CHAPTER XXI.

INDIVIDUAL SOLUTION.
If perfect marriage is a scientific possibility, how shall 1 proceed to discover the individual to whom I am naturally allied ?
What of those who have married unhappily without previous knowledge of the law?
What of those who discover the true mate after mismating has occurred?
If perfect marriage is Nature's intent, and the essential con- dition of individual earthly happiness, what of marriage in gen- eral? Must men and women cease from marrying until they discover the perfect mate?
These questions would naturally occur to one who has fol- lowed this primary work of the philosophy of individual life.
A general answer to the first question is to say that the ability to marry in accordance with the true law of marriage de- pends, primarily, upon a rational comprehension and scientific knowledge of those principles and elements which go to make up the perfect relation. This first question is undoubtedly the most important one which any individual could ask. Its importance lies in the fact that it implies an individual solution of the chief problem in the philosophy of life. It suggests an individual ap- plication of the principles involved in the true relationships of life.
It must, therefore, be clear that the first prerequisite is a definite knowledge of the elements which go to make up the true relation.
If the reader has carefully followed the work to this point, he will have in mind the fact that each individual is a triune being,
448
INDIVIDUAL SOLUTION. 449
that the elements of this triune being are physical, spiritual and psychical, and that the complete relation involves correspond- ence in all three of these elements.
Affinity, or correspondence, may obtain between two indi- viduals, in any one or two, or in all of the three natures com- posing the trinity. The perfect union, however, demands re- sponse in each nature, and those several correspondences have different values in their relation to individual happiness; that is to say, the comparative values of the harmonics of marriage are as follows:
(1) Psychical.
(2) Spiritual.
(3) Physical.
This, it will be observed, reverses the usual order of the trinity, as it has been discussed in this work. This means merely, that the most important harmonic in the individual relation (looking to Happiness) is the psychical. Next in value is the spiritual, and least in importance is the physical. The indices of the true relation are:
(1) Psychical harmony, perfect response and agreement in the rational intelligence and in ethical principle, two individuals who think from the same point of view and act by the same moral standards.
(2) Spiritual sympathy, an equal culture and refinement, aesthetic tastes in common, similar appreciation of the beauties of Nature and of art, similar standards as to the pleasures and con- duct of society.
(3) Physical affinity, a mutual desire for the physical pres- ence, a mutual pleasure in the physical touch and the physical caress.
The ability of an individual to find his own depends upon his ability to determine when all of these conditions have been ful- filled. It depends upon his ability to discriminate between phys- ical passions, aesthetic sympathies, and a rational and ethical 29
450 HARMONICS OF EVOLUTION.
agreement. The investigator must bear in mind that true nat- ural selection involves the intelligent processes of both intuition and reason. It necessitates both an involuntary or impulsive selection and a voluntary and rational choice on the part of the individual. That is to say, it embraces the involuntary sanctions of spiritual intuition and the voluntary mandates of reason.
Intuition indicates where correspondences exist. Reason, however, must determine whether those impulses or passions or affections are complete, embracing each element, or only exist- ing upon one plane or another of the trinity.
When it is said that true marriage must have the sanction of both intuition and reason, it is meant that the act must be a matter of impulse, feeling, love, and also a matter of reason, judg- ment and reflection. It must be remembered that Nature sup- plies man with his impulses and his intuitions. Man, however, must supply his own reasoning. Intuition and impulse indicate the operation of the law of harmonics. It requires, however, an individual and definite knowledge of harmonics to determine the nature and the value of our intuitions and impulses. Man in- tuitionally seeks harmony for his triune nature. Science alone enables him to determine whether the impulses and attractions he feels are evidences of completion or partial completion.
Thus, the individual solution in reality depends upon indi- vidual development. The nearer the individual approaches the equilateral triangle the greater are his chances for intelligently securing his own happiness. The gross and the stupid must depend mainly upon their physical impulses for guidance. The physically refined and spiritually sensitive have keener spiritual intuitions upon which they may depend. It is not, however, until the individual intelligence arrives at an independent and rational conception of the law that he can hope to form a rationally happy alliance.
It is admitted that happy marriage may occur in total ig- norance of the scientific principles involved. Such cases, how- ever, are rare; nor can such happiness be called rational, since
INDIVIDUAL SOLUTION. 45*
it cannot account for itself. The conditions which equip an indi- vidual to intelligently search for his own require, first, physical refinement, next, spiritual refinement, and finally, a high degree of rational and moral development. Indeed, it is only through such general development that human intelligence may even con- ceive the true ideal of this relation.
The rule and guide in the marriage problem are to seek the individual who responds, first, upon the higher plane of intelli- gence, next, in spiritual sympathies, and finally, in physical pas- sions and proclivities.
The man and woman who do not represent such union may legally marry, but they are never mated. Only the man and woman who fellowship and co-operate in the higher, rational and ethical pursuits, hold the key to true marriage and to rational happiness.
"As a man thinks so is he." This is a concise statement of the law.
When two rational beings think alike they are alike. They are already indissolubly bound. To think alike is to live, aspire, feel and act upon the same general principles. This is fellow- ship which guarantees permanent understanding, establishes coif- fidence, fixes faith, and banishes solitude. This is the union which wipes out the numeral "i" and absorbs the personal pro- noun "I." This is the relation in which man and woman may aspire and work and accomplish. This is the alliance which means health, progress and happiness.
This is the only marriage which has the sanction of the Great Intelligence.
The second and third questions have been covered in those chapters on legal marriage and divorce. This philosophy recog- nizes the necessity for law and legal restraints in the marital relation. It therefore has no remedy for error, except the proper fulfillment of self-assumed obligations. The purpose of philoso- phy is rather to prevent error and its inevitable penalties. Both Nature and law provide the opportunity for natural selection.
452 HARMONICS OF EVOLUTION.
If that selection proves imperfect, legal and moral obligations still remain. When that mismating results in a family the ques- tion ceases to be an egoistic one. It is then purely altruistic, and must be dealt with in view of the rights of that family, and not upon the ground of individual happiness. This applies also wherever the unhappily married discover the true relationship. Such a pair can no more check that natural response than one C string can check its response to another C string. This, how- ever, does not necessarily mean either legal violations or the re- pudiation of moral responsibilities.
In such cases where men and woman have misused the great opportunity of youthful freedom, they must pay the penalty of that act according to reason and conscience. They must not solve this problem through impulse and feeling. According to the particular circumstance, this may or may not mean a lifetime of duty to principle. If so, those separated lovers should per- form their several duties ungrudgingly and cheerfully.
To one who knows the philosophy of right action and right thought, this seeming misfortune does not mean despair. To one who knows the fact of life after death and the freedom of love in that higher life, that knowledge furnishes a perpetual hope. It furnishes the inspiration of a right life under every present hard condition. That which is our own will come to us in time, and however severe the penalties of our own errors, the very fact of that great discovery and the certainty of future compan- ionship should sustain any loving soul through whatever duties it is called upon to fulfill.
To answer the fourth and last question, it need only be said that this work is intended as the presentation of a rational phi- losophy ; a rational treatment of evolutionary processes. It looks merely to educational methods and gradual improvement. It contemplates neither arbitrary interference with the natural law of selection, nor with the established order of things. This phi- losophy is essentially evolutionary and not revolutionary.
Marriage is the vital process in the struggle for completion.
INDIVIDUAL SOLUTION. 453
It is the necessary school of experiment in which individual in- telligence acquires rational knowledge of the laws involved. Despite its shortcomings, our present marriage code represents the best efforts of the general intelligence to rationally guard the natural law of selection. When jurists see the necessity of better guarding the act of marriage itself, one of the purposes of this work will have been accomplished. The legal code must look more closely to the questions of age, heredity and health, to length of acquaintance and financial responsibility.
The acceptance of this philosophy of the true relationship, therefore, means neither abrogation of natural law nor disregard of legal statutes. It would, however, mean a higher ideal of the marriage relation. It would elevate the practices of married life. It would quicken the sense of moral responsibility to children and society. It would lessen the tide of premature, hasty and irrational marriages. It would lessen the number of conventional and mercenary alliances. It would diminish the number of de- formed and diseased children. It would insure an infinitely greater proportion of harmony in the individual marriage rela- tion. It would mean fewer divorces, happier men and women, and a more stable government.
How shall the attainment of this true relation be accelerated?
The answer to this question rests, first, with the individual, next, with society.
It is the province of science to disclose the facts of Nature. It is the province of philosophy to illustrate principles. It is the privilege of the individual and society to accept or reject those facts as the rule and guide to action.
It remains with the individual to reject, or accept and exem- plify the law. It remains with educators to condemn or to instruct the young in accordance with this philosophy.
Science and philosophy discharge their duty when they pre- sent the facts, elucidate the principles, and furnish the key to personal demonstration.
454 HARMONICS OF EVOLUTION.
THE TRUE ALTRUIST.
The natural occupation of the completed individual is Altru- ism.
The end of the struggle for self-completion is the true begin- ning of the intelligent struggle for others.
The attainment of rational happiness is the end of selfishness. The satisfaction of egoism is the opportunity of Altruism. The fulfillment of personal desire is the dawning of impersonal sym- pathy.
True Altruism is that state or condition of the soul in which all of its energies and activities are centered upon the needs and requirements of our common humanity. It is that stage of de- velopment where the well-being and the advancement of others become the normal occupation of intelligence. It is that stage of experience where pleasure, recreation and entertainment are found in labor for others. It is that point of individual life be- yond which our happiness consists in the transmission of the truths we have learned and the benefits we have enjoyed.
True Altruism is that state of being in which the intelligent soul increases its happiness through what it may bestow rather than through what it may gain. It is that state in which will and desire are concentrated upon giving instead of acquiring.
To the completed individual Altruism is a joy and a privilege. It is neither a duty nor a sacrifice.
Altruism thus interpreted, is the opposite pole of egoism. It means the substitution of "you" and "yours" for "I," "me" and "mine."
"I," "me" and "mine" are the dominant notes in human so- ciety. From the cradle to the grave we are victims of the per- sonal pronoun. We live in it ourselves and our neighbors thrust it upon us. Absorbed in this personal pronoun and in the great personal problem, men, women and children, the wide world over, live, think and labor for "I," "me" and "mine." So self-
THE TRUE ALTRUIST. 455
centered are the most of us that these personal pronouns of our neighbors are but half heard and immediately forgotten.
So exacting is Nature, so intense the struggle for individual completion, that only in completion can we turn from "I" to "you/' or merge the interests of "mine" into "thine."
This intense egoism is an unconscious and innocent selfish- ness. Absorbed in this vital struggle for happiness, nobody realizes his own egoism. To accuse such an individual of sel- fishness, would be to surprise and wound him, and in a sense to misjudge him. The man who gets "outside of himself" is the unusual man, but he is as welcome as sunlight anywhere and everywhere. The artist who can sink himself in his art is un- grudgingly praised by the world. Whoever loses himself in a common ca-use, or in his love of humanity, is the man we would canonize.
The incomplete individual, man or woman, is not prepared for true Altruism.
This does not mean that Altruism is not practiced in the world. It does not mean that generous impulses, noble sacrifices and splendid giving are lacking. It does not mean that the egoistic toilers of the earth are without sympathy, charity and generosity.
The philanthropies of times past and of the present forbid such suggestion.
The world is full of kindness, pessimism to the contrary. Generous impulses abound. Charity is everywhere. The aver- age man experiences altruistic impulses in many forms. He is moved by distress. He deplores misery, crime and poverty, He has compassion upon even the unworthy. He is impelled to re- lieve conditions which induce unpleasant emotions in his own breast. His Altruism comes in the nature of a duty or a sacri- fice or a contribution to his own ethical content.
This does not mean that Altruism has become his actual occu- pation, nor that his benefactions spring from an unmixed motive — the simple joy of giving.
HARMONICS OF EVOLUTION.
When it is said that the incomplete individual is not prepared for Altruism no more is meant than to say — no man or woman is prepared to give all of his or her energies to the world so long as part of those energies must be consumed in the egoistic struggle for completion. It merely means that no one is pre- pared to practically live and teach the philosophy of love and of intelligent happiness except he or she is grounded in the love principle, except he or she is individually and rationally happy.
Every man and every woman is a factor for health or disease, for harmony or discord, for happiness or unhappiness. Every human being radiates his own conditions, physical, spiritual and psychical. The radius of personal influence is only limited by personal power and by the counter influences of other individuals.
Every rational being is responsible for the character of influ- ences which he exerts upon his fellow man. A vicious man will arouse the vicious instincts of other men. An immoral man lowers the moral tone of his associates. A quarrelsome indi- vidual breeds discord. One melancholy member clouds an en- tire family circle. One fretful, peevish soul irritates every other soul in its neighborhood. An exhibition of selfishness provokes other people to withhold their generosities. Selfish unhappiness is as contagious as smallpox. One selfishly unhappy individual is a source of positive evil and moral degeneration, as far as the poison of his personal influence extends.
The state of true Altruism is as definite a state as that of sel- fishness or viciousness or immorality. It is also farther reach- ing in its influences and richer in effects than any other known state of being.
To arrive at the state of true Altruism requires that the soul should have individually demonstrated the principle of harmonics and personally attained to a rational happiness.
The individual who is rationally happy has reached the end of personal desire. He is neither oppressed nor distracted by individual wants. He has ceased to make demands upon Na- ture or society for his individual happiness. In this natural ces-
THE TRUE ALTRUIST. 457
sation of personal demands egoism dies its natural death. It has not been strangled by austerities nor crushed out by religious superstitions nor covered up by social conventions. Happiness is simply unselfishness in its literal sense. It is spontaneous Al- truism.
The completed individual, the perfectly happy man, has no other choice of occupation than a work for humanity. It must be remembered that the state of completion is the state of the most intense psychical activity. Intelligence must have occupation. The happy man, as well as the unhappy, must find employment for his energies and capacities. The divine law of labor encloses the completed individual and urges him to other achievements. Such a man or woman is alive with splendid enthusiasm; and now, seeing life beyond the narrow limit of self, maps out accom- plishments undreamed of by those in the midst of the egoistic struggle for happiness. To such as these, action is necessity, while inertia and idleness are as impossible as egoism and selfish- ness.
To such as these Altruism is a practical occupation, as well as recreation and pleasure. To such an one, humanity is his fam- ily, the world is his field and to do good is his religion. This is an Altruism which makes universal brotherhood a splendid possi- bility, and an eternal hell a hideous impossibility.
What other occupation is open to an individually completed life, than the splendid task of imparting its gains to others? What other motive can inspire the really happy man except the desire to make other people happy? It is a law of Nature that impels us to bring others to our own condition of mind. The universal principle of harmonics impels every individual to seek to bring his neighbor to his own intellectual and ethical state of being. The man and woman, mutually attuned to the higher harmonics of love, and released from egoistic considerations, are thenceforth impelled by every law of psychical development to impart their own condition to their fellow man.
Being happy themselves, they are irresistibly moved to min-
45^ HARMONICS OF EVOLUTION.
ister to the happiness of the world. They are irresistibly inspired to pass on to others that knowledge and those principles which shall change discord into harmony, fear into hope, loneliness into companionship, and sorrow into joy.
Ask any rational man what he would do if he were absolutely happy. He will invariably reply, "I would make other people happy." Ask the rationally happy man in what he finds his greatest pleasure, and he will tell you, "In doing what good I can in the world and helping other people to be happy."
Just here is the radical point of departure between the ancient and this modern interpretation as to the place, value and purpose of the individual in Nature. An individually happy earthly life was apparently the last and least consideration in the ancient philosophies. Indeed, most of the teaching, and much of the practices of its devotees, are calculated to inspire the mind with the insignificance of the individual and the presumption of his de- sire for individual happiness. The natural and happy love life is made to appear as something quite foreign to, if not actually opposed to the "higher life of the soul." The desire for, and the determination to seek such a relation, are made to appear rather as the temptation of the "lower nature" than a legitimate part of so-called "Spiritual Illumination."
Impressed by such doctrine, the would-be "mystic" comes to consider marriage and individual love with its duties and joys, as a mere phase, a mere passing experience of the soul which is seeking to "lose itself in the Universal." This attempt to reach the higher altitudes of altruism by ignoring the natural necessi- ties of the individual, results in a doctrine of "Impersonality" that is contrary to Nature, and deadening to the individual facul- ties. This is a doctrine which rests securely upon such terms as "selflessness," and whose aim is defined as "oneness" with a uni- versal, uncomprehended, and incomprehensible Ultimate.
This attempt of the modern "occultist" to govern his life by ancient interpretations of man and his destiny, results in curious
THE TRUE ALTRUIST. 459
encounters between ancient mysticism and modern common sense.
The clear-headed western skeptic may be forgiven his occa- sional criticism of what he designates as "Oriental Fads." Such a man may well question the wisdom of an American woman who, born and reared in this western atmosphere of religious, social and legal equality for women, abjures Christianity, joins an In- dian sect, takes vows of celibacy and poverty, and dons a yellow robe, that she may be better able to practice the golden rule.
Such a critic, if a thinker, would know that celibacy is a contravention of Nature. If he were a scientist he would know that the celibacy of the highly developed defeats racial improve- ment. If he were an economist, he would know that "vows of poverty" mean the shifting of personal responsibility for main- tenance upon an already overtaxed public. If he were a prac- tical statistician, he would calculate the physical, industrial, and moral results, if nine out of every ten citizens of this great re- public vowed themselves to celibacy and poverty, leaving the other one-tenth to replenish the earth and furnish subsistence for the whole.
In these particular interpretations of individual rights and responsibilities this philosophy contravenes ancient dogmas and practices. It unequivocally affirms that true altruism rests upon neither celibacy nor poverty. It declares, on the contrary, that he who seeks the approval of Nature's God and the blessings of his fellow man, defeats that end by seclusion, celibacy and pov- erty.
A philosophy which hopes to satisfy modern progressive in- telligence must banish the unnatural and therefore unholy mar- tyrdom of priest, monk and nun. It must replace selfish seclusion with an active usefulness in the world. It must replace the degenerative effects of austere celibacy with the ennobling impulses of a natural love life. It must substitute the self-respect of individual effort for the self-degradation inseparable from "vows of poverty."
460 HARMONICS OF EVOLUTION.
In brief, it will banish an altruism wrung from somber doc- trines, from cheated hearts, and poverty-stricken lives. It will set forth, instead, that splendid altruism which overflows in the soul w.ho has self-sought and self-earned an individual independ- ence and an individually happy love life.
Happiness is the most irresistible teacher of goodness on earth or in heaven. The example of one rationally happy being is farther reaching and more enduring than volumes of precept. Such a man or woman is the most potent factor for healthful development to be found on earth.
As a man thinks, so is he, and so does he labor. The soul who has climbed to the summit, who has reached the goal, who has attained his heart's desire, is the one and only mortal properly equipped to teach the gospel of happiness to an ignorant and sorrowing world. He is the only individual rightly conditioned to furnish both example and precept.
Thus it is that only such as have reached the stage of an individual completion, are prepared to give themselves wholly and joyously to the task of teaching mankind. The man and woman who have together proved the law of love, and whose indi- vidual happiness is completed in each other, have no other will nor desire than Altruism.
Such a pair might well say, "Our mission is to teach the sci- ence of love as a law of fulfillment here and hereafter. Our pleasure is to present a philosophy of life, which, if accepted, shall hasten the fulfilling of the law in other lives. Our highest purpose and happiest occupation are to serve you and yours in this present earthly life, and also in the life to come."
To KNOW, TO DARE, AND TO Do.
This philosophy of individual life is, therefore, something more than a compilation of scientific fact or an array of intel- lectual opinion, to be lightly scanned and soon forgotten. On the contrary, it is an array of fact and a declaration of principle which call for immediate investigation and immediate action.
TO KNOW, TO DARE, AND TO DO. 461
This is a philosophy of action, as well as, of introspection. It means the doing of that which is practical, as well as a contem- plation of that which is ethical. It calls for the exercise of rea- son and the practice of principles, as well as the indulgence of the emotions and development of the aesthetic tastes. It looks to knowledge and goodness, as well as to culture and refinement. It means more than thinking or speculating or believing. It is living and learning and doing. It is a life, not a creed.
This philosophy is essentially a philosophy of this life, rather than of a life to come. It fixes upon a noble earthly life as the gateway to the splendors of a higher life. It includes a practical effort to refine the physical body and to control abnormal phys- ical appetites and passions. It means cultivation of the spiritual faculties, opening to life a perception of the order and harmony and beauty of the spiritual side of Nature. It means psychical development, and equal and steady exercise of the intelligent soul in the acquirement of knowledge and the practices of love.
As previously explained, the philosophy here presented rep- resents the modern masters of the law. It therefore stands for a later and larger interpretation of Nature, of life, of love and of duty.
This is not a philosophy of negation, of self -suppression, self- sacrifice, nor resignation. On the contrary, it is distinctly a phi- losophy of affirmation, self-development, self-importance and self-satisfaction. It is the philosophy of fulfillment and not of resignation.
This interpretation of man, of his relation to Nature, and to his fellow man, leaves no basis for stoicism. It removes all ground for extreme austerities and self-chastisement. Indeed, it teaches none of those sad and benumbing doctrines of the ancient East which belittle the importance of physical and material de- velopment, which renounce the sweetness of individual love, and point to an absorption in the universal intelligence as the final "Place of Peace."
462 HARMONICS OF EVOLUTION.
The philosophy of this later time is, indeed, the dawning of a new day in the intellectual and ethical life of the world.
Later authorities wisely hold that stoicism and austerities, if ever necessary, belong to an age long past. Stoicism, indeed, is Will without Desire. It is courage without hope. It is learn- ing without wisdom, sacrifice without purpose, effort without gain, — it is man without woman, and life without love.
Physical austerities are less important than the exercise of psychical powers. The refinement of the physical body is better achieved through the right activities of the soul than through processes of digestion. Rigid austerities have no place in the life whose rule and guide are temperance and self-control.
This philosophy accepts this earthly life, and this physical body with all of its functions, as a necessary, important and legitimate part of the destiny of the soul. It, therefore, enjoins an earthly life well sustained and well rounded in all of its activ- ities and relations. The individual is not admonished to "lose himself in the Universal," but rather to find himself in a par- ticular world of actualities. Earthly life is not presented here as an illusion of the senses, but as a very real and tangible oppor- tunity for the intelligent soul.
Instead of stoicism it teaches courage. It inculcates unsel- fishness rather than sacrifice. It commands temperance and not asceticism. It enjoins patience instead of resignation; for true living is a state of progress and fulfillment, irrespective of the external conditions of this earthly life.
If this initial volume of the law seems to ignore ultimates, it is because those individual relations and activities this side of ultimates have been too much neglected. Where it fails to dwell upon a remote "Nirvana" it enlarges upon the immediate present. If it does not portray the final "Place of Peace," it does point to a present home of happiness. Earth life is a privilege and not a penalty. The purpose of earth life is not to find a heaven, but to make one. Religion is not a matter of duty to God, but of duty of man to himself and to his fellow man.
TO KNOW, TO DARE, AND TO DO. 463
Whoever has the Intelligence to know, the Courage to dare, and the Perseverance to do, may understand, accept and prove this philosophy. To such an one the yoke is easy and the burden is light.
Such is the true philosophy of life, the philosophy of present action and of future hope. Nature thus interpreted and life thus lived, illuminate the word "evolution" with a new meaning and a new purpose.
Such a philosophy restores Nature to its true position as the Father-Mother of life, intelligence and love. It advances indi- vidual life to new and splendid possibilities. It looks to individ- ual happiness as the normal destiny of the soul. It clears the mists from physical science, and unravels the confusion of a moral philosophy based upon physical materialism. It ex- tends the limitations of Nature and of recognized science from the physical to the spiritual planes of life and activity. It gives to science a motive for its knowledge and to religion a reason for its faith.
It extends the sphere of man from a world of physical func- tions and physical activities, to a world of spiritual functions and psychical activities. It extends individual destiny beyond a present contribution to species, or a future contribution to the soil of Mother Earth. It lays the terrors of loneliness and death. It banishes the shadow of annihilation. It opens to the soul unmeasured possibilities. It guarantees an individual comple- tion through individual love, and. a permanent happiness here and hereafter.
It makes of each individual man and woman a natural heir to all the beneficences of Nature and of Nature's God.
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