CHAPTER XX.

TRUE MARRIAGE. THE MATHEMATICS.
Perfect marriage upon the physical plane is a scientific possi- bility.
The principle involved is the universal principle of affinity.
The process involved is the effort for vibratory correspond- ence between two individuals of opposite polarity.
The effects of true marriage are three-fold in character, viz., mathematical, harmonic and ethical.
The mathematics of marriage have to do with the rates of vibratory activity in the individuals only.
The harmonics of marriage have to do with the ratios which exist between the rates of vibratory activity of two individuals of opposite polarity.
The ethics of marriage have to do only with the effects pro- duced upon the individual intelligences of a man and a woman, by harmonic or inharmonic ratios between their individual rates of vibratory 'activities.
Thus, true marriage is vibratory in principle, harmonic in relation and ethical in effects.
The principle, process and effects of true human marriage are analogous to the principle, process and effects of perfect union between entities in all of the lower kingdoms of Nature.
Human marriage includes all of the affinities'and effects which characterize the union of two atoms, two cells or two animals. The higher marriage, however, embraces affinities and effects superior to those of the lower unions.. Human marriage adds
381
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those closer affinities, sweeter harmonies and richer emotions and ethical effects which flow from the union of two rational souls.
The difficulties which stand in the way of true marriage, rationally and scientifically contracted, are great, but they are not insurmountable. The obstacles are many, but they are not endless. There is a natural law of perfect marriage, and knowl- edge of that law is obtainable. Its fulfillment is a human possi- bility.
The immediate duty of science is to set forth the principle and process, and to classify the facts involved. The immediate duty of philosophy is to set forth the effects of that principle and process, and to apply them to the individual life of man and woman.
All that has been previously declared as to the universal principle of affinity, applies to the intelligent soul of man and woman. All that has been elucidated as to the process involved in the union of positive and receptive entities, applies to the union of two rational beings. All that has been shown by way of effects, mathematical, harmonic and ethical, applies to the phys- ical, spiritual and psychical union of man and woman.
Thus, the universal principle of polarity or affinity, variously defined as the Law of Motion and Number, the Law of Vibra- tion, the Natural Law of Selection, is also the Law of True Mar- riage. One and the same universal principle governs the invol- untary affinities of mineral and vegetable substance, the passions of animals, and the loves of men. As Nature advances, however, the processes involved in marriage rise in importance. The universal but involuntary struggle of mere substance for vibra- tory correspondence, is finally replaced by an individual self- conscious struggle of the rational soul for happiness. The same is true as to the effects of marriage in the higher kingdom. They are immeasurably advanced in value to the individual. Indeed, they are so advanced as to make it appear that man and the atom have nothing in common.
For illustration, the chemical affinity of two mineral atoms
TRUE MARRIAGE— THE MATHEMATICS.
results merely in a material cohesion which may be readily over- come. The vibratory correspondence of two mineral atoms es- tablishes nothing more than equilibrium between the electro- magnetic energies of those atoms. This union represents merely a correspondence of vibratory action in the physical and spiritual substance of which the atoms are composed.
A man and a woman, however, by true marriage, attain some- thing more than a vibratory correspondence in their material organisms. They arrive at an individual self-conscious relation of mutual sympathy. They experience, not only a sensation called passion, but an intelligent emotion called love. They real- ize an individual effect which they define as happiness. They establish an equilibrium of forces psychically, as well as physically and spiritually.
After ages of research and experiment, science lays down as facts of Nature, certain propositions which directly contravene physical materialism. In these propositions, it offers to man a new inspiration to action and a new ideal of life.
Natural Science declares:
(1) Love is the supreme activity of the intelligent soul.
(2) Rational happiness is the highest attainment of the soul. Science goes further. It declares that the power to love
and the attainment of rational happiness rest, primarily, upon a possible, perfect marriage relation.
From what has already been said up to this point, it will be understood, that man upon this earth plane has a three-fold na- ture. In other words, man is a triune being, made up of three distinct elements, as follows:
(1) A physical body composed of physical matter, coarse in particle and slow in vibratory activity.
(2) A spiritual body composed of spiritual matter, fine in particle and rapid in vibratory activity.
(3) An intelligent soul which operates both of these bodies and manifests itself through them.
The physical body possesses physical sensory organs, by
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means of which, what we term physical sensations, are conveyed to the intelligent soul.
The spiritual body possesses spiritual sensory organs, by means of which, what we term spiritual sensations, are conveyed to the intelligent soul.
Thus, the intelligent soul of man is equipped with the instru- ments necessary for communication with both the physical and the spiritual worlds of matter. If it does not always so commu- nicate, science has at least demonstrated that it possesses the necessary instruments and may do so under proper conditions. The activities of the soul, wherever they are normally mani- fested, whether in the world of physical matter or in that of spiritual matter, are intelligent in their operations.
With these facts clearly in mind, it will be understood that whenever reference is made to the physical nature of man, the term "physical" includes the physical body with all of its sensory organs, sensations, powers, properties, activities and functions.
Whenever reference is made to the spiritual nature of man, the term "spiritual" includes the spiritual body, with all of its sensory organs, sensations, powers, properties, activities and functions.
Whenever reference is made to the psychical nature of man, the term "psychical" includes rational intelligence and all that is commonly understood by the term "Ego" or "Soul."
At this point it will be of interest to note the fact that from time immemorial, the equilateral triangle has been the acknowl- edged metaphysical symbol of man, in his three-fold or triune nature.
The equilateral triangle (fig. i) is a plane figure, bounded by three equal sides and having three equal angles. It is doubt- ful if the metaphysical symbolism of the equilateral triangle is fully understood or appreciated by our western people in these modern times. It may not be profitless, therefore, to study its significance a little more carefully.
Let the base line, MN, represent the physical side of man,
TRUE MARRIAGE— THE MATHEMATICS. 385
MA, the spiritual, and, NA, the psychical. It will be observed:
(1) That the three lines are the same in length. This means that the three natures of a normally develope'd man are equally developed. From this it will be understood that the equilateral triangle is a proper symbol of only the normally developed, or perfectly balanced man.
(2) The three angles at M, A, and N are equal. This means that in the normally developed man, the soul, NA, sustains an equal relationship to the spirit, MA, and the body, MN.
Thus, there is perfect harmony at every point of the individual who is equally balanced.
The reader is asked to particularly note figure 2, which is also an equilateral triangle. It is always understood that the
lines of a geometric figure have but one dimension, viz., length. In figure i — the figure universally used as the metaphysical sym- bol— the lines are supposed to be geometric lines, possessing but the one dimension of length.
Strictly speaking, such a figure does not properly symbolize the triune nature of man. For this reason, figure 2 has been substituted. Here is the same equilateral triangle, but with shaded lines, the base line, MN, being a heavy line, the oblique line, MA, a medium line, and the oblique, NA, a hair line. This figure has been chosen with special reference to the scientific explanation necessary in this connection.
The physical body of man is the coarsest of the three natures
386 HARMONICS OF EVOLUTION.
composing the trinity. It is, therefore, properly symbolized by the heavy base line, MN. For similar reasons, the finer spiritual organism is best represented by the medium line, MA, while the intelligent soul or Ego is properly represented by the hair line, NA.
A clearer idea of the symbol may be obtained if we conceive:
(1) That the base line, MN, is composed of a tow string one - fourth of an inch in diameter.
(2) That the oblique line, MA, is a silk cord one-sixteenth of an inch in diameter.
(3) That the oblique line, NA, is the finest possible silver thread, a thread so fine as to be no more than visible.
Having in mind a triangle so constructed, the reader may ob- tain a clear conception of the actual relationship of the body, spirit and soul. Let us now suppose that the three sides of the triangle are set in vibratory motion. It will be understood that the coarse string, MN, will vibrate slowly, while the more slender cord, MA, will vibrate more rapidly. The third, NA, will move at a still higher rate of vibratory action.
From this it will be seen that while the length of the sides is the same, they vibrate at entirely different ratios, corresponding to the thickness and the tension of the rope of tow, the cord of silk and the thread of silver. The base line, MN, vibrates slowly, being large in size and low in tension. The line, MA, vibrates more rapidly, being smaller in size and higher in tension. The same is true of the line, NA. This line is almost inconceivably smaller and higher in tension. In consequence, its vibratory action is immeasurably increased.
Scientifically, the triune nature of man corresponds to the three sides of a triangle as here represented. They naturally sus- tain to each other this vibratory relation. When man is nor- mally or equally developed in each of his three natures, their vibratory action sustains a perfect harmonic relation to one an- other.
For illustration, suppose the vibratory action of the base line,
TRUE MARRIAGE— THE MATHEMATICS. 3^7
MN, were represented by the number 3. Any multiple of this number would constitute a harmonic. This being true, the line, MA, should represent some multiple of 3, as 9, 27, 81, etc., while the line, NA, should be keyed to a harmonic relation with both of the other lines.
Thus, it must be understood that man, whether in the gross- est or most highly developed condition, has three natures, un- like in degrees of refinement and vibratory action ; or, to return to our figure, man is always a triangle and that triangle always has three sides unequal in point of refinement and vibratory action.
Science determines that the vibratory action of the two ma- terial bodies is governed by the intelligent Ego, the third and highest entity. This means, therefore, that the soul is the im- portant factor in the higher or self-evolution of man. To briefly state this principle, it is only necessary to say, that all of the individual and voluntary activities of man are set in motion by the intelligent Ego, the soul. This is in conformity to the uni- versal law which leaves the government of each kingdom to the energies of its highest element.
The soul is the governing entity in the triune nature of man. While it is true that the involuntary affinities of lower nature have their influence, they do not control the life of man. The vegetable kingdom is controlled, primarily, by the energies of the vito-chemical life element. Though the plant embraces elec- tro-magnetic energies, they are not the energies which produce the phenomena of vegetable life. The same is true of animal life. The animal is, primarily, governed by the spiritual life element. While the organs of digestion and the bone, blood and tissue of the physical body manifest the energies of electro-magnetism and vito-chemical life, these energies, however, do not give rise to nor control animal life. The animal brain and the individual animal will and desire are expressions of a higher life element. In the same way, the kingdom of man is, primarily, controlled by the energies and potencies of the soul element. It is true,
388 HARMONICS OF EVOLUTION.
that human life embraces all of the elements, energies and affini- ties of the lower life elements. The involuntary operations of electro-magnetism and vito-chemical life serve the physical body. The spiritual life element furnishes the physical appetites and passions.
Man, however, is something vastly more than all of the ele- ments, energies and affinities which go to make up mineral, vege- table and animal life. He is something more than an organism which manifests the activities of the electro-magnetic and the vito-chemical life elements. He is also something more than an animal intelligence, consciously seeking to gratify physical appetites and passions. He is more than mere bone, blood and tissue. He is more than appetites and passions.
Man is a Living Soul, with powers, capacities and necessities beyond all of the life which lies below him. He is the rational entity who inhabits and operates a physical body. He is not the maker, but he is the governor of that body. He has the neces- sary force to increase or decrease its natural demands. He has the power to indulge or deny its appetites and passions. He has the power to injure or improve his physical body. He has the power to leave it at any moment he desires.
These are the facts which show that the higher, individual, intelligent activities of human life are, primarily, governed by the soul, the operating entity.
When the intelligent Ego operates directly upon the physical plane through the mediumship of the physical body, the physical brain, and the physical sensory organs, those resultant activities are classified as "physical."
As, for example, all forms of voluntary physical exercise and muscular effort, including physical sport and physical labor.
When the intelligent Ego operates directly upon the spiritual plane through the mediumship of the spiritual organism, the spiritual brain, and the spiritual sensory organs, those resultant activities are classified as "spiritual." These are the activities in which a master engages when he voluntarily uses his spirit-
TRUE MARRIAGE— THE MATHEMATICS. 389
ual sensory organs to study spiritual phenomena, or when he leaves the physical body to travel upon the spiritual plane.
When the intelligent Ego operates upon the still higher plane of pure intelligence the resultant phenomena can only be classi- fied as "psychical." They are so classified in that they transcend those activities which are unmistakably physical and those which are unmistakably spiritual in their nature. There are certain operations of intelligence which appear to take no note of matter, either physical or spiritual; as for example, the exercise of pure reason and of abstract thought. Neither is there anything in the mere consciousness of loving, nor in the mere conception of moral principles which we can associate with, or mistake for, either physical or spiritual activities. The activities of love and the development of morality clearly transcend the limitations of physical and spiritual activities as classified by science.
Thus, it appears that Nature assigns to the soul, as well as to the body and spirit, a class of activities peculiar to its own realm.
While each of the three natures of man presents a class of activities peculiar to its own plane, it must be remembered that the operating Ego gives rise to, and governs each and all of the activities themselves. To the soul, therefore, and not to the body, we must look for the factors and causes of the higher evolu- tion of man.
By a normal and steady development upon the physical plane the Ego strengthens and improves its physical instrument, refin- ing it in particle and increasing its vibratory action. By inertia or inactivity the physical organism and the physical powers are left unimproved and undeveloped. In this case man remains as close to the animal plane as is possible for a human being. If the Ego perverts the physical laws of being he not only fails to improve, but he even falls below the brute physically and morally. If, on the other hand, the Ego indulges in abnormal physical development, he overshadows the powers of both spirit and soul. His spiritual intuitions are dull, his moral perceptions are blunted.
For illustration, the average prize fighter develops an abnor- 25
39° HARMONICS OF EVOLUTION.
mally strong physical body with correspondingly strong appetites and passions. This he does at the expense of both of his higher natures.
What is true of physical development is analogously true of spiritual development. A man may subject the physical nature to rigid asceticism. He may render his physical organism en- tirely passive. He may control the physical appetites and elimi- nate the physical passions. He may thus develop the spiritual faculties. He may revel in the sights, sounds and beauties of the spiritual plane. He may hold daily communication with "spirits." That very process, however, abnormal in its severity, may weaken the physical body and destroy the physical brain.
What is true of the body and spirit is analogously true of the soul itself. It is possible for the Ego, during earthly life, to concentrate its powers unduly upon the plane of pure intelligence. In this case, we find an individual who entirely neglects the phys- ical activities of life for the pleasure he finds in the activities of pure abstraction and speculation. Such a man becomes the speculative philosopher, or the average metaphysician. He is an intelligence who expends his energies in dealing with mere ideas. To such a, man the struggle for nutrition is of little moment. His physical appetites and passions have little influ- ence over his life. Wealth and worldly position are disregarded. The practical duties of life are neglected. Even the aesthetic pleasures fail to touch him. Such a man is as narrow and unequal in his development as the prize fighter or the Yogi.
Still further, the Ego may concentrate all of its energies in any one of the several activities which represent the psychical plane. For it must be understood that the soul, like the body and spirit, has its many distinct powers which are to be used for different purposes.
When we speak of the powers of the body, we refer to the several members and organs, each of which performs a distinct duty and function in physical life. When we speak of the power? of the soul, however, we refer to those distinct activities of in-
TRUE MARRIAGE— THE MATHEMATICS. 391
telligence which lie above physical and spiritual manifestation. We refer to activities which are intangible to both the physical and spiritual senses. We refer to activities which are compre- hensible by intelligence only.
The psychical powers are broadly divided into two classes, one of which we term the purely intellectual. The other we term the purely moral. The first class of activities has to do with the acquirement of knowledge. The other has to do with the exercise of love. The one class embraces the phenomena of rea- son, memory, comparison, calculation, abstraction and introspec- tion. The other class embraces the phenomena of love, friend- ship and altruism.
An individual may cultivate or neglect the powers of the soul, just as he may cultivate or neglect the powers of the body or spirit. Everybody knows that a man may cultivate the muscles of one arm and neglect those of the other! He may train one hand to skillful labor, leaving the other unskilled. He may excel as a pedestrian and lack strength in both his arms. A man may cultivate one or more of the physical sensory organs, neglecting the others.
For example, a musician may develop a fine sense of sound and yet be unable to distinguish the primary colors. He may cultivate the sense of taste and neglect that of hearing. The musician, the painter, the epicure, are examples of cultivation in the several senses of hearing, sight and taste.
In the same way the intelligent Ego may develop or neglect its higher powers. A man may give himself to abstraction, medi- tation and introspection. At the same time he may wholly neg- lect the activities of love, friendship and altruism. He may acquire knowledge and ignore both morality and justice. On the one hand, he may expend the soul's energies in love, friend- ship and altruism, wholly neglecting the exercise of reason and the acquirement of knowledge. On the other hand, the soul may pervert its powers into evil ambition, greed, jealousy, envy and hate. In this case we find that character of degeneracy which
392 HARMONICS OF EVOLUTION.
is far more deplorable than a diseased physical body or a degen- erate physical brain. Here is an example of self-invited moral degeneracy, a sin which Nature pardons but slowly. From this it must be understood that an individual may be as unevenly developed, or as abnormally developed, or as perverted and degenerate in the psychical nature, as he may be in body or spirit.
These are the infinite inequalities of development in each nature of each individual, which give rise to what we know as Individuality and Personality. The individuality of a man is the manifestation of the Ego, the intelligent soul. The word stands for the impression which such an Ego or intelligence makes upon another Ego or intelligence. The personality of a man is the material manifestation of the Ego or soul, as we view it through its physical or spiritual instrument. The word stands for that impression which the external appearance, habits and manners of one individual make upon another individual.
Thus, individuality has to do with the psychical nature only, while personality has to do with the material manifestation of the individual.
True development embraces an equal and steady improvement in all of the members and organs of the physical body, in all of the members and organs of the spiritual body, and in all of the powers and capacities of the soul.
Out of such development, only, does the equilateral triangle rise.
Only by a steady and equal activity in all directions, upon each plane of being does man properly develop his triune nature. He thus attains to that admirable condition of self-poise, phys- ically, spiritually and psychically, which is so readily recognized, but so little understood. Such a man gives us the example of one who is strong, brave, sympathetic, wise, just and merciful.
With this explanation, the reader may be able to measure the task of Nature which aims to so develop every human being.
With this understanding of the relation and offices of the trinity, it must be admitted by men of all religions, philosophies
TRUE MARRIAGE— THE MATHEMATICS. 393
and sciences, that the average earthly man has not attained to such development. The equilateral triangle is, therefore, the ideal and symbol of what we may become, rather than of what we really are.
Man, as we usually find him, represents every conceivable stage of development except the perfect. He represents every kind of triangle except the equilateral.
r,j 4 F>f y- Tij i. rig. 6.
Figure 3 may be said to represent the primitive man, scarcely risen from the purely animal conditions. It represents a man whose life is lived almost entirely upon the physical plane, or in the enjoyment of sensations received through the physical organs of sense. Both the spiritual nature and the soul fall far short of their proper development. There is, however, a certain degree of symmetry in the figure, in that the two higher natures are equally deficient. Such a man possesses neither keen spirit- ual intuitions nor good intelligence. He has gross ambitions, appetites and passions, which he lives to gratify. Such a figure represents man in the lower grades of civilization.
Figure 4 is but a slight variation upon figure 3. The base line is the same, the strongest of the three. Here, however, the psychical nature, though low in development, is yet stronger than the spiritual. This indicates a certain exercise of the intelli- gence. Such a man is equally gross with the other, with no finer intuitions but better reasoning powers. He is a man of equally strong appetites and passions, but has a better knowledge of the things of this life. This figure might well represent the average Indian chief who rules in council.
Figure 5 is another slight variation upon figure 3. The dif- ference here, however, consists in the better development upon the spiritual plane. Such an individual will have keener spiritual
394 HARMONICS OF EVOLUTION.
intuitions. He or she will be slightly less gross in physical habits, if not in moral perceptions. This person will incline to a love of beauty and adornment, but will exhibit very little in- telligence in such tastes and adornments. This figure might well represent the Indian squaw who, though as coarse as her chief, and even less intelligent, yet exhibits a certain degree of aestheti- cism in her decorative work with skins, beads, feathers, shells and grasses.
Figure 6 represents a man whose life is lived largely upon the physical plane, with strong appetites and passions. This long base line and long psychical line, together with the short spiritual line, indicate a strong intelligence operating upon the physical plane. Such a man about equally divides his life be- tween purely physical and purely intellectual enjoyments and occupations. He prides himself upon his rationality. His am- bitions and aspirations are mainly intellectual, in spite of his strong physical proclivities. In this man the spiritual organism is overshadowed by the physical, and he receives few intuitions of the spiritual world. He is, therefore, more naturally a physical materialist, or an agnostic. Robert G. Ingersoll fairly represents this type.
Figure 7 is the direct opposite of the preceding figure as to the lines representing the two higher natures. It has, however, the game heavy base line. This figure represents a person with a spir- itual organism unusually sensitive. The shortness of the psychical line and the direction of the spiritual, indicate a rather low grade of intelligence and of moral perception. The tendencies of such a person are mainly physical. While he has luxurious tastes and
TRUE MARRIAGE— THE MATHEMATICS. 395
desires, his appetites and passions largely govern him. His intui- tions being strong, he is continually admonished to higher things. The intelligence and the moral forces being weak, he is unable to rise above his physical desires. Such a man we know as well meaning, but weak, sensual and foolish. Such men do not ac- quire enough fame, except by accident, to be cited as examples. George IV, of England, is the best illustration that occurs to the writer.
It has been said that "Hell is paved with good intentions." If this be true, it is apparent that this type of man has contributed a large share of that paving.
Here is a figure (Fig. 8) which represents an individual with only a medium physical organism, an average psychical develop- ment, but strong and sensitive spiritual organism. This repre- sents a person who is guided by the impulses and emotions, rather than by the rational judgments. He is aesthetic in his nature, a lover of the arts, though lacking the intellectual devel- opment necessary to become the artist. Such men as this often become religious evangelists, but never philosophers or skeptics. The great evangelists are generally fitting representatives of this type of man.
We might say in passing, that this figure fairly represents the large majority of women.
Figure 9 represents one whose psychical activities predomi- nate over both the physical and spiritual organisms. The lines here indicate what we would term a purely intellectual develop- ment. Such an intelligence would more naturally incline to the professions of science, law or philosophy. This represents a mind too strong for its environment. This is the type of man who often dies from the results of over mental work.
Figure 10 represents a rare, yet abnormal, type of develop- ment. Such an individual has a very frail physical body and weak physical powers. He is, however, highly developed in both the psychical and spiritual nature. Such a man has strong spirit- Hal intuitions, checked and governed by a fine intelligence. His
HARMONICS OF EVOLUTION.
Impulses never control him. He invariably consults reason. Such development indicates superior moral perceptions and a keen sense of justice. There is, however, little physical strength, consequently the physical appetites and passions are below nor- mal. Such men are naturally students, philosophers and reli- gious teachers. Emerson and Whittier fittingly represent this type.
The foregoing ten figures represent but ten distinct types. Ranging between these, however, are countless variations from the normal or perfectly balanced type. These countless varia- tions might be represented by an equal number of triangles, vary- ing only in the degree of unequal development.
For illustration, figure 1 1 shows that with the same base line, there may be almost countless variations in triangles whose upper angles, a, a, a, etc., fall outside of the equilateral triangle, MAN.
Figure 12 shows another series of variations with the same base line. This suggests the countless triangles which may be built on the same base line, each triangle having two equal sides and two equal angles, and the apex of each triangle falling within the equilateral triangle.
Figure 13 shows still another series of variations with the same base line.
From the few illustrations given here, it must be seen that the variations in the triangle are practically infinite in number. Nor can the student fail to see how truly they represent man as we know him.
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397
The figures from 14 to 16 are triangles showing the variations which may occur where the line MA is common to all.
The figures from 17 to 19 represent triangles which have the common line, NA.
These illustrations must suggest even to the most thought- less:
(1) The infinite variations of individual character.
(2) The difficulties of reaching a perfect balance between the triune natures of the individual.
Science, it must be understood, does not designate a perfectly balanced man, as a perfect man. It does not even define him as a Completed Individual. It must be remembered that the normal balance of the three natures may occur in an individual of very low general development. That is to say, a man may represent any sized equilateral triangle.
39$ HARMONICS OF EVOLUTION.
For illustration, see the figures 21 to 25 inclusive. Each figure of this series is an equilateral triangle with lines similarly
shaded. Each represents a man normally developed. Each, however, represents a different degree of development, or what we might define as a different degree of maturity. Each differs from the other in stature and power of body, spirit and soul. The first figure of the series indicates what we naturally designate as an under-sized individual, but one who is worthy as far as he goes. Such an individual is weak in body, in spirit and in soul. The last figure of the series, on the contrary, represents a man whose physical, spiritual and psychical powers are unusually strong, fine and brilliant. This type of man becomes the hero among the common people.
Even among so-called great men, such types are rare. Con- spicuous, however, are the few whom their fellow men accept as standards of manly development. Among these few we may name our own greatest of men, Abraham Lincoln, and England's "Grand old Man," Mr. Gladstone.
Such as these meet the requirements of physical proportion and strength, of spiritual intuition, of rational judgment and of moral sensibility.
The fact that there are any such as these proves the possi- bilities in human nature. It suggests also the mighty under- taking of Nature which aims at even a higher development of these harmoniously balanced individuals.
The task of Nature in bringing the individual into a unity of the trinity, is a gigantic one. The far greater task, however, is to
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establish a perfect vibratory relation between the triune natures of two individuals of opposite polarity.
This is an achievement toward which the Great Intelligence and the individual intelligence move in supplementary lines.
When such relation is established the fundamental principle in Nature is satisfied, viz., that principle which impels every entity to seek vibratory correspondence in another like entity of opposite polarity. When such a relation is established the funda- mental principle of human life is satisfied, viz., that principle which impels one intelligent soul to seek happiness in another like soul of opposite polarity.
In this achievement lies the Completion of the Individual.
Thus, the struggle for completion, even to the end, is con- ducted by universal intelligence through mathematical necessi- ties, and by the individual intelligence because of ethical necessi- ties.
It has already been shown that the human family, in its indi- vidual inequalities and abnormalities, represents an infinity of diversity. It must now be recalled that this infinity of diversity is sharply divided into masculine and feminine. It must be re- membered that Nature is forever seeking to establish vibratory correspondence or equilibrium of forces between these masculine and feminine halves of humanity. By keeping Nature's purpose (which is equilibrium of forces), and the purpose of the individual (which is happiness), clearly in mind, it may be better conceived why evolution is a process requiring unmeasured time. It will be more easily understood why the individual so often fails to achieve his purposes. It will be better understood why true marriage is so rarely accomplished during this earthly life.
For the purpose of illustrating the mathematics of marriage, we must revert to the symbol previously used to represent the triune nature of man, viz., the equilateral triangle.
All that has been illustrated or said concerning the individual triangle has been with reference to the subject in hand. The present purpose is more especially a consideration of the relation
400 HARMONICS OF EVOLUTION^
of two triangles to each other. No such explanation were pos- sible except the student has a clear conception of the triune nature of the individual who is seeking a perfect relation with another individual having a triune nature.
To avoid confusion, however, the masculine and feminine symbols must differ in outline. For this reason the shaded tri- angle will be employed to represent man, while the dotted triangle will be used to represent woman,
Figure (a) of the present series represents two unequal tri- angles having in common only the base line. As already ex- plained, the triangle, MAN, represents man, while the triangle MaN represents woman. By referring back to figures 3 and 4 there will be no difficulty in reading the marriage relationship illustrated in figure (a). Here are represented two people of equally low general development. Their one line of correspond- ence or sympathy, is the physical. The man has a somewhat better psychical development, while the woman is the more sen- sitive upon the spiritual side. This means that while these two are equally gross as to the physical life, the man has the better rational intelligence, while the woman has the keener spiritual intuitions. Except in physical life, however, they have no sympathies. Such persons have little aspiration above the phys- ical. Such a marriage appears to be purely animal. It is in- deed, mainly a marriage of physical passions, appetites and in- stincts. This, perhaps, represents the commonest type of mis- mating among people of low development and strong physical natures. Such persons continually mistake these physical corre- spondences and sympathies for love. They are misled into unions which scarcely suggest the true relation of marriage.
TRUE MARRIAGE— THE MATHEMATICS. 4OI
In figure (b) is represented another very common type of mis- mating. The only difference between this and figure (a) is the superior development which obtains in the two higher natures of each. While both are pushing the lines of their lives upward, they are not the same lines. The individual relationship is not improved. In fact, it indicates greater possibilities for discord and unhappiness. Both of these people have aspirations far above the physical. They have not, however, the same aspirations. The height and inclination of the masculine line, NA, indicate a man well developed in rational lines, while the height and inclination of the feminine line, Ma, indicate a woman of very sensitive spiritual organization.
Both of these individuals have strong physical natures with correspondingly strong physical appetites and passions. The physical, then, is the one line of coincidence. This physical cor- respondence, however, yields nothing but temporary satisfaction to people thus developed in the higher natures. Each has risen to higher demands and higher necessities than the physical. Un- fortunately they are not the same demands and necessities.
The order of masculine intelligence here represented would incline the man to the pursuit of practical knowledge, such as the study of law, medicine and the sciences. The order of femi- nine intelligence here represented would incline the woman to that which is artistic and aesthetic. She would occupy her in- telligence, mainly, with matters of luxury and comfort, and with ideas of beauty in dress, decoration, etc.
The man would pride himself on his "rationalism" and good sense. He would have few spiritual intuitions himself, nor pa- tience with those who had. The woman, on the contrary, would live in her impulses and emotions and trust to her "impressions" for guidance.
While these people are well mated physically, they are far less
companionable than a man and woman of lower development
who look entirely to physical gratifications for their pleasures.
The man would crave companionship in his intellectual life and
26
402 HARMONICS OF EVOLUTION.
aspirations. He would need a sympathetic coworker in the acquirement and use of practical knowledge. The woman, on the other hand, would crave companionship in her higher aesthetic life. She would need a sympathetic soul to share her emotions, impulses and impressions. She requires appreciation for her endeavors to beautify the home, to adorn herself, and to make a figure in society.
For such a pair there is nothing in marriage but perpetual misunderstanding and irritation and disappointment. To such a man this woman would appear as irrational, sentimental and shal- low. To such a woman this man would appear as cold, unsym- pathetic and narrow.
Both may be honest, but neither can be happy in a relation which furnishes but one line of coincidence.
Figure (c) represents a curiously assorted couple, harmonious however, only on the physical plane. The man here represented shows an unusual psychical development — in the wrong direc- tion. Here is a good intelligence prostituted to base uses. It runs parallel with the earth, rather than in an ascending line. This indicates a mind occupied with selfish ambition and with sordid gain. This figure would well represent the money-getter, the great financier who makes his millions in total disregard of honesty, of justice and of common humanity. Such a man may have little education. He is without natural refinement. He is, nevertheless, hard-headed, practical, capable, and a power in the business world. This is the type of man who boasts of being "self-made." This is, indeed, a fact which he mistakenly fancies is to his credit.
The woman here represented, shows an unusually strong spiritual development — in the wrong direction. The lines indi- cate an extremely sensitive spiritual organism, but a very low grade of intelligence. Such a woman, if wholly uneducated, would be superstitious as well as cunning. She would be given to a consideration of signs, omens, presentiments, etc. Such a woman, if educated, is naturally religious, but her .religion is as
TRUE MARRIAGE— THE MATHEMATICS. 403
narrow as the figure which represents her. Such religion would mean faith without reason, and piety without principle. Such a person would make a good nun or a good church woman without being able to give one reason for her vocation. Such a woman is impressional, sensitive and unreasonable. Her "religion" is merely an expression of keen spiritual intuitions. It is not a rule of life, based upon rational conceptions of life.
Such a man and such a woman are, in fact, perverted from the normal balance. Their development, as indicated by the lines, is in the wrong direction. While such a woman would easily become the religious bigot, the man would just as naturally be a materialist of the most radical type. In matters pertaining to physical life and to material gain, they would find common ground. When it came, however, to matters of "opinion" and to matters of "faith," there would be perpetual and irreconcilable differences.
Who of us, if we jog our memories, but can recall some couple who fairly approach this type? It is unfortunately, a very common type of matrimonial failure.
Figure (d) represents still another type of mismating. In this case it is the man who possesses the more refined spiritual organism. It is the woman who has the higher and better grade of intelligence. Here, as in the other illustrations, the physical side of the union is harmonious, but with those already given as types from which to study relations, the reader will have no difficulty in interpreting this and other double triangles, without suggestion from the writer.
V.
Figures (e), (f), (g) and (h) represent other marriages, or rather partnerships between' men and women, where the corre- spondence is on the physical plane alone.
404
HARMONICS OF EVOLUTION.
Figures (i) and (j) are drawn to illustrate the countless varia- tions which may occur with any given form of triangle. Figure (i) is a masculine triangle, suggesting his possibilities in the
selection of a mate. Figure (j) is a feminine triangle, suggest- ing the possible mistakes in the same selection.
Figures (k), (1) and (m) illustrate mismatings between people
F/J.X..
Pig- 1.
who are harmonious upon the spiritual plane only. Neither the physical nor the psychical lines coincide. As a result, the bond of union here is in the realm of spiritual intuition, of artistic powers, and aesthetic tastes. Such a pair must look for their happiness through mutual sympathies upon the spiritual plane.
fit-*
Figures (n), (o), (p) and (q) suggest the variations which might occur in a mating where the spiritual natures alone coin- cide.
TRUE MARRIAGE— THE MATHEMATICS.
4°S
Figures (r), (s) and (t) illustrate the most unfortunate, and at the same time, a very large class of marriages. Here are repre- sented the unions of men and women who have absolutely noth- ing in common. In neither of these conjoined triangles are there
fl$ S.
two lines which coincide. This means that here are represented legal partnerships having none of the elements of natural union. It means relationships without correspondence or sympathy in any one department of being, physical, spiritual or psychical.
In such marriage there is no common ground. There is the bond of neither physical passion, of spiritual intuition, of intellect- ual pursuits, nor of moral principles.
These figures fairly represent the conventional, mercenary, political and diplomatic marriage. They stand for every char- acter of motive except those of passion, sympathy or love. These are invariably unhappy marriages, without hope of adjustment. In such marriage universal intelligence teaches individual intelli- gence the error of his way through the discords and disappoint- ments evoked by his own acts.
Fij VI.
Fig. vr.
Figures (u), (v), (w) and (x) represent marriages which are perfect upon the psychical plane alone. This, however, is a rela- tion in which there is hope of final adjustment.
Given, a man and a woman in whose highest natures the per- fect harmonic obtains, and you have a relation in which there
406 HARMONICS OF EVOLUTION.
is a basis of development. Such a pair are naturally and indis- solubly bound. There may be differences in the degrees of re- finement and vibratory action of both their bodies and spirits. They may be unequal in both physical and spiritual development. In this case the tendency is to bring those physical and spiritual conditions into a harmonious adjustment. When the inharmony of two individuals lies only in the differences of the souls' instru- ments, those differences will disappear. The soul which has the power to improve and refine either body, and to increase its own activities in this or that direction, can effect any change desired. When once the soul has recognized its perfect mate, it has then the inspiration and therefore the power to work through all con- ditions which constitute a barrier.
This law of Nature is referred to by Bulwer in his master- piece, "Zanoni."
Zanoni, the Master, discovers his own in a simple, child-like woman, a gifted artist, but a creature of impulse and intuition, not one of learning and judgment. While she adores the man, Za- noni, her superstitious mind is awed and terrified by the wisdom of a Master. She, the bigoted child of the church, saw only sorcery in his great psychic powers, while he was exerting those same powers to save her from disease and from death. When at last her childish fears have brought him to the guillotine, Zanoni vaguely refers to this difference in their conditions. He assures her, however, that she will one day know him as he is, but not, he says, "until the laws of our being become the same."
A
vis At
Figures (y) and (z) represent yet another type of discordant marriage. Thus far the figures have represented individuals of
TRUE MARRIAGE— THE MATHEMATICS.
an average general development. This is the rule the world over, that people of the same race, nation and social class, intermarry.
It will be observed that all the previous figures represent mis- matings of people who have attained to the same general level in life. Other and more radical violations of the law may occur. A still more deplorable misalliance is possible.
In figures (y) and (z) is indicated, not merely inharmony upon each plane of life, but a general inharmony in point of average development.
For example, figure (y) might represent the marriage of a highly developed Caucasian to a middle class Chinese woman; while figure (z) might represent the marriage of a delicate, edu- cated, cultured, white woman to an Indian of the plains. Such a relation as this means degeneracy to the more highly developed of the pair. It is an unnatural relation for the less developed. It is a misery to the one and stupid dissatisfaction to the other. This is a crime against Nature which Nature but slowly condones.
Fig B.
Still another form of mismating is revealed in figures (A) and (B). Here is simply disproportion as between two normally de- veloped individuals. Such a marriage is a failure, but more es- pecially to the individual of the larger stature. In this union is disappointment, rather than open conflict ; for two well balanced people, however great the difference in their general develop- ment, will be considerate and amenable to reason. In every such case the lesser of the two is the happier. As far as the lines of life coincide the lesser finds response. The Jarger nature, how- ever, lives alone. For him or for her there is no companionship. The lesser never has enclosed and never can enclose the greater,
408 HARMONICS OF EVOLUTION.
whether the proposition involves two geometric triangles or two human beings.
True marriage may occur between two individuals of any degree or character of development. This fact is illustrated in figures (C) and (D). Here we find true marriage, that is, union which fulfills the natural law of marriage. These figures, how- ever, do not represent the highest possibilities in marriage. They do not represent, either in form or stature or effects or influence, what marriage may mean to the individual and to the world. Marriage, as here represented, is, nevertheless, a true relation, physically, spiritually and psychically. It is a true relation in that the individual natures of the one find perfect response in the triune nature of the other. Such a pair will have realized their ideal. No man's ideals can transcend the best and the highest intuitions of his own soul. Such a pair will find in each other a perfect companionship. The demands of each may be limited. They will, however, be the same demands. Such a pair will seek no further for satisfaction, for sympathy or for companionship in any department of life.
For the purposes of illustration, it is necessary to let the indi- viduals in these pairs of related triangles, stand alone. To join them, as in the other illustrations, would make but one figure. As all lines coincide, the feminine dotted triangle would disappear in the straight lines of the masculine symbol. This, by the way, is another suggestion as to what occurs in true marriage. We would then have but a single figure which is the proper symbol of true marriage.
There now remains but one general type of marriage for il- lustration. This is the rarest in human society. This is the ideal toward which all marriage systems are naturally, though slowly, tending.
Figures (E), (F), (G) and (H) represent the perfect unions of two individuals. Each figure represents the union of two indi- viduals who are harmoniously balanced in every nature, physical, spiritual and psychical. While all of these figures represent
TRUE MARRIAGE— THE MATHEMATICS.
409
perfect union they represent unions of different value. Here is not merely the union of two harmonious beings, but several harmonious unions of different grades. While each pair repre- sents a perfect individual relation and an individual completion, the several pairs do not by any means represent the same quality of companionship. They do not represent the same physical, spiritual or psychical strength and stature. They do not repre- sent the same degree of energy, nor of power, nor of influence. They do not represent the same measure of learning, nor the same capacity for loving. They do not represent the same de- gree of happiness to the individual soul, nor the same degree of benefit to the world at large.
This chapter is not properly closed without one other sug- gestion. That suggestion must be very brief, however, for it touches a very large question outside of the limits of this work.
The reader may ask, How is society to be benefited by this individually perfect marriage, and by the happiness of one man and one woman?
For answer, he is referred once more to Nature, which ac- complishes the evolution of man only through individuals.
The law of heredity is as inexorable as the law of motion and number. Figures (I) and (J) are given as mere suggestions, as to the effects of true and false marriage, upon the child, the fam- ily and society.
Figure (I) represents the perfect marriage relation and its mathematical results.
4io
HARMONICS OF EVOLUTION.
Figure (J) represents the unnatural and inharmonious mar- riage relation and its mathematical results.
It will be observed that all of the triangles which radiate from the perfect equilateral triangle, as a center, are also equilateral triangles, and that their combination presents a perfect composite figure.
In figure (J) the radiating triangles, with their unequal sides and unequal angles, also illustrate the laws of heredity. They
suggest the inharmony of family and society, which necessarily result from an imperfect center. This figure, however, is a very fair illustration of our present stage of marital, family and social development.
Thus it is that every man and every woman becomes a factor in the world for social order or for social chaos, as he or she ful- fills or fails to fulfill the law of True Marriage.
THE HARMONICS.
Universal intelligence governs the mathematics of marriage.
Individual intelligence governs the Harmonics of Marriage, and enjoys the music, or suffers from the discords which mar- riage itself produces.
TRUE MARRIAGE— THE HARMONICS. 4^
It has already been shown how universal intelligence seeks to complete the individual upon the purely mathematical principle of vibratory correspondences. It is now to be shown how the individual intelligence completes himself through purely har- monic relations with another individual.
From all that has been said of the fundamental principle of affinity, it must be understood that when this principle operates through material substance, it means merely vibration of matter. When it operates through individualized intelligences, however, it constitutes a harmonious activity which we call love. It seems unnecessary to repeat that the same principle which produces vibratory correspondences and equilibrium in material sub- stances, induces harmonic or love relations in human life.
Such, however, is the law.
The mathematical principle in marriage has been but briefly touched. This is a subject of interest, mainly to science. We now approach the Harmonics of Marriage, which are of interest, mainly to the individual and society.
To fashion a well balanced man, physically, spiritually and psychically, does not exhaust Nature's resources. Neither does it fulfill the purposes of Nature and the individual. The com- pletion of the individual is not yet accomplished. By a unity of the trinity are established only what science defines as "primary" harmonics, viz., an interior harmony of body, spirit and soul. This is the state or condition of individual poise and power. It is not necessarily a state of completion or happiness. This, how- ever, is the state of being which enables the individual to more easily arrive at the next higher range of harmonics. That next higher range is defined as "secondary" harmonics. It refers to harmonics set up by exterior conditions, viz., by and through perfect vibratory correspondences with another individual of opposite polarity.
Natural Science is, therefore, right when it declares that love is the highest activity of the soul, and that rational happiness is its highest attainment. If the reader doubt this, let him review
412 HARMONICS OF EVOLUTION.
history. Let him study the activities of men and the love rela- tions of life. Let him consult his own soul, analyzing his own highest aspirations and ideals. Let him discover the main-spring of his own life. If it be not love and loving, he must confess that he falls below his own ideal.
This present work is no more than an attempt to suggest the love principle in Nature. To actually show the power of this principle in human development, would be an endless task. The simple record of human development, without the aid of either science or philosophy, is enough to convince the intelligence that love is the most potent energy in human affairs.
The scientific skeptic is right when he points to the havoc created by "that physical passion miscalled love." He must ad- mit, however, if fair and impartial, that the heroism and faith and endurance of love are the forces which yield to neither time, dis- tance, nor circumstance. If honest with himself, he will confess that love for some one other than himself is the inspiration of his own life and efforts.
The writer is aware that this position contravenes physical science, as well as the theories of certain learned pessimists and degenerates. Physical science, engrossed with the physical ves- tiges of descent, overlooks the equally patent facts of intellectual and moral ascent. A science, however, which fixes its limitations at the physical, must be prepared to see intelligence turning else- where for explanation of that which is not physical. Philosophy which reads man through deformity, disease and degeneracy, must be prepared to find man seeking elsewhere for explanation of that universal impetus toward health, intelligence, morality and love, which we name "evolution."
We are told by men who study the human affections and hu- man intelligence through the digestive organs and through dis- ease and abnormalities, that sex is a physical device for repro- duction, that love is essentially lust, and that happiness is a de- lusion. To such as these we are indebted for statements to the
TRUE MARRIAGE— THE HARMONICS.
effect that the love relations of men and women are responsible for all of the strife, jealousy and unrest of society.
The eternal principle of harmonics refutes such deductions.
Nature, history and experience show, instead, that all of the discord, jealousy and crime associated with sex, are due, not to love, but to the absence of love.
What these scholars really mean is that the struggle for hap- piness among the undeveloped and ignorant is a process involv- ing unmeasured strife and discord. They mean, in reality, that the effort to achieve the soul's happiness through the physical passions, has been a prolific source of folly, sorrow and crime.
To debased passion which is preeminently selfish, and not to love which is absolutely unselfish, must be referred all of the strife and discord which mark the evolution of sex. Misplaced affec- tion may leave a temporary sorrow in the soul. Unwisdom in love relations may entail embarrassment. Separation from the beloved may mean loneliness; but never yet, in the affairs of men, did love evoke unhappiness or commit a crime. Ungov- erned passion and blind jealousies have" made havoc in human affairs. Love, however, from the beginning, has never been any- thing but love ; and "love suffereth long and is kind."
The attempt to define love, except as the highest activity of the soul, would amount to an absurdity. We cannot go behind the word itself. There are no synonyms for the word love. There are no other words which would convey any clearer under- standing as to the activity itself. Each individual must measure the meaning and value of "love" by his own observations, his own experiences, or his own ideals.
There is, however, one correction or explanation in this con- nection, that seems necessary. True philosophy clearly distin- guishes between "love" and "altruism." These words must al- ways be used with a distinction as to meaning and value. The interchangeable use of these words is unscientific, and therefore erroneous and misleading. Love is not altruism, nor is altru- ism love. Love and altruism may or may not exist in the same
414 HARMONICS OF EVOLUTION.
individual. Though representing the same principle they are not the same thing. The difference between them is the distinc- tion between an activity that is individual and personal, in its object and effects, and one that is impersonal in both object and effects.
Love demands a particular individual to love. Altruism con- siders the rights and welfare of all individuals. Love represents an attraction, an emotion, and a desire which can obtain only between individual intelligences. Love necessitates a definite object upon which to expend its energies. Altruism represents an intelligent perception of the rights of others and an honest desire to discharge one's own obligations to humanity. Altru- ism may well be defined as a static condition of love. It repre- sents a love nature highly developed, but it does not represent loving itself. Altruism is simply the impulse and capacity for loving without particular objects to love. It indicates, however, the nature which is especially equipped for loving individuals.
In the "Ascent of Man," Mr. Drummond continually uses the words altruism and love interchangeably. This inaccuracy con- fuses his entire work. He also defines "Love or Altruism" as es- sentially self-sacrifice, pity and compassion. Several years ago the same author published a smaller book, but a greater one. In this earlier treatment of "The Greatest Thing In The World/' he unconsciously gave the world a true definition of love.
He asks this question: "Why do you want to live to-mor- row?" He answers it by saying: "It is because there is some one who loves you, and whom you want to see to-morrow and be with, and to love back. There is no other reason why we should live than that we love and are beloved."
Here is a definition of love and the true philosophy of life, condensed to a paragraph. When Mr. Drummond wrote this, altruism was not in his mind. Neither was he considering the claims of reproduction. On the contrary, he was thinking of something very definite and very dear to the individual soul.
TRUE MARRIAGE— THE HARMONICS. 4*5
It is safe to say that no intelligent man or woman will take issue with this reading of love or of life's values.
When Mr. Drummond wrote this he did not have in mind either self-sacrifice or pity or compassion. Instead, he was think- ing of something in which he and every other intelligent being delights. He was thinking of something that means inspiration and exhilaration to the individual soul. He was thinking of that in Nature which brings to each of us the sense of fulfillment, and not a sense of sacrifice.
Self-sacrifice, pity and compassion are expressions of the love nature. They are essential elements of altruism. These, how- ever, do not constitute either love or loving. These are not the elements which make up the perfect love relations of life. It does not matter whether those relations are between man and woman, between parents and children, or between friends. Self- sacrifice, pity and compassion are not the things we crave for ourselves. They are not the offerings which we ourselves bring to love. True, love is surrender, but it is not sacrifice. It is tenderness, but it is not pity. It is unselfishness, but it is not compassion.
Love is always ready for sacrifice. It has always a reserve of pity and compassion; love, however, which makes this life worth living, is none of these, nor all of these combined.
The single purpose of this work is to explain the love prin- ciple in Nature. It is not to discuss altruism. It is, therefore, limited to a consideration of that character of phenomena which science classifies as love. That is to say, an activity which is essentially individual and personal in its nature. The individual love relations of life are many. They are limited in number and value by nothing except the opportunities and capacities for loving.
The natural order of creation determines the order of the evolution of love. The natural order begins with the affinities of male and female, and of man and woman. After this comes the affinity of mother and child. Then comes the bond of father
416 HARMONICS OF EVOLUTION.
and child, and of brother and sister. Beyond these are the grad- ually evolving affinities of family, which we call the blood rela- tionships. This family bond is very largely a physical bond. After the family, come the affinities of friendship, representing spiritual instead of physical attractions. Beyond friendship is that impersonal consideration for all men, which we define as altruism. This is the bond of our common humanity.
Thus, it appears that Nature assigns man and woman to the leading role in the evolution of love. Into their hands is com- mitted the task of discovering the love principle, of exemplifying it, and teaching it to the world.
Science points to this relation as the key to the higher evolu- tion of man. Here also it discovers the source of all social dis- cord as well as of all social harmonics. Here is the basis of hu- man degeneracy as well as of human development.
Is it possible for science to explain this activity of love so that it shall be fixed in the mind as a principle in Nature rather than a poet's dream? Is it possible for philosophy to so clearly indicate the natural pathway of love that young men and young women will be induced to seek their happiness in accordance with natural law?
It is believed that the activity of love may be fairly explained by analogy. It is only necessary to find some familiar phenome- non which expresses the same general principle in Nature. That perfect analogy is found in music. This is the one familiar, tan- gible, earthly activity which constitutes the perfect analogy to the activity of love.
Music, like love, has its purely mathematical side, a mere mat- ter of vibration. It has also, like love, a harmonic side, which covers the relation of vibrations to each other. Finally, as with love, it has the side of effects, viz., the value of those vibratory harmonics when they are reported to the intelligent Ego. These effects constitute musical sounds, or music.
Both activities, therefore, of music and love, rest upon the same general principle of vibration. Both are made up of har-
TRUE MARRIAGE— THE HARMONICS. 417
monic ratios in vibratory action. Both produce effects upon hu- man intelligence which are pleasing and desirable.
The difference between musical harmonics and the harmonics of love is as great as the difference between atoms and men. The difference in the value and effects of music and in the value and effects of love, can only be conceived by comparing the ac- tivities of atmospheric waves, with the activities of intelligent souls. The one activity represents only the vibrations of the atmosphere falling upon the human ear. The other represents impulses and emotions of a self-conscious soul responding to the impulses and emotions of another self-conscious soul.
Music represents harmonic relations between waves of uncon- scious physical atmosphere. Love represents harmonic relations between two intelligent souls. When musical harmonics fall upon the ear the Ego experiences a pleasurable sensation. When the harmonics of love exist between two souls each enjoys an emotion which is translated as happiness.
If knowledge of the science of music is deemed an accomplish- ment, how much greater an achievement is knowledge of the science of love. If a man must know the vibratory theory of music before he can become a composer, how much more neces- sary that he should know at least the rudiments of the science of love before he defines himself as a lover.
One may love music without knowing either the theory or the practice. So one may desire love without knowing either the principle or the practices.
On the other hand, one may know the science of music with- out being a musician. That is, one may master the vibratory theory of sound waves, may know the value of every note, and at the same time not be able to run the scale. So the student of human nature may master the scientific theory of love, may fully comprehend the principle of those higher harmonics, with- out himself ever having experienced the joy of loving.
So also, a man may be a natural musician, born with a 27
418 HARMONICS OF EVOLUTION.
"musical ear." Such an individual without a scintilla of the technical knowledge of music, may sing or play fairly well. No- body, however, will insist that a technical knowledge of music would interfere with, or detract from the natural gift. In the same way, a man or woman may be a natural lover, born with a love nature highly developed. To such as these loving is a natural and necessary condition.
Who that knows human nature, who that has seen the effects of wasted and misplaced love, but will admit that a rational knowledge of the scientific principle of love would be a benefit to mankind? Loving "by ear," or loving in ignorance of all the natural laws of love, is so common a thing as to become a by- word and a reproach. "She loved not wisely but too well," is the epitaph of how many reputations?
A loving nature coupled with an undeveloped intelligence is the natural victim of selfishness and lust. The very fact that woman is fundamentally conditioned to the stronger love nature and the stronger desire for love, makes it doubly her duty to study the laws involved. "Knowledge is power," and the woman who is able to discriminate between friendship, passion and love, either in herself or in another, has the power to avoid all unhappy com- plications in the love relations. The woman who knows scien- tifically and rationally what love is and what it is not, need never become the victim of her own desires for love.
To the man or woman who knows the theory of music the sci- ence of love will be clearly intelligible. In the same way the analogies between the effects of music and the effects of love will be more readily comprehended by the lover. Only the unhappy soul who knows neither the theory of music nor the practices of love will seriously dispute the findings of the higher science upon this question.
Science has determined that sound involves the following processes, viz.:
(i) By concussion or agitation, atmospheric waves or vibra- tions are set in motion.
TRUE MARRIAGE— THE HARMONICS.
(2) These atmospheric waves or vibrations, traveling through space, strike upon the tympanic membrane of the ear, and are thence conveyed to the internal organs of the sense of hearing.
(3) The impression thus made upon the organs of the internal ear is transmitted to the brain by way of the auditory nerve, and is there recognized by the intelligence as sound.
The intelligence of man recognizes in Nature two distinct general classes or kinds of sounds, viz.:
(1) Musical sounds.
(2) Sounds which are not musical.
A musical sound involves three distinct properties, viz.:
(1) Pitch, or that property which distinguishes a musical tone as high or low.
(2) Volume, or that property which distinguishes a musical tone as loud or soft.
(3) Quality, or that property which distinguishes a musical tone as harsh or mellow, pleasing or offensive to the sense of hearing.
Science has proven:
(1) That the pitch of a musical sound is governed by the number of vibrations per second.
(2) That the volume is governed by the distance covered by the oscillations of the vibrating body or substance.
(3) That the quality of a musical sound is governed by the shape of the vibrations or sound waves.
For illustration : Open the lid of a piano and you will observe that its strings vary in both length and size, beginning with the longest and largest string which is about six feet long and almost a quarter of an inch in diameter, and ending with the shortest and smallest which is less than one foot long and no larger than an ordinary thread.
Now strike the end key on the left as you face the instrument and it will set the largest and longest string in motion. The sound thus produced is the lowest tone of the piano. Now strike
420 HARMONICS OF EVOLUTION.
the end key on the right and it will set the shortest and smallest string in motion. The sound produced is the highest tone of the piano.
If you could only count them, you would find that the longest and largest string oscillates or vibrates about fifty times per sec- ond, while the shortest and smallest vibrates about six thousand times per second. Thus, the slower the vibrations the lower the pitch, and vice versa.
Again, strike the end key to the left very hard, and watch the longest string closely. You will observe that it vibrates at first back and forth over a considerable distance, and that the tone is very loud. The longer you watch it, however, the shorter is the distance covered by the vibrations and the softer the tone be- comes, until the string ceases to vibrate and the sound dies out entirely. This proves that the volume of a musical sound is governed by the distance covered by the oscillations or vibra- tions of the vibrating body or substance.
If you could only see the waves of sound you would observe that the sounding board of the piano forms them into shapes which correspond with its own particular form or shape. It is difference of form in the sound waves that produces the different qualities of tone which we so easily discover in different instru- ments or voices.
Let us turn now for a moment to the analogies of human life.
As pitch in music is governed by the number of vibrations per second, so the true pitch of a human life is governed by the rapidity of all of its activities. The man whose physical organ- ism is coarse, whose spiritual sensibilities are blunted, and whose moral nature is low and degraded, represents the lowest pitch of human life. He, however, holds the keys of his own develop- ment in his own hands. He may raise or lower the tone of his life in exact proportion as he refines his body, cultivates his spiritual sensibilities, and elevates his moral perceptions.
Again, as the volume of a musical sound is governed by the distance covered by the oscillations of the vibrating body, so the
TRUE MARRIAGE— THE HARMONICS.
volume of a human life is determined by the distance over which its influence may be felt. The amount of energy, physical, spirit- ual and psychical, thrown into a human life, also determines the distance to which its influence may be felt and its volume ex- tended.
And finally, as the quality of a musical sound is governed by the shape or form of the vibrations or sound waves, so the quality of a human life is determined by the form or manner in which its activities are exerted. Human character is the common expres- sion for quality in human life. Here, again, the key is in the hands of each individual. He may make his life harsh or sweet toward his fellow man, pleasing or offensive, as he chooses to develop his character.
In all these properties of human life, man is both instrument and performer at the same time. The music of his life is what he makes it. It is the result of his own intelligence. If he would attain to the sweetest and the loftiest harmonies of life he must make of himself a perfect instrument and he alone must have absolute command of the keyboard of his own existence.
For the purpose of obtaining additional facts of Nature, how- ever, let us turn to the piano again. Begin with middle C. Strike the key and hold it with the finger. While the C string is vi- brating strike successively the notes running up the scale and carefully observe the effect each one has upon the vibrating note