C. It will be observed that the first note, D, produces a most

unpleasant effect. It is thoroughly discordant when sounded with C. The next note, E, produces a very pleasing effect which seems to be a musical harmony. The next note, F, is not so pleasant. The next note, G, is particularly pleasing in its effect. It is in very close harmony. The next note, A, produces a strange effect. It is not so pleasant in its relation to C. It has a somber or saddening effect. The next note, B, produces the most unpleasant effect of all. It is painfully discordant.
Now strike the next note, which is C, an octave above the first note. Here, again, a most interesting result follows. Its
422 HARMONICS OF EVOLUTION.
vibrations blend so perfectly with those of the lower C, that the most acute ear can scarcely distinguish the fact that more than one string is vibrating. The effect is one of unison rather than of harmony. It is the same throughout the entire key-board of the piano. If all the seven C's of the instrument are set vibrating at the same time the effect is still one of seeming unison.
Mathematically, there is an explanation for this, as follows:
Science has discovered the fact that the numbers representing the vibrations of octaves sustain to each other the ratio of I to 2.
For illustration, 17 vibrations per second will produce the lowest tone, C, which the human ear can distinguish. 17x2, or 34 vibrations per second, will produce the next C an octave above. 34x2, or 68 vibrations per second, will produce the next C an octave still higher. 68x2, or 136 vibrations per second, will produce the next octave above, and so on.
Thus, 17x2x2x2x2x2x2x2x2x2x2x2 equal 34,816, which is the number of vibrations per second necessary to produce the highest tone, C, which the human ear can distinguish.
Thus, it appears that the human ear can distinguish as musical tones, a range of only about eleven octaves, or 78 notes of the regular ascending scale. Just why the number of vibrations of any given tone multiplied by 2 will produce an octave above, is not so easily explained. It is simply a fact in Nature and as such must be recognized.
Just why the first and third, or the first and fifth of the scale struck together will produce a pleasing harmony, while the first and second or the first and seventh struck together will produce the most painful discord, are facts not easy to explain. They are facts of Nature, however, and as such must be recognized. The pleasing effect of the first and third, and of the first and fifth, is doubtless due to the vibratory ratios fixed by Nature between those particular notes of the scale. A different ratio between the first and second and the first and seventh is doubtless responsible for the unpleasant effect they produce upon the sensitive ear of the musician.
TRUE MARRIAGE— THE HARMONICS. 423
Human life illustrates this same law of relationship, this same law of sympathy. Wherever we find a man and a woman whose lives seem to be in perfect unison there is represented the perfect marriage relation. They stand as distinctive among the human race. They are thus distinguished because Nature has so pro- vided that the perfect unison of all the elements in man and woman produces effects not common in society. Such a har- monic unison and such a response between the body, spirit and soul of a man and a woman produce musical effects which cannot be concealed. Mutual love which creates the most intense and exquisite music of life, results in a condition of happiness to which the great world is a stranger. Such a pair are the wonder and admiration and envy of the less fortunate. Absolute love and perfect happiness are so rare in the experience and observa- tion of mankind that such a relation appears to be a gift of the gods. In truth, however, it is simply the fulfillment of the same law that impels one C string to respond to the other.
Take another pair (and of this class there are many in mar- ried life), whose relation is pleasant though not perfect. Here we have a relation analogous to the first and third and the first and fifth of the scale of music. There is a certain harmony though not a unison. This illustrates the relation of friendship. This is not love. The ethical state which such a pair experi- ences may be likened to the state which pessimism defines as happiness, viz., "the absence of pain." There are others, and a very large majority of married pairs, whose relations are most painful and irreconcilable discords. This unhappy state also de- pends upon an unfortunate ratio of relationships. These dis- cords correspond to the vibratory relation of the first and second or the first and seventh of the musical scale.
It may be of interest and benefit to experiment a little fur- ther. We will now take two pianos tuned to the same pitch, placed on opposite sides of the same room. Sit down at one of the instruments and place your foot upon the loud pedal. Ask some friend to go to the other piano and strike middle C. Hold
424 HARMONICS OF EVOLUTION.
your ear close down over the key-board and the instant C is struck upon the other piano you will hear the same string of the piano before you respond with a clear and distinct tone. Now ask your friend to strike A, and immediately you will hear the A string of your own piano respond. Why is this? Because the vibratory ratings of the same strings are the same.
It is a principle in Nature that wherever two different objects have the same vibratory rate, if one is set in vibratory motion the other will respond to it. This is not only true of musical strings, but it is equally true of everything else in Nature. This is due to the harmonic relations throughout all Nature.
Given two musical strings keyed to the same pitch located near to each other, and it is impossible to set one in motion without causing the other to immediately respond. Why? Be- cause such is the law of sympathy between them. The analogy is equally true and far more beautiful in the law of human life. It is the key to the perfect marriage relation. A man and a woman whose lives, physically, spiritually and psychically, arc in perfect accord, can no more resist this law of sympathy than two strings keyed to the same pitch under the conditions above suggested.
But while you are at the piano try another experiment. Place your foot on the loud pedal and strike middle C again very softly. While it is vibrating have your friend strike the first D above middle C on the other piano very hard. You will find that your C string will stop vibrating and you will cease to hear it. On the other hand, you will hear your D string set up a strong vibration in response to the D struck by your friend upon the other piano.
You are now prepared to ask why your C string ceased to vi- brate so quickly. It is because in all cases of discordant notes, the ratio of vibration between them is such that they neutralize each other. In other words, the waves cross one another in such manner as to destroy their force. The result is paralysis of the weaker tone.
TRUE MARRIAGE-THE HARMONICS.
The reader will have no difficulty in finding the unhappy parallel in human life. The marriage relation of all times has furnished the painful analogy. A man and a woman whose lives sustain to each other a vibratory ratio analogous to the first and second or the first and seventh of the musical scale, can produce nothing but discord. Every activity of the one is neutralized by that of the other. Life is only a terrible discord resulting in total paralysis of all that tends toward love or happiness. The over- whelming necessity for calm study and a rational understanding of the true marriage relation is best indicated by the records of the divorce courts and the number of unhappy and mismated men and women everywhere.
In view of all that has been said concerning the three-fold or triune nature of man and the frequent use of the triangle as an illustration, it must not be inferred that man, in his harmonic nature, is only an instrument of three strings. On the contrary, each of his three natures, physical, spiritual and psychical, repre- sents a distinct and separate key-board, covering all the range of tones and harmonics possible upon its particular plane.
For illustration, the physical nature of man which constitutes one side of the triangle, is an instrument of itself, upon which may be played all the tones and harmonics possible to physical nature. Every physical sensation, impulse, desire, emotion or passion is a different string upon the harp of physical nature.
Thus, the physical side of man's nature alone represents all the possibilities of the fullest and most complete orchestration. The same is true of his spiritual nature, the difference being that it lies upon a higher and finer plane of life, covering a dif- ferent range of harmonics. In the normally developed man, however, the orchestration of both his physical and spiritual na- tures is upon the basis of a perfect harmonic relation between them. The same is true of his psychical nature. While it touches the heights of harmonic possibilities, it is in perfect accord with the other two orchestras of his being.
Imagine the harmonic possibilities of three such orchestras
426 HARMONICS OF EVOLUTION.
combined in a single instrument with a performer who could properly operate them all.
Thus, man, even when we consider him alone, represents in- finite harmonic possibilities.
Let the human mind run on, however, until it is weary with contemplation of the infinite sweetness, grandeur and power of harmonics inexpressible, and it has only touched upon the bor- der-land of those realities which flow from a perfect union of man and woman in the highest conception of true marriage.
Here, every string of human life in its three-fold orchestra- tion, finds its responsive harmonic in another life.
We must now consider another phase of musical sound which involves a principle of great importance to science, as well as to the true philosophy of individual life based upon science.
It has been shown that musical sounds are the result of vibratory activity. Harmony in music is based upon the rela- tions between musical sounds. Harmony, therefore, must also be traced back to the same vibratory activity which produces mu- sical sound. Harmony, however, produces a sensation through the ear of the listener which is very agreeable and pleasurable. The pleasure we receive from musical harmonics must, there- fore, depend upon the same vibratory activity which produces the musical sounds.
When viewed in their scientific aspect, therefore, musical sounds, musical harmonics, and all the pleasures and joys of the soul's response to music, are but Nature's expression of an in- tense vibratory activity.
Whoever has experienced the deep delight of listening to the symphonic harmonies of a grand orchestra under the direction of a master of music, will better understand and appreciate the principle it is here designed to make clear.
Picture the scene as it appears to the eye from the auditorium of a large theater. The orchestra is upon the stage. Count its members. There are one hundred different performers. They are playing upon as many different instruments. Each man's
TRUE MARRIAGE— THE HARMONICS.
mind and energies are bent upon performing his particular part as it is written upon the score in front of him. He does not know what his neighbor is doing except as he catches the sound of his ' instrument. Watch him closely. You will see that he is all alive with an intense activity. He is working as if his life were at stake. Now look at his neighbor and you will see the same evidences of intense individual activity. Now take in at a glance the entire orchestra as it is in the midst of a most difficult presto, crescendo movement, approaching a final and brilliant climax. Every member, from the first violinist down to the drummer, is exercising all of his energies to properly execute his particular score. Even the impresario, the master of music, is beating the air with his baton as if he were endeavoring to annihilate a band of invisible demons.
The picture is one of the most intense energy and activity. It is one of individual activity. It is one of general activity. It is one of combined activity. But what are the results? Musical harmonies and pleasurable sensations.
Thus, it is observed that musical harmony is not a static con- dition. It is the result of the most intense activity.
So it is in the love relations of man and woman. Love is not a static condition. It is the highest activity of the soul. It sets in motion every instrument and every member of the triple orchestra of man's three-fold nature. It finds its response in the harmonic activities of the triple orchestra of the triune nature of woman. What are the results? The harmonics of life, the hap- piness of perfect love.
Thus, science observes, investigates and demonstrates the har- monics of marriage as it does the harmonics of music. The man of average intelligence is able to comprehend that music represents the principle of vibratory correspondence in operation. It requires, however, a higher order of intelligence to compre- hend, much less to demonstrate, that love is the same principle in operation.
Such, however, is the law.
428 HARMONICS OF EVOLUTION.
With this understanding of the principle and processes in- volved in the harmonics of love, it may sound paradoxical to say that love is a state of rest.
Literally, the activities of love are the farthest removed of all activities from a state of rest or inertia. In a purely ethical sense, however, the harmonics of that activity induce a condition of mind which is termed by the poets as rest. The word "rest," in this connection, therefore, really stands for that perfect equi- librium and harmony of activities which obtain in a reciprocal love relation. It represents that condition where all activities of all the elements in a man and woman constitute a perfect har- monic.
Thus, the "rest" which love confers upon the soul represents, in reality, a state of the most intense activity. It is, in fact, a tremendous increase of energy and accomplishment in every department of being. That increase of activity is, however, so free from friction and so reinforced by a mutual response as to produce upon the intelligent soul only the sense of relaxation, freedom and rest.
That "divine unrest," of which the poets sing, is simply the absence of the true harmonic relations in life. The charm of fine music is the sense of relaxation and rest which follows upon its perfect harmonies. Music is the refuge of tired souls. It rests body, spirit and soul from the friction of daily living.
In countless lives music is the only substitute for love. How many lonely men and women are there who, deprived of love, seek natural and needed rest in the harmonies of sound? In- deed, music is the natural consolation of lonely, loveless lives.
Music and love correspond in their general effects. Both musical harmonies and the harmonies of mutual love produce upon intelligence, under various conditions, a sense of exhilara- tion, of recreation, of relaxation and rest. But these are only the general effects. Both music and love have infinite moods and variations, with infinite shadings in effects. Those moods and variations, however, must represent the natural law of har-
TRUE MARRIAGE— THE ETHICS. 429
mony. The standards of music and the standards of love are as fixed and immutable as the law of motion and number which governs both activities.
Chinese music is but another expression of the perversions in Chinese character. It is not music. It is discord. It is simply noise which contravenes every principle of harmony. To in- struct that nation in natural harmony of sound alone would tend to establish therein a normal marriage system. Neither a man nor a nation that delights in discord can appreciate the natural harmonies of love.
Neither music nor love is the result of arbitrary arrangement. They are not creatures of man-made customs and laws. Neither are they illusions nor habits of thought. On the contrary, they are definite activities governed by universal principles. They are verities in exactly the same sense that electro-magnetism and the vito-chemical life element are verities.
Thus, it is seen that the harmonics of marriage depend upon conformity to the eternal principle of affinity. Such marriage, therefore, simply represents that state or condition wherein all of the physical, spiritual and psychical activities of two human beings constitute a perfect harmonic as to pitch, volume and quality.
THE ETHICS.
The general intelligence of Nature seeks equalization of forces through vibratory correspondences and completion of individuals.
The intelligent soul seeks its own equalization or happiness through harmonic relations with other individuals.
Thus, the law of motion and number has a general, material, mathematical design; while the intelligent soul has a particular, individual, ethical motive and purpose in view.
The ethical purposes of an intelligent soul are far removed from a mere matter of vibratory action.
When a great orchestra enters upon the rendition of a sym-
430 HARMONICS OF EVOLUTION.
phonic poem it has an object in view which is distinctly apart from agitating the atmosphere. Nobody would say that these musicians had come for the purpose of setting up vibrations of the atmosphere. We must acknowledge, however, that this is exactly what they do, and all that they do, in a purely physical sense. Nobody would say that the intent of that audience cen- tered in the law of vibration. We must admit, however, that this is the literal fact.
What, then, occasions this meeting between orchestra and audience? It is clearly not a question of interest in vibratory lav/. It is not to learn how music is produced. It has, in fact, noth- ing to do with the science of music. The motive of a great con- cert is very far removed from the mere matter of vibrations of the atmosphere, or from the relation of sound waves to each other.
That which inspires the musician and attracts the audience is simply and solely a matter of effects.
The object which the musician has always in mind is the effect he is producing. His object is to set up sound waves of such pitch, volume and quality, so related to each other as to de- light his audience. The audience, on the other hand, is sitting in a perfectly receptive mood, with the single motive and intent of being delighted.
In its final analysis, then, the meaning and value of sound waves are the sensations and impressions which they produce upon listening intelligence.
To expect that the lover should keep this vibratory principle continually in mind, would be like insisting that an epicure should consider the processes of alimentation whenever he sat at a dainty feast. It will be admitted, however, that a scientific knowledge of the processes of digestion would tend to prevent gluttony, as well as enable the gastronome to cater to a refined taste without disquieting consequences.
The lover seeks his beloved with the same intent that moves the audience to seek the musician. What the lover desires, and
TRUE MARRIAGE— THE ETHICS. 431
all that he desires, are the ethical effects of love; those exhilar- ating and inspiring sensations, impressions and emotions which he is to share with another. He cares nothing, generally knows nothing of the vibratory principle which governs the impulses, passions and affections which he experiences. He has no knowl- edge of the vibratory conditions which loving induces. He has no remote idea that by the very act of loving he changes the vibratory conditions of both his physical and spiritual organisms. The lover, first and last, is seeking his own Happiness, which is bound up in the Happiness of one other human being.
It is not until a philosopher becomes the lover that the lover concerns himself with the science of love.
So the average man everywhere is individually concerned with the effects of love instead of its mathematical processes. The object of intelligence is universally its own ethical content. In- telligence investigates the mathematics only as a final means to its desired ethical ends.
Where, and under what conditions, or in what relations, shall I as an individual, find content, peace and Happiness ?
War, art, science, law, literature, religion, philanthropy and "society" represent activities in which individual intelligence is attempting the solution of this question. The important con- sideration in this instance, is whether the lover, after all, is not the wisest of all experimenters.
This philosophy of individual life accepts the perfect marriage relation as the necessary condition of individual Happiness, an essential experience in the development of individual character, and in the normal progress of the soul. This position, it will be observed, maintains happiness as the normal state or condition of the soul, and unhappiness as a departure from that state.
If the normality of Happiness be doubted let the reader study mankind and himself.
What principle in Nature is it that impels an individual to conceal his unhappiness from the world as if it were a deformity or a disease?
432 HARMONICS OF EVOLUTION.
Unhappiness is as clearly an abnormal condition as are phys- ical deformity and mental aberration. The commonest facts of daily life prove that there is a normal ideal of the soul as well as of the body, that there is a normal standard of psychical intelli- gence, harmony and Happiness, just as there is one of physical strength, courage, health and beauty.
The failure to attain this ethical ideal is a deeper humiliation to pride than failure to reach the physical standard. If this were not the case of Nature how shall we explain the fact that the unhappy, like the deformed, diseased and criminal, shrink from critical observation and employ every art and artifice to conceal their misfortune?
Without conscious reasoning the soul perceives its natural right to happiness. This knowledge comes first by intuition and next by independent reason. To be physically perfect, mentally strong and ethically happy is the normal ideal towards which humanity moves. There is another common but significant fact which bears out this deduction as to the normality of Happiness and its dependence upon the love relations. If we measure the value of a thing by the sorrow its loss occasions then love is surely the "greatest thing in the world." There is no loss that compares to the loss of the beloved one. There is no unhappi- ness like that of disappointed love. There is no form of poverty that an individual so skillfully conceals or so reluctantly confesses as the poverty of a loveless life. A man will admit financial straits or physical disease, he will confess his ignorance and thwarted ambitions. He will not, however, if he have natural pride, confess that he has lost the object of his love. Under such affliction he shrinks from pity as he does from scorn. He has but one desire, to hide his poverty, and to deceive his friends as to the state of his soul.
To hide this misfortune and poverty in the higher nature, men and women daily and hourly live lives of deception. Who can estimate the number of unhappy marriages deliberately en-
TRUE MARRIAGE— THE ETHICS. 433
tered upon by men and women for the sole purpose of concealing previous disappointments?
The mere sight of a disappointed and of a successful lover is a lesson in the law. The one arouses almost the same sense of pity and commiseration that we feel in the presence of physical deformity and disease. The other instantly gains our sympathy. We pass him smiling involuntarily, reflecting back his joyous- ness. If the disappointed lover but drop his mask for a moment he excites either ridicule or pity. He is a social failure, a de- pressing object to his friends and a burden to himself.
But all the world loves a lover. It loves him for his radi- ance. He represents to the soul, ethically speaking, what phys- ical perfection and beauty do to the eye. The world loves a lover because, for the moment, he is the visible, living ideal of every other soul. He is our own desire tangibly realized in the flesh. Even the skeptic and cynic, decrying love as lust and happiness as delusion, envy that ecstasy which lifts the lover above the plodding men of earth.
Even the onlooker realizes that the lover lives in a world of his own. The unloved and unloving are always keenly conscious of the vast gulf which rolls between their own estate and his.
If the mere sight of the lover so clearly suggests his separate- ness from other men, what is that experience to the lover himself? He who has realized the transforming power of a perfect love already occupies a new heaven and a new earth. To him all things have been changed in the twinkling of an eye. Even the face of inanimate nature appears changed and glorified to his sense of vision. The difficulties and perplexities of his life have vanished. What was discouragement is now hope. What was in doubt is now cleared up. Tasks have become opportunities, and failure is a word he appears to have forgotten.
Every faculty of body, spirit and soul responds to the new conditions of harmony. Physical weariness, spiritual inertia, and mental indolence vanish, to be replaced by a new and bewilder- ing strength, buoyancy and activity. To himself, if not to his 28
434 HARMONICS OF EVOLUTION.
friends, he suddenly appears to possess wealth and power and knowledge. For the first time in his life he knows the true meanings of the words, life, liberty, wealth and Happiness. For the first time he knows himself to be at one with all Nature. He wonders that he never before realized the loveliness of this world. Unsuspected beauties flash upon him everywhere. He feels himself at peace with all mankind. He discovers new vir- tues in his friends and acquaintances. He suddenly realizes the joy of mere existence. Nor is this in any sense imagination. It means merely that the lover becomes a perfect note in the higher harmonics of Nature. He has risen to conscious sympathy with the highest laws of being. He is become a seer and interpreter of truth. He boldly proclaims that God is Love and Love is God.
All things, humanly speaking, are possible to the lover. The courage, the endurance, the patience and the suffering of faith- ful love are reread and retold from generation to generation. The bare facts of history irrespective of science constitute un- answerable proof that man and woman alone have wrought out the true Love Story of the World. These are the unanswerable proof that love is born of the soul and not of the body.
Nothing in the great drama of human life so quickly and so deeply rouses the soul to sympathy as the sight of the mutual, loyal love of a man and a woman. It does not matter whether that romance is enacted in the lowest or in the highest social life.
Who that loves happily or has witnessed the perfect relation, can question or deny that transformation in his own life or the transfiguration he has perceived in others truly mated? Only the man and woman who love really live. Only such as these are exercising the highest faculties of the soul. Only such as these experience that rare exhilaration of body, spirit and soul which constitutes the highest earthly Happiness. Only these have found the key to the higher life. Only these have proved that life is worth the living.
If this harmonic or Happiness principle, and this ideal of per*
TRUE MARRIAGE— THE ETHICS. 435
feet love were not so firmly rooted in the soul, what disastrous results had followed these modern, "rational" doctrines of phys- ical materialism. Even religion, teaching faith, hope, patience and compassion, fails as a philosophy of Happiness here and now. Physical materialism is pessimism. The doctrine of degenera- tion is the doctrine of despair, while Orthodoxy stands for resig- nation rather than inspiration to the individual.
Happiness is the normal destiny of the soul. It is, therefore, neither the outcome of physical passions, which are blind, im- patient and fitful, nor a state of negation. It is not a delusion of the mind.
On the contrary, it is as much a verity as matter. It has for its base the same principle that gives warmth, color, life and music to this physical world. It is the normal state of the in- telligence, just as health is the normal state of the body. That subtle but distinct exhilaration which distinguishes the happy individual is based upon an actual condition of the soul, just as physical intoxication is based upon an actual condition of the physical nervous system.
"Beaming," "radiant," "illuminated," "transfigured" are the words familiarly used to describe this psychical phenomenon as it manifests itself in the physical countenance of man. These words describe conditions which are as much facts of psychical nature as the words "height," "weight," "strength" and "beauty" describe conditions of physical nature.
This exhilaration called Happiness is just as truly an expres- sion of natural law as molecular action, or growth, or life, or love itself. Indeed, it is an expression of the same law — in a higher realm. Happiness is therefore, just as properly the subject of scientific investigation as the law of gravitation or of heat or of light. The Struggle for Happiness is just as truly a human activ- ity as the struggle for nutrition and the struggle for reproduc- tion.
What then, according to science, is the final and vital issue in the struggle for individual Happiness?
436 HARMONICS OF EVOLUTION.
This question has been generally answered in those chapters dealing with the natural law of selection, the struggle for com- pletion, the struggle for Happiness, and the mathematics and har- monics of marriage. It may, however, be more specifically answered from still another point of view.
Science, familiar with the intellectual struggle and the ethical ideals of man in two worlds, finds that the struggle for comple- tion and Happiness appears, in the last analysis, as the struggle for intelligent companionship.
Actually proving this as a matter of natural law has consumed ages on the part of both Nature and science. It has cost untold energy and effort and suffering to the individual who finally must admit that it is the intelligent soul and not the body of man which is forever seeking satisfaction. On the part of science it has consumed ages of study and experiment. It has required all means and methods known to intelligence. It has required the deepest thought of the wisest scholars to finally determine that the highest relation and the highest Happiness are essentially the intellectual response of soul to soul. All this has been neces- sary to final acceptance of this perfect individual ethical relation as a prerequisite in the full development of individual character and as the necessary gateway to still higher achievement.
In a dim way every living soul realizes his need of companion- ship for his intelligence. This, however, is a need which very slowly defines itself as such to the intelligence itself. In a dim way every unmated soul feels its incompleteness and its isolation. The necessity for overcoming or satisfying this vague but per- sistent need gives rise to that restless and often irrational condi- tion which we define as "society."
In the lowest reaches of "society" the individual seeks to sat- isfy his intelligence almost entirely through physical appetites and relations. Even here, however, he must have only intellect- ual equals, if he hopes for pleasure. Even here his demand is unconsciously for an intelligent companion. In a higher stage of physical refinement where the spiritual nature has as-
TRUE MARRIAGE— THE ETHICS. 437
serted itself, the effort is for aesthetic sympathies as well as phys- ical affinities. Here also, the real effort is to find another intelli- gence which enjoys the beauties and harmonies of Nature from the same point of intellectual development as well as physical refinement.
It is only among the highest types that the struggle for intelli- gent companionship becomes a self-conscious and rational effort on the part of the individual. As a result, companionship means vastly more and is more to men and women of high degree than it is to those of lower range. The demand is now, self-con- sciously, the demand for response and fellowship in the rational activities and the ethical ideals of one's own soul.
In one respect this psychical demand conforms to all lower de- mands, that is, it represents, primarily, the operation of the law of polarity. This statement may, on the first thought, provoke criticism. It is, nevertheless, natural law, provable and proved under every test. This psychical demand, scientifically stated, means the demand of one intelligence for another of such pitch, volume and quality as will constitute a perfect harmonic. This perfect harmonic, as already elucidated, necessitates the com- plementary energies of a positive and those of a receptive intelli- gence.
This, then, a companion for intelligence, is what every indi- vidual is, in reality, seeking in his struggle for completion. This, then, is the guaranty of individual Happiness. Nothing other than this satisfies the soul. Nothing lower completes it. Noth- ing different confers permanent and rational Happiness.
This is the fiat of the Great Intelligence which guides Nature in all departments.
Universal history and experience corroborate these deduc- tions as to the harmonics of individual life. The individual who knows history or society or himself, knows that the value and beauty and charm of life are made or marred by the individual relations which he deliberately assumes, or which are thrust upon him by stronger will or circumstance. So long as the clos-
438 HARMONICS OF EVOLUTION.
est relations of life are discordant, the soul knows neither rest nor peace nor Happiness. This is the fact, no matter what may be the individual possessions or powers or knowledge or honors.
Who that is wise seeks his Happiness except through the love relations?
It is not, however, until human intelligence exhausts all other means provided by Nature, that it finally comes to this conclu- sion. After the soul has long and vainly sought its ethical needs through physical passions and aesthetic pleasures, it comes to realize that the joys of existence lie far outside of the domain of the purely material.
In the lowest rounds of life the struggle for Happiness ap- pears, indeed, as the unhappiest of struggles. Brutal brawling and sports and debaucheries absorb all of life's energies which are not required in the struggle for nutrition. This degraded phase of revelry and sport merges into the "good time" so persistently sought by honest ignorance. In this grade of life innocent folly and trivial sports replace the brutalities and immoralities of vicious ignorance. Later on we have "society" more refined, more cultured, but scarcely wiser than the common people. Here is the struggle for Happiness with infinite waste of energy, vital- ity and intelligence. In the name of "pleasure" life is given up to mere recreation, entertainment and amusement. "Society" rep- resents the struggle for Happiness through more refined physical and spiritual conditions. It represents epicureanism and aesthet- icism.
There is, however, a world of still higher ideals where the intelligence in terms of its essential nature seeks its own content. This is the realm of purely intellectual and moral activity; the world that embraces science, art, philosophy and philanthropy. This is the world whose inhabitants seek Happiness in knowl- edge, labor, thought, and in service to their fellow men. This includes the religious life in which the soul seeks surcease of sor- row. Here are the dreamers and ecstatics who, wrapt in visions
TRUE MARRIAGE— THE ETHICS. 439
of a future Happiness, take little thought for achieving it in this present life.
It is only after long trial that the soul discovers that its ulti- mate serenity is not secured through the senses, nor by intellect- ual occupations, nor in altruistic labors. It comes to acknowl- edge that the individual Happiness of a rational being rests, pri- marily, upon its individual relations with other rational beings like itself. Not until all other expedients have been tried and abandoned does man confess that the life of the soul is a life of love. Not until then does he realize that the charm of life lies solely and only in his individual relation to some one other hu- man being.
This is the marvelous truth which has been in process of proving ever since man set out upon the path of self-completion and Happiness.
Loneliness is the commonest and the heaviest cross that is borne in this earthly life. A sense of isolation as to one's inner life and motives and aspirations is an almost universal impression. The conviction that one is misunderstood is an everyday experi- ence. To feel one's self without sympathy, even in one's own family, is so common as to excite neither wonder nor protest. One man says that he is lonely in "spirit," another that he is alone in his "heart life/' still another that he is alone in the "life of the soul." No matter what terms one employs, they all mean the same thing. Each means that the essential intelligence, the "I," is alone in its rational and ethical existence.
To be misunderstood and alone is accepted by the average individual as the state of Nature.
This sense of loneliness increases as the Ego ascends the scale of development. There comes a time in the life of the soul when rational intelligence assumes control, when it discards the fleet- ing satisfactions of the senses, as the elements of Happiness. There comes a time when aesthetic pleasures, intellectual occu- pations and even altruistic labors are no longer mistaken for the primary sources of Happiness. This is the period when the soul
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realizes its essential need for an individual companionship in its highest activities, when intellectual and ethical fellowship be- come the first necessities of existence. To such an individual, physical association, without this higher response, is loathsome; and mere aesthetic sympathies yield but a momentary pleasure. Neither the treasures nor triumphs of this world confer perma- nent joy upon such a being.
"It is not good for man to be alone."
The ancient poet gave voice to Nature. His pronunciamento has been established throughout the ages as the voice of God himself. This has become an article of faith confessed by the whole human family.
The inspirations which underlie the most enduring works of man had their source in this cry of the intelligent soul for true companionship. The most sublime in human accomplishment stands for this hope and expectation of the soul. Art and litera- ture are but echoes of this universal refrain. The loftiest in po- etry, the sweetest in music, the loveliest in color and form, are contributions to the true Love Story of the World. They are the shadows of other men's desires. They are confessions of our own. This hunger of the intelligence runs in minor key through everything that is worthy in human achievement, and the loftier the ideal of the artist the loftier his production.
This inspiration, so clear and distinct to genius, is also the unconscious motive of the plodding lives below the level of genius. And if we but analyze the individual need that inspires the enthusiasm of the religious devotee we shall find that his hope and expectation do not differ from the hope and expecta- tion of all other men. The search for the Personal God, is unconsciously the search of the soul for its mate.
This solitary life of the soul is proof against every distraction or occupation that intelligence can devise. It yields to neither the honors nor the pleasures of the world. A man may rule a kingdom and be absolutely alone. He may have indulged him- self in every phase of revelry and entertainment, and in every
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right of power, remaining, however, isolated in his real life. A woman may live in the close relation of wife or mother, she may pose as a social queen, yet she may never have known the first joys of real companionship.
For this immeasurable loneliness of intelligence there is an alleviation, if not cure, which lies outside of the individual rela- tion. This is honest toil, whether it be with hands or brain.
The sadness of this isolation, on the other hand, may be im- measurably increased by idleness, wrong association and reck- less misalliance.
This craving for an intelligent response to one's own intelli- gence, and rebellion against this inner solitude of the soul, con- stitute that subtle factor which leads men and women to viola- tion of the social conventions. The necessities of the intelligence, however, lead only to infringement of custom, whereas the pas- sions of the body induce violation of legal restrictions.
Marital infidelity, the world over, is more of soul than of body.
One eminent divine of New York estimates that there are two hundred and fifty thousand married persons in that city who are legally unfaithful. If this be true, of the physical relation, who will undertake to estimate the number of those who are estranged in the higher realm of the intelligent soul life? How light would be the task of numbering the few pairs who are loyal in body, in spirit and in soul.
If this inference appears extravagant, let the reader stop and count the number of ideal marriages which have come under his own personal observation. Let him count the number of happy married men or women whom he actually knows as such in his own little world.
A school of philosophy which declares that there is a per- fect marriage relation attainable under mathematical laws of Na- ture, runs the risk of popular ridicule, if not of legal suppression. It is, nevertheless, true that such a relation is demonstrable under the law of vibration, and that the struggle for individual
442 HARMONICS OF EVOLUTION.
Happiness ends in that accomplishment. In this relation and in this alone, that "divine unrest" of which the poets sing, is for- ever stilled.
The higher science, studying this psychical struggle for Hap- piness in two worlds, declares that by far the greater number of individuals are seeking that end along other lines than the true principle of harmonics. Comparing the motives, ideals and lives with the measure of happiness that men secure through their so-called successes, it is seen that the ideal of Happiness too often conflicts with the universal Happiness principle. Taking into account this principle of harmonics in Nature, this modern phi- losophy of the ancient school declares that this long-sought Hap- piness of the individual rests, primarily, upon the love principle and upon his ability to find completion under that principle through permanent union with his perfect affinity.
This reading of the law furnishes the basis of propositions new in philosophy. These are propositions which must change the life of any man or woman who adopts them as the working formula of his or her daily life. The philosophy of individual life, built upon a principle of harmonics instead of a principle of competition, declares as fundamental doctrines:
(1) Rational Happiness is the normal destiny of the soul.
(2) Such Happiness rests, primarily, upon the individual relation of man and woman.
(3) The attainment of such Happiness is the first duty, as well as the highest privilege, of rational beings.
Man and woman must work out this marital problem along lines conforming to the elements they represent. There have been and will be sins of omission and commission on both sides. This, indeed, is the only path possible for the evolution of a ra- tional and moral relation between these complementary intelli- gences.
The past half century marks an epoch in the struggle for com- pletion, especially on the feminine side. This unprecedented incursion of woman into higher and hitherto forbidden fields of
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educational and commercial life has its evolutionary meaning. It marks that strengthening of the feminine nature which guar- antees higher rational and moral achievements, increased activ- ity, added usefulness, and larger Happiness. Without losing the essential grace of womanliness, she is gaining in will force, and in reasoning powers. She is gaining in breadth of intelligence and in direction of purpose.
The best womanhood of to-day has earned that purely in- tellectual equality with man she has so long desired. She has fitted herself to be the companion of man's intelligence, as well as his wife, or his mistress, or even the mother of his children.
The popular science of the twentieth century will not study woman as simply a "female" or a "mother." It will study her as a woman. The best manhood of the new age will accept this woman at her own valuation. It will accept her as explained and illustrated by herself.
The best types of both sexes to-day enjoy an equality and fel- lowship in the higher lines which have no parallel in history. This new relation represents the struggle for completion at one of its critical periods. Not only a new century, but a new bal- ance between man and woman has been struck.
Though this new era marks a closer harmony, it does not alter the relative natures or positions of these two powers. Man, if he does not degenerate, must continue the superior will force and master of this material world. Woman, if she does not de- teriorate, must remain as the spirit of peace, the guardian of the love relation, and the inspiration of the ethical life of the world. The long and wearisome quest of human intelligence for its own completion has an ending in the course of Nature, just as surely as the efforts of physical nature had an ending in the per- fect physical organism. Whenever man and woman meet upon those terms of equality and reciprocity which Nature intends, they will have experienced marriage which is not made by courts of law. They will know a fellowship of which "society" is barren.
All of life's energies are then exactly balanced and fully em-
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ployed. All activities are harmonious activities. To every de- mand of every element is response and reinforcement. Thought answers thought. Principle strengthens principle. Will and desire are one. Ideals are verities. The soul has entered into rest.
Man has been well named "The Hunter for Truth," since we are indebted to his aggressive intelligence for our accumulation of rational knowledge and scientific fact. Woman, on the other hand, the conserver of the spiritual relation and the developer of ethics, may well be named "The Searcher for Love." For whatever her weakness of body or will, whatever her sins of omission or commission, the world must admit that it looks mainly to woman for the preservation and improvement of the love relations, for the status of home and the harmony and purity of society.
In the final summing up of life's purposes it will be found that masculine and feminine intelligence have served as equal factors in the higher evolution of man.
In this last analysis it will be found that the Hunter for Truth has discovered the rational road to Happiness, while the Searcher for Love has guarded the relation in which Happiness is found. The Hunter for Truth and the Searcher for Love finally meet in the perfect relation. Truth and Love shall be made one. The law will be fulfilled and Happiness established in wisdom. ******
Thus, in the light of a higher science, men and women exist for living and learning and loving, and not merely (as contribu- tions to species) for feeding and breeding and battle. They exist for individual action, improvement and accomplishment, and not merely to reproduce. They exist for a self-conscious comple- tion in each other and for individual knowledge, power and Hap- piness here and hereafter.
Physical materialism, interpreted by certain learned rational- ists and distinguished degenerates, is promulgating theories of sex, and of love, and marriage which menace both general prog- ress and individual Happiness. The trend of physical science is
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clearly to establish men and women as the mere agents of nutri- tion and reproduction. The effort is to establish marriage in the interests of progeny, rather than for the well-being and Hap- piness of the individual.
Such doctrine is a contravention of Nature. The struggle for self-completion does not and can not (primarily) take progeny into account. The present necessities of the individual must take precedence of benefits to possible offspring. Neither passion nor sympathy nor love, ever has been nor will it ever be evoked in the interests of the unborn. Marriage has but one proper, natural impulse, inspiration and motive, viz., the well-being and Happiness of the individuals concerned.
Neither science, law nor religion can abrogate the primal and natural laws of intelligent life. Neither the passions of the body nor the responses of the soul can be governed through appeals in behalf of progeny. Whenever and wherever marriage can be raised to Nature's standard of harmonics, the interests of repro- duction are guarded. When individual choice is based upon an individual fitness, the child is the direct beneficiary. When mar- riage violates the principle of harmonics, the consequences of that violation are visited upon children "to the third and fourth generation."
That recent popular admonition, "for the sake of the unborn," sounds well, reads well. It is safe to say, however, that not one man or one woman in ten thousand actually considers the un- born when his or her own affections or ambitions or interests are engaged. On the contrary, one familiar with the temper of this age, knows that there is a growing distaste for reproduction. The larger number of men and women marrying to-day are hop- ing to conserve their own individual ambitions and individual Happiness by escaping the obligations and cares of parentage. Nobody doubts that a large proportion deliberately plan to rear no children.
The individual man and woman are so centered upon their own Happiness, so moved by their own impulses, needs and de-
446 HARMONICS OF EVOLUTION.
sires, that the rights of the child are ignored until it arrives. Then love, the sublime love of maternity and paternity, invests the helpless offspring with its rights and privileges and — when too late — mourns for the defects and diseases to which it has been condemned.
If posterity depended upon the actual desire for reproduction, over-population would never be a menace. It is safe to say that no woman would voluntarily take upon herself the pains, penal- ties and sacrifices of maternity for the fourth and fifth, much less the tenth and twelfth time.
Reproduction must be accepted for just what it is — a physical function and a moral duty which conserve the interests of the race, rather than the individual interests. It must be treated as an office of vast importance to the race, but incidental to the life of the individual, and subordinate, in his eyes, to his own com- pletion.
Giving to men and women new and higher ideals of marriage is the one and only method of securing the best interests of repro- duction. When the will and desire of man and woman are di- rected toward higher marriage, reproduction is already safe- guarded and the interests of the race are secured. The destiny of man and woman is no more fulfilled in offspring than the destiny of the child is fulfilled in the act of its birth. The lives of par- ents are usually sealed books to their children; and how soon the child learns to live his own life, to follow his own ideals and work out his own purposes.
"I find my Happiness in my children" is the familiar expres- sion, which literally means "I have not found it in marriage." In such cases the word "consolation" should be used instead of the word "Happiness."
Happiness is a matter of intelligent companionship, of sym- pathy and confidential co-operation, with another individual of our own plane of development. Children stimulate the love na- ture and develop altruism. They teach patience and sacrifice. They waken the sense of personal responsibility. They are ob-
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jects of anxiety, too often of unrest and sorrow. They are ob- jects of love, of pleasure, possibly of pride, but they are not the fulfillment of destiny, nor the primary source of individual Hap- piness.
It is not meant that perfect marriage shall defeat reproduc- tion. It means instead reproduction guarded and ennobled by the proper relation of parents. It means children as a contribu- tion to the love life of man and woman, rather than a burden. The child of such union is the inheritor of prenatal harmony. He is the harmonious expression of will and desire when perfectly united. In such a relation unwelcome children would not be born, nor more of them than could be properly maintained. In the perfect marriage relation the child is the privilege of love and not the penalty of lust.
With such recognition of the individual rights of man, woman and child, science would no longer promulgate a theory of sex selection based upon physical fitness and the interests of repro- duction, nor "a practically free selection with children reared by the state."
Looking to the perfect marriage relation and individual Hap- piness as expressions of natural law, we find that our poets and singers have been the realists. We perceive that the skeptics are the intellectual visionaries. We know that the pessimists are the moral degenerates.
Looking to the whole of Nature, rather than a part, it ap- pears that love between man and woman is neither lust nor dis- ease, and that Happiness is not a delusion nor a dream. On the contrary, skepticism is abnormal and pessimism is a perversion of intelligence.
To such as seek rational evidences of the law, to such as have the Intelligence, Courage and Perseverance to conform to that law, Nature says: "Affinity is the law of laws. Harmony is a mathematical possibility. Peace is a natural principle. Hope is the healthy attitude of the soul. Faith has a foundation in cold fact. Living is a science. Love is the fulfilling of the law. Happiness is the fundamental reality of existence."