage altogether; but the general configuration of the horoscope indicates that the native would marry rather late in life. Mercury is in the first house, is angular, and in a cardinal sign. This house is also called the Ascendant, or the rising sign, Raphael says: "Mercury in the ascendant makes a person of quick and subtile wit ; fluent in speech, skillful in mathematics, and endowed with an excellent fancy. In Gemini, Virgo, Libra or Aquarius, a great orator; a great scholar; easily master in any- thing scientific; acute, sharp and penetrating." Mercury is in Libra, one of the signs mentioned above, and we may agree with the Scriptures, that He was a great orator. There are many men of the present day, even among those who do not believe in Christianity, who declare that no man ever spoke like 114 SCIENCE AND RELIGION Him. Good oratory, however, does not depend upon this planet alone, or on the Perceptive or Literary groups of organs, but it does depend upon the action of the whole mind. And if an orator has any weak or salient points, no matter in which group of organs the weakness lies, it is sure to become manifest in his speech, in his every action, and also in his character. The extent of one's knowledge, also, has much to do with his power of oratory, for if there is a lack of understanding there will also be a vagueness to his declarations. It may be said that Christ was a perfect master of His subject, and He was able to present His doctrine in a clear and perfect manner, without hesitation, and without any hitch in any way. ASPECTS OF THE PLANETS. Now let us consider the aspects of the planets in this horoscope of Christ. There is not a planet in the figure but that may be said to be in aspect to each or all of the other planets. The bi- quintile is 144 degrees, or nearly five signs apart, and in regard to these aspects the planets are not in perfect aspect, according to the common acceptation of the terms, but they are within the orbs of the planets as is explained in astrology. The other aspects are perfect ones and are therefore most powerful. It is not likely that in ten thousand horoscopes we would be able to find one in which there are so many planetary aspects as there are in this one of Christ's; and, in fact, there could not be more of them, or more powerful ones either. There is only one conjunction, un- less we consider the Earth as a planet and in conjunction with Saturn, but the common usage is to call it an opposition of Saturn and the Sun. If the Sun was shown in the Zodiac it would appear 'in the third degree of Capricorn, and in aspect to all of the other planets, as they are here presented, but it would not be in aspect to all of them if their positions were computed in geocentric longitude. None of the planets are in combust; that is, in superior conjunction with the Sun, so they may all be said to be in powerful positions in this respect. SCIENCE AND RELIGION 115 Uranus in any aspect of Saturn. Says Raphael, "These are not important except in the Ascendant, second house or tenth. I have observed that the square or opposition of Uranus and Saturn induces much to clairvoyance and lucidity of vision." The organ of Spirituality does lie somewhat between these groups, and gives a tendency to clairvoyance and lucidity of vision. It belongs to the Moral group, however, and is allied to Neptune ; Neptune should therefore be strong in the figure or else this phenomena will not occur. Neptune is not treated of in, Raphael's Guide, so I can only refer to it incidentally. The organs of Wit and Ideality lie between these two groups, and belong in the forward part of the Perfective group and to Saturn, and these border on Spirituality; perhaps these produce the effect referred to by Raphael. The aspects are undoubtedly important in whatever house they may occur, as they produce mental en- dowments; they would likely be more marked in their effect in the houses referred to by Raphael, however. Mr. White says : "Saturn in good aspect to Uranus causes one to be visionary and of good reasoning faculties.". Uranus in opposition to Jupiter. Says Raphael, "Difficulty in law relating to property ; clergymen frequently turn ritualists and incur public displeasure." This latter phenomena will occur only when Jupiter is much the strongest; the ignorant are ceremonious, but if Uranus be strong the intellect will come to his aid. Uranus in good aspect of Mars. Says Raphael, "Bold and self-confident ; headstrong and violent ; generous ; brave ; makes a good surgeon or soldier, gaining reputation thereby." Frederick White describes this aspect as producing "Fearless, original in ideas, and not afraid to speak them ; he is also fond of anything of a mechanical nature; is very inventive; loves things of an occult or scientific nature generally, and travels about a great deal." Uranus trine of the Sun. Says Raphael, "The native receives the attention and patronage of some great and powerful person through whose instrumentality he gains in fame and wealth. 116 SCIENCE AND RELIGION Many of the government officials have Uranus befriended at birth." Christ did not enjoy the patronage of any such powerful person unless it be considered that He gloried in the works of God through whose instrumentality He gained in fame and spiritual wealth. Uranus semi-sextile Venus. Says Raphael, "Success with the opposite sex, skilled in music and singing and in the fine arts, more especially if these planets be dignified in the figure." Aspects between Mercury, Saturn and Mars are also said to give musical talent. This is reasonable, because the organ of Tune lies between these groups of organs. Uranus befriended by Mercury. Says Raphael, "Success in literature ; a pregnant, studious mind ; original in ideas ; fond of curiosities and things out of the common track. This especially will be the case if either of these planets be in the first, third or ninth house." Uranus and Mercury relate to the intellectual faculties, and when both of these are strong in the nativity they give great in- tellectual research. Uranus befriended by the Moon. Says Raphael, "This gives illicit connection after marriage, but does not often, if ever, ex- tend to separation." This aphorism applies to sinners, and it tends to show that Christ, no doubt, was tempted. Jupiter has an opposite effect in His case, and thus maintains the equilibrium in favor of honor. This sin, however, is a grievous evil in these days, and should be guarded against. This aspect, however, does not always have an evil tendency. To the virtuous mind it gives great chastity, and is very elevating in its influences. These planets being in aspect show that these elements harmonize ; if the mind be pure they will have no tendency to go astray, yet such people are often deceived into going astray. Saturn trine of Jupiter. Says Raphael, "Wealth by legacy, or by marriage. In the second shows gain and help from powerful friends ; in the ninth, an excellent divine ; and in the tenth, credit and esteem and high honors." SCIENCE AND RELIGION 117 Saturn is in the tenth house, and Jupiter in the second, both of which are powerful positions. Saturn in good aspect of Mars, says Raphael : "Courage, bold- ness, an excellent soldier, and ^ood Dutcher ; steady and persever- ing; very firm and determined; consider this when either in the first or tenth." Neither of these planets have anything to do with Firmness; this attribute belongs to Jupiter. The balance of the above aphorism is very applicable. Saturn opposition of the Sun, says Raphael: "This has great ' effect upon the health, and if in common signs, the native will be liable to consumption and have a weak chest and lungs, and very subject to colds; and in the cardinal signs, discredit and losses in business." It has been stated that the Sun is allied to the heart, and the action of Saturn, when too powerful, has a bad effect, and many times children die very young when they have this aspect on account of lack of vitality. Saturn and the Sun are both in cardinal signs, and angular houses, which is a very powerful aspect. Saturn afflicted by Venus, says Raphael : "Disappointment in courtship or marriage ; much trouble through females ; a depraved taste ; addicted to secret and unnatural practices ; filthy in talk and behavior ; deceitful and cunning." With a low moral development this aphorism would be very applicable, and it may show, to some extent, to what temptations the Savior was subjected. The organ of Secretiveness lies nearly between these two groups and gives cunning 1 and policy, and this aspect may have something to do with it; but as this organ relates to Mars this planet should be aspected by Saturn to produce it. Neither of these planets have anything to do with the cerebellum or the organ of Amativeness and there- fore could not produce secret and unnatural practices. This aspect between Saturn and the Moon might have a tendency in that direction, however. Venus relates to love of the opposite sex, and the above aspect may have a tendency to illicit connec- liar SCIENCE AND RELIGION tions, but it would depend chiefly upon the moral development as to whether it were carried into effect or not. Venus usually gives love and social development, and virtue, if Neptune be strong in the nativity. Saturn afflicting the Moon, says Raphael: "Loss of substance and much trouble in money matters all through life; the native squanders his money, and is improvident, fretful and suspicious ; it shows the death of the wife, and in common signs a plurality of wives ; it causes a weak chest, and liability to falls and bruises, and danger on the water; the native suffers much from false and deceitful friends. With females it is very evil, and afflicts the health all through life." Note by Raphael : "These explanations may be considered more or less in every nativity, according to the potency of the aspect" Jupiter in good aspect of Mars, says Raphael: "Brave, free, and generous, and always ready to help anyone." This aspect does, no doubt, give bravery, but the rest is all wrong. The organ of Benevolence is in the Moral group and belongs to Neptune ; and since it lies in the forward part of this group, it is likely that an aspect between Neptune and Uranus would produce it, but Jupiter and Mars, never; for both of these groups allied to these latter are all selfish, and they could have no tendency to produce Benevolence, or the faculty of giving to, or helping others. Owing to the recent discovery of Neptune the astrologers are to be pardoned, however, for they have not yet determined its action, and they have assigned to Jupiter this attribute which really belongs to Neptune. Jupiter in good aspect with the Sun, says Raphael : "This shows much success, the acquisition of fame and riches, and the ac- quaintance of great and powerful persons, by whom the native is much benefitted ; good health and usually long life." The action of Jupiter does give honor and fame, and generally riches, health, and success in life. Jupiter befriended by Venus, says Raphael: "This is not of much importance, but shows the native fond of dress and care- less of his money, and tolerably successful with females." SCIENCE AND RELIGION 119 A strong aspect between Jupiter and Venus should produce a good development of Continuity which gives a very steady, in- dustrious person, especially if Mars be strong. Jupiter in benefic aspect with Mercury, says Raphael: "Good and sound judgment; success in literature; by which he makes much money; he is free, generous, yet sober and steady in his ways. This is to be especially noted if the planets are promin- ently placed." Most of the above aphorism is very applicable, but it does not produce generosity. As Christ's treasure was in heaven it is not to be supposed that He would try to make money by His talents. He made heavenly treasure, no doubt. Jupiter in good aspect with the Moon, says Raphael: "This is very good, for it shows success in life and the acquisition of wealth ; it denotes much prosperity, and in a female nativity good health and long life." Mars befriended by the Sun, says Raphael : "The native is gen- erous, free and bold; of great bodily strength, and a good con- stitution, and usually long life ; he is much respected by superiors, and gains great promotions if in the army or in government service. This is especially the case if Mars be strong in the nativity." Mars gives animal heat, and consequently, vitality and bodily vigor. This influence of Mars offsets the exhaustive influences of Saturn. Mars sextile of Venus, says Raphael : "Very fond of the oppo- site sex, and much respected by them ; fond of pleasure and drink, and careless in expense." Mars befriended by Mercury, says Raphael: "Capital arith- metician, very accurate, of good mental qualities, quick and piercing intellect, not easily angered, clever in chemistry and any occupation requiring dexterity of hand, and a brilliant wit." The organ of Calculation does lie between these two groups, and the Perceptives give practical knowledge, but Uranus should be included to produce the chemist. Mars befriended by the Moon, says Raphael : "Great courage, 120 SCIENCE AND RELIGION daring, and resolution, firmness and perseverance; it tends to success in wealth ; he drinks moderately, and indulges occa- sionally in fits of sensuality." Sun in conjunction, or any aspect with Venus, says Raphael: ''Fond of females and female society ; of pleasure and company ; success in dealing with female apparel, and if in watery signs, rather given to drink; he is fond of music, singing, and all ele- gant arts and sciences. As Venus is never more than 48 de- grees from the Sun, she can only form the conjunction, parallel, semi-sextile, and semi-square aspects with that luminary." Mr. Raphael computes his horoscopes in geocentric longitude, and therefore Venus is never more than 48 degrees from the Sun; but if we place the Sun in the centre of our horoscopes, and compute the position of the planets in heliocentric longi- tude, then Venus will form all the aspects with the Earth ex- cept the opposition. The Earth is a planet and should be con- sidered so, and in this way the inferior planets, Venus and Mercury, form a conjunction with the Earth at their inferior conjunction with the Sun; but whether it has the same effect as the opposition of the superior planets with the Sun, when they are in the same relative position, I am unable to say. Sun square of the Moon, says Raphael: "Difficulty in fin- ance; trouble in getting into employment or other office; loss by speculation and females, whom the native should avoid. It weakens the health, and gives great liability to colds and in- fluenza." Venus opposition of Mercury, says Raphael: ''Renders the mind merry and cheerful ; found of music and singing ; and if in the ascendant, the native will be a splendid poet, excelling in all of the elegant arts and sciences; the native is likewise very fond of young persons, and men very often marry very young women." It is not unlikely that this aspect has something to do wtih Par- ental Love, yet I am inclined to believe that an aspect between Venus and the Moon is more likely to produce it. It is a sub- ject to be investigated, and I merely offer this comment as a sug- SCIENCE AND RELIGION" 121 gestion. "Suffer little children to come unto me and forbid them not, for of such is the Kingdom of Heaven," Jesus. Mercury opposition to the Moon, says Raphael : "Given to back- biting ; somewhat envious, with sharp turbulent wit, and a quick fancy ; possessing good abilities, which are not always turned to the best account, for it rather inclines to pilfering; the stronger the planets are essentially or accidentally, the better it is." It will be seen that there are many pros and cons, and the evil is balanced against the good, but many of the statements or aphorisms do not seem to have any application to this nativ- ity, yet I have written them down just as I find them in the books. The superior planets were the leading ones and had the great- est effect during the later part of the life of Christ. He became a preacher, as is partly indicated by Neptune being nearest the Sun, and we may believe, by reasoning on it in every way, that He lived a perfect life to the end. It may be well to say in conclusion that I do not claim to be a practical astrologer and therefore I have not made comments in the forgoing description except where I thought it obviously necessary. My main idea has been to show the relation of the mind to the planetary worlds, and to establish the fact that Christ was perfect from the fact that the Solar System was in a perfect balance at the time of His birth. This, to my mind, is only reasonable, from the fact that a PERFECT BALANCE OF MENTAL POWER PRODUCES PERFECT CHAR- ACTER. I believe that the above date for the time of the crucifixion of Christ is the correct date, but I am not quite certain. It is important to get these dates correct for the reason that the planets are moving all the time and are never twice in the same position, and a few days makes a considerable difference in the horoscope. We do know that the crucifixion happened at about this time and therefore the planetary positions are ap- proximately correct. But since we have to deal chiefly with the superior planets, and particularly with the "Malific" planets, a few days does not make much difference so far as this work is concerned. '^w s/ A^jfr' SCIENCE AND RELIGION 123 The Bible claims that the Sun was darkened at the time of the crucifixion of Christ, but it does not tell the cause. Some writers claim that the Sun was eclipsed by the moon on that_ day, and if this was the case, then the event must have hap- pened about two weeks earlier than the date given. Other writers claim that the Moon was at full, and that the Sun was darkened by its light becoming extinct as it partially does in case of "Sun-spots." This latter theory would appear more in conformity with the idea conveyed in the Bible, and it would also suit the traditional date for "Good Friday." These are open questions and remain to be settled, for with the material at hand it is difficult for me to arrive at the exact date of the crucifixion; He was crucified on Friday, however. The horo- scope shows that Christ was crucified in the afternoon, and re- ceived the final stab in the heart about an hour before sunset. This is evident from the fact that the same sign must be on the Zenith as was there at the time of His birth. This would also harmonize with the Bible, for it says that the Sun was darkened from the sixth to the ninth hour, which is from noon to three o'clock, and it was after this that He yielded up the Ghost. In the horoscope, the Moon is very near the full and is, with the Earth and Mercury, in the first house. Mercury is in in- ferior conjunction with the Sun, and may be said to be in a very powerful position. Saturn and Mars are in the eleventh house, and Uranus and Venus are in the twelfth house. Jupiter is in the tenth and Neptune is in the fifth house. Saturn and Mars, two of these "Malific" planets, are in the eleventh house, and are almost in conjunction, while Uranus is in the twelfth. Raphael says of these positions: Saturn in the eleventh house : "False, deceitful friends. With this position the native is sure to be done or worsted by friends, and probably ruined by them," Again: Mars in the eleventh house: "Evil and malicious friends in- juring the native," etc. Again : 124 SCIENCE AND RELIGION Saturn in conjunction or afflicted by Mars: "A nasty, bitter temper, malicious and murderous," etc. And yet again : Uranus in the twelfth house: "Secret and private enemies, crafty subtile fellows, delighting in the native's downfall," etc. The above quotations from Raphael apply mostly to nativi- ties, but they also have a similar effect during their transits of these houses; and they serve to show, to some extent, the kind of people the native has to deal with. Venus and Uranus are in the twelfth house and near the conjunction. This house is called the house of sorrow, self- undoing and imprisonment. It may be well to note that Christ was betrayed by a kiss which relates to the social element and to Venus. Pilot, to whom Christ was delivered, after examination, could %d no fault with Him at all ; but Ke was pliable, as is indi- cated by the organ of Suavity in the Reflective group which is allied to Uranus, which gives Adaptability, Pilate wished to serve the people and also Caesar, to whom he was a subordi- nate. We may say that the mind of Pilate was imprisoned, or between two fires, as it were, and he hardly knew what to do. He finally suffered Christ to be crucified after having pro- nounced Him innocent. Uranus, then, represents Pilate to whom Christ was delivered, and he, being weak in power, was com- pelled, in a way, to do the will of the people. Saturn and Mars represent the false friends of Christ, and the vicious people who desired his downfall. These planets being in conjunction signifies that they work together, and that the people repre- sented by these planets be brought together. Jupiter in the tenth house, at this time, the house of His profession, since this ele- ment gives dignity, honor, and a desire to rule, is manifested by His triumphal entry into Jerusalem as King of the Jews. It would hardly seem possible to most astrologists that Christ should be crucified while Jupiter was so strong in the horo- scope. It is the most elevated of the planets, is angular, and in a cardinal sign. But it must be remembered that Christ was influenced by all the planets alike, and that it would not do SCIENCE AND RELIGION 125 for Him to be unfaithful to any of them, lest it should de- stroy the perfection of His nature. He must live true to these laws or influences even unto death. Now right here is where some Saturnine men have their fall to disgrace. They will do anything for their personal advancement, even at a sacrifice of principle, and in this way they are defeated in their proj- ects. Christ knew that He could be dilevered from the hands of His enemies for He said : "Thinkest thou that I cannot now pray to my Father, and He shall presently give more than twelve legions of angels ? But how then shall the Scriptures be fulfilled, that thus it must be?" Neptune was in opposition to these planets, and ^Jupiter also strong in the figure, and an appeal to these elements would have a tendency to deliver Him. It will be seen that Christ knew He would have to make a sacrifice of principle to gain His release, and if t this sacrifice was made then all was lost. He would then not be our Saviour, and this chasm into which men fall would not be bridged; we would still be in our sins, and without hope of immortality. And further, Christ's mission was not ended with this life, for up to the time of His crucifixion the Apostles had not re- ceived the Holy Ghost, and since this was given through the instrumentality of Christ, if He had made a sacrifice of prin- ciple then they never would have received it, and therefore we would not have had a complete doctrine, or a doctrine having any vitality. So it was very necessary that Christ should be faithful, for thus He became a Mediator between God and man. It is intimated in the Second Corinthians, xii, 2-4, that after Christ was crucified (this refers to the time of His ascension, no doubt) He was caught up into the third heaven. Where is heaven? Let me ask, and is there more than one? Is heaven on the other planets, in the Milky Way, or in infinite space? If we should go to the Milky Way we would find only solar systems there similar to our own. Is it not just as reason- 126 SCIENCE AND RELIGION able to suppose that heaven is in our own solar system as well as in any other? Again, Mars is the first planet above the Earth, Jupiter the second, and Saturn the third. Then, if Christ was caught up into the third heaven and heard such "unspeakable words that are un- lawful for man to utter," is it not only reasonable for us to be- lieve, since Christ was a Saturnine man, that He ascended to the planet Saturn? We are told that the angels come down from heaven ; then is it not more reasonable for us to believe that they Come from the other planets than that they exist and live in midair or out somewhere in space? When the children of Israel were fed on manna they were said to have lived on angels' food. Could they gather manna in midair ; or, is it not more reasonable to believe that they live on the other planets where they can gather manna and have a habitation? (This third heaven is given another version later on in this work.) Again, it is intimated that it would require a perceptible time for Christ to summon His twelve legions of angels. If they lived 'on the other planets this is easily accounted for, but if they lived about the Earth it could not. For, if angels travel with the velocity of electricity it would require over forty minutes for them to come from Jupiter, about an hour and a quarter to come from Saturn, and it would require several hours for them to come from Neptune, as the planets were located at that time, so it will be seen that this conforms with what Christ said, "presently He will give more than twelve legions of angels." I do not presume to know the velocity at which angels travel, but if electricity is the vehicle used by them, then they could attain a maximum speed of 186,000 miles a second. Then if all this is true, it only further proves to us that man is a progressive being, and that the inhabitants of the superior planets are superior to us in intelligence ; and this conforms with what has been said before, that the higher planets, or those more distant from the Sun, are allied to the higher organs of the brain, and this conforms also with the idea conveyed in Revelation, that we will have a new heaven and a new earth after the resur- SCIENCE AND RELIGION 127 rection. Is it not likely, then, at some future time, we will in- habit some of the superior planets, or perhaps all of them in turn? However that may be, we may rest assured that God will provide an appropriate place for us in that life beyond the grave. Finally, it must not be inferred from what has been said re- garding- Christ being a Saturnine man that I wish to convey the idea that He was influenced by Saturn alone, for, indeed, this was not the case. He was influenced by all the planets alike, and in Him dwelt all the qualities of the Godhead bodily, as has been shown, but Saturn was the ruling planet in His nativity and in- dicated His profession. We shall see later on, when we come to treat of the trinity of the mind, that this is in conformity with Nature, that Christ is the second in the Holy Trinity the Father, Son and Holy Spirit and it is proper that He should be most prominent in the second trinity of the mind, and it was Christ's duty to preach to us the New Testament. In conclusion, I will say it does not seem possible to me that any one can read over this horoscope of Christ without being convinced of the validity of this beautiful science, and also that the correct date has been given for His birth, and that the time is approximately right for the date of His crucifixion ; and further, that He was perfect, and hence the Son of God, as He is claimed to be. I have not thought it necessary, even if I were able, to give in detail all that can be said of the harmony existing between the Bible and science on this question. All I have attempted is to give the general or basic principles, and leave elaboration to others. Here is a curious phenomena that is worth mentioning. The first four tribes of Israel were Reuben, Simeon, Levi and Judah, and the first four signs of the zodiac are Aries, Taurus, Gemini and Cancer. Now, the third tribe, the Levites, were the priests of God in Bible times, and the third sign, Gemini, occupies the ninth house in the horoscope of Christ, which house, says astrol- ogy, relates to religion, etc. But the Bible says, "In Judah shall my seed be called," and in this it refers to Christ. Now Christ 128 SCIENCE AND RELIGION was a Saturnine man of the tribe of Judah, and this fourth sign, Cancer, occupied the meridian, and Saturn is in that sign at birth, and in the tenth house, the house of His profession. It will be seen, therefore, that the twelve tribes of Israel correspond with the twelve signs of the Zodiac. We shall also see, in our chapter on Spiritual Knowledge, that this third sign, Gemini, falls over the organ of Cautiousness, or between that and Conscientiousness. And the Levites taught us to fear God, and "An eye for an eye and a tooth for a tooth." It is further to be noted that Mars was in Gemini, and the influence of Mars is to take cognizance of the laws, and these Levites taught us the Law. but in Christ, the priesthood went forward one sign, being in Cancer, owing to the precession of the equinoxes, and this sign falls over the organ of Sublimity, or between that and the organ of Hope. So in Christ, we are no longer taught to fear God, but that ''Perfect love casteth out fear;'' or, to use the words of Paul, "In Christ we are begotten into a more lively hope." Now, is not that as plain as day? CHAPTER III. HOROSCOPE OF ADAM. If Christ was born on December 25, at o.oo o'clock, a. m., in the year one B. C., or just one week before the beginning of the Christian Era, as was explained in the Horoscope of Christ; and if Adam was created, or existed just 4,000 years before the birth of Christ, as is claimed by Chronology, then if we compute the mean motion of the planets back for a period of just 4,000 years, taking the horoscope of Christ as a basis, we will then have an approximate horoscope for the first man, ADAM, and it would indicate that Adam had his memorable existence and trials in the year 4,001, B. C. SCIENCE AND RELIGION 129 It must be understood that the chronologers have placed the birth of Christ in the year 4, B. C., and the creation of Adam in the year 4004, B., C., or just 4000 years apart; and since I have dared to dispute their accuracy regarding the date of the birth of Christ, it does not follow that I believe them to be always wrong. On the contrary, I believe them to be right regarding the differ- ence in time between these two dates ; if they are wrong in the birth of Christ, since this date is the basis of their calculations, it naturally follows that this error would make a corresponding change in the date of the creation of Adam. Now this is precisely what I have done. I have computed the mean motion of the planets back for a period of 4000 years, taking the horoscope of Christ as a basis ; and although it does not give the exact position of the planets, it gives them near enough for us to learn considerable, and it may show us, to some extent, the causes of Adam's fall. And further, it helps to show that astrology is a science, and that the destinies of man are governed by the laws and powers existing in the universe, and that he is not always accountable for just what he does. For if astrology is a fate, then Judas was just as much ordained to betray the Christ as that Christ was ordained to preach the Gospel and be betrayed. It was shown in the horoscope of Christ's crucifixion that He was to be betrayed by a false friend, and consequently there must be some one ordained to do the service. The events concerning these two people were foretold by the prophets for a period of more than five hundred years before the events took place ; and, if as- trology is not a fate, and if our lives are not "run on wheels," or within very narrow limits, then let me ask : How was it possible for the prophets to foresee these events and describe them in their most minute detail ? The spirit is a wonderful instructor, and it shows us that the generations of people who are yet unborn will be born in their time, and that they will have a certain degree of the zodiac on the zenith at birth, and the planets will shape their destinies; and that they will have certain ideas and will do certain deeds. OUR DESTINIES GROW ON THE TREE OF LIFE, and what is 130 SCIENCE AND RELIGION to be will be, and it shall surely come to pass, We find that Adam was not an exception to the rule. He was ordained to disobey the command of God, and to taste the bitter and the sweet of life, and to become the father of a world of peo- ple, some of which are wicked and satanic in their ways, while many are good and true. And so the Bible declares that Christ was the Lamb slain from the foundation of the world. Also, that Paul was ordained to be an Apostle from the foundation of the world. "Even the hairs of your head are all numbered." If all this is true, then all of these, even to Judas, have only done their duty done the things they were ordained to do long before they had their existence on Earth. They were fashioned in the spirit long before they materialized in mortal form on Earth. (See Genesis 2 14-5.) It is not my intention to consider the question of evolution. In fact, so far as this work is concerned, it makes but little differ- ence whether Adam was created by the Finger, or by the Word of God, or whether he was evolved from the lower animals. It is enough for us to know, for the present purposes, that he existed at about this time, and that the Bible narrative concerning his temptation and fall is true. This horoscope is presumably drawn for the time of his fall, regardless of the planetary positions at the time of his creation or birth, as the case may be. As has been stated before, the planets have a similar effect in passing through a house as they do in the horoscope of birth, except in this, that the positions of the planets at the time of birth shows the natural state of the native's mind, the hereditary conditions, the avoca- tions he will naturally follow in life, and it shapes his destinies ; while the transit of a planet through any house or sign shows the effect of that planet's influence from such house or sign on his natural organization. I do not claim to know very much about evolution. It may be wholly true, or it may be only partly so. There are several beau- tiful theories on the question, and there is probably more or less truth in all of them. We do know this, however, that all life does exist in a rising scale of intelligence, and that the Bible story of 132 SCIENCE AND RELIGION their production coincides with the doctrine of evolution in re- gard to the kind of life that was produced first, but they have this difference : the Bible says they were created in so many days, while evolution claims that they were evolved in so many periods ; the length of time in each period is not definitely known by the teachers of evolution. The result obtained in each period, how- ever, according to many writers, is about the same as that given for the successive days in the Bible. We shall see later on that a day with the Lord is a thousand years, and that the progress of the world, from the days of Adam until now, is decidedly measured by this rule ; but whether this period of a thousand years is the amount of time referred to in the first chapter of Genesis, is quite a different matter. There are many different lengths of time which comprise the different cycles, and it is out of the question for me to say as to what amount of time is re- ferred to as comprising a day in that first chapter of Genesis. The accompanying figure shows approximately the relative position of the solar system for the time when Adam was tempted and fell in the Garden of Eden. The longitude of the planets in this figure is not exactly cor- rect, since only their mean motions were computed, but the loca- tion of the planets in the figure is not very far out of the way. We find the Earth in the tenth house, the house of his profession, and the Moon is a trifle past the first quarter and in the seventh house, the house of matrimony. Mercury and Venus are in the fifth house, which relates to children, speculation, etc. ; Neptune and Jupiter are in the eleventh house, which is the house of friends, etc. ; while all the "malific" planets, Uranus, Saturn and Mars, are in the twelfth house, which is the house of sorrow, self- undoing and imprisonment. The main points of interest in this horoscope are the positions of the Earth, and those planets in the eleventh and twelfth houses. The Earth in the tenth house indicates his profession. Of Adam's profession in life, what can we say? The Lord God gave Adam his profession in life when He said : "Multiply and replenish the Earth and subdue it." His profes- SCIENCE AND RELIGION 133 sion, therefore, was of the world, worldly, as is indicated by the Earth being in his tenth house. We are told that Adam was placed in the Garden of Eden to dress it and to keep it. "And the Lord God commanded the man, saying, of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die." It will appear from this that Adam was able to walk and talk with God, and that his spiritual eyes were open ; but that his fac- ulties were not exercised to know good and evil. It is through the Moral or Spiritual group of organs that we hear and see spiritual things, and this group is allied to Neptune. Neptune was in the eleventh house, the house that relates to friends, and since God appeals to man through this element, we may say that God was friendly toward Adam and desired that he should do well. We find Jupiter also in the eleventh house, and Jupiter is allied to the aspiring group. Jupiter is partly self-luminous, and those persons who are influenced by him partake of his nature, and it gives light within, self-illumination, self-knowledge, stability of character, etc. The prophets were very strong in this element. Raphael says of this position : "Jupiter in the eleventh Good, faithful friends ready to help the native, and he profits much through their instrumentality." Astrology has nothing to say of Neptune, so I can only give my own version of its influences. We find the so-called malefic planets, Uranus, Saturn and Mars, all in the twelfth house, and these planets are allied to the Reflec- tive, Perfective and Executive groups of organs, respectively. Raphael says of these positions : "Uranus in the twelfth: Secret and private enemies; crafty, subtile fellows, delighting in the native's downfall," etc. "Saturn in the twelfth : Private and deceitful enemies, who try to secretly injure the native, and often succeed; danger of secret poison. The native having this position cannot be too care- ful of his friends and acquaintances." 134 SCIENCE AND RELIGION "Mars in the twelfth: Secret foes; danger of imprisonment ; plots and schemes are laid for the native's downfall ; it is a very evil position indeed." It will be seen that either of these planets in the twelfth house has a bad effect, but when all of them are there, and work to- gether, then the dangers and evils are multiplied many times. In this case I believe Raphael correctly describes the conditions un- der which our greatest of grandparents labored. A plot was laid for their downfall by a crafty, subtile fellow, who delighted in their downfall. Now let us see what the Bible says of this, and see if we have it right. "And the serpent said unto the woman: Ye shall not surely die ; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her ; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons." (Genesis, 3:4-7.) It is quite a study to know just why Adam should have fallen ; but let us see if we can throw any light on the subject. The Reflective group gives a desire for wisdom, reflection and scientific thought; the Perfective group gives rise to the imag- inations, and gives piety, godliness, refinement, etc., and the Ex- ecutive group is the element which takes cognizance of the ele- ments of force, of dynamics, laws, etc., and since this element re- lates to the law, one in whom this element is perfect should have a perfect knowledge of all laws, especially Nature's laws. Now all these attributes belong, or are allied to, those planets which are in the twelfth house, and when Adam was tempted and was made to believe that he would acquire all these things by disobey- ing the command of God, the temptation was probably more than he could bear. Then, since these planets are all in the twelfth hou SCIENCE AND RELIGION ,135 ouse, the house of imprisonment, when Adam yielded to the plea of the Devil, and done that which was contrary to the com- mand of God, he was naturally led into captivity, a prisoner. BUT why should Adam and Eve have fallen? Neptune and Jupiter are together in the eleventh house, while the three malefic planets are in the twelfth house. Since none of these planets are in opposition, we cannot properly say that the one set of forces is pitted against the other; neither are they in conjunction, so that they work together. They approximately form the semi- sextile aspect, which is a rather weak one. Jupiter and Neptune are the most elevated, and therefore the stronger in the figure, while the malefic planets are three in number and they work to- gether, and the effect of these planets, especially Uranus and Mars, is decidedly opposite to that of Neptune and Jupiter, as has been explained in the horoscope of Christ. In this regard I cannot see that there is any balance of power in favor of the malefic planets, except in number. But here is another feature of the case that may throw some light on the subject. These three malific planets are all in the sign Virgo. Now Virgo is a good sign, very good, and very con- fiding; so very good are these Virgo people that they naturally believe all that is said to them by others, and through this over- confidence they are easily led astray. In that chapter on Spiritual Knowledge you will see that the sign of Virgo falls over the organ of Suavity or Agreeableness, which gives adaptability or pliability, and this is the chief reason why these Virgo people are so easily led by others. Uranus in this sign led Pontius Pilate to deliver Christ to be crucified, after having pronounced Him innocent, and we find the same sign here leading Adam into sin. I have heard that very many of the lewd women of to-day are Virgo women, and I dare say that the "Mary Magdalene" of Bible times was a decidedly Virgo woman ; naturally good, but easily victimized by the wiles of others. However, the signs of the zodiac in those days did not cor- respond with the constellations bearing these names, but owing to the precession of the equinoxes, the constellation of Scorpio 130 SCIENCE AND RELIGION was in the sign of Virgo, while the constellation of Virgo was in the sign of Cancer and occupied the zenith, and the Earth was in that constellation. It appears, therefore, that they were de- ceived partly on account of their over-confidence and simplicity, and partly because they were over zealous to become something great. They wanted to be as gods, knowing good and evil. The sin once committed, there was probably never any one else on earth so well prepared to look into the very depths of sin as was this man Adam. For if his sin related to these three planets, Mars, Saturn and Uranus, then these elements of mind give rise to the very deepest thought. Mars relates to the law, which would give him a perfect understanding of those laws which relate to his sin. Saturn gives rise to the imaginations, perfective and abstract thought, which would enable him to elab- orate and consider the subject in all its details. Uranus gives logic, reflection, intuition, etc., which would enable him to trace the relation between cause and effect, take a logical and philo- sophical view of the case, and consider it in all its phases ; while all of these three elements combined would certainly give him a certain knowledge of the magnitude of his sin, and the effect it would have on the whole world of people descending from him ; and he should have a tolerably correct idea of when and how that sin will end, and how at last the effect of that sin should be erad- icated from the world and be no more. Of course, we all regard Adam and Eve as being barbarians, having no culture or refinement, uneducated and ignorant, and so they were. But those crude thoughts of Adam's were like gold nuggets in the rough ; for while they had not the polish and refinement which is given them in passing through the mint of Father TIME, yet they were of the pure material, unalloyed by any preconceived notions on the subject, being original thoughts having their basis in actual experience. THE SIN OF ADAM. It is not quite clear to me as to just what this sin of Adam's is, or as to just how it operates on the mind or brain, although I SCIENCE AND RELIGION 137 y have had just a little experience in it, too. It appears to me that the tree of life and the tree of knowledge are analogous to the arbor vitae in the cerebellum. I am not quite positive on this question, but we will have something more on this important subject later on in another part of this work. But for the pres- ent, and for the sake of convenience, let us assume that the above assertion is correct. Then since it relates to the cerebellum, and since one of the functions of this organ is generation, when the fruit of this organ is partaken of, as it was in the case of Adam and Eve, it produces a lust or concupiscence at first, and after- wards it leads to the perversion of every faculty of the mind. It opens the eyes to evil of every kind, drives one near to distrac- tion ; he sees evil everywhere, and it raises havoc with every- thing generally. So when Adam and Eve had done this sin, let us concede that lust was generated ; and, as will appear in the sequel, was gratified by them not very long afterward. Then their eyes were opened, and they saw that they were naked ; then they, becoming ashamed of themselves, made themselves aprons to hide their guilt. This sense of guilt would not occur if they had not done this sin, for they were commanded in the begin- ning to "Multiply and replenish the earth." This was the first command that God gave them, and they could not possibly re- gard it as being evil. Now whatever exists, or is done in the macrocosm, or the ex- ternal universe, since man is an epitome of the universe, it exists also, or is done, in the microcosm, or the internal organization of man. And whatever Adam done in the macrocosm, or the Gar- den of Eden, the internal Ego done the same thing in the micro- cosm, or his interior consciousness. If one has his spiritual eyes open it will not take long to discover this. So when the for- bidden tree was partaken of by Adam and Eve in the macrocosm, their internal Ego done the same thing and at the same time in the microcosm. And since they had partaken of the fruit of the tree, it signifies that their sin was of the highest order and would be productive, but such would not have been the case if only the leaves or buds of the tree were partaken of ? because the fruit is 138 SCIENCE AND RELIGION of the seventh law and is above all others. There are some writers who do not seem to believe that there ever was any Garden of Eden in reality, but that this was some- thing that exists in the mind only. I have endeavored to avoid anything of a controversial nature, but I must say here that such persons are in error. The microcosm is an exact reproduction of the macrocosm, and if a thing did not exist in the macrocosm, then it cannot exist in the microcosm. It is just as easy for God to cause the Garden of Eden to grow in the macrocosm as in the microcosm, as both are operated on the same general plan. Therefore, I must believe that the Bible narrative of Adam and Eve in the Garden of Eden is literally correct, both on general principles and in detail. It is this fact of the similarity of the two systems that enabled the prophets to foresee future events, for by following closely those things which transpire in the mi- crocosm, or the internal consciousness, they are enabled to fore- tell those things which shall transpire in the Earth or the macro- cosm. This principle does not comprise the whole of the prin- ciple of prophecy, but it does constitute a great portion of it. We will have occasion to look into this subject deeper in another part of this work. Now let us see what the Bible says of the result of this sin of Adam's. "And the Lord God said unto the woman, what is this that thou hast done? . . . Unto the woman He said, I will greatly multiply thy sorrow and thy conception; in sorrow shalt thou bring forth children ; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam He said, because thou hast barkened untp the voice of thy wife, . . . cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life ; thorns also and thistles shall it bring forth to thee ; and thou shalt eat of the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground," etc. "And the Lord God said, Behold, the man is become as one of us to know good and evil ; and now, lest he put forth his hand and take also of the tree of life, and eat, and live forever; there- SCIENCE AND RELIGION 139 fore the Lord God sent him forth from the Garden of Eden, . . and He placed at the east of the Garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life." (Genesis, 3:13-24.) It will be seen that the Devil always uses the truth for a handle to his club, for he said, "Ye shall be as gods, knowing good and evil," and this fact was confirmed by the Lord God when He said, ''Behold, the man is become as one of us, knowing good and evil." Sorrow is one of the maledictions which they were to suffer, and this, as we have seen, belongs to Saturn; he was also to suffer tribulation and poverty, and this condition belongs with Uranus ; and he was to labor all the days of his life, and this be- longs with his Executive faculties, and to Mars. Now these were the three planets which were in his twelfth house. Can you now understand why these three planets are called "MAL- EFIC" by the astrologers ? This sin of Adam seems to have some effect upon the relation between the two hemispheres of the brain, which gives him a double consciousness. One-half of his nature is good and the ether half is evil ; the one is contrary to the other, and the one is pitted against the other, so that he cannot do the things that he would. And when Adam and Eve had two sons born unto them, Cain and Abel, Cain was evil, while Abel was good. It is opposed by many that Cain and Abel were twins. The con- stellation of Gemini was in the sign of Aries at that time, and since this is his house of matrimony, with the Moon in that house, it would have a tendency to produce twins. Gemini also gives rise to the dual nature of man, hence tfye origin of the two na- tures, good and evil. It seems to me that Adam was in harmony with the world before this sin was committed, but after it was done it cut him loose from some of his worldly ties and gave him a desire for heaven. Yet this may result from his desire to flee from the evil that is upon him. Adam may have loved God to some ex- tent before this sin was committed, but not devotedly. His love 140 SCIENCE AND RELIGION 4 was a selfish one, and it was only for the benefits which he might derive from it, but after this sin was committed he might curse God for placing him in such circumstances, and yet, at the same time, he would love the Holy Spirit which comes from above as his only means of salvation. He had tasted of Conscientious- ness, which gives a sense of truth and justice, and he could no longer use this faculty to justify himself in his selfish acts with- out having a consciousness of sin. His judgment concerning a good many things seems to become impaired, and nothing seems to go right. He is first denounced by the Lord God, afterward he is viewed with distrust by his fellowman and everything else ; he becomes "cranky" or "rattled," and in nearly everything he is made decidedly miserable. In regard to some things, espe- cially those subjects which touch upon morals, his mind becomes very acute. He seems to have taken up a new faculty of the mind, that of Conscientiousness, and, after all, it may be a pro- gressive talent or a blessing in disguise. Again, he had become a positive or a judge and dictator for himself, while before he was a negative and presumed only to obey and follow the commands of God and lived as he was moved by the Spirit. He must fight his own battles now instead of being led by the Spirit out of harm's way; and then, if his judgment is poor, as it commonly is, he can only expect poor results from his labors. Then again, his will power is abortive, and he finds that his mind is divided against himself, so that he cannot do as he likes. He undertakes to do a good deed and it turns out bad ; he begins an enterprise, when conscience whispers him it may be wrong, and through fear he desists. He is afraid to do evil, and he sees evil everywhere. I have endeavored to explain only a few of the conditions that this sin placed upon our ancient Father, of which only a hun- dredth part of them are mentioned here ; but Adam undoubtedly understood all this much better than I am able to writt it. Then they were taken up later on in the successive decades of the world's progress, and explained in detail by the leaders in re- ligious matters ; by Moses, the prophets, Christ, and the apostles, SCIENCE AND RELIGION 141 and the ministers and teachers of every age. So all through the world, through the laws of hereditary descent, we have good and evil, and each are pitted against the other; the one is striving toward order and justice, while the other is striving toward dis- order and chaos. There are two sides to every question, and in most cases one side is good and the other evil. These evil people, too, contest every word of truth, and the other is obliged to prove everything. Every new truth in science or religion, and in fact everything else, is treated with derision and ridicule at first, and when it is possible, the truth is trampled under foot ; but when it can no longer be gainsaid or over- powered, it is then tolerated, but every flaw must be mended and made firm and plain before it is finally accepted as truth. There are many things about this sin of Adam's that I do not understand, but I do know that it cannot properly be considered as a myth. It is a SOLEMN REALITY in every sense of the word. In regard to the rib which the Lord God took from Adam's side, with which He is said to have created the woman, the science of Anatomy proves to us very conclusively that there are many men, but not all, who have a missing rib on the left side. Now, who can say that this story is a myth? Is it not possible that this story is true, and through the laws of heredity this pecu- liarity has descended to us through all these generations to the present time? It is worthy to note that women do not possess this peculiarity, that is, they have an. equal number of ribs on each side. Of course, I have no idea of the modus operandi by which this feat was accomplished; I only know that this phe- nomenon is a reality, and that it tallies well with the statement recorded in the Bible. We have not yet considered the positions of Venus and Mer- cury in the fifth house in this horoscope of Adam, and this is chiefly because I am not quite certain that these positions are correct. They really may not have been in this house at all, as I have only computed their mean motions. However, Raphael says of these positions : 142 SCIENCE AND RELIGION Venus in the fifth house "Addicted to gaming and pleasure; a numerous family, many girls, dutiful children, who will be a comfort to the native; if Venus be strong, it may give gain by speculation, and hazardous games." Mercury in the fifth house "In barren signs, shows but few children or loss of offspring; inclined for betting and gaming." If these positions of Venus and Mercury are correct, the de- scriptions given here by Raphael may be construed to mean that these positions had something to do with Adam's fall, as they inclined him to be hazardous and take many chances. His tak- ing of the forbidden tree may be considered as a speculation, as he expected great results from his disobedience. He was right in one sense of the word, the results were great ; but as to whether they were to his advantage or not, is quite another af- fair. He undoubtedly regarded the matter as if he had taken a bitter pill by mistake. There are very few planetary aspects in this figure, and I do not think it necessary to consider them here. Most of the aspects are weak ones at the best. In concluding this horoscope of Adam, I might add this testi- mony : Several years ago, so I read in the paper, some spiritual- ists summoned or called up the spirit of Adam and talked with him. He confirmed the fact that he had fallen from grace, and he still lays the whole blame upon Eve, and says that she was accountable for it all. Adam always did blame Eye for their disgrace, and it is recorded in the Bible to that effect. CHAPTER IV. PROGRESS OF THE WORLD. AS EXPLAINED BY THE PRINCIPLES OF PHRENOLOGY. "A thousand years is as a day with the Lord," says Saint Peter, and although I know of no basis in Nature for such a SCIENCE AND RELIGION period, as of the revolution of the planets, etc., it is very plain that the periods of the progress of the world, and of civilization, are decidedly measured by this rule. And further, the periods of progress correspond with the various groups of organs in the brain, of which there are seven, and taken in the order that I have enumerated llicm in Astrology, and each period of one thousand years brings into activity and predominance a different or succeeding group of organs. This arrangement may not ap- pear evident at first glance, but a little reflection, as I will en- deavor to illustrate, will prove it quite plainly. To begin with, as the late Rev. Henry Ward Beecher truly says, 'The Bible is like a perfect man ; and those who have imag- ination run forward into the Revelations, while those of the grosser sort run back into the Old Bible." This idea conveyed by Mr. Beecher was not a new one to me, but perhaps it was more clearly stated by him than I should have stated it. Perhaps this may serve to show that more than one person may be thinking the same thoughts at the same time. Take one in whom the Aspiring group of organs is large and predominating and in most instances he will say that he likes the books of the Prophets the best. Abraham Lincoln was a notable instance in this. He had a strong Motive temperament, and large Aspiring group, and also Jupiter was the strongest planet in his nativity, and it is said of him that his choice of the books in the Bible was that of the Prophet Isaiah. On the other hand, take one like Emanuel Swedenborg, for instance, and he naturally runs forward into the Revelations. His "Apocalypse Revealed" and his "New Christian Religion," etc., are evidences of his mental and spiritual calibre. Ideality, Spirituality, and all the Reflective and Moral groups were very large in him. We could not reasonably expect one like him to write very much upon religious matters without mentioning the Revelations, or looking forward to future times. Scientific men generally like the Epistles of Paul the best, since he was the mo_t philosophic in his writings, and in the Old Bible they often choose the Book of Job on account that there are many 144 SCIENCE AND RELIGION things spoken of in that book that are very scientific. Job un- doubtedly knew that the Earth was suspended in space, for he said: "He stretcheth out the north over the empty place and hangeth the world upon nothing." It is a noteworthy fact, too, that the place most devoid of stars is toward the north. Again, there are many men, especially among those who go back into the Old Bible, who just dote on the fact that the blood of Christ w r as shed for the sins of the world. These, of course, relate to the law, and they place considerable stress upon the necessity for sacrifice. The executive faculties or animal brain are very strong in them. But for my part, in looking at the problem from a scientific standpoint, I am utterly unable to understand how iLc blood had anything to do with it, and I have asked several ministers to explain the modus operandi of this phenomenon, and they have been unable to do so in a way that is intelligible to me. Yet I am aware that the Scriptures say very plainly that the blood of Christ did have very much to do with the taking away of sins. Undoubtedly there is some occult truth in it that has not yet occurred to me, and I have no reason whatever to doubt the truth of the Bible statement. (Note: This mystery was revealed to me later on, and is explained later on in this work.) Children very often like the story of Joseph and Benjamin best, from the fact that it is juvenile, and it is not unlikely that most people in their growing up live over, in- a manner, the history of the world in its progressive stages of development and en- lightenment until they have reached their own station or place in life, and they are affected, no doubt, to a very great extent even beyond this, as they must do to become perfect ; yet, they all have their niche or sphere in life, and, with them, all else is subordinate to this. Some ruling faculty which is the keynote for all the rest, some predominating element in which they live and have their being. The first of those periods of a thousand years began with the days of Adam, and it belongs with the social law or group. The Bible does not state very clearly as to just what the people did do SCIENCE AND RELIGION 145 in those days, but it may be inferred that they lived, got married, and died, as a principal thing, or, in other words, they manifested those social feelings which bind one to home, relations and friends. "Be fruitful and multiply and replenish the earth," is God's first command to Adam, and amativeness is also the first organ mentioned on the phrenological chart. After Adam's fall from grace it is likely that he began to seek virtue, which, says the Apostle Peter, is the first step toward righteousness after we have been regenerated in the faith. They had a patriarchal form of government in those days, the father dictating and teaching the younger people what they should do. It is worthy of remark that while Adam was able to walk and talk with God, this faculty was lost or became dormant after a few generations. This may have been from lack of use, but it was certainly the result of Adam's sin. In those days, the people having nothing to do except to make a living and provide for their humble needs, lived to a great age. At the latter end of this period, and it was also the seventh generation, there was one man who was said to have been taken to heaven alive. The Bible says of this : "And Enoch walked with God; and he was not; for God took him." The second law now came into force and this relates to the perceptive and literary group of organs. The Bible is no more clear about the events which happened at the beginning of this period than it is of the first. The people did very small things in those days, and very little is recorded of them ; but still there is enough for us to trace the effect of this law. The Bible, which is our only record for this time, says : "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. . . . There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bore children to them, the same became mighty men which were of old, men of renown." There are two classes of people mentioned here, the sons of 146 SCIENCE AND RELIGION God and of men. It is not quite clear as to where these latter had their origin, unless they are the people referred to as having been created on the sixth day, or a period beyond that of Adam. But it is clear that when this second law came into effect, and this second law relates to the Perceptive group of faculties, which gives a desire to travel about and explore the country, to see zrd learn all things, these sons of God, or the descendants of Adam, began to cut loose from the family ties, and began to look about them, and they took unto themselves wives from this other race or class of people. This is one of the expressions of this group of organs. The flood occurred later on in this period. When the law which relates to the organ of Weight came into effect, and the organ of weight is in this group, and its function is to give knowledge of density, or the law of equilibrium, the equilibrium of the earth was disturbed and caused the flood. At the latter end of this period the people all spoke one lan- guage, and they began the building of the Tower of Babel. But before they had completed the work there resulted a confusion of tongues among them, and they spoke different languages, so that they could not understand one another; then they left off building the Tower of Babel. Now, the organ of language does belong in this group, and it is not unlikely that when this law came into effect it caused them to speak with different tongues, according to their different dispositions or characters. I cannot give a description of all the organs, nor am I able to tell when each of them came into effect ; but an outline is all that is neces- sary here, and this will be sufficient to prove that the genera! plan is correct. "Knowledge puffeth up, but Love edifieth," says St. Paul. These perceptive faculties give knowledge, and notice, too, how puffed up these people were when they conceived the idea that they could build the tower of Babel that would reach up to heaven. We come now to consider the third law, and this relates to our Executive or Selfish group of organs. As stated before, this SCIENCE AND RELIGION 147 third law gives divisibility^ a love of self, a separate existence, etc., and it is worthy to remark that when this law came into effect, at the year 2000 B. C, that the people did all divide all up into tribes. Every man who had a family formed a separate tribe. And there were many instances of men who had several sons, and each of these sons formed a separate tribe. Again, these faculties give rise to our fighting qualities, and this third law had not been in force very long before men began to fight and go to war with one another, one tribe against another, and it is worthy to remark that there were no wars before this law came into effect. When Cain killed Abel it was considered a terrible crime, and as a consequence of this a vcrv great punish- ment was put upon him ; but in these latter days, when this third law came into effect, it became very common for men to fight and kill one another, and this quality seemed to grow worse and worse in them, and they became more and more barbarous until about the end of this period. And further, wo may say that after this law came into effect that it continues to remain even until now, and it will continue, and we may expect to have wars until this element is subdued by the moral law when it comes into effect in the future. For the Executive group has an opposite effect to that of the Moral group, and there is no other element of the mind that will act as a counterpoise to it ; and we can see even at this present time that wars do exist, and this element has not yet been subdued or brought under subjection. Men talk of sub- duing this element by reason and science, but these will not sub- due it. We are living in an age of reason and science at the present day, and there never was a time when the world had bigger or better guns, and the nations never were better prepared for a terrible war than they are at the beginning of this twentieth century. Reasan and science may guide our Executive faculties, but subdue them, never. The Moral element alone can do this. Now, Abraham was born at the beginning of this third period, and since this element is the opposite of the Moral element, it is evident that he could see and understand things of a spiritual nature which other people had been unable to understand before, 148 SCIENCE AND RELIGION and Abraham is considered to be the Father of our Faith. It was during this period that the children of Israel made their exodus from the land of Egypt, and were kept in the wilderness for a period of forty years, and during this time they were fed upon manna, or what Paul terms "angel food," and water was caused to flow from a rock, which the same Apostle terms a "spiritual drink." The organs of Alimentiveness and Bibative- ness are in this group, and we may well believe that these people were fed on this spiritual food and drink while the law which relates to these organs was in force. Man is made in the similitude of God, and the faculties which are possessed by man are also the attributes of God. Man l^s these Executive faculties which gives him his fighting qualities, and God also exercised His Executive spirit against these people while they were in the wilderness on several occasions, and at one time twenty-three thousand of them died in one day. This element is the power to law, and therefore relates to the law ; and it was during this period that Moses received the law of God on Mount Sinai. The people were taught to fear God and to keep His commandments, and to offer burnt offerings as an atone- ment for sins. To the people of the present day this offering of sacrifices and burnt offerings to God may look like nonsense, but to the people of those days it was quite different. There is a principle in Nature which requires of the barbarian a sacrifice to put him in harmony with his moral nature. These people were so barbarous that it was useless to teach them to love God, and if they were left alone they would not progress and become perfect, but they would become worse and more barbarous they would not reform. By making these offerings and sacrifices it had a tendency to humiliate them and bring them to the Divine; and besides this there is probably an occult principle involved in making these sacrifices which I do not even presume to under- stand. I suppose it is difficult for any one in these days to under- stand the philosophy of all these offerings, sacrifices and ceremo- nies which were practiced by the Jews, and also by other nations. The book of Job seems, to correspond with the organ of Cau- SCIENCE AND RELIGION 14 iousness. He said, "For the thing which I greatly feared is come unto me, and that which I was afraid of is come unto me. I was not in safety, neither had I rest, neither was I quiet ; yet, trouble came." All through this book of Job is seen this sublime mani- festation of Cautiousness. He was a great man and a very wise one, too. The fourth law relates to our Aspiring group of organs, and these give a desire to rule ; and this fourth period, with the Jews who were under the special direction of God at that time, was the period of the kings and prophets. This period began about King David's time, and extended to the time of Christ. Some people may not believe that the Aspiring group of organs has anything to do with the gift of prophecy, but it is true, never- theless ; and those who have this group of organs large, generally like this part of the Bible the best. Jupiter, to which these organs are allied, is partly self-luminous, and persons governed by him partake somewhat of his nature ; it gives light within, self- knowledge or self-illumination. Solomon was born during this period, and he was said to be the wisest man in the world. Phrenologists may view me with incredulity when I say that this group of organs has anything to do with knowledge or wis- dom, but if they were to be moved by the Holy Ghost, and get their wisdom in that way, instead of learning it from books, then perhaps they would look at it differently. Now, there is a differ- ence between the Aspiring and Reflective groups, and there is also a difference in their kinds of knowledge. The one gains its knowledge from inspiration, and the other by reflection and scien- tific investigation. If one will undertake to learn from the spirit it will not require much experience to find that the Aspiring group is brought into requisition, and that it has a great influ- ence during such times. "THE FEAR OF THE LORD IS THE BEGINNING OF WISDOM" is a true aphorism, but while wisdom begins in fear, it does not necessarily end there. Its natural end is in pure, per- fect love which casteth out fear. I am also a phrenologist, and while I can justify those who may 150 SCIENCE AND RELIGION ridicule me for the statements contained in the last few para- graphs, I can also rebuke them for viewing things superficially, as they appear to be, instead of drinking deeply and viewing them as they really are. The fifth period began with the Christian era and extended to about the year 1000 A.D. Christ was born one week before the beginning of this era, as has been already stated. This period be- longs with the Perfective faculties, and these faculties are allied to Saturn. Saturn was on the meridian at the time of the birth of Christ, and His horoscope was a perfect one, and therefore Christ was perfect and taught us a perfect doctrine. Up to the time of Christ men were taught to fear God, and they could be controlled only through fear; but after this era began then we were taught to love God, and that perfect love casteth out fear. So, too, the Old Testament advocates the use of the rod in the training of children, but in the New Testament it is not so. The beginning of this era was the dividing line between fear and love, between the Old Testament and the New. Man cannot be driven to God and spiritual worth through fear alone ; he may be driven to this extent and then he is attracted onward through love. Through the sin of Adam man's spiritual nature became dor- mant or closed up, as it were, to a great degree, and this faculty or paradise can be regained only by a certain process of develop- ment. For instance, Adam was able to walk and talk with God, and was also able to see Him, before the fall, but who is there among us to-day who possesses this gift? Now, the Bible gives the key to this process of development, or, as we might term it, the evolution of the mind. But it requires great diligence on our part to live up to the standard required of us for that purpose. That time is coming, however, slowly, but surely, when our para- dise shall be regained, and every man shall know God and the right way of living, from the least of us unto the greatest. A new round of the ladder of this process of the world's de- velopment was reached at the beginning of this fifth period. .Christ said, when He began to preach, "The law and the prophets SCIENCE AND RELIGION 151 ire until John (the Baptist) ; since that time the Kingdom of God is preached, and every man passeth into it." It has been stated before that saturnine men commonly have a fall to disgrace and trouble, and now I wish to show that the world has passed through this same fall, and that it occurred also during this period. After the fall of the Roman Empire, we passed through what is called the "Dark Ages," when the world sank again into barbarism. But, at the time of this fall, the Christians of Rome were carried away as prisoners, and these in turn became so many missionaries. The civilizing influences of Christianity had their effect, and toward the latter end of this period they had begun to elevate. They had arrived, in fact, at Constructiveness, and began to build up anew, and upon a more sure basis. Religion was no longer a theory, but became an es- tablished fact. Simeon prophesied of Jesus, when He was in His infancy, saying : "Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against." During this fifth period the Perfective faculties held full sway. Ideality and Sublimity were at the zenith of their power. It was at this time that the greatest artists in the history of the world flourished and had their wonderful career, and these faculties are those that appreciate art. THE OLD MASTERS! Who has not heard of them? Masters of sculpture, painting and art! All the arts in Greece and Rome were brought to their highest state of perfection during this period ; nor are the artists in this scien- tific and enlightened age of the world able to imitate them. But by far the greatest argument that can be produced, rela- tive to this period, is to show that the people of those days mani- fested what we might call the combined function of this group of organs. This group of organs, when predominating, gives their possessor that trait of character which desires to bring all things subject unto himself, and control them, as it were, by an effort of the will. This power, or trait of character, was mani- fested first by our Saviour, Jesus Christ. It was shown in His desire to Christianize the world and make the people subject unto 152 SCIENCE AND RELIGION Him. And again, it was manifested by the Pope of Rome, yet in a different way. For, while Christ desired to win our souls to righteousness and eternal life, that we might become a part of Himself in the world to come, the Pope, on the contrary, desired a temporal power that he might rule over men and make the world subject unto his will, that he might rule them as a man. The sixth period began with the Crusades, or about the year 1000, A.D., and will extend to about the year 2000, A.D. This period belongs with our Reflective faculties, and since these faculties are of an intellectual nature, this is an age of science and learning; an age of inductive reasoning and of scientific investigation. There is hardly a branch or field of thought but that has been looked into and improved. It is an age of inventions, improvement and discovery, and there is hardly a trade or profession but that is being brought to a high state of perfection. The railroad, the steam engine, the telegraph and telephone, and thousands of other inventions of every description for the benefit of man, have been brought into existence during this period, and still the good work goes on. The organs of Causality and Comparison are in this group, which gives us the ability to analyze the laws of nature, and trace the relation between cause and effect; and by these means man has been able to discover a new continent and learn that the world is round; and finally, to analyze the laws that sustain the worlds, and to discover the nature of these laws of the universe generally; and to a great extent, we have learned the effect of these laws upon man. The organ of Human Nature is also in this group, and this gives a knowledge of character ; and during this period a system of Phrenology has been founded, also Physiognomy, and there are also several other systems by which character may be read, and they are all being brought to light. Professor Twing truly says: "Character is revealed through many windows, like a cathedral illuminated at midnight." This organ also aids us to learn many other things, for by its means we see things, as it were, by a direct inspection of the mind. Th SCIENCE AND RELIGION 153 is group of organs borders on Benevolence, and this sixth element, says the Apostle Peter, gives brotherly kindness. And it is worthy to remark that during this period slavery has been abolished in the United States, and also the serfs of Russia have been made free. And, in addition to this, the churches have taken to this feeling, and have sent missionaries to all the foreign and heathen lands, that not only themselves, but also all people, might be saved by the Gospel of Christ. This feeling of brotherly kindness or brotherly love has never been more strongly manifested in the history of the world than it is at the present time. The fraternal societies, the labor unions, the organizations of capital, the trusts, the associations, mission- aries, etc., are all manifestations of this feeling of brotherly love, and these all are only in their infancy. The time is rapidly ap- proaching when the world of people will come to the realization that we are all brothers and sisters, and that we are all one flesh, one blood, yet diversified in our appearances by the differences in our characters and hereditary conditions. Nor are the days of invention at an end ; not by any means. The immense strides made in the progress and enlightenment of the world during the last few centuries surpasses anything ever recorded in history. It has been styled by some writers as a "Cyclone of improvement." We are approaching Human Na- ture, which is purely intellectual. The characters of the people are also improving and keeping pace with the intellect. If one will read the Purity books being published at the present day, he may wisely conclude that man is striving hard to regain that Paradise of Purity from which Adam and Eve fell. The world is waking up. The day star is arising in our hearts. Indeed, it appears as though we are approaching that day of which it is said: "And I looked, and, lo, a Lamb stood on Mount Sion, and with Him an hundred forty and four thousand, having His Father's name written in their foreheads. These are they which were not defiled with women ; for they are virgins. These are they which follow the Lamb whithersoever He goeth. These were re- 154 SCIENCE AND RELIGION deemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile ; for they are without fault before the throne of God." (Rev., 14:1-5.) THE MILLENNIUM. If this analysis or description of the successive periods of the world's progress, as we have just seen, is correct, and I believe with all my heart that it is, then at about the year 2000 A.D. will begin the seventh period which relates to the Moral group of faculties, and these faculties are allied to Neptune. This period will, according to our mode of reckoning, continue for a thousand years. Will this period represent the Millennium, the Lord's Sabbath, as being spoken of in the Revelations? Will this be the period when the Moral faculties have the supremacy and hold the Ex- ecutive faculties under control? It has been prophesied that in that time "the lion and the lamb shall lie down together, and dust shall be the serpent's meat." And in that day it will be considered as bad to kill an ox as it is to kill a man. Many people of late years, and for that matter ever since the time of Christ, have made predictions that the Millennium was at hand, but they did not claim to have any word from God to that effect, nor did they seem to read the signs of the times. They knew, or should have known, that the Revelations had not yet come to pass, and they ignored one part of the Scriptures in their enthusiasm to have the Millennium come at once. Paul says of this : "Now, we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that' the day of Christ is at hand. Let no man deceive you by any means ; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition ; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, showing himself SCIENCE AND RELIGION 155 that he is god. . . . And then shall that wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coining; even him, whose coming is after the working of Satan with all power and signs and lying wonders." (Second Thessalonians, 2:1-9.) Now, we may have seen some of the things which have been prophesied shall happen before the coming of our Lord, but not all of them, by any means ; and, therefore, we are certain that the time is not immediately at hand. All of the prophets and teachers have declared that in the last days perilous times shall come; and, if that be the case, as I believe it will, this twentieth century will be a very eventful one. For, if all these prophecies of Scriptures must happen between now and the coming of our Lord, or say at about the year 2000 A.D V these events, when they do begin, will follow one another in rather rapid succession. And I do not see why these events should not happen. The organ of Human Nature relates to and gives knowledge of character, and it is one of the principal elements which led man astray in the beginning, and it is likely that this faculty should be tested and made perfect as all the others have been in the past. We have seen in Adam's nativity that the malefic planets, Mars, Saturn and Uranus, were in his twelfth house, which is the house of sorrow, self-undoing, imprisonment, etc., and we have seen also that when these laws have been in force in the progress of the world, which relates to these planets, that God has come to the aid of man to help him through the difficulty. In the third period, which relates to Mars, God took the children of Israel under His own supervision, and took them out of bondage, where they had been in slavery for four hundred years, and led them through the wilderness to the land of promise. And in the fifth period which relates to Saturn, Christ came and preached to us a perfect doctrine and cast out devils by the score, but was finally crucified, being faithful even unto death. So now we have come to the sixth period which relates to Uranus, and since it was partly man's intuition which led him astray, and since this organ is the highest in the group, the final test should be in the last days. 156 SCIENCE AND RELIGION 111 saying that this organ is the highest in the group, I mean that it is not only the most elevated, but also that it is a higher or superior faculty of mind, as has been explained in Chapter I. Now, God had made the Serpent (the Devil), the most subtile of the beasts of the field, indicating that he possessed the highest attributes of mind belonging in the animal world, which is the faculty of Human Nature. And, therefore, the law relating to this faculty should come into force in the last days of this period, and just before the Moral law comes into force. Now, I believe that these perilous times shall come, and that there will be a great conflict along many different lines. There will be a conflict between science and religion ; between intellect and spirit; between right and wrong doing of every conceivable form. Deceit will be the order of the day, and the evil ones shall resort to violence. "Peace shall be taken from the earth." And there shall be such a turmoil as was never heard of before. Some of the most learned men of the present day argue that there is no God but the combined forces of Nature, as has been prophesied by the prophet Daniel that they would argue; and they define life itself to be only "the combined forces which resist death." Nonsense ! Have not these learned men declared that there is no process by which any machine can be made to gain power over the laws of gravitation, as has been thoroughly tested in their attempts to get perpetual motion? And does not anything in which there is the principle of life possess this power? For example : a one-pound weight, descending through ten feet of space, is equal to ten foot-pounds ; and it can be made to raise a ten-pound weight through one foot of space, which is equal also to ten foot-pounds ; which is a balance of power, and it cannot be made to raise any more than this. And in these experiments it makes no difference as to the means employed, whether it be lever power, pulley power, aerostatics, hydrostatics, electricity, magnetism, etc., the result is always the same. We cannot make any machine by which we can gain even the least particle of power over the laws of gravitation, and therefore we cannot get SCIENCE AND RELIGION 157 perpetual motion. But if we add the principle of LIFE to these laws of Nature, we find that it does gain power over the laws of gravitation. Let us take a tree, for example. It grows from a very small seed, and in the course of time it becomes a large tree ; that is, let us say, four feet in diameter and two hundred feet high, and weighs from twenty to thirty tons. Now, this tree, by possessing the principle of life, has gathered its substance from the soil in which it grows, and has converted it into timber, and has raised this substance, amounting to twenty or thirty tons, to an average of one hundred feet, in addition to the annual fall of leaves and fruit, etc. This tree, then, is equal to a perpetual motion machine, because it has gained power over the laws of gravitation. Then is life, even in this tree, only "the combined forces which resist death?" Has not this tree done more than all these known laws of forces can be made to do? Life, life! What is life? Life is an infusion of the spirit of God, and the world by wisdom knows not God, because He is spiritually discerned, and in no other way. Everything in nature is invested with the principle of life, and while it acts in harmony with these laws, it also possesses a principle which is not con- tained in the laws. This is life. Even the Earth, the Sun, Moon, and planets, possess this life principle, and yet man comprehend- eth it not. Now, it does appear as if the world was preparing for the final struggle of the last days. For there is beginning a falling away among the followers of Christ. The following note is clipped from the San Francisco Examiner, a paper which is second to none on the Pacific Coast, and is therefore reliable : "To many devoted Christians the outlook for the churches is dark. They see the growth of indifference and unbelief, they ob- serve the scarcity of men in the congregations, and they painfully realize the fact that the clergy do not hold as high a rank in the 158 SCIENCE AND RELIGION public estimation as they once held. They fear that the day may come when the church doors will be closed, and the great organ- izations that have done so much for humanity and civilization will cease to exist." There are only three sentences in the above paragraph, but they contain so very much. Again, the church is divided up into a multitude of creeds, and each of these claim that they are the true followers of Christ, and yet they are all preaching from the same Bible. Is Christ divided? Is He to be worshipped in segregated parts? If we put a small quantity of iron filings into a bushel of miscellaneous substances and stir it up with a magnet, we find that this iron all sticks to the magnet, while these other sub- stances do not. So. too, when any man reads the Bible, since the Bible is like a perfect man, he will pick out certain paragraphs which suit his nature best, or comparatively speaking, those paragraphs which stick to him. And if a hundred thousand men should read the Bible through, and each mark certain paragraphs which suited them best, we would find that no two of them would be marked alike. And, therefore, if every man could have a creed that would suit his ideas in every particular, there would be as many different creeds as there are separate individuals. I once asked a minister, who said that his "sieve was pretty fine," if he believed it was a good thing for the church of Christ to be divided up into so many creeds. "Oh, yes," said he, "we get more people that way than we would if they were all consolidated into one church." So, too, we might have more money if we would make it half alloy ; but would it be as pure money, and would it be as readily accepted as money? We think not. It is the same with religion. God is the author of our faith, and so long as our creed conforms to His law, then that creed is acceptable unto Him, otherwise not. Yet I must regard this division of the church as an evolution, or pulling out from the old ruts, which the people fell into during the dark ages. And, notwithstanding the creeds, the churches, or rather the different branches of the same church, are doing some SCIENCE AND RELIGION 159 good work in sending out missionaries to foreign lands to preach the gospel to those who have not heard of Christ, and they de- serve to be praised for it. It is proper that I should here offer an apology for finding fault with the creeds, for one time when I was pondering on this sub- ject the spirit showed me that I was doing precisely the same thing. For here I am building up a creed based upon science, that I may worship God according to the dictates of my own con- science, and all the churches are doing precisely the same thing. When properly considered, the different churches and creeds are mainly the assertion of an individual opinion ; and really, whether we are all consolidated into one church, or divided into a thou- sand churches, the individual worshipper will have his own idea of God, and will worship Him in his own* way, notwithstanding the church may have much to do with the outward man. The danger is only here : if the worshiper becomes so wrapped up in his creed that he thinks more of this than he does of the pure religion, then that creed is dangerous from the fact that it eclipses his religion; otherwise the creed is of but little conse- quence. But in this regard there is probably more real danger in the scientific creed than in most others, for the reason that when one gets started in studying science there is no end to it, and by continually [chasing the phantom of science he may lose sight of his religion altogether. But, as I have said, aside from this, there is no difference about the creed, except that the creed often sets forth certain principles of belief, which belief possibly may be wrong. The general fault of a creed is not that it is wrong, but that it is too narrow or cramped, or that they take a one-sided view of the case. And now I tell you beforehand, that I am obliged to take a One-sided view of the case, for I am taking the scientific view of it. This appeal is intended for a class of men that the churches will not and cannot touch the scientific class. If through the proofs of science these men or even a small part of them are brought over to Christ, then my labor has not been in vain. Again, it has been prophesied that there will be wars and 160 SCIENCE AND RELIGION rumors of wars in the last days. And we may say that the world was never better prepared to engage in a series of terrible wars than it is at the present time. The nations are crying to-day for "mighty navies," more battleships, more engines of war, and many of the most learned men are employed in the invention and manufacture of high explosives and greater projectiles with which to do battle. Not only is this the case, but the greatest warriors are those men who become the leading men of the na- tions, and are elected to high offices and thus become the chief managers of national affairs. We have larger and better guns, and larger fleets of battleships and cruisers than ever before, and according to this reckoning, there are still a hundred years be- fore us in which to make greater inventions and do battle. Man will fight until he finds that war means annihilation ; then he will wisely conclude that it is better to settle these national differences by law and arbitration. Some men are talking of doing this now, but it will not likely be carried into effect until we have arrived at near the end of this period. Then, says the prophet, when they go home from the wars and say "peace and safety," then comes sudden destruction. It is evident that when the world is ready to settle their trou- bles in a peaceable manner, as by arbitration, then they are ready for the millennium, and it will come. But when shall these things foretold in the Revelations and other parts of the Scriptures relative to the ante-millennial period begin to transpire? Will they begin with the twentieth century, or wait until later on ? In regard to the time, there is no prophecy in the Scriptures which tells it precisely, and it is said that no one knows the exact day or hour of the end. Neither do I be- lieve that we will be able to tell with precision by the planetary positions when the end will come. We may approximate it, but not with precision or certainty. Perhaps the worst will not occur until Neptune reaches Virgo, and from that time on to the end. The organs composing the Moral group are these: Conscien- tiousness, Hope, Spirituality, Benevolence, and Veneration. When the law which relates to these organs comes into force, so SCIENCE AND RELIGION 161 that these are the predominating elements of mind, as we have seen has been done regarding all the other mental faculties in the past, then we may be able to conjecture what those conditions on the world will bring. Vice and crime of all kinds will cease to exist ; with no prisons, no wars, no insane asylums, no evil of any kind. These all will be held under subjection by the pre- ponderance of the Moral laws. While, on the other hand, peace, joy, tranquility, and purity will reign supreme. Spiritual mani- festations, esoteric wisdom, brotherly kindness, love and rever- ence will be the order of the day. My pen will not describe, neither is my mind able to fathom the conditions that this millen- nial period will bring. I only know scientifically that it will come, and I will leave description to others. Some people seem to believe that we are living in this "golden age" now, as will be seen by the following extract taken from the Magazine of Mysteries for December, 1903 : "The present Higher Thought is a great and lasting blessing to the whole world, in that it is a strengthening, progressive and restorative Psychic-mental force that is uplifting the whole to a higher state of consciousness. A great and wonderful transition in all men is now taking place. We live in the midst of a great and wonderful Psychic-mental Realm that is changing, arranging and rearranging all things. It is a grand and blessed evolution- ary change that sages, seers, and poets have always chanted about in their moments of inspired ecstasy. In nowise can the Holy Seer see anything but great, orderly change at every hand. The animal man is passing and the angelic man coming in, and the millennial era has begun. Glory be to God ! we have entered the real Golden Age ! All life is now progressing at a most rapid yet orderly rate that is, manifesting in its highest now and here. A new set of advanced souls masters walk the earth. "To stand still in the midst of the universal onward drift is to fight against God and His orderly law." I will agree that the world is in a great and wonderful evolu- tionary stage, which is rapidly fitting us for the period of blessed- ness that will soon fall upon us; and that there are many intel- 162 SCIENCE AND RELIGION lectual giants who, as was foretold by the prophet Daniel, saying : "Those who have wisdom will instruct many ;" but I must deny that the seventh period, or the "Golden Age," as this author has styled it, has yet arrived. So long as we have evil in our land, while we have vice and crime of every description, while we have prisons, -jails, and lunatic asylums, while we have armies, navies, wars and engines of war, the millennial period is not upon us, however near it may be. We are arriving at the purely intellec- tual period, but even this has not yet arrived in all its grandeur. Then again, the transitional stage between these two periods will not be gradual, as some writers seem to believe, but it will come as a sudden change when the end comes. Paul says of this : "For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God ; and the dead in Christ shall rise first; then we, which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." (First Thessalonians, 4:16-17.) Thus it will be seen that the change between these two periods is not a gradual one; but, on the other hand, it will be very sudden. Finally, it is said that at, or about, the end of this millennial period the kingdom shall be delivered up to God. And we find that the organ of Veneration is the highest organ of the brain, the highest faculty of the mind, and its function is -the love of God. And we may well believe that when this law which relates to this faculty comes into force at the end of this period, then the whole mind of this world of people will have been made per- fect and be delivered up to God, and the wickedness of the world shall be at an end. Amen. It may be well to add here that the organ of Veneration on the right side of the head is in direct opposition to the organ of Vitativeness, on the left side of the head, and therefore, since Vitativeness gives love of life and the dread of death, we must proceed to the end until that law which relates to Veneration comes into full force before the last enemy of Death shall be SCIENCE AND RELIGION 163 destroyed. In other words, it requires the highest in heaven to overcome the lowest on earth. Vitativeness, of course, gives love of physical life as opposed to spiritual, and we may now- rcadily understand what Jesus meant when He said, "He that will lose his life for my name's sake the same shall have it, and he that would save his life the same shall lose it." Spiritual life which is found in Veneration is directly opposed to the physical life that is found in Vitativeness; and since flesh and blood can- not enter the kingdom of heaven, it naturally follows that physi- cal life must be yielded or be made subservient to the spiritual before we can fully enter the spiritual realm. Those elect people who shall be saved in the flesh at the coming of Christ are those who followed the Lamb wherever He leadeth and cared not for their lives even unto death. Their physical life is made entirely subservient unto their spiritual nature; and therefore these men are so good and pure that they are able to be translated and be caught upward to meet the Lord in the air. Then we should con- sider as to how these men should live to enable them to meet the coming of the Lord in this manner. Greater purity, or more de- voted souls, were never known on earth than in those elect men who shall remain to the coming of our Lord. These facts will become more clearly demonstrated as we proceed. "For yet a little while, and the wicked shall not be ; yea, thou shalt diligently consider his place and it shall not be." (Ps., 37:10.) Those who live up to their highest ideals in the last days will have an harmonious combination of intellect and character ; it is the very highest type of manhood. The Jews believed in the Messiah as He will appear at His second coming at the beginning of the millennial period ; and for this reason they did not believe in Him when He came as a man. But the Gentiles, on the other hand, accepted His doctrine with thanks and became His chief followers. All men have fragmentary minds, and we know in part, and so there are none who are perfect. The Scripture says : "There are 164 SCIENCE ANP RELIGION none that doeth good, no not one." Christ only was a perfect man ; and while He lived in conformity with the laws of the Old Testament, He also preached to us the New Testament. The Jews and Gentiles were divided in Christ, for while the former have character for the basis of their religion, the latter have in- tellect as the basis for theirs. - These all have fragmentary minds, and they all split upon the same rock. The Jews followed after God until they came to those laws when fear leaves off and love begins ; but when this time came, they were hardened or dum- founded, and then the Gentiles, who have intelligence for the basis of their religion, came in and are at this time the chief fol- lowers of Christ. Christ did not allow this division to be made in Him, however, for since He was perfect it is said that "in Him dwelt all the qualities of the Godhead bodily/' (See also Romans, 11:25-36; I Cor., 15:20-28, and Eph., 1:10-14.) Now, according to the principles laid down in this chapter, the millennial day will begin with the year 2000 A.D. ; but Christ has said that for the elect's sake, whom He hath chosen the time will be shortened; and, if this time was not shortened, there would no flesh be saved. However, He does not say as to just how much this time will be shortened. But there are several prophe- cies in the Bible which, when certain stages of these proceedings have transpired in the last days, those who are wise and discreet may be able to know, with almost precision, the time of His com- ing. This time, therefore, may be shortened only a few days, and it may be shortened several years. I do not presume to have any knowledge of the time. And it may be that there are no planetary positions or other natural phenomena to indicate it. This tracing of the effect of the laws of nature as detailed in this chapter, is not as plain or elaborate as it might be made, but the general idea is all I care to give. To me it is very evident that the progress of the world can be definitely traced on phreno- logical principles, and if these principles are not true, then I must say that it is the most beautiful delusion I ever saw. But they are true, as any one with only an ordinary amount of intelligence can readily understand. It is my candid opinion that after we have SCIENCE AND RELIGION 165 accomplished another hundred years of progress, and have en- dured these dynamiters, strikers, bomb throwers, tramps, wars, etc., and have learned by sad experience that the only way to overcome these evils is to establish a just and equitable form of government which will insure justice to all people by civil means, we will then be ready to usher in the millennium, and it will surely come. Amen. And in that day no man shall say to his neighbor, know ye God, for every man shall know him from the least unto the greatest. . . . And the desert shall be made to bloom as the rose. . . . And every man shall live from the product of his own vine, and none shall make Him afraid, etc., etc. CHAPTER V. THE KEYS TO THE KINGDOM OF HEAVEN. "Hold fast the head from which all the body by joints and bands having nourishment ministered and knit together, increas- cth with the increase of God." Paul. There are a few people who object to the Christian religion on account of their too literal interpretation of the Bible regarding the above heading. They are superficial thinkers 'who seem to believe that a key is necessarily always a material thing, as a metallic key, for instance. They seem to interpret that the Apos- tle Peter holds the keys that unlock the way, and that he only has the power to admit those who are worthy to enter the king- dom of heaven. This belief is not consistent with fact, to begin with, and an investigation naturally gives rise to the question, Is there a key to the kingdom of heaven, and, if so, what are these keys? I will endeavor to answer these questions and explain them as clearly as possible on scientific principles. Let us begin at the beginning. "When Jesus came into the coasts of Caesarea Philippi, He 166 SCIENCE AND RELIGION asked His disciples, saying: Whom do men say that I, the Son of Man, am? And they said, some say that thou art John the Baptist ; some Elias, and others Jeremias, or one of the prophets. He saith unto them : But whom say ye that I am ? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him : Blessed art thou, Simon Bar-jona, for flesh and blood hath not revealed it unto thee ; but my Father, which is in heaven ; and I say also unto thee, that thou art Peter, and upon this rock I will build My (church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven, and what- soever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." (Matthew, 16:13-19.) It is well to remark before proceeding further that Christ said also to the other apostles and to all people that whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven; but what about these keys? Is a key always a material thing, and are we to believe that Christ pulled a bunch of keys out of his pocket and gave them to Peter then and there? Or does not a key sometimes refer to a set of principles, or the solution of a problem, as a key to an arithmetic or algebra, for instance? Webster, among others, gives this definition of 'a key: "That which serves as a means to unlock a secret or mystery, or to disclose anything difficult; a guide ; a solution ; as a key to a riddle ; a key to a mathematical problem." I suppose this passage of Scripture is most commonly inter- preted among Christians to mean that Peter will receive these keys on reaching the celestial city, and that he will then be at least one of the gatekeepers. Be that as it may. I have no argu- ment to make against this belief. There are said to be twelve gates corresponding to the twelve tribes of Israel, and it is prob- ably true that Peter will be one of the gatekeepers, yet I do not presume to know anything definitely about it. But so far as this SCIENCE AND RELIGION 167 world is concerned I will now endeavor to prove that these keys which were given to Peter have reference to a set of principles which, if they are properly followed, will lead us to righteousness, " eternal life, and heaven. And I will further state that Peter was the only apostle who detailed these principles to us in their nu- merical order, which is a further proof that these keys were given to Peter, and it is probably rom this reason that Peter was called the chief of the apostles. These keys are explained on phreno- logical principles. Peter says : "Whereby are given unto us exceeding great and precious promises ; that by these ye might be partakers of the divine na- ture, having escaped the corruption that is in the world through lust. And, besides this, giving all diligence, add to your faith virtue ; and to virtue knowledge ; and to knowledge temperance ; and to temperance patience; and to patience godliness; and to godliness brotherly kindness ; and to brotherly kindness love. For, if these things be in you and abound, they make you that ye shall neither be bar'ren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour, Jesus Christ." (Second Peter L, 4-12.) Now, it will be seen, according to this quotation from Peter, as giveji above, that in addition to our faith there are seven things to be added when it becomes an INFALLIBLE RULE or a KEY to righteousness and eternal life. And now I will en- deavor to prove that these seven things are analogous with, and directly related to, the seven groups of organs in the brain; and that these seven groups of organs in the brain are directly related to the seven spirits of God. We will begin with Faith. What is faith? What is the underlying principle that changes us from mortality into immortality, from a man of the world into 168 SCIENCE AND RELIGION a child of heaven? Faith is to come to a consciousness, as Peter beautifully ex- pressed it, that "THOU ART THE CHRIST, THE SON OF THE LIVING GOD." This is faith. This is the foundation rock upon which Christ built His Church and declared that "the gates of hell shall not prevail against it." I am well aware that the Catholics interpret that Christ built His Church upon Peter, but they are in error. This interpreta- tion had its origin in the dark ages. Read your Bibles again and I believe you will agree with me that Christ built His Church upon the Faith which Peter expressed at that time as quoted above. It is not only necessary that we come to a consciousness that Jesus is the Christ, but we must also become regenerated in the Faith ; and this regeneration relates to the cerebellum, or the or- gan of Amativeness. Some people may view me with incredulity for making this assertion, but whatever relates to generation re- lates to the cerebellum. Let us see what the Apostle Paul has to say about it : "For though ye have ten thousand instructors in Christ, yet have ye not many fathers ; for in Christ Jesus I have begotten you through the gospel." (First Cor., 4-15.) You have probably read that you must be born again before entering the kingdom of heaven, and it may be well to emphasize here that you must also be begotten again before you are born. "Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideih forever." (First Peter, 1-23.) The cerebellum is the basis of our faith. The arbor vitae in the cerebellum is the tree of life upon which grows our future destiny. And whatever relates to generation is comprehended in this organ. For this reason it is called the organ of Amative- ness, and its function is creation. This element of our nature needs to be purified as well as any other. "For a good tree can- not bring forth corrupt fruit, neither can a corrupt tree bring forth good fruit." SCIENCE AND RELIGION 169 Having become regenerated in the faith, having the spirit of God implanted in our souls which is not of this world, we must add in succession those graces which make each and all of the faculties of our minds perfect. Our first step in climbing these golden stairs, according to Saint Peter as quoted above, is to add to our faith, Virtue. Virtue is comprehended in those five organs of the Social group, which includes Conjugal Love, Parental Love, Friend- ship, Inhabitiveness, and Continuity or Constancy. The function of these organs, when legitimately exercised, will give a fair idea of what virtue really is ; but in these degenerate days, since man's fall from Eden, there are so very few who live consistent with these elements of our natures, that it would be difficult to give a definition, even if I were able, that would be perfectly understood by all people. Virtue gives : Strength of will, a devoted mind, constant in friendship, ardent in love, a devoted wife, a loving husband, duti- ful children, affectionate parents, patriotism, love of home, chas- tity, moral excellence, value, worth, decency, and good health. There are many other things comprehended in these elements of our nature which may not be necessary to mention here, but when the Apostle Peter looked upon the whole multitude of them, and wishing to sum them all up in one word, called them VIRTUE. Remember Christ's parable of the ten virgins (indicating that Christ recognized that there were ten mental elements which re- late to virtue), five of which were wise, while the other five were foolish. So, too, all our organs are double, so that five of these social organs are on the right side of the head, and the other five are on the left. Through Conjugal Love we may be weded to the spirit, as well as to an earthly companion. Paul expresses it thus: "Wherefore, my brethren, ye also are become dead to the law by the body of Christ ; that ye should be married to another, even to Him Who is raised from the dead, that we should bring forth fruit unto God." (Romans, 7:4.) 170 SCIENCE AND RELIGION When man puts on Christ he is born again, as it were, into a new life, and virtue gives strength of being to that life in all its variations. It will be seen that these things are being added in the same order as we are affected by the laws which relate to these several groups, as has been explained in previous chapters ; that is, the cerebellum has the first effect, and the social organs in the cere- brum next, and so on with the others, as we shall see. Our second step toward perfection, as the Apostle Peter in- forms us, is to add to our virtue knowledge. Knowledge relates to our Perceptive group of organs. We are given intellectual faculties and we are commanded to use them for the purpose of gaining knowledge. There are several of these knowing facul- ties, and there is also a multitude of different kinds of knowledge. And since we have put on the new man, why should we not seek after knowledge which pertains to the new life? "For the in- visible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eter- nal power and God-head, so that we are without excuse." (Romans, I 120.) If we would excel in Christian knowledge it is essential, but perhaps not absolutely necessary, that we have a general knowl- edge of all things. I only regret that my circumstances and con- ditions in life have not permitted me to take up all of the branches of science, because we find harmony existing between science and religion everywhere, and in every field of thought. To the aver- age Christian, however, the knowledge most essential for him to obtain is of the Word of God, which tells him of his duties toward God and man. So when Peter tells us to add knowledge, the ap- plication of that term is limitless ; but its specific application is a knowledge of our duties as a Christian. Jesus said: "Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me, for I am meek and lowly in heart ; and ye shall find rest unto your souls. For My yoke is easy, and My burden is light." (Matthew n., 28-30.) SCIENCE AND RELIGION 171 Our next step toward Paradise, according to Saint Peter, is to add to our knowledge temperance ; and this relates to our Exec- utive or Selfish group of organs. What is temperance? Does it simply mean that we shall not drink to excess? Bibativeness is only one of the organs in this group, and the term "Temperance," or self-control, is intended to cover them all. One may not drink any spirituous liquors at all, and yet be very intemperate. Intemperate in speech, intem- perate in actions, and in everything else. All these selfish organs should be made to perform their legitimate function. "Be ye angry and sin not" is the command, and by observing this com- mand it gives one a better knowledge of the laws of His being, and it helps us very materially to understand the Scriptures. Temperance does not necessarily imply total abstenence. Christ drank wine, and the first miracle he performed was to turn water into wine. And again, Paul advised Timothy to take a. little wine for his stomach's sake and his often infirmaties. The temperate man uses spirituous liquors only for useful purposes, but not as a beverage. Drunkenness is strictly forbidden. Solo- mon advised us to "Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts ;" yet at an- other time he said, "Look not upon the wine when it is red, for at last it biteth like a serpent and stingeth like an adder." The first refers to instances where spirituous liquors may be used for beneficial purposes, while the latter refers to their being used as a beverage, which leads to drunkenness, and is therefore evil. "Thou shalt not steal ;" "Thou shalt not kill," and "Thou shalt not covet ;" are laws that come under the observance of this group of organs. To "Love thy neighbor as thyself" puts one beyond criticism so far as selfishness is concerned. These elements of our natures relate to the law, and are, there- fore, governed by the law. And if we wish to become acquainted with the Divine laws, and of the natural laws existing in our uni- verse, it becomes necessary for us to observe these laws and live in harmony with them; for how can we presume to know any- thing of the laws unless we endeavor to live in harmony with 172 SCIENCE AND RELIGION those laws ? All the organs in this group need to be restrained. Peter calls this restraint Temperance; and in doing so, he came as near defining our Christian duty regarding this group of or- gans as could be expressed in any one word. By temperance, then, it is understood that we should overcome our bad habits, if we should have any, and become temperate in all things. Temperate in eating and drinking; temperate in speech and in action; do no violence to any one; and, above all, overcome any unnatural selfishness that would work an injustice to our fellow man. The law requires this, and God made these laws to be obeyed. "For the commandment is a lamp, and the law is light, and the reproofs of instruction are the way of life." 'The fear of the Lord is the beginning of wisdom, and the knowledge of the holy is understanding." Solomon. Next the Apostle Peter tells us to add to our temperance, pa- tience. Patience relates to the aspiring group of organs : Self- Esteem, Firmness, and Approbativeness. These organs need to be guided rather than restrained. These inspire confidence in self, give energy, perseverance, and a desire for the good opinion of others; gives honor, dignity, pride, competency, and a desire to rule. In a religious sense they make one patient, firm in re- ligion, with a tendency toward inspiration, and gives an under- standing of the interior workings of the spirit. This group of organs correspond with the age of the Kings and Prophets ; and those in whom these organs are very large will naturally like that part of the Bible the best. Webster defines patience as "The quality of being patient; the suffering of affliction, pain, toil, calamity or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness." To receive inspiration, to be moved by the Holy Ghost, re- quires considerable time, a great deal of patience, with occa- sional fasting and fervent prayer. Peter did well when he re- ferred to these elements by the name of patience, as patience is the chief means by which these religious and spiritual benefits are brought out. SCIENCE AND RELIGION 173 Our fifth step in climbing these golden stairs, according to Saint Peter, is to add to our patience godliness ; and godliness, according to this philosophy, relates to the Perfective group of organs. But, what is godliness? When Satan said to Eve, "Ye shall be as gods," what was implied by that term? Now, we are virtually commanded to be as gods, to add godliness to ourselves as a means of salvation. How perfectly wonderful ! And that we should be called the Sons of God, how sublime ! Webster defines godliness as being "religiousness; piety." But I regard godliness as being something more than that. Sublimity, Ideality, Constructiveness, Wit and Imitation, make up this group of organs ; and it is the natural manifestations of these faculties, when combined with religious zeal, that constitutes godliness. These elements of mind are elevating, chastening and refining in their influences ; they give grace, beauty, and power to all our acts; and genius, neatness and perfectness are its chief charac- teristics. It is these civilizing influences, without the abuse of power, that makes one godly. Persons in whom these organs are large and predominating are inclined to be fastidiousness in their appearance and manners, and they also give an exalted state to the feelings, whether they be religious or not. Christ and Napcleon are both instances of this, although they were very opposite in many respects. And the exercise of these organs has a tendency to make one perfect in every way, when they are harmoniously combined with all the other organs. "Be ye perfect, even as Christ is perfect," is the command, and to heed this command and to endeavor to become perfect, is godliness. Then to godliness we must add brotherly kindness ; and this relates to our Reflective group of organs. The organs in this group are Causality, Comparison, Suavity, and Human Nature. These give Reflection, logic, science, studiousness, wisdom, in- tuition, penetrative thought, sympathy, harmony and peace. By the exercise of these organs , we are enabled to look into the affairs and characters of others, thus enabling us to lend a kindly 174 SCIENCE AND RELIGION hand when needed. It is our duty to do good unto others, and to lead them into the right paths, and to remove any obstacles that we may find in their way. By so doing, it enables us to look into that perfect law of liberty and Divine wisdom which defines to us the relation between God and man and the universe of things. "Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies ; and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand, and in her left hand riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her. The Lord by wisdom hath founded the earth; by understanding hath he established the heavens. "- Proverbs, 3, 13-19. Then, last of all, and above all, Saint Peter tells us to add to our brotherly kindness love; and this relates to the Moral group of organs, which is above all. "And if a man love not his brother whom he hath seen, how can he love God whom he hath not seen?" God is love, and if we have no love, then we have no part in Him. Universal love is imperative. Paul says of this : "Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cym- bal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remov mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. Love suffereth long and is kind ; love envieth not ; love vaunth not itself, is not puffed up, doth not behave itself un- seemly, seeketh not her own, is not easily provoked, thinketh no evil ; rejoiceth not in iniquity, but rejoiceth in the truth ; beareth all things, believeth all things, hopeth all things, endureth all things." First Cor., 13, 1-7. SCIENCE AND RELIGION 175 Note : The authorized version of the Bible calls this "charity," but the new revised version gives it as "love." However, it will be seen that it relates to the Moral group, as will be understood by Paul's definition of it. It will be seen that by following these principles as they are given us by Saint Peter, and as I have endeavored to explain them in this work, that all of the organs of the brain are made pure and perfect. And who can gainsay that if any one will follow these principles as illustrated here, he will be good and pure enough to take part in the first resurrection? And so Peter says: "For if ye do these things you shall never fall. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior, Jesus Christ." It is an infallible rule; a key to the process. THE RELIGIOUS GROUP. I suggested in a previous chapter that the Moral group of faculties is the fruit of the mind and that each of these groups of organs have their representative organ in the Moral group. And while I cannot prove this conclusively, I will endeavor to produce some very strong evidence in its favor. Of course, I am well aware that there are many people, and especially among those who live decidedly in the physical brain, who will probably never come to a consciousness that what I am going to write here under this heading, is true. But, be that as it may, as stated in the preface, this work is not designed for the incredu- lous, but it is written for those of advanced thought and growth who wish to follow these subjects to their legitimate end. There are seven of these groups of organs, and it is not very popular to say that there are more than five organs in the Moral group. But the organ of Veneration is divided by the phrenolo- gists into three parts ; the backward part, they say, gives devo- tion, while the forward part gives respect. Now, while I agree that this organ in the backward part of 176 SCIENCE AND RELIGION Veneration gives devotedness, virtue, or strong affinity for re- ligion, etc., I do not belieye, and have tolerably strong evidences, that it does not give prayer ; but that prayer properly belongs to the central part of the organ of Veneration, of which more anon. Now, this "devotedness," or the backward part of the organ of Veneration, is closely allied in function to the Social group, with this difference, that the former is of a religious or spiritual nature, while the latter, the social group, is decidedly of a physi- cal nature. For the present let us say, for the sake of con- venience, and without further argument, that this organ of De- votedness is the representative organ of the Social group. The forward part of the organ of Veneration, they say, gives respect for religion or sacred things, and also to elderly people, or to those in authority. I will agree, it does; and it even goes further than that, and gives spiritual knowledge. When I began the study of science and religion in 1883, there was a sunken bar across my cranium over the Moral group, so that the frontal bones were somewhat above the parietal bones at their juncture. But by studying religious knowledge, reading the Bible, and learning such principles as are detailed in this book, two very distinct knobs have grown on my cranium just back of the cor- onal suture, and on either side of the sagittal suture, which occupies the forward part of the organ of Veneration. And be- sides this, a study of these subjects produces a decided sensation in that part. And therefore I am convinced in my own mind that this organ gives spiritual knowledge. But whether it has any connection with the Perceptive group of organs, is quite another affair; I am unable to say. I believe it does, however, since its function is closely allied to that of the Perceptive group, with the difference that the former is spiritual in its nature, or spiritual knowledge, while the other is decidedly physical, and gives a knowledge of natural things. The Executive or Selfish group of organs relate to the law;; they are the powers to law, and are governed by law. We find a corresponding organ in the Moral group, Conscientiousness, which gives justice. That law which said, "An eye for an eye, and a SCIENCE AND RELIGION f 177 tooth for a tooth," is equally applicable to Conscientiousness as to the Selfish group; for Conscientiousness is not an element of sympathy, but of justice; and it will equally resent an injury, or protect the innocent. Blind Justice is like a two-edged sword that cuts both ways ; but the punishment it inflicts is equal only to the injury received. Let us say, then, that Conscientiousness is the representative organ in the Moral group, which governs over the Selfish group. The Aspiring group of organs gives confidence in self; sta- bility of character, love of honor, dignity", pride; as is indicated by the function of the organs in this group Firmness, Self- esteem, and Approbativeness. And in the Moral group we have a corresponding organ of Hope, which is also an organ that inspires confidence in our projects, and the maturity of our plans. The functions of these are very similar, with this difference, how- ever, as already suggested of the other groups and their repre- sentative organs : Hope is of a religious or spiritual nature, while the Aspiring group is decidedly of a physical nature. Therefore let us say for the present that Hope is the representative organ of the Aspiring group. The Perfective group of organs give rise to the imaginations, as is indicated by the functions of the organs in this group Constructiveness, Ideality, Sublimity, Mirthfulness and Imita- tion. Through these the mind soars to immense heights, and take cognizance of the grand and wonderful in nature ; has a real passion for the war of elements thunder and lightning whatever is magnificent or grand ; love to contemplate the seem- ingly boundless expanse of ocean, the dashing waves, the glory of the starry heavens, and above all (with Veneration full or large), the omnipotence of the Deity and the infinitude of His works. They produce an exalted state of the feelings, and often give a peculiar tone to the voice and expression which are com- mon to all great orators. And in the Moral group we have a corresponding organ of Spirituality. Spirituality gives faith in the unseen, and takes cognizance of the invisible things in nature ; delights in dreams, visions and prophecy, the foreseeing of future 178 SCIENCE AND RELIGION events; sees and understands the actions of the spirits, and con- verses with angels and departed souls ; contemplates the war between good and evil, and looks forward to the ultimate triumph of right. It will be seen that the function of these are very similar, with the difference that the Perfective group relates to the mind, while Spirituality relates to the spirit. Let us say, then, that Spirituality is the representative organ of the Per- fecive group. The Reflective group of organs have for their collective func- tion to analyze, compare, and classify the facts collected by the Perceptives, and to philosophize, contrive, invent, and originate ideas. They give scientific thought, knowledge of character, reflection, reason, intuition, adaptability and sympathy. These are the humanizing elements that place man at the head of the animal world ; that teach man the use of tools with which to perform his labors. The birds build their nests, and the foxes have holes, but man alone invents and uses an implement or tool. In the Moral group we have the organ of Benevolence, whose influences are blended harmoniously with those of the Re- flective group. For while Human-Nature and Agreeableness give us an understanding of the affairs and feelings of others, and enable us to read their thoughts and feelings as if by instinct, Benevolence goes further and prompts us to bestow charity where help is needed. These elements are very similar in their natures ; sympathetic, kind and intellectual. Therefore I have no hesi- tancy in saying that Benevolence is the representative organ of the Reflective group. Now, when the mind of man has become thus far spiritualized it is evident that the whole mind will have a natural tendency to- ward love heavenly love. And so we find the ultimate of all this is the love of God and Man, which is the function of the cnetral part of the organ of Veneration. Therefore I believe that this central part of the organ of Veneration is the representative organ of the Moral group, or THE VITAL COMPLEX UNITY OF ALL THE GROUPS AND ORGANS. I wish to advance the theory here that the soul corresponds SCIENCE AND RELIGION 179 to the Moral group of organs. As our Moral faculties are the fruit of the mind, so, too, the soul is the product of our every thought, and our every act. I also wish to advance the further theory here that the spirit of God, as it comes to us from on high (direct from the Holy Trinity) is comprehended in the cen- tral part of the organ of Veneration. From this it will appear that the lower elements of mind are sanctified through the influ- ence of the Moral faculties the soul while these in turn are spiritualized in holy love, which is found in Veneration. If this theory is correct, then it naturally follows that our soul, with holy love for its central star, is the life we have when we leave off this, our tabernacle, and enter the spirit world. If this is true, as it appears very reasonable to me that it is, then it naturally follows that if one lives righteously and religiously while here on earth, then he will have a large development of these Moral faculties, and also a rich and glorious soul with which to enter the spiritual world. But if man lives wickedly here, and cares nothing for the Moral or Spiritual things, then his Moral faculties will be poor and cramped, and his soul, what little there is of it, will enter the next world very poor and feeble indeed. "But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law." (Gal. v., 22-23.) Paul here recognizes the fact that the Moral facultes are the fruit of the mind (spirit), but he does not indicate, so far as I yet know, that these correspond to the soul. I have every rea- son to believe that they do, however, and we will have occasion to look much deeper into this important subject later on in the work. Now we may probably better understand what the Apostle Paul meant when he said: "And above all things put on love which is the bond of perfectness." Looking at the subject in this manner, the mind appears as a tree or vine, and the moral faculties are the fruit of the mind, SCIENCE AND RELIGION and this organ of Veneration, or the spirit of love, is as a seed, which grows out into a new life ; or, as Christ expresses it, 'The Kingdom of Heaven is like a grain of mustard seed, which being the smallest of seeds, grows up to be a large tree, and the birds build their nests in its branches." And again, "The Kingdom of Heaven is within you." So, too, a little of the spirit of God soon changes the tenor of the whole mind. "A little leaven leaveneth the whole lump." He who finds this organ and lives in it, finds heaven the heaven that is within you. One would think that Christ and His Apostles understood Phrenology, so beautifully does religion harmonize with these sciences. And they did understand it, too, in a way, but they did not teach Phrenology after the rudiments of men; but, on the other hand, they learned from the spirit, and we are just be- ginning to learn what they were preaching about that is, their preaching is just becoming tangible to the materialistic mind; we are just becoming able to explain their teaching on a scien- tific basis, so that all may read and understand. Now let me explain to you what is apparently a mystery. In our consideration of the keys to the kingdom of heaven I have purposely dealt with the seven groups of organs as being the things that Peter referred to in his description of the process of obtaining righteousness and eternal life, for the reason that it was easier to explain the process on that basis. And as all the operations of nature and of mind are operated on the same general plan, my statements have not been misleading in any material sense of the word, since I have held out the idea that all the faculties of the mind should be spiritualized or made pure through the influences of the Moral group. We have considered the subject exoterically ; but now, since we have seen the rela- tion of the organs in the Moral group to the several other groups of organs, it may be necessary to give another version of the process which will still further illustrate the idea presented by Saint Peter. Peter has conveyed the idea that we should live in harmony with the Moral group of organs, and that all the lower organs should be brought into subjection to these; but it is SCIENCE AND RELIGION 181 necessary that we should be more exact in our description that we may the more perfectly understand the process. We have seen that the backward part of the organ of Venera- tion gives devotedness, etc., and that this is the representative organ in the Moral group which governs over the Social group. Let us say, then, that the function of this organ is what Peter calls virtue, which he describes as being the first step on the Christian ladder ; as by the influence of this organ the Social group of organs are made perfect and are made to perform their legitimate, humalie and Divine function. Again we have seen that the forward part of the organ of Veneration gives respect and spiritual knowledge. Then let us say that this is what Peter calls knowledge. Then following with the others in the order in which Peter named them, as has already been explained, we find that the organ of Conscientious- ness corresponds to what he calls temperance ; Hope corre- sponds to what he calls patience ; Spirituality he calls godli- ness ; Benevolence he calls brotherly kindness, and the organ of Veneration properly, that is, the central part, he calls love. Now, by reading St. Paul's description of what love is you will see that it corresponds very well to the function of the organ of Veneration ; but to put it in scientific terms, it reads : Ven- eration suffereth long and is kind ; Veneration envieth not, is not puffed up ; doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; beareth all things, believeth all things, hopeth all things, endureth all things, etc. It will be seen that either of the above descriptions are sub- stantially correct, since they both amount to the same thing. I have given this second version of the affair, however, in order to present the matter as clearly as possible, knowing that the average phrenologist will not accept as being true all that is said in this second version, regarding the Moral group being the fruit of the mind ; while the first version he will not likely try to deny. Now, if this second version is correct, it suggests another truth regarding the Millennial period which has not yet -been ex- plained ; and it has a tendency to prove that this organ of Love, 182 SCIENCE AND RELIGION or the central part of the organ of Veneration, is not a part of the Moral group itself, but that it is distinct, or a separate organ of itself. In our study of the Millennial period, if we follow the Revela- tions closely, we find that the kingdom is not delivered up to God, during the thousand years of peace, but at a little later period, when all the people shall be judged according to their works. Now, in our study of the "Progress of the World Explained on Phrenological Principles," it was shown that the laws which relate to the Moral group will be in force during the Millennial period; and now I wish to show that this organ of Love, being a separate organ, comes into activity at a little later period. And when the law which relates to this organ shall come in force, then shall be the end of the world, so far as we are concerned. Then shall the kingdom be delivered up to God, and we shall be judged according to our works, and then shall we be given a new heaven and a new earth. The world will then have been made perfect, and we shall then enter a new and a higher life. Amen. THE TRINITY OF THE MIND. Most scientific men are probably of the opinion that there is a trinity in everything, but when we speak of the Holy Trinity, they look dubiously, and talk of three Gods, and say (at least many of them do) that they cannot all be in one. Now, I will endeavor to illustrate the trinity of the human mind, and show their relation to the seven spirits of God, and the seven primitive laws of Nature. Man is made in the similitude of God, and all the faculties or attributes of man are possessed also by the eternal God-head. There are seven spirits of God, says the Bible, and since God is omnipresent, these spirits exist everywhere, chemically and otherwise ; and some claim that, we see the reflection of them in the rainbow. These seven spirits of God correspond with the SCIENCE AND RELIGION 183 seven groups of organs in the brain, and therefore, to show the feasibility of the Holy Trinity, it is only necessary to illustrate the trinity of the mind, since all things in nature are operated upon the same general plan. Some people may not agree that these colors in the rainbow have any connection with the seven spirits of God. However, they do conform with the seven-fold principle which is mani- fested in all nature; but I am not certain that they follow each other in the same successive order as do these primary laws. Some authors claim that there are only three primitive colors, and that all the other colors are made up of combinations of these three. To this theory I will not distinctly disagree, as this theory conforms to the theory of the trinity, or the three in one ; yet I must maintain that there are seven in all; .three forming the first trinity, three more forming the second trinity, and one the third trinity; the two lower trinities are made up of combina- tions, while the seventh stands alone, forming the third trinity, which shows the harmony. Now, notwithstanding the fact that these colors may be drawn from any ray of light by the aid of a prism, there is considerable difference between the solar spec- trum and that of any other. God said: "I do set my bow in the clouds, and it shall be for a token of a covenant between me and the earth." (Genesis, 9-13.) I do not even presume to understand the exact relation be- tween these seven primitive colors and the seven laws of nature, or between these colors and the seven groups of organs in the brain. But it has been revealed to me that the red color corre- sponds to the lower trinity, the Executive group; yellow to the second trinity, the Reflective group; but concerning the others I can say nothing definitely. We find the mind of man, like Noah's ark, is three-story. And if we get our spiritual eyes open, it is soon found that, like that vessel, there is a square window in the roof, in the region of spirituality on the right side, through which the spirit has com- munion with the outer world. There are three groups of organs in each of the two lower 184 SCIENCE AND RELIGION trinities of the mind, while the Moral group, which is above all, forms the third. FIRST TRINITY. SECOND TRINITY. 1. The Perceptive group. 4. The Aspiring group. 2. The Social group. 5. The Perfective group. 3. The Executive group. 6. The Reflective group. THIRD TRINITY. 7. The Moral group. Now, I will copy a few other trinities from Mr. William Fish- bough's "Macrocosm," to show the harmony existing between Phrenology and natural laws ; but I must explain before going further that I have placed the Perceptives first in the above trin- ity, because in our outward journey from the Sun we meet Mer- cury first, which relates to the Perceptive group, and natural laws are based upon that principle. FUNDAMENTAL LAWS. FIRST TRINITY. SECOND TRINITY. 1. Expansion. 4. Aggregation. 2. Contraction or attraction. 5. Segregation. 3. Circulation. 6. Sympathetic reciprocation. THIRD TRINITY. 7. Vital complex unity. GEOLOGICAL. PRIMARY TRINITY (Structural). SECONDARY TRINITY (Organic). 1. Firmamental and Sidereal 4. System of Chemical or Universe. comprehensive minera- 2. Solar systems. logical arrangement. 3. Geological developments. 5. Vegetable kingdoms. 6. Animal kingdoms. SCIENCE AND RELIGION 185 ULTIMATE (Intellectual). 7. Human races, as to their merely terrestrial constitutions, affections and thoughts. It will be seen that the laws have effect in a different order in the mind than do the general laws. We are on the earth, and the planets affect us in the order of their distance from the earth; but the general laws have their effect from the common center, the Sun, when the law which relates to Mercury has the first effect. Here is one more trinity which will throw additional light on the subject, and by comparing this with the principles noted above, you will readily understand the difference. See that the work of the first day, in the following trinity, corresponds with the Perceptive group, as it relates to light, which corresponds to perception or wisdom. GENESIS. PRIMARY TRINITY. SECONDARY TRINITY. ist Day. Diffused and rudi- 4th Day. Definite solar light mental light; (God said, (by the Sun becoming "Let there be light"). visible). 2nd Day. Atmospheric and 5th Day. Higher and first im- terrestrial distinctions, portant forms of oceanic, or more definite line of terrestrial and atmo- demarkation between spheric life. ("Great condensed and vapory whales" or aquatic mon- water. (Firmament). stersaurians and fowls). 3rd Day. Appearance of dry 6th Day. Ultimate tenants of land; terrestrial vegeta- dry land. (Mammalial tion. quadrupeds and man.) ULTIMATE. 7th Day. Rest, and Divine habitation in the ultimate of the creative labor. 186 SCIENCE AND RELIGION It will be seen from what has been said that the mind of man is governed by the same general laws that rule the universe ; that man is the microcosm of the macrocosm. Now, while the seventh law gives "vital complex unity" in nature, in the mind of man and in the Moral group there are representative organs of all the other groups, which makes this group equal, to vital complex unity, because it is equal to the fruit of the whole mind. The sixth law, according to Mr. Fishbough, is "sympathetic reciprocation." And the Reflective talent, to which this law is allied, gives the reciprocation of ideas, analyzes, arranges and classifies its ideas and facts. These trinities, except the first, are taken from the "Macro- cosm and Microcosm," by William Fishbough, and concerning the last one he says : "The correspondence between the works of the first and fourth days, or periods, is perceptible at a glance, in that they consist of different degrees of illumination of the earth's surface. The correspondence between the second and fifth days is obvious, but becomes still more marked by the addition of a few fact? which Moses, in his brief survey, left out, but which are sup- plied by geological science." Finally he adds: "If the reader will now take the trouble to compare the members of this series of creations as described by Moses, with the members of any sevenfold series of creations, or operations, he will find that each member is to its series what the same member of any other natural sevenfold series is to the other members with which it is associated, and thai between this and all other serieses there is the same corcspond* ence as there is between any two octaves in music." The seven churches which were in Asia may be analogous to these sevenfold principles, assuming, of course, that birds of the feather do flock together, but these are taken in their inverse order, beginning with the Church of Ephesus which relates to love and the Moral group. The second gives tribulation and poverty, an attribute of the Reflectives. The third is Satan's SCIENCE AND RELIGION 187 seat, which exists chiefly in the imaginations, an attribute of the Perfective group, and to Saturn. Patience is an attribute of the fourth, which is an attribute of the Aspiring group. The fifth has the name of living, but is dead, because it has not jtrengthened the things of the spirit, but has looked out for the flesh, an attribute of the Selfish group. The sixth, in this case, ieing on the universal plan, relates to the Social group, and they are blessed for their adhesiveness. And the seventh to the Perceptives, and to Mercury, and they are counseled to anoint their eyes with eye salve that they may see, etc., accused of being lukewarm (being near the Sun). These He will spew out of His mouth (as words usually are), etc. For full text of these see Revelation, Chapter II. and III. Since there are three stories to the mind, there are also three resurrections from the dead. Christ was the first fruits, having risen on the third day ; after that they which are His at His coming at the millennial period; and then conies the end, when the kingdom shall be delivered up to God, or at the end of the world. Again, Christ tells us that there are three births. We must be born of the blood, and of the water, and of the spirit, before we can enter the kingdom of heaven. Now, the first birth is when we are born of our mother into this life of flesh and blood, and as has been stated, this happens when the third law comes into force, and it belongs to the lower trinity of the mind. The second birth is of the water, and relates to that time when we become regenerated and put on the new man. Bap- tism is the outward form of this birth in its religious sense. It is clue to the action of the planet Saturn, and it belongs to the second trinity of the mind. Nearly everybody becomes regener- ated, but in many persons it is done unconsciously. The spirit- ual interpretation of water is the people (see Revelation, 17, 15), and it is at this age that man launches out in life for himself and becomes a man among men, having cast off the parental charge. The third birth is of the spirit, and belongs to our moral or spiritual group of faculties, and these constitute the third story 188 SCIENCE AND RELIGION of the mind. I do not know definitely when this birth takes place. It may be at a time when we become perfect in Christ, or it may be at the time of our physical death, or it may be at the resurrection, or it may refer to the time when we shall leave this world altogether, when we shall be given a new heaven and a new earth. The reader is entitled to his own opinion on this question. The first four groups of organs, the Perceptives, Social, Ex- ecutive and Aspiring, relate to the Old Testament; and the last three groups of organs, the Perfective, Reflective and Moral, re- late to the New Testament. For the law and the prophets were until John the Baptist, after that the kingdom of heaven was preached, and every man passeth into it. When the laws relating to the first trinity of the mind were in force, men were taught by the direct Word of God the Father. Next came the period of the prophets when holy men spoke as they were moved by the Holy Spirit or Holy Ghost. Then came Christ, the perfect teacher, and while He was moved by the Holy Spirit, He also said : "I can do nothing of myself, but the things I see my Father do that I do also." The period in which He preached was the fifth, and relates to the Perfective group of organs. In these days we have come to the sixth element, which relates to the Reflective group, and this is an age of science and learning. We are fast approaching the seventh period which relates to the Moral group, and to the millennial period, and in that day we will be under the direct reign of the Holy Spirit. Now, cannot you see that the Holy Spirit has reference to our holy or religious faculties? And that the Son relates to the second trinity of the mind? And that God the Father relates to the first or lower trinity of the mind? Or, as the saying goes: "The Father, Son and Holy Spirit." This illustrates the Eternal God-Head as it is manifested in Man. Now, I wish to show that in Christ dwelt all the qualities of the God-Head bodily. It is well known that organs which lie between other organs naturally partake of the influence of both, and that organs similarly located have a similar function. For instance, Ideality gives beauty, and Language gives sound, SCIENCE AND RELIGION 189 and half-way between these two is the organ of Tune which gives beautiful sound. Of course, there is something more than beautiful sound in Tune, for it is surrounded by other organs. Again, Cautiousness gives fear, and Ideality gives beauty, and between these is Sublimity which gives fearfully beautiful. But Sublimity is something more than this, for, since it is centrally located, and being opposed by no other organ, it naturally par- takes of the influence of the whole mind. To illustrate this more clearly let us say that the Social and Perceptive groups, as has been explained in the horoscope of Christ, oppose each other across the Executive group and are combined in it, thus forming the first or lower trinity of the mind. And again, the Aspiring and Reflective groups oppose each other across the Perfective group, and are combined in it, thus forming the second trinity of the mind. Then we find that the Executive and Moral groups oppose each other across the Per- fective group, and are combined in it. So this Perfective group, then, with Sublimity for its center, partakes of the influence of the whole mind. IT IS THE CROSS. Now, it was shown in the horoscope of Christ that the planet Saturn was not opposed by any planet; and in the mind and brain we find that this group is not opposed by any other group of organs. The action of this group opposes the action of the heart, as has been shown, and that if these faculties become too active it has a bad effect upon the health. And so, too, we find Paul remarking: "Some have partaken of the body and blood of Christ unworthily, and for this reason some are weak and sickly among you, and many sleep." That is, they die. Then, as Christ lived in the flesh and blood, which relates to the first trinity, and kept all those commandments of the Old Testament, which relates to the law and the prophets, and to these lower organs, He also lived in the spirit, which is of the upper story and religious group, thus combining in one man all the qualities of mind. Then, since this second birth re- lates to water, of which baptism is the outward form, it is said that when He was crucified one of the soldiers speared Him in 190 SCIENCE AND RELIGION the side, and blood and water ran out. Of course, I do not un- derstand all the modus operand! of all this, but I do know that the water is not to be confounded with the white blood commonly found in sickly patients; for these white blood cor- puscles do not glide freely through the arteries and veins as does the red blood, but on the other hand, thty adhere to the walls of the arteries and veins, moving slowly along in what is termed the "amoeboid movement." Therefore they would not run out freely as does red blood in the case of rupture of the arteries. Oh, the beautiful wonders and the richness of Christ ! Many of these mysteries are past finding out. But read your Bible again, for it is a storehouse of useful knowledge, and contains the keys to many mysteries. "The foolish things of God are wiser than the wisdom of men, and it pleased God, through the foolishness of preaching, to save those that believe." It looks like a simple thing for a man to confess with his mouth that Jesus is the Christ, and to believe in his heart that God raised Him from the dead; and it is simple and plain to those who have life, but to those that perish it is a stumbling block and rock of offence. But Jesus has said : "Upon this rock I will build my church, and the gates of hell shall not prevail against it." It is evident that if a man has sufficient faith to believe in the divinity of Christ, he has also sufficient faith to become immortal ; but if he cannot believe this, he has no faith in God, but is living after the dictates of his own conscious mind. And as faith is the basis of the Church, it is also the principle of life. He has also said : "To those who look for Him at the time of His coming, He will appear unto them without sin unto salvation." Finally, I know of no phrenological development that con- stitutes a Christian. I have seen many people who have a large development of the spiritual organs, and these are able to see visions, and speak through inspiration, and yet they deny that Jesus is the Christ. And, on the other hand, I have seen some of rather low organization who are enthusiastic followers of Christ. But as no man knows the things of man save the spirit SCIENCE AND RELIGION 191 of man which is in him, so no man knows the things of God save the spirit of God. Now, these anti-Christian spiritualists go about trying to establish a righteousness of their own, in- stead of following the righteousness of God. Usually, however, they are merely phenomena seekers, and it is curious to note that these anti-Christians usually do not talk very much on their themes without first making an assault upon Christianity, and then they go ahead and give a few vague ideas concerning their belief. It must be remembered that all our organs are double, and if we do not follow the Spirit of God, then we must follow the spirit of this world. Or, as the Bible states it, we are under the prince of the powers of the air. These people should know that when a storm comes on, or when there is great commotion in the elements, it produces great commotion among insane people, as these latter are very sensitive to atmospheric influences. As a man is, so is his God. And no matter whether he be Greek or Jew, civilian or barbarian, Christian or anti-Christian, the re- sult is the same. God can only appeal to man through the facul- ties which the man possesses ; and since God is perfect, the man, therefore, believes his God to possess those attributes which are strongest in him. And while there is no phrenological develop- ment to indicate a Christian, we can tell what kind of a Christian the man will make provided he becomes converted. As the Scrip- tures say: "With the merciful thou wilt show thyself merciful; with the upright thou wilt show thyself upright; with the pure thou wilt show thyself pure; and with the forward thou wilt show thy- self forward." If these anti-Christian spiritualists would become converted to Christianity, they would see as many things as they do see now, and more; for as it is, they have Christianity to fight, thus exercising the lower elements of the mind. The spiritual ele- ments lie in the upper regions of the mind, and if they make war with Christianity, they also make war with themselves. But by putting aside all malice and contempt, even toward the Devil, who only stimulates us us to greater zeal, and by following the path 192 SCIENCE AND RELIGION that leads to life, light and liberty, we can learn more spiritual things from Christ and His doctrine than by any other method. Who have been the greatest spiritualists? Ha^e they not been Christians? Did not Job learn from the spirit that the world was suspended in space, and that the North was devoid of stars ? Did not the prophets foresee for centuries the coming of Christ, searching what time the spirit of Christ, which was in them, did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow, which things the angels desired to look into ? And did not Saint Paul, though he was an antagonist to Christ, while Christ still lived, but afterward became con- verted, and by revelation of the spirit received more principles in Christianity than any other apostle, with the possible excep- tion of Saint Peter? And did not Saint John go forward in the spirit, even to the end of the world, and see that in the end we would leave this world altogether? He even went further than this and described in a brief way how we would live in the world to come. And, finally, did not Moses go backward in the spirit to the foundation of the world, and describe in detail the things that transpired in the successive periods up to the time it was inhabited by man? And even Peter tells us that "This ye are willingly ignorant of that by the Word of God the heavens were of old, and the world standing out of the water and in the water." Thus indicating that most any one ought to be able to see such things. Then he gave us the fundamental principles of mind as are detailed in this chapter, which are as clearly and readily under- stood as if it were taught by some of our latter day scientists. Now, I claim on good substantial evidence that none of these spiritualists (?) who make a specialty of trying to tear down the Bible, have seen such things. The testimony of Jesus is the spirit of prophecy; and those who ignore this fact ignore the very foundation of the principles which they pretend to teach. Or, as the prophet describes it, "They follow their own spirit, and see nothing." They only see the operations of their own mind. I once attended one of those "Inspirational Speakings" which was given by one of these women. She threw back her head so SCIENCE AND RELIGION 193 that the cerebellum was brought into activity, as is common in inspirational or involuntary speaking, and began with: "We are told that man fell from grace on account of his ap- petite for apples." Of course this brought down the house, and that is probably what the woman wanted. But her statement is not true. Man fell from grace by disobey- ing the command of God, and by entering into a speculation with the Devil, thinking, by this means, that he would become a God, and know good and evil. But as a result, his spirits were severed in twain, so that mortality and much sorrow and suffering followed as a result of his sin. His appetite did cut a small figure in the case, but this woman strained at the gnat and swal- lowed the camel. Were apples the forbidden fruit? No. Apples are good for food, and they do not in any way incline one to sin, and they have never been forbidden us as food. This woman finally ended with : "It is a frail thing for us to believe that we can go to heaven on the merits of another man." Meaning by this that Christian- ity is a failure. It probably does look so to them in one way ; but let me ask, How, then, can we get there? Can we be saved by works? Do not those die who work just the same as those who do not? And is there any among us who have power over death ? Emphatically, no. We all die, and therefore, if we do not trust in Him who raised up Christ from the dead, how then shall we be raised ? And if Christ is a failure, when we know that He was perfect, and was faithful to the spirit even unto death, then life itself is a fail- ure, and there is no hope. These spiritualists believe that by their spiritual development that they are immortal, and it will be seen that they are running parallel \ 'th Christianity without consisting in it. Both employ nearly the same faculties, and perhaps the very same. They have self as a basis of their faith, while we have Christ, unto whom is given all things, and He only has immortality, all others being Earth-bound spirits. 194 SCIENCE AND RELIGION CHAPTER VI. SPIRITUAL KNOWLEDGE. "Come unto me all ye that labor and are heavy laden and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy and my burden is light." Jesus. The idea once occurred to me that if man would do as the prophets did, he could experience what the prophets experienced, and see what the prophets saw. And why not? The prophets were only men, are we not also men? Of course, there is probably no special call for prophets in this age of the world, as there was during the period of the prophets ; but the spirit will instruct one scientifically, if we have a scien- tific turn of mind, and there is very much call for scientific knowl- edge in these days, and why not learn a part of it, at least, from the spirit, since the spirit is an able instructor? Without spiritual knowledge we would be always learning, and never be able to arrive at a knowledge of the truth; that is, we may know a great deal about anything, but since a part of our nature is spiritual, and since everything is constructed on the same general plan, and is governed by the same general laws, it is impossible for us to know all about anything without the aid of spiritual knowledge, which is comprehended in the seventh law, and which relates to our Moral group of faculties. And, further, since we are living in the sixth decade of the world, as has been explained in a previous chapter, and have not yet become perfect beings, it is not likely that we can learn all about anything at the present time, even with the aid of spiritual knowledge. We can be able to "See through a glass darkly," as Paul beautifully ex- presses it, but the absolute and certain truth we are not yet able to reach or comprehend. SCIENCE AND &ELIGION 195 Having conceived this idea, I determined to put it to the cru- cial test of experience. And, although I have not learned as much as I would desire, there are several things that are worthy of mention. It will hardly be necessary for me to say what I have done by way of preparation, as I believe that different people are required to do different things. But any one who wishes to try the ex- periment, can read especially the books of the prophets, as Isaiah, Jeremiah, Daniel, etc., and draw his inferences from them ; or the New Testament might be still better. This, of course, depends somewhat upon the nature of the individual who is going to try the experiment ; however, a tolerably thorough knowledge of the Scriptures is necessary. The main thing, I believe, is to have a desire for spiritual knowledge, and to seek earnestly to gain it. There are times, perhaps, when you could hardly gain it at all, and again, there are other times when it would not require hardly any effort. One can generally tell by their feelings whether they are prepared or not, and this is probably the best guide. It requires patience in the beginning, and if persons are in- clined to be spiritual, this quality of mind grows in them ; but it requires considerable time before they are able to accomplish very much. If one goes about it vigorously, and with persistent effort, it is likely that the time may be very much shortened, and they will be able to reap their reward in a shorter length of time. One must feel himself worthy and competent of the task (and most any one is worthy if they only think so), and the Aspiring group of faculties are brought into requisition. This often makes the person believe that he is superior to others, and he views all other people as being wicked. We find Isaiah remarking to God that all the people have gone astray, and that he alone was faith- ful ; but the Lord promptly told him that He had reserved unto Himself seven thousand men who had not worshipped idols, etc. While this confidence in self is very necessary, it also requires a feeling of resignation, and a restraint of voluntary power. I spoiled much of my work through the use of volition, and there- fore I know that it turns out bad, and has a tendency to hinder us from learning. 196 SCIENCE AND RELIGION Again, we must be very quiet. You cannot read half a day, and then be in a fit condition to receive spiritual intelligence during- the other half. Books must be dispensed with for the time, and the mind must have only one desire, and that is to receive spiritual intelligence. Sometimes one drops into a semi-comatose condi- tion ; that is, half asleep, and half awake ; but at other times he may receive spiritual intelligence while at work, or reading, or while doing anything else. Some people seem to believe that the intelligence comes from the spirits of people who have lived on the earth, but who have departed this life. This may be true, in many cases, and I have reasons to believe that individual spirits do attend on living mor- tals; but to be moved by the Holy Ghost, Holy Spirit, or what- ever you may choose to call it, and to see visions, is quite a dif- ferent matter. Angels or individual spirits have not so much to do with this latter phenomena, except to stand by and make ex- planations, or they may help to cause the phenomena to occur, but in this I am not quite certain. I do know, however, that nearly all spiritual intercourse is accompanied by individual spirits, but whether they are angels, or the spirits of people who have de- parted this life, I am quite unable to say. It may be angels at one time, and departed spirits of people at another time. At one time I was being attended by one of these individual spirits, and I asked his name. It was in the night, and dark, but immediately I saw the autograph printed in large letters, "W. N. SWYN- BOURNE." I have looked for this name in several biographies, but have never come across it, and I have never heard of such a person. One thing certain is, that after this faculty of the mind is once developed, it will never be entirely lost ; that is, you will see more or less of spiritual things, whether you desire it or not. Some visions, like dreams, must be interpreted, and they act on the same general principle as dreams ; and there are others, again, when one sees things as they really are. When one is moved by the Holy Spirit, the objects or scenes are presented to the mind, and we see with other eyes ; not our natural ones, but with spirit- SCIENCE AND RELIGION 107 ual eyes. Sometimes our spiritual self seems to be in the body, and at other times out of it ; and yet we have a sense of feeling in the natural body just the same as at other times. Time, space, or distance makes no difference with the spirit; and a prophet who is moved by the spirit can see or hear any- thing- that is to happen* many years hence, even a thousand years, just as plain as though he was on the spot, and beholding it with his natural eyes. I have had some experiences in this, and there- fore know that it is true. I saw my room in New York, with the gas jet on the wall, a year before I went there, and I have also seen many other things before they transpired in natural life. One time, when I had been making preparations to receive in- telligence from the spirit and I may add, that this was about the beginning of my experience I desired to know what would be- come of me, and what I would accomplish in the world. I felt that I was going to receive a revelation, and went to bed early. As soon as I was quiet, the spirit began to work ; and in course of half an hour my life was all mapped out for me. The first part of it was not clear, as I could only hear voices; but later on I could see very plainly. These scenes came before me in a kind of panorama, as we see things in a dream, and all of them were subject to interpretation. At the time I understood but little of it, and finally denounced the whole thing as being a piece of non- sense. But as the years go by, and I come to understand more and more of what was meant, and some of the things are coming true, I know now, and can see that it was all very true. It will not be necessary to state any of the particulars of the case here, since it is not of interest to any one except myself. Your natural question is, How does one feel under such cir- cumstances, and how does it act ? Well, the voluntary powers become inactive, or should, at least, and the involuntary powers do the work. One has the abil- ity to look on, and think, and sometimes the mind, or spiritual self is waited upon to decide whether a thing shall happen or not ; but any act of volition, as though you would try to prevent a thing from happening, has a bad effect. You may gain by this in some 198 SCIENCE AND RELIGION respects, but it is equal to resisting the Holy Spirit. Further, if you are inattentive to any part of the proceedings, when it comes to that part of your life which relates to this, you will not know beforehand what is going to happen. We have seen in our study of Phrenology that the Cerebellum is the seat of the involuntary powers ; andit may be well to add now that I inserted that idea myself, and therefore it may not be popular; yet Dalton's Physiology and many of the phrenologists agree with me, and the physiology referred to treats of the sub- ject at considerable length. But whether it is popular or not, it is a fact just the same. So when one is moved by the spirit the Cerebellum is brought into requisition, and there is considerable of a sensation in that organ, but it is not painful. It produces a tension as though the mind or brain was running on wheels, or like clockwork, and all the scenes are presented to the mind in consecutive order. There are instances, however, when it seems that the Cerebellum has nothing to do with the vision ; but I can say with almost certainty that those visions which run like a dream, and in which everything is subject to interpretation, in- stead of appearing as it really exists, are brought about mainly by the action of this organ. All visions do not run like this, how- ever ; there are many in which we see only one scene, as a tableau, or hear a few words spoken; but I believe that the Cerebellum has more or less to do with every vision. THE RELATION OF MAN TO THE UNIVERSE. One morning when I had just awakened I saw a vision which was the most important to me of any I ever had. I was facing toward the East, and a narrow band was around my head. This band was about an inch wide, and on it was discerned the signs of the Zodiac, and on the left side it was considerably higher than it was on the right. On the left side it passed just above the organ of Sublimity and Ideality, while on the right side it passed down very near the ear. The sign of Leo was nearly over the organ of Ideality or uiirthfulness on the left side; Libra was in front and SCIENCE AND RELIGION" 199 a little above the center of the forehead, and the sign of Capri- corn was just above the ear on the right side, and this would show that Aries would be at the back of the head and about over the organ of Inhabitiveness. While I was taking cognizance of these things a lion jumped out from the sign Leo and startled me, and this ended the vision. Now, this was showing me the relation of man to the Universe. He must lace the East, when the right side of his head will be toward the South, and the left side is toward the North, and the back of the head is toward the West. And it is to be noted that this position of the head applies to all dreams or visions where the relation of the head is brought into question; and, further, it will be seen that Cancer, Leo, etc., are Northern signs,, and that they are represented on the north or left side of the head, while Capricorn is a Southern sign and is represented on the south or right side of the, head. Now here is a curious phenomena which is worthy of men- tioning. The firi*t four signs of the Zodiac are Aries, Taurus, Gemini and Cancel and the first four tribes of Israel were Reu- ben, Simeon, Levi and Judah. By referring to the horoscope of Christ it will be se^n that this third sign of Gemini forms the ninth house, which house, says astrology, relates to our religion, etc., and this third tiibe of Israel, the Levites, were the priests of God, and they had no inheritance of land in Bible times. But the Bible says that in Jadah shall my seed be called. Now, this fourth sign, Cancer, which relates to the tribe of Judah, is on the meridian at the birth of Christ, and Saturn was in that house, and Christ was a Saturnine man, and of the tribe of Judah. But the analogy dos not stop here. It will be seen that this third sign Gemini would appear between the organs of Con- sciousness and Cautiousness, and these Levites taught the law in the Old Testament, that we should fear God, and that the end of the law was to be Just. But the fourth sign Cancer would fall over the organ of Sublimity, and below Hope. We have seen before that this organ of Sublimity, being centrally located, par- 200 SCIENCE AND RELIGION takes more or less of the influence of the whole mind; and so, too, Christ taught us a perfect doctrine, and it is stated further by the apostles that through Christ we are begotten into a more lively hope, by the resurrection of Christ from the dead. Before proceeding further it may be well to note that the posi- tive element is on the right side of the head and the negative is on the left, and the positive element comes in at the South Pole of the earth while the negative comes in at the North Pole. And it is a noteworthy fact that a study of the physical sciences has a tendency to cultivate the organs in the left hemisphere of the brain, causing them to predominate. For example, at the Ameri- can Institute of Phrenology at New York, they had the bust of a lady who had become insane on prayer ; and the organ of Ven- eration, on the left side only, was abnormally developed. It is said of her that when she prayed, which was very often, it seemed as though all the benedictions of God were being showered down around her. It is the negative element that receives, while the positive gives ; the one brings heaven down to earth, while the other lifts one up to heaven. Again, Charles Guiteau had the Aspiring group of organs developed nearly half an inch the larg- est on the left side of the head, and since this group relates to inspiration, as we have seen in a previous chapter, he claimed to be inspired when he shot President Garfield. It also occurred to me at the time of this vision that there were fourteen organs on the right side of the head, those which com- prise the Perfective, Reflective and Moral groups, having Spiritu- ality for their central, or pole organ, and these act in direct oppo- sition to fourteen other organs on the left side of the head, those which comprise the Social (exclusive of the Cerebellum or Ama- tiveness), the Selfish or Executive, and the Aspiring groups; and these latter have Combativeness for their central or pole organ. Now, Spirituality and its surrounding organs have their "pull," as it were, toward heaven and spiritual things, while Combative- ness, which is the organ of resistance, and its surrounding organs have their "pull" in the opposite direction. SCIENCE AND RELIGION 201 It will be seen that these latter have a tendency to tie us down to earth, for they give love of home, friends and relations ; love of money and worldly goods; also worldly desires and ambitions; while on the other hand, the former gives love of heaven and spiritual things, love of wisdom, and they impart a desire to seek out the deep mysteries of God and of the invisible universe. I have good reason to believe that Combativeness on the right side of the head opposes Spirituality on the left, but whether these groups of organs oppose each other in the same manner as those already stated I am unable to say. Concerning the other organs, the Perceptives, I can say nothing definitely. Finally it will be seen that the direction of the "Polar Axis" formed by the organs of Spirituality and Combativeness are not at right angles to the band referred to as representing the Zodiac ; but it is as nearly at right angles with this band as is the polar axis of the earth with the plan of the ecliptic, which is inclined 23^2 degrees. This vision lasted only about one minute, but if what is stated here is true, then it will be seen that the spirit was able to teach me more in that one brief minute than I could have learned other- wise in many days, and perhaps I never would have learned it at all. The idea had never occurred to me that there were such things. I have tried in this manner to find the "seat of the soul," but so far have been unable to do so. The spirit of man seems to be able to exist in different parts of the brain, and sometimes to be out of the body altogether. The vital principle, however, must have some permanent abiding place. It is claimed by the physi- ologists to exist in the Medulla Oblongata, but concerning this I cannot say definitely. When one has been having a series of visions it often causes one to feel giddy or sick, and the spiritual body does not seem to jibe or conform with the natural body. There is a moving from side to side which produces a delirious feeling. We find it re- marked in the book of Daniel, after he had seen a vision, he says : "And I Daniel fainted, and was sick certain days." (Daniel via., 2 7 .) 202 SCIENCE AND RELIGION THE ARBOR VITAE AND CORPUS DENTATUM. One time I had been experiencing this giddy feeling for a day or so, but was not otherwise sick, when I felt a twitching sensa- tion in the right hemisphere of the Cerebellum. I looked imme- diately, and my eyes seemed to be a foot or more behind my head. I saw the arbor vitae (or possibly the corpus dentatum), and it appeared as a green tree, standing horizontally out behind. And when this tree shook, little miniature people dropped out of the tree and began running up toward the center of the head. The tree shook three times distinctly, and I could feel the sensation in that organ, and I could also see it simultaneously with my spiritual eyes. These miniature people ran along up to about the center of the head, when they scattered out in every direction, and went into all parts of the left hemisphere of the cerebrum. They went into all or nearly all of the organs on that side, but none of them went up into the right hemisphere of the cerebrum. These little people all had very retreating foreheads, indicating that the Reflective group of organs was considerably wanting in them ; and it may be remarked that at that particular time I was suffering considerably from the acute, if not morbid, action of the organs of Cautiousness and Conscientiousness, and reason did not seem to properly come to my aid. When these little people had all reached their places, then it seemed that there was a window in the region of Spirituality on the left side, or the skull appeared transparent in 'that part; and, looking through, I saw a man of immense proportions, and he was in a sitting position, and considerably above me, and toward the East. He was a fine looking man of Vital-Mental temperament, 'and ruddy complexion; but he seemed a quarter of a mile in height, and as large in proportion otherwise as men of that tern- permanent usually are ; such were his dimensions. Then this big man handed down a small book through the window, and one of the little fellows (there were two of them near that part) took the book and sat down and opened it, and began reading immedi- ately. When this was dene the vision was ended, and in half SCIENCE AND RELIGION 203 an hour after I was perfectly well and felt perfectly natural as do all other men. Now, the idea conveyed to me from this phenomenon was this : That these miniature people represented mental entities or something of that sort running along the nerve fibres; and that the action of the right hemisphere of the Cerebellum has in some way a curative effect upon the left hemisphere of the Cerebrum ; and the contour of the heads of these little people showed the state of my mind at that particular time. It was not quite clear to me whether this tree in the Cerebellum was represented by the arbor vitae or by the corpus dentatum. Either of these are considerably in the form and shape of a tree, they both project backward, and both occupy the same organ. When it is remembered that everything except the tree and the little people was nearly invisible, or appeared only as a very thin or transparent mist, which we may say is equal to looking through a substance by means of the X-rays, it will be seen that it is very difficult for me to determine which of these was represented as being the tree. I have seen this tree several times ; once from the Moral group on the right side, and the corpus dentatum appears to conform to the shape of the tree which I saw nearer than does the arbor vitae ; however, I will not be too certain. Now, here is an argument to show that the tree of life is anal- ogous to the Cerebellum ; and, although it is not strictly a logical one, we may draw many inferences to prove that it is true. I. There are two of these trees of life mentioned in the Bible, and there are two hemispheres to the Cerebellum, each of which con- tains the arbor vitae and corpus dentatum, whichever it may be. 2. The tree of life yields its fruit every month, and the periodicity of the menses in women is a lunar month in duration, and it re- lates to this organ. This organ is allied to the Moon, and the Moon makes a revolution once a month. 3. The tree of life bears twelve manner of fruits, and there are twelve laminae or branches to the arbor vitae in the Cerebellum. 4. And lastly, but not least with me by any means, the leaves of the tree of life are for the healing of the nations. And I have seen in a vision that this tree 204 SCIENCE AND RELIGION in the Cerebellum does have a curative effect upon the mind. Other people may not believe in the truthfulness of the above statements, but I know that they are true. There is another phenomenon connected with this which must not be overlooked. If these little people already mentioned rep- resented mental entities or something of that sort running along the nerve fibres, then there must be some nerve fibres, at least, that cross over from the right hemisphere of the Cerebel- lum to the left hemisphere of the Cerebrum. At that time I was not much acquainted with the studies of anatomy and physi- ology, and did not know whether this was true or not; but you may judge of my surprise, when a year later I was taking a course in these sciences at New York, when I came across this paragraph in Gray's Anatomy. "The superior peduncles connect the Cerebellum with the Cerebrum; they pass forward and upward to the testes, beneath which they ascend to the crura cerebri and optic thalami, forming part of the diverging cerebral fibres ; each peduncle forms part of the lateral boundary of the fourth ventricle, and is connected with its fellow of the opposite side by the valve of viesessens. The peduncles are continuous behind with the folia of the inferior vermiform process, and with the white fibres in the interior of the corpus dentatum. Beneath the corpora quadrigemina, the inner- most fibres of each peduncle decussate with each other, so that some fibres from the right half of the Cerebellum are continued to the left half of the Cerebrum." Again : "The Corpus Dentatum, or ganglion of the Cerebellum, is situ- ated a little to the inner side of the center of the stem of white matter. It consists of an open bag or capsule of gray matter, the section of which presents a gray dentated outline, open at its an- terior part. It is surrounded by white fibres ; white fibres are also contained in its interior, which issue from it to join the superior peduncles. The peduncles of the Cerebellum, superior, middle, and inferior, serve to connect it with the rest of the encephalon." (Gray's Anatomy, loth ed.) Now, this whole scene or vision did not last longer than about a minute, but in this brief space of time it will appear, from what SCIENCE AND RELIGION 205 Vertical Median Section of the Encephalon, showing the parts in the middle line. Vertical Section of the Cerebellum, showing the Arbor Vitse and Corpus Dentatum. 200 SCIENCE AND KELIGION has been said, that by the aid of the spirit I have been able to learn something concerning the relation of these organs that is not commonly known by the anatomists and physiologists, not- withstanding the fact that they know many times as much about brain fibres, etc., as I do. For, while they know that these fibres from the Cerebellum form part of the diverging cerebral fibres, I have gone further and say that they radiate outward and pro- ceed to the exterior surface of each and all of the organs in the left half of the Cerebrum. And further, from subsequent experi- ences I have been led to believe that those nerve fibres which proceed from certain dentated portions of the corpus dentatum are connected with certain organs in the Cerebrum, and that they are not connected promiscuously. And last, but not least by any means, I am able to say and know that this tree, or the corpus dentatum, has a curative effect upon the mind, and this fact is not commonly known by the physiologists ; and, in fact, it is very difficult for them to discover this except by the aid of spiritual knowledge. This shows to some extent the benefits which may be derived from the spirit. When things are seen with spiritual eyes they take on a dif- ferent form. Thus, the corpus dentatum, when seen with natural eyes, appears as a dentated bag of gray matter ; but in the spirit it appears as a green tree, while the dentated portions represent the spaces between the limbs. It is evident to me that insanity is often caused by a lack of harmony between the organs of the brain, when the faculties be- come disjointed, as it were. If this be true, then, it is evident that a cure for this malady exists in the mind and brain of each individual if they could only be brought about in a way to enable them to find it. "The kingdom of heaven is within you," says Jesus, and he who finds it may be able to enjoy the full and nat- ural action of his faculties and live a life of peace and happiness even while here on earth. This lack of harmony may be brought about by lack of virtue, or the abnormal action of those social organs which give adhesiveness; for, if these faculties become impaired, then the other faculties of the mind do not associate SCIENCE AND RELIGION 207 properly, when each organ or class of organs act separately, and the mind runs to extremes, and insanity results. Of course, there are many different kinds of insanity, and these result from many different causes, but this principle would apply to a very great number of them. Finally, in thic vision, as in all others, regardless of the position of the natural body at the time, the back of my head appeared toward the West. And here is more evidence that the tree of life is analogous to the tree referred to in the Cerebellum. This tree, or the corpus dcntatum, is connected with the remainder of the brain by fibres running in an easterly direction (assuming, of course, that the head always faces the East as stated), and it can be approached in no other way by the brain fibres. And by re- ferring to Genesis, 3 124, it will be seen that the Cherubim and the flaming sword were placed to the East of the Garden of Eden to protect the tree of life, as though this tree could not be ap- proached from any other direction. Again, the tree of life was in the midst of the Garden of Eden, and so is the corpus dentatum in the midst of, or is surrounded by, the Arbor Vitae. There are some spiritual foods and drinks that are adminis- tered to the internal self in these experiences, and they have dif- ferent effects. One is administered in the left hemisphere of the brain, which causes the Executive group of organs on that side to feel very full and active. When this is done, care must be taken to keep from losing the temper, and this has a bad effect. The object of this drink is to give you a knowledge of the laws or physical forces and perhaps other things which relate to this group of organs. There is another instance, when a bitter fluid seems to ooze out on the exterior surface of the brain on the Moral group of organs on both sides, which plunges one into the deepest sorrow or gloom. I have experienced this two or three times, but do not know what good it does. These phenomena are mentioned in the Bible in several places. One notable instance is in Christ's agony in the garden, when He said: "He went away again the second time, and prayed, saying, 'O, My Father, if this cup may not 208 SCIENCE AND RELIGION pass away from Me, except I drink it, Thy will be done." (Matthew, 26:42.) Christ knew that this meant death to Him, and this is what caused His agony. There are several of these foods and drinks, but I do not know many of them, or what they are for. Sometimes, in the spirit, I see a book opened before me, and while my spiritual self seems to be able to read this book and understand it, so far I have not been able to read *t with my con- scious mind. For this reason, all that I can gain from such ex- perience is from what wisdom may be absorbed, as it were, by my reason, as it is revealed from the spirit. Oh, if we could only wake up and rouse ourselves to perfect comprehension! In this way the spirit could teach us all the things that we desire to know. It is no marvel to me that Jesus knew all things. He was instructed by the spirit from His in- fancy, having never learned after the rudiments of men. In this way He was made acquainted with the absolute truth from the beginning unto the end, which enabled Him to be aware of all principles, and all laws, forces, science, and everything else. This is a question which needs investigation and cultivation; for by this means we may learn some things that we could not learn in any other way. In concluding this chapter it might be well to give a little ad- vice to those who wish to try these experiments. To obtain the best results it is best for one to be familiar with the Bible, since nearly all the teachings in that book have been gained by the holy men as they were moved by the Holy Ghost, and by the spirit of God. The Bible may be regarded as being the key to knowledge ; but, of course, much of it is of a religious nature. The spirit will instruct one according to his calling, as it will be seen that the foregoing is all of a scientific nature, and is all useful in this book. Of course, I have seen many other visions besides these, but they are not of general interest, so I omit them. Scientific men generally might do well to learn something from the spirit, as it will help them to gain knowledge that they cannot learn very easily otherwise. And ministers of the gospel espe- SCIENCE AND RELIGION cially should learn from the spirit, as it will enable them to better understand what they preach. There are some men who are rather weak, who would do well to exercise a little caution, and not plunge too deeply into the subject, and hence take on more than they can bear. The saying that "Fools rush in where angels fear to tread" is very applicable, or in other words, they take on more than they can bear, when it has a bad effect, and occasionally causes insanity, but generally speaking there is little danger, and the more knowledge they ac- quire the more they want. It is well to remember, however, that all the prophets were considered cranks, and so no one can expect to engage in spiritual work without appearing different from other men. There seem to be many people in these days who claim to hear voices speaking in their ears. I have had considerable experience in this matter and can say that they are not always to be de- pended upon. We sometimes hear voices which give us much truth, and they should be regarded; but sometimes the voice appears to come from some one particular faculty of the mind, in which case the direction or advice is unreliable and uncertain, but is often good. I have read of some instances where these voices have caused men to do some very wicked things. They are often reflex actions of our own minds, and are therefore un- reliable. They should be tried first for their genuineness, before being followed. There is one other phenomenon that is worthy of mention here. The spirits of the departed, and also angels, often talk with us in our sleep, and we are all unconscious of it in the morning. Since I was married in 1897, my wife sometimes sees the spirits of the departed, and also angels, come and talk with me in our sleep ; she hears what they say, and sees what they do, and is able to tell me all about it in the morning when we arise, while I am not conscious of it at all. I only know when I awake in the morning that I have a new idea, something that I had never thought of before. So I make a note of it, and after deliberating on it, I write it down as I understand it. But whether I am a 210 SCIENCE AND RELIGION perfect medium is a matter of conjecture; but I should think not, as I think a perfect medium should be conscious of all that is going on around him, especially if it pertains to a revelation. I will give only one instance to show how this works. When I was making the final typewritten copy from the manu- scripts of the horoscope of Christ, my wife saw the spirit of a very fine looking lady appear to us in the night. This lady, after talking with my wife on subjects that were rather dear to her, turned to me and said that she would like to see my manuscript. These manuscripts were brought out, when she said that she wanted to see the horoscope of Christ. Then she began talking with me in a foreign tongue, and it seemed that I also understood the language, as I talked it fluently, while it was altogether un- intelligible to my wife. We were talking something of this chap- ter, however. When we awoke in the morning my wife told me all about this, of what was said and done, but consciously I knew nothing of it at all. When I began thinking of my manuscript, however, I had a new idea that was of great importance to the work. It was concerning "The Great Central Truth" recorded in that chapter. Now, if you will turn to that part and read it again you will see that it is a fundamental truth, and the work would be shorn of a great deal of its power if this fact was omitted. So all through our lives we are being guided and instructed, whether consciously or unconsciously, by invisible beings, by men and angels, detailed by the Father to perform this service. In our imperfect state we cannot hope to know all things, since we have not come into full possession of our Moral faculties ; but at the end of the Millennial period, when the kingdom shall be delivered up to God, then shall we know all things, we shall know the whole truth, and there shall be an end of mysteries ; seeing all things, both visible and invisible, understanding all laws, all phenomena, and the end of all truth. Then shall we ever be with the Lord, in all purity and all happiness. DREAMS. Dreams are subject to identically the same interpretation as are visions, especially those visions wherein we are moved by the Holy Spirit, for both are operated on the same general prin- ciples. It must be remembered that in dreams as in visions the head always faces the East, and something- of the nature of the interpretation of the dream or vision may be known by the direc- SCIENCE AND RELIGION 211 tion we travel in such dream or vision. For instance, if we dream of travelling toward the West, it relates to some domestic affair ; if toward the East, it relates to knowledge or some in- - tellectual affair, as we are travelling toward the organs of the intellect. To dream of climbing up on some high mountain, re- lates to the higher organs of the brain, and the particular organ may be determined somewhat by its direction from the starting point, which may be considered as the center of the head near the base of the brain. * Possibly some of you will recall where Mr. Emanuel Sweden- borg in a vision went away up and toward the southwest, where he had some talk with a man who told him that he would gain more honors by doing certain things (which I cannot now recall, as I haven't the book by me). He was undoubtedly talking with his own organ of Approbativeness. He rebuked the man, how- ever, which is evident to me that Mr. Swedenborg did not write his works for the honor which he might gain thereby, but he wrote the things down as he saw them without any deviation. He may have formed some erroneous conclusions, however, as this is a matter of the conduct of the understanding. I will give here an instance of a dream with some idea of its interpretation, although I do not claim to be an adept in inter- preting of dreams. One time, when I was striving earnestly to solve some of these laws of Nature, I dreamed that I went to the North Pole. The country round about there was covered with green sward, with here and there some huge bowlders of various sizes, some of which were several feet high. But imme- diately before me where the North Pole was, was a circular tract of sandy or gravelly land probably ten miles in diameter, upon which no vegetation grew, and in the center of this tract of desert land was Mount Sinai. The mountain looked as we see it in those pictures in the Bible, and it appeared very clear and dis- tinct to my sight. There was a low stone wall round the border of this circular tract of desert land where it joined the green sward, as is suggested by the border of a gravel walk, but the desert land was depressed about a foot or so below the level of the surface of the green sward. I stood on the edge of this green sward and gazed intently at the mountain, enjoying the beauty and grandeur of the scene, while I was filled with a kind of pleas- ant melancholy that is rather difficult to describe. Yes, I had committed the sin of Adam afresh, and was feeling naturally "blue," yet I yearned in my heart to climb those sacred rugged heights. While I was meditating on the scene before me I awoke, 212 SCIENCE AND RELIGION then I longed to be dreaming again. I am not able to give a complete interpretation of this dream, but will tell you what little I know of it. It was on Mount Sinai that Moses received the law, and therefore this mountain relates to the law. My going to the North Pole, or to the end of the world, signifies that I have seen the end of some laws, that I have discovered some fundamental principles ; and, as it was toward the North, it signifies that the laws relate to physical or natural laws, as opposed to spiritual ; and, as it was on a level, it relates to the Executive group on the left side. The general significance of the dream was to give me an insight into the laws of Nature. At another time I had a dream that I went up into a very high mountain. I went very high and straight up. I saw a room there, and a man and a woman were in this room, and they were facing the West, and the woman was on the North side (the negative element) and the man was on the South (the positive element), but they were close together. It was probably in the organ of Firmness or the backward part of Veneration. The woman gave me a key, something like an ordinary door key, and said to unlock with it I must give four turns to the left and three turns to the right. Then she said : "Don't break the key, or it will cost you a dollar and a half." I took the key and went down on the South side, which would be through the right hemisphere of the brain. The man did not say anything to me at all. The significance of the amount she said it would cost me in case I broke the key I have never been able to know definitely, but I inferred that I might fail to get the full use of all my fac- ulties. So far as the method of unlocking with the key is con- cerned, it must be understood that the first four groups of organs, the Social, Perceptive, Selfish or Executive, and Aspiring groups are all selfish; while the other three, the Perfective, Reflective and Moral groups are all unselfish. Hence, the first four turns to the left and the next three turns to the right. The organ of Sublimity is the turning point, or as we have seen in a previous chapter, it is the center of the Cross. Again, the first four relate to God the Father, and the last three to the Holy Spirit, while the union of the two is the Christ. Finally, I will agree with Solomon, who said: "A multitude of dreams is a multitude of foolishness." It is only occasionally that we have a dream that is of much consequence. SCIENCE AND RELIGION 213 CHAPTER VII. THE DOMAIN OF CHRIST. "We all are parts of the one stupendous whole Whose body Nature is, and God the soul." 'Pope. Some people object to the Christian religion because, they say, there are so many keys, mysteries, dark sayings and foolishness about it, yet these same people cannot study law, or medicine, or anything else without having a whole library of books in which there are dark sayings, keys, and doubtful principles contained in them. Do they believe that religion should be without prin- ciples? To the wise religion is wise, and to the simple it is simple ; and there is no man of any phrenological development but that if he will follow the dictates of the Bible as he himself understands it, it will lead him to life, righteousness and honor. Some believe that they are saved by works, while others believe they are saved by grace. Let those work who believe in works, and let those seek for grace who expect to be saved by grace. Some one has said : "They also serve who only stand and wait." And to crown it all Jesus has said : "All those who are not against us are for us." I have endeavored in this work to show that the final day is coming, and it is well enough to be prepared for the conflict. Knowledge is necessary, and particularly a knowledge of science and Christianity. The days are coming when men will not en- dure sound doctrine, and this work is particularly an appeal to scientific men. I do not claim, however, that this is a book of religion, for indeed it is not. I only wish to prove that Jesus is the Christ and the Saviour of men ; and when this idea is proven, the reader should seek his religion in the Bible, not here. For in this book religion is considered from a material or con- scious basis, and viewed from a material standpoint, so that we may see the invisible things of God from the things that are made. But religion cannot properly be brought to a material basis, for it is spiritual. Therefore all the material works which 214 SCIENCE AND RELIGION are presented in this book are only the similitude of the real, and not the real. Again, when we view religion from a material basis, we see that everything, even to our very thoughts, and our process of reasoning, and also the highest elements of mind, are subject to the action of certain laws, and, therefore, on this plan, everyone would be judged according to their works; and if everything is done by law, then how can we be saved by grace? The law has declared that all are dead to the law, and if we were judged by the law, then we would all be dead, because all are sinners. Now, he who puts on Christ is no longer under the law, but is saved by the grace which is not comprehended in the law; yet, so long as we are in this tabernacle we are subject to certain laws. We have seen all the way through this work that the law relates to the first trinity of the mind, and it relates to God the Father ; and we can see, too, that the universe is governed by certain unvarying laws. But in Christ we put on the new man, and while in this tabernacle we live unto death, but in the spirit of the new man we live unto life. Finally, I believe that Jesus Christ is the Lord of this Solar System; and the reason why He should have been born on this earth is because it came in the natural order of things. Man is a progressive being, and I have no doubt but that at some future time he will, with Christ as our Lord and Ruler, inhabit some of the other planets in this solar system. Let us have Paul's testi- mony on this point: "That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are in earth ; even in him ; in whom we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." (Eph. i. 10, n.) "And what is the exceeding greatness of his power to usward who believe ; according to the mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, not only in this world, but also in the world to come ; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all." (Eph. i. 19-23). Paul refers to this again and says : "For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ the first fruits; SCIENCE AND RELIGION 215 afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father ; when he shall have put down all rule and all author- ity and power. For he must reign till he hath put all enemies under his feet, the last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him, and when all things shall be subdued unto him, then the son also will be subject unto him, that God may be all in all." (I. Cor. xv. 22-28). Now, when he says he put him above all principality and power, it must be remembered that Mars, Saturn and Uranus, or per- sons who were representatives of these planets, were very in- strumental in the crucifixion of Christ, and, therefore, he shall be put above these. Again, Christ said he was not of this world, and principally speaking, this is correct ; but Paul says : "Moreover, brethren, I would not that ye should be ignorant how that our fathers were under the cloud, and all passed through the sea ; and were baptised unto Moses in the cloud, and in the sea ; and did all eat the same spiritual meat ; and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them ; and that rock was Christ." Now, this shows that the material things even of this world may have something to do with the body of Christ. This Earth, however, is only a small part of the Solar System, and if Christ possesses all the qualities of the God-head bodily, He must, ac- cording to my understanding, be the Master of this system, which is only an infinitesimal part of the sidereal universe, over which, we may believe, God holds dominion. The fact that Christ was born of woman in the flesh does not signify that He did not exist prior to that time ; for the prophets discovered by the spirit of Christ, which was in them for centuries before His incarnation, that Christ would be born, and perform certain things. It is inferred that we will all come into a unity in Christ, for Paul says : "But I would have you know, that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God." And again : "There is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God the Father of all, who is above all, and through all, and in you all. But unto everv one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, when he ascended up on 216 SCIENCE AND RELIGION" high, and led captivity captive, and gave gifts unto men. Now that he ascended, what is it but that he also descended first into the lower parts of the earth ? He that descended is the same also that ascended up far above all heavens, that he might fill all things. And he gave some, apostles ; and some, prophets ; and some, evangelists ; and some pastors ; and teachers ; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ ; till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the meas- ure of the stature of the fullness of Christ." (Eph. iv. 4-13). Now, if Christ ascended above all heavens, so far as this sys- tem is concerned, he certainly ascended even to the planet of Neptune ; because it is a planet, and has an influence on our earth, and performs an important function in every man ; for this planet is allied to our Moral faculties. This would lead us to believe that the Solar System itself is possessed with the life principle, and while Christ in person, comparatively speaking, was only as a grain of mustard seed to the system, yet he was, and is, what the eternal Ego is to the outer man. Paul also infers here in this last instance, that all men will be made into one man, or all come into the unity of the faith, "Unto the measure of the stature of the fullness of Christ." Now, let us believe for a moment, at least, that God is in- finite, and has dominion over the whole Sidereal Universe, and that He is omnipotent, and fills all things. Then the Solar System is only an infinitesimal part of the Divine Being, and is governed by universal laws. So it is said that when everything is made sub- servient to the Son, then the Son will also be subservient to Him who put all things under him. Now, we know that the whole universe is governed by unvarying laws, and that this system, while it has laws within itself, is also obedient to the laws of the universe, hence the similarity. But now I wish to produce another argument that will un- doubtedly prove beyond all reasonable doubt that Christ is the Lord of the whole of the Solar System. We have seen in a previous chapter that the Earth is allied to only a few organs in the Selfish group Alimentiveness, Bibativeness and Acquisitive- ness and if Christ is to become the Lord of this world only, even if it is after the millennial period, when the world will have come to perfection, then He would become the Master of only a few organs, or, of say, a certain spirit in the Eternal God- head, and that of a selfish nature. If this were true, then Christ would not possess all the qualities of the Godhead bodily, for it SCIENCE AND RELIGION 217 is conceded that there are seven spirits of God, while Christ would have only one, and really, only a part of that one, since the Earth and Mars are both comprised in this spirit. - Again, - Christ would not be in the image of the Father the Sidereal Universe for it is conceded that the Sidereal Universe revolves round a common center, and it includes the whole ; while this Earth is only a small part of a lesser universe, and the Earth does not include the whole in any sense of the word. But if we concede that Christ is the internal Ego of the whole Solar Sys- tem, which is a complete system revolving round a common cen- ter, the Sun, and that this system forms a part of the Grand System, the Sidereal Universe, a system within a system, then there is a similarity. Again, we have already seen that it requires all the planets in our system, and all the organs of our brain, to form the trinity ; and therefore, if Christ be the Son of God, He must, of neces- sity, be the Lord of the whole Solar System, or of all those planets that are allied to those organs which are included in the Godhead. We have seen, also, that the internal Ego in man is capable of moving about in different parts of the body, or even to be out of the body ; and so, too, Christ may be able to appear in different parts of the Solar System, or even out of the system ; but whether this can be done at will, or whether it is a matter of law, I am unable to say definitely. I am inclined to believe, however, that since the Solar System, and also man, is in the process of evolution, that we can reach only so high until certain condi- tions have been attained to enable us to reach the highest attain- ment. For example, as the kingdom of heaven is within us, we may be able to reach a state of peace and blessedness only after a certain process of development; and so, too, as the Apostle Paul has described it, the Father must reign until all things are subdued unto Christ, then the Christ will reign supreme, be- ing also subservient unto God the Father, that God may be all in all. I fancy I hear some one inquiring, Who, then, was ruling our solar universe while Christ was being conceived and born of the Virgin Mary? It has just been stated that the Father must reign until all things are subdued unto Christ. The internal Ego in man undoubtedly passes through many changes and metamor- phoses from the time of conception to our birth, and on to ma- ture manhood ; and it is my opinion that Christ must also pass through all these same changes in the development of the Solar 218 SCIENCE AND RELIGION System. The conditions are not exactly similar, for the human body is not in the form of a Solar System, but we are a part of that system, nevertheless; for it is said that the head of every man is Christ, and the head of Christ is God. With the understanding that Christ is the Lord of the whole of this Solar System, then the words of Paul are very clear when he said that Christ ascended above all heavens that He might fill all things. Our bodies are allied to Earth, and by the Earth are fed, since these organs in the brain relate to the Earth, as has been ex- plained ; and since the flesh and blood relate to the lower trinity of the mind, and to the group of small planets Mercury, Venus, the Earth and Mars I have no idea that people are born of flesh and blood above these spheres. This agrees with what Christ said: ''They do not marry in heaven, neither are they given in marriage." And Paul further declares that there is neither male nor female. Christ, therefore, should be born of the flesh in this world, as are all people; and after we leave off this tabernacle, and have become perfect, we will be prepared to live in a higher earth, or sphere, one which is more advanced than this. Now, we have seen that the whole Solar System was in a perfect balance only at- one time, and that was at the time of the birth of Christ ; and, so far as we know, it never will be again ; and this, in itself, is sufficient evidence that Christ is perfect. And, being conceived by God the Father through the Holy Ghost, He is, therefore, Master of all those planets whose in- fluence He obeyed in the letter and spirit of the law, for it is said, "He ascended above all principalities and powers that He might fill all things." Paul makes another statement which seems to be very conclusive that Christ is the Lord of the whole Solar System. He says : "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son ; in whom we hath redemption through his blood, even the forgiveness of sins ; who is the image of the invisible God, the first born of every creature; for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers ; all things were created by him, and for him ; and he is before all things, and by him all things consist. And he is the head of the body, the church ; who is the beginning:, the first born from the dead ; that Jn all thing? he might have the pre-eminence. For it pleased the SCIENCE AXD RELIGION" 219 Father that in him should all fullness dwell ; and having- made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." (Col. i. 13-21.) Again. "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom, also, he made the worlds; who, be- ing the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high ; being made so 'much bet- ter than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou are my Son, this day have I begotten thee? And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is forever and ever, a scepter of righteousness is the scepter of thy kingdom. Thou hast loved righteousness, and hated iniquity ; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, thou, Lord, in the beginning hast laid the foundation of the earth ; and the heavens are the works of thy hands. They shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed ; but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (Hebrews, Chapter I.) The above quotations are certainly convincing, for if the worlds were made by the Son, even the Christ, these worlds referred to relate to the other planets in the Solar System most assuredly, since there are no other worlds except the planets with which we are acquainted. It is again stated by St. John that this world was also made by the Lord Jesus Christ, and by this we may well believe that Christ is also the ego of this world, as well as of the other planets in our system, he says : "There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men 220 SCIENCE AND RELIGION through him might believe. He was not that Light, but was sent to bear witness of that light. That was the true light, which lighted every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name ; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory of the only begotten of the Father) full of grace and truth." (St. John, i. 6-14.) Now this statement, "The world was made by him'/ would probably escape the attention of the superficial thinker, as no spe- cial stress is placed upon it, but it is well for us to notice these things particularly, otherwise we might, let them slip. There is another phenomena which seems to bear upon the sub- ject which we find in Revelation : '"And there was war in heaven ; Michael and his angels fought against the dragon ; and the dragon fought, and his angels, and prevailed not. . . . And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world ; he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven. Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ ; for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the lamb, and by the word of their testimony ; and they loved not their lives unto the death. There- fore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabitants of the earth and of the sea ! for the Devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth he persecuted the woman that brought forth the man child (the woman is referred to in this same chapter as being clothed with the Sun, and the Moon under her foot, and is, no doubt, some spiritual phenomenon). And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood, which the dragon cast out of his mouth." (Rev. xii., 1-17.) Mr. W. J. Colville, in his "Studies in Theosophy," gives this version of this phenomena, mentioned in the Revelations: SCIENCE AND RELIGION 221 ie perfectly unfolded soul is represented astrologically in the twelth chapter of Revelations, as a woman clothed with the sun, in contrast to Adam and Eve, who were represented in the Garden of Eden as naked, signifying ignorant though innocent; that is, in a state of moral infancy. Their adoption of clothing signified growth in knowledge through experience. Eve, though innocent and perfect in virgin beauty, wore no crown; chaste as marble, pure as ice, with beauty unsullied, she was still no queen, no conqueror. She is the representative of infantile inno- cence, but one to whom no one need apply for advice or instruc- tion, as she has no knowledge of the world, or its trials. While fair and pure, she was only a little child, who could not serve as teacher, counsellor or guide. Now gaze upon the other pic- ture a woman standing in regal glory, clothed with the sun, the moon beneath her feet, a crown of twelve stars upon her head; a woman with all the chastity that could be imagined as pertaining to the pure Edenic virgin, but chastity combined with all-commanding knowledge, intelligence united to purity, love married to wisdom. Between these two, a great gulf is fixed; but it is the Edenic woman who has developed into the radiant queen of the Apocalypse. We may take Eve to represent a sus- ceptible person, who always "takes on conditions"; when tempted by the serpent (error), she is utterly unprotected; but the light tiat clothes the apocalyptic woman is the armor of the Spirit which envelopes her from head to foot and paralyzes the serpent. Jesus placed before us, the union of the dove's harmlessness with the serpent's wisdom. "Now, what is the esoteric significance of the apocalytic fig- ure? The sun corresponds to our spiritual nature, the moon to our physical or animal nature, and the twelve stars to our differ- ent intellectual powers. Many astrologers tell us, "the wise man rules his stars." The true Theosophist, in whom divine wisdom is regnant, rules his intellectual powers, compelling them to act as servants to the divine soul (atma), as the visible sun rules the planets which revolve around it. Our atma is the sun in us; the true ego is the spiritual sun. The moon represents the ani- mal nature, a mere satellite which must be subjected to the intellect, while both mind and sense must obey the Spirit. This is the true planetary correspondence of the powers within our- selves. As planets revolve in space thev are continuallv dis- charging electricity into the atmosphere ; the recent perihelion of 222 'SCIENCE AND RELIGION several has had a great deal to do with the present tumult and unrest in human society all over the world; but all these influ- ences being mortal, they afflict only those who are on the mortal plane of thought and affection. When we cultivate our soul power, when we are clad in armor from head to foot, no arrows or bullets pierce our armor. When we live in the Spirit, by constant at-one-ment with the interior life, we clothe ourselves with the sun, subdue the moon (all carnal passions) beneath our feet, and earn the diadem of twelve stars, signifying the perfect development of our intellect (the twelve stars refer to all zodi- acal influences). A thoroughly rounded development is a regal crown. As we live in the light of spiritual truth we become more and more invulnerable, no matter what hydra-headed mon- ster makes war upon us; our heels, being cased in armor, blunt the serpent's fangs, and the spiritual armor with which we are clothed, not only protects us, but radiates an atmosphere which purifies the air for every one else to breathe; it generates a coun- ter-influence of good that destroys evil, as light dispels dark- ness. When this is understood, we shall learn how useless it is to expect to succeed in spiritual work merely through intellec- tual accomplishments. Verily, the spoken or written word of truth carries conviction by the sheer force of sound argument to many minds, but much more than argument is needed in breaking down the stronghold of error and letting in the light cf truth.'' Now what natural body is there than can come in contact with the other planets and also with the Earth ? Comets ? Nothing else. Comets have very elongated orbits, and they can come in contact with any planet from Mercury to Neptune. (Sec Halley's Comet, fig. I.) In 1776 a comet approached so close to Jupiter that it got en- tangled among the satellites of that planet, but the satellites all the time pursued their course as if the comet never had existed. This, however, was not the case with the comet ; it was throvrn entirely out of its course and has changed its orbit from one with a long period to one with a period of twenty years or so. There is an instance on record of a comet dividing itself into two portions, each separate portion afterward pursuing distinct but similar orbits. This is Biela's or Gambert's comet. And finally the Earth broke through this comet in the form of a mass of meteors in November, 1872. 'SCIENCE AND RELIGION 223 In 1759 Halley's comet approached Saturn and Jupiter so close- ly that the comet was delayed for a space of nearly 600 days in making its reappearance. It is evident, however, that the phe- nomena referred -to in Revelation have not yet transpired, but the data I have at hand are rather limited. Astronomers are agreed that the contact of a comet with our earth would be accompanied with disastrous results. Here is what they say about it : "When the movement of the comets is considered," says Lam- bert, "and we reflect on the laws of gravity, it will be readily per- ceived that their approach to the Earth might there cause the most woeful events, bring back the universal deluge, or make it perish in a deluge of fire, shatter it into small dust, or at least turn it from its orbit, drive away its Moon, or, still worse, the Earth itself outside the orbit of Saturn, and inflict upon us a Winter several centuries long, which neither men nor animals would be able to bear. The tails even of comets would not be unimportant phe- nomena if the comets in taking their departure left them either in whole or in part in our atmosphere." "The Earth actually passed through the tail of the comet of 1861, and left behind it a peculiar phosphorescent mist." Maupertuis adds that the contact of a comet with our Earth might give us new Moons, or rings like those of Saturn. He then adds : "However dangerous might be the shock of a comet, it might be so slight that it would only do damage at that part of the Earth where it actually struck." From the data given in Revelation just quoted, this latter phe- nomenon seems to be nearest in conformity with what Saint John saw in his vision. It is inferred that the comet is to strike the Earth (if it be a comet) and cause a flood of water; "and the Earth opened her mouth" (or became cracked by the contact of the comet) "and drank up the flood." It must be remembered that when a thing is seen with spiritual eyes it takes on a different form than it does when seen with the natural eyes. Thus the Earth is considered by Saint John to be an animate thing, and Paul also say: "Satan himself is trans- formed into an angel of light." The spirit sees the invisible things sometimes plainer than it does the visible things, and there- fore when John saw this war in heaven, he not only saw the ma- terial effect, but also the spiritual and invisible, or the electrical, which is the more important. Now there is no possibility of Saint John being mistaken, for the Universe is ruled by certain and unvarying laws, and the spirit 224 v SCIENCE AND RELIGION by being moved by the Holy Ghost can see these things which are going to transpire for thousands of years ahead, for that matter, and it is impossible to make an error. And I believe that even in these days if any man is zvorthy he can go back to the beginning of the world in the spirit and see the progress of creation in outline as Moses saw it, and in that case he would see, too, that God had a supervising, if not a creating hand, in the production of the animals, etc., whether the ''fittest survived," as Mr. Darwin claims, or whether it was by natural selection, artificial selection, or whether all animated beings have an ideal toward which they are always striving. Undoubtedly he would find all these theories true, in some respects, and he would also find that there are other principles involved which the scientific men of to-day have so far overlooked. But to return to the subject. If this phenomenon which Saint John saw, as related in Revelation, relates to the comets, and the heavens to the planets (there seems to be several heavens, for Paul tells of one who ascended to the third heaven), and if every- thing in the heavens and in the Eearth is to be made subservient to Christ, then He must of necessity be the ruling spirit, or mas- ter of the whole Solar System. "Wherefore God also hath highly exalted Him, and given Him a name which is above every name ; that at the name of Jesus every knee shall bow, of things in heaven, and things in Earth, and things under the Earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God, the Father." (Phil., ii. 9-11. From the observations made by astronomers it is evident that some of the comets, at least, are making continually shorter pe- riods of revolution, while others are becoming broken up alto- gether; and if this present ratio is kept up indefinitely, these comets will finally all be plunged into the Sun. Now we know that the Sun is a ball or lake of fire, something over 800,000 miles in diameter, but whether this lake of fire is the Hell spoken of and described by the holy men as burning forever and ever, and into which all wickedness must be destroyed, I am quite unable to say. When we have viewed man in all his phases and have seen all his wonderful works and achievements ; how his body by joints and bands having nourishment ministered and knit together ; how all the component parts being composed of infinitesimally small atoms, having different functions, yet acting in unity, although there are billions of them; when all these are subservient to the one will ; then add to this the fact that man partakes of the Divine Nature and possesses the principle of immortality ; when we view SCIENCE AND RELIGION 225 man in all his phases, I say, we may agree with that man who said : "I will praise thee, O Lord, for I am fearfully and wonderfully made." A CURIOUS PHENOMENON. There is another curious phenomenon which I wish to mention here. One night I was sleeping and dreaming, and was pondering on the crucifixion of Christ and its effects upon the world and my- self. At length I said in my dream "I am glad it happened." And immediately it seemed as if something was cut loose in my head and the blood rushed up into the brain through the carotid arteries on the right side only. This action was very violent and awak- end me in a twinkling. I was in some fear lest it burst an artery, as it was very paintful. The rush of blood seemed to go to the Perfective, Reflective and Moral groups of prgans on the right side only, while the circulation to all other parts of the body and brain appeared perfectly normal, except that the heart beat rapid- ly. I cannot understand why I was induced to say such a thing, except that it seemed to have been provided for by nature, and I cannot say as to just what effect this had on my mental machinery, but I can say that the results were terrific for about a minute. This brings to my mind a paragraph which I read of two men a few years ago. One of them was giving a lecture, and in the course of his remarks said : 'There is no God," and immediately an artery burst in him and he died. And the other was also giving a lecture on a similar subject, but at another place. (I believe both were in Europe.) And when he came to that part of his lecture and said, "There is no God," an artery also burst in him and he died. Now I do not claim that an artery will burst in everybody who says there is no God, and in fact I know it won't have that effect on all occasions; but I do believe that if a man is living in his subject with his inner consciousness, that such a conviction will be attended with disastrous results. The action of the mind on the circulation of the blood is won- derful. By the action of the mind we call the blood to some par- ticular organ, and by this means cultivate it. There are a few cases on record where the blood has been withdrawn from the intellec- tual faculties, so that a deposit of bone was formed on the inner surface of the skull in that part. I have no doubt, and in fact I am quite certain that paralysis is often caused by the action of the mind, and the same may be said of many of the other ills and 226 SCIENCE AND RELIGION diseases to which our flesh is heir. The mechanism of man is very complicated and very wonderful, but there is, so we are told, a straight road through it all, or a means of keeping everything in a perfect state of repair, and it is this : Do your duty toward God, yourself and man, and no very serious harm can befall you. I might add this aphorism, however, that will be very applicable to all people: Don't tinker with the soul, for without God it is dead, Better fool with electricity and gunpowder instead. THE DIVINITY OF CHRIST. Some people object to the idea that Christ was miraculously conceived, but I cannot reconcile this phenomenon with science in any other way. Christ was perfect, and therefore He cannot lie ; and if He did lie, then He was not perfect. And since He de- clared himself to be the Son of God and also the son of man, and since his apostles described the manner of his conception, and since the prophets for centuries before had said, ''Behold, a virgin shall be with child" ; and, further, when Joseph himself was going to put her away when he found she was conceived, but was informed by the Lord that she was conceived of the Holy Ghost, we would have to deny the Christ and the spirit entirely if we denied that He was conceived in the manner stated. And if all these, even to God Himself, were implicated in these lies, could they move the plan- ets by their lies and make His life conform to the very letter of the laws of God and Nature, as we have already seen in His horo- scope ? Never! Emphatically no! If Joseph and Mary and all the rest had followed these cunningly devised fables, then Christ, by the very laws of heredity, would have been a low dog and a sneak, instead of being the Christ and the Savious of men. Like begets like ; and every tree brings forth fruit after its own kind. Now the angel Gabriel said unto Mary: "The Holy Ghost shall come upon thee and the power of the Highest shall over- shadow thee, and that holy thing which shall be born of thee shall be called the Son of God." Then Mary said : "Behold the hand- maid of the Lord ; be it unto me as them hast said." Now were not all these qualities hereditary in Christ? It was written of Him : "I have come to do thy will, O God." And he was faith- ful and obedient to these principles even unto death. In his last prayer in the garden, he said: "O my Father, if it be possible SCIENCE AND RELIGION 227 let this cup pass from me ; nevertheless, not as I wilt, but as thou wilt." Now, can any one who claims to know anything about science, and the laws of heredity, say that Christ was not faithful to all of these hereditary laws? And, on the other hand, could an ille- gitimate child, or one who was conceived and reared in infamy and lies, live a life of truth, purity and righteousness, as Christ lived ? Never ! It would be utterly impossible. Christ was conceived in the manner stated. The whole Trinity was present in that one act ; and therefore in Him dwelt all the qualities of the Godhead bodily. And, according to my philosophy, it could not have been brought about in any other way. God said : "Thou art my Son, this day have I begotten thee." Surely Christ was the Son of God ; He could not be otherwise than Divine. Mere planetary positions would not produce the divinity of Christ. Perfect planetary positions would give a perfect balance of mental powers, but if He were born entirely of worldly parents then he would be a man of the world, having worldly desires and ambitions. But Christ is the Internal Ego of the Solar System, and it was necessary for Him to become incarnate in the flesh on this Earth as a natural process of development. It has been objected by some that God could not beget the Christ into the Virgin Mary for the reason that this life germ is aliving organism, the spermatozoa, is formed in man and not in the woman, and that the woman furnishes only the ovum or egg, which constitutes the food for the spermatozoa until it is firmly united in the womb. Of course I do not presume to know all about the process by which the life or organism of Christ was begotten there, but I be- lieve there are some things possible with God which has not yet entered into our philosophy. I find the following in Mr. Fish- bough's Macrocosm, which may serve to throw some light on the subject. He says : "The formation of entozoa, or animals within animals, where their eggs could not possiblv have been deposited, is thought to argue powerfully for the independent generation of the lower ani- mal forms when certain conditions obtain that are favorable. This argument is thought to be strengthened by the fact that insects of a low species (the acarum) were repeatedly produced in abundance, apparently solely by galvanic processes instituted by Messrs. Crosse and Weekes ; and, in one instance, a growth of 228 SCIENCE AND RELIGION fungi of a beautiful and previously unknown species was produced by the last-named gentleman by the same process." He further adds in a footnote : "These alleged results of the experiments of Messrs. Crosse and Weekes were at first almost universallly scouted as absurd and im- possible ; but subsequent repeated experiments, performed during several years, seem to leave no doubt of their reality. I per- ceive by a late communication, published in the newspapers, from Mr. F. F. Ogden, United States Consul at Liverpool, that that gentleman has recently visited the laboratory of Mr. Crosse, and became entirely convinced of the truth of the wonderful represen- tations concrning this newly produced insect." When one begins to be moved by the Holy Ghost, the Cerebel- lum is the first organ to become affected ; and I know this action is so active or strong that it will stimulate the sex organs to the point of emission in a few seconds. This action is operated upon the cerebellum, in man, and is accompanied by great friction, as if by a galvanic battery. And in man, the microcosm, I believe it has something to do with producing or begetting the new spirit in him. In the Virgin Mary it probably acted upon the cerebel- lum in connection with the womb, as it also affects the sex organs in man. If this insect, then, as alleged, can be produced by galvanism, then by extending this same principle to Christ, I believe that the spiritual powers acting upon the Virgin Mary would also be able to produce the living organism of Christ in her. "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Surely God is able to produce His Ego ; if not, then how can Man produce the ego which is in us all? We may not understand all the powers that exist, but they exist just the same. "Thou art my Son ; this day have I begotten thee." This truth was foreseen by the prophets for centuries before Christ was born of the Virgin Mary. They understood the operation of the spirit by the spirit of Christ which was in them. "Behold, a virgin shall be with child." Those men knew that Christ was the Son of God, yet they had not seen Him, except in the spirit, while we, who have seen Him, are the ones that doubt His genuineness! Therefore, doubt not, but believe. SCIENCE AND RELIGION 229 THE THRONE OF GOD. There is another thought of great importance which necessity requires me to mention. That is in reference as to whether there is a Personal God, and as to whether He sits on a throne, or whether He has a permanent place in the universe where He re- sides. Of course I do not pretend to know it all, and in fact I do not know any more about it than does others; but I have an idea that does not seem to have occurred to the majority of other thinkers, and it is worthy of mention here. There is one class of thinkers who seem to believe that God is Omnipotent, Omniscent and Omnipresent ; that His spirit pervades all space, is in all things, and through all things, and that He is no more in one place than another; while the other class seem to believe that God, in the form of man, sits on a throne some- where in the Universe, and from this position sees all things, knows all things, and rules all things. According to my way of reasoning, both of these classes of thinkers are right in a certain sense of the word ; or at least they understand God in two different ways. But let us see if we can make an analysis that will enable us to better understand the sub- ject. It is said that man is made in the image of God. If this is true in the strictest sense of the word, then if we can analyze man so that we can understand him, then by applying these same princi- ples to God we may be also able to understand God. For the sake of convenience let us concede for the present that man has a spirit ; and that this spirit pervades his whole body, is omnipotent, omniscent and omnipresent, so far as the body is concerned, and that it is everywhere present in the body, in every molecule and atom, between the molecules and atoms, and that it is to be found in every part of the body alike, seeing all things, knowing all things, governing all things, and ruling all things in this body by certain unvarying laws. So, too, if we apply these principles to the Universe we find the spirit of God to be Omnip- otent, Omniscent and Omnipresent in the Universe; that this spirit pervades the whole system, that it is everywhere present, in every planet, in everything upon the planets, and between the plan- ets, and that it is to be found in every part of the Universe alike, seeing all things, knowing all things, governing all things and rul- ing all things by certain and unvarying laws. So far our analysis is in perfect harmony, and this theory is in harmony with the idea entertained by the first class of these 230 SCIENCE AND RELIGION thinkers, as mentioned above, with perhaps some slight variations, and I may say that this class are mostly scientific men. But, so far, only one-half of our analysis is made ; and it seems queer to me that scientific men should stop in the middle of a subject of so vast importance. It is believed by most writers that there is in man a "seat of the soul," a place where the Vital Principle, or the Internal Ego, re- sides ; a place where it has direct communication with all parts of the body, and from which place it has control of all things re- lating to the body. There is some diversity of opinion as to where the seat of the soul is, and this gives rise to a great deal of speculation. Some believe it to be in the medulla oblongata, others believe it to be in the pituitary body, while others still believe it to be in the heart. So far as this present writing is concerned it does not so much concern us as to where the seat of the soul is, as does the question, Does it really exist? For the sake of convenience, let us assume that it does. Let us believe that there is some place in man where the soul sits en- throned, and from which place it has communication with all parts of the body. Then if we apply these principles to the Universe, and to God, since man is made in the image of God, we will find that God, as the Internal Ego of the Sidereal Universe, should have a seat, or throne, somewhere in the Universe, from which place He is in direct communication, through His spirit, with all parts of the Universe. So if this anaysis is correct, as I believe it to be, approximately, then we may agree with those who believe that God is Omnipresent, and also with those who believe in a personal God who sits on a throne, for both are right. Methinks I hear some remarking that the spirit is one thing, while the soul is another. With these I will also agree ; but be that as it may, I have no arguments to make on those lines. For if these are separate and distinct, as undoubtedly they are, then those who comprehend the spirit of God as being omnipresent, do not necessarily comprehend the soul ; while those \vho comprehend God as sitting on a throne, do not necessarily comprehend Him as spirit. We know in part, and we comprehend in part, and a man is certainly a well-organized being who is able to comprehend it all. SCIENCE AND RELIGION 231 CHAPTER VIII. THE PRINCIPLES OF SALVATION; OR, CHRIST AS A SACRIFICE. Some people object to the Christian religion, and particularly the Old Testament, on account of the doctrine of sacrifice. Mr. W. J. Colville, in his "Studies in Theosophy," says : "As has been set forth in the 'Electric Creed,' Christ did not come to us as a sacrifice, but as a means of close communication with God. I consider it both horrible and sacrilegious to imagine that God, the Creator of Love and Beauty, could desire a bleeding victim as a sacrifice to appease His anger, and that victim part of Himself imprisoned in human form as if God could feel such an unworthy passion as anger !" Mr. Colville's "Studies in Theosophy" is an excellent work, and it contains very much that is of interest to the earnest seeker after religio-scientific truth. He embraces all religions, but signifies his preference for the Christian religion because he says it is the most perfect of them all. He may properly be called a Christian, in the common acceptation of the term, yet in several places in his work he deliberately denies the Word of God where it does not appear to him consistent with his rational- i ; tic mind; for in addition to the above quotation, he also says: "A rational' stic view of history allows no place for a resurrec- tion or an ascension, as it allows no opportunity for a miracu- lous birth." Therefore, I think it proper in this chapter to kindly point out these errors and show wherein h? is wrong, a- d I will endeavor to prove that the Word of God is truth. Epr by answering Mr. Colville's objection to Christianity, I will, at the same time, be answering a very great number of other people who seem to entertain erroneous ideas similar to those entertained bv Mr. Colville. ^ It seems very ridiculous to me for sr\v one to claim to be a Christian, and then denv the fundamental princinles upon which Chritian ; ty is b^sed. For if Jesus i* not the Christ, and if He was not raised from the dead, as He was claimed to be, then He was the greatest hypocrite that the world has ever known; 232 SCIENCE AND RELIGION for He has demanded our will, our life, our everything, and He has' also said: "Unless ye eat my flesh and drink my blood, ye have no life in you > but he that eateth my flesh and drinketh my blood, dwelleth in me and I in him, and I will raise him up at the last day." Therefore, if Jesus was merely a teacher and not our Saviour, as Mr. Colville and many others would have us believe, then He was not what He claimed Himself to be, and consequently he was a liar and a hypocrite; and He was not even "a means of bringing us into closer communication with God." For how can we believe that God, the embodiment of Truth, or "the Creator of Love and beauty," as Mr. Colville chooses to style Him, could have any fellowship with hypo- crites? Preposterous! Therefore, it is my candid opinion that Christ was precisely what He claimed Himself to be, and I shall endeavor to prove this as we proceed. Replying to Mr. Colville, please allow me to suggest that it must be remembered that God does not appear to us as a person, but His Seven Spirits are Omnipresent, and we are living in them. He appears to us, therefore, as spirit or as principle. "As man is so is his God," for the reason that He can appear to us only as we are. To the barbarian He appears as a barbarian, for the reason that the barbarian has no conception of that which is above the. barbarous. Now, at the time that the law of sacrifice was estab- lished among the Jews when they were brought out of the land of Egypt by the hand of Moses the third law or spirit was in the ascendency, as we have seen in a previous chapter, and all the world of people, Gentiles as well as Jews, offered sacrifices unto their Gods. This third Spirit of God was very punitive of wrong- doing in those days, and the peoples were punished very severely on many occasions for disobedience. The "plagues of Egypt" and the final destruction of their army in the Red Sea, which were instituted by the hand of Moses, of which God said, "For this sole purpose have I raised Pharaoh up that I might show My power unto My people," is only one of the instances of the wrath of God and of His terrific punishments. The executive law of God was in force at that time, and the peoples were made to fear Him. And the seers of all nations and countries being aware of the spiritual conditions under which they lived, saw that it was neces- sary for them to fear God and offer sacrifices in order to live in harmony with their surrounding conditions. And we may add that the crucifixion of Christ was virtually the end of the sacrificial period. With Him the object and aim of the sacrificial custom SCIENCE AND RELIGION *233 had reached or accomplished its legitimate end the end for which it had been established. At the present time, however, the sixth law of God, which re- lates to reason and sympathy, is nearly in the zenith of its power, and it is extremely difficult for the tender-hearted people of to- day to regard their God as being anything but Sympathy, Kind- ness and Love. Now man was made in the image of his Maker ; and man has passions, executiveness and force. Should not God, then, possess these same attributes? If not, then is man in the image of his Maker? Certainly not. Many of these great reasoners want to give their God only one single faculty that of love while man has over forty such faculties. According to this mode of reason- ing, man might be superior to God ! Possessing greater endow- ments, more faculties, etc. ! Yes, God is Love, as all wise men truly say, when He is con- sidered as a whole, and love or veneration is the element in man through which we appeal to God ; yet all these elements or facul- , ties exist in God or Nature, or it would be impossible for man to come into possession of them as an attribute of himself. It is undoubtedly further true that God has many attributes or elements of which at the present time we can know nothing, for man is a finite being, living on one of the lowest worlds in our Solar Sys- tem a world which is not conditioned right for very high attain- ments. It is impossible, therefore, for us to even conjecture as to what greatness we might attain if we were placed on another and higher sphere, having other and greater environments and endowments. And even then we would revere our God, knowing not, only believing, that He is above all things, and by Him all things consist. But, returning to our subject, there is an occult principle involved in the doctrine of sacrifice which we, at the present day, cannot readily understand. It is a thing we have passed through in the progress of the world. But I will endeavor now to explain scientifically the philosophy of the doctrine of sacrifice, and will prove beyond all reasonable doubt that it was absolutely necessary that Christ should be cruci- fied, and that His blood should be shed for the sins of the world. And, if you will only follow me, I will prove that the world could not be redeemed in any other way. To begin with, it is stated by the Apostle Paul : "For the Word of God is quick and powerful and sharper than any two-edged sword, piercing even to the c'ividing asunder of soul and spirit, and of joints and marrow, and is a discerner of the 234 SCIENCE AND RELIGION thoughts and intents of the heart." (Hebrews iv. 12.) Now we have seen in the "horoscope of Adam" that through their sin, their spirits, or rather their souls and spirits, were sev- ered in twain. And through their sin they were deprived of the Holy Spirit which was in them ; being self-willed they were given over to their own lusts and to the imaginations of their own minds. Their moral elements were shattered, broken in power ; and their selfish elements, having no longer a restraining power, which plunged them into all manner of sins. In this frame of mind they began to multiply, and as their sin was hereditary, their first son was a murderer, as a natural result of their sins. In the succeeding generations these conditions naturally grew worse and worse as they continued to inherit lower and lower mental conditions from their parents, so that at the time of Noah God saw that the thoughts of the people were only evil continually. Then God destroyed the world with a flood, excepting only Noah and his family, as these were the only ones whom God considered worth saving. But even Noah was not very good, as he became beastly drunk immediately on coming out the Ark. These evil conditions began to grow worse again, as there was no law in the land, so that at about the time of Abraham God destroyed Sodom and Gomorrah with fire, excepting only Lot and his family, as He could not find any righteous men in that place. With Abraham began the third period of the world's progress, which relates to the law, as we have seen in a previous chapter. The Selfish group of organs, to which this period is related, is directly opposed to the Moral group. Now, it was found that by becoming unselfish that they would not only be better men, but that they would be more prosperous. People living in this period naturally understood law, as it was the ruling spirit of the age. Therefore it was only the natural outgrowth of this spirit that they should offer sacrifices as an atonement for their sins. Their unselfishness put them more in harmony with their Moral group, and they were more perfect; while those who went to the other extreme organized and went to war, which was only to murder on the wholesale plan, as the Executive faculties are contained in this group. The selfish spirit, being naturally large and predominating in the people of this age, it was difficult for them to overcome their evils even under the most favorable circumstances. But right here allow me to say that the only way we may come wholly under the reign of the Moral group, and hence the Holy Spirit, is to overcome all those elements in our Selfish and Executive groups, SCIENCE AND RELIGION 235 and all the lower faculties of the mind ; and since Vitativeness, the love of life, is in this group, then life itself must be made sub- servient unto the Moral spirit. It will not be necessary at present to follow in detail the prog- ress of the world up to the time of Christ, but let us come to it at once. We have seen that all the world of people, through these hereditary laws, are precisely in the same category as Adam was after the fall ; our soul and spirit are still severed in twain, as his was, and none are able to walk and talk with God, as Adam did before the fall. And if this condition continued indefinitely the result would be the same. The question naturally arises, How, then, can this paradise be regained? How can we, by process of law, or by any other means, reunite our soul and spirit so that we will be as Adam was before the fall? If it is to be done by law, then the law hath declared that if we fulfill the whole law, doing no sin of any kind whatever, but fol- low the spirit in every instance without deviation of any kind, then we may live in the law ; but since no one does this, being ignorant, the law hath declared that there are none that doeth good no not one. So that all are dead in our sins by the law. What, then, can we do? Die in our sins? If we live to our- selves we will die to ourselves for a certainty, because we live in the Selfish faculties. We know of only two instances of where any one has lived purely enough in the law so that they were translated. These were Enoch and Elijah. All others, therefore, are dead in their sins by the law of heredity. If these conditions were kept up indefinitely only a very few would be saved. Only n the whole world, while the Sochi law was in force, ci ir:g the first thousand years of the world's progress ; and only one in the whole world while the fourth law, which relates to the Aspiring group, was in force. It is questionable as to whether Moses was translated or not, he belonging in the third period. Now, the question naturally arises, Why could not Enoch or Elijah, when they were translated and ascended on high, send us the Comforter, the Holy Ghost, as Christ did when He ascended ? Why could not they red'eem us from our sins as Christ did ? These were holy men, and Elijah especially was a wonderful worker in good things and taught us the ways of righteousness; and since he was pure enough in the law to become translated, why could not he perform these services and unite our soul and spirit and make us whole again? 236 SCIENCE AND RELIGION The answer is very plainly seen if we seek for its explanation in the right way. Enoch and Elijah were each of the Microcosm and not of the Macrocosm. They were brethren, like unto our- selves. And if the redemption of the world were to be carried out on this plan, then each and all of us would be obliged to go through the same process that they did ; and, failing in this, as we certainly have done, then we would all be dead in our sins with no prospect of release. What, then, can be done? Is there no other way to make us whole? to heal us of this hereditary evil of Adam's fall? Yes, there is another way, and the only way. It is a momen- tous question, but let us see if we are able to understand the proc- ess. We have seen that the head of every man is Christ, and the head of Christ is God. We have seen that the Christ is the In- ternal Ego of the Solar System, just the same as God is the In- ternal Ego of the Sidereal Universe. Therefore our soul and spirit bears the same relation to Christ that Christ does to God. Now it appears that since the head of every man is Christ, that since Christ is the head of us all, that Christ is the one to perform these services ; for He is of the Macrocosm and not of the Micro- cosm, as was Enoch and Elijah. If He, therefore, ascended on high, and we, through faith in His gospel, are begotten into Him, since He is of the Macrocosm and is above all things, all principalities, and powers, and since all things are given unto Him, He is, therefore, able to send us the Comforter, the Holy Ghost, through His spirit which is in us. And thus our soul and spirit are made whole again in Him, and the hereditary sin of Adam is eradicated. Now it will appear very clearly why Christ can make us whole, while Enoch or Elijah could not; for while the head of every man is Christ, the head of every man is not Elijah. There is no con- nection between us and Elijah except a brotherly love, but be- tween us and Christ there is a connection, because He is the head of us all, and in us all. Therefore, when we are begotten into Christ, and this is done by the soul, then when He sends us the Holy Spirit, our soul and spirit are no longer severed in twain, as was the case with Adam and Eve after the fall ; but we are made whole by the spirit of Christ, which is in us. The question now arises, Why was it necessary for Christ to be crucified? And why was He not translated, as Enoch and Elijah were? SCIENCE AND RELIGION 237 We have seen that to restore us to harmony with the Moral group of organs or faculties it is necessary that all of the Selfish and Executive group, and, in fact, all the lower elements of our body and mind must be made entirely subservient unto the Moral group. Then, since this service can be done by no other than the Lord Jesus Christ, who is the Internal Ego of our Solar System, it becomes necessary that He should come on Earth, in the flesh, like unto a perfect man, experiencing all manner of tempta- tions to sin wherein we are tempted, yet committing no sin. For if He should sin, then He is no longer a Saviour. And as the spirit in Adam was crucified in him because of his sin, and as Adam and all of his descendants die as a result of this sin, so it was necessary that Christ, as the Ego of the world in the flesh, should pass through the same ordeal that the world has passed through, that by this means He might redeem the world. Now, when it came time for Christ to die, He could not die by any natural process, for since He had lived purely in the law in every particular, if He were left to Nature, then He would be translated as Enoch and Elijah were. Therefore, if He must die, then it is necessary that He should be killed or crucified. But this is not all. The spirit of the Christ was crucified in Adam because of his sin, as He also is crucified afresh in many men unto this day, particularly of those who commit the sin of Adam afresh ; but all men do not do this. Now, let us see how this is done. When Adam and Eve disobeyed the command of God, being self-willed, they caused the lower elements of their minds to crucify that obedient spirit which was in them, that they might do as they pleased. And so, Christ found it so in the world; that He must also pass through the similitude of what the world has passed through in Adam's transgression, and, therefore, when the proper time came, violent hands were laid hold on Him and crucified Him. Yet this is not the only reason why He should be crucified. We have seen that the Selfish elements must be made subservient to the Moral group ; or, in other words, the body must be en- tirely subservient to the spirit. Then, since Christ must be tried in all things wherein we are tempted, He must, therefore, be tried even unto death. We find in the second chapter of Job that Satan said unto God: "Yea, all that a man hath will he give for his life. But put f?rth thine hand now, and touch his bone and his flesh, and he v ill curse thee to thy face." Therefore, Christ must be tempted 238 SCIENCE AND RELIGION even unto death. The Executive spirit of God is manifested in the third law, and when this third period arrived in the progress of the world, as we have seen, the Lord God commanded Israel, who were His chosen people, to carry out the Divine oracles of God, that they should observe the "Passover," in which they slaughtered a lamb, of the first born, without blemish, according to certain rules. Now, this Passover is distinctly understood to be only the similitude of the crucifixion of Christ, and Christ is, there- fore termed "The Lamb of God." The question now naturally arises, How does the blood of Christ take away the sins of the world ? The blood is the life of the body ; and when Christ shed His blood for the sins of the world, He also shed His life for us, that we might live in him. By His stripes we are healed; since by His trials we are made perfect in Him ; for He has been tempted in all things wherein we have been tempted, and there- fore He has the utmost sympathy and love for us, having come on Earth for the express purpose of saving us. He is, therefore, able to save all those who trust in Him. For faith is a new spirit in us, and the end of that faith is the salvation of our souls. It will appear evident now that if Christ were translated, in- stead of being crucified, then as He lived to Himself He would also be translated to Himself, so that we would have no part in Him, and we would, therefore, be still in our sins. So, if He would redeem the world, that He might be able to give us the new life and the new spirit, He must needs be crucified, and so it was done. Now, Christ was crucified in the external Universe at Jeru- salem, the Macrocosm, and He is also crucified in each of us, the Microcosm, so His blood is in us when w r e consider it in that way. But there are some people who will doubt this, so it will be necessary to bring some proofs to establish that fact. Let us take, for an example, the fifty-third chapter of Isaiah, one of the prophets who, about seven hundred years before Christ, foretold of the sufferings of Christ by the spirit of Christ which was in him, of which testimony the Apostle Peter says : "Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you; searching what, or what manner of time, the spirit of Christ which was in them did signify, when it testified before- hand of the sufferings of Christ and the glory that should follow. .Unto whom it was revealed, that not to themselves, but unto us SCIENCE AND RELIGION 239 they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven ; which things the angels desire to look into." (First Peter i. 10-12.) So let us read this fifty-third chapter of Isaiah in the light of Science ; or, as the spirit terms it, let us write it in "blue ink," that it may appeal to the reasoning and conscious mind. Or, in other words, if you will allow me the poetic flight of fancy, let us read it "as in the dawning light of the golden orb of DAY ;" and not as in a dream or a vision of the night, that we may know that Christ is in all things and that by Him all things consist. "Who hath believed our report ? and to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of a dry ground; he hath no. form nor comeliness ; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquaintd with grief ; and we hid as it were our faces from him ; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sor- rows ; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities ; the chastisement of our peace was upon him ; and with his stripes we are healed. All we like sheep have gone astray ; we have turned every one his own way ; and the Lord hath laid on him the iniquity of us all. He was op- pressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment; and who shall declare his generation ? for he was cut off out of the land of the living ; for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death ; because he had done no violence, neither was any deceit in his mouth. Yet it pleased the Lord to bruise him ; he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see. his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see the travail of his soul, and shall be satisfied ; by his knowledge shall my right- eous servant justify many ; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death; he was numbered with the transgressors; and 240 SCIENCE AND RELIGION he bare the sins of many, and made intercession for the trans- gressors." (Isaiah liii. 1-12.) It will be seen that all things in Nature go through the same general process; and as Christ must be crucified in the Macro- cosm, or outer Universe, as He was at Jerusalem, so, too, this prophet, Isaiah, about seven hundred years before Christ, saw, by the operation of the spirit of Christ which was being crucified in himself, and in this way he was able to foretell of the cruci- fixion of Christ as it occured at Jerusalem, giving part of the details. And, he could give all of the details if he were sensi- tive enough to the operation of the spirit ; but this vision never occurs to any one more than once in each man's life, since Christ was crucified but once; or, in other words, visions of these natural phenomena are never repeated. If you recognize this knowledge at all, you must do so at the time of this spiritual progress in yourself, as it occurs in us, whether we are conscious of it or not ; and if you should fail to recognize the operation of the spirit at the time when it is passing, then you will not be able to foresee the future event. With these facts understood, let us again refer to the New Testament, reading the fifth and sixth chapters of Saint Paul to the Romans ; and as this apostle was a philosopher as well as an apostle of Jesus Christ, he can probably appeal to your reason much more forcibly than I. 'Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also, knowing that tribulations worketh patience; and patience, expe- rience ; and experience, hope ; and hope maketh not ashamed ; be- cause the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us. For when we were yet without strength in due time Christ dies for the ungodly. For scarcely for a righteous man will one die ; yet peradventure for a good man some would even dare to die. But God commendeth his love toward us in that while we were yet sinners Christ died for us. Much .more, then, being now justified by his blood, we shall be saved from the wrath through him. For if, when we were ene- mies, we were reconciled to God by the death of His Son, much more, being reconciled we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. Wherefore, as by one man's sin entered into the world, and death by sin; and so SCIENCE AND RELIGION 241 leath passed upon all men, for that all have sinned. (For until the law sin was in the world ; but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offense, so also is the free gift. For if through the of- fense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift, for the judgment was by one to condemnation, but the free gift -is of many offenses unto justification. For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore, as by the offense of one judgment came upon all men to condemnation ; even so by the righteous- ness of one the free gift came upon all men unto justification of life. For, as for one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. More- over the law entered, that the offense might abound, but where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteous- ness into eternal life by Jesus Christ our Lord." "What shall we say, then? Shall we continue in sin, that grace may abound ? God forbid. How shall we that are dead to sin, live any longer therein ? Know ye not, that so many of us as were bap- tized into Jesus Christ were baptized into his death? Therefore we were buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be alsow the likeness of his resurrection ; knowing this, that our old man is crucified with him that the body of sin might be de- stroyed, that henceforth we should not serve sin. For he that is dead is freed form sin. Now, if we be dead with Christ, we believe that we shall also live with him ; knowing that Christ being raised from the dead dieth no more ; death hath no more domin- ion over him. For in that he died, he died unto sin once ; but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin ; but yield yourselves unto God, as those that are alive from the dead, 242 SCIENCE AND RELIGION and your members as instruments of. righteousness unto God. For sin shall not have dominion over you ; for ye are not under the law, but under grace. What then? Shall we sin because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his serv- ants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered unto you. Being then made free from sin, ye became the servants of righteousness. I speak after the manner of men, because of the infirmity of your flesh; for as ye have yielded your members servants to unclean- ness, and to iniquity unto iniquity, even so now yield your mem- bers servants to righteousness unto holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holi- ness, and the end everlasting life. For the wages of sin is death ; but the gift of God is eternal life through Jesus Christ our Lord." (Romans, v. and vi. chapters). The question now naturally arises, How was Christ raised from the dead, and by what power did He ascend ? Let us see if we can throw any light on the subject. In that chapter on "Spiritual Knowledge" it is stated that there are fourteen organs on the right side of the head, those comprised in the Perfective, Reflective and Moral groups, and these have Spirituality, the power that quickeneth, for their central or Pole organ ; and these act in direct opposition to fourteen other organs of the left side of the head, those comprised in the Social (ex- clusive of the Cerebellum), Selfish and Executive and Aspiring groups, and these have Combativeness, the power of resistance, as their central or Pole organ. Now these two Pole organs, Spirituality and Combativeness, are directly opposed to each other in function. The one is the power that attracts, while the other is the power that repels. The former is in the Moral group, and in the upper trinity of the mind, while the latter is in the Ex- ecutive group, and in the lower trinity of the mind. The Moral group also opposes the Selfish group. Now, as these powers exist in Man, the Microcosm, or the in- ner Universe, they also exist in God, the Macrocosm, or the ex- ternal Universe, because the one is in the similitude of the other. SCIENCE AXD RELIGION 243 This organ of resistance, Combativeness, being in the lower trinity of the mind, relates to the body ; while Spirituality, the organ of attraction, being in the upper trinity of the mind, relates to the spirit. So, therefore, Christ overcame the power of resist- ance by being guided always by the spirit, by following its every wish, as it was said of Him, "I have come to do thy will, oh God." On the other hand, He resisted not any evil that was done unto I Fim, being bruised for our transgressions, as the world also has been bruised always as a result of sin ; He sought no treasure on Earth that might help to bind Him down to Earth, blessed those who cursed Him, healed the wound of one of those who came to take Him prisoner, and last of all, forgave His enemies at the cross, saying: "Father, forgive them, for they know not what they do." After the crucifixion, Christ first descended into the depths of the powers that resist; because it is a well-known law that the farther a thing oscillates in one direction the farther it will also oscillate in the opposite direction. And if Christ did not descend to the uttermost depths, then He could not ascend to the uttermost heights. Therefore it was necessary, in His oscillation round this aphe- lion point, that He descend first into the uttermost depths of the powers that resist, the element of Combativeness, preaching to the spirits in prison, which have resisted God to the uttermost, pene- trating even to the very depths of all those things which have re- sisted the light and spiritual attraction, whether they be men or demons or whatever may be. Then, by the powers of the Holy Ghost, the quickening powers of God, of Spirituality, of Faith, He ascended on high, above all heavens, all principalities and all powers, that He might fill all things with the life principle or life essence from the lowest unto the highest. In my experience of being moved by the Holy Ghost (if it is the Holy Ghost), it seems that the power comes from beneath rather than from above. For in ascending to the upper elements of the mind, which as we have seen in a previous chapter is like going up into a high mountain, it seems that I was moving up without anv effort of my own, in some cases, as though I was being raised .by some kind of machinery the nature of which I have not been able vet to determine. It is best to have a feeling of resignation, having the mind fixed on the purpose or knowl- edge which I wish to learn, and trusting th^t the spirit will do what is necessnrv for mv best interest 1 ?. The place on which I may be standing seems to move upward by a power that I know 244 SCIENCE AND RELIGION not of ; but while this may be the case with a person of the Earth earthly, the power coming from beneath, it does not follow that it would be the same with Christ in ascending to the uttermost heights of heaven. It has seemed to me that He was taken up by the powers of attraction, or by the power of Spirituality, but concerning this I cannot say definitely. I will have to leave the reader to arrive at his own conclusions in regard to this matter, unless I should have the whole truth revealed to me later on. There are some instances where it seems that we climb up by our own efforts, and judging from my experiences in these matters I think the conditions are not always the same. That in some in- stances we are raised up by the power of the Holy Ghost, and at other times we climb up by our own efforts. Now that power which raises me, the Ego of my body, to the upper faculties or elements of the mind in the Microcosm, if that same power is applied to Christ, the Ego of the Solar System, or the Macrocosm, then it would also raise Him to the upper planets of the system by the same power, whatever that power is. It re- mains for investigation to determine as to what this power is, but that it exists I am certain beyond all doubt. Now the blood of bulls and goats, or other animals and birds, represented by the signs of the Zodiac, or representing certain at- tributes of human nature, when offered as sacrifices, may heal the sins of the flesh to those who believe, since it is life for life; but they could no more than appease the sins of the soul, since the soul of man is superior to that of the things offered. These things, I say, could not give us a new spirit, or mend our soul and spirit, because there is no connection between us and them. More- over, the greater things are not redeemed by the lesser things, but the lesser things are redeemed by the greater. Therefore Christ came as a Sacrifice ; that by His life bein^ shed abroad in us, we are given a new spirit, and through this spirit we live in Him ; being redeemed by His blood, which is His life which is shed in us, and for us, being a free will offering to those who believe. It was my intention here to show that the temple of God was fashioned after the spirit, as it was shown to Moses on Mount Sinai ; and that as man is also the temple of God, being fashioned after the spirit and in the image of God ; and, therefore, there is a similarity between the temple which was builded by the Children of Israel and that of the temple of the human mind or soul. I have not sufficient knowledge to illustrate tjiis perfectly, but will throw as much light on the subject as I can. SCIENCE AND RELIGION 245 [now ye not that ye are the temple of God, and that the spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." (Cor. iii., 16-17). Again: "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye arc not your own ? For ye are bought with a price ; therefore glorify God in your body, and in your spirit, which are God's." (I. Cor. vi., 19-20). It will be well to allow the Apostle Paul to give us the pre- liminary instructions regarding the construction of the Jewish Temple and its ordinances, as I have but little knowledge of the fashioning of the temple that was built at Jerusalem. "Then, verily, the first covenant had also ordinances of divine service and a worldly sanctuary. For there was a tabernacle made ; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest o all; which had the golden censer, and the ark of the covenant over- laid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the cove- nant ; and over it the cherubims of glory shadowing the mercy- seat, of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But unto the second went the high priest alone once every year, not without blood, which is offered for himself, and for the errors of the peo- ple ; the Holy Ghost this signifying that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing; which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience ; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Christ being come an high priest of good things to come, by a great and more perfect tabernacle, not made with hands, that is to say, not of this building ; neither by the blood of goats and calves, but by his own blood he entered in once into the holy nlace, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctified to the purifying of the flesh, how much rrore shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from 246 SCIENCE AND RELIGION dead works to serve the living God? And for this cause he is the mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead; otherwise it is of no strength at all while the testator liveth. "Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water and scarlet wool and hyssop, and sprinkled both the book and all the people. Saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood ; and without shedding of blood is no remission. It was therefore necessary that the patterns of the things in the heavens should be purified with these ; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true ; but into heaven itself, now to appear in the presence of God for us ; nor yet that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others ; for then must he often have suffered since the foundation of the world ; but now once in the end of the world hath he ap- peared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment, so Christ was once offered to bear the sins of many ; and unto them that look for him shall he appear the second time without sin unto salvation. For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they are offered year by year continually make the comers there- unto perfect. For then would they not have ceased to be offered ? because that the worshippers once purged should have no more conscience of sins ; but in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared for me ; in burnt of- feripgs and sacrifices for sin thou hast had no pleasure. Then said I f Lo,- I rome (in the volume of the book it is written of me), SCIENCE AXD RF.LIC.TOK 247 to do thy will, O God. Above when he saith, Sacrifice and of- fering and burnt offerings and offerings for sin thou wouldst not, neither hadst pleasure therein ; which are offered by the law ; then said he, Lo, I come to do thy will, O God. He taketh away the first that he may establish the second. By the which we are sanctified through the offering of the body of Jesus Christ once for all. And every priest 'standeth daily ministering and offer- ing oftentimes the same sacrifices, which can never take away sins ; but this man, after he had offered one sacrifice for sins for- ever, sat down on the right hand of God ; from henceforth expect- ing till his enemies be made his footstool. For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us ; for after that he had said be- fore, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them ; and their sins and their iniquities will I remember no more. Now where remission of these is there is no more offering for sin." (Hebrews, ix., 1-28; and x., 1-8). It was shown in a previous chapter that the Moral group of faculties is the fruit of the mind, and that the lower elements of mind are sanctified through these ; and that these Moral faculties are again elevated another whole octave through the element of Love, which is the function of the central part of the organ of Veneration. Then if the Moral group is analogous to the sanctuary of the temple, then that part which is called "The Holiest of all" is represented by the central part of the organ of Veneration. So here is the trinity again, represented in a different way, each of which has a trinity in itself. But to explain : Let us say that all the faculties of the mind form the trinity as they are used by the ordinary conscious mind, being the trinity of the body. These all may be raised a whole octave by being sanctified by the Moral group, of which there are seven organs, corresponding to the seven groups of organs, thus forming the second trinity, or the trinity of the soul. Then these all may be raised yet another whole octave by being spiritualized in Love, which is the function of the central part of the organ of Veneration, being the trinity of the spirit. Now it will appear that the mind or brain of man is similar to the Jewish temple, in that it has a sanctuary, and a holiest of all ; as the Moral group, when considered as a whole, is analogous to the "Sanctuary, and Veneration being a representative of the 248 SCIENCE AND RELIGION "Holiest of all." But the Holy Ghost thus signified, as we have just quoted, that the way into the Holiest of all was not yet man- ifest, and therefore it was not included in the building, the tem- ple ; and neither is it included in our brain. How so? It will appear that since Veneration is made up of all the faculties of the Moral group, that this single organ of Veneration also contains the trinity, which is the spiritual trinity ; yet with vis it is a single faculty, that of Love. Therefore, since Christ lived in this element, which is Holy Love, and this element also contains the seven fold principle, and also a Holy Place, not made with hands, but of the spirit, it will appear that this spiritual "Holiest of all" is the "Holy of Holies" into which Christ entered in the Macrocosm, when He ascended on high; being a whole octave above that of which we are able to conceive of in our mortal bodies ; because we cannot think above that of which we have brains to think. It is the Vital Com- plex Unity of the whole body, soul and spirit. Therefore Jesus the Christ is a great high priest of the Most High God. Dwelling in Holy Love and Holy Wisdom, and hav- ing a name that, is above every name, and before whom every knee shall bow ; either in the heavens above, or in the earth be- neath ; and unto whom are given all things, both visible and in- visible ; whether they be thrones or dominions, or principalities or powers, of the things in heaven or things in Earth. This understanding of the nature of the mind and spirit will admit of another version of that part of the Scriptures which says that Christ ascended to the third heaven, from the fact that He ascended to the Holy of Holies of the spiritual trinity, which is the third trinity. The Sanctuary would correspond to the first heaven, from the fact that it is at the head of the body trinity. The Holiest of all corresponding to the second trinity, from the fact that it corresponds to the ultimate of the second trinity, or the soul trinity. The Holy of Holies therefore corresponds tc the third heaven, from the fact that it is at the head of the spiriti:n- trinity, which is the third trinity. This principle applied to the Macrocosm would take Him above all things in our Solar Uni- verse. "Seeing then that we have an great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our pro- fession. For we have not an high priest which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find SCIENCE AND RELIGION grace to help us in time of need." (Habrews iv., 14-16). Now, I believe we have answered all of Mr. Colville's objec- tions to Christianity as quoted at the head of this chapter except his last remark, in which he says: "As if God could feel such an unworthy passion as anger !" When God is viewed as an integer, as the spirit comes to us through the organ of Veneration or Love, then God -is Love as all wise men truly say, since He appears to us as Love. But it has been shown that this one organ, the spiritual trinity, contains the seven fold principle when it is diffused into the Moral group of organs; and it becomes still more complex when it is again diffused into the lower faculties of the mind, when these mental elements may be viewed separately, or as a fraction. Now, so long as the whole mind is perfectly normal there is a perfect balance of powers, and in that case there would be no occasion for any feeling of anger with either God or man. But when these spiritual elements have been separated into mental faculties, and these separated or broken apart from their foun- tain head, the spirit, on account of the fall of man, as we have seen that their soul and spirit were severed in twain, so that they could not receive those finer influences, then there is a lack of harmony. In this case we may be appealed to through any one particular faculty and independently of the rest. Now, anger has its origin in the organ of Combativeness. We have already seen that this organ of Combativeness is the power of resistance. If we will plunge deep enough into the depths of that power we will find it to be the "Inferno," or the home of demons, and of Satan, and of all those things which resist God. It is the power of Darkness, the bottomless pit into which man plunges himself by disobeying and resisting the will of God, as did Adam and Eve. "And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled ; and after that he must be loosed a little sea- son." (Rev. xx., 1-3). In that day of rest, the sabbath day of the Lord, which is a thousand years of duration, the Millennial period, since the bot- tomless pit is closed up and a seal set upon it, no feeling of anger can be experienced during that time. Therefore, as the ancient 250 SCIENCE AND RELIGION prophet has said : "The lion and the lamb shall lie down together, and dust shall be the serpent's meat." The Prophet Isaiah gives us a very vivid pen picture of the conditions which shall exist during the Millennial period, in which he says : "And there shall come forth a rod of the stem of Jesse, and a branch shall grow out of his roots ; and the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of council and might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears ; but with righteousness shall he judge the poor and reprove with equity for the meek of the earth ; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And the righteous shall be the girdle of his loins, and faithfulness the girdle of his reins. "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid ; and the calf and the young lion and the fatling together ; and a little child shall lead them. And the cow and the bear shall feed ; their young ones shall lie down together ; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cocatrice's den. They shall not hurt nor destroy in all my holy mountain ; for the earth shall be full of the knowl- edge of the Lord, as the waters cover the sea." (Isaiah xi., 1-9). It will be seen by this that there will be no anger during that period, that everything shall be in harmony. It is the sabbath day of the Lord, a period of rest. We might infer from this that this spirit of resistance is the working power of God, the scourge of evolution. Yet there are some evidences that this is the wrong idea, that lust, and not anger, is the source of evil. It has been stated that corruption is in the world through lust; and fallen men and women nearly always revel in lust, and this fact will become more apparent as we proceed. This would indicate that the serpent and the Cerebellum are analogous, that this is the power of evil, when perverted, or when not kept under proper control. But, after all, it was shown to me that Combativeness was the resisting organ, and the above quotation from Isaiah bears me out in it that this is the proper solution of the mystery, since no anger can be felt during the Millennial period .as described above, SCIENCE AND RELIGION 251 and I believe this to be the correct idea. I have thought it proper to leave the subject open for further investigations, however. It must not be inferred that this power of resistance relates to God the Father. The Spirit is positive and occupies the right hemisphere of the brain, while this power of resistance, which I have described as being evil relates to self, the lusts of the flesh, and occupies the left hemisphere of the brain. Moreover, the first four groups of organs relate to the Father, and Combative- ness is only one of the organs included in this grand class. What then? Is this power of resistance the angry God which must be appeased, the power which comes from that bottomless pit? No, never! God forbid. Some peoples have offered sacri- fices unto Satan and the Dragon, but these people are in err^~. The spirit of God comes from above and not from beneath. Tin spirit comes to us first through the organ of Veneration ; from this they are diffused to the organs of the Moral group, and from these again to the lower element of the mind. So that it takes on different phases depending on the part of the brain that it is viewed from, or the elements of mind in which we live. Now, let us understand this perfectly, as it will clear up a great deal of ambiguity which has existed on the subject always. To the well organized man, living in his normal bodily func- tions, God appears to him as Love. To one living in the Reflective group, and this largely pre- dominating. God appears to him as Sympathy, or as an intelligent God. To one living in the Perfective group, and especially if he live in Sublimity, then he regards his God as one who rules the universe as if by an effort of His mighty re '///. To one living in the Aspiring group, He is a personal God, the "Lord of Hosts." "I will praise thee, O Lord, for I am fearfully and wonderfully made." "The Lord said unto my Lord, sit thou on my right hand until I make thine enemies thy footstool." To one living in Cautiousness, He is a God to be exceedingly feared. He strikes terror to His enemies, and to those who fail to comply with His uttermost wish ; therefore His will should be obeyed. To one living in the Executive group, He is an executive God, having great power, and as if by a dart of lightning He destroys His adversaries ; but yielding to Him, and living in Him, He is a God of Law in which we understand all Nature as we would read a book. 252 SCIENCE AND RELIGION To one living in the Selfish group, the elements belonging to the Earth, our God is beautifully depicted in the following lines : "Our Father is rich, in houses and lands, He holdeth the wealth of the world in His hands, He has rubies and diamonds, He has silver and gold, His coffers are full of riches untold." But if we have His displeasure, then He makes us poor and miserable indeed. To one living in the Social group, God appears as a Patriarch, as a Father; blessing those who love Him, in purity and virtue, and chastising those who disobey ; yet as one who is glad of the return of the Prodigal Son. To one living in the Perceptive group, He is a wise God ; know- ing all things, seeing all things, even to the uttermost thoughts of the mind and the heart. The harmonious blending of all these constitute the ideal God, as He appears to the conscious mind. But if man lived in the religious group of organs, and the seal of the Spiritual trinity were opened, then God would take on new phases of which it is not necessary to write now. Now I will restate here what I have stated a few times before in this work, and if you have followed me closely from the be- ginning, this time I will bring it home to you so that you will understand and be convinced of its truth. "As man is, so is his God ;" or so is his conception of God ; for the reason that God can appear to us only as we are. "To the merciful He will show Himself merciful, to the meek He will show Himself meek, to the just He will show Himself just, and to the forward He will show himself forward." But to make this more forcible so that we may the .better understand it, I will add another aphorism on the same lines that will bring it home to you. To the terrible man He will appear terrible, and to the out- landish man He will appear outlandish, for the reason that they have no conception of that which is above the outlandish. We have only to study the ancient idols to be convinced of this. Take the idol of Moloch, for instance; a creature of almost impossible shape, all jaws, and all basilar brain, when judged from a phrenological standpoint of what little brains it was intended to represent. On the heated arms of that cursed idol little inno- cent infant children were burned alive to appease the wrath of their most terrible and outlandish conception of God. SCIENCE AND RELIGION 253 )h, horror! To what depths of brutality had those people degenerated ! Yet their god was as they were. Their organ of Veneration was incapable of receiving the true image of God. Satan had drawn them near to the bottom of that fathomless abyss, the power of resistance. It is a fearful thing to fall into the hands of the living God ; being deprived of reason, and spirit- ual guidance, and turned over to the powers of Darkness, an in- sane monster, borne on down by Satanic lust, until every vestage of humanity has fled! The question now naturally arises, What is the power of God unto whom is offered sacrifices for sins to appease His anger? and what is the occasion of this wrath? As we have already seen, those who live in anger can draw nothing but anger from God, because they draw that spirit which comes to anger ; while the other elements of the spirit are diffused to the other organs of the brain, and if they fail to exercise all the organs of the brain, then they fail to receive the true image of God. It must be further noted that the Holy Spirit being cut off on account of Adam's sin, their Moral faculties did not property come to their aid, and this allowed their basilar faculties full sway. So if they failed to use those other organs of the brain, which was rather difficult, since they were not opened out by the process of evolution, as it requires seven thousand years to go through the whole scale of the mind, then they failed to derive the full benefit which can be derived from God. They were living in that age of the world wherein the law or spirit of the times related to those basilar organs, and therefore everybody offered sacrifices to their Gods. They offered life for life as sacrifices that they might live in the spirit and be free from the wrath that was upon them on account of their sins ; and without the shedding of blood there was no remission of sins. As the law or spirit of the age in those days related to the basilar organs, the people naturally had a tendency to indulge in those sins of a very low nature, and most of them were devoid of very much refinement. "For the wrath of God is revealed from heaven against all un- godliness and unrighteousness of men, who hold the truth in un- righteousness ; because that which may be known of God is manifest in them ; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead ; so that they are without excuse ; be- 254 SCIENCE AND RELIGION cause that, when they knew God, they glorified him not as God, neither were they thankful ; but became vain in their imaginations and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the un- corruptible God into an image made like unto corruptible man, and to birds, and four footed beasts and creeping things. Where- fore God also gave them up to uncleanness, through the lusts of their own heart, to dishonor their own bodies between themselves ; who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for- ever, amen. For this cause God gave them up to vile affections; for even their women did change the natural use unto that which is against nature ; and likewise also the men, leaving the natural use of the woman, burned in their lust toward one another ; men with men working that which is unseemly, and receiving in them- selves that recompence of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, forni- cation, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, backbiters, haters of God, despiteful, proud, boasters, inventers of evil things, dis- obedient to parents, implacable, unmerciful ; who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them." (Romans, i., 18-32). These are the things that provoke the wrath of God. Anger against such things may be esteemed as a most worthy passion. Yet, as we have just seen, God is unchangeable ; but through sin, this anger, this wrath, this fiery indignation naturally comes to them as an act of their own doing. Yet all these are justified by faith; because they could not help it. Their hereditary con- ditions were so evil, and having no counterpoise on the spiritual side of life, and living in an age of the world which relates to the animal plane, they kept tumbling on down to the very depths of hell itself. It was the result of Adam's fall, w r hich must result in the disintegration of the body until only such things as can- not be shaken shall remain ; then it will be reconstructed and fitted for the other plane of life of which we will soon enter, of which more anon. It may be well to say in conclusion that in a general way all truth is only relative, and that in one sense of the word Mr. Col- ville may be right. In a general way it appears to me that man's SCIENCE AND RELIGION 255 own image is reflected back from the perfect mirror of God's Word, and in this way we may be judged according to our works. Now I do not claim that God has delegated me to judge any one, far from that; but I wish to offer a suggestion here that may serve to throw some light on this important question, even though I may be partly wrong. If Colville denies the miraculous birth, denies the ascension, and also denies the resurrection, since he is undoubtedly con- scious, in a way, of what has transpired in himself, and his faith is governed thereby; then I infer that the miraculous birth of the Christ has not yet taken place in him, that the Christ in him has not yet ascended, and that, as a natural consequence, he cannot take part in the resurrection from this world until he has accepted the "bleeding sacrifice," however "horrible and sacrile- gious" it may appear to him at present; but he must, according to this philosophy, remain an earthbound spirit until he has partaken of that "Living Bread" the body and the blood of Christ. For IN HIM ONLY is found immortality, and there is no other way by which we may ascend to those celestial realms except by him. From this it would appear that we can have no part in Christ Unless we accept the truth of God's Word. The Bible is thus a perfect mirror in which our true image is reflected, and our judgments are based upon our merits, and the condition of our spiritual growth. These facts will become still more clearly illustrated as we proceed, but it will not be necessary to again call attention to them. It will thus be seen that whatever fault we find with the Bible, that same fault may be found in us. If we stand before the mirror, and make faces, that man in the mirror will make faces at us; if we smile, he will smile; if we are pleased, he also will be pleased. And, so the Psalmist has said: "With the merciful thou wilt show thyself merciful; with the upright man thou wilt show thyself upright; with the pure thou wilt show thyself pure; and with the forward thou wilt show thyself forward." And I suppose if the devil were to read the Bible, he would see the devil in every paragraph. Now it may sound rather inhumane to the superficial thinker, in reading of God as we find it in the chapter from Isaiah as quoted in this chapter when he says: "Yet it pleased the Lord to bruise Him; he hath put Him to grief"; as if God could enjov torturing His Son, Jesus. Those persons misunderstand the 256 SCIENCE AND RELIGION Scriptures. Every bruise that Jesus got was for his spiritual ad- vancement. These blows were not given in an ill feeling as of envy, or spite, or malice, but for the purpose of purging, purify- ing ,and advancing Him in the spirit. Jesus said after He had been raised from the dead that these things needs to be. Therefore, when you come to the Lord Jesus, trust Him; and you will not receive any punishment that will not be to your best interests, and for your spiritual advancement. Consider the lilies of the field, or the grass that grows in the glen. God is no less careful of these than He is of the Son of God, for His work is perfect everywhere, and He esteems everything according to its worth. Then if God so clothe the grass and the flowers, treating them with the utmost considera- tion, is it not evident that He will give us the same diligent care? Does it seem that He would give us any punishment that is not really necessary? Certainly not. When we have learned to make our will subservient to His will, then there will be no more need for the offering of sacrifices in any sense of the word, and He will exalt us to the positions that we deserve. There is one other thought that needs to be mentioned here. When you read in your Bibles of the saints washing their robes and making them white in the blood of the Lamb, do not turn from it in horror, as you would from bloody garments or the bloody shirt; for the two are not synonymous terms in any sense of the word, for they are opposites. If you shudder at this you will undoubtedly need to learn what the white robe is. The white robes do not relate to your garments, your shirt, or any other wearing apparel which the outward man might suggest, for these are artificial garments manufactured by the hand of man. Jesus has told you that your flesh is your raiment, and it is also your white robe, provided that you make it white. This is the robe which the father has given us; and we are counseled to wash and make it white in the blood of the Lamb; by the life and spirit of Christ which is shed in us; by purity, chastity, virtue, and by all good deeds done in the body; by purging: '^ from all sins, from all things that are impure, that we may in the end be presented as chaste virgins to Christ. If we do these things then our robes will be white: bv the life of Christ, by the spirit of holiness, bv the blood of the Lamb which is shed in us, that we mav be the temple 'of God, that He may dwell in us forever unto life everlasting. SCIENCE AND RELIGION" 257 But, on the other hand, if we live after the lusts of the flesh, indulging in every abominable thing, then our robes will be crimson stained, like unto the bloody garments, from which w? do well if we turn from them in horror. Therefore, laying aside all malice, all guile and all. contention, let us approach the throne of God in a spirit of purity, kind- ness and love, being purged from all things vile. For those who do not partake of the body and the blood of Christ which is shed abroad in us all, they cannot take part in the first resur- rection, at the coming of Christ at the beginning of the Millen- nial period which is rapidly approaching; but they must sleep on to the end, when the kingdom shall be delivered up to God, when all men shall be judged according to their works. Therefore, brethren, let us give diligence, to make our calling and election sure; by first becoming regenerated in the faith, by putting on Christ; then add those Christian graces as we find them in God's holy Word. For if we do these things we shall never fall; for so an entrance shall be ministered unto us abundantly into the everlasting kingdom of our Lord and Sav- iour Jesus Christ. There is one other mystery that I want to explain here. You know that it is said that Christ ascended on high and is set at the right hand of God, where He will remain until all things are subdued unto Him. Having experienced something similar in the Microcosm, or my internal self, I can give an idea of how it is done in the Macrocosm; yet I was not so sensitive as were most of the prophets who foretold these things concerning Christ; neither did I get high enough, to the best of my knowledge, to reach the Holy Trinity; but I understand the phenomena clearly enough from what I have seen to give a practical idea of it. It must first be understood that the organs of our brain are all double, and that the positive element is on the right side of the head, while the negative is on the left. The religious law, the Father, Son and Holv Ghost, are all positive; they are all denominated He. Therefore the spirit is at our rieht hand, oc- cupying the right hemisphere of the brain. All physical things are denominated she, being negative; such as money, propertv, lands, family, friends, natural facts, physical sciences, worldly desires and ambitions, all refer to the left hemisphere of the brain. 258 SCIENCE AND RELIGION Now by watching the internal Ego in myself, I therefore know the things that I will do, because that Ego is me, and the things that the Ego does I will do later on. I was not sensitive enough to the spirit to understand all the operations, but I know that when selfishness is overcome, the Ego is projected into the Moral group on the right side, near the organ of Veneration, or a little backward of that organ toward Firmness, where it siis facing toward the front of the head. Now, my Ego bears the same relation to me as Christ did to the world, because He was the Ego of the world when He was on Earth in human form. There is this difference, how- ever that since Christ did go higher and live in the Holy Trin- ity, which I did not reach at all, He is therefore the Lord of the whole Solar System, while my Ego is the Lord of my body. So if my Ego sits at my right hand until all my faculties are subdued unto its will, so Christ may sit at the right hand of God (God is here designated as being the spirit of this system) until all things are subdued unto Him. Now let us understand this perfectly. "The head of every man is Christ, and the head of Christ is God." That is, every man in the Solar System go to make up one Christ, and Christ is the spirit of the Solar System. Then all the Solar Systems go to make up the Sideral System, and God is the spirit of the Sideral System. Therefore, when Christ sits at the right hand of God, He sits at the right hand of that part of God which is contained in this system. There is another curious phenomena that is worthy of men- tion here. My body is one thing, my Ego is another thing, and my spiritual self that I watched the Ego with is yet another thing. Now it seemed that I was above and behind my head when I saw the Ego there in the brain, yet I know that all these three are my own self. That Ego appears to be something less than half an inch in height, yet it is often variable in size, depending upon conditions; while my spiritual self is appar- ently as large as my body. Laying aside for the present any further objections that any one may have against Christianity or the doctrine of sacrifice, which, by the way, are necessarv, as they stimulate us to greater zeal in making greater and deeper investigations and discoveries, let us press on to the ultimate, if it is possible for us to reach the ultimate, SCIENCE AND RELIGION 259 The stupendous question now presents itself. What was the Divine object in this fall and rising again? The fall in Adam, and the rising again in Christ? We cannot consider for a moment that God has made a mis- take, that the fall of Adam was not considered in the Divine plan; for He is an all-wise God, and all the Universe is gov- erned after the counsel of His own will. Now it is said that Jesus is the Lamb slain from the founda- tion of the world, and also that Paul was ordained to be an apostle from the foundation of the world. Then if Christ was ordained to be crucified from the foundation of the world, and his apostles were also foreordained, it implies that this sin was necessary; it is a thing which must needs be, to bring about perfection in the evolutionary process of the human race. Christ was crucified as an atonement for our sins, and if these sins were not foreordained then how could He be fore- ordained to be crucified as an atonement? Therefore, we cannot but wisely conclude that this fall in Adam and the rising again in Christ was included in the Divine plan. It was to be; being predestinated by the foreknowledge of God. Before proceeding further it is well for us to consider that Adam was a Son of God: that he was of the Macrocosm, as also was Christ; while all the rest of us are the sons of men and of the Microcosm. But to make this plainer, the sin of Adam was committed in the Macrocosm, the Garden of Eden, and Christ was also crucified in the macrocosm at Jerusalem; while with all the rest of us, if we sin again after the similitude of Adam's transgression, this must be done in our bodies, the interior consciousness, the Microcosm; and also, if the Christ is crucified in us afresh, this is also done in our bodies, the Microcosm. Therefore, Adam and Christ were Sons of God and of the Macrocosm, while all the rest of us are the sons of men and of the Microcosm. This naturally calls for an explanation of what the difference is between the Sons of God and the sons of men. I will try to explain it. In Adam, the seal of the spiritual trinity was open so that he could see, hear and understand spiritual things, so that he pos- sessed all the qualities of the Godhead bodily; having the trin- ity of the body, the trinity of the soul, and also the trinity of the spirit, all in perfect working order, and this is wha* is called 260 SCIENCE AND RELIGION a Son of God. While with us, we have the trinity of the body, and the trinity of the soul, but our spiritual trinity is sealed so that it appears as a single organ, that of Love, except in those who have grown into the Macrocosm through spiritual devel- opment and the opening up of our spiritual trinity so that we may see, hear, and understand spiritual things. We are in- vited and exhorted to become the Sons of God, by becoming regenerated in Christ; but we are still the sons of men until we have this spiritual trinity opened to us. Some of the immediate descendants of Adam were called sons of God, and they were distinguished from the other men in the country at the time, as the other men were called the sons of men. But these immediate descendants of Adam were spir- itual men, and according to this philosophy, this is the Way they were distinguished. After a few generations from Adam this faculty was lost on account of the sins in the world, so that after the flood I do not recall that any one was called sons of God, with the exception that we may become so through spiritual development. "And the Lord God said, it is not good that the man should be alone ; I will make him an helpmeet for him. And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them; and whatsoever Adam called every living crea- ture, that was the name thereof. And Adam gave names to all cattle, and to the fowls of the air, and to every beast of the field; but for Adam there was not found an helpmeet for him. And the Lord God caused a deep sleep to fall upon Adam, and he slept; and he took out one of his ribs, and closed up the flesh instead thereof; and the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said: This is now bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed." (Genesis ii., 18-25.) From the above it may be inferred that Adam was a man of the world, worldly; that he was made or evolved by or through the same process as all the beasts of the field, and the fowls of the air; notwithstanding the fact that he possessed all the quali- ties of the Godhead. I would infer from this, however, that SCIENCE. AND RELIGION 261 the body trinity predominated, while the two upper trinities were of secondary importance in him; that is, he lived in the lower trinity, which is the trinity of the body. This conclusion is not at all opposed to the theory of evolu- tion; for on that theory we would infer that Adam, through his evolutionary process, had arrived at the highest state of per- fection, so far as the opening of the trinities are concerned; that the Ego in Adam had reached the "pinnacle of the temple," the holy place, or as we have described, ''the holiest of all"; or, in scientific terms, the Ego had arrived at the organ of Veneration through the process of evolution to the highest type of manhood, and therefore the seal of the spiritual trinity was open unto him, as it will also be opened to any one else who has arrived at the same state of perfection in any age of the world. It will be seen, too, by referring to his horoscope, that Neptune has just passed the meridian, and this planet re- lates to the seventh law, the "Vital Complex Unity," or the cul- minating point, and is allied in function to the Moral group of organs. This theory, as we shall find as we proceed, harmon- izes all the way through. Adam's profession in life was of the Earth earthly, since his mission was, as God said to him, "Multiply and replenish the earth, and subdue it." This would also indicate that the body trinity predominated. Yet Adam possessed the trinity of the soul, and the trinity of the spirit; but the latter, I infer, if we accept the doctrine of evolution, was a new acquisition to him, and his faculties, in those upper trinities, were not exercised to make him discreet or wise in those things; but, on the other hand, he was like a babe in such matters, since they had lately been acquired. Now in Christ we find a different compound; for He said, "My kingdom is not of this world." The body trinity did not predominate in Him, but the soul trinity did predominate in Him. He came to do the will of God, while Adam was self- willed. Referring again to God's Word as quoted above, we find Adam superior to any of the creatures. After looking them all over there was not found an helpmeet for him. There were other people in the country at the time, because the same book tells us so a little later on. These were termed the sons and daughters of men, while Adam and his descendants were termed the sons of God, 262 SCIENCE AND RELIGION Now, if this philosophy is correct, Adam was a whole octave above these other men, from the fact that he possessed all three of the trinities, or all the qualities of the Godhead, while these men had only two trinities ; the seal of their spiritual trinity was not opened. Adam was as much superior to these men as they were superior to the animals. So even if there were other women in the country at the time, when Adam looked them all over there was not found any helpmeet or suitable wife for him. Therefore, it was necessary that a woman should be cre- ated for him having the same attributes as himself, which seems to have been done by a special act of Providence. I do not even presume to know how this was done. I have no theories to advance. I only know that there are many men even of the present day who have a missing rib on the left side, which would seem to harmonize with the Word of God as given us by Moses. I believe, therefore, that the time will come when this mystery will be unraveled; and while it may not be literally as we may understand it from the present reading, it will be found in the end that God's Word is truth. At the pres- ent time we do not properly understand it. If it is conceded that Adam was at the head of the body trin- ity, and that this trinity predominated in him, then if he would proceed, he must necessarily begin at the bottom of the next trinity, which is the soul trinity. Now the first organ we come across in the Moral group, which are the organs of the soul trinity, is the organ of Con- scientiousness, which gives a knowledge of good and evil. "And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; and the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." (Genesis ii., 8-9.) "And the Lord God took the man, and put him into the gar- den -of Eden to dress it and to keep it. And the Lord God commanded the man, saying, 'Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die/ '' (Genesis ii., 15-17.) It seems that the spirit of God, as it came to Adam and Eve through this world, the body world, forbade them to partake of this tree of the knowledge of good and evil. SCIENCE AND RELIGION Why? This world is in the lower trinity of the planets, the body trinity. Adam and Eve were at the head of this trinity, and were perfected in it. If they remained where they were they would be happy, light and free in the world as they were. They would be a little superior to the races of the Earth who had come before, as I have heard that some of these were also able to talk direct with God; they would therefore run their race as did these former races and finally come to an end. But if they proceed to evolve higher, as is the natural law, if they undertake to enter the soul trinity, if they take on those qualities belonging to the second trinity ol the planets, Jupiter, Saturn and Uranus, if they would have these things, then this means death to the body. Death until that body is redeemed in Christ. Flesh and blood cannot enter those higher realms. The body becomes changed even in those who were translated. The apostle Paul tells us that Enoch and Elijah went through a manner of death before their translation; and last of all, the body of Christ was also changed so that after He had risen He entered into a room where the apostles were assembled, when all the doors were closed. Yet our body must be redeemed; it is our white robe; and we would not be complete without it. 'Then the same day at evening, being the first clay of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, 'Peace be unto you/ And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. Then said Tesus to them again, Teace be unto you; as my Father hath sent me, even so I send you.' And when he had said this he breathed on them and saith unto them, 'Receive ye the Holy Ghost; whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained/ " (John xx., 19-23.) Let us see if we can understand this perfectly. It must be remembered, as we have seen, that God the Father relates to the first four groups of organs; the Social, Perceptive, Selfish, and Aspjring groups; these four being all selfish, of law, and arbitrary; and the Holy Ghost or Holy Spirit relates to the last three groups, the Perfective, Reflective, and Moral groups, these three being unselfish, and of grace and forgiving. The unity of these two is Christ. But when these are considered 264 SCIENCE AND as a trinity, the first three groups represent God the Father 1 , which is of the law; the next thre,e are of the Son, the intellec- tual trinity ; while the seventh group, the Moral group, is of the Holy Ghost, being the Vital Complex Unity, as it contains only the vital principle of all the groups. Now, the Lord God, the Father of their bodies, knew these things and explained it to Adam and Eve, as well as was expe- dient when He said, "But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die." But it must be remembered that while God the Father forbade them to progress, knowing that it would result in the death of their bodies, they were drawn on by the Holy Ghost through desire to become wiser and greater than they were. They desired to progress. They desired to obey the Divine law of Progression as we find it everywhere. They desired to become complete, or chase their IDEAL forever. And they are justified in the Holy Ghost in doing as they did. "Now it was not written for his sake alone, that it was im- puted to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification." (Romans iv., 23-25.) "And the serpent said unto the woman, Thou shalt not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil/ And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. (Genesis iii., 4-7.) Now while God pronounced death to their bodies on account of this sin, He said nothing about the soul. As a matter of fact, their tasting of Conscienciousness will give them soul growth, provided they overcome sin. The serpent also de- ceived them with the truth when he said, "Ye shall not surely die," for he spoke of the soul and not of the body. As I understand it, the Holy Ghost bears the same relation to God that woman does to man; yet all members of the Holy Trinity are alluded to as He, while material things are alluded SCIENCE AND RELIGION 2G5 to as she, as the earth opened her mouth, etc. And since it was the guiding influence of the Holy Ghost, or the higher elements, of the mind, that led them on to desire these higher attain- ments, it naturally follows that the woman should be the first to partake of the fruit. When this sin was committed, Adam and Eve were appar- ently taking desperate chances; for their spirit was all of this world, and in that spirit they were dead according to the law. And being cut off from life through sin, if they fail to receive the higher spirit and the atonement which is not of this world, then they would ultimately die entirely, body and soul, at the day of judgment. (It is not quite clear to me as to just what the operation of the spirit is at this particular instance. I know that there is a destruction of life in the organ of Veneration on the right side; but whether this is the destruction of the Vital Ego which is in us, or whether it is the crucifixion of the Christ which is in us, or whether these two are one and the same thing, as I be- lieve it is, I am unable to say with certainty. I have endeav- ored to detail here as thorough a description of the principles of salvation as is possible, but what I do not know I cannot tell you, and there is no alternative. After the sin is com- mitted, however, we must begin at the bottom, or at the base of the brain, and work our way up through the several groups of organs as we have seen in the discussion of "The Progress of the World/' 7 making these organs of the left hemisphere subservient to those of the right, one organ at a time as we have seen, until all are made perfect. For the positive ele- ment is on the right side and the negative is on the left. And the sinner is not made perfect until he has arrived at the organ of Veneration on the left side. In the Macrocosm this will be accomplished at the end of the world after the Millennial period, when the kingdom shall be delivered up to God, or after a period of something over seven thousand years from the time of Adam. But in man, I am not certain as to just when it does occur. I infer from the Apostle Paul that he required fourteen years in which to become perfected, after his conversion while on the way to Damascus. But I believe there are some who never become perfected at all in this life.) For the benefit of the physiologists I think it well to give a tolerably complete description of this phenomena, as it might' 266 SCIENCE AND RELIGION lead to some discoveries. Spiritually considered, a diminutive man seemed to occupy the organ of Veneration (which I sug- gtsted in a previous chapter represents mental or spiritual en- tities), and this man seemed to reside about an inch and a half below the surface of the skull on the right side. I saw him from above from outside the body, and also from other positions. The skull seemed transparent, yet visible, and I know his seat was considerable below the surface of the brain. I could not determine definitely where his seat was for the reason that everything seemed transparent in those parts, except the man and the surface of the skull. This man offered no resistance to anything that was done to him, and I saw that he was being persecuted by another and larger man who seemed to belong to the left hemisphere of the brain; and while this persecution was going on it gave the sensation of pulling down of the brain in that part. I had sympathy for him when I saw he was being persecuted, and I thought seriously of what could be done to relieve his sufferings, as I knew th?s should not occur, or at least it appeared so to me. By following spiritual inclinations seemed to relieve him, but he was not always visible, and I could not 'tell definitely what was going on at all times. Evidently I did not follow the spirit as I should, and in addition to this I unfortunately read something that some one had written con- cerning his doubts of the genuineness of the Scriptures, and for a short time only I also doubted. It was enough, for in an instant I felt a sharp pang of pain in this organ, and I felt and heard the life go out of this organ of Veneration on the right side only; and the pain was, so near as I can tell, about an inch and a half below the surface of the skull. But whether this pain was the result of the severance of an artery, or of the nerve fibres, I do not know; but I do know that the wound was structural as well as spiritual ; and even now, after the lapse of twenty years, I sometimes feel the effect of the old wound, especially when I am deeply interested over religious matters. Whether this was the Christ that was being crucified in me, or whether it was the destruction of the vital ego or something else, I have not yet learned ; yet by reasoning on it in every way, I am satisfied that this event corresponds to Adam's sin, as the circumstances are very similar. He who is spiritually unfolded and understands the will of God, and is able to learn from the spirit as he cer- tainly should do, and then wilfully disobeys the command of SCIENCE AND RELIGION 267 , and drops down into himself and prefers wisdom learned from reason, from science, from the imaginations, and from the laws and forces of nature, is unworthy of the high position to which he was exalted; and being self-willed and unworthy, that higher life is taken away, and the result is a fail to disgrace, which is precisely the condition in which we find our ancient ancestor Adam; and my fall was nearly identical with his, and I dare say that the results were very similar yet variable in degree. After this I no longer saw the operation of the spirit as Sweden- borg saw it, yet I see many things now, but not in the same way as I did before. Most of the hknowledge I get now from that spirit is "revealed to reason" and from spoken words, rather than from direct spiritual sight. Methinks I hear some one inquiring, How do you know the effect of Adam's sin? My answer is by experiencing the simili- tude of Adam's transgression, by carefully observing the effect of that sin upon myself, and by taking the history of the world as an example besides. Most people seem to think that Adam and Eve were expelled from the Garden of Eden much the same as a man discharges an unfaithful servant. They seem to think that God and Adam were two separate things, and that the one was not contained in the other. They seem to overlook the fact that -the curse of God resulted in the fracture of their minds the severance of soul and spirit. We need only to look to the fact that their first child Was a murderer, or to look again to the worshippers of Moloch, or to the inhabitants of Sodom and Gomorrah, or to look again to the vice and crime existing in our land to-day, to know that our progenitors were not perfectly whole. He who knows the will of God and willfully breaks it, necessarily breaks those bonds wherein he is bound. Since Adam was fully developed, and was in full possession of all his faculties, physical, intellectual and spiritual, it is evident that his sin was of the highest order, and therefore Adam knew many things regarding the result of this sin which I have not been able to learn. Adam understood the effect of his sin when considered from every conceivable standpoint, physically, intel- lectually and spiritually; while my sin extended only to the sixth degree, and for this reason I could not descend to the uttermost depths, nor ascend to the uttermost heights, as was the case with Adam. I 268 SCIENCE AND RELIGION The chief reason why most learned and well educated men do not discover any new truths is that they live on one plane of life only; that is, they do* not oscillate. We cannot discover the principles of things which we do not experience, and to have much experience we must oscillate; and here is where the neces- sity of Satan comes in. The conflict between good and evil brings experience, and experience brings knowledge, and knowl- edge brings self-control or temperance in all things. Temperance awakens patience, which in turn awakens those refining princi- ples of chastity which Peter has called godliness. These again induces the sympathetic reciprocation of ideas which enlarges our analytical powers and our philosophy, and gives a desire to look into those deeper mysteries of Nature, and to understand the cause of all things. This sympathetic reciprocation of ideas gives us a kindly feeling for all things, a kind of universal brotherhood, and this in turn awakens universal love which is the highest note in the scale. The reason why Peter and Paul were the chiefest of the Apos- tles is that they were the greatest sinners, and the conflict be- tween good and evil was greater in them than in the other Apos- tles. This does not necessarily imply that man must sin, in order to be wise, but only that he should oscillate, and have his faculties exercised to know both good and evil. As evidence of this Christ did not sin, yet He was tempted in all things as we are. But he did oscillate from the uttermost depths to the uttermost heighths. By this I mean that we should be capable of living in either one of the groups of organs, considering all questions from that particular standpoint, and independently of the other faculties of the mind. It is the principle that gave Christ seven eyes, which are the seven spirits of God sent out into all the earth. By these He could consider any question when viewed from any standpoint. We have seen in a previous chapter that this fifth element is the Christ element, and that Christ possessed all the qualities of the Godhead bodily; and we have seen that Sublimity, which is the central organ of this group of elements, partakes of the influence of the whole mind. And so we find Adam, the begin- ning of the fifth race, possessing all the qualities of the God- head bodily; that is to say, he had all the faculties of the body, soul and spirit fully developed, which, as we have seen, con- stitutes a son of God; and therefore Adam was able to partake SCIENCE AND RELIGION 269 of the highest elements of mind or spirit. Yet he did not have his faculties exercised to know good and evil; and since we can- not know a thing perfectly except that we learn it from experi- ence, it was necessary for Adam and Eve to sin that their wis- dom should be tried in the furnace of experience. We have seen, too, that Christ is the refining dynamic agent that takes man from the lower walks of life and deposits or fits him for a higher life ; and so we find Adam perfected in the world, and with an ambition to become as gods, knowing good and evil, which elements of mind belong to a higher sphere. Then since Adam possessed all the qualities of tne godhead bodily, he was in perfect harmony with the Holy Trinity which is above, and by partaking of these he became dead to the world, since flesh and blood cannot inherit the kingdom of God. The spirit of Christ in him was crucified and ascended on high, but it leaves the mortal Adam a man of the world to shake off these impuri- ties of body which cannot remain to be translated into the new life. The vital Ego in him was destroyed, which results in the disintegration of the body, not only of himself, but also of those of his descendants, until such time as the spirit should come for the redemption of our body. Sin, then, acts as a disintegrator the taking away of those things which are of the world worldly which is very necessary, and the sting of sin is the death of the body. The evolution necessarily follows the involution, and while the involution was begotten with the desire for higher things, the partaking of the higher life, the evolution of the Christ did not materialize in mortal form until four thousand years later; and this heavenly desire was God given, being begotten of the Father by the Holy Ghost, in Adam, so Christ was begotten into the macrocosm the human family in the same way. For it would be impossible for the world to produce a thing that is above the world, and therefore the new life the God-given life must be received from a higher source than this world was able to give. Therefore Christ, as our Redeemer, was begotten of the Father by the Holy Ghost into the Virgin Mary; that He might overcome the world, and thus become a Mediator between God and man. that through Him by partaking of the body and the blood of that Christ which is in us we may follow our Ego and be translated into a higher world. These questions are often asked, why should Adam and Eve 270 SCIENCE AND RELIGION have fallen from grace? and if God made them perfect and in purity, why could He not keep them in purity and prevent their fall? Why was it necessary for them to be led into captivity by Satan, to be liberated and redeemed in turn by Jesus our Lord? These questions have been partly answered incidentally, but not specifically. Some will doubt that God is not always the same, and under all conditions: yet we all know that everything cares for its own above that of anything else, whether we con- sider the animals, or men, or even the Infinite Mind. Do not "birds of the feather flock together" and care more for their kind than for any other? Do not animals care more for their own offspring than for the offspring of any other? and are not we all partial in our likes and dislikes, making friends of some and enemies of others even among those who are of the same flesh and blood, or of our own kindred? And did not God de- liver the children of Israel out of the land of Egypt, thus making a favorite of them, while He destroyed Pharaoh in the Red Sea, and then declared that He had raised Pharaoh up for this express purpose 7to show His power unto His people Israel, notwithstanding he was the God of them all? Did He not say of Jesus, "This is my belovad son, in whom I am well pleased," and then declare that Satan is doomed to everlasting punish- ment, when He is the God of Satan as well as of the Christ? Yea, God is a respecter of persons, but only according to cer- tain principles. He is absolutely unchangeable, and we find Him ever the same when viewed as an integer, but He is varia- ble under variable conditions, as we have seen when viewed from different standpoints. Now that part of God which relates to this world really de- sired that Adam and Eve should obey Him, and remain per- fectly pure. They were the crowning glory of His work, and He had a selfish desire (since this is a selfish world) to retain them for His own. He cautioned them not to do that thing which he well knew would make them dead to the world and to Him, and which would fit them for a higher world or sphere. There was no sham about it, no intrigue, no lie ; it was a solemn reality. Had they obeyed, they would still remain pure, per- fectly pure, but they would still remain people of the world, hav- ing worldly desires and ambitions. They would know nothing of Christ and His wonderful works of salvation, because they would have no need for salvation so long as they were people SCIENCE AND RELIGION ' 271 of the world and desired nothing better, for they were already perfected in the world as it was, and had reached the highest round of the ladder of physical and worldly development. They would know nothing of Satan, nothing of evil, and nothing of intrigue, for their constant obedience to the word and guid- ance of God would keep them beyond temptation, while Satan would be their servant, and they would rule over him. But when they yielded to Satan, the spirit of Satan (disobedience) was conceived in them along with their desire for wisdom and godly glory; and here is where their dual nature had its origin and as a natural consequence, both of these spirits, good and evil, must bear fruit. Evil, through disobedience, lust and dis- ease, becomes the disintegrator of bodily functions, while good is the builder of soul and spiritual merit. Some will say that it is nonsense to imagine it necessary for us to become bad in order to become good; and to this I will not distinctly disagree, but those who view the question from this standpoint thereby miss the real object of the analysis. If they desired to ascend to those celestial realms, since flesh and blood cannot enter therein, then it was necessary that this body should become disintegrated, or at least, that they should pass through a kind of metamorphosis as Enoch and Elijah did when they were translated. Figuratively speaking, if the cater- pillar would remain a worm it cannot become a butterfly. Now if they had done no sin, then it has been declared that they should live by the law; and, being perfect, they would never die. They lived nearly a thousand years as it was, notwithstanding their sins. If they obeyed the command of God always, then they would remain people of the world. It was necessary then, if they would ascend, that they be delivered over to Satan, the disintegrate^ that they break the bonds of the God of this world ; for obedience brings health and long life, while disobedi- ence is the destroyer of bodily functions. Now I do not wish to convey the idea here that it is proper for us to disobey the commands of God, far from that; but I do mean to say that when we have reached our goal, the round of the ladder for which we have been striving, then it is proper that we pass on to the next, and that is precisely, in my estimation, what Adam and Eve did. They had reached the pinnacle of the temple, thvi culminating point, and if they would progress, they must take on new conditions which relate to a higher sphere* 272 SCIENCE AND RELIGION* Since 1 have mentioned above that Adam was a whole octave above the other men in the land at that time who were called the "sons of men," it would naturally lead to the conclusion that I admit of the theory that life, on its various planes, gives off vibrations, as indeed I do. But the vibrations are not the same on all planes of life. "The pitch of the musical note de- pends upon the rapidity of vibration,'-' and therefore, those lower forms of life, or those who live on the lower planes do not give off as rapid vibration as those who live in the higher realms of thought and spirit. One scale takes us through the whole seven groups of organs, before the next scale above is reached, as a natural consequence. Therefore those men of the world are obliged to pass through the whole scale which corre- sponds to the body and soul before they can enter the beginning of the next scale above, which corresponds to the spirit. This is evdent from the fact that so long as we live for the benefits of this life only, we are not making any advance in spiritual growth. This vibratory theory has led some people to doubt a future existence, from the fact that they seem to believe that all there is of life is this vibratory motion, and when we die that vibratory motion ceases, and therefore, that is the end of life. This theory has also led some people to declare that 'There is no God, save the laws and forces of Nature." Those people who entertain this idea are undoubtedly laboring- under a delusion, from the fact that they have confounded the cause with the effect. The vibrations are the effect produced, but they are not the cause. Life produces vibrations, but these vibrations are not that life. But to give a simile, let us ,say that a fish, in swimming in a pond, causes an undulatory motion to the water which we call a "wake." Now the fish causes the wake, but the wake is not the fish. The fish produces the wake, but the wake does not produce the fish. So, too, the vibrations are the result of life, but they are not the life. Life is an entity, while the vibrations are nonentities. Now let us look a little deeper into this vibratory theory; and here Photography conies to our aid. The nearer an object is to the camera, the longer exposure is required to photograph it; and the greater the distance, the more actinic are the rays, and the shorter the exposure must be. SCIENCE AND RELIGION 273 It is a well-known law that it requires a given amount of light to decompose a given amount of silver bromide on the plate, and it naturally follows that the volume of light is greater in those rays which proceed from distant objects than from those near by; for the reason that the actinic rays have a more rapid vibration, and consequently give a greater volume of light. But, to illustrate, let us arrange a picture expressly for the occasion. Let us go up on a snow clad mountain. Ten miles away is another snow clad mountain in the middle distance, while far beyond another snow clad mountain is in the back- ground eighty miles away. The sun is shining equally bright upon them all. The snow in the foreground is a glare of white light; in the middle distance the snow still appears white, but it has lost its glare; while the snow on the distant mountain looks yellow. Now let us take our photograph with the unaided lens, giving ample exposure for the middle distance, and see what we have. On development we find the foreground under exposed '* tree?, rocks and shrubs are black patches, and the snow is not as white as it should be. The middle distance is taken just right, everything coming out clear and pretty. But how about the dis- tant mountains? Only a trace of it is to be seen in the average negative, and it frequently happens that the sky apparently comes right down to the middle distance. The only way these distant views may be photographed successfully is to use a color screen or ray filter of considerable density, the use of which checks the rapidity of those distant rays, and allows all the rays to enter the camera more uniformly. Applying this principle to the universe, or to the solar system, we find that the sun gives off rays of light which varv in actin- icity as we recede from the sun toward Neptune. From Mer- cury the Sun would, according to this theory, appear as a glare of white light, while from Saturn or Uranus it should cast a more yellowish glow. As suggested in a previous chapter, the planets Mercury and Vulcan revolve in that zone the actinicity of which corresponds in the musical scale to the note A. Venus revolves in that zone the actinicity of which corresponds to the note B; the Earth and Mars to the note C, Jupiter to the note D, Saturn to the note E, Uranus to the note F, and Neptune O. This brings to mv mind that one of our contemporaries, Mr. H. E. Butler, says that "Nature is now playing- to the tune of E 274 SCIENCE AND RELIGION minor." Whether this is strictly correct I have not sufficiently investigated, but I do know that we are living in the fifth period which corresponds to the note E of the scale. Applying this principle again to man, we find that the first scale takes us through the whole of the seven groups of organs, which scale relates to the Earth, for the reason that we are on the Earth, and hence near by. The next scale above comprises our spiritual trinity which is found in the organ of Veneration, and this scale corresponds to the Solar System. Then above all there is yet another scale which is found in that "Holy of Holies" in to which Christ entered when He ascended on high and was set on the right hand of God; and this scale corre- sponds to the Sideral System. From this it would appear that the Sun's rays are less actinic in traversing to the different parts of the Solar System than they are in traversing from sun to sun, as indeed I believe they are. If this argument is correct, as I believe it is, then it naturally follows that if we live for this life only, or, as Paul expresses it, "if we sow to the flesh," then we shall "reap of the flesh corrup- tion," because our whole object and aim in life is centered in the life of this body. Now, as the body without the spirit is dead, since the body is kept alive and intact by and through the vibrations or emanations from the spirit, so we cannot even hope to have enternal life unless we give some attention, at least, to the needs of the spirit. So, if we "sow the spirit then we ehall reap of the spirit eternal life." The former are earth bound spirits, while the latter are heavenward bound. If these arguments are true, as they evidently are, then it naturally follows that if by the Word of God our soul and spirit are severed in twain, it cuts off our spiritual trinity, which is found in the organ of Veneration, and it leaves the sinner a man of the world with no chance to progress unless he is redeemed. Now this is precisely what was done in Adam's transgression, and it was necessary that Christ should come as our Redeemer, for the purpose of giving us a new spirit and a new life. Of this Jesus said: 'Then Jesus said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Whoso eateth my flesh and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He SCIENCE AND RELIGION 275 that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me. This is that bread that came down from heaven; not as your fathers did eat manna, and are dead; he that eateth of this bread shall live forever." (St. John vi., 53-58.) . This brings to our mind very vividly what Paul so beautifully portrayed to the Corinthians when he said, "Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass and a tinkling cymbal. And though I have the gift of prophesy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could re- move mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing." It will thus be seen that Benevolence, and all the others of the Moral group of organs are unavailing unless we have that holy love which is found in the organ of Veneration the new spirit and new life which Christ came to reinstate in us. When Adam and Eve entered the soul trinity, by partaking of the tree of the knowledge of good and evil, by tasting of the faculty of Conscientiousness, by disobeying the command of the God of their bodies they thereby became dead to the world. That vital Ego in them was crucified. Their soul and spirit was severed in twain. The spirit of this world in them was bro- ken. "For in the day that thou eatest thereof, thou shalt surely die." But if they would progress; if they wornM become the inhabitants of higher spheres; if they would develop the soul and live in the soul; if they would cause their ideal to become complete and perfect, as all animated life has done from the beginning of life in the world; if they would comply with that unvarying law of Deity or of Nature which does not stop short of absolute perfection and the highest ideal of attainment that we can conceive of; then it is absolutely necessary that the spirit of this world should be broken off in them, so that the higher spirit, belonging to a higher world than this could be graffed in. Now the spirit of Christ was graffed into the human family, by the Word of God; being begotten of the Father by the Holy Ghost into the Virgin Mary. Those who doubt this fact doubt 27 6 SCIENCE AND RELIGION a fundamental truth; for if this is a lie then Jesus is not the Thou art my Son; this day have I begotten thee." This truth was heralded by the prophets for centeauries be- for the Lhnst was born of the Virgin Mary. These men un- derstood the operation of the spirit by the spirit of Christ which was in them. "And in the sixth month the angel Gabriel was sent from God unto the city of Galilee, named Nazareth, to a virgin es- poused to a man whose name was Joseph, of the house of Da- vid, and the virgin's name was Mary. And the angel came in unto her, and said, 'Hail, thou that art highly favored, the Lord is with thee; blessed art thou among women/ And when she saw him, she was troubled at his saying, and cast in her mind what manner -of salutation this should be. And the angel said unto her, 'Fear not, Mary; for thou hast found favor with God. And, behold, thou shalt conceive in thy womb and bring forth a son, and shalt call his name Jesus. He shall be great and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end. Then said Mary unto the angel, 'How shall this be, seeing I know not a man?' and the angel answered and said unto her, 'The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, she hath also conceived a son. in her old age; and this is the sixth month with her, who was called barren ; for with God nothing shall be impossible/ And -Mary said, 'Behold, the handmaid of the Lord; be it unto me according to thy word.' And the angel departed from her." (Luke i., 28-38.) Therefore Christ came as a sacrifice, and as atonement for our sins, and for the redemption of our body. He came to give us a new spirit, a heavenly spirit. He poured out His soul unto death that we might have life in Him and having made the atone- ment by the blood of His cross. He ascended on high to prepare a place for us. His kingdom is not of this world; but He has come to lead us to a new country, a heavenly country; to a higher sphere in which there are better and higher attainments. Some people seem to have some objection to Christianity from the fact, as they say, that there have been other races on SCIENCE} AND RELIGION 277 Earth before us, that this is most probably the fifth race. They seem to believe that Christ could not be the Lord of them all; yet, I am happy to learn that all people are not of that opinion. _ The following is clipped from the "Occult Revie.w" of Boston, for July, 1897: i "The Present the Fifth Race." "About the intense activity of to-day, Annie Besant had the wholly satisfactory explanation to give, in a lecture at the Theo- sophical Congress at the World's Fair, at Chicago, that we stand to-day in the fifth race that, in the long evolution of humanity, is counted in the different races which have come to birth and succeeded one another on the surface of our globe. As the races are reckoned upward in their climbing, fresh aspects of consciousness become manifest in the course of this evolution. "Comparing the race with the aspect of consciousness which should be developing, we find the corresponding principle of consciousness is that of Manas, or the Thinker; that in the fifth race the powers of the Thinker find greater expression than in the race that went before, and that, as a corresponding point is reached in the evolution of the fifth race, the develop- ment of the mind will reach a higher point than that which it touched in the corresponding period of the fourth. "Manas, the mind, thus beginning to manifest itself, lies at the root of the enormous intellectual development of the day; but that development should be general, not partial, nor con- fined to the few, but spread over the many; so that humanity, passing upward collectively in this fifth race, should develop collectively the higher intellectuality, and so lay the foundation upon which the next stage may be built, from which the next rung of the ladder may be mounted. "Our civilization is one-sided in its development over-cul- ture and over-refinement, for it is only superficial, under-educa- tion and under-ref nement on the other. The refined class proudly hedges itself about with a wall of exclusiveness, as if the refinement could be scratched off by a little friction with the outer world. It would be well to avoid the scratching only if this refinement were a veneer put over the surface of base material, for the scratching would be sure to expose the poor material behind it. 278 SCIENCE AND RELIGION ''But if the outer man, as it ought to be, is to be the expres- sion of the inner, if the grace of manner and the beauty of phrase are but the expression of the soul veiling itself in the form of language and gesture, such refinement cannot be dis- pensed with; it cannot be rendered commonplace by use; and it does not exist to enable the refined to stand apart from others, but rather to go out and spread the grace of his pres- ence in the world, so that others may see in him the reflection of the soul and be stirred by the beauty of the reflection to seek that light which shines beyond." I will agree without argument that the present is the fifth race; although I do not claim to know very much about the ancient races. Analysis indicates that the present is the fifth race. From my analytical standpoint it appears also that the Atlantians were the third race, and that they had a red color, as is alleged, corresponding to the planet Mars, which also has a red color, and belongs in the third element. And I will agree, as alleged, that the North American Indian is probably a rem- nant of that race. I will agree that the Egyptians were probably the fourth race, and that, as alleged, they could talk direct with their Gods, as this element is inclined to give inspiration, and relates to Jupiter. i I will agree, as alleged by Mr. Blumenbach, that the African negro was of the first race. These negroes have the social organs strong, and usually predominating; and since the social element is the first group of organs to come into activity, I will agree without argument that the negro race was the first race of human beings on earth. Yet I want it understood that I have no definite knowledge on this most important question, since my facilities for deter- mining this point are very limited. I only wish to offer a sug- gestion which will lead to an investigation by those who are in a position to determine this question with much more precision than I. To all this I will agree from the standpoint of analysis alone. And the reason why Christ should appear as a crucified Saviour in the fifth race is the fact that the fifth element is the first of the unselfish elements, the centre of the cross. Christ came also in the fifth decade of the present race, counting from the time of Adam, as has been already explained. SCIENCE AND RELIGION 279 These ancient races did not have a crucified Saviour, be- cause in them He would not be crucified. They probably never went so far as to become acquainted with the tree of the knowledge of good- and evil; and if they did, they would obey the command to not partake of it, but would leave it alone, as God commanded Adam to do, saying that "In the day that thou eatest thereof, thou shalt surely die." They would regard the tree as being poison in that case, and would leave it alone, be- cause it was not in their nature to go beyond it. Again, it has been shown to me spiritually that Sublimity represents a river into which we are baptised when we put on Christ, and journey toward the east, but the first four groups of organs which relate to God the Father are represented as being on the west side of this river. Now we are told that the Lord God planted a garden eastward in Eden; and from this I infer that it was probably planted eastward of this river, so that in a spiritual sense these former races would know nothing of it; that it is inaccessible to those who do not put on Christ. It was shown to me in my vision that at this river is the place of Satan; it is where Satan's seat is, and he hindered me much in doing as I would like. And in this fifth element of the mind is also that power that is called witchcraft. It is a kind of hypnotic influence which one exercises upon his enemies to cause them to do those things that will be contrary to their welfare. It is very evil, being the outgrowth of malice, as it does the afflicted party much harm, while it does us no good whatever. Therefore it is best not to wish any one any harm, for if our wish becomes instrumental in causing them harm, then this is what the Apostle Paul referred to when speaking of "witchcraft." Some people argue that there is no devil > but having seen a few of them, I am satisfied that they are a reality. All the spiritual men of old admit of the devil, and Mr. Swedenborg, one of the latter day spiritual men, also claims that Satan is a reality, and so he is. The anti-Christians are chiefly the ones who deny the exist- ence of the devil, and I infer that so far as they have experi- enced, there is none. As Jesus has expressed it, they have fol- lowed the Father only, which is comprehended in the first four elements of the mind, and in that case they might not become conscience of the existence of Satan. Satan takes on many forms, depending upon the faculty of the mind that is to be tempted. Sometimes he is a very wise 280 SCIENCE AND RELIGION man, and especially when he relates to the upper faculties of the mind; but at other times he is only in the form of a lizard or a snake. When one sees the attack, and at the same, time feels the effect, then he knows of its existence. Therefore I know that Satan exists, regardless of what any one else's expe- rience may be. This theory of the races is in harmony with the Bible, wherein, as we have quoted in this chapter, which reads: "Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the founda- tion of the world; but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself." Paul here recognizes the fact that the world has stood a long time and through revelation he was acquainted with the enor- mity of the length of the lapse of time. "Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews xii., 1-3.) CHAPTER IX. Why We Should Be Christians. I would not try to persuade any one to become a Christian if I were not conscious that whatever our calling or avocation in life may be we will be much benefitted thereby in every way. For, if Jesus is the Christ, and all things are given unto Him, then if we are not Christians, then we are necessarily reprobate when we are put to the final test; for no man can serve two masters; we are servants of either God or mammon. But there are so many who seem to have never seriously con- sidered the question at all; they presume to know nothing about it, since the subject has never been presented vividly to their minds. They have been slumbering and are not con- SCIENCE AND RELIGION 281 scious of the signs of the times. It is time they were awaking; the day star is near the horizon and the dawn is rapidly ap- proaching. There is yet much to be done before the coming of our Lord, and we have not very much time to spare. Awake! thou that sleepeth, arise from the dead, and Christ shall g'.ve thee light. The night is now spent, the gray dawn of day is here, and the "Day Star" shall soon arise in thine heart. There is much work to be done; we cannot expect to become perfect in one generation, and the conflict will soon come upon us. Awake! and get ready for the fray. Now do you understand what Jesus meant when He asked one of His disciples to follow Him, and that disciple requested that He suffer him to go first and bury -his father; then Jesus answered and said unto him, "Follow me and let the dead bury their dead?" If not, then I will tell you. The dead are those who are not regenerated in the faith. The dead are those who are interested only in the affairs of this life. The dead are those who have not the spirit of life in them, which is not of this world. Now do you understand what He meant? I want to rouse you to consciousness; therefore I repeat, Awake, arise from the dead, and Christ shall give thee life. In this work we must consider the subject from a scientific standpoint, since we can presume to know nothing that is not based upon fact. Of course, we accept God's Word as we find it in the Bible as fact, being the truth revealed to the holy men through the spirit; but since this knowledge, being spiritual, re- lates to the seventh law or spirit, while we are living in the sixth law or spirit; for this reason it is sometimes difficult for us to understand unless through science or fact we have been educated to that point of knowledge from which we may make a comparison; or, in other words, spiritual knowledge must be deflected to reason before it can be properly understood by the reasoning mind. Man is master onlv of those faculties wnich he has sur- mounted and subdued; while those faculties which are above him are master of him. It is necessarv, therefore, if we would become perfect and have perfect knowledge, that we ascend t'o the highest elements of mind, viewing everv subject from a spiritual as well as from a conscious standpoint, that there be no break in our knowledge. So herein lies the secret of true wisdom, as well as the secret of many other things. A man may know a great deal of a 282 SCIENCE AND RELIGION matter of fact kind of knowledge; but if he has no reasoning faculties, if he has no powers of analysis, logic, philosophy, or the ability to arrange and classify his facts, and through logic or philosophy to determine the relations betweeen cause and eiicct, or oi means to ends, then a great part of real wisdom is lost to him from his lack of ability to understand these higher laws. But this is not all; the analysis does not stop here. The philosopher who has all knowledge of a matter of fact kind, and all philosophy and powers of reason, cannot with these alone have perfect knowledge of a thing, for the reason that the evolutionary laws transcend reason and goes on to the ultimate which is comprehended in the Moral group of organs, which is above the Reflective or reasoning group. Therefore, we can never reach the end of mysteries on these two lower planes of fact and philosophy alone. We must proceed to the Moral and spiritual elements if we would arrive at the absolute and certain truth when considered in every sense of the word. We have seen that all the lower faculties of the mind are con- verged into the Moral group, and that these are again con- verged into the organ of Veneration, which is the culminating point. Therefore, he who reaches that culminating point is master of the situation for the calling wherein he is called. He who reaches that point is master of all things below, re- gardless of what faculty or class of faculties the thing or things referred to belong, because here they all converge to the one centre, that mount of Holy Love. Jesus revealed to us a great mystery when He said, "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." Herein lies the secret of succes. For he who reaches that Holy Fount from which all blessings flow can understand all things below; apply all things from below; tracing the relations of things from facts, philosophies, and on to the legitimate and ultimate conclusions. And since all faculties from below con- verge into this one faculty; he who has this faculty or lives in it, can also apply or possess all things from below, whether it be of money, or lands, or friends, or virtue, or authority, or wisdom, or art, or law, or whatever may be, depending upon the development of the lower faculties. It is evidently true that the development of the lower faculties is of primary impor- tance, for the reason that we cannot trace the relation of our facts, if we have no facts to trace. And the same principles SCIENCE AND RELIGION 283 iat applies to knowledge also applies equally well to all other things, regardless of the organ or group of organs to which the matter refers. It is the following of this principle that made Jesus so successful. "And the devil, taking him up into an exceedingly high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, 'All this power will I give thee, and the glory of them; for that is delivered unto me; and to whomsoever I will, I give it. If thou, there- fore wilt worship me, all shall be thine.' And Jesus answered and said unto him, 'Get thee behind me, Satin I for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.' " We have seen in a previous chapter that in dreams or visions, if we go up into very high mountains, the dream or vision relates to the higher faculties of the mind. And so we see here that the power which could command the world also relates to the higher faculties of the mind. When Jesus looked upon the kingdoms of the world and the glory of them, He knew that these things were of the world, worldly; and if He accepted these then He would be a man of the world, and not. a Saviour of the world. If He accepted this offer, He would be then under Satan; and notwithstanding He would become a ruler of the world for a time, He would ulti- mately die with the world, for the end of those things is death. He had come to do the will of God, and He would serve no other; trusting that God would give unto Him that which was justly His; as He will also give unto any one or all of us who do His will. After Jesus' trials on earth, being found faithful, He was sat on high at the right hand of God, awaiting the time when all things should be subdued unto Him. Christ was said to know all things; that is, He understood all principles; and, having full command of the spirit, there is no reason why He should not be instructed on any question upon which He desired information. So if we will obey the commands of the Saviour, and seek first the kingdom of God and His righteousness, then these other things will be added unto us. By following these instructions, if we are zealous to reach that highest goal, then our spiritual trinity will be opened so^that we may see, hear and understand spiritual things. It is in this way that we become the sons of God. There are two grand classes of Christians or religious men as we have found them in all ages of the world; both of which 284 SCIENCE AND RELIGION are good and acceptable unto God. The first of these classes are those which represent the larger class, those who live in the conscious mind, and which we have designated as being the sons of men. These become regenerated in Christ, and over- come the lusts of the flesh, in the ordinary sense of the word, and are sanctified through the spirit of God as it comes to us through the Moral faculties. This class of Christians are often worth considerable sums of money and property, especially in times of peace from persecutions, as it is at the present age of the world, and the fact of their being Christians seems to have no effect on their resources. They are better men and women, more intelligent, refined, social and manly, and for this reason they are more successful than they would be if unconverted. The other class are those who when they are called to their profession, they left all that they had behind and followed the Master wherever they were led. These were the greatest among spiritual men; many of them being Bible makers, such as Christ, the apostles, Moses, the prophets, and the seers and wise men in every age of the world. We have seen that the Moral group opposes the Selfish group; and therefore these men, to get the full benefit of the spirit, have sacrificed everything in the way of property, fasted for long periods, and crucified the body in many ways for the benefit of the spirit. The prophets were all, or nearly all, poor men, desiring nothing more than enough to satisfy their present needs. The apostles left all they had and followed Christ. Peter especially left his wife for the time, and also what property he had and followed Christ. These are the ones which we have designated as being the sons of God, because they all have their spiritual trinity opened so that they see, hear, and understand spiritual things. These are they of whom Jesus said, "Straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it." Jesus especially was the poorest of them all. "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not the where to lay His head." These are they which have crucified the body for the sake of the spirit, and who gave up every worldly treasure for "heavenly treasure. This is the class of which Jesus said to the rich man, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come SCIENCE AND RELIGION 285 and follow me." This is the class of which Jesus said, "Take no thought for your life, what ye shall eat; neither for the body what ye shall put on." "Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." Nearly all of the greatest of these great spiritual men have been deprived of their lives by the hands of men. The wicked men of the world naturally despise the word of God, and they seem to be always anxious to destroy the source. For this reason nearly all of the greatest of these men have been mur- dered in one way or another, and some of them seem to think it an honor to have the privilege of being slain for the cause of Christ. Probably one reason why more people do not enter this latter class of Christians, or the spiritual realm, is the fact that much more is required of them before they can receive the gift. They must be men of spiritual growth, and of a high order of intelligence. They delight in the Lord, and it gives them joy to contemplate those subjects of a religious nature. They must be resigned, and ready to follow spiritual guidance. Their purpose must be an unselfish one, desiring the gift only that they may be of service to God, and to their fellow man. They must or should grow into an ideal man before they find that Holy Fount. They must be unselfish, sometimes even to the yielding of life itself; and for this reason the wicked seldom reach that height, as the Psalmist has said, "Let their table become a snare before them; and that which should have been for their welfare, let it become a trap." (David.) Again Solomon has said, "He hath made everything beauti- ful in his time; also he hath set the world in their hearts, so that no man can find out the work that God maketh from the beginning to the end. To succeed in spiritual growth one should be pure, chaste, virtuous; a few have entered that realm without these qualifi- cations, to be sure, but these are the exceptions and not the rule; and their seances would be naturally of a lower order than with one who had lived for higher attainments. Knowledge, of course, is necessary, and the more we have of it the better. He who has a knowledge of the Bible, a knowledge of man and a knowledge of the Sideral and Solar Universe, is fairly well equipped in the way of knowledge, but all other branches of science would be helpful, such as chemistry, philosophy, botany and all the other ologies and isms, dynamics, statics, laws, forces, and everything else. 286 SCIENCE AND RELIGION He who does not believe in dreams need not expect to see visions; for there is a similarity between the two, yet they are not the same. The visionary man is much more sensitive to spiritual conditions than is the dreamer. If you are persistent the spirit will teach you many things that you would never be able to learn in any other way. The great beauty of spiritual knowledge is, that it gives you the ultimate truth, and the whole truth, so that you can understand it perfectly, which is more than science can teach us. Of course everybody receives instruction from the spirit, whether we are conscious of it or not. Many times we awake in the morning with a new idea, which we may suppose is all our own, while in reality we received that idea from the spirit during the night, and we are not always conscious of it. As we become more sensitive, we become more and more conscious of spiritual guidance. With the initiated we may receive communications at any time of day, or while engaged in any kind of work. These principles apply to either class of Christians as mentioned above. "But the path of the just is as the shining light, that shineth more and more unto the perfect day." (Proverbs.) "Stand in awe, and sin not; commune with your own heart upon your bed, and be still." "Delight thyself also in the, Lord; and he shall give thee the desires of thine heart." (David.) One of the chief benefits to be derived from being a Christian is that it makes us conscious of evil and it enables us to over- come sin; and as we become more perfect, the desire to sin is taken away so that it becomes easier for us to overcome. The natural result of this is that it elevates the race by bringing them to a higher state of consciousness and perfection. If we were not Christians we would do these same wicked things that the world has been doing in this race and yet be unconscious of sin. But when we are conscious of evil, then we will not rest until we have overcome evil, and this evil keeps spurring us on until we have reached our highest ideal, which is the ultimate perfec- tion of the whole race; or so many of the race as will be saved. But those who are of the wicked one must be disintegrated and cast off with the lusts of the flesh, and it is for this purpose that sin came into the world. Is it not much better to be civilized and enlightened to a very high state of perfection than to be bar- barous as were the people before Adam's time? Adam wanted to be as Gods, knowing good and evil; and through his fall, so far as the body is concerned, we have, SCIENCE AND RELIGION 287 irough sin, become dead to the world. But he opened out a new faculty of the mind, that of Conscientiousness, and, in fact, the whole of the Moral group; which gives us soul and spiritual growth, which is fitting us for a higher sphere than this, and a new heaven and a new earth where we may continue to progress. The world cannot overcome sin, and hence become perfected, only as the laws which govern the world progress. We can get so high and no higher until Nature has opened the way. We are living in the age of reason to-day, and while it is possible for all to become perfected to the extent of reason, it is not possible for the world to get above reason or those organs contained in the Reflective group. When Adam, and with him his world of descendants, fell from grace, the faculties of mind became closed up, as it were, and they are now being opened out only as the natural laws progress, but no faster. When the proper time comes that a new faculty is ready to be opened, then some one is sent to teach the new principle, or to declare the higher order of truth; and the world takes hold of this and advances a step higher. And so it will continue until we have reached the highest pinnacle of knowledge which can be learned through reason, logic, philosophy, or intuition; and since these are the very highest elements of mind contained in the Reflective group, then we will be ready for the Millennium, when the laws relating to the Moral group come into force. It does not lie in the power of man to usher in the Millennium, because that Holy Spirit, when it comes, must destroy all wick- * edness in the world at once. Therefore it is said, the Lord Him- self shall descend from heaven with a shout, with the voice of the Archangel and with the trump of God; and bringing all the holy angels with them; and the wicked people on earth shall be overcome and destroyed by the brightness of His coming. Then the dead in Christ shall rise first. This is the first resurrection; following which is the Millennium of a thousand years. "And Jesus went out, and departed from the temple; and his disciples came to him for to show him the buildings of the temple. And Jesus said unto them, 'See ye not all these things? Verily, I say unto you, there shall not be left here one stone upon another, that shall not be thrown down.' "And as he sat upon the Mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be, and what shall be the sign of thy coming-, and of the end of the world?' And Jesus answered and said unto them, Take heed 288 SCIENCE AND RELIGION that no man deceive you. For many shall come in my name, saying, I am Christ ; and shall deceive many. And ye shall hear of wars and rumore of wars; see that ye be not troubled; for all these things must come to pass, but the end is not yet. For nation shall rise up against nation, and kingdom against king- dom; and there shall be famines, and pestilences, and earth- quakes, in divers places. All these are the beginning of sor- rows. Then shall they deliver you to be afflicted, and shall kill you; and ye shall be hated of all nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of -many shall wax cold. But he that shall en- dure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him un- derstand). Then let them which be in Judea flee into the moun- tains; let him which is on the house top not come down to take anything out of the house; neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in Winter, neither on the Sabbath day ; for then shall be great tribulations, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved ; but for the elect's sake those days shall be shortened. Then, if any man shall say unto you, Lo, here is Christ, or there, believe it not, for there shall arise false Christs and false proph- ets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert; go not forth; behold, he is in the secret chambers, believe it not. "For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming- of the Son of Man be. For whersoever the carcass is, there will the eagles be gathered together. Immediately after the tribulations of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven; and then shall all the tribes of the earth mourn, SCIENCE AND RELIGION 283 and they shall see the Son of Man coming in the clouds of heaven with power and great glory. And he sliaii send his angels wita a great sound ot a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. Now learn a parable of the fig tree. When his branch is yet tender, and putteth forth leaves, ye know that Summer is nigh; so likewise ye, when ye shall see all these things, know that it i^ near, even at the doors. Verily I say unto you, this generation shall not pass till all things shall be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noah were so shall also the coming of the Son of Man be. For as in the days that were before the flood they were eating and drinking, marrying and given in marriage, until the day that Noah entered the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of Man be. Then shall two b^ in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left. "Watch therefore ; for ye know not what hour your Lord doth come. But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready; for in such an hour as ye think not the Son of Man cometh. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom the Lord when he cometh shall find so doing. Verily, I say unto you, that he shall make him ruler over all his goods. But if that evil servant shall say in his heart, My lord delayeth his coming, and shall begin to smite his fellow servants, and to eat and to drink with the drunken, the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of. And shall cut him asunder, and appoint him his portion with the hypocrites ; there shall be weeping and gnashing of teeth.' " (Matthew xxiv., 1-51.) The greatest of all reasons why we should become Christians is the fact that there is no way of life left for us unless we do become Christians. For if Christ is Lord of all, as it seems that we have clearly proven that He is, if you are not a Christian then surely you are a castaway who is under Satan; and if under Satan, then you will be destroyed. There is no escape. : :.<;> SCIENCE AXD RELIGION I know that there are some pseudo-Christians who seem to before and teach that the coining of Christ will be inwardly, and not outwardly. "What fools these mortals beP Do TOO not know that whatever comes inwardly will also come outwardly. If not, then is man in the image of his Ma Have we not seen all along through this work that whatever transpires in the Microcosm most also transpire in the Macro- cosm? And if men receive the Holy Ghost as an electric shock, is it not evident that the world will also pass through the same expe- rience and receive the Holy Ghost as an electric shock? And if man is baptised with the Holy Ghost and with fire will not the Earth also be baptised with 'the Holy Ghost and with fire? Sorely Jesos has told os the troth when He said. "For as the lightning cometh out of the east, and shinetn even onto the west, so shaH also the coming of the Son of Man be." It most be remembered that when the angels approach mortal men, they are usually overcome with sleep. This is found in many places in the Bible. "And, behold, there was a great earthquake: for the angel ot the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance Kke lightning, and his raiment white as snow; and for fear of him the keepers did shake, and became as dead men." (Mat- thew xviiL, 2-4.) Peter. James and John were also overcome at the transfigura- tion of Christ: and'also at the time of the betrayal, an angel came to strengthen Jesos, and the Apostles who were watching with Him, were oiercome. Many other instances could be cited. It is in this way that the wicked shall be destroyed at the com- ing of Christ. Tne Moral or Religious law most be in full force at that time, and the world most be baptised with the Holy Ghost. Amen. When we hare considered the question in all its phases, it appears that the organ of Framess is the highest organ of the mind outside of the Moral groop. To the phrenologist, there- fore, it would look very reasonable that the function of this cr^an should be th ruling spirit of the poe in the last days before the advent of the Moral spirit or the Millennial period. SCIENCE AND RELIGION 2>L \'\'e have seen that the Aspiring and Reflective groups of organs oppose each other in tuiiction; tnat the Aspiring group is ahied to jupiter, and the Reflective group to Uranus, li we nad arrived as tar as Uranus in our outward journey from the Sun and anticipated that Neptune would be our next goal, it does not look reasonable that we should be obliged to come back to Jupiter as a means of progress. When viewed in this light it would appear that those organs of the Reflective group should be the last to be considered before ushering in the Millennium, which relates to the Moral faculties and to Neptune. Accordingly I have written it this way in that chapter on the Progress of the world, and also in this chapter. But a hasty con- clusion is not wise; and it is well to look into the premises be- fore arriving at a conclusion. Let us therefore look into the question thoroughly that we may arrive at a just and wise conclusion. If we draw a line from the centre of the organ of Veneration down to the opening of the ear, those organs lying back of this line represent character, while those organs forward of this line represent intellect. Those persons living in those faculties back of this line regard their God as being a Personal God; while those who live in the intellect, or those faculties forward of this line, regard their God as being Spirit or Principle. The Jews particularly represent the former class, while the Gentiles par- ticularly represent the latter class. The Jews are people of char- acter, while the Gentiles are pepole of intellect. In looking up the world's history, you will notice that when the spirit of the age was backward of this line, the Jews were in the ascendency so far as having the Divine Oracles are con- cerned ; but at the time of Christ, when the spirit of the age went forward of this line, then the Jews were hardened that the Gentiles might come in, and they became the chief followers of Christ. The Jews looked for their Messiah as Christ shall appear at His coming in the future, and for this reason they did not accept Him as their Lord when He came as a man: but the Gentiles, seeing- in spirit, or through the intellect, ac- cept the gospel as Principle, and as the Spirit of Truth, and in this way Jesus was very acceptable to them. Let us look yet a little deeper. By referring to the horoscope of the crucifixion of Christ, it will be seen that Jupiter was on the meridian when He was crucified. The outward expression of this was. His triumphal entry into Jerusalem as King of the Jews. Jesus began preach- 292 SCIENCE AND RELIGION ing when Saturn reached the zenith, and as Saturn is a superior planet to Jupiter, it may be urged that Jesus went backward in the scale in this case; but not so. He was tried before Pilate, who, as has been described as relating to Uranus; and this planet is in the twelfth house, the house of prison. So while Christ was true to Jupiter, He was also true to Uranus, and, in fact, to all the other planetary influences. Now, if we assume that what happens to the Christ as an individual, the Ego of the world, will also happen to the world when considered as a whole, we might assume that what hap- pened to Christ in those last days would give some index to the happenings of the world in the last days. On this hypothesis, we would assume that part of the people in the last days would place a great deal of stress upon their Personality. The Jews especially would take that ground, since they live in the elements of Character. We must also assume that since Uranus was afflicted sorely at the time, that those per- sons who trust to their reason will have a sorry time of it, and that many of them will be led into captivity; considering, of course, that it is typical of Pilate's delivering Christ to be cruci- fied after having found Him innocent. Comparing these researches with Holy Writ, we find that the Jews must be gathered back to Jerusalem, that they will accept the doctrine of Christ, since they look for the Messiah as Jesus shall come presently. We find in the seventh chapter of Reve- lations that there are one hundred and forty-four thousand of the Jews who have superb characters; being virtuous in every sense of the word. And of the Gentiles he said. "After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed in white robes and palms in their hands." All these shall not taste death, having lived purely in every way from their infancy; they are without fault before God, so that they shall live forever. From this we might infer that intellect and character are both the ruling spirit of the age in those days; in fact, the lower mind having been made perfect, there is a yearning from all sources to receive the Baptism of the Holy Ghost. The greatest stress, however, seems to be placed on the Jews of superb characters, and for this reason I am of the opinion that if there is any predominating influences, it must go to that of Firmness, or the Stability of Character. SCIENCE AND RELIGION 293 Character and Intellect should be nearly equal at that time, be- cause the two go hand in hand; and the one is the counterpart of the other. Who ever heard of great intellect without great character? Or who ever heard of great character without great intellect? The one is impossible without the other; and the increase of one will also result in the increase of the other. From what has been said we may easily infer that perilous times shall come in the last days, for the reason that the times are typical of the betrayal of Christ. The good people of the day will have so high an ideal of character and intellect that those who live in these will be so far above the sinful people of the world that they will be hated, as all ultra righteous people have been hated in every age. They will therefore accuse and abuse them in every imaginable way. The question now arises, Why should we not be Christians? Is there anything to be gained by being an Infidel? Does the Infidel or Free Thinker have any priveleges that we do not have? Certainly not. We have all the privileges that they have, and the guiding influence of the spirit to help us besides, and the Holy Bible, which is the truth revealed to us through holy men as they were moved by the Holy Ghost, which things the Infidel does not have. If man wants to learn anything, if he would search out the deep mysteries of Nature, there is every reason why he should become a Christian; he will not only be a better man, but if he will accept and court the guiding influence of the spirit, it will help him wonderfully in searching out the knowledge he most desires. It is a mistaken idea that we are bound by any ties that are in any way detrimental to our welfare. Now I will explain to you a mystery. You have read that Jesus said, ''Things I see the Father do that I do." I would have you know that our Heavenly Father takes on the image of our earthly father in all our dreams and visions, and therefore if in a vision you should see the Father, and He smiles on- you, then you may know that the works you are doing are pleasing to Him, but if He appears displeased, then you may know that the works you are doing are not as they should be. Strive to see the Father in your own interior consciousness; that you may be able to serve Him. God is at our right hand, and we should hear his voice speaking to us in plain words if we will Only lend our ears. Some people have been deceived by this from the fact that Satan is always present, tempting us to do wrong. It is well therefore to try every spirit whether it is 294 SCIENCE AND RELIGION MBS. ESTELLA M. LOOMIS. SCIENCE AND RELIGION 295 good or not ; for that spirit which will cause you to disobey the commandments is necessarily evil. Therefore TO-DAY, if you should hear His voice, harden not your hearts; but purge yourselves from dead works to serve the living God. Seeing then that we are compassed about with such an array of proofs, let us lay aside every weight, and the sin that doth so easily beset us, looking ever to Jesus, the author and finisher of our faith; who, having endured the cross, is set down at the right hand of God. "Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy and my burden is light." JESUS. CHAPTER X. HOLY MATERNITY. By Mrs. Estella M. Loomis. To those who are seeking for a better way to live, and the good that they can do, I have written these few pages, hoping they for whom it is written may receive it in a virtuous spirit. May it prove to be the means of helping those who are striving to live a pure life, and to those who may have fallen. Amiability is a centralization of humility or modesty and purity; for without the former the principle of virtue is marred. The original life or spirit of man and woman is a pure divine principle, and does not partake of anything impure; but the conditions that are given to us hinders the spirit and causes all mental disorders, or evils, so-called selfishness, and sensuality, which are created by man himself in permitting the animal appetite to control him. 296 SCIENCE AND RELIGION" Physical purity is the stepping stone to soul culture, or inner development; and, with modesty and virtue, it leads to and leaves an unbroken chain to the love conditions of the soul. So perfect amiability is therefore based on purity. Modesty is next in order; without it man and woman remains without recognition. Self culture and love crown the whole, and constitutes a wreath of virtue in itself. We should strive from day to day to become better; that is, to control our dispositions, our animal or physical natures, and overcome bad habits. It is as Ella Wheeler Wilcox says: "Make each day worth while feel that you have taken a step forward in some one direction; that you have overcome some fault, strengthened some virtue, cheered some troubled soul, shown kindness to some living thing human or beast." Now what grand beauties lies before us when we study the book of Nature, that has been open before the human family from the creation of Adam, but which has never been seen ex- cept by a very few who have truly known the meaning of the word, happiness. Everv effort of nature is always to do good, and to cast off that which can be of no further use in beautify- ing and perfecting its life. Then, if we will be taught by nature, every lesson will lead us to higher and higher degrees in life. We should cultiv?te every good thought, word and ac- tion, and strive to cast off the rubbish; that is, every evil or unpleasant thought, word or action, and forget them forever. We are our own judges of what is right or wrong, and as we decide, so we build our own characters, and make our own lives just what they are; then, when we add to this the right way cf living, we have the right pursuit of happiness in accord- ance to the dictates of our own conscience, and the building of our own lives. What a beautiful structure looms up before us! The thought that we, as judges in the profession of life, have a right to the pursuit of happiness in our own way, and each one for himself, thereby building tip a heaven in our own natures in which we can store away all of our own precious treasures, where moth nor ru c t doth corrupt, nor thieves break through and steal. Then let us pick up the truths and set aside false doctrines and things of the past. Whv not open the door of love, chanty and g-ood-will to all mankind? "Above all things have fervent charity among yourselves; for charity shall cover a multitude of SCIENCE AND RELIGION 297 sins. Use hospitality one to another without grudging." This duty we owe to our fellow man; we are all children of the same Father. If we render kindness to our neighbor we give praise to our Father because we do what He desires us to do; and "in this way we obey the new commandment that Christ has given us, "Love ye one another," and lay all selfish pride aside; treat one another with love, truth and purity, and unchangeable kindness. It will bring us nearer to the kingdom of our Father, because we are allowing the good that is within us to show forth; for God is good, and God is love, and in loving others we are not only developing our own souls, but are helping our brothers and sisters to see the All Good. The more acts of kindness we do the more it increases the good which already lies in the heart. If we will let the sunlight of God's love into our inner self it will open the way for His blessings, and give us the light which will shine as God wills, and making our life a very bower of loveliness, in which the song of never ceasing happiness will sing their notes of praise; and as we walk within the light we will go forth with love for all mankind; and other souls will catch a glimpse of the light, and they, too, will grow and learn the way of doing good. Then how beautiful this life would be if we would look each other in the face with love and good will to all. The highest laws demand complete harmony in all relations, in the rght way of living as in everything else connected with the formation of character. We are apt to begin on the outside instead of the inside. Then let us think none but lovely thoughts that lead to pleasant words, and on to noble deeds; by this it causes our inner self to push onward and upward on its way to progression. Let us listen to the good and store it away in memory's cell and pass the evil lightly by without injustice to the good; and as our eyes are the windows of the soul, so let us try to see the grandeur in all created things; and overlook the faults of all mankind, and help him to find the road of virtue; for we must trust him, then the good that is within him strives to do the best it can. Look into the life of Washington, and mark what tender and brotherly love he had for his comrades and also for his country. We should never fail to take his character for an example, for 298 SCIENCE AND RELIGION it shows that his inner self was pure. Our character is what we should live for. It is as if it was a flower; and if we allow the weeds to grow thick around it and never cultivate it, what can we expect? Only a dwarf. The clear thinker and careful ob- server must realize that there is one and only one main object in life, and that is the building of character. Then to live right we must cultivate the inner self. It lies within our own power to do so, and put all selfish pride aside ; and the everlasting dis- tinction between the rich and the poor, between the college graduate and the student of the common schools. The glorious Sun pours down his golden light not more cheer- fully upon the rich man's palace than upon the poor man's cabin. Some one has said, "It seems to be a universal law that the sweetest flower grows in the vales of humility." The man- ger is ever the cradle of our Saviour, and the friend of human- ity is rarely born under a palace roof. When we read of the life of our Saviour and note the love He had for all, then why should we have a selfish pride? He never felt Himself better than those around Him, or felt conceited because He knew all things. He was humble, pure and noble. Why do we waver and fail to take heed of His teachings, His example, when He taught us to love one another? This inner hidden life is not to be found in the world, but by turning away from it ; and looking for the light of that heavenly world and for the still sweet voice that comes to guide us aright. By quieting the outer senses we become conscious of the inner self; by clearing the mind of the busy thoughts of the material life we make room for the thoughts of the inner life. We should each day go where we can be alone, to rest the mind and cultivate the inner self; or the still voice that comes to us, for it is there we find wisdom, as well as in books or schools. Knowledge of material things may be acquired of man; but knowledge of eternal things, which is wisdom, is of God. When we have lived the inner life for a time it brings us into harmony with Nature. How beautiful this life seems! and when we stroll out and view Nature where all is quiet, how grand it all is! We know that life exists, and there is where we can feel nearer to God. When a man receives knowledge and wisdom lie feels an inharmonv with the eating of flesh food; he feels that he was SCIENCE AND RELIGION 299 meant to be the protector of the creatures, and not their mur- derer or destroyer. He shrinks from taking life unnecessarily, as he grows more human toward his fellow creatures, he has more consideration for all animated things. He wishes to give~ the creatures the freedom he desires for himself. He sees the earth supplied with food for man and beast, and he cannot enjoy taking innocent lives for food to satisfy his savage appetite. He feels that he is living nearer to God, and becomes more Godlike, his love for self, which is a destructive and cruel love, changes to a love for others; and as his attitude of mind changes from desire of serving self to the desire of serving others, he feels a growing kinship and love toward not only all mankind, but all living creatures. He feels more distinctly the creative power, and yearns to protect life rather than to oppress and destroy it. Our Creator has all things in a perfect mechanical order a place for everything, and everything in its place. Therefore masculine -and feminine belong together from the order of crea- tion; but it was not intended for man and woman to abuse their sex nature. God created man and woman for one grand pur- pose the propagation of the race but not for them to gratify their sex nature for mere pleasure. Man alone abuses this function, and to the extent that he does so, he is deprived of Divine guidance, which is possessed by all the animated world. A pure-minded woman wants love, not passion; her nature being love, she must have some object to love. Many beautiful things are obtainable through a chaste life, a life of self control, and everything desirable is lost by indulgence. One hour of chaste love between man and woman is worth more to them than all the indulgence of a long life. How sad to know that man and woman allow themselves to be ruled by lust! And in doing so they are not only wasting their strength, but blasting their lives. The serpent lust is al- lowed to rule, and not man. Children are begotten after the vital forces are wasted, and not by purity, as it w?.s intended. Then parents expect their children to be bright and intellec- tual. If they expect to have a long life and healthy children they must live a life of chastity. Then, speaking of slaving the unborn babes, I think it is a sin. Remember, there is some One whose eye never closes. Our Father who says "Thou shalt not kill." I think this is one 300 SCIENCE AND RELIGION cause 01 many suicides. When a woman makes an attempt to destroy that life and does not succeed, her child will then have those distinctive ideas born within its nature; he will have an inborn desire to kill something, or to take his own life. I know of a woman who was in this position, and when her little son was only a lad he showed the conditions his mother had given him, by telling her that he wanted to die, or some- thing to that effect. And when he became of age his mothei was quietly reading in her room one evening when he came to her and exchanged a few pleasant words, and on leaving kissed her good night. He went out of the house into the darkness and alone. When she presently heard the report of a pistol, she threw her hands up and cried, "Oh, God! what have I done?" She realized the awful crime she had caused. We can interpret this mother's grief; for a blow in a similar way, I think, is given to those who slay the unborn babes when they meet their Father in heaven. I believe what Mrs. Lambert says in her little book called "Holy Maternity," in which she says: "But many think that if this deed can be accomplished before life is felt, there is no life, and therefore there is no harm in destroying it. But that is only one of the darkest subterfuges of the devil himself; for be it known unto you, oh, guilty woman, whoever you may be, that at whatever period after conception takes place, if you de- stroy the germ, you destroy a human being, or life; for life exists from the first moment of conception." And further, she says: "There are some homes childless through no sin of the parents; but I have reference to those homes where they live after the flesh, murdering their children and by these dark deeds of hell destroying them, claiming that it is no sin." When I think of the slaying of the innocents in the world, then the thought of Luke xviii., 15-17, comes to my mind. "And they brought unto him also infants, that he would touch them; but when his disciples saw it, thev rebuked them. But Jesus called them unto him, and said, 'Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God. Verily I say unto vou, Whosoever shall not receive the kingdom of God as a little child shall in no wise e,nter therein.' ' : Christ blessed the little children. He took them in His arms an act of simple, tender love He was in sympathy with SCIENCE AND RELIGION 301 life's beginning. Then He laid His hand upon them, bless- ing them, then making them the text of a sermon, the germ of one great thought that admits of boundless expansion, applica- tion, which Christ had for the true and lovely. He could scarcely look upon the eloquence of the dawn of childhood without such an exclamation as, "Of such is the kingdom of heaven!" Why, oh woman, destroy the innocent spirit, when of such is the kingdom of heaven. Why not live in purity and multiply as Christ has taught us? We all know that a little child is pure, innocent, unselfish, and has no impure thoughts; and why do we not obey those words? It is plain enough; and then, unless we become as li tie children we cannot enter the kingdom of heaven. No dcubt there are few who enter the highest in the kingdom, but when we become as pure in mind and body as a little child the gate then will be ajar for us. When man and woman will live in purity with one another, \vom3n then will redeem the world, for she is the mother of all living to him, and there is no life for man without her. It is woman's work here to elevate humanity; she has it in her power to raise man to any height of goodness, or she can cause him to become the very lowest. How wrong it is for a young lady to seek to win a young man's heart to break it! How little does she know of the life she has caused to become reckless! And at parties her costume is made with low neck and short sleeves, only to show her pretty neck, "she claims," but oh, where is the modesty of that young lady? I must say that it is sadly forgotten. She is a snare to the young men, and a reproach to their virtue. The young ladies should cultivate modesty more than flirta- tions. Her mind should be of a higher sphere than to flirt with the faithless, for it is only that class that will engage in such foolishness. A good-minded man will not accept her as a com- panion, for he wants a pure-minded woman to help him through life's journey. She should have more honor and more self- respect than to allow herself to drift in such a foolish channel. By practicing virtue she will help to avoid the ill opinion that some men hold toward women, thus elevating her sex to a higher standard of appreciation. Now speaking of the young men, I will say that they should never allow themselves to engage, in slandering women among 302 SCIENCE AND RELIGION? their associates, or using unrespectful remarks. If he cannot talk as respectful of the ladies before men as he does to the ladies themselves, then he should not be allowed to associate with pure-minded women. The young men should remember that virtue is just as binding upon men as it is upon women; for the men are the fathers of our daughters, and if they are not pure, then how can they reasonably expect to raise up pure daughters? Will not they inherit his evil conditions? It is a mistaken idea that the women only should have virtue. The young men should be virgins as well as the young ladies, that virtue should have its perfect work; and only in this way will the race become elevated. There is something more in love than the majority of this generation realizes. Love is free; it cannot be bound by any law except that of its own great nature; but sensual acts can and should be bound. When human nature is free from the ty- rant passion's chains, then love will always be good, because it will always produce beneficial results. If men and women were known to be too honorable to do wrong, one with the other, then woman could approach the man toward whom she feels attracted as a most loving brother, and he would receive her as a loved sister; and in that manly and womanly sympathy, no sensual passions blinding their sen- s'bilities, they would certainly know whether it was a brotherly and sisterly love, or a more sacred love ; and even if they should begin to think that it was true love when it was not, verity of experience would check their ardor and suggest carefulness, and by the purity of absolute chastity on the part of both, the intuitions would instruct the intellect and thus prevent all mis- takes in marriages. "And still we love the evil cause, And of the just effects complain; We tread upon life's broken laws, And murmur at our self-inflicted pain. We turn us from the light and find Our special shapes before us thrown, As they who leave the sun behind, Walk in the shadows of themselves alone." Mrs. F. M. Lambert. SCIENCE AND RELIGION 303 "Today we find followers of God who do not want light on this line. They say they are saved and perhaps, say they are sanctified, but as long as they are living after the fleshly desires, whether in eating or drinking, or in sexual indulgence, the old Adamic tap root of fallen nature is there. "There is a gen- eration that are pure in their own eyes yet is not washed from their filthiness." Pro. xxx., 12. "While some are rejecting light, there are some honest hearts who are asking for the old paths. Lust is sin, whether in the marriage relation or out of it; for marriage never makes it any other thing than what it really is. God never intended that marriage should be a cloak for legalized prostitution, as it is in hundreds of cases to-day. "Here comes a man whose ruling passion is lust. He has too much self-respect to commit adultery, and so he singles out some pure girl, and perhaps, treats her with the utmost respect. He woes and wins her for his bride. He procures a marriage licence, and placing it in the hands of a magistrate or minister, the ceremony is performed; he claims her for all his own, and this bit of paper, and those few words, he thinks exempts him from all lascivious sin. He rnay give way to his base desires at will, because, you see, he has complied with the law, and if he provides for her temporal wants, and does not misuse her in any other way, there is no law in all our boasted land of liberty to-day that would take any notice of the cruelty in- flicted on her by the demon of lust." Section 96, of the Civil Code of California, reads as follows: "Persistent refustal to have reasonable matrimonial inter- course as husband and wife, when health and physical condi- tions does not make such refusal reasonably necessary, is de- sertion." Or, in other words, if one will not submit and sur- render their virtue to the demon of lust, it becomes a valid grounds for divorce, in this boasted land of liberty! "Think you that this is the kind of marriage Jesus meant when he said, 'What God hath joined together, let not man put asunder?' No, indeed! Marriage under such circum- stances is, at best, prostitution sanctioned by law, and bears the mark of the beast, and justly merits the wrath of an angry God. He meant a pure and holy marriage, sanctioned both by God and man, and free from lust. 30-1 SCIENCE AND RELIGION "Wherever found, I contend that lust is sin. No priest or magistrate can make it holy. To that end it must be kept pure and clean. The wife should be treated with as much respect after marriage as before. She should always have enough of the real womanhood about her to treat her husband in the same manner. 'God sent not His Son into the world to con- demn the world, but that the world through Him might be saved.' If you find that the old nature still brings you into bondage, pray for real cleansing and deliverance, and that on every line, and rest assured that God will help you. "But the old man of sin dies hard. At this point it will cost sighs, groans an dconfessions to crucify him; for he will not give up without a struggle. But when you get fully delivered, you can shout victory over sin, the flesh and the devil. "Esau sold his birthright for a mess of pottage, and parents barter themselves and their children for a shadow, a momentary pleasure, to be followed by disgust and loathing. But some say that God gave us this desire, and He would be unjust to punish for what He created. 'Let no may say when he is rvmpted, I am tempted of God for God cannot be tempted with evil, neither tempteth He any man; but every man is tempted when he is drawn away of his own lust and enticed. Then when lust hath conceived, it bringeth forth sin; and when sin is finished, it bringeth forth death. Do not err, my beloved brethren/ Jas. i., 13-16. "Our hands, our feet, our eyes, our ears and every member of our body has its natural work. Our eyes are not made to feast on carnal objects. Our ears are not made to listen to vulgarity. Our feet are not made to run in forbidden paths; and those other members of our body has a still greater work to perform, viz., the reproduction of the species. When they are used for this alone, it is proper and right, and meets the approval of God. "God said, 'Marriage is honorable in all, and the bed is unde- filed,' meaning in its pure relation to the law of God and man; and by marriage they accept this law of chastity. Matthew Henry, commenting on this passage, says: 'Marriage is honor- able and happy, when persons come together pure and chaste, and preserve the marriage bed undefiled, not only from unlaw- ful, but inordinate affections/ "Adam Clark says of marriage- 'What a pity that this heav- SCIENCE AND RELIGION 305 enly institution should have been perverted! That, instead of becoming a sovereign help to all, it is now, through its prostitution to animal and secular purposes, become the de- stroyer of millions!' "Satan says, 'It is not sin; for God says multiply/ Well, taking this view of it, is it their object to multiply when the mother is already fulfilling her part of the command by building up the young life, or else nursing her little one? If this is their only aim, she will be set apart during this time. Tell rne truly, are they obeying this command when they change the natural use of the woman into that which is against nature? There are some wives who are compelled to undergo as much from their husbands as a common harlot is expected to endure from the common rabble of the street. And then, after this, she is expected to endure the pain of motherhood without a murmur, 'How are the mighty fallen!' "Eld. V. A. Dake wrote, in 1888, these truthful words: "Wives, when pregnant, and bearing the burden of sustaining" a duplex life, are, nevertheless, called upon time and time again to yield to the lustful demands of their husbands, who have made them parties to onanism (Gen. xxxviii., 9), and other vile and unclean practices. Their very souls are sick with hope long deferred. Do not call the doctrine of sexual purity a 'delusive and dangerous doctrine.' Women love the doctrine of sexual continence, except for procreation, because it brings freedom to them from a slavery more galling than the lash o? the slave driver.'. God alone knows the heart anguish which many of our sex are suffering because of the 'skeleton in the closet.' This foe of lust has entered some of the dearest homes of our land, wringing the hearts of wives and mothers with unutterable anguish.' "Well," says some one, God said in the beginning, 'It is not good for man to be alone.' True; neither is it now. He needs a helpmate, but not a slave to his passions. "Paul said, Tt is good for a man not to touch a woman,' thus showing clearly that it is possible tor men and women to live continent lives, and that it was much the better way. I believe the blood applied saves from all sins, not excepting lust. "Lu?tful desire is sin, whether in or out of the marriage rela- tion; therefore. 'Walk in the spirit, and ye shall not fulfill the lusts of the flesh. Lust is the desire to gratify the flesh alone, 306 SCIENCE AND RELIGION without keeping the real object -in view, for which God created the organs of reproduction." There is a love which few have known. It is a love that opens the inner sanctuary of the soul, and when it does, the light of God's great nature shines in and illuminates the mind, the whole nature of the individual, consuming all evil desires and passions and exalting that individual to a magnificent man or woman. Now, to pick up the thread of life, let us start where the light of the world finds us, and that is at home, which is a little world of itself, the seat where happiness abounds and furnishes a sphere for the exercise of every virtue. Virtue is not to be put on and off with one's best clothes. Nature will neither be molested nor violated without punish- ment, which is handed down through generations. Prof. O. S. Fowler says: "Is virtue loathsome that it must be stifled? If husbands and wives would but manifest more love in purity they would experience far less of its animal as- pect. You have once loved in purity, who has not? and it is said that marriage kills love. Why should it? Its natural sphere so perfectly adapted in every way to promote it so often creates disgust? Because up to marriage they cherish platonic love; yet when suddenly transferred to its animal plane which deadens love's purity. All the world have won- dered why marriage generally takes all the poetry out of love. God did not intend for love's purity to be deadened. He cre- ated man and woman for one purpose, not for them to merely gratify their physical nature." Again he says: "Let any, all, who have truly and deeply loved recall and analyze this statement: There are few men or women who have not had experiences which, if they were to think over would prove to them that the happiest hours of their lives were while keeping company with the one they loved. "How many times when man and woman have spent an evening together and separated, they have both felt such a happy exhilaration it seemed as if their bodies had no weight, but as if they floated along without effort, and they looked for- ward to the time when they would meet again. Then when they marry, if they were separated for life they would not feel the same, and in many casese would even be sorry they married at all. Why is this? It is because that while they were both SCIENCE AND RELIGION 307 I potent with life there was a harmonious interchange and inter- blending of love which fed the body, mind, and soul; and when that life was exhausted, nothing remained but the harmony of what had been and the desire to find it again. This desire is often the cause of excessive indulgence." Sex passion is often mistaken for love, and more marriages occur because of this than for any other cause, and this is one reason why so many marriages are a failure. It is also where the sin of the world begins. We put it upon our innocent children, and when they become men and women, they show the conditions they were born under, so it goes on and on, through generation after generation. How can we expect those who follow us to be better, or even as good, if we neglect to lay the right foundation for them to build upon? That is why I think it is necessary for man and woman to perfect them- selves first. We cannot expect to raise an intellectual and vir- tuous family when we have habits which we know are not bene- fitting our body or mind. The germ must be pure if we expect purity in return. Woman ought to prepare her mind and body before she takes a step to bring her child to the world; and while pregnant, her life should be happy, chaste, and free or unburdened from cares that worry her. She should free herself from the foolish fashions of the day, and wear gowns flowing from the shoul- ders with no weight upon the hips. The first five months should be devoted to physical culture, while the rest should be devoted to study and cultivation of the mind. She should live wholly for her child's sake, and when she feels fretted or annoyed over the trials of life, she should stop to conquer, and quiet the inner self; go out among nature, listen to her teachings, while from all -around earth, waters and the depths of air, comes a still voice, which will comfort those who are weary. Look into the beautiful life of Christ; a good, simple minded, truth feeling, true loving soul. He felt the truth; He offered no argument, and like a woman He breathed out the emotions of His inward nature, "I and my Father are one," because He felt Himself to be in harmony with the principle of Nature. Mary and Christ cap the climax by Mary's happy and holy state of mind during- Christ's nativity. She was in a hilly country, drinking abundantly the invigorating breeze of Judah's balmy clime, telling how happy her vision had made her. 308 SCIENCE AND RELIGION Oh, woman; why not take this beautiful mother for an ex- ample? Does it not show that purity will bring purity in re- turn? She who was chosen to be the mother of our Saviour! She was poor and obscure in the world, but was chosen of the Lord and precious rich in childlike humility, in the tenderness of feeling, in submissiveness of spirit, and in faith. In her the most lovely and delicate traits of womanhood were unfolded and the most lofty calling of woman was shown; hence the whole race was blessed in her. The fact that Joseph and Mary lived purely, and that he knew her not until after Christ was born, is conclusive proof that absolute chastity is in perfect harmony with God's holy law. Another thing worth mentioning here is the fact that it seems to be the spirit of this age for some people to seek purity. Some girls have come to me who have never heard of these principles of chastity, and say that they do not believe it right to live as the world is living to-day. It seems to be spontaneous in them, and it leads us to the belief that the world is awaking to a sense of purity, whether it is being taught to them or not. Maternal love is the mother's one educational and moulding agent. How beautiful it is to see her caress- her little one! being constituted to love her infant with a tenderness that lan- gu^ge cannot express; and children natur?lly loving those who love them. These two facts make them love her the most, and this gives her unlimited moulding powers over them. Who knows but mother? She can soothe the pain, and heal the wound, and when her wayward child returns, mother will meet him at the door with outstretched arms ready to forgfve. She can take back her child and overlook the wrongs. No one knows the sadness of her heart when her child goes astray and wanders here or there, God knows where, and the sorrow of that heart! How sad it is to see a boy or girl bring sadness to their mother's heart, she who cuddles them so near to her heart, and teaches them as they kneel at her knee. "Now I lay me down to sleep, I pray the Lord my soul to keep." It is necessary for woman to guard her children and instruct them, for it is in her power to mould their characters for life, and can make them noble men and women. SCIENCE AND RELIGION f 309 When General Grant left home for college, his mother said to him, "I want you to be a man, and I want you to be fearless of all things except to do wrong." In the presence of tempta- tions and enterprises, his mother's words would come to him, and helped him, and led him on to do the good he has done. There are many instances where a mother's cheer and encour- aging words have helped her child to meet the destiny of their lives. I believe in woman's rights, but I think she will step out of her sphere when she places herself in the field by the side of man, for there she will lose her queenliness and become man- nish. Her children will lose the refinement that helps them to become noble men and women. I think her work is at home, to be a companion for her children, and her husband's counsel- or, and governing the home. When man and woman are in harmony with each other, each taking the other into their counsel, then you will find within their doors peace, harmony and prosperity. Woman should be queenly in her home; she should cultivate purity, sweetness of disposition, and all that is noble and elevating, for her influence goes further than she realizes. She is an example for her children, and she is one who can comfort her companion when he comes home weary with the toils of life. A prospective mother should know how to guard herself against the evils that will harm her offspring. She should know how to conduct herself to endow her child with traits of character that will be a blessing to her, and be beloved by all. It is not going too far on this subject to say that during the last three or four months, if she wishes her child to follow a cer- tain occupation, she can open the way for her child by con- stantly dwelling upon those chosen thoughts; but not thoughts alone will do this. For an example, let us say that she wishes her child to become a minister. She should diligently search within the Scriptures for those principles she most dearly loves. If these cannot come from the depths of her soul, where love and harmony exist, then her mission will not be complete; and so it will be found with all other occupations; she should love the work that she wants her child to do. Here then lies woman's greatest opportunity to do a great work in elevating and perfecting the human race. Women are strangely ignorant of this vital {ruth; until recent years it 310 SCIENCE AND RELIGION has not been considered a proper theme for tongue or pen. We should all become informed upon the subject of prenatal influences, and of the laws relating to the same. Beauty of person, sweetness of disposition, with the desire to bring flowers (as I may call them, for what is more lovely than flowers?) for herself and others to admire, should be one beau- tiful hope for woman to strew along the path of life. But here it does not close, for the husband has a work to do which is as important as that of the wife, and perhaps more so. Dr. Dlo Lewis, in his work on "Chastity/' voices my sentiments on this question when he says: "No man should ever beget a child without weeks, perhaps months of preparation for this important office. He should live temperately, soberly and chastely. If he has bad habits, he should during this period at least, carefully abstain from indulg- ing them. He should cultivate purity of thought, and seek through an intelligent sympathy with his wife in all her hopes and aims." We know that the intellect is our guide in all things, "knowledge is power," and this kind of knowledge is more powerful than any other. Then let us learn how to so apply it as to make our children a great deal better than ourselves. It becomes our duty to weed out vices, cultivate our excel- lences, and keep ourselves on high and virtuous ground. This is our specific work, and we should see to it that we execute it in the very best way. "This I say then, Walk in the spirit, and we shall not fufilll the lusts of the flesh. For the flesh lustetli against the spirit, and the spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would. But if ye be led by the spirit, ye are not under the law. Now the works of the flesh are manifest, which are these: Adultery , fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings and such like; of which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the spirit is love, joy, peace, long-suffer- ing, gentleness, goodness, faith, meekness, temperance, against such there is no law. Aad they that are Christ's have cruci- fied the flesh with the affections and lusts. If we live in the SCIENCE AND RELIGION 311 spirit, let us also walk in the spirit. Let us not be desirous of vainglory, provoking one another, envying one another." (Gal. v., 16-26.) Here in this paragraph of Paul's is shown us the way to clean our raiment, and make us whiter than snow; or to wear the white robe, as it was intended for us in the beginning, and which was given us in purity. But as it stands to-day, it is like a wound after it has healed, the scar is there, which is handed down through generation after generation. Then to walk in the spirit we must live a chaste life, for the sensual acts and thoughts are earthly and weak at best. Then it is necessary for us to overcome these faults as far as possible, and to fill the mind with all beautiful and ennobling thoughts. Then the whole nature will gradually see the higher life, and to walk with, and be led by the spirit. If we would live a life of chastity, then we would receive Divine guidance, which would lead us to higher attainments. The path of attainment in religion, as in science, art and poetry, lies through self-control and virginity. Self-control is the foundation of a moral life, and it knows no creed or race, and in all ages of the world, in all religions, and in all races, the men of self-control have lived pure l : ves. Where chastity and self control are found you will find spiritual knowledge and blessings are little by little re- vealed. If parents would study and practice this creative science, their offspring would be well worth raising. Man can achieve temperance, religious, educational and other reforms, but woman alone can regenerate humanity and make earth once more a paradise. Oh, what children she could bear, if she just knew these prenatal laws! They would be more brilliant and perfect than the sun now shines tipon. Why not awake, oh man and woman, from this ignorance and folly of the present, to the exalted destiny thus imposed upon you? Long enough, oh, too long, have we trifled away what God intended for our good. He has done all that ever he could do to enable humanity to bring forth perfect human beings, but man and woman alone have crushed the pure spirit He has sent us by their continued sin. This, oh dear reader, are our productions! Should life be begotten by accident or through mere carnal desire, or should it not be by design? Should parents indulge their lust from 312 SCIENCE AND RELIGION day to day and then hate their seed at its conception? or is it not more Godlike to love that life and give it freedom, a life of joy and peace, and help it to gain the knowledge and bless- ings that God has sent it here to receive When we know that we can elevate our race and make man and woman superior to what we are to-day, then it is our duty to do so. I have heard it said by able speakers that "we want men of character to rule our country." This is the truest path to character. Oh, what excellent bounties we could shower upon our children by living as we should! May the time not be far off when the sleeping souls awake and see the countless bless- ings that are ours when we awake and come to the conscious- ness of a purer life! The thought of God our Father, the ruler of us all, ought to make us good and true to each other. We are bound together in Him who gives us our daily bread not only for our bodies, but also for our souls. Then, when we pray, He and the angels will hear us. When all our thoughts are pure and true, our guardian angel can be near us, and by living a pure life it helps to draw every v : rtue to us, and keeps them hovering round to strengthen, guide and cheer us. When our acts are free from vice, and our consciences clear from sin, and we have ch^ritv for all mankind, then the light will shine, and the truth will forever flow. CHAPTER XL THE CONFLICT OF OPINION REGARDING THE PRINCIPLES OF REGEN- ERATION IS NO CONFLICT. Of all the religious books ever written, whether in the Church or out of it ; whether written by Theologian or Scientist, Greek or Jew, Civilian or Barbarian; in considering the problem of Regeneration, they may be broadly divided into two grand classes or schools. One of these classes advocate the theory that every man has a part of the Divine Being within himself, and that the spiritual growth is the result of the development, evolution, or birth of the inner spiritual man from within; while the other class be- SCIENCE AND RELIGION 313 ieves that the regenerate Life Principle is a new creation born from above and from without. When we find two classes or factions divided on a great prob- lem like this, it seems to me that there must be some reasonable grounds for both factions to exist some fundamental truth upon which their opinion is based or else they would not exist. No matter whether the question relates to religion, or politics, or anything else, there are two sides to the question, and both sides should be impartially considered and our judgment based upon the whole testimony, and not upon a part of it. It does not necessarily follow that one faction is entirely wrong because the other is right, but we usually find that each are right in a certain sense of the word, while they may be wrong in another, or when viewed from a different standpoint. That we may fully illustrate the problem before us, I think it best to choose two authors of opposite views, and quote enough from each one of their works to give a fair idea of what their views are on this particular question, and then make a compari- son of the two opinions and see what we can learn from it. Mr. Henry Drummond, in his "Natural Law in the Spiritual World," holds a directly opposite view to that of Mr. John Ham- lin Dewey, in his "Pathway of the Spirit." The former holds the opinion that the new life comes from without, while the latter holds the opinion that the new Life is an evolution of the Spirit within ourselves. It is agreed that any speculation on this question will be ac- ceptable. With the facts we have before us I think we can learn some things concerning this most important question that is be- yond mere speculation, since they are based upon fact, science and analogy. I do not claim, however, that this question is per- fectly clear to me. "We see through a glass darkly ;" yet I can add considerable to the present general stock in trade, and perhaps bring out some things that are entirely new. Mr. Henry Drummond, in his "Natural Law in the Spiritual World," concerning the different religions, says: "There is no analogy between the Christian religion, and, say, Buddhism or the Mohammedan religion. There is no true sense in which a man can say, He that hath Buddha hath life. Buddha has nothing to do with life. He may have something to do with morality. He may stimulate, impress, teach, guide, but there is 314 SCIENCE AND RELIGION no distinct new thing added to the souls of those who profess Buddhism. These religions may be developments of the natural, mental, or moral man. But Christianity professes to be more. It is the mental or moral man plus something else or some One else. It is the infusion into the spiritual man of a New Life, of a quality unlike anything else in Nature. This constitute the separate Kingdom of Christ, and gives to Christianity alone of all the religions of mankind the strange mark of Divinity. * * * The difference then between the Spiritual man and the Natural man is not a difference of development, but of generation. It is a distinction of quality not of quantity. A man cannot rise by any natural development from "morality touched by emotion," to "morality touched by Life." * * * Spiritual Life is not something outside ourselves. The idea is not that Christ is in heaven and that we can stretch out some mysterious faculty and deal with Him there. This is the vague form in which many conceive the truth, but it is contrary to Christ's teaching and to the analogy of nature. Vegetable Life is not contained in a res- ervoir somewhere in the skies, and measured out spasmodically at certain seasons. The Life is in every plant and tree, inside its own substance and tissues, and continues there until it dies. This localization of Life in the individual is precisely the point where Vitality differs from the other forces of nature, such as magnetism and electricity, but there is one inviolable distinc- tion between them that Life is permanently fixed and rooted in the organism. The doctrines of conservation and transforma- tion of energy, that is to say, do not hold for Vitality. The electrician can demagnetize a bar of iron, that is, he can trans- s form its energy of magnetism into something else heat, or mo- tion, or light and then reform these back into magnetism. For magnetism has no root, no individuality, no fixed indwelling. But the biologist cannot devitalize a plant or an animal and revivify it again. Life is not one of the homeless forces which promis- cuously inhabit space, or which can be gathered like electricity from the clouds and dissipated back again into space. Life is definite and resident ; and Spiritual Life is not a visit from a force, but a resident tenant in the soul. * * * In the dim but not inadequate vision of the Spiritual World presented in the Word of God, the first thing that strikes the eye is a great gulf fixed. The passage from the Natural World to the Spiritual SCIENCE AND RELIGION World is hermetically sealed on the natural side. The door from the inorganic to the organic is shut, no mineral can open it ; so the door from the natural to the spiritual is shut, and no man can open it. This world of natural men is staked off from the Spir- itual World by barriers which have never yet been crossed from within. No organic change, no modification of environment, no mental energy, no moral effort, no evolution of character, no progress of civilization can endow any single human soul with the attribute of Spiritual Life. The Spiritual World is guarded from the world next in order beneath it by a law of Biogenesis except a man be born again * * * - except a man be born of water and of the Spirit, he cannot enter the Kingdom of God. "It is not said in this enunciation of the law, that if the condi- tion be not fulfilled the natural man will not enter the Kingdom of God. The word is cannot. For the exclusion of the spir- itually inorganic from the Kingdom of the spiritually organic is not arbitrary. Nor is the natural man refused admission on un- explained grounds. His admission is a scientific impossibility. Except a mineral be born "from above" from the Kingdom just above it it cannot enter the kingdom just above it. And ex- cept a man be born "from above," by the same law, he cannot en- ter the Kingdom just above him. There is no passage from one kingdom to another, whether from inorganic to organic, or from organic to spiritual, the intervention of Life is* a scientific neces- sity if a stone or a plant or an animal or a man is to pass from a lower to a higher sphere. The plant stretches down to the dead world beneath it, touches its minerals and gasses with its mystery of Life, and brings them up ennobled and transformed into the living sphere. The breath of God, blowing where it listeth, touches with its mystery of Life the dead souls of men, bears them across the bridgeless gulf between the natural and the spir- itual, between the spiritually inorganic and the spiritually or- ganic, endows them with its own high qualities, and developes within them these new and secret faculties, by which those who are born again are said to see the Kingdom of God." * * * Translating from the language of Science into that of Religion, the theory of Spontaneous Generation is simply that a man may become gradually better and better until in the course of the process he reaches that quality of religious nature known as Spiritual Law. This Life is not something added ab extra to SCIENCE AND RELIGION. the natural man ; it is the normal and appropriate development of the natural man. Biogenesis opposes to this whole doctrine of Regeneration. The Spiritual Life is the gift of the L : ving Spirit. The spiritual man is no mere development of the natural man. He is a New Creation born from Above. * * * It were idle, such being the quality 'of the new relation, to add that this also contains the guarantee of its eternity. Here at last is a correspondence which will never cease. Its powers of bridg- ing the grave have been tried. The correspondence of the spir- itual man possesses the supernatural virtues of the Resurrection and the life. It is known by former experiment to have sur- vived the "changes of the physical state of the environment," and those "mechanical actions" and "variations of available food," which Mr. Herbert Spencer tells us are "liable to stop the pro- cesses going on in the organism." In short, this is a correspond- ence which at once satisfies the demands of Science and Reli- gion. It may seem an objection to some that the "per- fect correspondence" should come to man in so extraordinary a way. The earlier stages in the doctrine are promising enough ; they are entirely in line with Nature. And if Nature has also furnished the "perfect correspondence" demanded for an Eternal Life the position might be unassailable. But this sud- den reference to a something outside the natural Environment destroys the continuity, and discovers a permanent weakness in the whole theory? To which there is a two-fold reply. In the first place, to go outside what we call Nature is not to go out- side Environment. Nature, the natural Environment, is only a part of Environment. There is another large part which, though some profess to have no correspondence with it, is not on that account unreal, or even unnatural. The mental and moral world is unknown to the plant. But it is real. It cannot be affirmed either that it is unnatural to the plant ; although it might be said that from the point of view of the Vegetable King- dom it was supernatural. Things are natural or supernatural simply according to where one stands. Man is supernatural to the mineral; God is supernatural to the man. When a mineral is seized upon by the living plant and elevated to the organic kingdom, no trespass against Nature is committed. It merely enters a larger Environment, which before was supernatural to it, but which now is entirely natural. When the heart of a man, SCIENCE AND RELIGION 817 again, is seized upon by the quickening Spirit of God, no further violence is done to natural law. It is another case of the inor- ganic, so to speak, passing into the. organic. "'But, in the second place, it is complained as if it were an enormity in itself that the spiritual correspondence should be furnished from the spiritual world. And to this the answer lies in the same direction. Correspondence in any case is the gift of Environment. The natural environment gives men their nat- ural faculties; the spiritual affords them their spiritual faculties. It is natural for the spiritual Environment to supply the spiritual faculties ; it would be quite unnatural for the natural Environ- ment to do it. The natural law of Biogenesis forbids it ; the moral fact that the finite cannot comprehend the Infinite is against it ; the spiritual principle that flesh and blood cannot in- herit the kingdom of God renders it absurd. Not, however, that the spiritual faculties are, as it were, manufactured in the spiritual world and supplied ready made to the spiritual organ- ism forced upon it as an external equipment. This certainly is not involved in saying that the spiritual faculties are furnished by the spiritual world. Or- ganisms are not added to by accretion, as in the case of minerals, but by growth. And the spiritual faculties are organized in the spiritual protoplasm of the soul, just as other faculties are .organ- ized in the protoplasm of the body. * * * But the moment we pass beyond the mere animal life we begin to come upon an incompleteness. The symptoms at first are slight, and betray themselves only by an unexplained restlessness or dull sense of want. Then the feverishness increases, becomes more defined, and passes slowly into abiding pain. To some come darker moments when the unrest deepens into a mental agony of which all the other woes of earth are mockeries moments when the forsaken soul can only cry in terror for the Living God. Up to a point the natural Environment supplies man's wants, be- yond that it only derides him. How much in man lies beyond that point? Very much almost all, all that makes man man. No Environment here is unthinkable. An altar of some sort men must have God, or Nature, or Law. But the anguish of Atheism is only a negative proof of man's incomplete- ness. A witness overwhelming is the prayer of the Christian. What a very strange thing, is it not, for a man to pray? It is 318 SCIENCE / ND RELIGION the symbol at once of his littleness and of his greatness. Here the sense of imperfection, controlled and silenced in the nar- rower reaches of his being, become audible. Now he must ut- ter himself. The sense of need is so real, and the sense of En- vironment, that he calls out to it, addressing it articulately, and imploring it to satisfy his need. "Surely, there is nothing more touching in Nature than this? Man could never so expose himself, so break through all con- straint, except from dire necessity. It is the suddenness and un- premeditativeness of prayer that gives at a unique value as an apologetic. However active the intellectual or moral Life may be, from the point of view of this other Life it is dead. That which is flesh is flesh. It wants, that is to say, the kind of Life which constitutes the difference between the Christian and the not-a-Christian. It has not yet "been born of the Spirit." * * * The protoplasm in man has a something in addition to its instincts or its habits. It has a capacity for God. In this capacity for God lies in its receptivity; it is the very protoplasm that was necessary. The chamber is not only ready to receive the new Life, but the guest is expected, and, till He con missed. Till then the soul longs and yearns, wastes and pines, \vaving its tentacles piteously in the empty air, feeling after God if so be that it may find Him. This is not peculiar to the proto- plasm of the Christian soul. In every land and in ever there have been altars to the Known or Unknown God. It is now agreed as a mere question of anthropology' that the universal language of the human soul has always been "I perish with hun- ger." This is what fits it for Christ. There is a grandeur in this cry from the depths which makes its very unhappiness sublime. * * * The marvelous plasticity of mind contains at once the possibility and prophesy of its transformation. The soul, in a word, is made to be converted." These few quotations will probably be sufficient to give the reader a fair idea of the argument presented by Mr. Drurnmond. It now remains to present Mr. Dewey's side of the argument. Mr. John Hamlin Dewey, in his "Pathway of the Spirit, says "If God is absolute Being, omniscent and omnipresent. He i: the supreme reality of the universe, and all beings and thin^ ist in, from and by Him. A correct interpretation of Nature. life, and the law of human destiny is, therefore, possible only SCIENCE AND RELIGION 319 through a correct understanding of the nature and character of God, and His purpose in creation. If there is no Supreme In- telligence as the controlling Power of the universe, there is the supreme Energy, and some original cause or central impulse within and behind the processes of the world which determines the results we see. * * * A moral law based upon such deep and far-reaching discriminations in the sphere of motive and con- duct, cannot be the automatic operation of a blind principle like that of gravity, chemical affinity, etc. Such a basis of necessity involves not only a supreme standard of integrity, but a supreme intelligence as arbiter or judge of the relation of motive and con- duct to the law. Without this the talk of a moral government would be meaningless. Man would be left to learn only from experience what is right and what wrong, or rather, what is best for himself, and this would be expediency, not moral law or prin- ciple. * * * As a morally accountable being it is left for man to seek a knowledge of his relation to the moral and spiritual life the kingdom of God as it was left for him as a rational being to learn his relation to the physical world, and by the proper exercise of his powers to acquire a knowledge of that world. * * * This vital relation between the sphere of the human and the Divine, or man and God, renders free and unre- stricted communion with the Divine not only possible, but nec- essary. Necessary for the realization of the ultimate possibili- ties of man, and for the fulfillment of the divine will and purpose in his being. * * * As these transcendent qualities that dis- tinguish humanity and differentiate man from the animal king- dom are the expression only of the attributes of a moral and therefore spiritual being, they relate him to a corresponding moral and spiritual kingdom. But a transcendent moral and spiritual kingdom, as such, would in turn, be empty and mean- ingless without the enthroned presence of a Divine Being, the enthroned perfection of wisdom, goodness and power on the plane of the universal, eternal and absolute.* * * This does not involve the utter ignoring of the things of the fleshly life ; for, said the Master, "Your heavenly Father knoweth that ye have need of all these things, but seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you/' The things of the outward world and the sensuous life are as much the free gifts of God, as are the things of the 320 SCIENCE AND RELIGION Spirit, and are to be as gratefully accepted and honored in their legitimate use. But we dishonor God when our interests in them becomes paramount to the demands of the spiritual nature, which calls for divine communion and fellowship, that we may walk in spiritual supremacy and unity with God in all things, which is the only rational and true life of a child of God. Through this realization of God, man rises to a higher plane of spiritual life, and dwells in such unity with the Father that every function of the body as well as every activity of mind in its relation to the outward world, will be under the guidance of His wisdom and so brought to the full realization of His purpose in them. Thus will man walk with God in the Spirit and under His inspiration, while in the full normal exercise of all the fleshly activities, and of the mental powers in the study of the outward world. Only thus will the development of science, art, government, invention and all the legitimate industries of life, be brought to perfection ; because thus only can they be carried out in the spirit and to the end for which they were ordained of Him. * * * The kingdom of God is the kingdom of truth and righteousness, found by man only through supreme loyalty to God in the life. This loyalty of the heart to God is possible only through that love which is awakened by the realization of His love and Fa- therhood to us. * * * Perfect knowledge of all truth is impossible without divine illumination, and this is attained only through union of the soul with God. Conscious union with God is a state of righteousness, and love is the only uniting power, because this alone secures the spontaneous yielding and allegiance of the heart. * * This opportunity comes to all, and each must individually meet and overcome temptation and rise above its power in the strength of the Divine, through the spirit of al- legiance to and dependence upon the inspiration and help of the Father. There is no other door of entrance, or pathway to vic- tory and attainment of the divine and perfect life. It is the straight gate and the narrow way that leadeth unto life, found by so few. The transformation of "the natural man" into the "spiritual man," "lifting him from the plane of the sensuous life and its limitations to the higher lever of the spiritual life in the realization of its freedom and power, constitutes regeneration. * * * Adam and Christ are representative characters ;" "and represent the certain possibilities of man. Adam represents the SCIENCE AND RELIGION natural man subject to the temptations of the sensuous life." "The Christ, on the other hand represents the spiritual man who through loyalty to the leading of the Spirit from the first, and by the power of its inspiration held his innocence and unity with the Father, until the work of regeneration and final victory was complete, and he attained the perfect life of permanent illumina- tion and spiritual supremacy above the sphere of temptation and the possibility of sin and disease. What is thus represented in the story of Christ, represents the possibility of all through the power of an immediate inspiration and strength from the Father, which is promised to and secured by all, through faith in, and allegiance to the leading of His Spirit in the life. * * * God, as supreme Spirit, intelligence and power, is the animating life of nature, then His immediate Fatherhood of men, and all that this relation involves, is the legitimate and logical necessity ; since man is the ultimate product of the life in nature, and thus the immediate offspring of God who is that life. As the immediate offspring of God, he necessarily partakes of and holds potentially within his being the essential nature and attributes of the Father. This again implies and involves all that inspired teaching has clearly suggested and positively affirmed. Man as a spiritual be- ing and child of God, cannot be true and loyal to the Father's nature within him, only as he comes under the immediate inspira- tion and uplifting power of the Father's spirit. Nor is it possi- ble for the unbroken continuance of this, without the unfold- ing of all the attributes of the Father's nature, until they become embodied in the victorious, illuminated, and perfected life of His Child. * * All experience tends to bring us face to face with the supreme fact that the knowledge of God is not acquired through the study of external nature, nor through books, nor from any external source whatever ; but that it is wholly a mat- ter of inward personal revelation and experience. Man can find God only through the gateway of the spirit in his own soul. He who would attain full and permanent illumination, must make it the supreme object of life. * * * The earnest but fruitless effort of both the materialist and pantheist to find the secret of life without divine revelation or the recognition of God, but serves the purpose of emphasizing the need of such revelation, since this is the only absolute demonstration of His Being, pos- SCIENCE AND RELIGION sible to man. * * * Life intelligence, and moral sense are not inherent attributes of matter. * * * There can be no revelation of God, but that which is personal and experimental. Nature is external, but God is internal to man and Nature. * * * Once deny the inward voice of the living and omni- present God in the soul of every man, and assume, believe and teach that His and only spoken word to man is confined to a book, and you have effectually shut off access to God even through the book. * * * The human spirit in its differen^ tiated consciousness of personality and limitation, is not a spark, so to speak, struck off and separated from the Divine Spirit by its association with matter as something outside of and. antag- onistic to Deity. All things, including matter exist and have their legitimate place and function in the Divine economy and are a necessary part thereof. While man is thus differentiated from the Father, his spirit is not really separated from the Father's, but is actually so much of the Father's Spirit, specialized within the limitations of an organism brought forth for this purpose. * * * While immediate forgiveness and restora- tion were included and emphasized in "the gospel of the king- dom," which applied to man on the sensuous plane as well as to the spiritual man, the supreme message was the promise of a new and higher level of life. It was to be a life of divine illumi- nation, supremacy and perfection. This was to be reached through another cycle of evolution within the sphere of humanity itself, through which man was to be lifted from the plane of the sensuous life to the supreme level of the spiritual life. The means proposed for this higher spiritual evolution of men was spiritual regeneration. The principle of forgiveness and healing for sin and disease is one thing; the principle of regeneration which lifts man through transformation' to another and higher level and order of life is another and quite a different thing. The one delivers man from the effects of sin and disease, the other saves him from committing sin or falling into disease by lifting him above their power. Through regeneration is promised divine illumination, moral and physical perfection and all needful power of intellectual attainment and physical mastery. The clothing of the soul's faculties with intuition, and the extention of the power and sweep of their activity through illumination under divine guidance, opens the sure and direct pathway to the loftiest SCIENCE AND RELIGION 2 attainment possible to the soul, and the speediest realization of its supremacy over sensuous limitations and material conditions. Following the animal kingdom came the advanced wave of evolutionary activity culminating in the cycle of humanity. The principles of both vegetable and animal life, being needed also for the higher organism of man, were re-embodied in him in co-ordination with the higher characteristic principles of human life, which are reason, conscience and aspiration. Just as the vegetable and animal organism correspond with an spontaneously expressed the functions of their characteristic and controlling principles of life, so the addition of the higher attributes through their evolution and embodiment in man, extended the develop- ment of the brain and nervous system and transformed the entire organism to correspond with the rest of these principles and express their functions. All the principles of life embodied in the preceding kingdoms are reproduced in man, in co-ordination with those higher characteristic attributes which differentiate him from and lift him above them, and make him a distinct order of being. He is, therefore, a reproduction of all that has thus far been manifest in Nature. Hence, in the New Testament, he is called the "natural man," the man of Nature. * * * The real secret of the new "gospel of the kingdom of God," opened fully to the world for the first time in the teaching and the exam- ple of the Christ, and which was so difficult for the world to receive at the time, and since his advent, was the higher spiritual evolution and transformation of man through regeneration. This open secret of the Christ stands exactly where he left it; and whether it be the first or twentieth century from his advent and testimony, men will never enter into its life and realize its trans- forming power until its true nature is perceived and acted upon. The mass of men, even those who bear the Christian name, are practically no nearer the realization of that higher life of the gospel promise, than was the noble Rabbi who sought the quiet and familiar interview with the Master which the night afforded, that he might more fully learn of this new doctrine of the king- dom he was preaching. The words of the Christ to the seeking soul apply with equal necessity and authority to the best of men, the world over. "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." "Except a man be born from above," "born of the Spirit" "he cannot enter into 2 SCIENCE AND RELIGION the kingdom of God." * * * The attainment and realization of a new type and spiritual order of life is possible, we repeat, only through the evolution and embodiment or incarnation of the new, distinct and higher principle of spiritual life than has hitherto controlled the lives of men the principle of pure, unselfish love. The unfolding and final incarnation of this higher and ultimate attribute of spiritual life, as the controlling principle and co-ordi- nating power of the personality, will of necessity change the character of the entire man and make of him quite another order of being, as illustrated in its great Exemplar. Nothing less than this would be regeneration. Regeneration involves the complete reconstruction and transformation of man after the pattern of a, to him, new ideal, the divine ideal of the perfect spiritual life, under the controlling- principle and working law of that life, which, we repeat, is pure, unselfish love. It is the transformation of what Paul calls the "natural man" represented in Adam the Adamic order into the "spiritual man" represented in the Christ, the long prophesied order of the sons of God. * * * So with the Christ ; while he possessed all that constitutes our common nature, and was "tempted in all points like as we are," he had, in addition thereto, brought forth to full organic embodiment in his being the higher controlling and co-ordinating principle of the spiritual life, which is latent in all men. This transforming power of this supreme attribute and principle of spiritual life had thus lifted him to that higher plane of realization, through its evolution and embodiment, and inaugurated the new order and kingdom of life which he truthfully announced as the king- dom of God. And he had risen to this divine realization from the level of our common humanity, through the evolution and regen- erating power of a divine principle and energy latent in all men, he had opened and demonstrated a like possibility for all. In this conception "God is Spirit," and His universal presence is the immediate life of Nature, therefore the immediate offspring of God. As such he holds potentially within his being the engermed attributes of God. Hence, as these attributes are evolved and come to organic embodiment in the individual life, the nature and character of a true son of God, the reproduction of the Fa- ther's nature and character, is the inevitable result. In his pres- ent stage of development man does not exhibit this perfect God like nature and character, yet there is universal inspiration and SCIENCE AND RELIGION 2 yearning for it. This would be impossible but for the latent power of its attainment. As there is no higher type of organism possible on the physical plane, it follows that the principle needed for the perfection of the soul and the corresponding perfection of the organism is latent in the essential life of the organism it- self, awaiting evolution and embodiment. * * We read of the Master that, at his baptism by John in the Jordan, "Straight- way coming up out of the water," and praying, "the heavens were opened unto Him, and the Spirit descended and abode upon Him." This opening of the spiritual heavens unto Jesus, and the descent of the Spirit as an abiding or permanent illumination in His soul at this crisis of His life, is itself the evidence that He had not before had the perfect illumination. It is evidence also that in reaching this culminating crisis through which He entered into His full illumination, He had been obliged to contend with the same limitation of the sensuous life that encompass our com- mon humanity. * * * Allowing Him to. have been, as be- lieved by many, an incarnated Divinity, even then He came un- der the limitations of our humanity, and the exercise of all His powers was in and through the organism of a strictly human brain and body. Thus even were demonstrated the possibilities of the human organism under divine influence and illumination all that is claimed under the interpretation here set forth. This conclusion is fully substantiated by the Master's own words. "Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these shall he do because I go unto the Father." Thus in the most un- equivocal manner He assured His follower that His highest ex- perience was attainable by any man through faith in Him as an example. "He that followeth me shall not walk in darkness, but shall have the light of life." It is only as an example of our own possibilities, and of the divinely appointed way of attainment, that we are called upon in His gospel to accept and follow Him. He had, as we have seen, the organic limitations of our com- mon humanity to meet and overcome, through co-operation with divine influence which is open and free to all. This was, indeed, the simple message of the gospel." These few pages taken from the two books will probably give the reader a fair idea of the different and conflicting opinions en- tertained by these two authors regarding the principles of regen- 326 SCIENCE AND RELIGION eration. It is enough, perhaps, to answer our present purpose, yet not enough to give the reader an adequate idea of the gist of these important works ; but we have no space nor right to consider them further here, although they deserve our most earnest consideration. When we have finished reading Mr. Drummond's "Natural Law in The Spiritual World," we feel convinced that he is right. He seems to prove beyond all doubt that the Christ Life is a new creation born from above, and that it is not a mere development or evolution of the "natural man," and that the new Life comes from without, and that the soul of the natural man is converted by a Life Principle that is not inherent in the body at any time prior to the time of its conversion, and that it is impossible that the one should evolve from the other. His argument seems to be unanswerable. On the other hand, when we turn to Mr. Dewey's "Pathway of the Spirit," his argument seems equally conclusive. He takes the side of evolution ; and from reading his work it seems very reasonable that if man will follow his inward moral and spiritual promptings, and live up to the highest ideal that he can con- ceive of, he will develop those latent divine attributes which ex- ist potentially in all men, until in the culmination he will evolve to be at one with the Father. His argument that this is the ex- ample of the Christ, and that it is the pathway for all men, is very convincing. It is noticeable that both parties mention the new birth, the birth of regeneration. The one maintains that the new Life is born from above and from outside the body, while the other main- tains that it is the result of the evolution of the Divine Spirit from within, which is inherent in all men. Let us believe for the present at least that each of these theo- ries are relatively true when viewed from different standpoints, as I shall endeavor to prove. I do not presume to be able to en- tirely clear the matter up, however, but the sciences we have been considering has given me a few ideas which does not seem to have occurred to others, and for this reason, by placing these opposite opinions in juxtoposition we may make a comparison from which we may draw many inferences which will throw considerable light on the subject. These conflicting views give rise to a great deal of uncertainty SCIENCE AND RELIGION 2 and wavering on the part of the reading public, and an under- standing should be arrived at if possible, and as soon as possible. Most people take 'sides one way or the other. These naturally be- lieve one side to be entirely right, while the other side is entirely wrong. Many others, when they see that the commonly accepted religious beliefs are based chiefly upon conflicting theories, be- come dissatisfied and do not believe in any religion at all. Then there are still others, credulous seekers after truth, who become confused and hardly know what to believe. They see the two factions, each advocating directly opposite views, and there is no middle ground. It is the same in religion as it is in politics ;* we must vote for either Democrat or Republican, or else not vote at all. And so with our Christianity, we must, to be exact, ap- proach God either as a Jew, or as a Gentile. In order to clear this matter up so that it may be correctly un- derstood, it will be necessary for us, for the present at least, to become both Jew and Gentile, that we may be able to see both sides of the question. For no man can boast himself a philos- opher who cannot see the consistency of only one side. It is un- derstood here, however, that Mr. Dewey represents the side of the Jew, while Mr. Drummond represents the side of the Gentile. Now let us take a critical veiw of these two men's theories and see if we can discover what their differences are. The first thing that strikes us is the fact that Mr. Dewey seeks to be at one with the Father, while Mr. Drummond seeks to be at one with Christ. It is seen here, as we have seen before, that the Father represents the first Person in the God-head, while Christ represents the second Person in the God-head. But to make this much more clear, let us say that Mr. Drummond more correctly represents that part of the God-head which is called the Holy Spirit, which is the Mother Principle. This makes quite a difference between them, since they are dif- ferent creatures ; the one following the Father principle, and the oilier the Mother principle. It is not yet clear, however, and therefore let us make another comparison and see if we cannot understand this great Father-Mother principle as we find it in all Nature. It will help to clear up a problem that has ever been a mystery. For this purpose let us compare man unto a vegetable. And, SCIENCE AND RELIGION for the sake of convenience and the beauty of illustration, let us compare him to a stalk of Maize or Indian Corn. ''First the blade, then the ear, then the full corn in the ear." We are dealing with the principle of regeneration, however, and therefore it is necessary for us to stop in the middle of this quota- tion from the Saviour, at the ear, where the regeneration of the corn takes place. "The male flowers form a loose panacle at the top of the culm ; the female flowers in axillary spikes, enclosed in large tough ( spathes, from which only the extremely long styles in the com- mon species 6-8 inches long hang out like tufts of feathers or silken tassels." Now when the ear is come to maturity and is ready for fecun- dation, these axillary spikes or silken tentacles grow out through the spathes at the end of the ear, forming a silken tassel ; and, to use the exact words of Mr. Drummond as quoted above when he is speaking of the regeneration of the soul, "Waving its ten- tacles piteously in the empty air, feeling after if so be that it may find him." Find what ? What is it feeling for ? Pollen, simply pollen ; the fecundating and regenerating principle. The pollen is indis- pensible ; without it, the corn is dead, and the "full corn in the ear" will not appear without it. It is as essential that the corn should receive its pollen, as it is that the human soul should re- ceive the Christ. It is irrelevant that the pollen drops down from the panacle or male principle which grows on the same stalk as the ear. So far as the ear is concerned, the pollen is something that comes from the outside, it is not evolved from within. This brings us to the conclusion that the ear of corn corresponds to the mother or female principle, while the panacle of male flowers correspond to the father or male principle. Now every kind of life requires fecundation or regeneration, whether it be physical or spiritual, and the regeneration of the soul, and the fecundation of the corn are exactly analogous, as we shall see. It is a sexual act. From what has been said it will appear that Mr. Dewey's the- ories correspond to the male or Father principle, when consid- ered in a spiritual sense, since he seeks to be at one with the Father; while we have made it convenient, for the sake of illus- tration at least, to say that Mr. Drummond's theories corresporK.3 SCIENCE AND RELIGION ' B ^ to the female or Mother principle, since he seeks to be at one with the Holy Spirit. Therefore, if this analogy is correct, Mr. Dewey's fruition, when compared with the stalk of maize, lies in the pollen, the Father principle ; while that of Mr. Drummond lies in the corn in the ear, or the Mother principle. Now let us carry the analysis further. We read of the Master that, at His baptism by John in the Jordan, "Straightway coming up out of the water," and pray- ing, "the heavens were opened unto Him. and the Spirit de- scended and abode upon Him." Now let us inquire, What is this Spirit that descended and abode upon Jesus at the time of His baptism? Was it Spiritual pollen ? If it is conceded that this was the time of His regenera- tion, as it certainly was, then this descent of the Spirit upon Him corresponds precisely and had comparatively the same effect upon His soul, as the descent of the pollen has upon the ear of corn. That is, it has the effect of making them fruitful and giving life. Here is another thing. The Spirit descending upon Jesus, is a something that comes from without, and it is not an evolu- tion of anything from within. It is precisely the same, in a com- parative sense, as the descent of the pollen to the ear of corn, as we have seen. Therefore, in this respect only, Mr. Dewey is wrong in his analysis in saying that all things exist potentially in all men. Here, it seems, is one thing that comes from with- out. This is true only of the female principle, but it is not so of the male principle. That is to say, the male principle is en- tirely evolved from within, as is claimed by Mr. Dewey, even to his pollen ; but the female principle is, in every case, fecundated or regenerated from without, and by the male. This law holds good whether applied to Vegetable, Animal or Spiritual Life. This idea of regeneration harmonizes with the Scriptures, for it says, "For though you have ten thousand instructors in Christ, yet have ye not many fathers ; for in Christ Jesus I have begot- ten you through the gospel." "Begotten by the Word of God," "of seed uncorruptible," "until Christ be formed in you," and many similar passages. Now let us see how beautifully, although perhaps unwittingly, Mr. Drummond has portrayed the resurrection from the dead. When the law of God or Nature has progressed to the cul- minating point, when the law which relates to Veneration shall ooO SCIENCE AND RELIGION come into full force, which shall be at the end of the millennial period, we may say, relatively speaking, that the Spiritual Pol- len will then be fully ripe. And then, to use the exact words of Mr. Drummond, "The breath of God, (Spiritual Pollen) blow- ing where it listeth," all over the world, ''touches with its mys- tery of Life the dead souls of men, bears them across the bridge- less gulf between the natural and the spiritual, between the spiritually inorganic and the spiritually organic, endows them with its own high qualities, and developes within them these new and secret faculties, by which those who are born again are said to see the kingdom of God." Concerning the judgment, Mr. Curtis says: "This clearing up of the mental life may result in a new formal adjustment to Jesus Christ. If a man in his earthly probation has really come to a spirit of repentance and faith ; if he passes out of his proba- tion longing for all Christ Jesus is, although he has never known him, then, in the intermediate state, the formal adjustment to his Saviour will be instant and complete. As Dr. Shedd once wrote : "For although the Redeemer has not been presented historically to him, yet he has the cordial and longing disposition to believe in him." Said in one positive sentence : In the intermediate state- every man must see Jesus Chrust as he really is ; and seeing him as he is, every man who is in harmony with Christ's nature will accept him ; while every man who is not in harmony with Christ's nature will reject him. Thus the intermediate state merely turns the essential experience into the formal experience." It is this time of which Saint John wrote in the Revelations, "And I saw the dead, small and great, stand before God ; and the books were opened ; and another book was opened, which is the book of life ; and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it ; and death and hell deliv- ered up the dead which were in them ; and they were judged every man according to their works. And death and hell was cast into the lake of fire. This is the second death. And whoso- ever was not found written in the book of life was cast into the lake of fire." It will be seen that everybody must be resurrected, whether they be good, bad or indifferent. It will be seen here that the Book of Life relates to Veneration, or the highest faculty of the mind ; and it indicates that another SCIENCE AND RELIGION 33 1 - sacred book must be added to complete our Bible, making three in all, one for each person in the God-head. Thus the Old Tes- tament relates to God the Father; the New Testament is the book of the Son ; and the Book of Life relates to the Holy Spirit. One sacred book for each trinity of the mind, and each Person in the God-head, and these three agree in one. The consideration of these facts proves to us conclusively that part of man's nature is masculine, while the other part is fem- inine. Phrenologically considered, as we have before seen, the first four groups of organs, the Social, Perceptive, Selfish and Aspiring groups, is that portion of man's nature which is mas- culine and corresponds to the Father ; while the last three groups of organs, the Perfective, Reflective and Moral groups are fem- inine, and correspond to the Holy Spirit of the Mother Principle. These two grand classes of faculties hinge upon Sublimity. That is to say, the organ of Sublimity is divided, so that one part of it is masculine, while the other part of it is feminine. Thus Sublimity, or the Perfective group, is decidedly the Christ ele- ment, since it is the unity of the great Father-Mother principles ; and it occupies the second place in the God-head, as it also oc- cupies the center of the second story or trinity of the mind, as we have seen. This idea was formerly an invention of my own, but later I learned that others recognize a division of this fifth element. I refer here particularly to the doctrine of Buddhism. They rec- ognize a ''Lower Manas," and also a Manas that is connected with the "Higher Triad." The Upper Triad corresponds to the Perfective, Reflective and Moral groups of organs, if I under- stand them correctly. Spiritually considered, Sublimity is represented by a large river running south. The water is interrupted in the Revelations as meaning the people. Hence, this is the stream of Humanity, the Adamic race. And, since they occupy the place of the Son, the second place in the God-head, since the head of every man is Christ, this is then, a stream of the Sons of God. Whether the former races of earth occupied relatively the same place, spir- itually considered, is more than I can say at present. But prob- ably not ; this is the fifth race, and the people occupy the fifth place, and therefore it looks reasonable that the former races should probably occupy different places, according to their devel- opment, yet I know nothing definitely on this point.. 332 ^SCIENCE AND RELIGION Now let us see if we can discover what the real difference is between the natural man and the spiritual man. The question is not perfectly clear to me, but since I can throw some light on the subject I think it proper to give my opinion. If we are to understand that the natural man is that part of man which is made or evolved from Nature, that part of man which is governed by the solar and planetary laws or the laws of the universe, then it must naturally follow that he should still be called a natural man until he has been evolved as high as Nature is able to evolve him, without the addition of something that may properly be considered above the natural, which we understand to be at the time when the regenerating principle is necessary for higher growth. If this statement is correct, it will be seen that since the planets influence the highest organs of our brain, it nat- urally follows that all the negative side of man may properly be considered the natural man. I think it a mistaken idea to suppose that the natural man has no knowledge above the strictly physical. All our faculties are double, and the negative side of man, including all the facul- ties, physical, intellectual and moral, necessarily form part of the natural man. These contain also an organ of Spirituality, and the function of Spirituality is to see things not present to the senses. It is through this faculty that I received the book of Na- ture, as we have seen, and it is undoubtedly this faculty also which enables the "Wise men of the East" to see all the planets in our system. It is well to remark, however, that this faculty is always associated with material objects or the material side of the universe of things, which in my opinion includes all substance however aerified, and also the negative spirit, because it is a neg- ative faculty ; while it is the right eye, or the right hand organ of Spirituality which sees the decidedly spiritual side of life. This naturally gives the negative man a materialistic and pantheistic turn of mind, no matter how spiritual he may be, and if this side of his nature only is developed it is difficult, and in fact impos- sible, for him to see the spiritual side of things. His seances have the tendency to materialize the spirit, rather than to see the spirit as spirit. This is the real trouble with many of the mod- ern spiritualists. They try to materialize the spirits instead of becoming spiritual themselves so that they may see the angels, SCIENCE AND RELIGION 333 or Christ. This briefly accounts for the great reason why so many of them are anti-Christian. The naturalist seeks com- munion with God in and through Nature, and studies Nature to the end of looking through Nature up to Nature's God. He who does so will always find the Sun and become a sun worshipper if he proceeds to the ultimate. "The modern spiritualist seeks communion with the world of Spirits under the impression that God communes with man and inspires him only through heav- enly messengers, or the ministry of the angels. Both are vitally mistaken. Nature does not stand between the soul and God, neither do angels, spirits, men nor books. God is nearer the soul than Nature or angels. "In Him we live, move, and have our being." To become awakened to the realization of this funda- mental truth, and enter into immediate, conscious communion and fellowship with Him as our heavenly Father is the supreme necessity of our being." It is through this left faculty of Spirituality, no doubt, that Job discovered that the earth was suspended in space, that "He stretcheth out the north over the empty place, and hangeth the world upon nothing." My opinion is that the negative man never sees the angels as such, or Christ, or God ; but on the other hand he can see only those spirits that become materialized. Moreover, those persons who live in the first four groups of organs are under the direct reign of God the Father ; and in Him they cannot ascend beyond or above that part of Sublimity which we have called Lower Manas. Those who ascend beyond this must become regenerated and take on the qualities of the Holy Spirit. I believe Adam was a representative type of the natural man, and that he was evolved as high in the scale of intelligence as God through Nature was able to evolve him without his becom- ing regenerated and taking on of Christ. Adam was something more than the natural man, however, because he knew God, while the strictly natural man knows no God other than the laws and forces of Nature. This brings us face to face with the sin of Adam again. This sin of Adam has not been defined and described as min- utely as it should be in our previous consideration of it, and since I have a few additional facts I think it proper to make the anal- ysis as complete as possible; because I, and nearly all theologians SCIENCE AND RELIGION regard this as being a very important matter, and the reader will therefore please pardon any repetition, for I am very anxious to unravel this mystery to the very bottom if possible. These facts may be stated as follows : 1. Adam was made or evolved to that state of perfection which was the very highest type of manhood possible to attain by any man having his basis in clay ; that is, with the body principle pre- dominating. 2. He was at one with the Father, and was fully developed spir- itually so that he could see, hear and understand God and spir- itual things. 3. He was as high in the scale as he could be evolved with- out crossing the dividing line and taking on of Christ, or the second person of the God-head. 4. He was the beginning of the fifth race of people and he virtually belonged in the fifth element, which relates to the Per- fective group of organs, and to the planet Saturn. 5. This fifth group of organs is the seat of Christ, the Son, or the second person in the God-head. 6. This is also the element of which it is said in Revelations, in writing to the Church of Pergamos, "I know thy works, and where thou dwellest, even where Satan's seat is." Satan lives chiefly in the imaginations, an attribute of this group, as we have seen. 7. We have seen that those persons who are born under Saturn or this fifth element, experience a fall. This brought Napoleon his Waterloo, it brought Christ to the crucifixion, and since this is the fifth race it represents a fallen race ; fallen first in Adam, and during the fifth decade of this race we experienced another fall by the world passing through the "Dark Ages," a fall within a fall, as we have seen in a former chapter. 8. This fifth element, according to the Hindoo, is Manas or the Mind, and it gives thought. Adam wanted to think, to be- come wise. He wasted independent thought and action, to as- sert his individuality, ideation, which comes under the law of segregation, the fifth law of Nature, and that the natural man should be subservient to the behests of the spirit. 9. In the "Keys to the kingdom of heaven," as given us by St. Peter, which we have considered in a former chapter, it is seen that the fifth round on the Christian ladder is "godliness." SCIENCE AND RELIGION 335 Adam wanted to become godly; to become as gods, to know good and evil: He wanted to evolve to a higher sphere as is the natural law ; he wanted to take on the Christ, the second per- son of God-head, he wanted to become a Christian. Therefore Swedenborg says, "Adam was the first Church." 10. Adam was a man of the world, but he wanted to evolve higher. Christ said, "My kingdom is not of this world," therefore he who takes on Christ thereby becomes dead to the world, and the "natural man" must be nailed to the cross. By this I do not mean that we should hate the body and practice astringent asceticism as the manner of some is, but I do mean that we should overcome our sins, and become ideal men and women, and that our desires should be heavenly, and not worldly. 11. If he takes on Christ, and lives perfect in the law, then he will be translated ; but if he does not take on Christ, no mat- ter how perfect he may become, he cannot be translated; for where our basis is there will our heart be also, and we cannot leave it. 12. If Adam did not take on Christ, he could evolve no higher; because the world cannot produce a thing that is above the world, and therefore Adam would remain a man of the world unless he was regenerated or born from above. 13. His taking on of Christ is regeneration. Was this the time of Adam's regeneration? If so, then through his disobe- dience to the command of God, and adherence to the word of Satan, he was also regenerated in Satan as well as in Christ. This gave rise to his dual nature, good and evil. He had re- ceived some pollen which was not of the true vine. 14. Satan, through disobedience, lust and disease, is the dis- integrator of bodily functions, and it seems that his office is to take away those things which cannot remain to be translated into the new life. Satan, though our enemy, is a useful ally and he was made for a good purpose, for it must be remembered that it was Satan who took Christ up on the pinnacle of the tem- ple and left Him there, and so He has ever remained the head of the Church. 15. Christ was obedient to the Father and thereby ascended above all heavens ; then why would not Adam have ascended above all heavens as Christ did if he had been obedient to the Father? My opinion is that it depends upon where our base is SCIENCE AND RELIGION as to what effect obedience will have. Adam's kingdom was of this world, and if he were obedient to the Father he would ascend above all authority and power so far as this world is concerned, but he would still be a man of the world. Christ's kingdom was not of this world, but of heaven ; and therefore through His obe- dience to the Father, He ascended above all authority and power in heaven by the same law. This illustrates the difference in the results depending upon our base of operations, or as to where one stands. 1 6. Why, then, was it necessary for Adam to sin? what the divine object in the fall of man? and why necessary for him to disobey the command of the Father? It seems that it was nec- essary in order to evolve higher ; that he should make a change in the base of operations ; that he transfer his affections from the first person of the God-hea*d to that of the second ; that he change his base from that of being earthly to that of being heavenly. 17. If it was necessary for Adam to transfer his affections to the second person of the God-head, and if it was necessary for him to partake of the . - ' This view of childhood does not seem to harmonize very well with the statement of the Saviour when He made an object les- son of the little children and said, "Of such is the kingdom of heaven." How could these little children be entirely bad, "to- tally depraved," when of such is the kingdom of heaven? On this mode of reasoning, then the kingdom of heaven must be entirely bad, to harmonize with the bad little children. But the Saviour regarded the little children as being pure and innocent, and of such is the kingdom of heaven. Mr. Curtis says : "It is a fact of Christian consciousness that we all now believe that those children are saved who die before they reach personal responsibility." In this regard I must agree with Mr. Dewey, who says, that all the attributes of God exist potentially in every individual, and only await development and regeneration. On this principle every child is born pure. They have some hereditary tendencies to become evil ; but they are innocent and pure unless or until they become evil through subsequent acts. Still, I do not wish to deny that the doctrine of "total depravity," or partial depravity, holds good in many or perhaps most instances, for he who is a sinner in one point is guilty of all. It requires the spirit of regen- eration to bring the soul out into full fruition and development. Finally, Mr. Dewey seems to have no need of a crucified Saviour, all he seems to care for is the Teacher, since all the at- tributes of God exist potentially within himself; while with Mr. Drummond regards the redeeming blood of Christ is an absolute necessity. Mr. Dewey says, "They have imagined and taught the fiction of a fallen race, an angry God, and a hell of endless tor- ture, from which man is to be saved by a scheme as barbaric as this conception." While Mr. Drummond says, "Christianity has opened a way to further development a devel- opment apart from which the magnificent past of Nature has been in vain,- and without which Organic Evolution, in spite of the elaborateness of its processes and the vastness of its achievements, is simply a stupendous cul de sac." The argument could not be carried further with good effect, but it may be plainly seen that these men are two different crea- tures, viewing religion from the two different standpoints, and that each is right when viewed from his own standpoint only, but entirely wrong when viewed from the opposite standpoint. 343 SCIENCE AND RELIGION CHAPTER XII. Since our Scriptures pays a tribute to the "Wise Men of the East/' on account of their appearing at the birth of our Saviour to do Him homage, it becomes necessary to consider them at greater length here, and I may be able to throw some additional light on the question as to how these ancient Magi were able to foretell the coming of our Saviour. And, in this regard only, I will have to present a different view from that commonly en- tertained by some of the theologians ; but to give an impartial hearing I quote the following from the "Ram's Horn" for Jan. 6, 1906: "At the beginning of the Christian era the Jews were scat- tered throughout the known world. They had been driven by captivity or drawn by commercial instinct to abandon the home land. Wherever they were they had the synagogue and preached the coming of a Deliverer. The exaltation of worthless despots to the rank of gods amongst the heathen had culminated in a uni- versal apostacy. The Jewish synagogue was open to such. Many of the cultivated class turned with derision from the heathen religions to embrace the Jewish doctrines, and so deep was the degeneracy of the time they eagerly grasped at the Jewish hope of a better day. The fourth eclogue of Virgil, which was writ- ten in the generation preceding the coming of the Saviour, re- flects this expectation of the heathen. The poet celebrates the Child who shall restore the Golden Age in pictures which must have been derived, either directly or indirectly, from the ninth or eleventh chapters of Isaiah. He adapted the predictions of the inspired prophet to express the hopes of his own country- men. Suetonius and Tacitus inform us that there prevailed throughout the entire East at this time an intense conviction that the new order of things would be instituted Ly a monarch who would gain universal dominion. Confucius in China, 500 B.C., had predicted such a prince. But the clearest of all these prophe- SCIENCE AND RELIGION 343 sies was one by Zoroaster 500 B.C., in Persia. The Nostorians say that he was a disciple of the prophet Jeremiah from whom he learned about the Messiah. He declared that in the latter days a pure virgin should conceive, and that, as soon as the child was born, a star would appear blazing even at noon-day ; and he directed his people to follow that star when it appeared. With- out doubt this universal expectation arose from the Jews who never returned from the lands of captivity and who everywhere carried with them their Scriptures and their hope of a great prince of whom they spoke as the Messiah. 'This widespread expectation of a Prince who should bless the world accounts for the appearance of some eastern sages in the streets of Jerusalem inquiring for a newborn King. They were from the East, from Media or Persia. Their journey was on camel-back through a trackless desert of 1,500 miles or more, invested with hordes of Bedouin. It is probable that they had a considerable caravan for supply and defense. That their num- ber was three is an unreliable tradition. They may have num- bered many more. "Matthew, writing in the Greek, speaks of them as 'Magi.' By this we are to understand that they were from the ranks of the literati or scholars of their country. Their methods would now be regarded as somewhat superstitious. They were inter- preters of dreams, students of the stars. They connected births and events of life with the appearance and movements of the heavenly bodies. But they represented the best learning of their age and many were earnest seekers after truth. Daniel was made chief of the Magi attached to the court of Babylon. These men were probably priests in office and princely in rank. The astrol- ogers, sorcerers, soothsayers and magicians of the Roman world who resorted to mean imposture sprang from their ranks, but they were counterfeits. Acts XIII; 6.) "The rumor of the wise men's arrival and their business quickly spread. Their inquiry ran like an electric shock through the royal circles. Herod the Great had disposed of many a possi- ble rival to the throne. The great Augustine remarked con- cerning him, "I would rather be his swine than his son." He w.as now in the jealous decripitude of his savage old age. The report of a new-born king threw him and his whole official house- hold into fresh alarm. Herod was an Edomite by race, but a SCIENCE AND RELIGION Jew by religion. Finding that his suspense was shared by the whole political fabric he summoned the leading theologians of the Jews to inquire of them where the coming One was to be born. They replied, "In Bethlehem, of Judea." Then they gave Micah as their authority quoting freely, perhaps from memory, from the Septuagint, the Greek translation of the Old Testament. Though otherwise insignificant, Bethlehem should be celebrated amongst the towns in which "princes" lived because the birth- place of the Bethlehem Babe. Herod's craft was equal to his cruelty. Concealing his desperate intention he sent the Wise Men to Bethlehem, bidding them let him know as soon as they found the Child, that he, too, might come and do Him reverence. Herod represents those who live in fear of the truth. Goethe's dying cry was "More light!" Herod's secret orders were "Put out the light !" "The Evangelist informs us that a Star of unusual appear- ance had awakened the expectation of these Wise Men and had prompted their journey. We know it was in strict accord with the belief of the "Magi" to associate sideral phenomena with the birth of great personages. Just what the phenomena was we do not know. It may have had the appearance and movement of a comet. A strange conjunction of the planets, Mars, Jupiter and Saturn, which occurs every 800 years, took place about the time of Christ's birth, and the great astronomer, Kepler, thought that this apparition, which he himself beheld in December, 1604, may have been the star of the Magi. Whatever this celestial apparition was, it now seemed to lead the Magi to Bethlehem. They followed its beckoning and there in some temporary lodg- ing, not in the stable, as artists are wont to represent, they found the royal Babe and worshipped Him. This is obvious for this incident occurred when Jesus was six or eight weeks old and after the presentation in the temple. During that time a lodging other than the stable must have been secured until the flight into Egypt, which was soon after. "The Magi were astrologers, but they were honest seekers after truth. However absurd their consultation of the stars may have been, yet there is nothing absurd in the supposition that the Magi should be led to truth, even through the gateways of delusion, if the spirit of sincerity and truth was in them. Many a discov- ery has been due to accident or awarded to the investigation of SCIENCE AND RELIGION 345 honest error. Whoever and how many soever the wise men were they were doubtless pious men looking for the hope of the world. God may have made some communication to them before they started out, as we learn from verse 12, He actually did after- ward. When we think of the long and perilous journey ; when we look at them standing unmoved amid the discouragements of the Jewish metropolis ; when we stand by their side in the hum- ble lodging of Mary as they silently worship and spread out their costly gifts of gold, frankincense and myrrh we cannot but re- gard their faith as in many of its features unparalleled in the gospel narrative ; we cannot but place them in the front ranks of that godly company in whose acts and power and the triumph of a simple faith stand forth. "Are we ready to follow the wise men's example? Where is our self denial? What pains do we take to find Jesus? What effort do we put forth to follow Christ? What gifts do we be- stow? As befitting a king they opened their treasures and gave Him gold, frankincense and myrrh, the last two being aromatic gums highly prized for incense and perfumes. So we must give Him our treasures ourselves, our body for His service; our spirit, its love and true worship ; our property." The above artick: is mostly very good, but it contains several errors which must not be overlooked. In the first place, it will be seen at a glance that the writer is not only ignorant of the science of astrology, but that he is also prejudiced against it. He admits that the Magi were astrologers, but intimates that their science of the stars is an absurdity. The Scriptures tells very plainly that the Magi were wise men, and that they were led on by their knowledge and wisdom to find the Messiah ; and by this it does not mean that they were merely an over-credulous people led on by a delusion. Our Scriptures pays an honest tribute to their wisdom and learning, and it is unbecoming any Christian to be- little either them or their sciences. It isn't likely that God would lead them across the pathless desert to find the Messiah through a delusion or an absurdity; but, on the other hand, God has de- clared that the celestial bodies "Shall be for signs, for seasons, and for times," and these wise men were wise enough to read the signs of the times. The members of the church generally seem to be prejudiced against science, and particularly the science of astrology. There 346 SCIENCE AND RELIGION are a few ministers who will not read this book because I have considered the science of astrology. They seem to consider it a forbidden subject. This is chiefly because one of the ancient prophets spoke against the pernicious practices which were be- ing carried on at that time by the astrologers and soothsayers. I commend their faith, but not their wisdom. "Star gazer" is the common appellation given the astrologers and astronomers, and yet I think these men, as a rule, have fully as exalted a view of God, if they be Christians, as does the average member of the church who is not scientific. Before we can properly consider the subject in all its phases it will be necessary for us to read the Scripture narratives given us by St. Matthew and St. Luke, and also the law of purification as given us by Moses, then we will have the subject complete. "Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is He that is born King of the Jews ? for we have seen His star in the east, and are come to worship Him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judea; for thus it is written by the prophet, and thou Bethlehem, in the land of Juda, art not the least among the princes of Juda ; for out of thee shall come a governor, that shall rule my people Israel. Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child ; and when ye have found Him, bring me word again, that I may come and worship Him also. When they had heard the king, they departed ; and lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And. when they were come into the house, they saw the young child with Mary His mother, and they fell down, and worshipped Him ; and when they had opened their treasure, they presented unto Him gifts ; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own coun- try another way." (Matt. 2; 1-12.) Then we read from St. Luke: SCIENCE AND RELIGION "And Joseph also went up from Galilee, out of the city of Nazareth, unto Judea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David;) to be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accom- plished that she should be delivered. And she brought forth her first born son, and wrapped him in swaddling clothes, and laid Him in a manger ; because there was no room for them in the inn. And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them ; and they were sore afraid. And the angel said unto them, Fear not ; for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you ; ye will find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this Child ; And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glori- fying and praising God for all the things that they had heard and seen, as it was told unto them. And when eight days were accomplished for the circumcising of the Child, His name was called JESUS, which was so named of the angel before He was conceived in the womb. And when the days of her purification according to the law of Moses were accomplished, they brought Him to Jerusalem, to present Him to the Lord. * * * And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city of Nazareth." (Luke 2: 4-22, and 39.) The following is the law of purification according to Moses : 348 SCIENCE AND RELIGION "If a woman have bohccivcd sscc}, ar.d born a male child; then she shall be unclean seven days ; according to the days of the separation for her infirmity shall she be unclean . . . And she shall then continue in the blood of her purifying three and thirty days ; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled/' (Lev. 12] 2-4.) I do not know of any statement in the Scriptures bearing fur- ther on the subject. From the above it appears that after thir- ty-three days, the days of her purifying being accomplished, they departed into their own city of Nazareth until their flight into Egypt. Therefore, these wise men must have made their ap- pearance before the expiration of these thirty-three days. I cannot understand how the writer in the Ram's Horn gets his theory that it was six or eight weeks. Mr. Lew Wallace, in his "Ben Hur," claims that the wise men appeared on the elev- enth day. I do not know of any statement in the Scriptures in support of any of these theories. The New International Encyclopedia says concerning the three wise men of the East, under the heading of, The Three Kings of Cologne ; "The three wise men, or magi, by name Melchoir, Kaspar, and Balthazar, who followed the star from the East to where it rested above the new-born Jesus. Their homes are said to have been placed in Cologne Cathedral, and their skulls were exhibited there as late as the eighteenth century. Those who touched them were supposed to be healed of their diseases. The names of the three kings were also used as a charm. "Ye three holy Kings, Kaspar, Melchoir, and Balthazar, Pray for us now, and in the hour of death," was written on a paper found on the body of a dead murderer at Chichester, England, in 1749." Kaspar, Melchior, and Balthazar are the three names used by Lew Wallace in his Ben Hur as representing the three wise men who appeared at Jerusalem, they being a Greek, a Hindoo, and an Egyptian, and it is quite likely that Mr. Wallace founded his story on this old legend or tradition. The shepherds undoubtedly appeared on the very night of the nativity; because the angel said to them, "For unto you is born SCIENCE AND RELIGION 349 'HIS DAY iii the city of David a Saviour, which is Christ the Lord." And they went immediately on that very night and found the Child. The wise men may have been there along- with the shepherds on the night of the nativity, but there are some in- dications that they were not. Jesus was born at midnight, and it is hardly probable that the wise men would rouse up the city of Jerusalem after this time of night to inquire of its chief ruler and those in authority where the child should be born. By referring to the Horoscope of Christ it will be seen that the Solar System was in a perfect balance at that time ; and it is my candid opinion that these wise men knew there would be a per- fect horoscope at this time, and in this way they were able to fore- tell the birth of the Saviour, and they were in Jerusalem when the time arrived. The star which went before them could not have been a planet, nor a fixed star. Kepler's idea that it resulted from the conjunc- tion of the planets Mars, Jupiter and Saturn is also wrong, for it will be seen by the horoscope that these planets were not in con- junction at this time, nor within five years of this time. There- fore, I can only believe that the Bethlehem star was a special light made for the occasion which "Went before them, till it came and stood over where the young child was." Chamber's Encyclopedia has this to say, "The doctrine of the Magi, as the ancient world was wont to call the priests of Zoro- astrianism, as well as those of India, Persia, and Babylonia, is first alluded to in Jeremiah, where the chief of the Magi is men- tioned among Nebuchadnezzar's retinue. In the New Testa- ment (Mat. 2, i), Magi come to worship Jesus at Bethlehem." These Magi were most probably of the Zorostrian faith, or the Parsees, as there are very many points of similarity between this religion and that of the Old Testament. They were Astrologers, but not pantheists, as the following will show : "Ahuramazdao (God) being the origin of light, his symbol is the sun, with the moon and the planets, and in default of them the fire, and the be- liever is enjoined to face a luminous object during his prayers." The Brahmans held similar views, however, and it is therefore impossible for us to decide with certainty which of these sects these Magi came from. Lew Wallace, in his "Ben Hur," claims that they were a Greek, a Hindoo, and an Egyptian. This may be so, but it does not hardly seem likely. It will not be necessary for us to consider the Parsees or Brah- 350 SCIENCE AND RELIGION man religions further here, since I could add nothing to that which is already known. But since the world of late years is now turning its attention to Buddhism or the ''Wisdom Religion," let us now briefly consider these wise men as we find them in the East in Asia. And, in doing so, I hope to bring out a few facts and comparisons concerning these religious beliefs which will be useful to both the Orientals as well as to the Christians. But before doing so perhaps I ought first to apologize for not knowing more about this illustrious people before attempting to write about them ; yet it seems so necessary to show the harmony and also the contrast existing between Buddhism and Christian- ity that I think it best to proceed even at the hazard of mak- ing a blunder. Prince Siddartha, otherwise known as Lord Buddha, was spiritually represented by the White Bull, which shows his Tau- rus nature. It is different with me in this respect, for when I received my call, on the next day while walking along the road, I saw a vision of the Red Bull. If I understand this correctly, the white color, in a spiritual sense, signifies the religious na- ture, while the red color relates to the third element or the law, and to Mars. Jacob, in blessing his children, said : "Simeon and Levi are brethren ;" that is to say, the Taurus and Gemini natures are similar, except in this, that while the Levites, the Gemini people, were priests of God in the Old Testament times, teaching the law ; these Taurus people which includes the "Wise Men of the East," consider these same laws, or laws of similar import, from a scientific or materialistic standpoint. We also find the same thing in this work in a modified form. The Seven Principles of Man, according to the Hindu Philos- ophy is as follows: ENGLISH EQUIVALENTS (Ap- SANSCRIT TERMS. PROXIMATELY). Sthula Sharira The Body. Linga Sharira Astral Body. Prana, Vitality. Kama Animal Soul (Desire). Manas Human Soul (Thought, Idea- tion). Buddhi Spiritual Soul (Intuition). Atma or Jiva Spirit. SCIENCE AND RELIGION 351 This seven-fold classification of the Principles of Man, except the first, corresponds almost identically with the seven-fold clas- sification presented in this work, which is as follows: THE GROUPS OF ORGANS IN THE THE SEVEN SPIRITS OF GOD. BRAIN. Virtue The Social Group. Knowledge The Perceptive Group. Temperance The Selfish Group. Patience The Aspiring Group. Godliness The Perfective Group. Brotherly Kindness The Reflective Group. Love The Moral Group. The partial harmony existing between these two system is ap- parent at a glance, and the contrast between 'them is also clearly discerned with a little study. In rhe Hindu philosophy it will be seen that the first or under- lying principle consists in the body itself, and that man really has his basis in clay ; while in the Christian philosophy, as it is repre- sented in this work, all of these seven principles are spirit, and that these are considered as being something separate and apart from the natural body, and that the spirit uses the natural body simply as an habitation, or a tabernacle in which he may reside and experience sentient life. The Hindu regards these seven principles of man as being separate vehicles of consciousness ; but it is well enough for me to concede here that, so far as I know, they do not locate any place in the body as being the seat of these different souls or ve- hicles of consciousness. This is a question upon which there is a great deal of speculation among the Christian philosophers. I have advanced the theorv that each of the seven spirits of God in man occupies a separate group of organs in the brain, as we have seen in many places in this work. From a careful examination of these two sets of principles it may be seen that the Hindu philosophy corresponds to the "natural man," since its basis is in clay ; while the Christian phil- osophy corresponds to the "spiritual man," since its basis is en- tirely in spirit. 352 SCIENCE AND RELIGION Therefore, it naturally follows that these Buddhists are Pan- theists, knowing no God save the laws and forces of Nature ; while the Christian, on the contrary, knows of a God which is entirely separate and apart from Nature, yet acting in perfect harmony with Nature. The highest goal of the Hindu is to reach "Nirvana," which signifies the extinction of life ; since when this is attained they will cease to be "lashed to the wheel of reincarnation," by which they are born again and again into this natural life ; while with the Christian the highest goal is to become at one with God, that he may have eternal life. Morality, therefore, when viewed from the Hindu standpoint, is a matter of expediency ; while with the Christian, it is right- eousness, which is a necessary step on a higher plane toward eter- nal life. It is claimed by some that when the state of Nirvana is reached they will be resolved into the Universal Spirit and thus loose their identity, as a drop of water returns again into the sea ; but the etymology of the word comes from the Sanscrit nir, out, and vana, blown ; hence, literally, that which is blown out or extinguished ; which is, in the Buddhistic doctrine, the term denoting the final deliverance of the soul from transmigration. And the equivalent of this in the Christian doctrine means, "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; (shall cease to be reincarnated, if 1 understand it correctly) and I will write upon him the name of my God, and the name of the city of my God, which is new Jeru- salem, which cometh down out of heaven from my God ; and I will write upon him my new name." (Rev. 3 ; 12.) Now let us compare these two sets of principles more closely, and we will see that there is a great deal of harmony between them, except the first. It is not yet clear to me how the body, in the first set, can in any way correspond with the spirit of the Social group, of the second set. It does not seem to me that the Social group corresponds with the "I am myself," although it may be so. It is for this reason that I have not claimed any harmony here, even though it should exist. SCIENCE AND RELIGION 353 The second Principle, the Astral Body, corresponds with the Perceptive group of organs, which are connected with the Senses. Mr. J. A. Anderson, in his "Septenary Man," says, "The organs of sense, the real centers of seeing, hearing, tasting, and smell- ing, are located in the Linga Sharira, the proof of which was pointed out in a lecture on the physical body. Yet, although man has thus the capacity for seeing, hearing, tasting, and smelling, or, in other words, of exercising all his senses upon the astral plane, his capacity for so doing is almost nil while in the physical body, and is exceedingly limited even when disconnected from this by death. The exercise of the astral senses during life con- stitute a low form of clairvoyance and clairaudience which is much sought after by those ignorant of their own nature, to whom such glimpses into the unseen are taken for communications from some 'heavenly' sphere." ^ The Third Principle, Prana, or Vitality, corresponds to the Selfish group of organs, as is seen at a glance ; since the organs of Alimentiveness, Bibativeness, Acquisitiveness, and Secretive- ness, are all in this group, as also is Vitativeness the Love of Life, Combativeness, and Destructiveness, which give bodily vigor. The fourth Principle, Kama, or Animal Soul (Desire), cor- responds to the Aspiring group of organs. "The state of con- sciousness which constitutes the forth human Principle, accord- ing to the theosophical classification, is a most difficult one to understand." Mr. Anderson says, "There is no reason in Desire ; and when a human soul yields itself to the dominion of this Prin- ciple, reason is set aside, and the one so dominated becomes an irrational, unreasoning animal." We have seen in considering the Horoscope of Christ that this element is directly opposed to reason, which is contained in the Reflective group. It corresponds to the fourth law of "Aggre- gation," as we have seen in a former chapter, which is the equiva- lent of Desire. The fifth Principle, Manas the Mind, or the Human Soul (Thought, or Ideation), corresponds to the Perfective group of organs, The Hindus tell us that there is a division in this ele- ment, that there is a Lower Manas, and also a Higher Manas, and that it is the seat of the "Incarnating Ego." To use the words of Mr. J. A. Anderson, "This blazing up of an illusive 354 SCIENCE AND RELIGION 'I am myself,' which is not the human elemental alone, nor yet Lower Manas, is the chief mystery of human existence. For here the process of incarnation takes place. Here is the mys- terious weld joining body to soul. For the ray from Manas the emanation of its own essence which causes the flaming up of the animal faculties in man, is capable of being withdrawn into the essence of the Higher Manas; and, indeed, its normal des- tiny is to be so withdrawn after each incarnation, carrying thence the fruitage or results of its experiences while in the body." And, as we have seen in the last chapter, it is here that regenera- tion takes place. This is the Christ element, the Second Per- son in the God-head. It is here that we leave the strictly phy- sical and begin to enter the higher life. It is here that the great Father-Mother principles join. Up to this point we have been under the dominion of the Father; and if we would ascend higher, we must here become regenerated and take on Christ and the Holy Spirit. Buddhism, as well as Christianity, tells us that we must be twice born; and it is here that the new birth of regeneration takes place. Quoting from the "Light of Asia" : "Then the World-honored spake : 'Pity and need Make all flesh kin. There is no caste in blood, Which runneth of one hue, nor caste in tears, Which trickle salt with all ; neither comes man To birth with tilka-mark stamped on the brow, Nor sacred thread on neck. Who doth right deeds Is twice born, and who doeth ill deeds vile. Give me to drink, my brother; when I come Unto my quest it shall be good for thee." Mr. Anderson further says, "And the question is an open one, at least, whether that "Ray" of Manas which incarnates in each human body is not a true division a begetting upon the plane of mentality of another "mind born Son." If it be but a ray a vague and unsatisfactory explanation of its relation to its Higher Ego then must the human elemental become "the mind born son." It may be objected that these Hindus are men of Nature when they have arrived at and passed the regenerating principle, and it may be doubted by some that this is the regenerating principle SCIENCE AND RELIC, IOX 355 because the Hindus knew not Christ; but I must remind you that this second birth is a worldly thing. Jesus said to Nicodemus, "If I have told you earthly things and ye believe not," (John 3; 1-12) thus indicating that this new birth is a worldly thing as \vell as heavenly, since all our faculties double, and it is therefore capable of being understood when viewed from a conscious stand- point. I have held the opinion that Christ is the Living Ego in all Christian men ; that He impersonated that Ego while here on earth as no one else ever has, and that only through and by this means does He become our Saviour. Mr. O. A. Curtis gives this idea of Christ : "Although we start with the preexistent Son of God, yet as a result of the virgin birth we come in our thinking to the proper manhood of Christ. But this is the precise point where we must begin to avoid even the faintest color of humanitarian thinking. We should not allow even the chill of the climate of that think- ing to penetrate our hearts. The humanitarian conception of Jesus Christ is wrong, not only in theory, but in feeling also. And the feeling is more poisonous than the theory. The man- hood of Christ is not that of a human person. All the personal- ity of our Lord he brought with him into human existence. He takes on an addition, a human addition, to his individuality, that is all. The manhood is ever impersonal, never anything but a lower co-efficient for the abiding person of the Son of God. The Christian value of this view is very great, for it means that the human nature of our Lord will never come to personal em- phasis, never come to triumph, so to speak, but will always stand out for the Redeemed as evidence of the sacrifice the Son of God made for man's salvation. The dignity of man, man's worth in God's sight, is not to be found in the humanity of Christ, as if our nature were so wonderful that even the Infinite One might be proud to wear it. That method of magnifying man is hu- manitarian and not truly Christian. No, the worth of man is to be found in the one fact that God cared enough about us to re- deem us at such awful cost. Thus, the best place for a man to discover his inner value is not at Bethlehem, but at Mount Cal- vary. The manhood of Jesus Christ is ever to be regarded as a part of the humiliation of the Son of God." 356 SCIENCE AND RELIGION EXAMPLE OR SUBSTITUTE? Under the above heading Mr. J. H. Dewey has this to say, "The general thought of Christendom since the first two centu- ries, has held the perfect life of Jesus the Christ, not as an exam- ple for our attainment through his help, but as a substitute for us before God, the merits of his righteousness to be imputed unto us through our acceptance of him by faith as our substi- tute. "How is it possible for those holding this ideal of salvation to seek to reproduce the Christ-life and power in themselves, or to exercise faith in its possibility? If, however, the righteousness of the Christ is to be imparted to his disciples or in any way realized by them through faith in him, as they are to be 'righteous even as he is righteous/ then the direct influence of his spirit and power must enter into and awaken and reinforce their spir- itual nature, by which they are lifted through the regenerating and transforming power of the spiritual life thus awakened and reinforced, into full participation with him in his glorified state of being. "This work of Christ is dynamic and vital, while the work of substitution were such possible would be mechanical and non- vital, saving men perchance to a place, not to a realization of the divine and perfect life of a Son of God and brother of the Christ, which is the Christ promise. * * * Nothing could more positively affirm this than these words of Paul : "The Spirit itself beareth witness with our spirit, that we are the chil- dren of God ; and if children then heirs ; heirs of God and joint heirs with Christ. 1 " (Rom. 8; 16-17. Eph. 4; 4-13 John 3; 1-2.) Mr. Dewey has made a move in the right direction ; yet, in my opinion, the words Example, Teacher, Precept, etc., do not cover the whole ground. Neither do I accept the theory of Mr. John Milton that God could be so vindictive as to desire a bleeding vic- tim to appease His anger, and that Christ came as a substitute in order to meet divine Justice. Those who hold this idea, in my opinion, thereby miss the Divine object in the tragedy of Cal- vary. But if we believe with Paul that "The head of every man is Christ, and the head of Christ is. God," if we admit that Christ is, to use Buddhistic terms, the "Incarnating Ego," or the Regen- erating Ego, in every Christian, then we may awake to the real- SCIENCE AND RELIGION 357 ization that Christ is the Universal Spirit, so far as this solar universe is concerned, as we have seen in a former chapter. The idea is not that Christ is a part of us, but it is that we are all a part of Christ, that through Him we are all brought into the unity of the faith, "like unto a perfect man, unto the fulness of the measure of the stature of Christ," that God through Christ may be all in all, that we shall all be gathered together in Him. With this idea in view Christ is not only Substitute, but He is also Example, Teacher, Saviour and God. Well did Jesus say at the cross, "Forgive them, Father, for they know not what they do." This was the last touch of Love which is to make the whole world kin. We cannot heal the wound that we all have made on Him, but we can pay the penalty, each and every one of us, by fol- lowing Him our Ego and, like Him, nail the natural man the man of sin to the cross. For if we are baptized into His life, we are also baptized into His death. It is in this way that we may establish a unity with the Uni- versal spirit by which we may be translated into the kingdom of God's dear Son,, and thus be elevated to a higher sphere, and "We shall go no more out." But if we neglect this great salva- tion, then, to use Buddhistic terms, we may, if they be right, be "lashed to the wheel of reincarnation," and remain earth-bound spirits, and thus be born again and again indefinitely, or until we have become perfected. It will thus be seen that Christ came to establish a unity between us and God, to mend our broken spirit. "He must pass through death in order to conquer death and achieve his victory and his crown." (Stevens.) The sixth Principle of Man, according to the Buddhistic doc- trine, is Buddhi, or Spiritual Soul (Intuition), and this corre- sponds to the Reflective group of organs, which are allied to the planet Uranus. To these belong the yellow color, and it is well to note that Lord Buddhi, and those persons who impersonate this principle or live in it, wear the yellow robe. If I understand it correctly the purple color belongs with the Saturnine nature of the Perefective group. Note, too, that they put on Christ the purple robe at the time of His crucifixion, the purple robe be- ing the emblem of regal authority. That Intuition belongs in this sixth principle is not doubted by any one claiming to know anything of science. It is the func- tion of Human Nature, one of the organs of this group, and this 358 SCIENCE AND RELIGION serves to show that Buddhism runs parallel with the most mod- ern scientific thought. Therefore I have no . hesitancy in say- ing that so far as the physical nature of things are concerned, Lord Buddha was a very wise man. God was simply not re- vealed to him, and therefore he knew nothing of God, or the strictly spiritual side of human nature. The Seventh Principle of Man, according to Buddhistic doc- trine, is Atma or Jiva, or Spirit; and this corresponds to the Moral group of organs. Mr. Anderson says of this principle that it does not appear as spirit, but as a Ray : ''Matter in its homogeneous condition corresponds to Atma or Jiva, or unmani- fested life a state too near the infinite to be comprehended by finite beings." And therefore we may well imagine that when viewed from a natural standpoint it appears as the last vanish- ing shades of materiality. With the Christian it represents the Holy Spirit with which all inspired men are very familiar. Re- garding the Higher Triad Mr. Anderson says : "Atma represents in the microcosm the unmanifested Logos; is in man the first ripple of differenetiation within the monadic Ray from the Absolute, which constitutes the base of all human souls. And just as all phenomena of the Universe are but the finite aspects of the Infinite, so in Atma are held potentially all the other principles, which are, indeed, but differentiations of this. It represents the spirit, or the father, as Buddha does the mat- ter, or, as Manas does the differentiated Universe or Son. These three are absolutely indissoluble in man, the microcosm, as they are in the great Macrocosm, or Universe. It is only for pur- poses of analysis and study that they are metaphysically divided. But this division is metaphysical, and not real." It is seen here that High Manas, Buddhi, and Atma, forms the Higher Triad ; while the first four principles and Lower Manas forms the Lower Triad. It must be understood, however, that this Higher Triad does not correspond to the Holy Trinity of the Christian; although it might be inferred from what Mr. Ander- son has just said, that it might be considered so. It seems that Mr. Anderson has thrown in some modern thought, as I believe, so that here we have not the pure Buddhistic doctrine. Mr. J. H. Mitchell, commenting on Buddhism, says: "How came this grand conception into Buddha's mind? It probably arose from his tender heart from what, if we may ascribe pas- SCIENCE AND RELIGION slon to Buddha, we may call his passionate philanthropy. There- after Buddha, during the dry season eight months of the year moved from place to place. He seems to have traversed al- most always on foot a region 300 miles long and 100 broad. He preached in the language of the people not in the difficult language of the Brahmas. In this work Buddha persevered up to his death. Surely, a touching spectacle ! The high-minded, sorely bewildered man, preaching that dismal message of 'No God,' for five and forty years ! Even so passes finally from view what I take leave to call, although I do not see that he was a gloomy man the most pathetic figure in all Indian history." The ascetic practices of the "Yogis" of the Buddhists and Brahmans seems to correspond with Paul's statement to "Mor- tify therefore your members which are upon the earth ; fornica- tion, uncleanness, inordinate affections, evil concupicence, and covetousness, which is idolatry." The Yogis, however, carried this asceticism to an excessive degree, even to the extent of maim- ing and dismembering of the body, for the sake of gaining some spiritual benefits. Lord Buddha, however, did not approve of abusing the body in this manner. So far as our Scriptures are concerned, it is only taught that we should cease to sin, over- come the lusts of the flesh, and sometimes fasting is recommended as being beneficial to our spiritual welfare. Another harmony is here shown to exist between the Buddhist and the Christian religions, in this, that while the supreme ob- ject of the Buddhist is to reach Nirvana, or to cease to live in the natural life ; the supreme object of the Christian is to attain eter- nal spiritual life. Now physical life and spiritual life are direct op- posites, and we cannot have both. Jesus has said, "He who would loose his life for my name's sake the same shall have it." The nat- ural life must be overcome if we would live wholly in the spirit. But here is the contrast between the two religions ; the Buddhist goes about it in a negative way, by overcoming the desire to live, while the Christian goes about it in a positive way, by directly seeking eternal and spiritual life. Another oft repeated point is also made very manifest here, and that is, that while Lord Buddha was very wise and discovered many principles which are even yet far in advance of the modern scientist, after all, Lord Buddha never spoke of God, and this emphasizes what I was wont to say, "The world by wisdom knows 360 SCIENCE AND RELIGION not God." When we have learned all he knew and more ; when we have unraveled all the mysteries of the universe, from the standpoint of natural wisdom, there is still no positive proof of the existence of a God. Therefore, God must be revealed to man, or forever remain unknown. In Christ we are made known to God.' In Him we understand the spiritual as well as the natural. And in Him only is found immortality, all others are earth-bound spirits. Nirvana seems to correspond with the Christian sanc- tification : "As on who stands on yonder snowy horn Having nought o'er him but the boundless blue, So, these sins being slain, the man comes Nirvana's verge into. Him the Gods envy from their lower seats ; Him the three worlds in ruin should not shake ; All life is lived for him, all deaths are dead ; Karma will no more make New houses. Seeking nothing, he gains all ; Foregoing self, the Universe grows T; If any teach NIRVANA is to cease, Say unto such they lie. If any teach NIRVANA is to live, Say unto such they err; not knowing this, Nor what light shines beyond their broken lamps, Nor lifeless, timeless bliss. * # * OM MANI PADME HUM, THE SUNRISE COMES! THE DEWDROP SLIPS INTO THE SHINING SEA !" (From the "Light of Asia.") From the reading of the last line we might infer that they be- lieve we will loose our identity on entering the spiritual life. There are a few Christians who hold this theory, but the great majority believe we shall still maintain our separate existences, as do the angels. If we admit that everyone should have a kind of pre- monition of his own future state, we would have to conclude that the conditions are not always the same, and that different people will meet with different states of being on entering the spiritual life. SCIENCE AND RELIGION 361 In looking backward over what has been written I can see no reasonable grounds to doubt that Jesus is the Christ ; and if Jesus is the Christ, then there are no valid reasons why we should not be Christians. But that many will doubt cannot be helped. I cannot appeal to every class of scientific men from the fact that we are all organized differently ; and I cannot reasonably expect to influence those very much who do not reason from a matter of fact standpoint, yet it is proper that I should add my little grain of knowledge to that which is already known. The facts which are detailed here have been sufficient proof to convince me of the validity of the Scriptures, and it has been my earnest en- deavor to write these facts down and make them as clear as possible, so that others may read and understand and become con- vinced. It must be remembered, however, that Jesus did not want to convert them all. As to just why this is so is a matter of con- jecture. It is possible that He desired to gain only those who are led by the particular elements of mind which relate to this Adamic race. Solomon has implied in the Ecclesiastes that there have been other races before us, and that. there will also be other races after us, and that to him w r as shown everything that is done under the sun, he says : "One generation passeth away, and another generation com- eth ; but the earth abideth forever. * * * The thing that hath been, it is that .which shall be; and that which is done is that which shall be done ; and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? It hath been already of old time, which was before us. There is no remembrance of former things ; neither shall there be any re- membrance of things that are to come with those that shall come after." Then is it not possible that those persons who will not become converted to Christ are reserved to the world to become reincarnate in another race? "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out." By this it might be inferred, if we accept the oriental philosophy, that we must come back to earth, and become incarnate again and again until we have become perfected. If these succeeding races continue in the same onk i r in which they have begun, if we concede that these first rive races relate to the first five groups of organs, as we have seen, and that we are 862 SCIENCE AND RELIGION now living in the fifth race, having Perfective thought and will- power as the keynote of this race, then if the succeeding races continue in the same order, which is only reasonable to believe that they will, then the next race will relate to the Reflective group of organs, and they will have brotherly love, sympathy, science, philosophy, and intellect generally, as the keynote of that race, being the sixth element of the mind, the principle of which is suggested by Annie Besant, as we have seen. Then following this same line of reasoning, the next race fol- lowing them would relate to the Moral group of organs, which would indicate that they would be a race of saints ; and as this is the last of the scale, so far as this cycle or round is concerned, being the highest type of manhood that we can conceive of, here my reason fails as to what shall happen next. We may well be- lieve, however, that we shall continue to progress until absolute perfection is reached ; but as to what that end is I can form no adequate idea. In this consideration of the various races of men, if our anal- ysis is correct, it will be seen that, as shown in a former chapter, this Adamic race will continue for a period of about seven thou- sand years from the time of Adam to the end of the Revelations when the kingdom shall be delivered up to God, or as we say, until they will have become perfected. If each succeeding race followed on the end of the one just past, this seven times seven would amount to forty-nine thousand years as comprising this grander cycle of humanity. This grander cycle, however, is also comprised within other and grander cycles ad infinituin, so that in the next larger cycle a period of some three hundred and fifty thousand years would be required to complete it. A "Day of Brahma," however, in the Brahminical literature, comprises a very much longer period of time than this, as will be seen from the following, and, in fact, I do not know that they recognize so short a period of seven thousand years as comprising a race ; but this is an invention of my own, so far as I know, being based upon my analysis of the "Progress of the World" from Adam's time, as we have seen in a former chapter, in which it is seen that this race should come to perfection in a period of seven thousand years : "This earth, therefore, is now in a condition of molecular vi- bration, and in its fourth, or kamic, or desire, Round, which SCIENCE AND RELIGION 363 Round will last so long as the 'life' wave or impulse has its ac- tivity in molecular matter; for the monadic or Dhyan-Chohanic impulse which constitutes this life-wave passes from globe to globe, arousing each to activity and leaving it comparatively dead, or in its 'pralaya,' much as a circling rainstorm might pass from point to point over a sea, arousing and churning into a furious but transient activity each successive portion over which it passes, and leaving it comparatively in statu quo until it returns. But the duration of each dominant mode of vibration covers an im- mense cycle of time, and, in Brahminical literature, is called a Day of Brahma, and is a period involving some 4,320 millions of years. This is the astronomical period required for all the planets of our system to be in conjunction; an event which may well produce even physical causes sufficient to terminate or en- tirely change 'the condition of physical existence on one or more planets. This cycle will comprise the duration of this world in its present state, before it goes into pralaya, or changes the pres- ent for another rate of vibration, which will constitute another Round. "The Theosophical classification of men into seven great Races during each of the seven Rounds, or differing material states of the earth, is another recognition of the fact that, in our pres- ent universe, the number seven is the dominant one for its entire duration. It must not be understood that during any particular Round only one mode of vibration is present. At least those of each of the seven creative Hierarchies are all in activity, for these constitute or cause the (in Theosophical teaching) seven com- panion 'globes' of each planet, of which our earth and all earths visible to us is the fourth. These, by their combinations and cor- relations, produce the 'forty-nine fires' of Eastern occultism. But one of these Hierarchies is dominant during any particular Round, and to appreciate or reach to the consciousness of the others requires special, and, in a sense, abnormal development. Yet, during certain portions of each Round each of the seven human Principles is brought into special relations with the dom- inant vibration, or mode of consciousness, and from this arises the characteristics which distinguish and constitute each race. "To illustrate: Our world is, as stated, in the fourth Round, and the fourth, a kamic, Hierarchy is dominant throughout its entire duration. But it is also in its fifth subdivision of that 364 SCIENCE AND RELIGION Round, and therefore, under the cyclic law, is specially related to the fifth, or manasic, Principle, which thus becomes subdom- inant, or the chief undertone during the race cycle. For this reason, we appear to have intellectuality dominant, but it is only in appearance. In reality desire the characteristic of the entire fourth Round is utilizing mind to increase the pleasures of sen- suous perception in the great mass of the race, and mankind is, therefore, said to be in the kama-manasic state. Now, in the next Round, the vibration of thought, or manas, will be dominant throughout the Round ; but when we get to the fourth division of that great cycle and enter its fourth Race the present relation of desire and thought will be reverse^, and we shall be in a con- dition of manas-kamic instead of kama-manasic, as at present. Manas, or thought, will be the ruling Principle, and kama will be a subtone, and be in a similar condition of servitude to thought that thought is towards desire. At present desire is master of thought. Then thought will be the master of desire. And simi- larly for all the Rounds. Each of the seven Principles will be specially and regularly related to the consciousness of the Ego because of these subdominant cycles of each Creative Hierarchy included in the great cycle, Round, or Day of Brahma, and in this manner constitute the seven natural divisions termed races." (From Septenary Man.) As seen, it is claimed that while the earth is now in the fourth or kamic Round, it is also in the fifth subdivision of that Round ; and, therefore, under the cyclic law, is specially related to the fifth, or manasic Principle, which thus become subdominant, or the chief undertone during the race cycle. This is probably the rea- son why Mr. H. E. Butler said that, as I have before stated, "Na- ture is now playing to the tune of E Minor." From this it will be seen at a glance that the Brahmanical idea of the length of time required to constitute a race period is so vastly longer than the smaller cycles which I have considered as constituting a race that there is hardly any comparison between them. But, as we have seen, there are cycles within cycles ; and while I have no desire to try to gainsay the Brahminical idea, I will say that this idea cannot be considered as comprising a pe- riod of the races of which we have any historical knowledge. These latter race periods are decidedly of much shorter dura- tion. The "Day of Brahma" may well be considered as mark- SCIENCE AND RELIGION ing a period of progress or age of the whole solar universe. So, if their calculations are correct, after 4,320 millions of years, we will have another perfect horoscope, like that of the horoscope of Christ, when we should also have another Saviour; or rather, that the Saviour should again appear, in one form or another, to open the way to a higher state of consciousness. Viewing the subject concerning the evolution of the differ- ent races of the earth in this light brings us to the realization that we are only in the midst of progression ; and in this way the glory of God is manifested to us from the beginning of creation to the end. To Moses was revealed the glory of the back parts of God, and by this we understand that he was allowed to see those things which had gone before, from the time when "The earth was without form, and void, and darkness was upon the face of the deep," and on through the successive days of periods of the world's progress as recorded in the first chapter of Gen- esis, and on up to the period in which he lived. Or, in other words, he had the faculty of looking backward to the beginning of creation. And then, in teaching, as Paul expresses it, "And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished ; but their minds were blinded ; for unto this day re- maineth the same veil untaken away in the reading of the old testament; which veil is taken away in Christ. But even unto this day, when Moses is read, the veil is upon their heart. Never- theless, when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit ; and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (2 Cor. 3 ; 12-18.) The manner in which Moses was prepared to receive this won- derful vision is so unique that it is worth reproducing here in full, it says : "And the Lord said unto Moses, I will do this thing also that thou hast spoken ; for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, show me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee ; and I will be gracious to whom I will be gracious, and I will show 366 SCIENCE AND RELIGION. mercy on whom I will show mercy. And he said, thou canst not see my face ; for there shall no man see me and live. And the Lord said, behold, there is a place by me, and thou shalt stand upon a rock and it shall come to pass, while my glory passeth by, That I will put thee in a clift of the rock and will cover thee with my hand while I pass by; and I will take away mine hand, and thou shalt see my back parts; but my face shall not be seen." (Exodus 33; 17-23.) It will be seen here that while Moses had the faculty of look- ing backward to the beginning of creation, which is equal to seeing the back parts of God, he did not have the faculty of look- ing forward to their ultimate conclusion. This looking forward is my understanding of what God meant in not allowing Moses to see his face. "No man can see my face and live ;" yet we are exhorted in the Psalms to seek his face, that is, to look forward. From what has been said I do not wish it inferred that Physical Nature itself is God, for it is not. Nature is the manifestation of God His golry by which "the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His Eternal Power and God- head," but Nature is not God. Nature is the temple in which God resides, just the same as our body is the temple in which we reside. The question now arises, Why is it any more difficult to look forward than to look backward? and why is it any more danger- ous to life to look forward to the end of eternity than to look backward to the beginning of creation? It seems to me that as the world advances in age its inhab- itants become continually better and better, evolving to succes- sively higher and higher planes of thought and action, in purity, holiness and wisdom, until they become nearly, if not quite equal, to the angels. And, if so, then it must be conceded that if one desires to look forward to that time, he would be obliged to become nearly if not quite as good as the people living in that age, if he would look on them with comfort and understand their real nature. That is to say, if one desires to see the angels he must become spiritual ; and, so, too, if one should desire to look to the end of eternity he would need to become probably much more spiritual than the human body is able to bear. But this is not the case in looking backward. The things that have gone before SCIENCE AND RELIGION have been mostly on the animal plane, and hence not so danger- ous to human life to be able to see them. This would not be equal to seeing God, however, but only His glory or His mani- festation. Then it naturally follows that we are not yet able to behold even all the glory of God. St. John, in the Revelations, looked forward to the end of this fifth period, but he did not look to the end of eternity ; and, in fact, it is very doubtful if he could do so. In this sense of the word, so far as this Adamic race is con- cerned, looking backward to the days of Adam is as far back- ward as this cycle goes ; and looking forward to the culminating point Veneration when the kingdom shall be delivered up to God, at the end of the millennial period, is as far forward as this cycle goes. This fifth period will be complete in this, and in this cycle we have gone through the whole scale, as we have seen in that chapter on "The Progress of the World Explained on Phrenological Principles ;" and this suggests, and brings very forcibly to our minds, the fact that these smaller cycles of seven thousand years each are all contained within a larger and grander cycle, which requires seven of these smaller cycles to complete its scale, of which we are now living in the fifth. The races of people which have gone before correspond to the former cycles in this grander cycle, and it requires two more of these smaller cycles two more races of people to complete this Grand Cycle of Humanity. But this is not necessarily the end of the period when human beings shall inhabit the earth. It only indicates that the end of the larger cycle is reached, and that they will then ad- vance another round higher in the larger scale, or cycle. It will thus be seen that we have cycles within cycles, multiplied without end. The smaller cycles within the larger, the larger within the greater, and the greater within the grand, and so on ad infinitum. There is one point here where there seems to be a lack of har- mony between the Christian idea and that of the Brahminical, although this inharmony may be only apparent and not real. I refer to the period in which we live. The "Days" of Moses, as recorded in the first chapter of Genesis, undoubtedly corre- spond with the "Days of Brahma," since they both relate to pe- riods of cosmic develooment. Moses tells us that man was made on the sixth Day, and that God rested on the seventh Day; but SCIENCE AND RELIGION the Brahmins tell us that we are now living in the fourth Day or period, and in the fifth division of the fourth Day. It is perfect harmony with the Christian idea that we are now living in the fifth period or race, as we have seen, but further than this I do not claim to have any definite knowledge at this time. Moses is undoubtedly right in saying that birds and fishes were made on the fifth day, since this relates to the fifth group of organs, the imaginations, which gives a soaring disposition to the mind. The birds manifest this disposition in soaring or flying through the air, as also do the fishes in swimming through the water, since they do not depend upon terra firma for support. Then the ani- mals and man were made on the sixth Day; creatures having intellect, reason, intuition and sense. It is very clear that this Day or period corresponds to the Reflective group of organs. Moses, however, leaves us in doubt as to what period or Day we are now in. He tells us God rested on the seventh Day, which would complete the first Grand Cycle of Creation. He does not say whether we are now still in the seventh period, or whether we have passed on to the first of the second scale, or, in fact, he does not tell us anything definite as to where we are. It seem that he desired to keep a part of this knowledge, at least, a secret from the people, from the fact that in his teaching he put a veil over his face for the purpose "That the children of Israel could not steadfastly look to the end of that which is abolished." Let us hope, however, that at some future time we may arrive at a perfect understanding of this great subject. There is another problem which interests us here. I refer to the question of sun and fire worship. This was not peculiar to the Buddhists, but, says W. & R. Chambers, "All investigation tends to show that nature-worship was the basis of all polytheistic religions, and that the chief deities of the several mythologies were originally personifications of the sun, or of particular influ- ences of the sun. The original solar nature of Jupiter, Zeus, Odin, Baal, Amen Ra, Indra, etc., can hardly be mistaken. * * 9 The actual sun, however, still continued an object of worship, more especially as in the abstract and more strictly personal Gods, moral and intellectual attributes came to predominate over and obscure the physical ; and with the worship of the sun was more closely associated that of fire his representative on earth." The Zoroastrians believed in the existence of a God, and that SCIENCE AND RELIGION His symbol was the sun. So also did some of the Hindus and many other religious sects at the time of Christ. Some of our modern scientific men seem to hold a similar belief. Mr. W. J. Colville, in his "Studies in Theosophy," says: "The true Theosophist, in whom divine wisdom is regnant, rules his intellectual powers, compelling them to act as servants to the divine soul (atma) as the visible sun rules the planets which revolve around it. Our atma is the sun in us; the true ego is the spiritual sun. * * * Now it was the endeavor of whoever wrote the fourth gospel to impress upon his hearers the eternity and divinity of the essential spirit of man. The logos of the Greeks means exactly the same as the atma of the Hindus, which Theosophists term the seventh and highest principle ii: the constitution of man. This seventh principle, as it is termed, is the immortal principle, the Alpha and the Omega, that from which all lower principles are expressed and by virtue of which alone they can exist." We have seen that the seventh principle in man corresponds to the Moral group of organs, and if we consider the Moral group of organs as being the fruit of the mind, or the spirit which con- tains the immortal principle, then this group of organs certainly does contain the highest principle in man. Now whether this seven-fold classification as illustrated in this work correspond precisely with the seven-fold classification of the Hindus, I am not quite certain ; but I infer that it does nearly so, since there could not be any other seven-fold classification that would be tangible or consistent with the natural constitution of man. If this is true then it naturally follows that this moral prin- ciple is closely related to, if not identical with, the atma of the Hindus. We have seen that the soul or spirit corresponds to the Moral group of organs, and we have seen, too, that Veneration is the organ of holy love. Then if the Hindu analogy is correct as stated, then it would follow that this holy love corresponds to the cen- tral star or sun of the soul. If these theories concerning the soul are true, then it naturally follows that the soul of man, with its central sun, is in the form of a solar system ; and again, it is also the soul of man, with its central spiritual star, that is made in the image of his Maker. All our faculties are double ; one physical and negative, while the other is spiritual and posi- 370 SCIENCE AND RELIGION live. So we find that there is a physical sun, which is negative and material, and this would lead to the conclusion that we also have a central spiritual star which is positive and immaterial, or at least, invisible. Mr. Emanuel Swedenborg has something to say along the same line, he says : "The angel who came from the heaven of wisdom asked the other, 'What is love?' He replied, 'Love, descending from the Lord as a Sun, is the vital heat of angels and men, thus their life. The derivations of love are called affections ; and by these are produced perceptions, and thus thoughts. It follows from this that wisdom in its origin is love ; consequently that thought in its origin is the affection of that love ; and it is evident from the derivations viewed in their order that thought is nothing but the form of affection. This, however, is unknown, because thoughts are in light, but affections are in heat, so that the mind reflects upon its thoughts, but not on its affections, as it does with sound and speech. That thought is nothing but the form of affection, may also be illustrated by speech, which is nothing but the form of sound. There is also a similarity, because sound corresponds to affection and speech to thought, wherefore af- fection utters sound, and thought speaks. This also may be brought to elucidate the subject. Take away sound from speech, and does anything of speech remain ? In like manner, take away affection from thought, and does anything of thought remain? Hence then it is plain, that love is the all of wisdom ; consequently the essence of the heavens is love and their existence is wis- dom, or what is the same, the heavens are from divine love and exist from Divine Love by Divine Wisdom ; wherefore, as ob- served, the one derives its origin from the other.' ' (From Apo- calypse Revealed, No. 875.) It seems to me that the backward part of the organ of Venera- tion would correspond to Divine Love, while the forward part would correspond to Divine Wisdom. I am not prepared to say, however, as to whether these shine as a sun, when considered in a spiritual sense. There are some who claim that the organ of Human Nature, or Intuition is the seat of illumination ; and on one occasion I heard the spirit say that this organ did "shine as a glorious sun," but that there were "several thicknesses" between myself and it, so that I could not yet see the -light ; therefore, from this I am led to infer that I have not yet became illuminated. SCIENCE AND RELIGION 371 However, the evolution of this theory concerning the spiritual sun, whatever its correct solution may be, has probably led the ancients into a form of idolatry the worship of the sun as it must also ultimately lead all physical scientists into a similar be- lief who follow the analysis of their sciences to its ultimate con- clusion, if it be true that the soul, as stated above, corresponds to a solar system: This belief is apparently sanctioned by the Apostle Paul who says : "Our God is a consuming fire." This would lend additional proof to them that the sun is God, since the sun is a consuming fire. So here we have the highest form of idolatry which seems to be sanctioned by Holy Writ. Yet I believe that the vibrations proceeding from sun-worship to be much lower a whole octave lower than that which comes from the true worship of God ; and it is so because the sun is physical while God is spiritual. Some of our later day scientists, even among the Christians, have fallen into this same error in comfounding God with the Sun, for we find Mr. Henry Drummond, in his "Natural Law in the Spiritual World," remarking, "What soul will seek to remain self-luminious when it knows that The Lord is a Sun.' ' There is a strong argument against this theory, however, and that is that these Moral faculties are allied to Neptune, and Nep- tune is the farthest removed from the planets from the Sun, which would lead us to conclude that the seat of the soul, so far as our solar universe is concerned, is very far removed from the sun. This theory is also apparently sanctioned by Holy Writ, for it says: "And the city had no need of the sun, neither of the moon, to shine in it ; for the glory of God did lighten it, and the Lamb is the light thereof." (Rev. 21 ; 23.) These theories concerning the soul and its relation to the In- finite Mind are yet new to me, and I have no definite ideas re- garding them. They are subjects for investigation ; yet I know that it is not proper to worship any material thing as God, for God is spiritual. I have thought it proper, however, to append these ideas here to give the reader some definite ideas of where our sciences will ultimately lead us. There is a great mass of the scientific men of to-day who seem to believe that as the sun is the center of our system, and as this sun revolves around a grand central sun, these suns these laws and forces of Nature is the only Gods we have. Marie Corelli, 373 SCIENCE AND RELIGION in her ''Romance of Two Worlds," depicts this same idea, and she further claims that the spirit is nothing more than electricity. As though spirit was a blind force, having no root, no life, or no animating power ! Anyone who seeks for God in Nature, or seeks to look through Nature up to Nature's God, will certainly find the Sun and be- come a sun-worshipper. It seems that the sun is Nature's God. It is the God of the Pantheist, the Atheist, it is the God of the "natural man," and of all those persons who indulge in Nature- worship ; but the sun is not the God of the Christian. The Chris- tian recognizes the fact that God is something separate and apart from Nature, that He is a something outside of Nature, and is not to be confounded with it, yet acting in perfect harmony with Nature. Nature is the temple in which God resides, just as our body is the temple in which we reside. It is conceded by many of these scientific men that our body is held alive and in- tact by and through the emanations or vibrations of the spirit within us, and the same principle is true of Nature. If the spirit of God were withdrawn from our solar system, our solar system would at once become a lifeless corpse. The sun would cease to give its light, the law of gravitation would cease to ex- ist, and the worlds would crumble and fall apart and thus dis- integrate, until lifeless chaos would be the inevitable result. We have before seen that the Sun is allied to the heart, and that the Sun gives out heat, light, and electricity, and it is the central animating organ in the universe, just as the heart is the life-giving organ in the human body. But why worship the heart? Why worship the Sun that perisheth? It is better, there- fore, that we worship God in spirit, and unassociated with mate- rial objects, and as being something separate and apart from Na- ture, "for God is Spirit." There are too many who cannot see beyond the material. In Christ they cannot see beyond the mere Man, the Teacher, or the Preacher. If we could think deeply we might discern that Christ is the "Incarnating Ego" in all men, and that "the head of every man is Christ;" that we are begotten into Christ, the universal Spirit, by the Word of God, and that this is the heaven that is within us. One minister of the gospel wrote me: "It is commonly be- lieved among Christians that Christ was perfect because He was the Son of God, or an emanation from the Divine Being; and SCIENCE AND RELIGION 373 since God is perfect, it naturally follows that Christ should be perfect also. But it seems you think Christ was perfect because He had a perfect horoscope." In considering the horoscopes in this work I have unhesitatingly stated that the influences came direct from the planets, believ- ing that I am right in it, too, regardless of where the spiritual elements have their seat or source of power. But replying to the above remark, will say, that part of divinity, that spark of life, or splinter of God, as some choose to call it, which is in all men, is also perfect as it was also perfect in Christ. In this sense of the word, we are all emanations from the Divine Being, and we are all perfect so far as our divine nature is concerned. It is only the heterogeneous development of the "natural man" that makes us imperfect. By natural man, in this sense of the word, I m.ean that part of man which was made or evolved from Na- ture, the animal part of man, the human nature, the flesh. Now Christ was governed by these planetary laws, so far as His hu- manity was concerned, and since He had a perfect horoscope, His human nature was perfect as well as His divine nature ; and He lived obediently to those laws, as we have seen. But it must be remembered that Christ and the apostles also taught that he who lives in the spirit is above the law. He is thus outside of what we call nature, and is no longer under the planetary influ- ences, except so far as his corporal nature is concerned, if I un- derstand the situation correctly. "The great God of Nature, of whose existence and perfections we have essayed to treat, is a literal, substantial being a person. He is not to be identified with the powers and laws of nature powers which himself wields, laws which he has himself estab- lished." (Pond's Theology.) Mr. Curtis says : "Nature, by the very fact of her failure to show moral concern, makes it impossible for the moral person to stay in Nature. The individual, the animal, could stay in na- ture forever ; but the moral person must find another world. 'He must fly the awful vacuum/ Thus, nature tends to create an urgency in man's need of another revelation of God, which shall fully manifest moral love. "This is also the point of view, I think, from which we may see the true Christian interpretation of the heathen religions. With certain exceptions, or at least with certain hesitations in decision, SCIENCE AND RELIGION I cannot regard these religions as mere combinations of supersti- tions. Doubtless there is in them much superstition, but to the superstition are joined many elements which are truly religious. * * * But, as far as I know, there is not in any one of these heathen religions a conception of divine love as moral." It seems to me that man can be evolved only so high in nature without taking on Christ. The kingdom of Christ is not of this world, it is something outside of nature, THE OBJECT OF EVOLUTION. We come now to consider the problem of evolution and its object. I do not remember that I ever read of what the general opinion is on this great problem. Neither do I remember of having read that anyone else has ever expressed their opinion as to what the divine object is with anything like definiteness. These questions, however, must have often arisen in the minds of many earnest inquirers, and I think it well to give my opinion here, even though that opinion may be rather wide of the mark, or even if my theory should conflict with what may have been expressed by some one else. What is the divine object in evolution, if we admit that the the- ory of evolution is a reality as it seems to be? What were we all created for? What object could there be in our first descend- ing from God into Nature, and then growing back to God again ? and What is our destiny and the uses of our life ? We cannot consider for a moment that the evolution of life in all its variations, as we find it all over the world and throughout all nature, is for no purpose. We cannot consider that God has made the universe and all that it contains for the purpose of mere pleasure or pastime. Neither, can we accept the atheistic theory that all the life, and beauty, the power, and the sublime harmony of the universe is the result of mere blind chance, having no in- telligent design behind it all and working toward some definite end. Mr. Spencer says: "And then the consciousness itself what is it during the time it continues ? And what becomes of it when it ends ? We can only infer that it is a specialized and individual- ized form of the Infinite and Eternal Energy which transcends both our knowledge and our imagination ; and that at death its elements lapse into the Infinite and Eternal Energy whence they were derived." SCIENCE AND RELIGION itiAR APK 6 'J4 - s~ LD 21-100m-7,'39(402s) .1 L, v3 ! D7H 740494 UNIVERSITY OF CALIFORNIA LIBRARY