CHAPTER I.

THERE is NO DEATH.
LlFE AFTER PHYSICAL DEATH IS A FACT SCIENTIFICALLY DEMON- STRABLE.
LlFE HERE AND HEREAFTER HAS A COMMON DEVELOPMENT AND A COMMON PURPOSE.
These propositions are laid down with due appreciation of their importance. They are presented as facts of Nature clearly demonstrable by scientific methods.
The writer is aware that these statements directly challenge both dogmatic theology and scientific skepticism. It is possible that they may provoke the hostility of the one and the ridicule of the other. If, however, such hostility and ridicule finally pave the way to honest investigation, the object of the writer will have been accomplished.
These positive initial declarations, be it understood, fore- shadow the positive character of the philosophy to be presented. The authority to state these truths in unconditional terms is derived from a school of science which transcends in scope and investigation that school commonly known as the school of modern physical science. This authority is reinforced by direct teaching and a personal experience covering a period of more than ten years.
Having made this statement, any further discussion as to the relation of the writer to her authority is obviously out of place.
S
6 HARMONICS OF EVOLUTION.
Natural Science, which is the basis of this philosophy, is an exact science and not a theory. This means that its propositions are based upon the theorem of any one of our exact physical sciences, viz., the study of natural phenomena and the classifi- cation of facts in Nature, together with experiment along the lines of natural law and the demonstration of the principles involved.
The propositions of Natural Science are susceptible of dem- onstration with the same certainty as are those of physical sci- ence.
It will be observed that this is an unqualified statement. Posi- tive assertion invariably accompanies either deliberate falsehood, profound ignorance, or a personal and definite knowledge as to the question involved.
In this, as in any other science, the investigator or would-be student is confronted with certain definite propositions and is given a working formula for their solution. In this, as in any other science, successful solution depends chiefly upon the individual ability, capacity and character of the student.
Over ten years of personal inquiry, instruction, experiment and experience constitute the substantial basis upon which this work rests. It is true that many of the declarations made by more advanced authorities transcend the writer's personal knowl- edge. Personal demonstration has, however, been carried far enough to logically bear out their broader declaration concern- ing the operations of natural law. It is also true that within the limitations of their opportunities, these years of personal inquiry have verified those fundamental propositions upon which this philosophy rests. These verifications constitute a reasonable basis of faith in other propositions which, as yet, transcend the writer's personal demonstrations.
In this particular instance the slow but complete transforma- tion of an avowed skeptic was not accomplished without proof. The writer's "conversion," if such it may be called, has not been a blind process. It is not a mere matter of faith. It is not merely
PRELIMINARY STATEMENT. 7
an intellectual opinion based upon argument or theory. The proof in question rests upon that identical character of evidence which is accepted by science as well as by the courts of law, viz. :
(1) Direct evidence, or the unqualified statements of those who claim to know, such persons being of lawful age, sound mind and irreproachable character.
(2) The direct evidences which flow from a course of per- sonal self-development. This is a character of evidence which neither hostility, incredulity nor ridicule can affect. This is true by reason of the fact that these are evidences which flow from a personal, practical, rational and scientific inquiry and experi- ment. These are evidences which obtain in every department of life, physical, spiritual, intellectual and moral.
(3) The internal evidences of intelligence, consistency and truth which the philosophy itself presents to the student.
(4) The corroborative evidences conveyed to the mind of the student by exhibitions of the spiritual powers of a teacher.
(5) The corroborative evidences of the moral philosophy as illustrated in the daily life and practice of a teacher.
There are grave and serious difficulties in the path of any student who would transmit his slowly acquired knowledge to the world. Indeed, the presentation of all the proofs is not pos- sible. The best that may be done in dealing with the facts of Natural Science by publication, is to present certain funda- mental, spiritual principles in Nature and show their relation to the already proved and accepted facts of modern physical science.
The writer does not claim that her instructors are infallible authority, nor that these pages contain a faultless presentation of the teachings received. To claim for any instructor an infalli- ble teaching of natural laws would be to push him beyond the limitations of finite intelligence and power. To claim that any student can transmit either his instruction or his knowledge with- out shade or shadow of inaccuracy, would be a character of pre- sumption that no sane person entertains of his own ability.
The foremost claim made for this philosophy is its conserva-
8 HARMONICS OF EVOLUTION.
tion of natural law. Its chief claim, therefore, upon rational intelligence, lies in the fact that it distinctly recognizes the limita- tions of finite intelligence and of finite endeavor.
It is claimed, however, that this entire work is the result of a definite, scientific instruction, investigation and demonstration. It is also declared that the writer will present the results of her instruction and investigations as accurately, as clearly, and as honestly as her limitations will permit.
There are other requirements which enter into a proper under- standing of this philosophy than the truth of the philosophy itself or the wisdom of a teacher or the accuracy of a writer. Those other requirements rest with the reader, and comprise, in fact, a degree and quality of intelligence on the part of the reader which are commensurate with the science and philosophy presented.
It will be observed that the term "Natural Science" is used to designate the science upon which this philosophy is based. It will help the reader very materially if he understands the full significance of the term thus employed.
(1) Physical Science is universally understood to mean that science which has to do with physical matter only. It is, there- fore, limited in its scope to the substance, functions and phe- nomena of physical matter.
(2) Spiritual Science, (as commonly understood), is that science which has to do with only things spiritual. It is, there- fore, also limited in its scope to a distinct and separate field of causation.
(3) Mental Science, (as commonly understood), in like man- ner, is limited to a knowledge of the mind with its functions and phenomena.
Thus, it appears that each of these sciences is limited to knowledge of only a part of the facts of Nature. But what term shall be employed to properly designate that science which in- cludes knowledge of the facts of physical science, spiritual science and mental science combined? What term is broad
PRELIMINARY STATEMENT. 9
enough to cover the facts of all the departments of Nature? Evidently no better term could be found than "Natural Sci- ence." Since this philosophy is based upon facts in all the de- partments of Nature, the term "Natural Science" properly desig- nates the science upon which this work is founded. Whenever, therefore, the term "Natural Science" is used in this work it must be understood in that broad sense which includes all other sci- ences and departments of science.
In projecting this work another line of criticism is antici- pated than that of theology or physical science. That criticism, if made, will probably be based upon the assertion that the phi- losophy here presented is not an exposition of Oriental philos- ophy. This may be anticipated from the fact that we have among us today representatives of certain sects of Oriental religions. These scholars are teaching their several doctrines which upon their face may appear at variance with the deductions laid down in this work.
In a certain sense such criticism would not be without justi- fication.
The teachings of our eastern friends are based upon the Vedas and kindred and contemporaneous philosophies written or promulgated thousands of years ago. It is admitted that the philosophy here presented is not the philosophy of ancient India. That is to say, while the facts of Nature and the principles of truth are changeless, both knowledge and the comprehensive powers of man have been continually increasing.
There are facts concerning the school of Natural Science which are not taken into account by our Oriental visitors. In- deed, they are facts wholly unknown even to the great body of Oriental teachers and priests. The Vedas were written ages ago, but in the interval between that time and the present the school of Natural Science has gone steadily forward in its re- search, experiment and demonstration, as to Nature's finer forces.
10 HARMONICS OF EVOLUTION.
It has also advanced in its methods of teaching as well as in its methods of obtaining knowledge.
In other words, the school here represented is the progressive school which has kept abreast of the most advanced scientific thought of the age. It is that body of scholars which recognizes the fact that the scope and methods of the ancient school do not meet the demands of this age and this people.
Natural Science approaches the world at this the close of the nineteenth century, having but one object in view, viz., the transmission of some portion of its accumulated knowledge to the best intelligence of the age.
This present work is the initial volume of the first exposition of an entire system of philosophy based upon Natural Science. It is a radical but necessary step in advance of the philosophies heretofore presented. It therefore constitutes a proper and nat- ural link in the chain of evolutionary progress. For this rea- son, not only this work, but those to follow, must appear as departures from previous methods of dealing with the spiritual side of Nature.
This departure represents the attempt to bridge the gulf between ancient Oriental mysticism and modern western science. It represents the effort of modern intelligence to con- nect the scientific knowledge of the spiritual schools with the demonstrated facts of physical science.
It is believed by representative intelligence of both systems that the time has arrived when it is possible to rationally explain the actual existence and correlation of forces in two worlds of matter, of life and intelligent activity. To this end the Modern Masters of the law have combined the knowledge of the ancient spiritual schools with the knowledge and methods of the modern physical school. By such combination they rationally establish that correlation of life and principle in two worlds which has been so bitterly denied by physical science and so long deemed a non- essential by the ancient schools.
This present writing, therefore, marks out a new path in the
PRELIMINARY STATEMENT.
II
treatment of the so-called "occult" in Nature. It represents the attempt to explain rather than to mystify. It undertakes, not merely to declare, but to elucidate and illustrate the corre- lation of spiritual and physical forces in Nature.
It represents, in brief, a philosophy of life deduced by modern authorities from the demonstrated facts of both the physical and spiritual worlds; which worlds* constitute the natural home of man here and hereafter.