GIFT OF 
 
 /ff 7 
 
J. FOUNT MARTIN 
 
Two In One 
 
 The Story of two blended lives 
 exemplifying and illustrating the 
 meaning and final perfected state 
 of human existence. 
 
 BY 
 
 J. FOUNT MARTIN 
 
 Dedicated to all who love Truth more than Creeds. 
 
 1907 
 
 FRANKLIN PRINTING HOUSE 
 Fresno. California 
 
. ft 
 
 COPYRIGHT, 1907, 
 
 BY 
 J. FOUNT MARTIN. 
 
FOREWORD. 
 
 In the year 1891, I made the acquaintance of 
 the authors of this work. Being for some months 
 guests at the same hotel, our acquaintance ripened 
 into a very warm friendship. At this time, their 
 faces were seamed with marks of age and care, 
 but were lighted up with a radiance of peace and 
 joy which rumor attributed to their recent nup- 
 tials. They were quite reticent in regard to their 
 past lives and I learned only that they had known 
 each other in early youth and that after a half 
 century of vicissitudes their life-currents had 
 lately merged into one. On separation from them 
 they, henceforth, dropped out of my life except as 
 enshrined in friendship's memory, until 1906, 
 when I received the following brief communica- 
 tion: 
 
 Beulah Place. 
 Dear Friend and Bro.: 
 
 Have you kept in remembrance a pair of oldish 
 people named Morven who, years ago, were so- 
 journers with you for a time in an Oakland hotel ? 
 With us, the intervening time has but served to 
 strengthen the bond of friendship then formed. 
 
 We long to meet you again and renew our afore- 
 
 3 * ** t \ * 
 o*>^b 
 
foreword. 
 
 time face-to-face communings. Can you not make 
 us a visit ? At present, we are living retired from 
 the world. Our place is accessible, to within a 
 few miles, by railway, on the U. P. line of road. 
 The nearest station is Colfax. We assume that 
 you will come. Write us when, and we will meet 
 you with a conveyance. 
 
 Yours in love and truth, 
 
 ROBERT and MARY MORVEN. 
 
 This letter came very opportunely as I was just 
 hesitating as to whence I should flit for a brief 
 summer outing. So, responding at once, in due 
 time I found myself vis-a-vis with my quondam 
 friends in their mountain home. 
 
 And here, in their presence, I experienced the 
 greatest surprise of my life, caused by the change 
 in their appearance. Their identity was very 
 manifest in the general lineaments and funda- 
 mental features of personal bearing and manner, 
 but somehow they seemed not to be the same per- 
 sons whom I had formerly known. A wondrous 
 change had passed upon them. What it was I 
 could not define. For one thing, all signs of age 
 had vanished and they were the very picture of 
 middle age strength and health. But it was not 
 this of itself, nor mainly, that made the differ- 
 ence. It was not merely that the dial of time had 
 been turned backward in their lives, but that their 
 entire being had become what shall I say? 
 
Foreword. 
 
 glorified, and that their faces glowed with an 
 indescribable, ethereal beauty. " Whatever has 
 come over you people?" I exclaimed. "Have you 
 found the long sought elixir vitae or the fountain 
 of youth?" 
 
 "Whether we have or have not we will leave 
 for you to decide after you have read this brief 
 narrative of our experiences," replied Mr. Mor- 
 ven, handing me a type- written manuscript. ' ' This 
 will probably be more satisfactory than anything 
 we might say." 
 
 "Now, my Dear Friend," he continued, "Tell 
 us of yourself." 
 
 And so the matter was dismissed and not again 
 referred to until I had read, reread and pondered 
 these remarkable disclosures. What my conclu- 
 sion was or should have been, I leave the reader 
 to judge. 
 
 My stay with my friends was somewhat pro- 
 longed and I was privileged to read other writings 
 of the authors of a most marvellous character of 
 which, more, perhaps, hereafter. I suggested the 
 publication of their works. They thought favor- 
 ably of my suggestion and honored me with the 
 request that I should select such portions as in my 
 judgment might seem, at present, most fitting, and 
 act as their agent in bringing them before the 
 public. The result is the present volume. 
 
 J. FOUNT MARTIN. 
 
CONTENTS. 
 
 Page. 
 
 Foreword 5 
 
 Introduction 9 
 
 Chapters I to IV inclusive, Life Sketch of. Mr 
 Morven. Experiences in 
 Truth-seeking. Natural Sci- 
 ence, Spiritualism, Theos- 
 
 ophy, Etc 15 
 
 Chapter V Life Sketch of Mrs. Morven. Ex- 
 perience in Christian Science 85 
 
 Chapter VI God 109 
 
 Chapter VII Creation 123 
 
 Chapter VIII Evil 137 
 
 Chapter IX Man. Psychology 149 
 
 Chapter X Same continued Mental Heal- 
 ing 171 
 
 Chapter XI Sex Spiritual and Natural.. 193 
 Chapter XII Experience in Unseen Realm. .218 
 
 Chapter XIII Same continued 237 
 
 Chapter XIV Historical Crisis Present 
 Outlook. Final Perfected 
 State of All Humanity 253 
 
INTRODUCTION. 
 
 This book was not made, it grew. It is the 
 growth of a life time, from seed-thought planted 
 in youth the condensed outcome of a life-long 
 effort to get a satisfactory solution of certain es- 
 sential problems of existence which from time im- 
 memorial, have taxed the world 's best thought 
 and which every thinking mind must face in 
 every serious moment of life. By a satisfactory 
 solution is meant such a solution as will harmonize 
 with the idea of God as absolute Love, Wisdom 
 and Power ; with the teachings of the Scriptures ; 
 with reason; with the facts of nature, and the 
 conditions of our present existence. 
 
 These questions will not down. In vain, we 
 strive to stifle them by endeavoring to confine 
 our thought within the limits of this short span 
 of life and in the pursuit of mere time and sense 
 interests. In vain, we seek to base ethics or 
 religion upon foundations other than that of a 
 satisfactory explanation of the conditions and out- 
 come of existence an explanation logically con- 
 sistent with absolute perfection in Deity and an 
 assured faith in immortality. 
 
 We look up at the starry heavens, and every 
 twinkling orb challenges our questioning as to the 
 
10 Introduction 
 
 illimitable power and intelligence that brought 
 them into being and guides them in their courses. 
 
 A friend or loved one drops out of view, by 
 what we term death, and our yearning hearts go 
 out in longing to penetrate the secrets of the silent 
 land. 
 
 A terrible catastrophe of nature such as the 
 San Francisco earthquake comes overwhelming in 
 disaster multitudes indiscriminately, and we stand 
 aghast, wondering as to how such things can be 
 in a universe under the control of an infinite and 
 beneficent power. The scientist tells us that they 
 happen in accordance with a law of nature. Cer- 
 tainly, but this is no answer to our questioning. 
 Our inquiry relates to the motive of Him who put 
 in operation these second causes called laws and 
 forces of nature, and under whose guidance we 
 have results seemingly so inconsistent with those 
 attributes which we must hold as constituting the 
 character of the Almighty. 
 
 The Intelligence and Power that created the 
 worlds and ordained the law of all cosmic forces 
 also created man and placed him here subject to 
 their disastrous activities. Assuming a Principle 
 of Infinite Good of which the iiniverse is the ex- 
 pression, how shall we account for the evil and 
 suffering in its domain? How account for the 
 fact that we are ushered into a world environed 
 by the "pestilence that walketh in darkness " and 
 
Introduction 11 
 
 the ''destruction that wasteth at noonday"? We 
 naturally ask: Can there be a heart of love at 
 the center of all things ? Can the evil conditions 
 and consequent suffering in which our lives are 
 set have a beneficent purpose? Are evil and suf- 
 fering a necessary concomitant of existence? 
 Whence, and what are we? and what is the object 
 and final outcome of this present state of exist- 
 ence? Is birth the beginning of man's being and 
 does death end all ? If there is a life beyond, what 
 is its nature and what our present relation to it ? 
 
 The highest point attainable here is the awak- 
 ening of unrealized and unrealizable aspirations 
 for an ideal manhood of goodness, truth and power 
 such as was exemplified in the Christ. Is there 
 a sphere beyond where these longings shall receive 
 their satisfaction? If not, then what better is 
 existence than a hideous dream a frightful abor- 
 tion? Is the race, moved by an all-impelling 
 force, evolving toward a definite, predetermined 
 and assured end, or is human destiny, in whole 
 or in part, dependent on human weakness and 
 caprice ? 
 
 If our historic unfoldment has had reference to 
 a fixed, ultimate destiny, what has been the pro- 
 cess of unfoldment, at what point have we arrived 
 and what is the present outlook? 
 
 These and cognate questions are pressing for 
 solution. They are the sphinx's riddle of this 
 
12 Introduction 
 
 age. The present mental status is such that not 
 to solve them means decadence of religious faith 
 if not its death. 
 
 Can we hope for a satisfactory answer to such 
 questioning? Have we the data from which we 
 can arrive at conclusions in harmony with reason ? 
 conclusions so relating present conditions to the 
 final outcome as to perfectly satisfy both head 
 and heart? 
 
 Assuredly a solution of these problems is within 
 our reach. Existence is not a mockery. The 
 religious instinct or principle, that which chiefly 
 constitutes man a human being as differentiated 
 from the brute that welling up from within and 
 seeking expression of an innate consciousness of 
 a Divine indwelling that instinctive faith in and 
 looking forward to a life beyond this brief span, 
 is not a deception. "As the hart panteth after 
 the water-brooks, so panteth my soul after Thee, 
 God. When shall I come and appear before 
 God?" is a cry from the depths of the heart of 
 humanity that will be heard. 
 
 According to a fixed law of nature, the very 
 fact that this demand for enlightenment on these 
 subjects is inherent and insistent in man is a 
 guarantee that the light will come. But really 
 the light has come. It has ever been here shin- 
 ing out from nature's revelations and through the 
 utterances of seers and prophets whom our Heav- 
 
Introduction 13 
 
 enly Father has raised up, in all ages, to voice 
 the truth for the needs of his children. As says 
 the Apostle, the invisible things of God have ever 
 been manifest for man's reading in the visible 
 things of creation. And above all and inclusive 
 of all, we have a written revelation which when 
 properly understood meets all the needs of heart 
 and mind. It is contained in the Divine Word 
 of which Jesus Christ is the fullness and embodi- 
 ment. 
 
 We are just now passing from an era in which 
 all religious faith was based on authority; when 
 all points pertaining to religion were settled by 
 ecclesiastical dicta which the masses dared not 
 question and which, in fact, but few thought of 
 questioning. They rested content with what 
 those whom they accepted as authorized teachers 
 gave them as truth. But the time is dawning 
 when authority will no longer be the bar of judg- 
 ment, when only that will be accepted as true 
 which carries with it its own credentials by its 
 consistency with all other known truth and by 
 the light outshining from its own rationality. For 
 one thing and chiefly, no blot on the sun of the 
 Divine perfections will, in thought, be entertained. 
 God will be held as the All-in-all in reality, as 
 creating only to bless and as inevitably accom- 
 plishing his beneficent purpose. And hence all 
 human experiences whether of this world or the 
 
14 Introduction 
 
 world to come will be seen to have reference to 
 and to be working out the infinite design of good 
 to all. Any theory, conclusion, or system of doc- 
 trine, whether the deduction of philosophy or of 
 science, or the interpretation of a written revela- 
 tion, which contravenes this axiom of intuitional 
 reason will, ipso facto, stamp itself as false. Such 
 is the standard by which this book asks to be 
 judged. 
 
 It would be the extreme of presumption to as- 
 sume that a work embracing so large a scope of 
 thought should in all its details or in the manner 
 of treatment of its various subjects be satisfac- 
 tory to all readers. But the high encomiums of 
 those who have read the manuscript and who are 
 eminently qualified to judge of its merits, justify 
 the hope that it may be helpful in giving mental 
 anchorage and rest to a large and increasing class 
 of thinking minds, more or less unsettled in this 
 transitional era. 
 
Two In One. 
 
 CHAPTER I. 
 
 "There's a divinity which shapes our ends, 
 rough-hew them how we may," writes the im- 
 mortal bard of Avon. My life appears to have 
 been an exemplification of the truth of this state- 
 ment. I seem to have been originally, by both 
 heredity and environment, placed in a current and 
 borne along on its tide, the course of which I have 
 had little to do in directing. 
 
 My father having died in my infancy I was left 
 to the care of my mother. She was of Scotch 
 parentage and came of a line of preachers of the 
 extremest Scottish puritanism; while my father, 
 as I learned from my mother, though reverent of 
 Deity, was of a scientific and rationalistic type 
 of mind and so was doctrinally out of harmony 
 with the dogmatic teachings of my mother's 
 church. In myself, the elements were a blending 
 of my parents combined with a strain derived 
 from a remoter ancestry. I inherited both the 
 religious nature of my mother and the mental 
 characteristics of my father ; but unlike either of 
 
16 Two In One 
 
 them was very excitable, painfully self-conscious, 
 egotistic and emotionally intense, on slight provo- 
 cation quivering with agony or thrilling with 
 ecstacy. 
 
 I early developed a love of reading, but had 
 access to little literature other than the religious 
 works of puritanism and the Bible. The former 
 was little to my taste, but the latter I read 
 through and through with great delight, even as 
 a child; and to this early acquaintance with the 
 Scriptures I owe the trend of my entire life. 
 
 The death of my father threw upon my shoul- 
 ders burdens fitted to be borne only by mature 
 years, and thus induced a premature development. 
 Thoughts, fancies, dreams and aspirations abnor- 
 mal to childhood thronged my brain. The mys- 
 teries of life fascinated me. Often in the midst 
 of active engagements would I suddenly stop, 
 startled by questions which the wisest philoso- 
 phers have vainly essayed to answer, such as, 
 "Who and what am I?" "What is Man?" 
 "Who and what is God?" "Whence are we, and 
 whither do we go?" Such problems, of course 
 in a dim and nebulous form, pressed upon me and 
 demanded an answer. It was my delight to 
 wander over the fields and woods, alone with na- 
 ture, listening to the soft soughing of the wind 
 through the forest, to the chattering of squirrels 
 and to the song of birds; and lying down on the 
 
Two In One 17 
 
 soft green grass or looking out of my window, it 
 was my custom to gaze into the heavens by day, 
 at the shifting panorama of sun-lit clouds and by 
 night, at the star-bespangled sky and the serene 
 shining of the moon my heart swelling with 
 emotions which I could neither understand nor 
 utter. At such times it was as if I were one with 
 the infinite life in which I was immersed. 
 
 I had but few playmates, and none in sympathy 
 with me. Thus I came to shrink from expressing 
 my thoughts and feelings, and lapsed into a con- 
 dition of morbid loneliness. The awakened sense 
 of sex-relations which came in the course of my 
 development toward manhood intensified this un- 
 wholesome feeling. I was taught by my religious 
 teachers that men and women after this life be- 
 come sexless, and that all relations growing out 
 of sex cease with the laying down of the body. 
 My deeper and higher nature revolted against this 
 doctrine. I felt then, what I now know, that the 
 individual of either sex is but one half of the 
 complete man, and that the union as one with the 
 other half is essential to perfectness. My lone- 
 liness took on the form of a vague, agonizing 
 longing for that other one, somewhere existent, 
 who would be to me as my other self, entering into 
 and filling out my present partial being. 
 
 To my dear mother alone did I ever attempt to 
 confide my thoughts. She, with the fullness of 
 
18 Two In One 
 
 a mother's love, endeavored to sympathize with 
 me, and as best she could to advise and comfort 
 me. But she did not understand my mental state 
 and was alarmed to think whither my strange 
 fancies might tend. She therefore discouraged 
 their indulgence. But this course only threw me 
 back more intensely upon myself. 
 
 My mother's religious training, her views of 
 God and of man's relation to Him, tended to dis- 
 qualify her as guide out of the labyrinth in which 
 I was wandering. 
 
 My grandfather's conception of God (which, of 
 course, determined his entire system of doctrine), 
 may be summed up in the following language of 
 Jonathan Edwards: ''Now (in this life alone), 
 God stands ready to pardon you ; this is a day of 
 mercy. But when the day of mercy is past (at 
 death), your most lamentable and dolorous cries 
 and shrieks will be in vain; you will be wholly 
 lost and thrown away of God as to any regard for 
 your welfare. God will have no other use to 
 put you to but to suffer misery. You will be 
 continued in being to no other end." 
 
 My poor mother had been taught and had un- 
 reservedly accepted this as a true characteriza- 
 tion of God, and upon her tender spirit its influ- 
 ence was deadly. It was not that she did not 
 realize the Heavenly Father's love as manifested 
 in the Christ. For herself, she could and did 
 
Two In One 19 
 
 take refuge in the Savior. But alas ! for the mass 
 of mankind, her husband included, who, for any 
 reason, failed to comply with the conditions of the 
 gospel and thus, as she believed, remained ex- 
 posed to the wrath of Divine Justice. Her life 
 was so vitally at one with that of her husband 
 that she could conceive of no happiness or well 
 being but in sharing his destiny. 
 
 She became possessed of the horror of the fu- 
 ture thus generated in her mind, her natural joy- 
 ousness being replaced by a deep-seated melan- 
 choly which undermined her physical health. She, 
 for my sake, bore up bravely, but at last passed 
 out of my sight a victim to a false conception of 
 God and of man's essential relations to him. She 
 sought relief for her burdened heart in writing. 
 There lies before me quite a volume of her manu- 
 script, from which as illustrating her character 
 and suffering spirit, I quote the following verses : 
 
 "The earth below, the heavens above, 
 
 Declare, 'tis said, that God is love, 
 
 And that the end of nature's plan 
 
 Stands forth revealed complete in man, 
 
 In faculties designed to be 
 
 An image of Divinity. 
 
 He woke to life in Eden fair 
 
 To dress and keep it was his care. 
 
 Then God as gift to crown his life 
 
 Gave him, for helpmeet, Eve, his wife. 
 
 Spontaneous fruits, both sweet and good 
 
 Abounded for his daily food; 
 
 But in the midst there stood a tree 
 
 To eat of which this penalty: 
 
 'The day thou eatest, thou shalt die, 
 
20 Two In One 
 
 Thou and all thy progeny.' 
 
 Man lusting for this fruit denied 
 
 Reached forth and plucked and ate and died. 
 
 So thus upon his ruined race 
 
 Came sorrow, pain and death apace. 
 
 Such is the explanation given 
 
 Of all our miseries under heaven. 
 
 Henceforth a horrid demon spell 
 
 Holds man and drags him down to hell, 
 
 Save here and there an elect one, 
 
 Redeemed hy Christ, God's only Son, 
 
 Who doth himself to death resign, 
 
 Thus shielding such from wrath Divine. 
 
 But these alone The rest passed by 
 
 Are doomed the eternal death to die. 
 
 Today, our loved ones we embrace 
 
 Tomorrow, banished from God's face, 
 
 In horrors evermore they dwell 
 
 Beyond the power of tongue to tell. 
 
 Such the 'tidings glad' we're told 
 
 Proclaimed on Bethlehem's plains of old 
 
 'Good will and peace,' the angels sing, 
 
 In joyful notes their voices ring. 
 
 Alas, to me these tidings fall 
 
 On unresponsive ears. A pall 
 
 Shrouds heaven and earth in deepest gloom 
 
 Where joy and gladness have no room." etc. 
 
 Amongst my mother's papers was found the 
 following bequest : 
 
 "I leave my entire estate to my son, Robert M. 
 Morven, and I hereby request that Mr. Henry 
 Vincent shall act as his guardian during his mi- 
 nority. 
 
 (Signed) "MIRIAM MORVEN." 
 
 My guardian was a merchant and lived in a 
 distant town. His family consisted of three per- 
 
Two In One 21 
 
 sons besides himself, Mrs. Vincent, their daughter 
 Mary, and a younger child, Jamie. In religion, 
 they were disciples of John Wesley, and were 
 ardent devotees of their church. Thus the 
 daughter was reared in an atmosphere redolent 
 with ecclesiastical pietism. Life, to her, was cir- 
 cumscribed by Church relations and Church 
 duties. In her mind, the two great command- 
 ments were, "Thou shalt seek religion by attend- 
 ing faithfully upon all the means of grace/' and 
 "Thou shalt abstain from dancing and all other 
 forms of worldly amusement." 
 
 The immediate end to be attained by these 
 efforts was conversion that is, the passing 
 through a well-defined religious experience, con- 
 sisting first of deep contrition for sin ; and second, 
 the sense of pardon, and a joy corresponding. The 
 more intense these emotions, the deeper and more 
 satisfactory "the work of grace." Thencefor- 
 ward, the object sought by the continued use of 
 the "means of grace," viz., attendance on preach- 
 ing, prayer meetings, communion, love feasts, 
 class-meetings, together with private prayer and 
 reading of the Bible, was "growth in grace," ad- 
 vancing eventually to perfectness. This perfect- 
 ness was inaugurated by another mental cataclysm 
 similar to conversion, known as the "Baptism of 
 the Holy Ghost," or "the Second Blessing." 
 Loud singing and praying and shouting were 
 
22 Two In One 
 
 greatly in favor as a means of attaining these 
 emotional states. 
 
 After my mother's death, I became a member 
 of Mr. Vincent's household. Having been ac- 
 customed to the extreme quietness and awe per- 
 vading a puritanical religious meeting, I found 
 it at first somewhat difficult to adapt myself to 
 my new surroundings. 
 
 Mary and I were about the same age, she being 
 sixteen, and I, eighteen ; and though very different 
 in our physical and mental characteristics, we 
 soon became devoted friends indeed, we came 
 to love each other dearly, and were confidants 
 even beyond what usually maintains between 
 brother and sister. 
 
 She was a girl of unusual mental ability and 
 native strength of character. She was harmonious 
 in her physical and mental makeup, in no way 
 being marked by any striking peculiarities or 
 characteristics. In height, she was about average 
 with blue eyes, fair skin and light hair. She was 
 vivacious and free from self -consciousness ; candid 
 and conscientious; confiding and self-sacrificing, 
 pious, gentle and loving 
 
 To the regret of herself and her parents, she 
 could not as yet point to any marked emotional 
 religious experience such as was esteemed so 
 essential by her people. Hence I soon found that 
 the paramount concern of her parents, and, as far 
 
Two In One 23 
 
 as her overflowing animal spirits would allow, of 
 herself, was her "conversion." 
 
 I had from childhood felt that my life's voca- 
 tion was to be that of a minister of the Gospel. 
 But whilst by both heredity and education the 
 whole trend of my being was toward a religious 
 life, it had never become outwardly manifest in 
 action or profession. In my present status and 
 relation to the church, therefore, I was not pre- 
 pared to take any step looking toward my con- 
 templated work of preaching; but I could not 
 bring my mind to consent to engage in any other 
 avocation. I confided my perplexity to Mary, 
 and she in surprise cried, "Why, Robert, the 
 trouble with you is that you havn't been con- 
 verted," and from that moment she apparently 
 forgot her own unconverted state in her deep 
 solicitude for me. She not only herself prayed 
 for me, but enlisted the interest of her parents 
 and friends in my behalf, to such extent that it 
 became somewhat annoying. 
 
 Near the time when I was to enter college there 
 was a wave of religious excitement passing over 
 the country and I learned, with no thought of any 
 personal interest, that a celebrated revivalist was 
 soon to commence a series of meetings in our 
 town. He came, and by his incisive, magnetic 
 oratory electrified the entire community. Business 
 was suspended for the time, and nothing was 
 
24 Two In One 
 
 thought of or talked of but religion. From curi- 
 osity, I attended, but took no interest in the 
 proceedings. Multitudes, at the call of the min- 
 ister, from day to day, rushed forward to be 
 prayed for as if panic-stricken; but I felt no 
 inclination to follow their example. Many were 
 " con verted" daily, but the noisy exercises the 
 shouts of rejoicing of the converts, mingled with 
 the groans of the penitents and the vociferous ex- 
 hortations of the speaker, only confused me. 
 
 Mary had been among the early converts. 
 Knowing her interest in me and not wishing to 
 wound her feelings by my coldness, I avoided any 
 communication with her. But at length her sur- 
 charged heart impelling her to throw off all con- 
 ventional reserve, she pushed her way to my side, 
 in the outskirts of the crowd. With her soul in 
 her face and an expression of unutterable longing 
 in every action and feature, she lifted upon me 
 her tear-suffused eyes, and said only this: "Kob- 
 ert, won't you come?" How shall I describe my 
 feelings at that moment? I was as one pierced 
 with an arrow, and a horror of darkness fell upon 
 me. As the Psalmist hath it, "The sorrows of 
 hell gat hold of me." I know not how I got 
 to the place of prayer nor how long I remained 
 there. The first I remember was the gentle 
 touch of Mary's hand upon my head, and the 
 sound of her earnest, entreating voice, "Lord, 
 
Two In One 25 
 
 save Robert or I cannot live." In a moment it 
 was as if the heavens had been cleft, whence 
 supernal light descended upon me, whilst wave 
 after wave of ineffable peace and joy rolled over 
 me. I was a new man in a new world. My 
 first thought was, ' ' Now my way is clear to preach 
 the Gospel." 
 
 There was one peculiarity of my experience at 
 this time at which I was surprised and perplexed. 
 It was that all my new-found joy seemed in some 
 inexplicable way to be connected with Mary. At 
 the very center of my internal self in God was 
 enthroned the sense of a feminine presence, and 
 all my new life seemed to flow from that center. 
 With all my religious emotions a sense of oneness 
 with this feminine presence was inextricably in- 
 tertwined. The thought of God always brought 
 before me the thought of Mary. 
 
 It may be said, "The solution of that problem 
 is easy. You were unconsciously in love with the 
 girl." But no, I did not love Mary in the sense 
 in which that term is ordinarily used. With 
 the subsidence of my intense religious emotions 
 and the reasserting of the external self, the sense 
 of her pervading presence passed away, and all 
 attraction for her different in quality from that 
 towards other women ceased. 
 
26 Two In One 
 
 The explanation of this experience (I felt then 
 and I now know) is not to be found in any outer 
 sense attraction but in a real conscious union of 
 spirit with spirit in God. 
 
CHAPTER H. 
 
 The next few years we pass over briefly. My 
 time was spent over my college and theological 
 studies. The prescribed course in the classics 
 and in mathematics was duly completed, together 
 with the small modicum of natural science then 
 deemed requisite in order to graduation. 
 
 Follodwin this, a cut-and-dried theological 
 pabulum prepared for aspirants to the ministry 
 being bolted down undigested and unassimilated, 
 I was authorized by my ecclesiastical teachers to 
 preach the Gospel. 
 
 The next thing in order was to secure a church 
 location. And just here a practical discrepancy 
 arose between the theological theory of my teach- 
 ers and the actual facts. The teaching had been 
 that we students should stand ready to go 
 wherever God might call us by pointing out a 
 need that we could supply; and, looking to Him 
 to provide for all our wants, we should not in the 
 least be governed by earthly reward in settling 
 upon the place for our labors. But I found that 
 the young ecclesiastics took this teaching in a 
 modified sense, and as a matter of fact were as 
 full of schemes in hunting good places as poli- 
 ticians are in seeking office. 
 
28 Two In One 
 
 I fortunately commanded some influence in 
 high places, and consequently soon found myself 
 duly installed pastor of a wealthy, fashionable 
 city congregation, and so entered upon my work 
 with bright prospects. I labored to please, as I 
 then persuaded myself, for the good of others, but 
 as I now know really for the gaining of man's ap- 
 plause. My natural egotism was inflamed by my 
 success, and thus the world gradually threw a 
 glamour over my spiritual vision. I rapidly de- 
 generated from the position to which I had 
 aspired, of being a fearless and independent 
 preacher of righteousness, to that of being merely 
 the mouthpiece of a selfish, worldly ecclesiasticism 
 veneered over by a thin coating of sanctity. Stand- 
 ing at the center of the thought-sphere of a band 
 of religious worldlings, I as their psychological 
 subject became merely an echo of the thought with 
 which they inspired me. 
 
 Under the hot-house stimulus of constant and 
 fulsome flattery, especially by the women of my 
 congregation, it was only natural that my hered- 
 itary pride should have taken on a rank growth ; 
 that the odor of priestly dignity and sanctity 
 should have invested me, and that I should have 
 blossomed out a full-fledged Pharisee. 
 
 Surrounded by flattery and scheming women, 
 the question of marriage was pressed upon me for 
 settlement. The time seemed to have arrived 
 
Two In One 29 
 
 when, if ever, I should enter upon that relation. 
 There was no lack of eligible young ladies of my 
 acquaintance from whom to choose, and my self- 
 conceit persuaded me that I had only to make my 
 selection. 
 
 But I had exalted ideas as to the qualities of 
 the lady who should bear the honored title, Mrs. 
 Morven. Little less than perfection would be at 
 all satisfactory. One after another of my lady 
 friends was weighed in my critical mental scales 
 and found wanting. So persistently did I turn 
 aside, avoiding the feminine nets spread in my 
 way, that I came to be voted a confirmed bachelor. 
 
 But my time came and unexpectedly. At an 
 evening party given by Mrs. Van Tromp, a promi- 
 nent society lady of my congregation, I was intro- 
 duced to a niece of hers, visiting at the house. 
 This sealed my fate. I had met my ideal. Rather 
 petite in person ; of sylph-like form ; large, brown 
 liquid eyes which to me seemed the windows of 
 an angelic spirit ; dark, wavy hair ; a complexion 
 almost transparent; a laughing, genial nature 
 these with other features of attraction of Lillian 
 Douglas, captivated me. From the moment I 
 first saw her, I made a complete surrender. It 
 seemed to my enamored vision that my feminine 
 self stood before me. I was not long in reveal- 
 ing my state of mind to her, and was rejoiced to 
 find that my tender sentiments were reciprocated. 
 
30 Two In One 
 
 I need not dwell here upon my infatuation. 
 Any case of sensuous, amatory love as described 
 in a conventional novel will answer the purpose. 
 The cases are all alike in this, that life with the 
 adored one is present and everlasting bliss, while 
 the thought of separation is unendurable. 
 
 It never even occurred to me to inquire whether 
 Miss Douglas possessed the qualities which I had 
 set up as essential in my wife. Well, in brief, 
 we were married, and I found her, as doubtless 
 she found me, quite different from the picture 
 which fancy had painted. I was religiously 
 serious in my nature, and my work was to me of 
 infinite moment; whilst my wife was almost de- 
 void of religious sentiment, lived only for and in 
 the present moment, and consequently could have 
 no interest in nor sympathy with my labors as a 
 preacher. But she was kind, gentle and loving 
 to all, while I, with all my spiritual aspirations, 
 was severe, often harsh and uncharitable in my 
 criticisms. She had no appreciation of my spirit- 
 ual aspirations and other-worldliness ; I had little 
 patience with her lack of what I termed spiritual 
 thought and her general present-worldliness. I 
 was somewhat of a student, and inclined to liter- 
 ary pursuits; she had little literary culture, and 
 was contracted in her thought and reading. 
 
 I having set up for her a religious and literary 
 standard to which she could not attain, fretted 
 
Two In One 31 
 
 myself and grieved her because of her failure. 
 This course only served to anger and alienate my 
 wife and thus reacted upon myself. Our "love 
 at first sight" proved to have been only a super- 
 ficial glow of what shall I call it? animal mag- 
 netism! An equilibrium between us being estab- 
 lished, we became to each other exceedingly un- 
 interesting and commonplace. Each saw in the 
 other only faults. Our daily and hourly frictions 
 foreboded a serious break. But fortunately we 
 at length tacitly concluded to accept the situation 
 and make the best of it, taking each the other 
 for what we were instead of what we would wish, 
 and expecting only what we were prepared to 
 give each allowing the other perfect freedom to 
 act out his life without interference by the other. 
 Thus neither endeavoring to assume any respon- 
 sibility for the other's actions, and allowing per- 
 fect liberty, we came to walk along life's journey 
 side by side as a pair of separate personalities, 
 rather than as ' ' one from two, ' ' such as had been 
 my dream. As I look back over my state of 
 mind at that time, my impression is that while I 
 wished to bring myself and wife into oneness, I 
 was proposing to be that one. 
 
 The birth of a daughter for a time wrought a 
 change in our relations. As I gazed on the little 
 creature, "fresh from the hand of God," resting 
 upon the bosom of its mother, through whose 
 
32 Two In One 
 
 pangs it had been ushered into life, the fountain 
 of parental love was opened in my soul and I em- 
 braced in my inmost heart the mother and "our 
 child. " The tender, wistful, longing look of my 
 poor, suffering wife smote me with compunction 
 for the harshness of judgment with which I had 
 treated her limitations and short-comings, and 
 borne down under a complex burden of emotions, 
 I knelt at her bedside and wept like a child. In 
 her weakness, she reached out her hand and laid 
 it on my head, gently stroking my forehead. At 
 that moment we came nearer together than ever 
 before. 
 
 The question of the naming of our baby was 
 the source of some kindly controversy. I wished 
 it to bear the name of its mother, Lillian ; but she 
 contended for Roberta, the feminine of my own 
 name. We at last compromised by naming it 
 Lillian Roberta, which probably was most appro- 
 priate, seeing that it proved to be mentally and 
 physically a commingling of the qualities of 
 father and mother. 
 
 Here again we pass briefly over a few years. 
 I continued with the same church, and found time 
 to write a work which was so orthodox that I 
 was in high favor with my denomination as a 
 champion of its faith. This work was the logical 
 embodiment of our church theology, and was so 
 well received by our sect that I was at once 
 
Two In One 33 
 
 honored with the title of D. D., and invited to the 
 position of didactic theology in our leading semi- 
 nary of learning. My vanity was gratified and 
 I was disposed to accept the position offered me. 
 But pending my answer I was taken sick of 
 typhoid fever, and lay for weeks hovering be- 
 tween life and death. In fact, at the crisis of 
 my disease my conscious life passed from the nat- 
 ural to the spirit world. As I afterwards 
 learned, my body to all appearances was for two 
 days lifeless, except that it retained a slight de- 
 gree of warmth and did not become rigid. During 
 this time I was consciously existent as a spirit. 
 
 I seemed to be gradually drawn out of the body, 
 and presently found myself at a distance looking 
 with curious unconcern at the outer form of my- 
 self, surrounded by my weeping wife and friends. 
 
 Turning, I saw standing at my side a radiant 
 being, who smilingly beckoned me to follow him. 
 I did so, experiencing a delightful sense of free- 
 dom, strength and exhilaration, and I exulted in 
 the thought that now the sorrows, pains and trials 
 of earth were over, and I was about to enter into 
 eternal peace and rest. 
 
 Passing through a sandy plain, dotted here and 
 there with scrubby trees, cacti, and tufts of 
 wiry grass, we came to a lofty temple, to which 
 from all sides men gowned as scholars, with rolls 
 of manuscript under their arms, were hastening. 
 
34 Two In One 
 
 Having assembled, a dignified looking person- 
 age rose and explained the object of their meeting. 
 They were called he said to discuss and conclude 
 certain important theological questions which 
 upon his statement I learned to be those treated 
 in my book. 
 
 After a prayer for the guidance of the Spirit 
 the various points of that work were taken up 
 seriatim and discussed, and a statement was 
 made of my church doctrines as set forth therein, 
 a vote was taken affirming them and an anathema 
 pronounced against all who failed to accept them 
 as truth. This was followed by a prayer of 
 thanksgiving for the wisdom imparted and a 
 laudation of the author by the president of the 
 assembly. At this point, there appeared two 
 persons at the door of entrance a man and a 
 woman. That is to say, they seemed to be two 
 and yet one two personal forms and one com- 
 mon life. 
 
 All eyes were turned upon them as they slowly 
 approached the speaker's stand. Bowing to the 
 audience, the gentleman addressed them, saying, 
 " Peace to you. I bring you tidings of great joy, 
 God is Love. Christ, the Saviour, was Love 's gift 
 to man." And so far as I remember, his dis- 
 course continued in the same general line of 
 thought. And what shall I say of his voice 1 It 
 was love set to music. There is nothing in all 
 
Two In One 35 
 
 nature or in the experience of the natural man 
 that can be compared to it, or that would give 
 an idea of its sweetness and power. What 
 effect it had upon the rest of the audience I can- 
 not say, for my entire being was so absorbed in 
 attention that I became oblivious to my sur- 
 roundings and to everything but the speaker and 
 his companion. As he spoke, she turned her face 
 toward him and their personalities seemed to 
 blend into one. It was as if the very essence 
 of love were impersonated in her and of truth 
 in him and that the two were one, she the love soul 
 and he the body manifestation. 
 
 It was not what they said in itself that so 
 affected me. I was familiar, of course, with the 
 teachings of the Scriptures that God is Love, so 
 that their language was the setting forth of noth- 
 ing new to me. But I now, for the first time, 
 got even a glimpse of its full meaning. They 
 seemed to radiate love. My entire being was 
 flooded with light and every fiber thrilled with 
 love ineffable. All creation appeared to me as a 
 hymn of love singing, "Love is life, love is peace, 
 love is joy, love is salvation, God is Love, to know 
 God is to know love, to love is eternal life." 
 
 The fiction of a legal relation of man to God 
 and of Christ's suffering as a substitute for man, 
 as a propitiation for man's sins or as a satisfac- 
 tion of justice, which formed the basic premises 
 
36 Two In One 
 
 of my book disappeared as a dream. I saw that 
 I had read the law into the gospel and had been 
 taking the shadow for the substance. 
 
 How long I thus sat and drank in the Spirit of 
 truth and love as it flowed to me from those 
 angelic messengers (for angelic I must believe 
 them to have been) I do not know. The vision 
 passed, if vision it was, and I found myself stand- 
 ing on a barren plain. Suddenly a shadowy form 
 of a woman, whose features I could not discern, 
 appeared before me and in a gentle voice said: 
 "You do not belong here. You have yet work 
 to do whence you came. You will return to 
 the outer world." A cold wind arose seeming 
 to bring with it a dense cloud, pitch darkness 
 overspread the heavens, and I became uncon- 
 scious. 
 
 The next I knew I was in the body, as one 
 awakened from sleep. I do not pretend to ex- 
 plain my experience. But whatever the explana- 
 tion, it made a lasting impression upon me. 
 
 Partially recovering my health, I continued 
 preaching, but for the first time in my ministerial 
 life I began to be unsettled in my theology. 
 "Salvation, the effect of character formed by 
 obedience to truth," words which I remem- 
 bered of the discourse heard in my trance-state, 
 haunted me. After a period of mental struggle, 
 I resigned my pastorate; but my congregation 
 
Two In One 37 
 
 voted me instead a few months' vacation for rest 
 and recuperation. 
 
 I decided to spend it at a summer resort in the 
 mountains of Virginia. It was there my good 
 fortune to meet Professor N., of Urbana Univer- 
 sity, an author of some celebrity, who was so- 
 journing for a time amid the scenes of nature, 
 with the same quest in view as myself. We 
 were thus intimately associated. He was a man 
 of the most gentle and Christ-like spirit that it 
 has ever been my good fortune to know. His 
 very presence was a benediction. His character 
 was a revelation to me. Spiritual truth was our 
 constant theme, and for the first time in my ex- 
 perience I found my logical methods of little avail. 
 He seemed to be on the inside of the temple, look- 
 ing and speaking from a direct view of its hidden 
 treasures ; whilst I stood on the outside and could 
 merely discuss the architecture of the building. 
 He dwelt at the heart of things, while I could 
 penetrate no deeper than the cuticle. He seemed 
 to possess a spiritual philosophical key that fitted 
 every lock. 
 
 In the course of our talks he unlocked door 
 after door over which, by my theology, had been 
 inscribed "Mystery." His fundamental princi- 
 ple was that all phenomena all things of the 
 sense-world are but forms manifesting spiritual 
 entities to which they correspond as effect to 
 
38 Two In One 
 
 cause. He held that the Bible has an external 
 sense and an internal; the former being but the 
 husk inclosing the latter as the kernel the real 
 revelation; and that all its scientific facts, 
 biographical and historical narratives, as well as 
 psalms, prophecies and parables, are external cor- 
 respondences of spiritual truths, having no sig- 
 nificance as a revelation except in relation thereto. 
 His interpretation of the first chapter of Genesis 
 affords an illustration. I had thought of the 
 account of creation there given as a purely scien- 
 tific cosmogony, and from that standpoint had 
 written elaborate articles in church magazines, to 
 repel the attacks then being made upon the Gen- 
 esis account by the new science of Geology. To 
 my surprise, Professor N., simply applying his 
 philosophic key, afforded me an inside glimpse of 
 the spiritual meaning of these records, revealing 
 a connected, consistent acount of man's evolution 
 both as a race and as an individual, thus opening 
 up before me a realm of thought such as I had 
 never before imagined. I was almost dazed with 
 the new light. It was clear that if he were 
 right, then both the scientists and the theologians 
 were beating the air, or setting up and knocking 
 down men of straw. And that much of it was 
 true I knew, just as a thirsty man knows water 
 by drinking it. Strange to say, I for the first 
 
Two In One 39 
 
 time got the idea of accepting for truth that only 
 which shows itself to be be true in the light of 
 its own rationality, or as spiritually discerned. I 
 saw dimly what was meant by Christ's speaking 
 not as the Pharisees, but as one having authority. 
 Thus I began to take my first step upward from 
 natural toward spiritual thought. The time 
 came all too soon for me to part with my friend, 
 and as he took my hand on departure, he handed 
 me a work of his entitled "The Inner Christian 
 Life," asking me to read it and write him my 
 thoughts. I promised to do so, and could do no 
 otherwise than reciprocate by offering to send him 
 a copy of my own work, and soliciting his criti- 
 cism, although my late mental changes had so 
 lowered my opinion of my intellectual offspring 
 that I would fain have kept it out of his sight. 
 
 I returned to my charge in anything but an 
 enviable state of mind. The very foundations 
 of my mental house were sinking, and its walls 
 crumbling ; and the reading of Professor N.'s book 
 only tended to hasten the impending crash. The 
 range of thought was a 'distinct degree within 
 and above that I had hitherto known. In its 
 thought, time and space were eliminated. My 
 mind was so deeply immersed in external, ma- 
 terialistic methods that it was with the greatest 
 difficulty I could follow him. But through Pro- 
 fessor N. and his writings began with me an 
 
40 Two In One 
 
 earnest effort to think above time and space, 
 which was continued with increasing success to 
 the present. For a time, the process was one 
 of intellectual crucifixion. The tearing down 
 and destruction of the old forms of thought was 
 one akin to slow and painful death. 
 
 Some time after my return, I wrote to Prof. N. 
 as follows: 
 
 My Dear Friend: 
 
 I have, at your suggestion, been giving my chief 
 attention to Natural Science studying the Crea- 
 tor as revealed in his works of creation. That 
 is to say, I have been gathering up the results of 
 scientific investigators and from them as premises 
 deducing conclusions. I don't know whether I 
 am more surprised at my own hitherto low degree 
 of appreciation of God's revelation of himself in 
 nature or at the failure of scientists to accept the 
 conclusions to which their scientific data lead. For 
 example, how evolutionists can fail to see that 
 whatever is evolved in anything must have been 
 previously involved, I cannot understand. 
 
 Life and intelligence can proceed only from life 
 and intelligence whatever be the method of pro- 
 ceedure, whether by an ages-long process or 
 otherwise. In brief, that back of all creation's 
 phenomena, how a thinking being should fail to 
 
Two In One 41 
 
 see an intelligent will so and so expressing itself is 
 a problem. * * * 
 
 The following is an extract from Prof. N.'s re- 
 sponse: * * * I am glad to learn the outcome 
 of your scientific studies. God has given us two 
 revelations. One of these in his written Word, 
 which is the picturing of the developing con- 
 sciousness of God in man culminating in, and ex- 
 emplified by Jesus Christ, his full-orbed manifes- 
 tation, the Word made flesh ; the other is the por- 
 trayal of the Divine attributes in nature or the 
 external phenomenal universe. 
 
 The book of nature has heretofore been com- 
 paratively a sealed volume, but is now, through 
 science, being opened. In many ways its teach- 
 ings oppose our traditional views of God, of man 
 and of God's relations, both to man and nature. 
 The theological problem of the time is the recon- 
 ciliation of these two seemingly conflicting reve- 
 lations. When, in the process of race unfold- 
 ment, the realm of invisible substance and force 
 shall be understandingly correlated to the realm 
 of outward symbolic appearances in nature thus 
 religion becoming scientific and science religious, 
 then " books will be read in brooks, sermons in 
 stones and God in everything." 
 
 Perhaps a leaf from the book of my own ex- 
 
42 Two In One 
 
 perience would, in this connection, be of interest 
 to you. 
 
 As you know, I came to the Christ and Chris- 
 tianity from the scientific side and groped my 
 way through and from the darkness of material- 
 ism. By long and persistent study of nature's 
 phenomena as explainable by natural laws, I 
 came to conclude that the materialistic theory of 
 evolution is true and that all nature, even in its 
 origins, is the result of resident forces, and thus 
 sufficient in itself not only for sustentation but 
 for creation. The idea of anything like a per- 
 sonal Creator was, by my scientific thought, set 
 aside as an impertinence. 
 
 Fixing my vision on the phenomenal aspect of 
 things only and taking the evidence of the physi- 
 cal senses to be substantial reality, I steered my 
 mental bark toward the desolate shores of blank 
 atheism. But, ere long, in this sterile region, 
 my soul became famished. The sensual food 
 which alone it afforded me was unsatisfying. I 
 was perishing with hunger. In this extreme 
 state of destitution, I became conscious within 
 and beyond the clamors of sense, of a still small 
 voice whispering of Father and home, bidding me 
 rise and return. The most direct path of re- 
 turn of course would have been by way of the 
 affections the throwing myself at the feet of 
 Infinite Love and crying " Father, I have sinned." 
 
Two In One 43 
 
 But for this I was not yet prepared. The only 
 way that seemed open to me was that of philoso- 
 phy. Taking a hint from the old adage, "Know 
 thyself, " my philosophic studies now began with 
 man myself as a thinking, loving, willing per- 
 sonality. Here apeared a series of effects for 
 which materialism afforded no adequate cause. 
 For instance, admit with physiologists that in 
 every act of thought, emotion or will, there is a 
 change in the brain substance both chemical and 
 physical, then what? We have no clue as to 
 how the brain changes are related to the mental 
 changes. All we know is that brain cells pre 
 affected and thought apears. Aladdin 's lamp is 
 rubbed and the genii stands forth. 
 
 Viewed from the physical side, there is just as 
 much of an intelligible and causal relation be- 
 tween the two sets of phenomena in the one case 
 as in the other. And suppose a human brain 
 laid bare to inspection. An observer would see 
 only the various molecular changes taking place. 
 Nothing of the thoughts or feelings of the sub- 
 ject himself would appear. But a thinking per- 
 sonality whose throbbing brain was under inspec- 
 tion would be conscious only of his thoughts and 
 feelings. On the outside, only physical phe- 
 nomena; on the inside, only psychic phenomena. 
 
 Now, must not this, I asked myself, necessarily 
 be true of nature also? Viewed from the out- 
 
44 Two In One 
 
 side by the scientific observer, nothing is seen, 
 nothing can be seen, there is nothing else to be 
 seen but motion, material phenomena; but be- 
 hind this, on the inside, must there not be in this 
 case also psychical phenomena, consciousness, 
 thought, will, in a word personality? As self- 
 conscious personality lies behind our own brain 
 phenomena, so conscious thought and feeling will 
 lie behind nature. In this way I worked my 
 way back to a realization of a heart and mind, 
 a love and intelligence in and above nature. 
 
 Thus was my first and most difficult step o 
 return taken. The rest of the way was compara- 
 tively easy. 
 
 In my philosophical investigations into the es- 
 sential constitution of matter, I soon came to the 
 utter rejection of its independent existence and 
 of the real efficient agency of natural forces and 
 to see the direct Divine agency in all phenomena. 
 Nature came to be not less real, but God, the 
 supreme reality, the all-in-all in nature. The 
 external world became the objectified modes of 
 the mind of God through humanity, in general, and 
 the modes of the Divine mind in and through any 
 particular observer in his relations to the rest of 
 humanity. 
 
 Finally, the way was cleared for the frank re- 
 ception of the truth of man's eternal, spiritual 
 inherency in God, of phenomena as a means of 
 
Two In One 45 
 
 his self-conscious individuality and of the Christ 
 as the ideal man and the Divine image in man, 
 to whose perfectness all are destined to attain. 
 And here I found peace and rest. 
 Yours for the truth, 
 
 N. 
 
 P. S. I leave in a few days on a trip to Europe 
 will write you soon again. 
 
 In the Providence of God, I was destined never 
 to receive that promised letter. The vessel, c * The 
 Minnetonka," on which my beloved friend and 
 teacher embarked, was wrecked. Thus he whom 
 I had learned so dearly to love, my father in 
 the gospel of Spiritual truth, through whose in- 
 structions I was started on my way to the light 
 and to whom I was so fondly looking for future 
 aid, suddenly passed from mortal sight and left 
 in my life a great blank. 
 
 [Remark.] The subsequent experiences of the 
 author show that the removal for the time, of 
 Prof. N. from his sense vision was a means of 
 enabling his friend to render him only the 
 greater service, as will be seen further on in this 
 narrative of his experiences. 
 
CHAPTER III. 
 
 The next twenty years of my life might appro- 
 priately be designated the student period; for it 
 was devoted to the most earnest investigation of 
 every subject, of every work, and in every line of 
 thought that promised light on the great ques- 
 tions before me. The problems which pressed 
 upon me for solution were such as these, What 
 is God? What is Man? What is the essential 
 constitution of the external world? What are 
 our relations to God and to nature ? What is the 
 object of creation? What is the specific purpose 
 of our world-race in its relations to other humani- 
 ties in the universe? Whence and wherefore and 
 what is evil? Why is it permitted to invade our 
 race? What is to be the outcome of our race 
 history, or the final destiny of man? Who is the 
 Christ? What are his relations, through our 
 world, to other worlds ? These and cognate ques- 
 tions occupied my mind. 
 
 It will be observed that they embrace the en- 
 tire range of thought and knowledge Philoso- 
 phy, Science, History, Theology, etc. 
 
 My method in the investigation of any sub- 
 ject was, first to read up its literature, thus 
 
48 Two In One 
 
 learning what men had thought and written upon 
 it; then by long and deep meditation, seek such 
 a conclusion as would harmonize with all other 
 truth. It became a habit with me steadily to set 
 my mind in a receptive attitude, looking to God 
 for light with the full assurance that light would 
 come. And I was never disappointed. My 
 prayer was always, to me, satisfactorily answered. 
 At some favored moment of deep interior thought, 
 the senses being held in repose and the inner eye 
 of rational intuition opened, the truth would 
 start out as if embodied before me, and for that 
 truth at that stage of my development, I needed 
 no further inquiry. I saw and therefore knew. 
 
 Among theearliest of my inquiries was, "What 
 is the end of creation, and especially the object 
 of our humanity in its relation to other world- 
 races in the universe?" I clearly saw that the 
 humanities of the various worlds of the universe 
 are in some sort the Divine in self-individualiza- 
 tion, and hence that each world-race bears a rela- 
 tion to the Creator and to all other humanities 
 somewhat similar to that of the different organs 
 to the entire body. 
 
 Now as each organ of the body sustains a spe- 
 cific relation to the whole and performs a specific 
 function in the body, so similarly each planetary 
 humanity bears a specific relation to, and has a 
 specific use in the Grand Man of the universe. 
 
Two In One 49 
 
 What is the use, in the universe, of our planet? 
 was the problem to which I addressed myself. 
 It seemed to me that it is only as we know the 
 end for which anything exists that we can get 
 any clear or complete conception of it. Take a 
 watch for example. It is only as we view it in 
 its use as a time keeper that its various parts 
 fall into place and are properly understood. The 
 same is true of our world or any other, or of all 
 worlds. The song of the angels at the birth of 
 Christ, "Glory to God in the Highest," signifies 
 that by that event the way was opened for a 
 greater manifestation of the Divine in the highest 
 realms of being, and that, therefore, it was an 
 event in which the entire universe had a vital 
 interest. 
 
 My mind being imbued with this thought, and 
 seeking whatever light might come to me on the 
 subject, in reading the original text of Paul's 
 Euistle to the Ephesians, I happened upon what 
 seems to me a confirmation of the above view of 
 the Divine incarnation in Christ, in the true ren- 
 dering of the 3rd chapter, 9th and 10th verses 
 of that book. The language is: "Who (God) 
 created all things to the intent that now unto 
 principalities and powers in the heavens, might 
 be made known through the church, the mani- 
 fold wisdom of God, according to the eternal pur- 
 pose which he purposed in Christ Jesus our Lord. ' ' 
 
50 Two In One 
 
 The Apostle is here speaking of a great mystery 
 which, having been hidden in times past, though 
 predicted through the prophets, was now revealed 
 in the incarnation of Jesus Christ. It was the 
 mystery which Peter says the angels desired to 
 look into, that wonderful revelation of God which 
 was to come to the universe through our world \ 
 and of which, at the laying of the foundations of 
 our earth, "the morning stars sang together and 
 the sons of God shouted for joy," and which the 
 angels had celebrated at Christ's birth. The 
 Apostle here says in terms as plain as speech can 
 be framed, that this world (our race) was created 
 in order that through and in us there might be 
 a Divine incarnation with reference to the more 
 complete manifestation of God's wisdom to the 
 principalities and powers in the heavens or to 
 other peoples of the universe. 
 
 This being true, it follows that the coming of 
 Jesus Christ is the center around which all things 
 in our world's ongoings revolve and from which 
 all truth relating to our humanity must be 
 viewed. It is the pivotal point of history the 
 point towards which, antecedent to Christ's ap- 
 pearing, all our historical evolution looked for- 
 ward, and for which such evolution was a prepara- 
 tion; and it is the point wfee^e all subsequent 
 evolution towards race perfection has flowed as a 
 stream from its fountai 
 
Two In One 51 
 
 It follows also that such being the end of our 
 race development, the introduction of evil as the 
 prime factor of our race experiences was not an 
 undesigned mar-plot, but had its use in the grand 
 consummation towards which all has been moving 
 from the beginning, viz., the indwelling of the 
 Divine life in the very outermost bounds of the 
 sense-consciousness of all not only of Adam's 
 race but of the entire universe. 
 
 This grand view of the sublime tragedy enacted 
 on our little orb, viz., the Divine incarnation with 
 reference to universal ends, has been the cardinal 
 principle guiding me in all my investigations 
 that with which I have assumed that all facts, 
 theories and Biblical interpretations must har- 
 monize. This thought has determined the archi- 
 tectural form of my mental building, and the 
 standard for the testing of the material entering 
 into the structure. Whatever has not fitted in 
 with this general plan has been at once rejected 
 as untrue. Taking my stand at this central 
 point, viz., the Divine incarnation as the prime 
 end of our existence as a race and its final result 
 in bringing God to be the All-in-All, and guided 
 by the principle that nothing can be true which 
 contravenes the doctrine of God's perfectness as 
 Infinite Love, Wisdom and Power, I was led to 
 make excursions out upon every line of thought, 
 for the time being centralizing all my mind's pow- 
 
52 Two In One 
 
 ers upon the subject in hand, and as seen in that 
 particular line of vision, then afterwards return- 
 ing to my Christ-center for the correction of my 
 bearings, and conforming the knowledge acquired 
 to my standard principles of truth. 
 
 Why I was giving so many years to these in- 
 vestigations I did not at the time understand. I 
 was impelled, by an irresistible impulse, to learn 
 and know. There was apparently no practical 
 personal advantage to myself arising out of such 
 knowledge acquisitions, and there were decided 
 disadvantages from a worldly point of view. 
 
 At first, I was fired with a very earnest zeal, 
 by tongue and pen, to give the truth as seen by 
 me to others; but met with only disappointment. 
 My thought was out of focus with the present 
 mental status of the world. Again and again 
 I said, "I will cease my attempts to solve mys- 
 teries in which the world takes no interest, be- 
 cause supposed to be unknowable, and bring my 
 thought into such relation to the present age as 
 to be of some practical use to my fellow man; 
 and, at the same time, secure those material ad- 
 vantages, financially and socially, for myself and 
 family which my talents directed in channels ap- 
 preciated by the world will naturally gain. With 
 this end in view, I at various times forced myself 
 to stop writing and thinking on these abstruse 
 subjects, and made the effort again to ecclesiastify 
 
Two In One 53 
 
 myself and take a church pastorate, or to enter 
 into some business pursuit. But all to no pur- 
 pose. My mania (or lust) for knowing, as it 
 seemed just for the sake of knowing, would 
 sieze me, and I would find myself again borne 
 along on its resistless and restless tide. 
 
 It was not that I was unaware of the fact that 
 truth unembodied in character by being joined 
 with its dual good through obedience, is not only 
 valueless in the formation of permanent character, 
 but is actually a source of danger and condemna- 
 tion to its possessor; yet I persisted in the face 
 of this knowledge. 
 
 I suffered the usual consequences of truth in 
 the intellect not united in marriage with good in 
 the affections. I became "puffed up." Just 
 as previously, flatteries and worldly prosperity 
 nurtured my pride, so now my mental acquisitions 
 had the same effect. I felt (if I did not say) 
 with the Pharisee, "I thank Thee, Lord, that I 
 am not as other men are, or even as this publi- 
 can." To know truth was to me the prime end 
 of existence. My spiritual state was that of a 
 cold, uncharitable critic of the limitations in 
 knowledge of other men. It will be readily in- 
 ferred that my lack of harmony with my environ- 
 ment soon reduced me to poverty. This to myself 
 was a small matter ; but on account of my family 
 it was a sore trial. My wife, not sympathizing 
 
54 Two In One 
 
 with nor understanding me, naturally regarded 
 me as culpably negligent of duty, and responsible 
 for all her privations. 
 
 But my little Roberta grew up to be a great 
 comfort me. She combined, in harmonious 
 unity, the best and strongest qualities of both her 
 father and mother. Her life as a child had been 
 a hard one, and she exemplified the truth of 
 Solomon's statement that it is good to bear the 
 yoke in youth. Although she was cut off from 
 many of the sources of pleasure that belong of 
 right to normal childhood and youth, she was 
 endowed with an unusual ability to rise superior 
 to circumstances and environments. Her indi- 
 viduality was very strongly marked, and, from 
 resources within herself, she could extract con- 
 tentment and happiness from the most unpro- 
 pitious surroundings. 
 
 Her mental progress was rapid, and her heart 
 kept pace with her mind. She became my 
 amanuensis, and her interest in the most abstruse 
 questions was to me a source of constant and 
 pleasurable surprise. Her love and reverence for 
 her father, and her unwavering faith in him under 
 the most trying conditions amounted almost to 
 idolatry. 
 
 Poor child! From the human point of view, 
 your devotion was in one way poorly rewarded, 
 
Two In One 55 
 
 seeing that it led you along so thorny a road of 
 suffering. 
 
 About the twentieth year of her age, I came to 
 the experimental study of spiritualism. And here 
 I would fain draw a veil over my life, for it was 
 a period of darkness and delusion, in which the 
 highest of all truths was dragged down into the 
 mire of sense. But I see now that this sad ex- 
 perience and its results were the natural conse- 
 quences of my heredity, nurtured by my past life, 
 and were the necessary means, therefore, of re- 
 vealing to me my true self and delivering me 
 from my pride and self-love. 
 
 I had learned from Swedenborg that the spirit- 
 ual world, the immediate receptacle of all de- 
 parted spirits of men, both good and evil, stands 
 in vital relation with this natural world, and that 
 although the veil separating the two realms may 
 be drawn aside and communication established, 
 yet such a course is attended with great danger. 
 The following quotation will suffice here to in- 
 dicate his teaching: 
 
 "Many persons are under the belief that man 
 may be taught by God by means of spirits speak- 
 ing with him. But those who believe this, and 
 foster the belief in their will, are not aware that 
 it is connected with danger to their souls. Man 
 is, as to his spirit, as long as he lives in the 
 world, in the midst of spirits; but the spirits are 
 
56 Two In One 
 
 not aware that they are near man, nor is man 
 aware that he is in connection with spirits. The 
 reason is, that they are conjoined immediately as 
 to the affections of the will, and mediately as to 
 the thoughts of the understanding ; for man thinks 
 naturally, but spirits think spiritually; and fur- 
 ther, natural thought and spiritual thought make 
 one only by correspondences. It is this that 
 prevents men and spirits from knowing anything 
 of each other. But as soon as spirits begin to 
 speak with man, they leave their own spiritual 
 state and enter into man's natural state; and 
 being then aware that they are with man, they 
 conjoin themselves with the thoughts of his af- 
 fection, and from them converse with him. They 
 cannot enter into anything but man's natural 
 state, for similar affection with the thought de- 
 rived from it effects conjunction in all cases, but 
 dissimilar affection causes separation. It is from 
 this circumstance that when a spirit speaks, he is 
 in the same principles as the man with whom he 
 speaks, whether those principles are true or 
 false ; and further, that he calls them into activity, 
 and by means of his own affection conjoined to 
 that of the man strongly confirms them. Hence 
 it is evident that only similar spirits speak with 
 man, or operate manifestly upon him; for mani- 
 fest operation coincides with speech. For this 
 reason, none but enthusiastic spirits speak with 
 
Two In One 57 
 
 enthusiasts; etc. * * * All spirits that speak 
 with man were once in the world, and were then 
 of the same character. I have been able by 
 repeated experience to know that such is the 
 case. And what, morover, is ridiculous is, that 
 when a man imagines that the spirit speaking 
 with him, or operating upon him, is the Holy 
 Spirit, the spirit also himself believes that he is 
 so. This is common in the case of enthusiastic 
 spirits. The danger is thus evident to which a 
 man is exposed who speaks with spirits, or mani- 
 festly perceives their operation. For he is 
 ignorant of the quality of his affection, whether 
 it is good or evil, or with what other affections 
 it is conjoined; and if he has a conceit of his own 
 intelligence, the spirit humors every thought 
 which proceeds from his affection. So also if 
 any one has a partiality for certain principles 
 fanned into flame by any fire existing amongst 
 those who are not in truths from any genuine 
 affection, the consequences are similar. For when 
 a spirit from a similar affection humors a man's 
 thoughts or principles, the one then leads the 
 other, like the blind leading the blind, until they 
 both fall intn the ditch. The Pythonic diviners 
 that is, those who were believed to be inspired 
 by Apollo, the Pythian god were formerly of 
 this description; the Magi also in Egypt and 
 Babel; and on account of their conversing with 
 
58 Two In One 
 
 spirits, and the operation of the spirits upon them 
 being openly felt, were both called wise. But it 
 was by this means that the worship of God was 
 converted into the worship of demons, and the 
 church perished. Such means of intercourse 
 ,were accordingly forbidden to the children of 
 Israel on pain of death." 
 
 This I had read and believed, but on the prin- 
 ciple that ' 'fools rush in where angels fear to 
 tread, " or in accordance with that other proverb, 
 "Experience teaches a dear school, but fools will 
 learn in no other, " blinded by presumption and 
 impelled by curiosity, I by opening myself to 
 conscious spirit influx rashly steped down into 
 this whirlpool of delusion. I found that I was, 
 as the phrase goes, "mediumistic," and that I 
 could throw my voluntary nature into such a 
 state of passivity as to allow my hand to be used 
 in writing. The influx to which I thus sub- 
 jected myself was mentally exciting and sensu- 
 ously exhilarating. I came to talk with spirits 
 professed philosophers, poets, statesmen, etc., 
 as familiarly as if they were present in the flesh. 
 Their utterances were all naturally in the way of 
 flattery. That is, they coming into my sphere 
 of thought imbibed my egotism, and were im- 
 pelled to speak accordingly. My motive at 
 first was that of experimental investigation, but 
 as I gradually passed under the psychic influence 
 
Two in One * 59 
 
 whose influx I had invited, that motive changed 
 to a desire for the development and exercise of 
 occult powers. 
 
 I became possessed with the idea that a band 
 of superior intelligences were allied with and 
 operating through me, and I fondly expected won- 
 derful results in the way of increased power and 
 influence. 
 
 My wife and daughter also fell under the do- 
 minion of the insane spell that enthralled me, 
 both becoming trance mediums. Through them 
 and through my own involuntary writing, we 
 held constant communication with what pur- 
 ported to be the great and the good of all past 
 ages as well as with departed friends. 
 
 We were led away into all sorts of falsities, the 
 most dangerous of which pertained to sex-rela- 
 tions. By invitation, a celebrated lecturer with 
 his wife visited us and delivered a series of lec- 
 tures. My own family and all the people with 
 whom we were associated were completely cap- 
 tivated by them. They preached the doctrine 
 of sexual affinity, declaiming in unmeasured terms 
 against the unholiness of the marriage relation be- 
 tween any other than what they termed soul 
 mates. Sexual attraction being the determining 
 factor as to who is and who is not one's affinity, 
 and it not being at all unusual for a husband or 
 a wife to find some other woman or man more 
 
60 Two In One 
 
 attractive than the consort, the tendency of such 
 doctrine is naturally to break up existing rela- 
 tions in the search for the soul mate. Thus to 
 their awful detriment, do the victims of this 
 dreadful folly profane the holiest principle of 
 man's nature, by dragging it down into the mire 
 of sense. 
 
 Our lecturer and his wife (or the woman with 
 him) set themselves up as an example to be fol- 
 lowed. They having discovered their affinitized 
 relation had separated from their former married 
 partners. 
 
 The evil seeds sown in the hearts of our little 
 band speedily sprang up, and bore their bitter 
 fruits. Sexual passion became the standard of 
 morality among us, marriage became a mockery, 
 and more than one of our households were broken 
 up. Under the inspiration of this baleful doc- 
 trine, my wife and I, without deliberate inten- 
 tion of separating, gave ourselves over to a free- 
 dom of thought and bearing toward others which 
 soon led us asunder, each forming a violent at- 
 tachment to another supposed more congenial 
 spirit. Though sinning deeply, we were merci- 
 fully preserved from any overt act of criminality. 
 
 Our daughter married an adventurer, who soon 
 abandoned her, as we afterwards learned he had 
 abandoned other women, in his search for his 
 affinity. By this calamity, which we had been 
 
Two In One 61 
 
 the means of bringing upon our beloved child, 
 and by the direful domestic tragedies taking place 
 around us, we were finally awakened from our 
 insane dream, and shrinking with horror from the 
 pit into which we had fallen, turned again to each 
 other in the endeavor to atone for the past by a 
 more intense mutual love and devotion in the 
 future. Each looking for the harmonies instead 
 of the discords between us, we were surprised to 
 find how little there really was, after all, of dis- 
 agreement in those things which make up the es- 
 sentials of a happy life. 
 
 But our new-found blessedness was short-lived. 
 My poor Lillian! Her daughter's troubles and 
 (as she felt it) her own disgraceful experience 
 proved too much for her. She gradually declined 
 in health and peacefully passed away from our 
 sight. Alas ! Alas ! As I gazed upon those dear 
 lifeless features, how sad my memories! How 
 I had failed to appreciate her; how little charity 
 I had exercised; comparatively how little happi- 
 ness I had given her, and how much suffering 
 caused her! 
 
 What a return I had made to that gentle, child- 
 like nature who in the prime of her youth and 
 beauty had ventured her whole happiness in my 
 keeping ! How weak and erring is man when left 
 to his own selfish nature! 
 
 It now became my supreme effort to undo the 
 
62 Two In One 
 
 sad effects of the errors into which I and the peo- 
 ple connected with me had fallen. To my horror, 
 I found that in the surrender of my will I had 
 become the slave of the psychic forces operating 
 through me, and that I was powerless in my own 
 strength to break my chains I had lapsed into 
 a state of passivity resultant from a partial par- 
 alysis of my voluntary nature, and it required the 
 utmost effort to bring my mind aggressively to 
 bear on any subject of thought or matter of busi- 
 ness. But seeking aid from above, after a pro- 
 longed struggle, I succeeded in once more attain- 
 ing freedom in the use of my own powers. 
 
 I had theoretically known before that the 
 Divinest of all gifts to man that which makes 
 him to be man and therefore, that which the 
 Creator most sedulously guards against invasion, 
 is freedom; and now, at a fearful cost, I had ex- 
 perimentally proved it. I had learned that to 
 yield one's personality to the control of another, 
 whether of man or spirit, whether by mesmeric or 
 spiritualistic appliance, is to give up the priceless 
 jewel of manhood. 
 
CHAPTER IV. 
 
 By these visitations of penalty, I was awakened 
 from my error, as if from a troubled dream. Like 
 the prodigal, I came to myself. In the grave of 
 my wife, I buried my former mental self-suf- 
 ficiency, with its foolish pride and vain ambition. 
 I stood as a leafless, branchless trunk, rent by the 
 lightning stroke. I could not then understand 
 the meaning of my calamities. I was conscious 
 that I had not intentionally done wrong. My 
 error was more of the head than of the heart; 
 I was deluded but acted conscientiously under 
 that delusion. 
 
 In meditation on these fiery trials, I was 
 brought to see clearly that all suffering is but the 
 legitimate result of our past lives considered in 
 our entire relations to humanity reaching back 
 from the present to our heredity in the remotest 
 past; and that hence I was bearing the penalty 
 of my father's sins, as well as that of my own. 
 I saw that such suffering or penalty is only the 
 working of the eternal law of evil's inevitable 
 destruction, and is the Divine pledge of the 
 eventual freedom and perfectness of all humanity 
 in God. Evil bears within it the seeds of its own 
 destruction. God alone is eternal. It was 
 clear to me that the Divine perfections demand 
 that all evil and suffering have reference to and 
 
64 Two In One 
 
 result in good. If this were not true, then God is 
 not Love, or He is not Wisdom and Power. The 
 meaning of Christ's words to Simon concerning 
 Mary Magdalen came to me in greater fullness 
 than ever before, "She loves much, she is forgiven 
 much," and I was made to understand as never 
 before the universal principle of God's dealings 
 with evil as illustrated in the Parable of the 
 Prodigal Son. We all, like him, depart from 
 our Father's house and waste our substance in 
 riotous living; but sooner or later, either here or 
 hereafter, we shall awake and return some by 
 repentance and regeneration; others, who have 
 become fixed forms of evil, by what is termed in 
 the Scriptures the second death. This second 
 death will consist of a gradual disintegration of 
 the life of the character built up of falsity and 
 delusion which (to the consciousness of the sub- 
 ject) is an actual dying. In other words, the 
 old perverted natural man must be eliminated, 
 and the new Divine man must take his place, 
 either by the gradual process of daily dying 
 (as the Apostle puts it) in the process of regen- 
 eration in this life, or in the consuming fires of 
 inherent lust in the age to come. 
 
 And further, I was enabled to see (0, what un- 
 speakable joy this thought afforded me!) that 
 by the working of the eternal law of Justice re- 
 lating each person to another, I would be en- 
 
Two In One 65 
 
 abled and privileged, somehow, some time, to 
 compensate the victims of my folly for all the 
 evil and suffering which my errors had caused. 
 
 Thus seeing that the afflictions of both myself 
 and of those connected with me, were "working 
 out a far more exceeding and eternal weight of 
 glory/' I was enabled to rejoice. The immediate 
 result was to bring me into a deeper and fuller 
 consciousness of God. 
 
 But my heart was sore pained for Roberta. She 
 seemed as one cast forth upon a stormy sea, with 
 nothing to bear her up from sinking into its 
 depths. Her face wore a frightened look, as 
 that of a hunted animal. I knew not what to 
 do, and could only look to heaven for light and 
 help. 
 
 My way was soon shown we through the action 
 of Roberta herself. One day she came to me and 
 flung herself down at my knee. Burying her face 
 in her hands, she cried, "0, father, I must leave 
 this dreadful place. Please let us go!" 
 
 "Certainly, my dear," I replied, "Where shall 
 we go?" 
 
 "Anywhere! I would like to hide myself in 
 the woods, away from everybody." 
 
 "How would you like to go to California?" 
 I asked. 
 
 "There, or anywhere, only so I am out of sight 
 of the world." 
 
66 Two In One 
 
 "Then to California we shall go, my dear, and 
 find such a place as you desire. " 
 
 And so, arranging the few matters necessary,, 
 we like pilgrims, not knowing where our journey 
 would end, bade farewell to the scenes of our sor- 
 rows, our last act being to weep together over 
 the grave of her who had been to us, respectively,, 
 wife and mother. 
 
 I gladly marked a change for the better at 
 once, in my dear child. Nestling down at my 
 side in the cars, she said, "My precious old papa, 
 I am going to make a foolish request of you." 
 
 "Well, pet, say on. I will grant anything you 
 wish, if it will help you back to the sunshine." 
 
 "It is this. I want us to change our names. 
 Now don't start; I've thought it all out, and it 
 isn't so dreadful. Your second name is Mc- 
 Nair. Instead of Robert M. Morven, I want you 
 to be Robert and I Roberta McNair. Thus we 
 shall easily hide ourselves from the world." 
 
 At first I shrank from the thought, but fearing 
 my dissent might prove injurious to her, I said, 
 "Very well, my darling, be it as you wish. Mc- 
 Nair we shall be." 
 
 To mere human vision, my condition at this- 
 time seemed almost desperate. I was physically 
 and mentally depressed, with a helpless daughter 
 on my hands requiring the tenderest care and on 
 my way to a land of strangers, without home or 
 
Two In One 67 
 
 friends or money. Yet I was singularly content 
 and hopeful. I had so fully cast my care upon 
 Him who "heareth the young ravens when they 
 cry" and who hath said, "Seek ye first the King- 
 dom of God, and all these things shall be added," 
 that all doubts and fears were dissipated, and 
 even a feeling of joyful exhilaration possessed me. 
 
 Events proved that my confidence was well 
 grounded. Amongst our travelling companions, 
 was a Mr. Clark, a pleasant, genial gentleman of 
 perhaps sixty years of age. He and I became 
 sufficiently intimate to exchange confidences to a 
 limited extent, and I intimated to him the desire 
 of my daughter to find a home in some secluded 
 spot. 
 
 4 'Why, my dear sir," he exclaimed, "I have 
 just the place for you. It is a small farm in a 
 valley of the Sierras. There is a substantial 
 cottage on the place, comfortably furnished, just 
 awaiting some one to occupy it. You are wel- 
 come to take your daughter there, and remain as 
 long as you wish. I live in the city, and seldom 
 go out to my ranch. In fact I only spend a 
 brief time there in the summer, and 1 would like 
 co have some reliable person to take general 
 charge of matters, and direct the two Chinamen 
 employed on the place." 
 
 So it was settled that we should make our 
 home at the place of Mr. Clark, and on arriving 
 
68 Two In One 
 
 we found it to be just the ideal spot for which we 
 were longing. Here, alone with Nature, "far 
 from the madding crowd, " free from molestation, 
 we abode five pleasant years. Roberta soon be- 
 came interested in poultry and dairy cares; and 
 I gave such attention to the farm operations as 
 were needed, spending the rest of my time in 
 hunting, fishing, reading, or whatever else was 
 pleasing to my fancy. 
 
 During the summer months, we rambled like 
 children over the hills, and along the purling 
 mountain stream that ran near our home, revel- 
 ing in the lovely scenery; and in winter, housed 
 comfortably, we were entertained by the wailing 
 winds, the whirling snow, and the bright glint 
 of the sun on the mountain peaks around us. 
 
 The psychological effect upon me of five years 
 in this mountain retreat was to bring me back 
 into vital touch with Nature. In my experience, 
 Wordsworth's beautiful lines had been exempli- 
 fied: 
 
 "Heaven lies all about us in our infancy, 
 
 Shades of the prison-house begin to close 
 
 Upon the growing boy, 
 
 But he beholds the light and whence it flows. 
 
 He sees it in his joy; 
 
 The youth who daily farther from the East 
 
 Must travel, still is Nature's priest, 
 
 And by the vision splendid 
 
 Is on his way attended; 
 
 At length, the man perceives it die away 
 
 And fade into the light of common day." 
 
|Two In One 69 
 
 As a child and youth, I was in close sympathy 
 with all the ongoings of nature, and consciously re- 
 sponsive to the life of God manifested through 
 her throbbing heart. I then did not know, but 
 felt God in all things. 
 
 But through my artificial teaching and life, the 
 glorious vision of youth had passed away, and the 
 supernal light had faded "into the light of com- 
 mon day/' exemplifying in me the language of 
 the same poet, 
 
 "A primrose on the river's brim 
 A primrose only was to him, 
 And it was nothing more." 
 
 The very heart had been taken out of things 
 by my theology, and God had become a limited 
 personality situated at some central point in 
 space, outside of His universe, as its attendant, 
 ab extra, instead of being its immanent life. 
 
 Under the inspiration of my surroundings, I 
 now came to a realization, from a scientific stand- 
 point, of God's absoluteness. Taking my thought 
 position at the center, in the Infinite Energy of 
 the scientist, and looking outward upon creation 
 as the effect of that outflowing energy, God be- 
 came the All-in-All of all phenomena and forces 
 in the universe, and all life became to me but the 
 pulsating expression of the Divine life immanent 
 in man and nature. Over the mountains and 
 
70 Two In One 
 
 the valleys, through the clouds and the sunshine, 
 shone the glory of the Lord ; in the twitter of the 
 birds, in the lowing of the kine, in the laughter 
 of childhood, I heard His voice. Mentally perceiv- 
 ing in the light of scientific truth how God 
 is all in all, my heart responded and opened joy- 
 fully to receive Him as manifest in His works, 
 and I for the first time entered fully into the senti- 
 ment, "The heavens declare the glory of God, 
 and the firmament showeth His handiwork; day 
 unto day uttereth speech and night unto night 
 showeth knowledge/* 
 
 Mr. Clark spent some time with us each sum- 
 mer. I found him to be a student of Oriental 
 philosophy. He had travelled in the East, and 
 had become very much enamored of what has 
 latterly been brought so prominently before the 
 Western World as esoteric Buddhism. I had not 
 given it much attention, and was glad to hear 
 him present his view of its beauties and excel- 
 lencies. Through him, I obtained books and cut- 
 ting loose from my moorings (as has been my cus- 
 tom in all investigations) launched out upon the 
 sea of theosophical thought. After a somewhat 
 extended investigation of the subject, I wrote him 
 as follows : 
 My Dear Mr. Clark : 
 
 Accept my thanks for the works which you 
 sent me. I have read them with great interest. 
 
Two In One 71 
 
 I would prefer to talk with you on the subject; 
 but as you have requested, will write you briefly 
 the results of my reading and thinking. 
 
 Oriental Theosophy, as I gather it from these 
 and other books, is a system without God, with- 
 out a Saviour, without forgiveness of sin or any 
 means of deliverance from the bondage and suf- 
 fering of evil, but through an indefinite number 
 of ages and of repeated reincarnations or rebirths 
 in the flesh, the final result of which is self-deifica- 
 tion. Thus the individual or person attaining 
 Divine proportions is the highest expression of 
 Deity. 
 
 Instead of the Heavenly Father of Christianity, 
 a being of love and intelligence to be loved and 
 communed with by man, forgiving his iniquities 
 and reaching down to help him to a state of free- 
 dom and blissful unity with himself, this system 
 according to one of its leading interpreters, ' ' Pre- 
 fers believing that from eternity, retired within 
 itself, the spirit of Deity neither wills nor cre- 
 ates. " All things proceed from an impersonal, 
 unintelligent principle or maelstrom of force. Out 
 of this, all things, man included, are evolved with 
 no assured or predetermined definite end or aim. 
 Somehow, through the spontaneous union of this 
 mysterious, unintelligent force with a self-exist- 
 ant stuff called matter, the worlds were formed 
 and life was born. 
 
72 Two In One 
 
 All life begins first as monads each one of which 
 has the potency of possibly advancing through 
 successive forms from lower to higher, finally to 
 culminate in self-consciousness as man. And 
 having reached this point, the man may possibly 
 through numberless reincarnations, by his own 
 unaided effort, gain deliverence from the thrall- 
 dom of matter and sensation. 
 
 Without Divine love, sympathy or help, he is 
 ground down under the unalterable law of Karma 
 or the law of consequences, from which there is 
 no deliverance but through expiation. 
 
 Contrast all this with the Spirit of Christianity 
 as expressed in the language of the prophet 
 quoted and applied by Christ to himself: "The 
 Spirit of the Lord is upon me because He hath 
 annointed me to preach the gospel to the poor; 
 He hath sent me to heal the broken hearted; to 
 preach deliverance to the captive and recovering 
 of sight to the blind; to set at liberty them that 
 are bruised, to preach the acceptable year of the 
 Lord." Or again, contrast it with the Lord's 
 prayer in which we are directed to look for for- 
 giveness to a loving Father ; or to the home-com- 
 ing and reception of the Prodigal Son; or again 
 to Christ's language to the sinning Magdalen. 
 
 Still further, contrast the result of the two sys- 
 tems, as exemplified respectively in India and in 
 our Christian civilization. Oliphant writing of 
 
Two In One 73 
 
 Oriental Theosophy in India, says : "The final re- 
 sult of more than 3000 years of this kind of in- 
 spiration has been to crowd a greater number of 
 idle, useless monks, of ragged religious mendi- 
 cants and revolting fakirs upon a given area of 
 the world's surface than can be found in the same 
 space in any other part of the world." 
 
 Now, allowing for all the short-comings of our 
 Christian civilization, I think you will agree with 
 me that taken as a whole, it is almost infinitely 
 superior to that here pictured of the Orient. 
 
 But enough of this now. We will thrash it 
 out further when we meet. 
 
 Yours sincerely, 
 
 M . 
 
 The following is Mr. Clark's response : 
 
 My Dear Sir: 
 
 Yours received. Accept my thanks for your 
 candid statement of your views on Theosophy. As 
 you say, when we meet we can further thrash the 
 matter out. Please allow me to suggest that you 
 and your daughter break the monotony of your 
 retirement by coming out for a time into the 
 world. It is not well to lose rapport altogether 
 with the general life of humanity. 
 
 My sister-in-law, the woman of my household, 
 of whom you have heard me speak, joins me in 
 a cordial invitation to you both to visit us and 
 
74 Two In One 
 
 make our house your home as long as you 
 choose to remain in the city. 
 
 Very sincerely yours, 
 
 JAMES CLARK. 
 
 At first, Roberta was wholly disinclined to 
 leave our retreat, even for a short time; but on 
 further consideration it was decided between us 
 that she should, without me, visit our friends 
 for at least a few days. We accordingly wrote 
 them when to expect her, and so she went, leav- 
 ing me alone with God and nature. During her 
 absence, my experience reminded me somewhat 
 of Elijah's feeling in the Wilderness, where the 
 Lord passed before him in the earthquake, then 
 the fire, and finally was found to be, not in these 
 external violences, but in the still, small voice 
 within. In my lone communions with nature, 
 I realized the Divine presence in the deeps of 
 my own being as never before. 
 
 Ere long, a letter came from Roberta, from 
 which I make the following extract: "I am en- 
 tering into the world's life with a zest that I had 
 supposed never to be again possible. 
 
 Every avenue of enjoyment which social life 
 can afford is thrown wide open, inviting me to 
 enter. Mrs. Clark is superior to any other 
 woman I have ever known. I wish, father, you 
 could meet her. Upon her face rests a radiance 
 
Two In One 75 
 
 of joy, a peace, a Divine glory reminding me of 
 the halo around the head of Christ by the old 
 painters. Christ is to her a living, present, 
 indwelling personality. She fulfills Paul's 
 words, "No longer do I live, but Christ liveth in 
 me." She exemplifies to me a power and beauty 
 in Christianity such as I had never conceived. 
 Her entire thought is for the good of others. 
 She lives for the good she can do and, in what 
 she does, has no personal ends to subserve. 
 
 Her son, Mr. Fred Clark, of whom his uncle 
 has told you, is on all occasions at my disposal 
 as escort, and in every possible way endeavors 
 to make me enjoy my visit. 'He is a well-edu- 
 cated, refined gentleman, and handsome withal. 
 He is so superior to most men that I feel proud 
 of him as my friend and companion there now, 
 lest I make you think I have fallen in love with 
 him, I will say no more. 
 
 I have not been altogether idle since I have 
 been here. Soon after my arrival, through a 
 work on the Kindergarten in Mr. Clark's library, 
 I became very much interested in that subject, 
 and there being a school near by, I have for 
 some time been a daily visitor and student. I 
 should like so much to engage in the work. I 
 cannot tell you how I enjoy it. 
 
 If it were not for separation from you, dear 
 
76 Two In One 
 
 papa, I should take a position in the school of 
 which I speak. 
 
 If you are very lonely, I will hasten to you; 
 otherwise, I may extend my visit somewhat longer 
 than I anticipated. 
 
 Your loving daughter, 
 
 EOBEETA. 
 
 I was glad to learn of my daughter's awaken- 
 ing interest in life, and wrote to her that it 
 would in my judgment be best for her and hence 
 for me, that she should engage in teaching. And 
 so it came to pass that her visit was prolonged 
 to the following summer. 
 
 I was delighted on her return to behold in her 
 a transformation such as I had never before seen 
 in any one. Her countenance was radiant. 
 
 "My dear," I exclaimed, "It does me good to 
 look at you. What blessedness has come upon 
 you?" 
 
 "Oh, everything good, father," she cried. 
 "First, and chiefly, I have learned from my dear 
 friend, Mrs. Clark, to make Christianity a prac- 
 tical, living, present reality. 
 
 "Second, I have been engaged in a work that 
 I greatly love and enjoy, and " 
 
 "Well, and and what else?" 
 
 "0 papa, dear, I may as well out with it, I 
 have found one who, next to my father, is my 
 ideal of a man." 
 
Two In One 77 
 
 "Ah, you have? I suspected something of the 
 kind. And so young Mr. Clark is purposing to 
 take my child and companion from me, and you 
 are conniving at his nefarious design?" 
 
 "Now, papa, I haven't mentioned Mr. Clark !" 
 
 "No, it was not necessary. Your letters re- 
 vealed your secret. Is the matter definitely set- 
 tled between you? 
 
 "No; to be candid, Mr. Clark has entreated me 
 to become his wife." 
 
 "And you?" 
 
 "I declined to give him a definite answer till 
 I could come back to the wilderness, and in its 
 silence interrogate my heart, and (throwing her 
 arms around my neck) consulting my dear, dear 
 father." 
 
 "Of course you love Mr. Clark?" 
 
 "It seems to me that he is the very soul of my 
 soul." 
 
 "Well, my precious one, your father greatly 
 distrusts his ability to give you advice. In this 
 case, I think you are your own best counsellor. 
 Did you tell Mr. Clark of your past experiences?" 
 
 "Yes, certainly, papa, all I insisted, a gainst his 
 protest, in going over the entire sad story; but 
 it seemed only to intensify his feeling toward 
 me." 
 
 "Sensible man!" 
 
78 Two In One 
 
 "He will be here in about a month, when I am 
 to give him my final answer." 
 
 It will suffice here to say that Mr. Clark made 
 his appearance in due time, and received for his 
 answer, "Yes." 
 
 The question now came up as to the time of 
 the wedding. Mr. Clark pleaded for an early 
 date ; but as some mining interests claimed my im- 
 mediate attention, it was deferred six months 
 later. And here I must explain that during the 
 years of our sojourn in this mountain region, I 
 had been drawn to the study of its geological 
 formation. Roberta and I had latterly turned 
 our rambles to practical account by investigat- 
 ing with reference to gold bearing strata. We 
 had located a spot where we thought there were 
 evidences of gold, and, during her stay in Oak- 
 land, I had the matter tested, with very favorable 
 results. Hence I felt that my presence was 
 needed there for the time. Mr. Clark having hau 
 some experience in mining, I took him to tne 
 place and he pronounced it a very rich find. And 
 so it proved. 
 
 Some weeks before the day set for the wedding, 
 with reluctance, we bade farewell to our mountain 
 retreat, which had received us as sad, friendless, 
 homeless wanderers, and was now sending us 
 away joyous, blessed with dear friends, and 
 abundant means at our command. 
 
Two In One 79 
 
 On the morning of our departure, we knelt 
 down, hand in hand, and fervently thanked our 
 Heavenly Father for His manifold blessings. Our 
 afflictions, the result of our evil states, He had 
 made to ultimate in blessings, our sorrow He had 
 turned into joy, our crying into laughter. Our 
 hearts sang in unison, "0 that men would praise 
 the Lord for His goodness, and for His wonder- 
 ful works to the children of men!" 
 
 We took rooms in Oakland, and Roberta being 
 busy with her dressmakers, and I with some busi- 
 ness matters, I did not at once meet Mrs. Clark. 
 
 After some days had elapsed, Roberta said, 
 "Now, father, this has gone on long enough. 
 You must go with me this very morning to visit 
 Fred's mother. I am so anxious that you shall 
 know her. You and she will find much in com- 
 mon, I am sure. It is now nearing the time of 
 my appointment with her, and she is expecting 
 you. Here is Fred, who will go with us." 
 
 Under their chaperonage, I soon found myself 
 seated in the parlor of Mr. Clark's elegant man- 
 sion on - street. Mr. Clark, like many 
 
 others, while doing business in San Francisco, 
 preferred the "City of Homes" across the bay as 
 his residence. 
 
 In a few moments, a stately, dignified lady 
 stood before me, and I was introduced to Mrs. 
 Clark. As our eyes met' ' Mary ! " ' ' Robert ! ' ' 
 
80 Two In One 
 
 were our exclamations as we stood gazing in as- 
 tonishment at each other. Involuntarily I 
 opened my arms, and she rushed into my em- 
 brace. Again was renewed the experience of my 
 boyhood at the Methodist altar of prayer. * * God 
 Mary," echoed through all the recesses of my 
 being, and my rapture was unspeakable. How 
 long we thus stood violating conventionalism and 
 shocking propriety, in the persons of our son and 
 daughter looking on, I know not. I was ob- 
 livious to time and circumstance, and was con- 
 scious only of the truth of my absolute oneness in 
 God with Mary. 
 
 Our greeting passed, she said, "Why, Robert, 
 how is this? Why are you here under the name 
 of McNair? I should at once have known Ro- 
 berta to be your daughter, had she not been dis- 
 guised by bearing another name. Now I can 
 understand why she seemed from the first to be 
 an old acquaintance, and why she so interested 
 and attracted me. I see now that she, by her 
 resemblance to you, constantly reminded me of 
 you." 
 
 "It was all my fault," interrupted Roberta, 
 "We had had so much trouble that I wished to 
 lose myself to the world, and persuaded papa to 
 drop the name "Morven," and for the time be 
 known only by his middle name, McNair, the 
 patronymic of his mother. He reluctantly agreed 
 
Two In One 81 
 
 to it, and that is all there is about it. I told 
 Fred, of course, but bound him to secrecy." 
 
 ''Yes, Roberta told me of the change in name, 
 but she did not in the least prepare me for this 
 part of the program. I see plainly, now, why 
 she was so anxious to get you together." 
 
 ''Now, Fred," exclaimed Roberta, "You know 
 that I never had any idea papa and your mother 
 were even acquainted, much less old lovers." 
 
 "Indeed, you are mistaken," cried Mrs. Clark, 
 "We were never lovers, but just youthful 
 friends " 
 
 "Oh," exclaimed Fred, "Is that the way 
 friends expressed their friendship in your youth! 
 How I should like to have lived then. ' ' 
 
 "But you see," I explained, "It has been so 
 long ago that we were glad to see each other 
 again. Your mother and I were like sister and 
 brother, and I have not seen her, nor scarcely 
 heard of her, since we were girl and boy together 
 at her father's house." 
 
 "Well, anyway, it is most awfully romantic. It 
 is better than a novel. How tragically mother 
 rushed Now, mother, it was all right, don't 
 blush so. Come, Bert a, let us leave these youth- 
 ful lovers to themselves. I am sure they will 
 just at present excuse our absence." And with 
 a bow they left us. It now became settled that 
 there were to be two weddings instead of one. 
 
82 Two In One 
 
 For some weeks following our marriage, we 
 dwelt in rapturous obliviousness of our surround- 
 ings. The heavens were opened to us and we 
 realized our eternal unity in spirit. Our entire 
 beings were, to our consciousness, blended into 
 one. It was as if a window had been opened 
 into the inner realm of spirit and to our visions 
 respectively, each was revealed to the other as the 
 eternal, spiritual, other self, she as a love-form 
 and I as a truth-form, the two constituting one 
 individual, she being the love of me and I, the 
 truth of her. 
 
 Not only so, but this sense of unity pervaded 
 our entire external existence. All the love ele- 
 ment of my nature all my outward affections 
 and emotions, were sensed by me as a stream flow- 
 ing from the fountain of my love-self within, and 
 by which all my thought was quickened; and all 
 the truth or intellectual element all mental 
 activities in her were realized by her as having 
 their origin in her spiritual other self within. 
 
 Thus her outward personality was to my spir- 
 itualized perception, only the visual manifesta- 
 tion of my inmost love, and my personality was, 
 to her, the expression of her inward truth self. 
 
 And what was marvelous to us, as we often in 
 our talks remarked to each other, was that as the 
 result of our spiritual union, the life to each flow- 
 
Two In One 83 
 
 ing down from God through the other was 
 sensed as the very Divine life and so our spiritual 
 union was at one with our union to God. 
 
 Through these experiences were revealed to us 
 the spiritual nature and meaning of sex. 
 
 Like the disciples beholding the transfigura- 
 tion of the Master, we for the time had ascended 
 the mount of spiritual perception and were per- 
 mitted to behold the truth in its inner glories. 
 But with us, as with them, the vision passed and 
 we again descended to the valley of physical 
 sense, by prayer and fasting to cast out thence 
 the infesting demon of error. 
 
 "Robert," said Mrs. Morven, "I want you to 
 write out the story of your life in detail, giving 
 it as you might tell it to a stranger. This, for 
 two reasons. One is that I feel that our lives 
 have, all along, in some important points touched 
 and blended and I wish to have at hand the means 
 of noting more closely those connections. And 
 again, I wish the course of your life before me 
 as a means of placing myself in psychological re- 
 lation to you, as it were, living over your past life 
 along with you." 
 
 "Certainly, my dear," I repiled, "But you, of 
 course, will favor me with your memoirs in re- 
 turn." 
 
84 Two In One 
 
 "Assuredly, if you wish." And so the ques- 
 tion was settled and hence the preceding pages 
 and the following autobiography of my wife. 
 
CHAPTER V. 
 
 Some time after the preceding conversation, I 
 having completed my writing and Mrs. Morven 
 having read it, she said: 
 
 "I am somewhat at a loss where to begin my 
 story. You have already given the main 
 facts of my early life; and let me say that 
 you painted me in very bright, if not exaggerated 
 colors. ' ' 
 
 "No, my dear, not exaggerated." 
 
 ' * In your eyes, perhaps not. To continue, then : 
 After you left me for college, I was lonely indeed. 
 I did not think of love in connection with you, 
 but it seemed to me that the light of my life 
 had gone out. You would have been surprised 
 had you known how I read and reread your oc- 
 casional letters, and how I rejoiced at your ad- 
 vancement. 
 
 Gradually, as other interests absorbed you, your 
 letters came less frequently, and when you began 
 preaching, stopped altogether, and our lives 
 parted. But Robert, your image has always, in 
 my interior musings and religious experiences, 
 been before me as I saw you in your glorified state 
 (as I call it) at your conversion. I felt then 
 
86 Two In One 
 
 as though my being were within yours, and that 
 we were one ; and I have always known that our 
 lives would, some time, somehow, again merge 
 together. 
 
 The years following, up to the time of my mar- 
 riage, passed uneventfully, with the exception of 
 my first great sorrow, in the death of my mother. 
 But death with her was so peaceful, so victorious, 
 so manifestly an entering into heavenly joys, that 
 my grief at her absence was assuaged by the 
 thought of her blessedness. Her spiritual vision 
 was opened during her last hours, and she freely 
 talked with friends gone before, and gave us 
 communications from them. 
 
 I stayed with my father until his second mar- 
 riage, three years after the death of my mother; 
 and following this, up to my marriage, I was a 
 teacher in Auburn Seminary. Then I was united 
 to Mr. Clark, and moved with him to the city of 
 Rochester, New York, where my husband was 
 engaged in merchandising. 
 
 My marriage was a happy one, as marriages go. 
 My husband was a true Christian gentleman, a 
 prominent business man, of large social influence, 
 and a pillar of the church. We lived together 
 in the utmost harmony, and there seemed to be 
 nothing to mar my happiness. One year after 
 our marriage, our son Fred was born, which of 
 course was an event that filled my mother's heart 
 
Two In One 87 
 
 to overflowing with joy. And yet, withal, my 
 husband and I were not one. Ours was not a 
 union in spirit, but as you term it, a mere symbol 
 of such union. 
 
 Now, what shall I say of my religious life dur- 
 ing these years? One word will express it dis- 
 content disappointment. To aim at perfect- 
 ness, wholeness, completeness in whatsoever I am 
 or do, has been ever a characteristic of mine. I 
 carried this idea into religion. The measure of a 
 full man in Christ was my aim, and I could rest 
 content with nothing less. Hence I put forth 
 every effort, and tried every means of attaining 
 that end. I read all the books I could get treat- 
 ing of complete conscious union with God, such 
 as Thomas-a-Kempis, Madame Guyon, Boardman 
 on the Higher Life, and practiced rigidly the di- 
 rections therein given, but all to no purpose. I 
 was seeking such a baptism of the Holy Spirit as 
 would free me from temptation, or at least hold me 
 effectually against yielding. I could and did, 
 in prayer, daily rise into a state of ecstacy, and 
 thus for the time soared above all earthly cares. 
 But descending from the mount of vision, I would 
 find myself again as weak and erring as before, 
 and even more so. It seemed that the depres- 
 sion below was equal to the elevation above the 
 ordinary level. 
 
 One source of hindrance was the far-offness of 
 
88 Two In One 
 
 God. From my teaching, I had the idea of God 
 as situated off an infinite distance in space, be- 
 yond the farthest reach of the telescope. I re- 
 member a sermon preached by one of our leading 
 preachers, at a quarterly conference, which was 
 highly commended by the Bishop and all the 
 preachers, in which God was thus represented : the 
 Son was described as sitting on the right-hand of 
 the Father, in some far-off region ; the Holy Spirit 
 being the representative of Christ abiding with 
 man, it was his office to take the prayer of faith 
 and carry it to the Son, who, turning to the 
 Father, laid it before Him, and He, by virtue of 
 the entreaty of the Son, granted the request, 
 which was returned to the Spirit, and thence by 
 him answer was given to the waiting believer. 
 
 Now, all this machinery so separated me from 
 God as to constitute a bar to real communion. I 
 came to see that these ideas are not in accord with 
 the teachings of the Scriptures as to the vital 
 union, the real identity of the believer with 
 Christ, he the vine and they the branches, he the 
 head and they the members. Thus, I was in the 
 condition of which Paul speaks chained to a 
 body of death from which I vainly sought deliver- 
 ance. The Apostle teaches that Christ gives de- 
 liverance, but I could not avail myself of his help. 
 I grew prematurely gray with the agony of men- 
 tal conflict. In looking at that period of my 
 
Two In One 89 
 
 life, it seems to me that my mind at times was 
 partially unbalanced. 
 
 It appeared to me as though the church utterly 
 failed to appreciate the teachings of the Scrip- 
 ture as to the power of the Gospel to save. As 
 I interpreted Christianity, it was a present and 
 complete salvation of both soul and body; as 
 taught and believed by the church it is a mere 
 promise, and in the higher reaches of Christian 
 faith and experience, a guarantee an assurance 
 of deliverance after death. 
 
 The consequence of all this was to throw me 
 out of harmony with my people, including my 
 husband. I was tolerated in the church merely 
 because of my husband's position and influence. 
 The finale of this period of my life came with my 
 husband's business failure, followed by his death. 
 At a time of business depression, he was called 
 upon to pay a large security debt, and thus was 
 forced to go into bankruptcy. The thought of 
 the distress coming upon his family, and his sen- 
 sitiveness to public opinion, brought upon him a 
 fever which ended his life. 
 
 I was left stripped of everything but our resi- 
 dence and household goods. My father now in- 
 sisted upon my living with him. My life in his 
 family was a time of grief, humiliation and 
 spiritual darkness. My stepmother was a kind- 
 ly-intentioned person, but was of a jealous dis- 
 
90 Two In One 
 
 position, and for some reason extremely preju- 
 diced against me. She resented my becoming an 
 inmate of her home. I will only add, in passing, 
 that I wonder at the resources with which woman 
 is endowed by every word and act, to stab and 
 wound and irritate one whom she hates. Cer- 
 tainly my stepmother was so eminently endowed 
 in this direction that she managed to render all 
 around her miserable. Under her endless nag- 
 ging and discontent, my father had grown sad 
 and worn. This, added to the cares and sor- 
 rows brought on him by the character and con- 
 duct of my brother, caused his death. 
 
 You remember Jamie, bright, sweet, joyous 
 Jamie, my father's pet and mother's idol. My 
 father having set his hopes upon him, sought to 
 give him a thorough education and looked to see 
 him develop into a strong and full-rounded man- 
 hood. But he was doomed to disappointment. 
 In spite of all the good and wholesome influences 
 around him, Jamie turned out to be worse than 
 worthless. I suppose it is a case of what 
 scientists term "reversion of type," an inher- 
 itance from some previous generation. Certainly 
 Jamie did not inherit his lack of ambition to be 
 or do anything worthy of his powers from his 
 immediate parents. Poor Jamie ! He seemed to 
 be inherently perverted. He said to error, "Be 
 thou my truth;" and to evil, "Be thou my 
 
Two In One 91 
 
 good." He grew to manhood, constantly fight- 
 ing against all efforts to train his mind and 
 heart upward, and then when freed from parental 
 restraint and guidance, gave way altogether to 
 his natural bent downward. More than once, 
 father was called upon to pay heavy sums on 
 paper forged by Jamie for gambling debts, and, 
 finally, he was compelled to mortgage his entire 
 property to keep his beloved boy from the 
 state's prison. This course of Jamie's I sup- 
 pose ought to be considered in mitigation of my 
 step-mother's bearing toward her husband's 
 children. 
 
 Not long after my becoming one of the family, 
 my father's health began to decline, and day by 
 day he grew weaker until the grave opened to re- 
 ceive him. His life went out seemingly only 
 because he was disappointed of earthly hopes and 
 there was no interest here to hold him longer. 
 His last word was "Mother," the name by which 
 he always called the wife of his youth. 
 
 Alas ! for Jamie ! Never have I seen any mor- 
 tal so utterly crushed as he. He cried out in 
 ngony, "0, sister, I have killed father. I have 
 been devil-possessed and have broken my dear 
 father's heart. God, what shall I do? Oh, 
 vhat shall I do?" I forgot my own grief in 
 the endeavor to comfort my brother, from that 
 
92 Two In One 
 
 time, Jamie was a changed man, and has since 
 lived a life of industry, honor and sobriety. 
 
 About this time, the Christian Science movement 
 began its career, and I became interested. Its 
 claims to give absolute peace to its votaries, and 
 to heal the body in accordance with the commis- 
 sion of Christ, appealed to me; and so, I with 
 some difficulty got together the means of paying 
 the tuition fee and became a member of a class 
 taught by Mrs. Eddy. The class was composed 
 largely of cultured people, including several 
 professional gentlemen. 
 
 We were requested by our teacher to divest our 
 minds, as far as possible, of all prepossessions, 
 abstain from all discussion of subjects treated 
 and wait patiently to the end of the course. 
 
 Her method was not argumentative nor yet 
 was it dogmatic. She spoke as one might speak 
 who was a herald of truth from the heavens, an- 
 nouncing principles asif beheld in prophetic vision. 
 The result was that I found myself at the close of 
 the course, uplifted into a mental sphere in which 
 the entire physical sense realm became as nought, 
 and the invisible or spiritual universe as the only 
 substance and reality. 
 
 What could not be interpreted in terms of 
 Spirit I dismissed as unreality, illusion. In gen- 
 eral, my new found faith was condensed in what 
 is termed in the Christian Science text book, 
 
Two In One 93 
 
 Science and Health, "The Scientific Statement of 
 Being ": "There is no life, truth, intelligence or 
 substance in matter (phenomena) . All is infinite 
 mind and its infinite manifestation, for God is All 
 in all. Spirit is immortal truth ; matter is mortal 
 error. Spirit is the real and eternal; matter is 
 unreal and temporal. Spirit is God, and man is 
 His image and likeness; hence man is spiritual 
 and not material." 
 
 God became to my conception, an all encom- 
 passing, all pervading, all loving, Divine Principle 
 in whom, now and forever, all humanity have 
 ever had life and being; and in whom we have 
 now, at each moment only to realize the truth in 
 order to enter into all the Divine fullness. 
 
 Man's relation to God became no longer legal, 
 but vital; and sin no longer the corruption of 
 man's essential being, but only a falling away 
 from consciousness of unity with God, the ac- 
 cepting of the outward appearance of life-in- 
 self and of substance in matter (physical phenom- 
 ena) as reality. 
 
 Salvation became to consist of deliverance from 
 the thralldom of physical sense, by denial of the 
 error and affirming the truth of the spiritual life 
 in God with all that is implied therein. 
 
 The relation of the Christ to humanity became 
 merely that of the way-shower to eternal life. The 
 man Jesus, imbued with the Christ Spirit, ex- 
 
94 Two In One 
 
 emplified the true spiritual nature of man, the 
 substantiality of spirit and the nothingness of all 
 sense appearance, demonstrating the truth by his 
 triumph over sin, sickness and death. He was 
 the Saviour in that he was the great teacher 
 working out the problem of existence in and for 
 himself and, thereby, becoming an example for 
 us to follow. By his method of dealing with 
 sin, or error, in his wilderness temptations, he 
 illustrated the general law by which all sensuous 
 conditions are to be met and overcome, viz.: by 
 denying the inflowing evil thoughts as self -gen- 
 erated but referring them to Satan, error, mor- 
 tal mind, as their source, and affirming our essen- 
 tial inherency in God. To my mental vision, 
 man in his present state, appeared as if poised 
 between the internal heavens of spiritual reality 
 and the external, mortal mind realm of sense il- 
 lusions. By denying the latter and affirming and 
 living with reference to the former, he attains 
 eternal life or conscious harmony with the infinite 
 Principle of his being. 
 
 Furthermore, the truth of this position and 
 method was demonstrated by its results, in the 
 way of bodily healing both of myself and others. 
 
 For all this spiritual uplift and peace of mind, 
 I was profoundly grateful to her through whom 
 these wonderful revelations and deliverances 
 came. 
 
Two In One 95 
 
 Such was the even tenor of my life for several 
 years, when I received a brief communication 
 from a Rev. Mr. Wise, who had been a member of 
 my class. I remembered him as a man of unusual 
 mental ability and profound learning. My im- 
 pressions of him had been that while he was in- 
 terested in the course of thought pursued, he was 
 by no means satisfied with the method of treat- 
 ment or results. He was writing, he said, to 
 all the members of our class with the purpose of 
 getting a consensus of our views of Christian 
 Science after these years of thought and practical 
 experience. I responded accordingly and re- 
 quested the favor of his own mental status on the 
 subject in return. 
 
 The following is his reply: 
 
 My Dear Mrs. Clark: 
 
 Your esteemed favor at hand for which accept 
 my hearty thanks. I have read your graphic ac- 
 count of your mental and spiritual experiences 
 with great pleasure and profit. I fear, however, 
 that the details of the ongoings of my mind may 
 not be so interesting to you as yours were to me ; 
 but at your request, I give them. 
 
 First, I would say that with the fundamental 
 principles of Christian Science such as those em- 
 braced in the "scientific statement of being" 
 (when properly understood), I am in perfect ac- 
 
96 Two In One 
 
 cord. I accept also the Christian Science idea 
 of sin as being a mistaking of the seeming of 
 life-in-self as real or true, and of the phenomenal 
 world of appearance as being substance in and of 
 itself; and further, I see that the means of deliv- 
 erance from this error consists fundamentally in 
 denying the false and affirming the true. But I 
 am decidedly at variance with our author in her 
 philosophy of the nature and object of this ex- 
 ternal realm of physical appearances and of man's 
 present state of existence. Indeed, she seems 
 to have no clear conception of the nature of our 
 mortal existence, whence it comes or what it means. 
 At one time, she seems to recognize it as a reality 
 and as having a meaning; but at another, she de- 
 nies it altogether, going so far as to declare that 
 it is an utter illusion, "a dream without a 
 dreamer" (whatever that may be), and that so, 
 even the Almighty has not nor can have any 
 cognizance of our evil and suffering conditions. 
 
 Philosophically, as I apprehend it, there are 
 four, and only four ways of conceiving and inter- 
 preting the ongoings of nature, viz. : niaterialism, 
 the holding that there is no substance or life but 
 in nature 's forces ; dualism, the theory that spirit 
 and matter are two idistmct substances and thus 
 that God is situated somewhere in space outside 
 his universe ; negationism, which denies that there 
 is any reality or meaning to the outer world of 
 
Two In One 97 
 
 physical sense, and idealistic realism which 
 holds that spirit is the only substance, and that 
 the phenomenal world is the visual expression 
 of idea forms eternally inherent therein. Our 
 author's philosophy, so far as she has any, is 
 negationism. Her difficulty seems to lie in con- 
 founding the mere fact of the existence of 
 the external realm, and of our conscious existence 
 therein with the erroneous conception of these 
 appearances as being the essential reality. Seeing 
 the error of this latter conception, she is driven 
 to the utter denial of all reality or meaning to 
 physical existence. Putting her theory syllo- 
 gistically, it would stand thus : The body is com- 
 posed of matter (phenomena) ; but there is no 
 matter (phenomena), therefore, there is no body. 
 
 Again: Disease is caused by mortal mind (the 
 mind of physical sense) ; but there is no mortal 
 mind; therefore, there is no disease. 
 
 But as in order to think at all she must some- 
 how recognize this outer existence, and her outer 
 ;-self (the natural mind), who is doing the think- 
 ing, we find her in all her writings accepting of 
 necessity the reality in some sense of the very 
 things which she is denying as having any ex- 
 istence. So we are led round and round, in- 
 volved in a maze of philosophical contradictions. 
 
 Now as to the character and work of our 
 .Saviour; are you, my dear sister, thoroughly sat- 
 
98 Two In One 
 
 isfied with the theory that he was a mere rnan r 
 somehow unusually endowed, and that his rela- 
 tion to humanity was only that of a teacher, 
 showing us by precept and example, how to work 
 out the problem of existence? If this is true, 
 then we are all Christs and Saviours in so far 
 as we by our examples and teaching show the- 
 way. And Mrs. Eddy must be held by her fol- 
 lowers as, par excellence, the Saviour; since they 
 accept her as the final and only authorized in- 
 terpreter of all Scripture revelation including, of 
 course, the teaching of Christ. 
 
 Now allow me to say that my understanding of 
 the Christ as set forth in the gospels, is that 
 he was the Divine Word, the eternal Logos, made 
 flesh, and that the object of such organization of 
 Divinity into our humanity was that through the 
 Divine natural humanity thus constituted, there 
 might be a radiation of the Holy Spirit into all 
 humanity, both the quick and the dead, awaken- 
 ing them from their sense-stupor to a conscious- 
 ness of their essential and eternal oneness with, 
 and in God. 
 
 We are told in John's gospel that the Word 
 was, in the beginning, with God and was God.. 
 This he applies to the man Jesus Christ. Can-, 
 the same be said of any other man? Again,, 
 Jesus says of himself, ' ' No man hath ascended up 
 to heaven but he that came down from heaven.. 
 
Two In One 99 
 
 even the Son of Man who is in heaven." Can 
 this be claimed of any other? In his last prayer 
 he says, "Thou (Father) in me and I in them." 
 Can this be true of a mere man? I know that 
 the author 's explanation of these scriptural teach- 
 ings is that this language was that of the Christ 
 Spirit speaking through the lips of the man 
 Jesus. Are you satisfied with this explanation? 
 What, in this view, can we make of that glorious 
 personal appearing to John on the isle of 
 Patmos of the risen Son of Man 
 who declared himself to be the alpha 
 and the omega, the beginning and the end, the 
 first and the last, the Almighty, who was dead but 
 is alive again, and holds the keys of death and 
 hades ? Was this the vision of an impersonal prin- 
 ciple? Was it the Divine Principle who had been 
 dead? Does it not appear to you, that Jesus 
 the Christ is set forth in God's word as the per- 
 sonalization of the Divine Principle in the person 
 and form of a man in order to its becoming simi- 
 larly personalized through the Christ in all hu- 
 manity? So it appears to me. God as Absolute 
 Principle in the sense in which he is set forth in 
 Christian Science writings, illustrated by the prin- 
 ciple of mathematics or of music, is to my con- 
 ception unknowable, unapproachable and unlov- 
 able; but as he is revealed in Jesus Christ, the 
 gulf is bridged by his becoming personalized with- 
 
100 Two In One 
 
 in us and thereby eliciting love to God of all the 
 soul, heart, mind and strength. But I must for- 
 bear. Please pardon what may seem to you my 
 harsh critisism of the Christian Science philo- 
 sophic setting. I hasten to repeat that I am in 
 perfect accord with its essential principles of be- 
 nig. My point of difference consists in my con- 
 viction that this natural existence is something 
 and means something. My effort has been to 
 find out what? 
 
 Yours in life, truth and love, 
 
 JOHN A. WISE. 
 
 The following is my response : 
 
 My Dear Mr. Wise: 
 
 Yours received and read with great interest. 
 
 How differently truth appeals to different 
 minds. You and I accept the same essential 
 verities; but you become mainly intent on their 
 scientific and rational aspect, while I am inter- 
 ested only in their practical application. I know 
 that these teachings are true and I know that 
 they may be applied in the amelioration of human 
 ills and with that knowledge I am content. I 
 accept these truths of being much as I accept 
 many things and facts in nature. For example, 
 I know that grain planted in the ground will 
 grow and produce other grain. Thus knowing, 
 without bothering myself about the how, I plant 
 
Two In One 101 
 
 and gather my harvest accordingly. In the same 
 way I have accepted and used the truths of Chris- 
 tian Science. I suppose that I shall, some time, 
 evolve into that rational, philosophical under- 
 standing which has been your quest, but my time 
 for that has not come. 
 
 I have to thank you, however, for one idea 
 which I feel will be practically fruitful in my 
 life. I refer to your enlarged view of the work 
 of Jesus Christ. I intuitively perceive that in 
 this you are right. I see that he was the way- 
 opener as well as the way-shower to conscious- 
 ness of union with God in and for our entire 
 humanity. But yet I must contend that the en- 
 tering upon that way is not, to any soul, condi- 
 tioned upon his understanding of how the way 
 was opened by the Christ. Through the work 
 which Christ performed in the body of our hu- 
 manity, the Divine truth can reach all, even those 
 who have never heard of Jesus, convincing them 
 of sin, righteousness and judgment, and thus veri- 
 fying his statement "I, if I be lifted up, (if my 
 personal sense-consciousness become one with 
 spirit) will draw all men to myself." 
 
 Now as to the personalization of the Infinite 
 Spirit of which you speak. I recognize your dif- 
 ficulty, but for myself have had no trouble here. 
 The personality of Jesus Christ is no aid to me in 
 this respect, except as an example. 
 
102 Two In One 
 
 His own sense of personal realization of God 
 was within, and altogether spiritual. He realized 
 himself as one with the Father and communed 
 with him as His Son. So may we in him. Paul 
 came to this consciousness as expressed in his lan- 
 guage : ' ' No longer living am I but in me living 
 is Christ." Thus the very ego of self may and 
 will become the Christ within, so that the "I can 
 and I will" of the man becomes consciously the 
 I can and I will of God. But not in the sense 
 of the Budhistic Nirvana the utter lapsing into 
 the infinite of one's self-conscious individuality. 
 In fact, the reverse is true. Paradoxical as it 
 may seem, and however little we may be able 
 to explain it, the more intense the realization of 
 unity with God the more pronounced the sense 
 of a selfhood separate from God. My idea is 
 that the Logos or Word has eternally been the 
 vine and we the branches therein. We have 
 only to come to a consciousness in the external 
 man of this eternal inherency 
 
 There, now, I find myself, in a measure, con- 
 tradicting myself, that is philosophizing about 
 the how of Salvation. Well, you are to blame. 
 You led me into this line of thought, so I will not 
 apologize. 
 
 Wishing you that peace that passeth knowl- 
 edge, I am 
 
 Yours in Christian love, MAEY CLARK. 
 
Two In One 103 
 
 ' * There remains little more of my life sketch to 
 add. Brother James, on a visit to the East from 
 his western home, came to see me and, on his in- 
 vitation, I returned with him and have been here 
 in San Francisco, since. This was five years ago. 
 You and Berta were on board the same train, but 
 she being averse to company, we did not meet. _- 
 
 "How strange," I remarked, "to think that, 
 during all these years of preparation and through 
 so many vicissitudes and trials, we should all the 
 time have been steadily moving toward each other 
 to meet as we have done." 
 
 "Yes, the heart of man deviseth his way, but 
 the Lord directeth his steps. You will observe 
 that my mind has not been exercised with the 
 problems which you have been engaged in solv- 
 ing. I feel now, however, that I shall be inter- 
 ested with and through you in your investiga- 
 tions. I shall follow you as my guide." 
 
 "As to that, I replied, "our progress hence- 
 forth, in all lines of spiritual understanding and 
 development will doubtless be as mutually and 
 reciprocally one. The feminine and masculine 
 elements will act as one and be suplementary to 
 each other. Your experience suggests a very in- 
 teresting train of reflection. I mean the differ- 
 ence in the point of view and mode of activity be- 
 tween the masculine and the feminine mind. You 
 have already remarked how differently you and 
 
104 Two In One 
 
 your correspondent, Mr. Wise, were affected by 
 your studies in Christian Science. Again^ 
 take ourselves. We have been travel- 
 ing toward the same spiritual goal; you 
 traversing the pathway of the affections and re- 
 ducing your attainments to practical use, while 
 I have been toiling along the road of the intel- 
 lect making the attainment of truth an end in 
 itself. 
 
 We have a still further illustration in the man- 
 ner of thought and expression of the Christian 
 Science writings and the acceptance which the 
 system has met with. It comes through the mind 
 and heart of woman, pre-eminently impressed with 
 the characteristics of feminine modes of thought 
 and finds its most numerous following among 
 women. The author intuitively senses spiritual 
 truth and its application to life and mental heal- 
 ing of the body and is so fully possessed of its 
 absolute reality as to be utterly oblivious of any 
 inconsistency in negating any and everything 
 that appears to be out of harmony therewith. And 
 instead of attempting to reduce her knowledge to 
 a logical system as man would have done, she at 
 once gives herself up to its practical application. 
 
 The great truths of being, though now for the 
 first time systematically applied in bodily heal- 
 ing, have long been known in the masculine think- 
 ing world ; but the matter ended with that knowl- 
 
Two In One 105 
 
 edge. Over a hundred years ago, a great thinker 
 formulated in a single sentence the entire philos- 
 ophy or science of the mind's relation to the body 
 in the following language : ' * The mind, by a con- 
 stand influx, builds the body concordant and 
 synchronous with itself, so that the body, in- 
 teriorly considered, is nothing else but the mind 
 exteriorly organized for the expression of its be-^ 
 hests." Here we have concisely stated, in the 
 relation of mind and body, the rationale of all 
 bodily healing by mental states. It follows from 
 this statement that any change in the mentality 
 registers itself in bodily conditions. This quo- 
 tation is only a nugget from a vast mine of 
 philosophical truth in the same line of thought by 
 the same author. But this, with the rest, has 
 been simply stored away in masculine mental 
 cabinets as intellectual treasures. But now, in 
 the feminine awakening, the same truth comes to 
 woman and she breathes into it the breath of life 
 for the healing of human ills. 
 
 I look upon Christian Science as a prominent 
 and characteristic feature of the general woman 
 movement of the present age. It means that the 
 influx of Divine life, which- is so wonderfully 
 stirring and inspiring the heart and mind of 
 woman, is seeking expression through the love ele- 
 ment in humanity with reference to an advance 
 
106 Two in One 
 
 of the world to a higher plane of spiritual thought 
 and life. It comes with woman's intuitional 
 methods of seeing truth as actual, visual realities 
 and not as something hypothetical and to be veri- 
 fied by logical processes. To be sure, men are 
 co-operating in the propagation of Christian 
 Science, but it is only as they are inspired thereto 
 And directed by the feminine mind and heart. By 
 reason of the seeming logical inharmony of its 
 method of presentation with the facts of external 
 .existence, it is open to the shafts of ridicule of 
 those who look no deeper than the surface. But 
 / the time draws near when the femi- 
 
 Of man and the truth will stand forth cleared of 
 
 4(^ 
 * nine spiritual intentions of woman will 
 
 - be wedded to the masculine rationality 
 ^ all scientific and philosophic inconsistencies and 
 obscurities, just as objects of vision seen through 
 the co-ordinate lenses of a stereoscope appear in 
 relief and distinctness. Christian Science comes 
 as a John the Baptist crying in the Wilderness of 
 this sensuous age: "Prepare ye the way for a 
 coming understanding and baptism of the Spirit, 
 and a consequent personalized Divine indwelling 
 Power, the latchet of whose shoes I am unworthy 
 to unloose. " 
 
 The materialism of the age has about reached 
 its limit. It is being weighed in the balance and 
 
Two In One 107 
 
 found wanting. Its fruits are manifest in the 
 present abounding and increasing agnosticism 
 which holds to the impossibility of knowing cer- 
 tainly anything beyond the sphere of the physical 
 senses and which, therefore, reduces all good and 
 all success to worldly attainment. The tide of a 
 more spiritual method of thought and a truer 
 standard of existence has set in. Hence the mod- 
 ern psychic movement of which Christian Science 
 is a most prominent feature. The day of de- 
 cision has come as to whether life and force are 
 primarily resident in and the manifestation of, 
 spirit, as declared by the Apostle Paul, or in and 
 of the outer world of phenomena, as held by mod- 
 ern materialism. The church is being challenged 
 to show why she does not come into conscious 
 relation with the spirit realm of causation and ex- 
 ercise its spiritual forces in bodily healing in ac- 
 cordance with the commission and command of 
 her Master. The question before the church de- 
 manding answer is not whether Mrs. Eddy's ne- 
 gational methods of dealing with the outer realm 
 of existence is in accordance with science and rea- 
 son, but whether the foundation principles set 
 forth in hers and other writings are a true state- 
 ment of the eternal laws of being, and therefore 
 the efficient means, as is claimed, for the doing the 
 
108 Two In One 
 
 works which Christ promised his followers they 
 should do and which he commanded them to do. 
 Who or what Mrs. Eddy or any other person may 
 be, is altogether aside from the point at issue. 
 
CHAPTER VI. 
 
 It was the custom of Mrs. Morven and myself to 
 spend a social evening, weekly, at the residence 
 of Mr. Clark. On one of these occasions, Mr. 
 Priestly, a Swedenborgian minister, and Mr. Cal- 
 vin, pastor of a Presbyterian church in Oakland, 
 were invited to meet us. We found them very 
 interesting companions, both being persons of po- 
 lite address and extensive learning. 
 
 The experiences and romantic meeting of my 
 wife and myself having been referred to, Mr. Cal- 
 vin, addressing us, said, " Would you object to 
 giving a brief outline of your lives? From what 
 I have learned, I have become very much inter- 
 ested. " 
 
 "I understand, " interposed Mr. Priestly, "that 
 Mr. and Mrs. Morven have written out their ex- 
 periences in full. I would suggest that they 
 favor us by reading such portions of their writing 
 as may be agreeable to them. I am sure it would 
 prove profitable as well as interesting to all." 
 
 On consultation with my wife, we agreed to 
 read portions of our life sketches as requested, 
 stipulating that no comments should be made 
 thereon or questions asked during the reading. So 
 
110 Two In One 
 
 an evening was fixed upon for the first install- 
 ment and was consumed by the reading of my 
 paper. 
 
 At the close of Mrs. Morven 's reading at the fol- 
 lowing meeting, a long and awkward silence en- 
 sued. At length, Mr. Calvin, who had given the 
 most earnest attention, with a serio-comic air r 
 said, "Well, your experiences have certainly been 
 very remarkable, and your theological specula- 
 tions are very extraordinary. If we could go 
 back a few years I should at once move to have 
 you both tried for heresy. If the hour were not 
 so late, I should like to challenge some of your 
 positions, or at least have you present some of 
 your views more fully. " 
 
 It was decided that we should again meet on 
 the following Wednesday evening, and that 
 "God" should be the subject for discussion, I 
 leading, on which occasion the following was 
 
 MY ADDRESS: 
 
 "I take it that the task assigned me is a brief 
 statement of the essential features of my subject, 
 as a means of getting it fairly before us for dis- 
 cussion. I shall therefore treat it briefly, and in 
 the most general way. 
 
 What I have to say may be comprised under 
 three divisions, viz., The Allness, the Duality, and 
 the Personality of God. 
 
Two In One 111 
 
 First, God is the All-in-all. He is the All of 
 life, substance, intelligence, power and reality in 
 the universe. There is actually naught but God. 
 That is, all is God, either in substance or in mani- 
 festation. All creation is the one Infinite Life 
 and Power displaying or revealing itself. The 
 forces of the inorganic world light, heat, gravi- 
 tation, electricity, magnetism, cohesion, chemical 
 affinity, as well as the life of the plant, the animal 
 and man, are naught else than the one central, 
 absolute Force and Life manifesting itself in 
 these various modes and forms. They are the 
 Divine thought objectified made visible. 
 
 The time was when there was no time when 
 our solar system (and the same may be said of 
 all others) was not in existence, and hence what 
 we call time, viz.: the progressions of the sea- 
 sons, and the succession of day and night by 
 which time is indicated, was not. "What was? 
 GOD? 
 
 Then came the time (if we may so speak) when 
 the solar system, the sun with its revolving plan- 
 ets, apepared. "God spake, and it was done; He 
 commanded, and it stood fast." He said, "Let 
 there be light," and light was. Whatever sub- 
 stance or life this creation involved or implied 
 could be no other than that of the one and only 
 substance. All this outer display could be no 
 other than God in expression. If we imagine 
 
112 Two In One 
 
 matter as substance, discreted from the one prime 
 source, still its existence can be only the life and 
 principle within them. 
 
 If we say (which is the truth) that all phe- 
 nomena are forms for the receiving and manifest- 
 ing of the Infinite Life, yet those very forms must 
 be no less of the Infinite Life than the animating 
 principle within them. 
 
 In fact, there is no way of conceiving anything 
 else than God in the universe, but by assuming 
 that what we call matter has ever existed and is 
 not a creation of God. 
 
 Science has latterly come to our aid in getting 
 at this truth. As God is One, so all manifesta- 
 tions of Himself are One, and are so interrelated 
 that a knowledge of one part or department of 
 such manifestation is an aid to the understanding 
 of others. God has given a revelation of Himself 
 in the external world as well as in man. The one 
 revelation is objective and the other subjective. 
 They must and do correspond to each other. If 
 God is the All, and Nature is a revelation of him, 
 then the objective universe in its laws, facts and 
 forces, must show forth this universal truth. And 
 so it does. 
 
 Science has, by analysis, stepped up from the 
 mineral matters of the earth, through the suc- 
 cessive forces of the so-called chemical atoms, 
 electricity, light and heat and the ether of the 
 
Two In One 113 
 
 sun, and arrived at the postulate of an Infinite 
 Energy as the prime source and cause of all, the 
 phenomenal universe being an effect of this Su- 
 preme Cause. There is not, nor can be, any other 
 cause of anything. Its first expressions are the 
 suns of the universe. The solar forces, by a 
 law which scientists term the law of correlation, 
 become light and heat within the atmosphere of 
 the planets, these again by the same law becoming 
 electricity, which in turn is transformed into the 
 chemical forces, and these finally are ultimated 
 into the so-called solid matters of the planets. 
 
 Thus there is a regular chain of descent from 
 the primal force outward. Conceive for a mo- 
 ment the cessation of the outflow from this cen- 
 tral source and there would be a blank in crea- 
 tion, just as shutting off the current at the dy- 
 namo leaves a city in darkness. 
 
 Hence it follows that what we call matter is, 
 as scientists declare, only force. There is no sub- 
 stance underlying it. It is merely force acting 
 so and so. And further, it follows that from the 
 sun to the atom, these forces of nature are in 
 reality only the forces of the Infinite Energy so 
 and so expressing themselves. The same is true 
 of the life of all organisms, from the vegetable 
 up to man. Hence this Infinite Energy of the 
 scientists is the All-in-all of existence. 
 
 Now, we have only to endue "this Infinite En- 
 
114 Two In One 
 
 ergy with the attributes of love, intelligence and 
 will, to identify it with what religion terms the 
 Heavenly Father, in whom we live, move and have 
 being. 
 
 If need be, we might reason further from the 
 data afforded by science, thus : God is the cause - f 
 all nature is the effect. The effect must bear the 
 lineaments of its cause. In fact, it is the ex- 
 pression of the cause, and can have nothing in it 
 which the cause has not. Man is the crowning 
 effect in nature. 
 
 Whatever are the essential qualities in man 
 must be an impartation of God to him ; or rather, 
 as man's life is the very life of God in him, we 
 may reason back from the constitution of man to 
 the being of God. But man is constituted of the 
 faculties of love, thought and will. If these 
 powers are the expression of God's life in him,, 
 then his Creator is Infinite Love, Wisdom and 
 Power. The following quotation from a promi- 
 nent writer is pertinent in this connection: 
 
 " Nature is dual. There is male and female, pos- 
 itive and negative, right and left, action and re- 
 action, in everything. But Nature is the off- 
 spring of God, therefore God is also dual. Two 
 things constitute the Divine: these are Love and 
 Wisdom. All the attributes that theologians 
 usually ascribe to God are attributes of these. 
 Is infinity an attribute of God? Eternity? Om- 
 
Two In One 115 
 
 nipotence? Immutability? Purity? Unity? Love 
 and Wisdom are all these. But love and wis- 
 dom are more than attributes of God; they are 
 God. God is love. That love is substance the 
 one eternal substance of the universe; and that 
 substance has form; and that form is wisdom. 
 Wisdom is the quality, the expression, the Logos, 
 the word, of Love. * * * Divine Love is the 
 origin of all life; yea, it is itself the life and the 
 only life. Love or life flowing out from God, 
 flows into all the planes of the spiritual universe 
 with vibrations inconceivable; and proceeding 
 downward and outward,' into the realm of na- 
 ture, it assumes the form of magnetic and electric 
 forces, vibrating, whirling and collecting in cen- 
 ters of force, thus filling the deep spaces of dark- 
 ness with radiant light. The intense solar radia- 
 tions are possible only by virtue of the mighty 
 spiritual forces flowing into them from Divine 
 Love, directed and qualified by Divine Wisdom. 
 From the vitalizing breath of Divine Love and 
 Wisdom, the suns give birth to planets, and these 
 in turn bring forth an infinite variety of mani- 
 festations of life along an ascending scale from 
 mineral to man. * * * The natural suns are 
 correspondents of the spiritual sun (the Divine 
 Love as it appears to the angels). On the physical 
 plane, they appear to be many, and separated by 
 immense distances; but the spiritual sun from 
 
116 Two In One 
 
 which they draw their vitality is one. It is inde- 
 pendent of space, and yet flows into all space. It 
 makes no account of distances; for above the 
 plane of matter there are no distances as we ac- 
 count distance. The physical suns are dual, con- 
 sisting of heat and light, because the spiritual sun 
 is dual, consisting of love and wisdom. Heat 
 on the physical plane is analogous to love on the 
 spiritual plane, and light on the physical plane 
 is analogous to wisdom on the spiritual plane. " 
 I now raise the question as to the personality of 
 the Divine Being. It may be inferred that the 
 foregoing considerations settle the question, on 
 the ground that the attributes of love, intelligence 
 and will constitute personality ; and that these be- 
 ing infinitely inherent in God we must ascribe to 
 Him infinite personality. But does not infinite 
 person imply a contradiction in terms? What does 
 the word person mean? Is not limitation im- 
 plied in the very nature of the term? Can we 
 think of a person without the idea of limitation? 
 To avoid this confusion of thought, and the 
 danger of thinking of God as finite, would it not 
 be better to use some other term? The word 
 human, or man, is less objectionable. God is the 
 Absolute Man. He is Love, Wisdom, and Power. 
 Man is a form receptive of these inflowing Divine 
 forces, and by reason thereof is human, or man. 
 God's infinite human becomes finited in man. Man 
 
Two In One 117 
 
 is man, because God is the Supreme Man, the 
 Maximus Homo of Swedenborg. 
 
 The question is pertinent here : If the being an 
 organic form receptive of the Divine life consti- 
 tutes man, why is not the same true of vegetable 
 and animal forms ? The answer is that man alone 
 is endowed with the capacity to perceive the 
 source of his life, to reciprocate the Divine love, 
 and thereby to come into conscious unity with 
 God. The supernal life flows into and through 
 the animal, manifesting itself according to the 
 form somewhat as the wind blowing affects the 
 aeolian harp. All below man are in their degree 
 images of their Creator, but are only adumbra- 
 tions of man, the perfect image. 
 
 It is because of man's ability to appropriate 
 God's life, that his individual form is permanent, 
 or as the term is, immortal. The brute has no 
 such power, and so its existence as an individual 
 form ceases with the dissolution of the body. Man 
 is endowed with capacities by which he can so 
 apprehend the source of his life as to become one 
 in consciousness therewith, and thus perpetuate 
 his individual consciousness and character beyond 
 the dissolution of the organic form of the material 
 body. Consciousness of God as the life is the 
 law of permanency. The soul of man is so con- 
 stituted that within the deepest ground of its be- 
 ing, under all conditions, it is so receptive of the 
 
118 Two In One 
 
 Divine inflowing as not to be able to divest itself 
 utterly of the sense of a Supreme Being. An 
 atheist, in the full meaning of the term, never was 
 nor can be. 
 
 Now, one word as to the practical importance of 
 our theme. Christ said, "This is eternal life, to 
 know Thee, the only true (real) God, and Jesus 
 Christ (God in the natural degree of humanity), 
 whom thou hast sent. The knowledge of God 
 here referred to is a conscious realization of God 
 as the very life of our lives, the very soul of our 
 souls, the very being of ourselves. It is the 
 knowledge of God as being our real higher selves. 
 But the thought of our relation to God merely 
 as an external personality is a bar to this con- 
 scious oneness of which Christ speaks, "I in 
 Thee, and Thou in me." 
 
 The Lord said that it was expedient that he go 
 away and thus remove from his disciples his per- 
 sonal form as the object of their contemplation 
 and adoration, in order that they might realize 
 God as their inmost life, as the Comforter which 
 should abide with them and in them. Christ 's 
 work as Saviour had been to remove obstructions, 
 deliver the human mind from the thralldom of the 
 devil, and so to bring man into rapport with the 
 Heavenly Father, that all might come into con- 
 scious unity with him as their indwelling life. He 
 is the vine, of which we are branches; the head, 
 
Two In One 119 
 
 of which we are the members. The Apostle Paul 
 expressed the vital truth of the matter in the 
 language, ' ' Henceforth know we no man after the 
 flesh; yea, though we have known Christ after 
 the flesh, yet now know we him no more;" and 
 again, "No longer living am I, but in me living is 
 Christ. " 
 
 In order to think properly of God and spiritual 
 things, three things must be eliminated from our 
 thought, viz. :What is of space, what is of time, 
 and what is of person. If we think of God as a 
 person we think of him as having stature, local 
 dimensions, and habitation. And if we think of 
 him as occupying space, or subject to time, we 
 think of him as person. To be sure, we may 
 think of him as filling all space, but in that case 
 our idea is that the very essence of his being is 
 material, and every manifestation of God in so 
 far, is God. From this kind of thought origin- 
 ated idolatry, in which the heavenly bodies and 
 animals became subjects of worship. The same 
 cult is today leading to an obliteration of all dis- 
 tinction between good and evil among its votaries. 
 It was this error at which the second Command- 
 ment was leveled, "Thou shalt not make upto 
 thee any graven image, or any likeness of any- 
 thing in the heavens above, or upon the earth 
 beneath, or in the waters under the earth." The 
 meaning is that we must not have in the mind 
 
120 Two In One 
 
 any mental picture of the Infinite One, thus giv- 
 ing the idea of limitation. But if we think of 
 him in any other way than as the essence and 
 principle of all things, as Love and Wisdom, we 
 violate this command, we erect an image and 
 worship it. 
 
 This closes my writing. So brief a survey 
 must, of course, be lacking in fullness and clear- 
 ness. I should be pleased, by way of explana- 
 tion, to answer any questions, as far as I may be 
 able." 
 
 "That matter of the Divine personality is a 
 very vital one to me," said Mr. Calvin. "I would 
 like to ask a question or two on that subject. Who 
 was Jesus Christ?" 
 
 "He was the Word made flesh." 
 
 "Was He Divine?" 
 
 "He was God manifest in the flesh. In Him 
 dwelt all the fullness of the Godhead bodily." 
 
 "Was he a person?" 
 
 "He was." 
 
 "Then, thinking of Him as God, do we not 
 think of God as a person?" 
 
 "Doubtless many do. But is not the deifica- 
 tion of the man Jesus, in the thought, the en- 
 throning of a finite being as the God of the uni- 
 verse? To see the true God in Jesus Christ we 
 should, I think, regard that historic person as 
 only the visible type-appearance or symbol. He 
 
Two In One 121 
 
 was the visible manifestation to us of God's hu- 
 manity not of a personality. He was man, 
 certainly, or he would not have been God. He 
 was the Supreme Humanity in finite expression. 
 But to localize and spatialize the being or es- 
 sence of God in that finite form is surely a limit- 
 ation." 
 
 "Is not our love for Christ and God, the love of 
 person T" 
 
 "I think not. We do not love the form, but 
 the good proceeding from Him. We should think 
 of God as essentially Divine Love and Wisdom 
 as Principle as the life of all things; and of 
 Christ, the Son of God, as that Divine essence ob- 
 jectified to the human vision in human form. 
 Such thought brings the realization that our true 
 internal self is an individualization of this eternal 
 principle (objectified in Christ) and thus the en- 
 tire soul, heart, mind and strength become con- 
 centrated upon our Heavenly Father in one su- 
 preme love. With the thought of God as per- 
 sonal, and therefore external, such love is impos- 
 sible." 
 
 In John's Gospel we read, "In the beginning 
 was the Word (Logos) and the Word was with 
 God and the Word was God." And again, "The 
 Word was made flesh." If man has, as a spirit- 
 ual being, had existence in the Word from 
 eternity (as I am profoundly convinced is the 
 
122 Two In One 
 
 truth) then each individual has been eternally as 
 a branch of the Vine. The Logos is the Infinite 
 man in whom has eternally inhered all individual 
 men, at least as germinal ideas, having in them- 
 selves the potentiality of becoming personalized 
 as self-conscious individuals. 
 
 Here, in this world of nature, they take on 
 such personal existence. Now, what can be meant 
 by the Supreme Word as a whole becoming thus 
 personalized? We can have no other conception 
 of it than that of a universal influx of Divine life 
 into the race as a body and its focalization in the 
 form of a human being. 
 
 Such I apprehend was Christ Jesus. From and 
 through this Divinized or glorified personality, 
 radiates the Divine Spirit of Truth awakening the 
 natural mind into consciousness of the real and 
 eternal self as a branch in the vine, and so Christ 
 becomes Divinity personalized to the conscious- 
 ness of every one that receives him ; as the Apostle 
 writes, he gives them power to become Sons of God. 
 
 "Mr. Morven's paper/' said Mr. Clark, "sug- 
 gests a number of questions of interest to me re- 
 lating to God, man and creation, all of which are 
 BO interrelated that one cannot be understood but 
 in the light of the others. 
 
 I suggest that we meet again next Wednesday 
 evening and that he give us his views on the sub- 
 ject of Creation/ 1 
 
CHAPTER VII. 
 
 God is the All. This truth is fundamental to 
 all true thought. 
 
 Creation is a manifestation of God a going 
 out of the Divine into visible form. The object 
 of creation is the bringing into being moral in- 
 telligences who shall, by the knowledge of their 
 Creator and by reciprocation of His love, become 
 consciously one with him and enjoy the fullness 
 of His life. 
 
 The method of doing this is visually manifest 
 in the sun, the planet on which we live, and the 
 mode of man's birth and life development. The 
 sun is the central source of all life and force upon 
 the earth. Blot out the sun and the earth with 
 all appertaining to it would in a moment cease 
 to be. 
 
 Man comes into existence by man, and thus each 
 generation flows out from the womb of the pre- 
 ceding in one constant, ever during stream. 
 
 As we look abroad from our earth habitation, 
 we see on all sides innumerable bright, scintil- 
 lating objects, of whose character, distance and 
 purpose the eye tells us nothing. But science 
 assures us that these glittering points, which we 
 
124 Two In One 
 
 call stars, are in fact other suns, stretching away 
 to depths in space inconceivable. Science has 
 learned that the laws of Nature are uniform ; and 
 hence we must conclude that what we can see and 
 know here in our little planet, of physical exist- 
 ence in its ongoings and purposes, is a miniature 
 representation of the entire universe. 
 
 The stars, like our sun, are centers of solar 
 systems. Planets revolve around these suns and 
 on these planets are born intelligent beings, who, 
 through the revelation of God in the phenomenal 
 world around them and through direct conscious- 
 ness of God in them, grow into a Divine manhood, 
 fashioned in the image and likeness of the In- 
 finite Father. 
 
 In our finite way of thinking, we are com- 
 pelled to postulate a spiritual center to the uni- 
 verse a point of life and force radiation, bearing 
 a relation to all creation similar to that of the 
 sun to the planets. We may term this the spir- 
 itual sun. All things in creation must bear the 
 image of their Divine source, and hence the first 
 expressions of God on the plane of creation are 
 the central suns with their attendant planets. 
 
 The law of the formation of these solar sys- 
 tems, termed cosmology, perhaps we may not fully 
 comprehend. But the knowledge we have of the 
 interior forces of nature in the production of light 
 and heat, of sound, of electricity, etc., afford a 
 
Two In One 125 
 
 probable clue, following which we shall not go far 
 estray. 
 
 Professor Bixby says, "Scientific research, in 
 these recent years, has disclosed to us sounds that 
 we cannot hear, odors we cannot smell, light and 
 various physical energies to which we are in- 
 sensible, yet which by their indirect action and 
 effects compel us as reasonable beings to recog- 
 nize their existence. " 
 
 These and other phenomena find their explana- 
 tion only in the assumption of the undulations of 
 a medium of wonderful qualities universally per- 
 vading space, called ether. It is infinitely more 
 subtle than the thinnest gas, and yet has the prop- 
 erties of a solid, is infinitely elastic, has a pressure 
 millions of times that of gravity, and its mag- 
 nitude is commensurate with all space. In this 
 ether ocean the physical universe is immersed. 
 
 Whence this all-pervading, wonderful ether? 
 The answer is, from the Divine center. It is the 
 first Divine manifestation, and is the first step 
 toward creation. Every known fact and law 
 goes to prove that the suns are merely this ether 
 concentrated or focalized. 
 
 First, the sun's undiminished and undiminish- 
 ing supply of force, or of light and heat, cannot 
 be accounted for otherwise than by the assump- 
 tion of a constant efflux from the fountain of In- 
 finite Energy underlying all phenomena. 
 
126 Two In One 
 
 The idea that the sun is a great ball of fire, fed 
 by outside falling material, and radiating its heat 
 and light as an incandescent body is altogether 
 untenable, if not absurd. 
 
 Second, we have already seen that science has 
 traced the several forces of nature, from the min- 
 eral up to the sun, as an ascending series of trans- 
 formations, beneath and beyond which is the In- 
 finite Energy, the source of all things. The out- 
 going force of the sun is not light and heat as 
 such, but a force which within the earthly atmos- 
 phere becomes light and heat. This is proved 
 by the fact that all space outside the earth's 
 atmosphere is absolute cold and darkness, and by 
 the fact that the denser the atmosphere the 
 greater the heat. 
 
 Third, new matters are continually being formed 
 within our earth's atmosphere by the change of 
 light and heat into electricity, this into the chem- 
 ical elements, and these into the solid substances 
 of the globe. 
 
 Now, by the old adage, "from one, learn all," 
 we can, from this matter formation on a small 
 scale, reason to the larger. If the sun is a focal 
 center of radiating energy .which by transforma- 
 tion becomes forces and concreted substances of 
 the earth, then why may we not yea, why must 
 we not, if God's laws are uniform conclude that 
 
Two In One 127 
 
 the entire body of his various attendant planets 
 were formed in like manner? 
 
 Then, to recapitulate, we must conceive of the 
 physical universe as flowing out from an Infinite 
 center of spiritual force, which may be imaged 
 to our finite minds as a central sun. But we 
 should remember that as spirit is not limited by 
 spatial conditions, this Infinite spiritual center is 
 not located in space. Its center is everywhere, 
 and its circumference nowhere. The all of the 
 Infinite is as much in the tiny atom as in the uni- 
 verse is as complete in an individual as in the 
 sum of all individuals. 
 
 Radiating from this center and pervading all 
 space and all things, is a luminous- ether, which 
 we may venture to term pure force. By concen- 
 tration this becomes solar centers, and thence by 
 radiation and by the law of correlation the forces 
 of this prime atmosphere are changed into suc- 
 cessive atmospheres of light and heat, electricity, 
 chemical force, and lastly, is concreted into the 
 solid substances of the planet, which we term 
 matter. And here on this outmost and lowest 
 plane man emerges into existence as a self-con- 
 scious individuality. 
 
 But let us go a step further back, and ask by what 
 law did and does this prime ether force become 
 convergent into a focus and thence evolve its 
 planets, inhabited by organic life? The answer 
 
128 Two In One 
 
 is found in the law of evolution. By this I mean 
 the Infinite One evolving into individual expres- 
 sions of Himself, with the consequent and cor- 
 respondent external visible forms and physical 
 conditions incident to such individual existences 
 as seen in the physical universe. These individ- 
 ualities are man. All creation from the begin- 
 ning looked to this result of a being in God's 
 image and likeness. Man is composed of spirit, 
 soul and body, or, in the original Biblical termin- 
 ology, pneuma, psuke and soma. As used in the 
 Bible these terms have a definite sense, and are 
 never interchangeable. Pneuma, or spirit, is of 
 the essence of Deity, and therefore uncreate and 
 eternal. As spirit, man always was in and of 
 God, if not as a self-conscious individual, unques- 
 tionably as a germinal personality with the ca- 
 pacity of development through birth into time and 
 space conditions, into actual personality. By 
 birth, the waiting spiritual form takes to itself a 
 seemingly independent self-existence in which the 
 Divine life becomes, to self-consciousness, its very 
 own. At first, it is but a bundle of capacities. 
 But by the action of the external world its senses 
 are awakened to action ; thence it takes on knowl- 
 edge of its relations to the facts and laws of the 
 outside world, of things and persons, finally grow- 
 ing into consciousness of its life and home in God, 
 and by voluntary reception of His life becoming 
 
Two In One 129 
 
 one with the Infinite life. Thus the object of 
 creation is attained, viz., a personalized expres- 
 sion of God, an individualization of the Infinite 
 One, the Word made flesh. 
 
 Individual development is an epitome of the en- 
 tire cosmic evolution. The evolution of a solar 
 system from the first focalizing of the ether forces 
 into a central sun, and the formation of the 
 chaotic matters of the planets with their aggre- 
 gation into solid bodies, and thence the outbirth 
 of vegetation and animal life, on up to the point 
 where man steps forth as an individual to be the 
 conscious lord of creation the entire process 
 through all this long series of aeons is simply 
 that of a solar humanity inherent in God from 
 eternity, evoldving toward individualization. As 
 the life of the individual commences with a germ 
 and through successive stages organizes a body, 
 then after birth advances step by step from blank 
 nothingness to a Divine manhood, so the entire 
 solar humanity, of which the individual is a part, 
 began its evolution in the germ of a central sun, 
 and advanced step by step in its enfoldment. 
 Thus, then, it is manifest that all the physical 
 phenomena of worlds and systems of worlds are 
 but the outbirthed appearance of spirit coming to 
 itself in the form of personalities. 
 
 If, as we have already seen, all substance is 
 spirit, then all appearances in Nature are but 
 
130 Two In One 
 
 spirit making itself visible or somehow manifest. 
 Where there is no humanity there can be no suns 
 or planets. To ask if a world is inhabited is as 
 rational as to ask if a human body which we see 
 walking about is inhabited by a soul. Just as 
 the individual soul and body is the externaliza- 
 tion of the spirit, so a world is the manifestation 
 of an entire planetary humanity ; and a solar sys- 
 tem, of a band or family of related humanities. 
 
 Then we must conceive of our race and of the 
 dwellers upon the several orbs constituting our 
 solar system, first as eternal spiritual existences in 
 God thence in the process of the universe un- 
 foldment, of their being pushed out to undergo 
 the evolutionary processes already noted, and 
 thus taking their place in the community of solar 
 humanities that stretch throughout space. This i& 
 what we mean by creation not the bringing into 
 existence of a substance or substances not pre- 
 viously existing, but the bringing of the types and 
 ideas eternally inherent in God into actual em- 
 bodiment as moral intelligences. The method of 
 doing this, as we see, is that of planting the spirit- 
 ual germ in the soil of time and space appear- 
 ances, and the giving it a life seemingly self -in- 
 herent. 
 
 So far as we can see or conceive, the being thus 
 born into a sense world with things and persons- 
 objective to us, and the seeming of the life within 
 
Two In One 131 
 
 as self-produced, is the only way in which a self- 
 hood can be engendered, and thus the spirit be- 
 come a self-conscious individual. God's method 
 of bringing our humanity into existence is doubt- 
 less the law of all existence, whether of men or 
 angels. Doubtless all created beings came into 
 existence through the gate of birth. All appear- 
 ances and ongoings in Nature are, as already 
 noted, simply God manifesting Himself so and so. 
 The evolutionary processes of gradual unfoldment 
 from the monad to man have not been the work- 
 ing of blind force through Darwin's hypothetical 
 laws of the survival of the fittest, adaptation to 
 environment, and others, but are the effects of 
 the Infinite Intelligence operating toward a defi- 
 nite and predetermined end." 
 
 "May I ask your authority for your theory that 
 man is spirit, sould and body, and that the spirit 
 of man is essentially Divine?" said Mr. Calvin. 
 
 The Bible, in so far as it rests on authority. Paul 
 teaches it, and everywhere the Bible uses those 
 terms with the definite signification I have given 
 them. An examination of the Greek words, 
 pneuma, psyche and soma in their connection, will 
 convince you. 
 
 Again, there is a complete system of psychology 
 in the construction of the tabernacle and temple. 
 The three courts outer, middle and inner sym- 
 bolized the body, soul and spirit. The inner, or 
 
132 Two In One 
 
 Holy of Holies, is the spirit, the interior degree of 
 man where God dwells evermore, or rather where 
 evermore he is in God. The way to a conscious- 
 ness of this Divine realm in his nature was closed 
 by evil, and Christ came to reopen it. Hence, at 
 His crucifixion the veil of the temple was rent. 
 Now, the way is opened, and the Divine life in 
 fullness may be received by whomsoever will 
 come." 
 
 "Does not this idea of man in God imply the 
 final salvation of all?" 
 
 "It is open to that objection. But when prop- 
 erly interpreted, I think the same objection lies 
 against the Bible. In the end, the Son, having 
 cast out Satan, is to surrender the keys of power 
 to the Father and God is to be ALL-IN-ALL. This 
 can mean nothing less than that each and every in- 
 dividual shall realize God as the All of his life. 
 This is the object of creation, and of course we 
 cannot conceive of Infinite Love, Wisdom and 
 Power failing in its purposes. Any outcome other 
 than this must be only apparent, not the real, 
 truth." 
 
 "I do not get clearly your distinction, if you 
 make any, between God and man. If man is the 
 Divine individualized, is not man and God one and 
 the same?" 
 
 "Man as spirit is in and of God, but as a person 
 he is spirit so discreted in consciousness from the 
 
Two In One 133 
 
 Infinite as to possess a separate and distinct ex- 
 istence and to think, feel and act freely from the 
 ground of an own distinct selfhood. From this 
 personal consciousness, he stands related to his 
 Creator as entirely other than God. And even 
 when he arrives at unity with God, which is the 
 goal of his being, and can say as Christ did, "I 
 and the Father are One,' his self-consciousness and 
 separateness as an individual only become the 
 more strongly accentuated. The loss of the in- 
 dividual consciousness in the Infinite, as taught by 
 Buddhists in the doctrine of Nirvana, is exactly 
 the reverse of the truth." 
 
 "Wherein, then, does Christ differ from man?" 
 
 "I should say that the difference is quantita- 
 tive rather than qualitative. Christ was the 
 descent of the Divine into a human soul and body 
 with such power as to overcome all opposition of 
 evil, thus transforming his outer man into har- 
 mony with spirit, thereby rendering it a medium 
 for the full indwelling of Divine power, and the 
 center of radiation of the Divine into the entire 
 mass of our humanity on earth, in heaven and in 
 hell. It was as leaven placed in the lump for 
 the leavening of the whole. ' ' 
 
 "Well, what about Christ's having no earthly 
 father? Doesn't that differentiate Him from all 
 other men?" 
 
 "Yes, it does. But the difference thus indicated 
 
134 Two In One 
 
 does not mean an essential difference as to His 
 nature in God. In both, existence consists in the 
 descent of spirit into personal consciousness. In 
 man the descent is primarily through the inter- 
 vention of an earthly father; in Christ it was di- 
 rectly into the feminine without such masculine 
 mediation. We must suppose that the manner of 
 His birth was the means by which the Divine in 
 Him so connected itself with His personal con- 
 sciousness as to manifest itself to an extent be- 
 yond that in others. 
 
 The charge is made that the manner of His birth 
 is a lusus naturae not according to law and, there- 
 fore, not credible. But in a deeper, broader 
 sense, His birth is in accordance with law. From 
 the mineral, each step upward comes into existence 
 by the same law as that of Christ's birth, viz., by 
 means of a natural motherhood and a Divine 
 fatherhood. To start with, the mineral is the 
 mother-womb of the vegetable, and the organic 
 life flowing from the Infinite Fountain of life was 
 the generating principle. Likewise the animal on 
 the maternal side sprang from the vegetable and 
 mineral, but the psychic germ came from the 
 Divine inflowing. And finally man came forth, 
 all lower nature being his mother, and God his 
 Father. 
 
 Here we have a series of steps upward, each 
 inaugurated by a supernal generation with no 
 
Two In One 135 
 
 earthly paternal medium between the natural 
 matrix and the Divine generating principle. The 
 only question here arising is, does man as a 
 rational animal, such as he appears at birth, close 
 the series? The Bible says no. Hundreds of years 
 before Christ, the prophet wrote, "A virgin shall 
 bear a son, and they shall call his name Immanuel, 
 God with us." In due time such prophecy was 
 declared fulfilled in the child Jesus, who by his 
 remarkable life perfectly manifested the character 
 of a God-man on the one side wholly human, on 
 the other completely Divine, and the elements so 
 shading off into each other as to render the line of 
 demarcation imperceptible to the human vision, 
 He is the beginning of a series of new kind of man 
 spiritually, born out of the old rational man, and 
 is going on to perpetuate his like, just as does the 
 vegetable born from the mineral, the animal from 
 the vegetable and man from all below. Each was 
 a distinct step upward, and each by natural gen- 
 eration produced after its kind. Instead, there- 
 fore, of Christ's birth being contrary to law, it is 
 the antitype of which all creation below were the 
 types. 
 
 The ascent from the natural to the spiritual 
 man, of which Christ was the " first fruits, " is 
 the end to which Nature's evolution looked, and 
 is the explanation of the whole. Here, in a re- 
 
136 Two In One 
 
 markable way, the written Word and the Book of 
 Nature verify each other/' 
 
 ''Suppose man had kept his first estate had 
 not sinned?" 
 
 "Then the outer man of the individual would, 
 just as now, have formed the matrix for the in- 
 borning of a spiritual man." 
 
 "Then Christ's work was a removal of the ob- 
 stacles interposed by the lapse of the race into 
 evil, and the placing of man in such relations with 
 God as to attain the end originally designed?" 
 
 ' ' Yes, such was his work so far as relates to our 
 race. But we must ever remember that this re- 
 demption and regeneration of our race by the Di- 
 vine incarnation in the Christ had as its ulterior 
 end the manifestation of God to the entire uni- 
 verse. Christ came to rectify man's fall; but the 
 fall was not a marplot, but must be regarded as 
 taking place in harmony with the universal econ- 
 omy. ' ' 
 
 "Do you mean to say, that evil was part of 
 God's design in creation?" 
 
 "Pardon me," interposed Mr. Priestly, "is not 
 this rather too large a subject to enter upon to- 
 night? I should like more time for it than we 
 can afford now." 
 
CHAPTER VIII. 
 
 At our next meeting, I continued : 
 
 "Evil is, I believe, the subject immediately be- 
 fore us. In the treatment of this subject, I 
 would like to turn questioner and have others 
 answer. I will ask Mr. Calvin, first, what is evil?" 
 
 ' ' It is sin ; and sin, we are told, is the transgres- 
 sion of the law. ' ' 
 
 "Yes, or another way of expressing it would 
 be, lack of harmony with law. And law means 
 the orderly sequence of cause and effect. All 
 existence must be a series of effects, whether that 
 existence be subjective or objective of man or 
 nature; and those effects take place through the 
 orderly operation of the Infinite cause underlying 
 them. Law binds all creation into one harmoni- 
 ous unity, from the atom to the angel and to 
 God. 
 
 Now, the well-being of every creature is found 
 in its harmony with the laws of its relation to 
 its surroundings or environment. The environ- 
 ment of the fish is the water; that of the bird is 
 the air, and so on. Place the fish in the air, or 
 the bird in the water, and death would ensue. 
 
 We have only to ask, what is the law of man's 
 
138 Two In One 
 
 being, harmony with which is life, and disharmony 
 with which is death? Christ gives the law as 
 love of God and man. "Thou shalt love the 
 Lord thy God with all thy soul, with all thy mind, 
 and with all thy strength, and thy neighbor as 
 thyself.'* If a man love God supremely, and his 
 neighbor as himself, can he be otherwise than 
 blessed, or, as the terms is, saved?" 
 
 "No." 
 
 "And in so far as he does not so love God and 
 man, is he not out of harmony with his true en- 
 vironment, like a fish out of water, and must he 
 not suffer?" 
 
 "Assuredly." 
 
 "In order to such love of the Creator and man 
 must there not be a realization of God as the life, 
 and of the unity of all men in Him, God thus be- 
 coming the Supreme Self, the very life of our 
 lives, and the neighbor only another self?" 
 
 "I accept this as a true statement." 
 
 "Then is not evil the non-recognition of God 
 as the life, and the confirming as reality the 
 sensuous appearance of life as of self, and the con- 
 sequent engendering of self-love, and the looking 
 to the gratification of the senses and bodily ap- 
 petites as the chief good? Is not this the mean- 
 ing of the eating of the tree of the knowledge of 
 good and evil, and of the tempter's statement to 
 Eve, "Ye shall be as God? " 
 
Two In One 139 
 
 "I see all this to be true." 
 
 "Then evil may be denned as an illusion, a mis- 
 taking of sense appearances as the absolute 
 reality." 
 
 "In theosophical thought," said Mr. Clark, 
 "evil inheres in the very nature of physical sense, 
 and hence to get rid of it we must get rid of the 
 so-called natural mind." 
 
 "Yes, that is a poisonous exotic transplanted 
 into the garden of our western so-called new 
 thought, from the hot bed of eastern mysticism. 
 The truth is, the natural mind of physical sense 
 is simply an outer plane of consciousness of the 
 spiritual man, and is no more essentially evil than 
 is the spiritual. Its design is to afford a basis 
 for the building up of an external, spiritual self- 
 hood. The evil, as already stated, consists in 
 mistaking its true character; and all suffering is 
 only the consequence of this error. ' ' 
 
 1 c But, ' ' interposed Mr. Priestly, * ' how about the 
 suffering of innocent children? How about those 
 upheavals in nature visiting death and calamity 
 upon all alike? In the first place, nature, as I 
 must believe, is but the mode of the operation of 
 the Infinite Principle of Life and Love. But this 
 infinite source of things is essential harmony; 
 then how account for its disorderly expressions in 
 nature, such as earthquakes and cyclones? And 
 again, the law of justice demands that suffering 
 
140 Two In One 
 
 ghould exist only as the result of the voluntary 
 disobedience of an intelligent, free, moral agent; 
 and love demands that even so. his suffering must 
 have for its object the reclamation of the evil 
 doer. In the realm of Infinite Justice and Love, 
 pain can originate from no other source than lack 
 of harmony with the law of those who suffer, and 
 can have no other object than restoration to har- 
 mony. Therefore, all infliction of pain upon 
 those who have not sinned or who are not some- 
 how involved in a state of moral disorder, we must 
 classify as cruelty." 
 
 "Your statements, I think, cannot be success- 
 fully controverted," I replied. "It follows that 
 the suffering of a humanity as a whole such as 
 prevails in our world implies disorderly con- 
 ditions as a whole. Again, suffering from any 
 external environments or conditions implies a 
 causal relation between the mental disorder and 
 the outer disharmony. 
 
 The only possible rational explanation, there- 
 fore, of our physical calamities is, that our entire 
 humanity is a unity bound up in one common 
 bundle of organic life, and that the so-called nat- 
 ural causes of our suffering are due to disharmony 
 of the entire race as one, with the laws of rela- 
 tion to God and the universe of worlds. 
 
 It is clearly the teaching of the Scriptures that 
 all physical catastrophes are due to moral evil or 
 
Two In One 141 
 
 lack of harmony with law of our race as a whole. 
 For example, the Noachian Flood, the destruc- 
 tion of Sodom and other instances recorded in 
 the Old Testament are expressly attributed to the 
 wickedness of man as the cause or ground of the 
 visitation. The same is true of the earthquake 
 and the darkness at Christ's crucifixion. The 
 Apostle Paul declares that all creation groans in 
 bondage awaiting man's redemption. Christ tells 
 us that, in the last times, physical disorders shall 
 abound by reason of man's perverted spiritual 
 state. We are prophetically told in Isaiah that 
 there is a good time coming when wickedness 
 shall cease and, as a result, all the earth will be 
 in peace and harmony, and when nothing will hurt 
 or destroy. In the Apocalypse, there is pictured 
 before us a glorious vision of a new heaven and a 
 new earth, that is to say, a new spiritual state of 
 humanity and a new world environment and con- 
 ditions resultant. Hence, as far as the Bible may 
 be taken as authority, the question is settled. 
 
 That the environments of a world of human be- 
 ings must correspond to the moral character of 
 its inhabitants is a self-evident proposition. It 
 is impossible rationally to imagine it to be other- 
 wise. Just try, for a moment, to think of the 
 heavens as being visited by disasters similar to 
 earthquakes or destructive cyclones, or of hell as 
 being a realm of outward peace and harmony. 
 
142 Two In One 
 
 The profound philosophical truth underlying 
 and explaining this whole subject is, that men- 
 tality stands related to environment, in all worlds, 
 as cause to effect. The outer realm of appear- 
 ances is always and everywhere, simply the inner 
 world of thought made visible. There are only 
 two other theories as to the relations of mind and 
 matter conceivable, viz.: materialism, which 
 makes mind to be the result of matter organized 
 and thus leads to atheism ; and philosophical duai- 
 ism, which recognizes mind and matter as two 
 separate and distinct substances, the logical out- 
 come of which is the enthronement of God in 
 space. 
 
 All profound thinkers are coming now to accept 
 the philosophy that phenomena are the outshad- 
 owing of spirit. Modern psychologists are gen- 
 erally agreed that mind is the prime reality and 
 that all nature's appearances and forces are 
 thought in outward form and manifestation. Even 
 natural science has advanced to a point, in its 
 analysis of matter, where the next step will bring 
 it into accord with mental science in holding the 
 external universe of appearances to be the ex- 
 figuration of the invisible universe of spirit sub- 
 stance. The phenomena of nature may be re- 
 garded as pictures on the screen cast by the Di- 
 vine light and life outflowing through the image- 
 
Two In One 143 
 
 form of universal spiritual man, the mental and 
 moral state of the image determining the nature 
 of the shadow. Thus the mental cosmos stands 
 somewhat in the same relation to nature, or the 
 physical cosmos, as the soul of the individual man 
 does to his body; or in modern psychological 
 terminology, as the subjective to the objective 
 mind. As the soul in harmony with the laws of 
 being would ultimate itself in a harmonious and 
 healthy body; so universal man the entire race, 
 being in harmony, would out-birth itself in a har- 
 monious physical world; and man would volun- 
 tarily control nature, as was promised he should 
 do and as, when he comes to himself, he will do. 
 Had man retained his integrity, he would have run 
 his historical course as the lord of creation instead 
 of being, as he has ever been, its servant. There 
 would have been no destructive violences of na- 
 ture, transition would have taken the place of 
 death, the external mind and body would have 
 become gradually spiritualized, and thus man 
 would have grown into heavenly conditions as lit- 
 tle tragically as a child develops into youth and 
 manhood. 
 
 Granting the contention of the psychologist that 
 all power is primarily thought, and accepting the 
 hypothesis of natural science that there is, 
 throughout all space, an all-pervading ether which 
 is the inmost fountain of all physical phenomena ; 
 
144 Two In One 
 
 and granting, again, that mind can act directly 
 upon that ether, as is evidenced, by the well es- 
 tablished facts of telepathy, that it can, we 
 should have no difficulty in arriving at a causal 
 nexus between mind and matter. And from this 
 standpoint, we have also a very plausible theory 
 of the immediate physical cause of earthquakes. 
 We know that the earth is a great electro-magnet 
 and that rivers of electric force course through 
 it northward and southward. Now, why is it 
 not rational to conclude that any abnormality in 
 the cosmic mind acting upon and through etheric 
 force would throw out of balance these great cur- 
 rents of electric force traversing the earth, and 
 thereby cause a violent passage of electricity 
 from one earth stratum, or one earth zone, to 
 another, such as occurs between two clouds of 
 different electrical tensions?* On this hypothesis, 
 and thus only, is explainable the synchronous and 
 wide extent of earthquakes. 
 
 The principle of race solidarity is very far- 
 reaching in its bearing on all theological thought. 
 For example, the race thus standing in relation to 
 God as one great personality, it follows that the 
 welfare and final destiny of each individual are 
 involved and included in the welfare and destiny 
 of the whole. They who have gone before retain 
 their vital unity with those yet on the natural 
 plane of existence. Their lives are organically 
 
Two In One 145 
 
 one, now and forever, all constituting one totality 
 of race-life and character and evolving toward one 
 common ultimation. 
 
 Again, as to the central, all-embracing truth of 
 Christianity, viz. : the character, life and work of 
 Christ, the incarnated Divine Word. His rela- 
 tions to our humanity were and are primarily to 
 the whole race, and secondarily to individuals. His 
 personality was the humanly organized expres- 
 sion of a universally diffused Divine life in the 
 entire race-body, which becomes personal within 
 each individual who recognizes and receives him. 
 He represents himself as standing at the door of 
 every heart seeking admittance. 
 
 Thus through the Divine Word organized into 
 the race, the Spirit of Truth proceeding from the 
 deeps of Infinite Love, evermore operates within 
 all hearts and minds seeking to bring every one 
 into harmony and unity with God, constituting 
 one grand unitary body in Christ, thereby ful- 
 filling his prayer: "Thou in me and I in them 
 that they may be one in us." 
 
 "Pardon me," said Mr. Calvin, "I have a 
 question to ask. It is : Whence and why this de- 
 lusion or error of evil?" 
 
 "In the Edenic narrative, evil is represented as 
 having its origin previous to the creation of man, 
 and in the form of the serpent, as tempting man. 
 Throughout the Scriptures, this evil influence is 
 
146 Two In One 
 
 personalized under the terms Satan, devil, etc. 
 Christ said his mission was to destroy the works 
 of the devil. But whence this evil influence came 
 is not revealed. ' ' 
 
 "It seems to me," said Mr. Priestly, "that the 
 nature of animal life during the geolgic ages and 
 previous to the creation of man, corroborates the 
 Scriptures that evil antedated his advent upon 
 the earth. 
 
 I think that the Swedenborgian teaching is true 
 that all creation is composed of forms recipient 
 of the Divine life, and that these forms are di- 
 vided into two classes, viz., those of good antl 
 those of evil; the good being the outbirth and ex- 
 pression of spiritual principles of good, and the 
 evil of evil principles. For instance, poisonous 
 and noxious minerals and plants, such as arsenic 
 and strychnia, and hurtful animals, such as ven- 
 omous serpents and cruel wild beasts, exist only 
 because there is a corresponding spirit of evil 
 flowing outward from the spirit-world, and which 
 in fact sustains them in existence. 
 
 On the other hand, all plants good for food, 
 and innocent, kindly animals such as the lamb, 
 the ox, the dove, are correspondences of good 
 principles in the spirit realm, the fountain of all 
 phenomenal existence. But the most prominent 
 quality of the animals during the geologic ages 
 of our planet was forms of evil. Now, if there 
 
Two In One 147 
 
 was no evil or devil till man came, then whence 
 these forms corresponding to evil antedating his 
 creation many ages? If they are evil forms now, 
 they were then, and if they exist now because of 
 present evil spiritual forces giving them life, the 
 same was true then. 
 
 The fact is, the fossil remains of Geology viewed 
 in the light of this doctrine of correspondences, 
 seem to lead to the conclusion that there was an 
 evil sphere permeating the formative materials of 
 our planet from the beginning, transforming the 
 Divine creative innocent germs into the horrid 
 forms of cruelty which we find imbedded in the 
 earth's crust. 
 
 Thus nature confirms the Bible in teaching that 
 evil did not originate with man. The tempter 
 was here when man came, and for some reason 
 was permitted to tempt and overcome him, and 
 during all succeeding ages to dominate the race. 
 To say that this result was undesigned, or that 
 there was no infinitely good purpose in it is to 
 deny the Creator's Infinity. 
 
 "As to what that purpose was," I remarked, "I 
 have already, in my life narrative, partially indi- 
 cated, and need not repeat here. In general, I 
 may say, it is clear to me that the pre-existing 
 evil, or devil, was permitted to ally itself with the 
 very life of this planet in order that through a 
 Divine incarnation in our humanity, it might be 
 
148 Two In One 
 
 reached and destroyed forever; and that hence- 
 forth the power going forth from the Divine 
 Human of the Christ, the universe could never 
 again be invaded; and further, that through the 
 experiences of our race under the domination of 
 evil, and our deliverance therefrom, there might 
 be a manifestation of God, a fuller reception and 
 indwelling of God in all, as the All, than could be 
 in any other way. Whencesoever this evil power 
 originated, or how, in nowise affects the verity of 
 these conclusions. 
 
 It must suffice us to know that evil is not a mar- 
 plot, but that it exists, for a use sufficient for its 
 justification; and that having accomplished that 
 use, Christ wil not fail in his mission for its utter 
 destruction. 
 
 If there is no objection, we will take "Man" or 
 "Psychology," as our next subject. 
 
CHAPTER IX. 
 
 We have already observed that man is consti- 
 tuted of three degrees or ranges of life from the 
 within to the without, termed in the Pauline 
 psychology pneuma, psuke and soma, translated 
 spirit, soul and body. 
 
 As Spirit, he has had being in God from eter- 
 nity. What degree of individual consciousness 
 he possessed, we can only conjecture. He has 
 had at least eternal being as a germinal person- 
 ality, with all the potentialities inherent, which 
 are manifest in his present state of existence and 
 as exhibited in their perfection in the Christ. 
 
 Thinkers all along the ages have been divided 
 on the question as to whether the soul has its 
 origin by natural generation, and comes into the 
 existence with and through the body, or whether 
 it had previous existence and that the bodily 
 plane of thought and feeling alone is taken on by 
 natural birth. The early church were divided on 
 this question under the names of pre-existenceists 
 and traducianists, the latter holding that the soul 
 is derived from its parents by the process of nat- 
 ural generation. 
 
 But which of these theories is true matters lit- 
 
150 Two In One 
 
 tie for out present purpose. The point of im- 
 portance in this conection is that the real man, 
 the Spiritual man, perfect in idea, has from eter- 
 nity had being in God, that the soul and body 
 are but the outward evolution of its inherent 
 powers into a conscious personal selfhood, and 
 that the apointed destiny of each individual is the 
 bringing out of all the perfections of the inner 
 man into objective expression and actuality. 
 
 There are reasons conclusive to my mind that 
 the soul degree has constituted the plane of man's 
 consciousness as an individual from eternity. As- 
 suredly, whatever degree of individuality or self- 
 consciousness he may have possessed previous to 
 birth here, was accompanied by, and constituted 
 of, an environing external universe. Such a 
 sphere of outward things and beings perceived as 
 other than self, is essential to any conception of 
 self as a distinct entity. There must be a sense 
 of otherness even of God in order to self-conscious 
 individuality. 
 
 As regards our natural universe, even physical 
 science has concluded that it is but the outward- 
 ing in fixed forms of an invisible spiritual uni- 
 verse. See the work entitled, "The Spiritual 
 Universe/' the joint production of Professors Tait 
 and Balfour Stewart, two of England's leading 
 scientists. Physical Science is thus brought into 
 harmony with modern psychology in holding that 
 
Two In One 151 
 
 all the outer realm of forms and forces is a 
 thought world, that is to say, thought objectified 
 and made visible to the natural senses. Seers, 
 or those whose spiritual eyes have been opened, 
 tell us that in the spiritual realm the inhabitants 
 recognize their environments to be only their men- 
 tal selves outwardly expressed, and while in gen- 
 eral their environments of landscape and home 
 surroundings are fixed and unchangeable in cor- 
 respondence with their general fixedness of men- 
 tal and moral character, their changing moods 
 and fiitting thoughts are outwardly expressed in 
 corresponding transitory appearings of flowers, 
 birds, insects, etc., which they recognize as the 
 outbirthings of their thoughts and emotions. In 
 this way, the phenomena of their world are living 
 pictures of their inward selves and their relations 
 to others. 
 
 But here in this world, our materialistic thought 
 outwardly manifests itself in a corresponding fix- 
 edness of physical conditions. 
 
 To repeat, then, man is primarily existent in 
 God, visually manifested and thus resident in and 
 environed by, a spiritual universe. Thence he 
 conies by birth into the present state of existence, 
 and takes on a still more outward range of con- 
 sciousness in the natural body, with its environing 
 natural or physical world. Thus we have the 
 three-fold man of the Scriptures. 
 
152 Two In One 
 
 These three planes of consciousness are related 
 respectively to one another, from the within to 
 the without, as cause and effect, the higher or 
 more interior flowing downward and outward, 
 forming the next lower in its image and likeness, 
 faculty answering to faculty, and function to 
 function, so that the lower is the exact cor- 
 respondential expression of that from which it is 
 derived. 
 
 The faculties of the natural mind of man are 
 each and all merely the outward manifestation 
 of the soul. The outer man is the soul made 
 visible and so organized as to express the soul 
 life in physical form and under physical condi- 
 tions. 
 
 The soul bears the same relation to the Spirit, 
 or most interior degree, that the body does to the 
 soul. The ego or real self of the soul is the 
 spirit, and the ego of the body is the soul. The 
 spirit is the life of the soul and the soul is the 
 life of the body. 
 
 Likewise the spirit realm of unexpressed ideas 
 takes form in the soul realm of thought consti- 
 tuting the psychic or soul universe of outward ap- 
 pearances ; and these in turn are expressed in the 
 seeming substance of persons, animals and things 
 in the world of nature, constituting the material 
 universe. 
 
Two In One 153 
 
 These three planes of consciousness are not in- 
 dependent of one another, but constitute a one. 
 They are one in the sense that the mental and af- 
 fectional activities of the external or natural man 
 are the resultant ultimation or outflowing stream 
 of the two internal degrees acting and expressing 
 themselves herein. 
 
 As the soul has been eternally one with the 
 spirit, and the manifestation of it, so the plane of 
 consciousness of this outer or natural existence, 
 which we enter upon through the gate of natural 
 birth, becomes henceforth an essential part of the 
 entire man, the ultimate expression for both of the 
 interior degrees, and as such is to continue for- 
 ever. 
 
 Hence the laying aside of this bodily plane of 
 consciousness by death, or rather its going to 
 sleep, as the Scriptures express it, is only a tem- 
 porary cessation of its functions, similar to natural 
 sleep. 
 
 The Lord Jesus said of Jairus' daughter, "She 
 is not dead, but sleepeth." And of Lazarus, he 
 said to his disciples, "Our friend Lazarus sleep- 
 eth, let us go to awake him. ' ' 
 
 Death is only a temporary incident in the never 
 ending course of our bodily existence. It is a 
 temporary failure, by reason of sin, to reach the 
 end for which man was brought into this outer 
 existence. But it is not to be permanent failure. 
 
154 Two In One 
 
 It is true of the body, indeed it was spoken of the 
 body that "As in Adam all died, so in Christ shall 
 be made alive. " The man is to be awakened 
 from this temporary sleep of the body and go for- 
 ward in the accomplishment of the end for which 
 this existence was bestowed. That end is the 
 bringing down into this outer consciousness a real- 
 ization of God as the life and soul thereof, and 
 thus the so becoming at one with God that the 
 Infinite Life, Love, Intelligence and Power shall 
 be ultimated in fullness therein. 
 
 Speaking of those who had passed by death 
 from this outer state of consciousness, the Lord 
 Jesus said, * ' The time is coming and now is, when 
 they that are in their graves shall hear the voice 
 of the Son of God and shall come forth, they that 
 have done good to the resurrection of life, and 
 they that have done evil to the resurrection of 
 Judgment/' The Greek term rendered in the 
 common version ' ' damnation, " is " Krisis, ' ' which 
 means simply " Judgment" a revealing of the 
 moral state of the one judged. 
 
 The Apostle Paul in 1 Cor., 15th chapter, teaches 
 as plainly as language can express it that there 
 is to be an awakening of the bodily plane of con- 
 sciousness that this in fact constitutes the res- 
 urrection. There were those in his day who de- 
 nied this just as there are those in our day who 
 spiritualize the whole matter into an uplifting of 
 
Two In One 155 
 
 the mental or spiritual states, and others who hold 
 that the resurrection means simly a rising of the 
 soul life out of the body at death. 
 
 Those errorists in Paul's day claimed that the 
 resurrection was already past probably meaning 
 at death. 
 
 All this confusion of thought on the subject of 
 the resurrection has arisen out of a lack of under- 
 standing of the real nature of the soul and of the 
 body, their functions and their relations to each 
 other. Materialistic thought has confounded the 
 bodily plane of consciousness which is mental, 
 with a supposed physical substance flesh and 
 blood which is merely its present outward 
 phenomenal expression and in itself is not sub- 
 stance. 
 
 Paul tells us that the resurrection wil not be 
 of matter as we apprehend it flesh and blood. All 
 that we call matter is but fixed forms of the ele- 
 mental force which scientists have termed the 
 ether. The mental state must determine the ap- 
 parent nature of the substance which this force 
 will assume in every state of existence. We may 
 infer that the bodies of those who have with 
 Christ become divinized are constituted of the 
 ether in its first and highest expression in nature, 
 wherein shall be manifested all the powers stored 
 up in this fountain of power. 
 
 Our present bodies are the manifestation of that 
 
156 , Two In One 
 
 same force in its grossest, coarsest degree corre- 
 sponding to our material thought. The resur- 
 rection will consist not of again entering into this 
 gross matter, but of an awakening of the mental- 
 ity which really constitutes the body and the put- 
 ting forth of this mentality into visibility cor- 
 respondent to its state. 
 
 Paul tells us that there is a natural body and 
 there is a spiritual body. Our present body is 
 natural seeming flesh and blood substance, be- 
 cause of our present materialistic, mental state; 
 the spiritual body will be composed of ethereal 
 (spiritual) substance that is of more interior 
 forces, according with the changed mental state. 
 But to the mental state that assumes it, it will be 
 as tangible and real as the present physical body 
 is to the physical senses, and more so. 
 
 Just as our physical senses are adapted to the 
 grosser forms of force, called matter, so our spir- 
 itual senses will be adapted to the more ethereal 
 and more substantial forms of those forces. 
 
 We are admonished in the Scriptures that after 
 death, the Judgment or a realization of the moral 
 state in relation to God, whether that of harmony 
 with the eternal laws of our being or of dishar- 
 mony therewith. This sort of Judgment every 
 right thinking man is here and now undergoing 
 every day. By the inshining of the truth, the 
 quality of his thoughts, loves, motives and actions 
 
Two In One 157 
 
 is revealed to Mm, conscience approving or disap- 
 proving. Thus in one sense Judgment day is every 
 day in this world, and the character is formed for 
 good or evil according to the heed we give to the 
 monitions of truth. Our present gross mental 
 state, through the physical senses, can take cog- 
 nizance of the forces in which we are immersed 
 only in the gross form of so-called matter, and 
 hence in the more subtle form of the chemical 
 forces, electricity, etc., they disappear from sense 
 vision. It only requires a mental state properly 
 related to these interior forces for their becoming 
 apprehensible to the senses in a way as much more 
 real and substantial as are those forces more real 
 and substantial in their more ethereal expression 
 than they are in this outer world. 
 
 The truth thus coming to us and revealing the 
 way in which we should walk seems to us, as the 
 Lord Jesus terms it, an adversary. It is so, be- 
 cause it exposes and opposes our loves and desires. 
 He admonishes us to agree with this adversary 
 quickly while we are in the way with him, other- 
 wise we shall be handed over to the Judge, con- 
 victed, and imprisoned and shall not get out of 
 the prison 'till we have paid the last farthing. 
 That is, we shall fix evil in the character which 
 becomes a prison house, to be eliminated only 
 through suffering. 
 
 But to the soul consciousness in the psychic 
 
158 Two In One 
 
 realm in which we enter by the falling to sleep 
 of the outer man, there can be no such judgment, 
 as will appear by a consideration of the nature 
 and relations of the external and the internal 
 man. 
 
 As we are born into this outer existence, the 
 consciousness is for the time transferred from the 
 soul plane to that of the body. In this external 
 state of thought and feeling the man realizes only 
 his life in the body, his relations to the physical 
 world and his dependence upon it for existence. 
 Step by step his natural faculties are unfolded, 
 first in the opening and activities of the physical 
 senses, and thus the perception of the facts and 
 phenomena of nature. Following this, there is 
 developed the power of classifying facts and ar- 
 riving at general ideas in the form of laws or 
 principles, and thence of reasoning from these 
 principles deductively to ulterior conclusions, but 
 always and only in the range of such knowledge 
 as is derived from the action of the physical 
 senses and reasonings from data derived there- 
 from. 
 
 The end or object of the developments of this 
 natural degree of consciousness is that it may be 
 the basis for the development thereon or therein 
 of a spiritual consciousness in this outer degree, 
 or rather a flowing in of spiritual truth a real- 
 ization of God as the life to be accepted and in- 
 
Two In One 159 
 
 corporated by and in this natural mind, and so 
 the Divine attributes of Love, Wisdom, Goodness 
 and Power to manifest themselves therein hence- 
 forth in ever increasing fullness throughout eter- 
 nity. 
 
 As the Apostle says, ''First the natural and 
 afterwards the spiritual ; ' ' and we may add, first, 
 "the natural in order to the spiritual." Such is 
 the process of becoming Sons of God which, ac- 
 cording to the Scriptures, it was Christ's mission 
 to give. "As many as received him, to them 
 gave he power to become Sons of God." 
 
 The relations of this external mind to the in- 
 ternal, and the process of regeneration or diviniza- 
 tion, have not hitherto been clearly understood, 
 and hence there has been much confusion of 
 thought on the entire subject. 
 
 Modern scientific methods of investigation have 
 thrown much light upon it. I will quote on this 
 point from Hudson's "Psychic Phenomena." 
 Although this author is surprisingly limited in his 
 views as to the far-reaching results of his inves- 
 tigations and conclusions, especially in their bear- 
 ings on the nature of the psychic realm and our 
 present relations thereto, he is very clear and con- 
 clusive on the immediate subject under considera- 
 tion ; that is, the nature and relations of the outer 
 and inner mind of the individual man. 
 
 He says: "In more recent years the doctrine 
 
160 Two In One 
 
 of duality of mind is beginning to be more clearly 
 defined and it may now be said to constitute a 
 cardinal principle in the philosophy of many of 
 the ablest exponents of the new psychology. 
 Thousands of examples might be cited to show 
 that in all ages the truth has been dimly recog- 
 nized by men of all civilized races and in all con- 
 ditions of life. 
 
 Indeed, it may be safely predicted of every man 
 of intelligence and refinement that he has often 
 felt within himself an intelligence not the result of 
 education, a perception of truth, independent of 
 testimony of his bodily senses. 
 
 It is natural to supose that a proposition, the 
 substantial correctness of which has been so 
 widely recognized, must possess not only a solid 
 basis of truth, but must, if clearly understood, 
 possess a veritable significance of the utmost im- 
 portance to mankind. 
 
 Hitherto, however, no successful attempt has 
 been made to define clearly the nature of the two 
 elements which constitute the dual mind ; nor has 
 the fact been recognized that the two minds pos- 
 sess distinctive characteristics. It is a fact, 
 nevertheless, that the line of demarcation between 
 the two is clearly defined; that each is endowed 
 with separate and distinct attributes and powers ; 
 that their functions are unlike, and that each is 
 
Two In One 161 
 
 capable under certain conditions and limitations 
 of independent action. 
 
 For want of a better nomenclature, I shall dis- 
 tinguish the two by designating the one as ob- 
 jective and the other as subjective. In doing so, 
 the commonly received definitions of the two 
 words will be slightly modified and extended ; but 
 in as much as they more nearly express my exact 
 meaning than any others that occur to me, I pre- 
 fer to use them rather than attempt to coin new 
 ones. 
 
 In general terms, the difference between man's 
 two minds may be stated as follows: 
 
 The objective mind takes cognizance of the ob- 
 jective world. Its media of observation are the 
 five physical senses. It is the outgrowth of 
 man's physical necessities. It is the guide in his 
 struggle with his material environment. Its 
 highest function is that of reasoning. 
 
 The subjective mind takes cognizance of its en- 
 vironment by means independent of the physical 
 senses. It perceives by intuition. It performs 
 its highest functions when the objective senses 
 are in abeyance. In a word, it is that intelligence 
 which makes itself manifest in a hypnotic subject 
 when he is in a state of somnambulism. 
 
 In this state, many of the most wonderful feats 
 of the subjective mind are performed. It sees 
 without the use of the natural organs of vision; 
 
162 Two In One 
 
 and in this as well as in many other grades, or 
 degrees of the hypnotic state, it can be made 
 apparently to leave the body, and travel to dis- 
 tant lands and bring back intelligence, often- 
 times of the most exact and truthful character. 
 It has also the power to read the thoughts of 
 others, even to the minutest details; to read the 
 contents of sealed envelopes and of closed books, 
 In short it is the subjective mind that possesses 
 what is popularly designated as clairvoyant 
 power, and the ability to apprehend the thoughts 
 of others without the aid of the ordinary ob- 
 jective means of communication. 
 
 The following propositions will not, therefore,, 
 be disputed by any intelligent student: 
 
 1. That the objective mind, or, let us say, man 
 in his normal condition, is not controllable, 
 against reason, positive knowledge, or the evi- 
 dence of his senses, by the suggestions of an- 
 other. 
 
 2. That the subjective mind, or man in the 
 hypnotic state, is unqualifiedly and constantly 
 amenable to the power of suggestion. 
 
 That is to say, the subjective mind accepts,, 
 without hesitation or doubt, every statement that 
 is made to it, (by the objective mind). "One 
 of the most important distinctions between the 
 objective and subjective minds pertains to the- 
 functions of reason. That there is a radical dif- 
 
Two In One 163 
 
 ference in their powers and methods of reasoning 
 is a fact which has not been noted by any psy- 
 chologist who has written on the subject. It is, 
 nevertheless, a proposition which will be readily 
 conceded to be essentially true by every observer 
 when his attention is once called to it. The prop- 
 ositions may be briefly stated as follows: 
 
 1. The objective mind is capable of reasoning 
 by all methods inductive and deductive, analytic 
 and synthetic. 
 
 2. The subjective mind is incapable of induc- 
 tive reasoning. The subjective mind never classi- 
 fies a series of known facts and reasons from them 
 up to general principles; but given a general 
 principle to start with it will reason deductively 
 from that down to all legitimate inferences, with 
 marvellous cogency and power. Place a man of 
 intelligence and cultivation in the hypnotic state, 
 and give him a premise, say in the form of a 
 statement of a general principle of philosophy, 
 and no matter what may have been his opinions 
 in his normal conditions he will unhesitatingly in 
 obedience to the power of suggestion assume the 
 correctness of the position; and if given an op- 
 portunity to discuss the question, will proceed to 
 deduce therefrom the details of a whole system 
 of philosophy." 
 
 The writer further shows that the memory of 
 the subjective mind seems to be perfect, retain- 
 
164 Two In One 
 
 ing with marvelous exactness every fact and 
 principle impressed upon it by the objective mind. 
 
 All investigations of modern psychologists, in 
 the light of superior scientific methods, lead inev- 
 itably to the conclusion that, whatever may have 
 been the powers of the soul or subjective mind 
 previous to birth into this objective sphere, in 
 this state of existence it is amenable to and de- 
 pendent on the objective mind in the following 
 important particulars: 
 
 1 The soul has no power of gathering and 
 classifying facts and thus arriving at truth by the 
 process of induction, but is dependent on the outer 
 mind for its facts and principles, which it accepts 
 without question and by deduction carries them 
 out to their logical results, thus fulfilling the 
 Lord's saying, "Whatsoever ye bind on earth 
 (the outer man) shall be bound in heaven (the 
 inner man) ; and whatsoever ye shall loose on 
 earth shall be loosed in heaven.* 7 
 
 2. Hence this interior mind has no faculty of 
 seeing truth of itself other than in the line of 
 its desires. It sees as true when left to itself 
 only what it loves and desires to be true. There- 
 fore, in and of itself it has no power of judgment 
 of what is right or wrong, and consequently no 
 power of repentance or reformation. Left to 
 itself, it must forever remain what its chief or 
 leading love determines to be true and good. 
 
Two In One 165 
 
 This was seen by Swedenborg, and hence his 
 teaching of the unchangeableness of the soul's 
 state after death. In fact, this truth has been 
 intuitively perceived by thinkers of all ages and 
 creeds, and hence the reincarnation theory of 
 orientalism and the endless damnation theory of 
 much of our Christian theology. 
 
 3. When the objective mind is placed in abey- 
 ance to the subjective mind and the latter is free 
 to flow out and express itself through the bodily 
 organism, it exhibits extraordinary powers. 
 
 Now, whether these powers are to be attri- 
 buted to the individual subjective mind, or 
 whether they are the result of a larger tide of 
 life and thought with which it is in vital relation 
 within the subjective sphere, and of which, under 
 hypnotic control, it becomes the medium, we do 
 not know. Many facts point rather to the idea 
 that these extraordinary powers are the result 
 of an influx from the interior soul realm of a con- 
 cert of mind force, the objective mind being 
 made amenable to the subjective mind and realm 
 and thus becoming the passive medium of its ex- 
 pression on the outer plane. 
 
 This psychic realm is a mental state, and a gath- 
 ering place of all who have lived before us, and 
 is a reservoir of life and thought force which may 
 under certain conditions, both normal and ab- 
 normal, be opened out into the natural realm 
 
166 Two In One 
 
 through the channels of the individual mind and 
 express itself in that way. Such seems to be 
 the teaching of the Scriptures and the explana- 
 tion of various psychic phenomena exhibited all 
 through past history. The demonic obsessions 
 of the time of Christ are explainable only on 
 this hypothesis, as for example, the case of the 
 man of Gedara, out of whom it is said there was 
 cast a legion of devils. That is to say, he was 
 released from being the subject of their com- 
 bined infesting power. 
 
 Now as to the practical bearing of these facts 
 on the relation between the inner and the outer 
 man and between the seen and the unsees realms. 
 
 First, on the subject of regeneration, or the 
 divinizing of the natural man, the end for which 
 this existence is given. 
 
 Regeneration is effected by the mind's being 
 able to see the truth aside from and above the 
 loves and desires, and so to judge as to whether 
 the character is conformed to the right. And 
 further, there must be resident in the mind, the 
 power termed freedom of the will, by which to 
 force the acts into conformity with what is per- 
 ceived as true and right. 
 
 The results of the action of these faculties is 
 character, which is merely the accepting and in- 
 corporating into the life and stowing away in the 
 
Two In One 167 
 
 subjective mind as fixed principles, whatever is 
 received as truth and good. 
 
 In this way we are daily building up ourselves 
 in righteousness right relations to God or in 
 unrighteousness disorderly states of mind and 
 heart. We are laying up our treasures on earth 
 or in Heaven. 
 
 In all this process the objective mind must 
 rule. If the subjective mind were permitted to 
 rule, then the very end of the existence of the 
 objective mind would be thwarted, viz.: the es- 
 tablishing of a selfhood of rationality and free- 
 dom in this outer degree. This can be done only 
 by the free and uncontrolled choice and action 
 of the outer mind. 
 
 And in consonance with this idea, we find that 
 where the objective mind becomes, through hyp- 
 notic processes, or otherwise, permanently under 
 the control of the subjective mind, serious re- 
 sults follow. It is, in fact, the most potent 
 factor in all cases of insanity. 
 
 By a realization of the vital relation of the 
 objective to the subjective minds and of the 
 outer to the inner realms, we may become open 
 to the outflowing of the life and power within, 
 and indeed the outer man shall eventually be- 
 come the theater of the full expression of the 
 internal powers; but now and evermore these 
 powers must be exercised under the control of 
 
168 Two In One 
 
 the objective life and thought, or at least the sub- 
 jective must act in harmony with and not in con- 
 trol of the objective mind. 
 
 In this light we can understand the nature and 
 philosophy of what is termed spiritualism. 
 
 A medium is simply a person in whom the ob- 
 jective mind has temporarily or permanently 
 ceased to exercise normal control and who is, 
 therefore, given over to the domination of the 
 subjective mind with whatever influences the 
 moral character of the medium may be affinitized 
 in the psychic realm. 
 
 Such control of the objective by the subjective 
 mind being in its very nature abnormal, the 
 practice of mediumship is, of course, injurious. 
 
 And since the subjective mind is dependent on 
 the objective for its knowledge of all facts and 
 truths relating to the external world, and even of 
 moral principles, the absurdity is manifest of 
 looking thence for knowledge, instruction or 
 guidance. 
 
 Morover, it is a surrendering of the individual 
 freedom by which alone man is enabled to attain 
 the end for which existence in this world is be- 
 stowed. 
 
 In the perfected, regenerated state toward 
 which our race is evolving, the interior and ex- 
 terior minds and realms will be one in conscious 
 life and act; and in that good time coming when 
 
Two In One 169 
 
 evil shall have been abolished in our race, there 
 will no longer be any bar between communion of 
 the new earth and the new heavens. 
 
 But now, to have the door thrown open to 
 such unrestricted communication would be to 
 have hell flow in upon the earth to the utter de- 
 struction of human freedom. It was from this 
 source that came the demonic obsessions and un- 
 utterable depravities which abounded at the com- 
 ing of the Christ ; and it is thence that is to come 
 the dire conflicts foretold by him again to visit 
 the earth at his second coming. 
 
 The present psychic movement in its various 
 phases, good and evil, is a most significant sign 
 of the times. It means the opening of the long 
 closed objective mind to the influx from the sub- 
 jective realms of both Heaven and hell, to end 
 in the final conflict and the destruction of evil. 
 
 "You have opened up a wide field of thought 
 here, said Mr. Calvin, and I move that the 
 ject be continued at our next meeting/' 
 
CHAPTER X. 
 
 The continuance of this subject was at your 
 suggestion, I said to Mr. Calvin at our next meet- 
 ing; we will be pleased to hear from you. 
 
 "I have only this to say," he answered, "that 
 I congratulate you on having given, so far as I 
 know, the only rational and Scriptural theory of 
 the resurrection. Assuming the existence of 
 hades or the spirit world, the correctness of your 
 psychology and your theory of the object of our 
 present existence, your idea of the resurrection 
 inevitably follows. If I understood you, you 
 claim that hades is the place of immediate abode 
 of all who pass from this life and was, up to 
 Christ, the abode of all souls who had previously 
 existed here. You are aware, of course, that in 
 this you are at variance with the common senti- 
 ment of the protestant church. 7 * 
 
 "Yes, I am aware of the church's position. 
 Luther, in his opposition to the Roman Catholic 
 purgatory, went to the extreme of denying any 
 intermediate state whatever, and all the protest- 
 ant sects, except the church of England, have 
 followed him in this error. The notion that, 
 at death, the soul ascends immediately to heaven 
 
172 Two In One 
 
 or plunges into hell, flies in the face of reason, 
 of the teachings of the Scriptures and of the 
 common faith of the church up to the time of 
 Luther. 
 
 The Jewish notion in general, on this subject, 
 was that of a heaven, the dwelling place of the 
 Almighty and of Sheol, (hades) the region of 
 the phantom dead. Their idea is indicated by 
 the prophet, Isaiah. He says of Babylon, "Sheol 
 is moved for thee to meet thee at thy coming. 
 It stirreth up the dead for thee, even all the chief 
 ones of the earth; it hath raised up from their 
 thrones all the kings of the nations." Later on 
 under the Rabbins, Sheol becomes to be divided 
 into separate regions, the upper region being 
 paradise, where the good dwelt, and the lower 
 place for the wicked. This conception of the 
 unseen world is recognized by our Lord in his 
 parable of the rich man and Lazarus, also in his 
 language to the thief on the cross, "This day 
 shalt thou be with me in paradise. " And his 
 declaration, "The time is coming and now is 
 when all that are in their graves shall hear the 
 voice of the Son of God and come forth, they 
 that have done good to the resurrection of life, 
 and they that have done evil to the resurrection 
 of judgment," implies: first, that there was a 
 bringing of departed souls out of some place 
 where they had been dwelling previous to their 
 
Two In One 173 
 
 resurrection; and second, that this awakening 
 was requisite to the execution of judgment upon 
 those who had done evil. The conclusion is in- 
 evitable that unless these departed souls had an 
 existence in some intermediate state they had no 
 conscious existence whatever until they were 
 called forth by the voice of Divine Truth. 
 
 Peter tells us that Christ went and preached 
 to the spirits in prison. These spirits surely had 
 a conscious existence somewhere. But it could 
 not have been in the heavens. Paul closes his 
 discussion of the resurrection of the body with 
 the triumphant exclamation, "0, death, where is 
 thy sting; 0, hades, where is thy victory?" In 
 fact, the existence of a hades realm is directly 
 taught or implied in all the writings of the New 
 Testament and the error of denying its existence 
 would never have had place in theology but as 
 a supposed necessary means of getting rid of 
 purgatory. ' 
 
 "What of all those who have passed from this 
 world characterless, as for example, children and 
 idiots? " further inquired Mr. Calvin. 
 
 "On this subject, we are left to rational de- 
 ductions from established facts and principles. 
 Thence, we must conclude that by birth into the 
 present existence, they acquire at least the germ 
 of natural selfhood which, being placed under 
 appropriate influences in the spirit realm, devel- 
 
174 Two In One 
 
 ops into fullness of manhood and womanhood. 
 We can readily see that the hereditary tendencies 
 may become successively manifest, resistance to 
 which may afford a basis for the forming of a 
 positive character and open the way for the in- 
 flowing of the Divine life and thereby of conscious 
 unity with Christ in God." 
 
 "Does not the law of mental suggestion ex- 
 plain the philosophy of mental healing ? ' ' inquired 
 Mr. Clark. 
 
 "It does if we take the term to embrace any 
 and every means of impressing the subjective 
 mind. The relation of the subjective to the ob- 
 jective mind is phenomenally expressed in the 
 relation of the sympathetic nervous system to the 
 vital functions of the bodily organism. It is the 
 presiding genius governing and controlling all 
 vital functions. It is the fountain out of which 
 flow the issues of bodily life and as the fountain 
 is, so the streams will be. Bodily health or dis- 
 ease are the outwardly registered mental states 
 of the inner man. 
 
 Thanks to modern methods of scientific inves- 
 tigation, viz.: the study of body and mind in 
 their interrelations, we are now enabled for the 
 first time in the history of therapeutics to answer 
 the questions, what constitutes health ? And what 
 is disease? 
 
 If the outer man is the expression of an out- 
 
Two In One 175 
 
 flow from the primal depths within, where the 
 spiritual man dwells in perfectness in God, 
 health must consist in such mental states of soul 
 and body as to allow the free and unperverted 
 influx from the spirit; and disease simply sig- 
 nifies some obstruction interfering with an or- 
 derly influx from within. Hence, to effect a 
 cure requires only to open or purify the closed 
 or perverted channel. 
 
 But the thoughts and emotions of the external 
 mind impressing the internal determine the na- 
 ture of its activities in outward bodily expres- 
 sion. The heart, lungs and all the vital func- 
 tions respond instantly to any thought and feel- 
 ing. For example, place a delicate thermometer 
 in each hand and then concentrate attention 
 upon the right hand and it will grow warmer 
 than the left, indicating an increased flow of 
 blood to it. Again, a fit of anger causes the 
 breath to come short, the heart to beat vigorously, 
 the blood to rush to the face, the hands to clinch 
 and the limbs to quiver and grow tense. All 
 this is but the reaction of the subjective mind 
 from the mental force impressed upon it by the 
 outer thought and feeling. Thus the persistent 
 action of the outer mind may impress upon the 
 internal mind a fixed state of abnormality and 
 produce chronic disease, heart disease, dyspepsia, 
 or any other. It follows that bodily conditions 
 
176 Two In One 
 
 as to health and disease are the outward expres- 
 sions of the sum total or resultant of the interior 
 mental states. All cures, therefore, must reach 
 the subjective mind and correct its abnormalities. 
 
 There are different methods of doing this and, 
 hence, the various pathies or systems of treat- 
 ment. 
 
 The most common is that of drugs. The 
 philosophy of cure, by drug action, has ever been 
 a mystery. We know, however, that any sub- 
 stance in nature, mineral or vegetaLle, is merely 
 the phenomenal manifestation of a specific men- 
 tal-vital force in the interior realm of spiritual 
 causation. 
 
 Now, may it not be that by the introduction 
 of a drug into the body, its vital essence is re- 
 leased and its underlying mental force is brought 
 to bear on the subjective mind? But whether 
 or not such be the rationale of drug medication, 
 the cure is effected and can only be effected 
 through a therapeutic influence upon the sub- 
 jective mind. 
 
 As mind can most immediately affect mind, it 
 would seem that the most direct and potent 
 method of curing disease would be the mental, 
 and so it proves to be in the measure in which 
 the laws governing the whole matter are under- 
 stood and complied with. 
 
 From time immemorial and among all nations, 
 
Two In One 177 
 
 botk savage and civilized, this method has been 
 successfully practiced. 
 
 History abounds with wonders wrought in this 
 way. Our Lord assumed that his disciples fol- 
 lowing his example would possess this power and 
 commanded them to heal the sick as an integral 
 part of their work. And in the light of our 
 present knowledge of the essential character of 
 man and his inherent relations to God, it readily 
 appears why every true and enlightened believer 
 in Christ should be endued with this power. 
 
 The subjective mind may be mentally im- 
 pressed either by auto-suggestion, that is to say, 
 by the objective mind of the subject himself, or 
 by the action of the mind of another person. In 
 fact, every moment of our lives, by every thought 
 .and feeling, everyone is impressing and moulding 
 the mental and moral states of his own sub- 
 jective or soul mind. The truths or errors, the 
 good or evil, which we accept and adopt in the 
 outer life become fixed laws and principles of the 
 oul, and thus character is continually being 
 formed. Moreover, any undesirable state which 
 we may find fixed in the subjective mind, such as 
 a slavish habit or wrong thought or desires, may 
 be removed by concentrating the thought on the 
 opposite wished for result, and persistently sug- 
 gesting that we have what we wish. 
 
 The subjective mind may be reached as before 
 
178 Two In One 
 
 stated, also by the mental suggestion of another. 
 The operator may do this by orally expressing 
 his thought, and thus through the objective mind 
 of the subject reach and impress his inner mind; 
 or, he may attain the same end by telepathically, 
 silently conveying his thought. In the latter 
 case, it is essential that the operator partially 
 psychologize himself and thus by concentration 
 bring his subjective mind into direct relation 
 with that of his patient. Both these methods 
 are in constant use by practitioners either sepa- 
 rately or in combination. Of course, all healing 
 practice, at a distance, is by the telepathic com- 
 munication of one subjective mind with another. 
 The practitioners of mental cure under the name 
 of "Psyco-therapy," or "suggestive thera- 
 peutics, " either partially or wholly hypnotize 
 their patients and in this way bring their sug- 
 gestions to bear directly on the subjective mind& 
 of the latter/' 
 
 "What is the difference," asked Mr. Calvin, 
 "between the methods of Christ and those of 
 modern mental suggestionists ? " 
 
 "The difference, as I see it, consists both in 
 the degree and the quality of their faith. The 
 potency of suggestion depends on the confidence 
 of both operator and subject that it will accom- 
 plish the end sought. The confidence of the 
 mental cure suggestionist is based merely on ob- 
 
Two In One 179 
 
 servation of the results obtained by experimenta- 
 tion. He knows nothing, or takes no account of 
 man's deeper nature and hence has little under- 
 standing of the philosophy of the relation of the 
 outer man to the inner realm. 
 
 The enlightened Christian realizes that the 
 springs of life of both himself and his patient 
 lie back of the immediate subjective or soul mind 
 in the spiritual man in God, the realm of all 
 power; and that he is at unity with God in that 
 inner degree of being. He further understands 
 how, by the right thought properly directed, the 
 obstacles in the mental states of the subjective 
 mind of the patient may be reached, errors be 
 banished and truths impressed. His inner, spir- 
 itual development enables him intuituvely to per- 
 ceive the mental abberrations of his patient. And 
 as a result of all this he is endowed with an as- 
 sured faith arising from a consciousness of a 
 Divine power working in and through him. Abid- 
 ing in Christ and Christ's word abiding in 
 him, his thought and will become con- 
 sciously the thought and will of the person- 
 alized Divinity within him. In propor- 
 tion as these conditions of unity with God 
 and resultant faith prevail, will he be imbued 
 with healing power. Such is the Christ method 
 of healing in both quality and degree which he 
 commanded his followers to use. It is founded 
 
180 Two In One 
 
 on law, and the law being complied with the re- 
 sult follows as effect follows cause. Hence the 
 error of the notion that healing was a special gift 
 for a special purpose, limited to the time of the 
 early church. 
 
 That the healing of the body should have been 
 a concomitant part of the church's work forever- 
 more is implied in the very nature and object of 
 Christianity. Christ was incarnated in order to 
 destroy sin and its effects the works of the devil. 
 But bodily disease, as Christ declares, is the re- 
 sult of sin ; and hence the forgiving of sin should 
 by removing the cause, absolve from its effects in 
 the body. The Lord said to those he healed, 
 "Go and sin no more, lest a worse thing come 
 upon thee. ' * The only reason that bodily healing 
 has not always gone along paripassu with deliver- 
 ance from sin is, that materialism has, in the pop- 
 ular mind, divorced the spiritual realm of causa- 
 tion from the natural realm of effects and thus 
 shut off all understanding of the relations be- 
 tween soul and body, and thereby removed all 
 ground for faith in reaching bodily conditions by 
 mental methods. 
 
 "How about the early church?" The world of 
 that day had no philosophical knowledge of the 
 relations of the inner to the outer man and yet 
 they carried out Christ's commission to heal. 
 
 "The faith of the early Christians was the re- 
 
Two In One 181 
 
 suit of a Divine inspiration from the full tide of 
 inflowing life from the newly risen Saviour, and 
 had no permanent basis in an understanding of 
 the law. 
 
 But now, the time has arrived in race develop- 
 ment when faith can be grounded upon a rational 
 understanding, or upon a scientific and philosoph- 
 icnl basis and hence not only will be permanent but 
 will grow more and more in potency as the sun of 
 this new era rises toward its zenith. 
 
 "Since character is formed by the determina- 
 tion of the will and outward obedience in act," 
 said Mr. Priestly, "it becomes a matter of the first 
 importance to understand just what constitutes 
 the will and how it may be controlled. It is the 
 result of a preponderance of motives for or 
 against any particular course of action, or is it 
 an autocratic power which can act against, 
 and in spite of, any degree of impelling 
 desires and feelings ? ' ' 
 
 "It seems to me that the new psychology comes 
 to our aid here. The will is shown to have its 
 seat in the subjective mind and to be the outgo- 
 ing resultant of the combined impressions of 
 thought, emotion and affection impressed upon the 
 subjective mind by the objective. The outer 
 mind, by auto-suggestion, contributes the im- 
 pressions that make up the will power and there- 
 by determines the quality and quantity of its out- 
 
182 Two In One 
 
 flow in activity, every thought, feeling and de- 
 termination of the objective mind being a tribu- 
 tary rivulet swelling the current. Thus a man 
 can create for himself a power of choice for good 
 or evil. Herein, in fact, consists the basis of his 
 freedom and responsibility. 
 
 Furthermore, the will power is supplemented by 
 contributory forces with which the mind is in con- 
 nection, both in this world and in the psychic 
 realm. The subjective mind being in vital re- 
 lation with the great ocean of mentality, its posi- 
 tive states become a center of attraction, drawing 
 into its channel those environing forces. This may 
 be illustrated by considering the process of 
 growth of any religious cult. An individual, for 
 example, becomes deeply persuaded of the truth 
 and importance of a certain doctrine or religious 
 theory and by the intensity of his feelings draws 
 other minds into his stream of thought, and these 
 others, and so he presently finds himself the focal 
 and radiating center of great mental forces in an 
 ever increasing and widening circle. The same 
 law holds with reference to any fixed purpose and 
 determined effort by any one in any line what- 
 ever. 
 
 This principle has an important bearing in all 
 our relations to others. The outgoing of our 
 lives is constantly, whether we will or not, silently 
 
Two In One 183 
 
 and telepathically impressing the subjective minds 
 of all those whom our thoughts may reach. 
 
 Thought is infectious. By its pervasive influ- 
 ence, popular opinion is formed; diseases are 
 propagated; crime and suicide abound, and fads 
 of various kinds take their rise and run their 
 course. A crime is committed, for instance, and all 
 its horrible details are given through the press, 
 thereby implanting suggestions in the minds of 
 many susceptible persons, from day to day, until 
 they become in a measure psychologized and, op- 
 portunity offering, are precipitated into the com- 
 mission of a similar crime. Thus a crop of mur- 
 ders or other outrages frequently follows public 
 trials and executions. Capital punishment has 
 proven to be not only not a deterrent of crime, but 
 really to promote it. 
 
 In this way, also disease is propagated. Adver- 
 tisements, in the press, of patent nostrums as cure- 
 alls, describing the symptoms of disease, are read 
 by multitudes who find in the symptoms some de- 
 tail which seems to fit themselves, and which be- 
 comes a suggestion resulting in their becoming 
 invalids and medicine fiends; but who, in the ab- 
 sence of such suggestions, would have overcome 
 their slight ailments and enjoyed good health. 
 Some particular form of disease, say appendicitis, 
 may and frequently does become a fad and there 
 is a general rush to get it. 
 
184 Two In One 
 
 The importance of understanding the law of 
 suggestion and its practical application cannot be 
 overestimated. This is true of all professions and 
 in all walks of life, but especially of parents in 
 the rearing of their children and most especially 
 so of mothers. The feminine mind as compared 
 with the masculine is subjective. Children are 
 also subjective in harmony with the mental qual- 
 ity of woman. Hence woman's divinely provi- 
 dential adaptedness to taking loving care of them. 
 The inmost soul of the true mother, as she fondles 
 her babe to her bosom or talks to the prattling lit- 
 tle one at her side, is in vital touch with its tender 
 nature. She intuitively understands the work- 
 ings of its infantile mind and it understands her. 
 Every thought she imparts is ensouled in love. 
 These love thoughts are impressed upon the 
 child's subjective mind and remain as a treasure 
 store of good to be drawn upon in all after life 
 and which, above all influences, go to make up 
 character. 
 
 Of course, this is to be understood of wise and 
 loving mothers. The opposite influences of ig- 
 norant and vicious mothers are equally potent for 
 evil. A child can be and often is made cruel or 
 loving, good or vicious, truthful or untruthful, by 
 being persistently told that it is so. Its tender 
 mind is a sensitive plate receiving impressions 
 from its environment. In view of these facts and 
 
Two In One 185 
 
 considering the prevalent ignorance on this sub- 
 ject, herein is afforded a most promising field for 
 cultivation by women in their club work. 
 
 "Pardon me," said Mrs. Morven, "I wish to re- 
 cur to the difference between the Christ method of 
 treatment and that of the mental suggestions! 
 It may be illustrated by a synopsis of a self-treat- 
 ment in each, setting forth the principles of each 
 respectively. Here is an extract from a work on 
 suggestive therapeutics. It is a physician's pre^ 
 sc Option to his patient: 
 
 "By reason of my daily partaking of the life 
 essentials, food, water, air, sunsLine and exercise, 
 I am increasing my mental and physical strength. 
 I am growing in strength, determination, aggres- 
 siveness, courage, confidence and fearlessness. I 
 am gaining in health by thinking thoughts of 
 health, and partaking of the life essentials. I 
 drink at least two quarts of water per day and 
 as I sip it, I feel assured that it will increase the 
 secretions of my body, and it does effect that end. 
 I am thoroughly masticating my food. It will 
 increase the quantity of gastric juice and my 
 stomach will perform its work of digestion prop- 
 erly. All my vital organs are performing their 
 functions normally and healthfully. I am becom- 
 ing a strong man, in every sense of the word. I 
 am a strong man now. I am hopeful and cheerful 
 and filled with self-confidence, strength and ag- 
 
186 Two In One 
 
 gressiveness. I am fearless and ambitious. I 
 can and will be successful in everything I under- 
 take. I have all the attributes of success. I suc- 
 ceed because I am a success. ' ' And so on indefi- 
 nitely, the suggestions being varied according to 
 the patient's mental and physical condition. 
 
 It will be observed that there is not here the 
 slightest hint of man 's spiritual nature or any rec- 
 ognition of any life or force beyond the sphere 
 of the personal mentality and will. Now, con- 
 trast with this a self -treatment, by the applica- 
 tion of the principles of spiritual Christianity. 
 "God is the all of substance, life, intelligence, 
 power, reality. God is omnipresent; that is to 
 say, the fullness of the Divine life and power is 
 equally in every point in space, and not one part 
 here and another there. 
 
 I am immersed in the Divine Spirit of Love, 
 Truth and Life, even as my body is immersed in 
 the atmosphere. In God, I live, move and have 
 being. My life, my love, my intelligence, my 
 strength, are the Divine life, love, intelligence and 
 power momentarily acting in and through me. 
 
 I, in my essential spiritual self, have ever had 
 being in God, as an idea in and of the Eternal One. 
 
 This outer existence is only an outward range 
 or degree of consciousness of my eternal, spiritual 
 ego, bestowed upon me by the loving Father in 
 order that through outer conditions of seeming 
 
Two In One 187 
 
 life-in-self, in a realm of seeming outward reali- 
 ties, I might be endowed with a selfhood freely 
 and voluntarily exercising the Divine power, and 
 thus reciprocating the Divine love as a seeming in- 
 dependent being. 
 
 The Divine Life ever seeks to flow down and 
 into my outer self or me, and thereby to spirit- 
 ualize me and bring me into a conscious state of 
 at-one-ment with the Divine self and so to endow 
 me with Divine life and power. 
 
 My life is one with the Christ life in me, he 
 being the vine and I, a branch in that vine. 
 
 I yield myself to the Divine will. I force my 
 outer thought and life into harmony with the 
 promptings of the Christ within; and so the Di- 
 vine life is being organized into my outer self and 
 I am, even in my physical senses, becoming spir- 
 itualized a Son of God. 
 
 The Divine life is now descending into the out- 
 most degree of my bodily structure, vivifying the 
 minutest cell with spiritual life. I am dwelling 
 in this Divine consciousness and hence can have no 
 bodily disease or weakness. My body is the 
 "temple of the Holy Spirit." 
 
 By the indwelling of the Divine life and power, 
 I am delivered from all bondage to natural hered- 
 ity, whether of disease or of evil propensities, and 
 from erroneous thought or other infestations from 
 
188 Two In One 
 
 whatever source, either from the natural or the 
 psychic realm. 
 
 Dwelling in the "secret place of the most 
 High," nothing can harm me, "no plague come 
 nigh my dwelling. " "He gives his angels charge 
 over me, lest I dash my foot against a stone. " 
 
 All things work together for my good. I 
 "dwell under the shadow of the Almighty," 
 where no evil of earth or hell can reach me. In 
 fact, resting in God as the All there is to me no 
 evil in reality. 
 
 Abiding in Christ and seeking first his King- 
 dom and righteousness, all my wants of whatever 
 kind are supplied. "The Lord is my Shepherd, 
 I shall not want." 
 
 There is only the one time, the now.. . In that 
 I live. I am in the Christ, and the Christ is in me 
 now. 
 
 There is no age in spirit, and hence dwelling in 
 the Divine life there can be to me no weakness or 
 decrepitude from increasing years, but only 
 abounding health and strength. 
 
 Being in God, I am enthroned at the center 
 and source of all causation. My life is God's 
 life manifesting itself. Therefore my thought 
 and effort in the work to which God calls me, 
 become all powerful in the accomplishment of 
 the ends whereunto I send them. My thoughts 
 
Two In One 189 
 
 are winged messengers bearing good to others 
 and returning to me laden with blessings. 
 
 I here and now and forever take my stand as 
 " porter at the door of thought/ ' freely invit- 
 ing all good, but denying entrance to all evil 
 shutting out every thought and feeling of self- 
 love, everything out of harmony with love to 
 God and my fellow man, every claim of weak- 
 ness or disease, and saying with Jesus, "Get the 
 hence, Satan/' 
 
 In fine, and all comprehensively, since my spir- 
 itual self or the Divine element within me con- 
 stitutes my only real being, and when awakened 
 into consciousness has power to control all lower 
 conditions, I hereby now and forever ally my- 
 self, in love, thought, word and deed with that 
 principle as the truest the only real fact con- 
 cerning me. I take sides with it against all 
 alien influences of sin, disease, pain, weakness 
 and death, and determinedly dispel all obstruc- 
 tions of doubt and fear in order that the Divine 
 force within may have free scope to work out its 
 will in me and through me. Amen. 
 
 "This is what I would call a prayer, " said Mr. 
 Calvin. 
 
 "Yes/' she replied. "Prayer or treatment. 
 It is all the same. The object is to bring the 
 mind into a conscious state of receptiveness of 
 the Divine inflowing life, God being the infinite 
 
190 Two In One 
 
 Giver and man the finite receiver. The attain- 
 ment of such mental state is the purpose of all 
 worship whether of speech, song or ritualistic ob- 
 servance. The substitution of any external act 
 or form for the receptive mental state is of the 
 nature of idolatry." 
 
 "Assuming the recognition of the truth of 
 those statements," I remarked, "prayer be- 
 comes an effort to consciously realize them by the 
 affirmation of them as true and forcing the 
 thought and life into conformity therewith. It 
 follows of course, that in so far as such realiza- 
 tion is attained, we have what we seek in the 
 ultimation of the Divine life in health and 
 strength and all needed good. This mental 
 state becoming permanent, the Divine life be- 
 comes to express itself in us and through us as 
 spontaneously as we breathe; and all voluntary 
 effort for mental adjustment in our relations to 
 God naturally ceases. 
 
 But, of course, to one who does not recognize 
 his essential inherency in God, but thinks of 
 himself as a distinct personality occupying legal 
 relations to his Creator, prayer becomes peti- 
 tion that the things prayed for may be done for 
 him and bestowed upon him, instead of being the 
 operation of the Divine will in and through him. 
 
 The * Lord's prayer' is adapted to both mental 
 states. It may be rendered affirmatively in the 
 
Two In One 191 
 
 present tense thus; Thy name is being hallowed; 
 thou art giving us our daily bread; thou dost 
 forgive us our debts, and so on, thereby being 
 adapted to the use of those who recognize the 
 truth of man's essential oneness with the Di- 
 vine. ' ' 
 
 "I suggest," said Mr. Priestly, "The Spiritual 
 Nature of Sex as our next subject," and so it 
 was agreed. 
 
CHAPTER XI. 
 
 Sex is the essential feature of man's existence, 
 the prime fountain of his loves and the regulator 
 of all his relations both here and hereafter. 
 
 But, strange to say, that notwithstanding the 
 exceeding importance of correct knowledge on 
 this subject, it is that upon which, above almost 
 all others, there rests the greatest darkness aris- 
 ing out of the fact that its essential principle is 
 not understood. 
 
 An erroneous interpretation of Christ's saying 
 that in the resurrection there is neither marry- 
 ing nor giving in marriage, but they are as the 
 angels, has led to a common idea among Chris- 
 tians that sex is not inherent in the spiritual na- 
 ture of man, but belongs only to this present 
 phase of existence; or if it be carried over into 
 the future, that man and woman will not be 
 united in marriage relations, as husband and 
 wife. 
 
 Among the leaders of the modern woman's 
 rirights movement, the idea has prevailed that 
 even in this life the differences between the sexes 
 in their affectional and mental characteristics, in 
 their tastes, physical strength, etc., are a mere 
 matter of habits of life and heredity, and all 
 
194 Two In One 
 
 that is necessary to transform a woman into a 
 man in these respects is to change her education 
 and mode of life. 
 
 On the question of marriage, there has been 
 much confusion of thought. Monogamy not 
 being established on any inherent principle, the 
 marriage of one man to one woman has been re- 
 garded from the standpoint merely of social ex- 
 pediency, and hence the laxity in which the mar- 
 ital bond is coming to be held and the increas- 
 ing prevalence of divorces. 
 
 One of the most remarkable characteristics of 
 this day of marvels is the astonishing changes 
 which in the last few decades have taken place 
 in the status of woman, industrially, education- 
 ally, socially and politically. 
 
 Throughout all past ages she has held an in- 
 ferior position to man. Among savages, she 
 has been a slave and a drudge. But even among 
 civilized nations, America and England for in- 
 stance, up to about fifty years ago, industrially, 
 there were only five or six places open to her, 
 whereby she might become economically free 
 from slavish dependence on man ; and these were 
 mostly of a domestic nature. 
 
 Now, however, the doors to all industries and 
 professions have been thrown wide open to her 
 and she is rapidly entering them in close compe- 
 tition with the other sex. 
 
Two In One 195 
 
 Formerly, she was assumed to be incapable, 
 with rare exceptions, of receiving other than the 
 rudiments of education, and it was held that any 
 higher education was useless because her position 
 and duties did not call for it. Hence, while boys 
 were sent to college and taught in the higher 
 branches of learning ,their sisters were kept at 
 home and added to their slender stock of primary 
 knowledge only such feminine accomplishments 
 as fine needle work and a smattering of music. 
 
 In the way of teaching, woman was thought 
 capable only of taking charge of a small class of 
 young children, and her labors were thought 
 worthy of only a very meager wage. 
 
 But now, not only are the colleges and univer- 
 sities thrown open to her for co-education along 
 with her brothers, but women's colleges abound 
 for their exclusive benefit. It has come to pass 
 that in the number of graduates from High and 
 Normal schools the girls far surpass the boys. And 
 as a teacher, woman is fast monopolizing the edu- 
 cational field in all common school grades. 
 
 Socially, she formerly counted for compara- 
 tively little. In all matters of public reform, her 
 influence was felt only through her husband or 
 male friends; but now, through the various femi- 
 nine organizations abounding, she is becoming the 
 chief factor in all reform movements. 
 
 Formerly, not only had she no voice in matters 
 
196 Two In One 
 
 political and governmental, but she had almost 
 no rights before the law. In her own name and 
 right, she could own nothing not her home, 
 her children or even the clothes she wore. Her 
 personality was merged into that of her husband 
 or male relatives. She was only an annex to 
 man. 
 
 But now, she has already secured most legal 
 rights equally with man and is rapidly moving 
 on toward the attainment of the same voting 
 franchise and office holding privileges as he. 
 
 All this movement has been the result of 
 woman's own efforts. She has seemed suddenly 
 to awaken from her ages-long sleep. 
 
 Why this awakening? Whither does it tend! 
 What is the meaning of it? Is it an unmixed 
 good, or are there social dangers attending it? 
 
 These and all other important questions relat- 
 ing to this subject can be answered only by an 
 understanding of the essential nature of sex, and 
 thus the basing of our thought on its eternal 
 principle. We must get back to God. Man is 
 God's image and likeness. In God, then, we 
 must look for those profound qualities which are 
 exfigured in man in his sex nature. 
 
 God is dual Love and Wisdom. This duality 
 is expressed throughout all creation. It is ex- 
 hibited in the light and heat of the sun; in the 
 positive and negative qualities of electricity and 
 
Two In One 197 
 
 in the chemical forces, which by their union con- 
 stitute the matters of the globe. The dualism of 
 sex is the most prominent feature of living organ- 
 isms and prevails from the vegetable to man, cul- 
 minating in him in the personalities and union 
 of man and woman in marriage. 
 
 We read in Genesis: "So God created man 
 in his own image, in the image of God created he 
 him; male and female created he them." 
 
 God being the Infinite Cause and His creation 
 the effect, and the effect being no other than an 
 expression of the cause, all nature, each thing 
 in measure according to its quality must bear the 
 lineaments of the Creator. As already noted, 
 this is exemplified in the duality that everywhere 
 prevails; but in man supremely as the crowning 
 work of God, the full and complete manifestation 
 of the Divine Author. 
 
 The positive and negative attractions of the in- 
 organic forces become sex attraction in the or- 
 ganic world, and in man, on the higher plane of 
 development, they manifest themselves between 
 man and woman as spiritual love divested of the 
 lower and grosses features of sensuous attrac- 
 tion. 
 
 The nature of this spiritual attraction will ap- 
 pear by considering the essential qualities which 
 distinguish and differentiate the sexes from each 
 other. The fundamental factors constituting the 
 
198 Two In One 
 
 personality of both men and women are the 
 power of loving and of thinking. Love formu- 
 lates itself in thought and flows outward in will. 
 Or, which is the same thing, each man and each 
 woman is made up of two factors, viz. : the 
 faculty of receiving truth and that of receiving 
 love from the Infinite Fountain of Love and Wis- 
 dom. But the sexes differ in the manner and 
 quality of receiving. Woman is so constituted 
 as in external form and function to emphasize 
 love; and man, truth. The attraction of the 
 masculine element in him to the feminine ele- 
 ment in her, which we term sex-love, is, essen- 
 tially that of the truth being attracted to its 
 mate, love. Just as God is Love and Wisdom 
 in unity, so the love between man and woman, 
 the recipients in form of the Divine Life, is but 
 the manifestation of the Infinite Father-Mother 
 love and wisdom in his children seeking unity. 
 
 The Divine Love and Wisdom is a central sun 
 of life radiating outward and expressing itself 
 or himself in creation. From eternity, the Ab- 
 solute One has existed as Love and Wisdom ex- 
 pressed in spiritual form or forms termed in 
 John's Gospel, the Word, and through or by 
 means of the Word all the visible universe of 
 sense appearances have form and existence. All 
 the phenomenal worlds with their manifold 
 spatial expressions, are, in fact, but the types 
 
Two In One 199 
 
 of the antitypal or spiritual forms of the eternal 
 Word. 
 
 "In the beginning," runs the record, ''was the 
 Word, and the Word was with God and the Word 
 was God. All things were made by Him and 
 without Him was there not anything made that 
 was made." 
 
 Infinite Love from eternity joined with In- 
 finite Wisdom God as a duality manifested 
 itself in an infinitude of spiritual dual forms in 
 his image and likeness. This Logos or Word is 
 only another name for universal man, and the 
 spiritual forms inherent therein are individual 
 men whose ultimate destiny is to be evolved by 
 birth into time and space consciousness as out- 
 ward personalities, in whom the Divine perfec- 
 tions are to be ultimated, as exemplified in the 
 person of the Christ, the typical and ideal man, 
 ' 'The Word made flesh." 
 
 What we term creation is the outbirth of 
 these eternally existent individualities into outer 
 planes of consciousness, in appearances of fixed 
 time and space, such as that in which we find 
 ourselves in our present state of existence. 
 
 But in the assumption by natural birth of this 
 outer consciousness, the eternally two-fold indi- 
 vidual becomes two seemingly separate ^ and dis- 
 tince personalities, the love element of the eter- 
 
200 Two In One 
 
 lally two-in-one taking on the form of woman 
 and the truth element that of man. 
 
 In our present natural or personal conscious- 
 ness, which "discerneth not the things of the 
 Spirit/' these two personalities do not and can- 
 not certainly recognize their eternal unity. In- 
 deed, in the flesh they may never meet or become 
 personally acquainted. 
 
 "While, in fact, this present personal state is 
 merely a projection of the real man into outer 
 planes of thought and feeling, it appears to this 
 outer consciousness as real in itself. The ac- 
 ceptance and confirmation of this seeming for 
 the real is the eating of the forbidden fruit, the 
 direful results of which have cursed our race 
 from the beginning. But when two personalities, 
 the woman and the man, who have been eternally 
 one in spirit, come to themselves in God, as all 
 eventually will when they " awake in his like- 
 ness," they know themselves to be one. 
 
 This outward plane of existence which I term 
 the personality is bestowed never to be lost. It 
 forms the matrix into which a consciousness of 
 the Divine is born so that the extremest outer 
 senses become instinct with a realized indwell- 
 ing of Divinity. God comes to tabernacle with 
 man. 
 
 In this final perfected state, the husband be- 
 holds in his wife evermore, his externalized love- 
 
Two In One 201 
 
 self, and the wife sees in her husband her wis- 
 dom-self in external visible form. Hence their 
 love of each other becomes in its deepest ground 
 the love of self, and the love of God as manifest in 
 each other; and so their union to each other be- 
 comes one and the same as their union with God. 
 This is the Divine marriage of which we read in 
 the Scriptures, "the marriage of the lamb is 
 come, and the bride hath made herself ready." 
 Hence, also, we see the meaning of the Lord's 
 saying that "in the resurrection, they neither 
 marry nor are given in marriage, but are as the 
 angels." As Browning, the poet, puts it: 
 
 "Be as the angels rather who, apart, 
 know themselves unto one, are found at length 
 married, but marry never ; no, nor given in 
 marriage; they are man and wife at once, 
 when the true time is." 
 
 It will readily be perceived that the love aris- 
 ing out of the spiritual duality of man and woman 
 in God is the Divine Fountain of all human af- 
 fections is the very life of man's life in all out- 
 ward manifestations. It is the holy of holies in 
 man, the immediate point of Divine influx into 
 man, the sacred place of meeting of man with 
 God. It is the source of the inexpressible joys 
 of the Saint's raptured communion with God, of 
 the mother's tender affection, of friendship's 
 
202 Two In One 
 
 holy bonds, and of all pure matrimonial felicities. 
 And these beatitudes, as experienced in their 
 highest degree in our present unperfected state, 
 are but the faintest shadow of that heavenly 
 bliss which eternally flows from fully realized 
 oneness in spirit, whereby the door is fully opened 
 in mind and heart to the Divine influx and Di- 
 vine indwelling, the very body to the outmost 
 bounds of sense becoming God's holy tabernacle. 
 
 Since this is the highest, the most sacred, the 
 very central fountain of all loves, it follows that 
 its profanation or the violation of its funda- 
 mental laws of monogamy and purity is the most 
 far reaching and hurtful of all sins. And the 
 history of our race bears out this statement. 
 Sexual lust resulting in promiscuity and marital 
 infidelity has ever been the very pandora's box 
 out of which have poured the chief woes of our 
 race. 
 
 The violation of law in the sex relation was 
 manifestly the prime element in man's original de- 
 parture from the way of life, as plainly appears 
 upon the surface of the Edenic narrative. By 
 his acceptance of the sense world and the ap- 
 pearance of life-in-self as an absolute reality, the 
 spiritual was shut out from his perception, the 
 sense of spiritual oneness of husband and wife 
 was lost, and hence the relation between them 
 became purely external. As it is written, "Adam 
 
Two In One 203 
 
 fell into a deep slumber (as regards spiritual con- 
 sciousness) and a wife meet for him in his lonely 
 state was constructed from a rib, taken from his 
 side. That is to say, in this outer sense rela- 
 tion, the very substance of his wife 's being became 
 to him lifeless bone as contrasted with the vital, 
 spiritual relation which he had forfeited ; and her 
 oneness with him became a mere external sense 
 unity " bone of his bone and flesh of his flesh,' 7 
 instead of soul of his soul and spirit of his 
 spirit. 
 
 From that day to this, the Adam sleep has 
 rested upon the race and to awaken him from 
 which was the mission and work of the Christ. 
 Whosoever believeth in him, receives power 
 thereby to become a Son of God that is, through 
 union with him, the consciousness is opened into 
 the realm of reality whereby man perceives him- 
 self as the eternal Son of God. 
 
 We read, that following the loss of conscious 
 oneness in God, the woman being beguiled by the 
 serpent of sense, partook of the forbidden fruit, 
 that is, indulged the desire and belief of life and 
 power in and of self and sense, and so she gave 
 to her husband and he did eat. The affections 
 (the woman) influenced the intellect (the man) 
 thus the entire man making the fatal plunge into 
 the pool of sensualism. 
 
 Woman in her dual relation to man being in 
 
204 Two In One 
 
 form and function love, and he truth, thus she 
 being the soul and inspiration of his thought, 
 and he being the formulator and executor of 
 her loves, it was inevitable that she should lead 
 and he follow in the original transgression. But 
 now in their sensualized state, to have allowed 
 the affections to lead and govern would have 
 been for the race to have forever continued its 
 downward course. It became necessary, there- 
 fore, for man (truth), the intellect enlightened 
 from moral and spiritual precepts inculcated from 
 without, to take the lead and force the affections 
 to follow. And so it has ever been. Truth has 
 been constrained in the interests of order to hold 
 the reins over the loves in the individual; and 
 similarly, man has ever dominated woman, not 
 as has been assumed merely because he is phys- 
 ically more powerful than she, but because in 
 the present sensualized state of the race it has 
 been a necessity. 
 
 But the time is coming when the consciousness 
 of our humanity shall have become spiritualized, 
 when the love element shall come to imbue the 
 truth element with good only and woman will 
 again take her rightful place as man's unerring 
 inspiration, and they shall co-operate as co-ordi- 
 nate factors in perfect harmony. 
 
 There are significant signs that we are at least 
 in the dawn of this new day. The woman move- 
 
Two In One 205 
 
 ment so-called, the awakening of the feminine 
 mind to an active interest in the purification and 
 elevation of the individual, the social, the do- 
 mestic and political relations and conditions, and 
 the prominence which the feminine quality love 
 is assuming in the realm of moral and religious 
 thought and activities, all plainly point to the re- 
 enthronement of love in its true place as the soul 
 and center of the world's life. 
 
 Naturally, in this awakening of woman from 
 her long sleep, neither she nor her brother man 
 sees very clearly what it all means or whereunto 
 it tends, and mistakes will be made. The pen- 
 dulum in its swing will go too far and in wrong 
 directions, but the gravitating force of truth will 
 eventually bring and hold it within its true 
 limit. 
 
 Woman is from center to circumference from 
 the inmost spiritual degree of her being, to the 
 outmost natural degree different in quality of 
 thought and feeling from man, and by reason of 
 this difference is possessed of different powers, or 
 rather of the same powers modified in measure 
 and quality, and hence adapted to separate, if 
 not dissimilar duties in the domestic and social 
 relations. In general she is the soul and inspira- 
 tion, while man is the formulator and executor. 
 She is the hidden spring of the clock-work of 
 society, while man is the face and external indi- 
 
206 Two In One 
 
 cator. Her world is within the home shelter in 
 the sphere of domesticity; man's is in the outer 
 world of business, politics and finance. She sees 
 truth from the standpoint of good or love; he 
 sees good from the standpoint of truth. She 
 is primarily affectional and he primarily intel- 
 lectual. She can go out and with a measure of suc- 
 cess compete with him in his proper realm, just 
 as he can after a fashion do her work; but they 
 are each out of place and harmony in so doing. 
 She can keep pace with him in some exceptional 
 instances in the highest reaches of his intellectual 
 efforts and processes, and can generally compel 
 herself to pursue successfully the same studies 
 and the same work in life, but it will be at the 
 expense of her essentially feminine qualities. She 
 can prepare herself for teaching the higher 
 ranges of scientific and philosophic thought and 
 occupy creditably prominent places therein, as for 
 example the position of University Professor of 
 Mathematics or cognate subjects; but she is not 
 adapted by nature for such work. 
 
 A sufficient proof of this is seen in the fact 
 that the habits acquired by a few years of such 
 life largely disqualify her for the position of 
 home-keeper, as wife and mother, the place above 
 all to which by her essential constitution and 
 tastes she is called. 
 
 One evil incident to the present woman move- 
 
Two In One 207 
 
 ment, resulting from her becoming economically 
 independent of man, is already manifest in a no- 
 table decrease of inspiration and aspiration 
 among young men. The girls are coming for- 
 ward and taking the places of the boys and 
 placing themselves thereby in a state of antag- 
 onism such as drives the sexes apart in their true 
 relations, and thus the feminine inspiration being 
 withdrawn, the boys are left to drift into careless 
 and easy-going lives. 
 
 To illustrate, take the individual man or 
 woman. There must be a unity between the 
 affectional and the intellectual elements in order 
 to practical efficiency. Without the inspiration 
 of the love element an individual becomes lacking 
 in energy and a mere thinking machine, so far 
 as he thinks at all; and without the control and 
 direction of the intellect, the loves run riot into 
 all sorts of disorders. 
 
 But society is one as the individual man is one, 
 woman being the love or inspirational element, 
 and man the intellectual. The withdrawal of 
 woman from all economic dependence on man 
 places her in a positive attitude toward him, and 
 thus divorces the masculine and the feminine ele- 
 ments in the body politic. The result is the lack 
 of feminine inspiration of the masculine, thereby 
 leaving man comparatively inert and aspiration- 
 less, and woman without masculine guidance. 
 
208 Two In One 
 
 For a time the love force of woman's essential 
 nature will speed her along to the outstripping 
 of man, and the exhilarating newness of her po- 
 sition, together with old habits of thought, will 
 uphold her moral integrity ; but it is only a ques- 
 tion of time when her loves, lacking the mascu- 
 line guidance will take the reins in their hands 
 and drive into disorderly ways. 
 
 And what will add to this tendency will be 
 abounding celibacy. The marriage state will be- 
 come distasteful and unpopular among women. 
 Already signs are ominous of danger here. The 
 rising tide of bachelordom among women looks 
 in that direction. A woman accustomed to that 
 independence which accompanies a prosperous 
 business career, forms habits and tastes averse 
 to the dependence of her position in the mar- 
 riage relation with its accompanying state of 
 motherhood and domesticity. But whatever dis- 
 courages marriages leads to demoralization. The 
 question bandied around in the newspapers some 
 time ago ''Is marriage a failure ?" is nonsense. 
 Can any design or institution of the Almighty 
 fail? 
 
 The sex nature is all impelling and will have its 
 way. The marriage relation is its normal, God 
 ordained expression. This is the law, and we 
 violate it at our peril. 
 
 If the principle of duality of man and woman 
 
Two In One 209 
 
 in spirit is true, it is only from this standpoint 
 that we can arrive at a correct knowledge of the 
 true relations of the sexes. Since all sexual at- 
 traction is but the outward manifestation of the 
 principle of the eternal unity of man and woman, 
 it follows that all true marriages of persons in 
 this world must have for its motive, object and 
 inspiration towards and a desire for the reali- 
 zation of that eternal spiritual oneness. 
 
 Hence, all marriages or sex relations, for con- 
 venience, for sense gratification or with any other 
 end in view not in consonance with the perma- 
 nent spiritual relation, is a violation of this fun- 
 damental law of our being. The one and only 
 law that sanctifies such relations is that the par- 
 ticipants therein are so drawn together in love 
 affinity as to feel themselves to be essentially one 
 and having, therefore, an instinctive repugnance 
 to union with any other. This is true marriage. 
 
 Fidelity to this law of monogamy and per- 
 manency in thought and act is obedience to the 
 highest and most sacred principle of our nature, 
 and is attended with the most beneficent results; 
 while from infidelity thereto, flows the direst of 
 evils. Such infidelity on the part of husband or 
 wife is a breaking of the bond of connection be- 
 tween them and constitutes in itself divorce. 
 
 And surely in this light, the compulsory union 
 of a man and a woman between whom, for any 
 
210 Two In One 
 
 cause, there is not nor can be any marriage af- 
 finity, is a great wrong. It is in fact, compul- 
 sory adultery. 
 
 The interior truth on this subject was one, if 
 not the chief of the many things which Christ 
 said, "his age was not able to bear." However, 
 the fact that this truth is now opening to us im- 
 plies that the time has come for its utterance 
 and that there are those who have ears to hear. 
 
 In the present state of the race mere external 
 unions with their resultant evils cannot be 
 avoided. Purity in sexual relations can no more 
 be secured by legislative enactments than can 
 honesty in business matters. We can only hedge 
 around these relations by such legal enactments 
 as will tend to mitigate the evils arising from 
 them. 
 
 But as the race advances in spiritual percep- 
 tion it will become the rule instead of probably 
 now the exception, for eternal dual individuali- 
 ties to gravitate into personal unity in marriage 
 and then, of course, divorces and sexual immor- 
 alities will cease. 
 
 It will be the rule for a man and a woman wha 
 have been eternally one in the heavens to gravi- 
 tate unerringly to each other in this world and 
 know themselves as one. 
 
 There may be such unions now. The beauti- 
 ful blending of two lives into one as exhibited 
 
Two In One 211 
 
 in the case of Browning, the poet, and his wife, 
 the Fletchers and others whose biographies have 
 been given us, indicate a union deeper than any 
 that can pertain to mere sense, and are pointers 
 to a better day coming. 
 
 In the meantime, marriages are substitutionary 
 of the eternal spiritual union. Fidelity therein 
 is the foundation of the spiritual. It is fidelity 
 to the supreme law of being, and thus funda- 
 mental to all that is good, true or noble in hu- 
 manity. 
 
 Since the human body is only the visible man- 
 ifestation of the mental man, in all his functions, 
 we should expect spiritual conjugality, if true, 
 to be somehow ultimated therein. Granting that 
 sex is primarily spiritual, the complete individual 
 being constituted of a love and a truth form in 
 eternal unity in God, and further granting that 
 the phenomenal is the exfiguration on the sense 
 plane of the spiritual, it follows that the physical 
 organism is an outward symbol of such spiritual 
 relation. 
 
 Accordingly we find a duality running through 
 the entire corporeal structure. First, the brain 
 is divided into two hemispheres and is composed 
 of two substances, a grey or vesicular and a white 
 or fibrous matter, all nervous impulses originat- 
 ing in the former and conducted by the latter. 
 Again, the organs throughout the body run in 
 
212 Two In One 
 
 pairs, as heart and lungs, liver and kidneys, right 
 and left, hand and foot, and so. All this is the 
 visual expression of the two mental elements of 
 affection and intellect or love and truth, not only 
 in the individual man or woman, but in the 
 twain made one. 
 
 The brain is further dualized in two masses 
 whose functions are distinct from each other, 
 viz.: the cerebrum or the large front and top 
 brain, and the cerebellum. The latter is situ- 
 ated back and beneath the former and is about 
 one-eighth its volume. The functions of the 
 cerebellum have not been hitherto fully under- 
 stood, but from what we have learned of its 
 functions, taken together with its relative posi- 
 tion in the bodily organism, it would seem to oc- 
 cupy the same relation to the entire body that the 
 conjugal faculty does to the mental man. 
 
 It should be noted that there are three nervous 
 systems corresponding to the three mental de- 
 grees of spirit, soul, and body. First, there is 
 the cerebro-spinal system, which is the organ of 
 the outer voluntary life, composed of the cere- 
 brum, the nerves of special sense, sight, hearing, 
 etc., and the motor and sensory nerves which may 
 be said to be an extension of the cerebrum 
 throughout the body. Its fibers passing down 
 through the cerebellum are gathered into a bundle 
 constituting the spinal cord, and radiating thence 
 
Two In One 213 
 
 ramify every minutest portion of the bodily 
 structure. 
 
 Second, along within and on each side of the 
 spinal column, there extends a chain of nervous 
 knots or ganglia from which proceed nervous 
 cords penetrating every organ and tissue, and so 
 interlacing as to form a plexus or net work within 
 and around every organ. This is the sympa- 
 thetic system and has been termed the brain of 
 the vital economy. Its function is to vivify and 
 preside over all the vital forces. It is the organ 
 of the coul degree of mentality or the subjective 
 mind, even as the cerebro-spinal system is the 
 organ of the objective mind. 
 
 Third, within these two systems there is a series 
 of glandular bodies constituting a complete au- 
 tonomy called the adrenal system. Its func- 
 tions have only latterly become understood. It 
 is composed of a small body situated at the base 
 of the brain termed the pituary gland, together 
 with the thyroid gland, the spleen and pancreas 
 and the suprarenal capsules. It has been ascer- 
 tained that the office of this system is primarily to 
 vitalize the sympathetic system and hence is the 
 organ of life's initiament in the body. Its men- 
 tal correspondence is, of course, that of the in- 
 most man of the spirit. 
 
 Now, again, as to the function of the cerebel- 
 lum. Being situated at the base of the larger 
 
214 Two In One 
 
 brain and at the head of the spinal column, it re- 
 ceives the nerve fibres from the cerebrum, cor- 
 relates them in all bodily activities, and what is 
 remarkable, transposes the fibers of each brain 
 hemisphere to the opposite side of the body, so 
 that any injury of either hemisphere reports its 
 effects through the nerve fibres extending there- 
 from to the opposite side of the body. The cere- 
 bellum is also intimately connected, by nerve 
 fibers, to both the adrenal and the sympathetic 
 systems. 
 
 It is a very significant fact bearing on the spir- 
 itual correspondence of the cerebellum that the 
 physical organ of sex is situated therein. 
 
 These considerations taken together with cer- 
 tain other anatomical facts well established jus- 
 tify the inference that, beyond a doubt, the rela- 
 tion of the cerebellum to the rest of the bodily 
 organism is the same as that of the conjugal fac- 
 ulty to the spiritual man. Just as the cerebel- 
 lum is situated at the meeting point of the three 
 nervous system and forms the nexus or medium of 
 connection between them, and is thereby the 
 correllator of their activities, so the faculty of 
 spiritual conjugality is the center and determin- 
 ing factor in all loves, emotions, and mental 
 activities. In the normal action of this faculty 
 are grounded all genuine manhood and woman- 
 
Two In One 215 
 
 hood and all true and wholesome social relations 
 and conditions. 
 
 Love is life, and spiritual conjugality is the 
 prime fountain, in God, whence all life flows. 
 
 All this accords with revelation as has been 
 already indicated. 
 
 The Biblical representations of man's union to 
 God as a marriage is more than a figure of 
 speech. That angelic announcement to John on 
 the isle of Patmos, "The marriage of the Lamb 
 is come, and the bride hath made herself ready, " 
 with other Scriptures of like import, have a pro- 
 found significance little dreamed of by material- 
 istic thought. 
 
 If life is love, and if bodily conditions of 
 health and disease are only the external regis- 
 tering of mental states, what shall we say of the 
 importance to woman, whose very life is love 
 in external embodiment, of a normal state and an 
 unobstructed outflow of her affections? Could 
 we get at the root of their maladies, we would 
 find that a very large percentage of the ills for 
 which women daily throng the offices of physi- 
 cians arise from some error here. Drugs are 
 powerless to reach the seat of the trouble. The 
 remedy must be spiritual. 
 
 The practical inference from all this is that 
 the supreme effort of woman, through whatever 
 means at her command, should be directed to the 
 
216 Two In One 
 
 purifying of this prime fountain. Without this, 
 nothing else is worth while. While strenuously 
 guarding against any lowering of the hitherto 
 high standard of purity she has held for herself, 
 she should demand of man conformity to the same 
 standard. Her club associations for self-culture 
 in the study of literature, and her efforts for 
 social and civic betterment, etc., while good and 
 helpful, are really only training schools in co- 
 operation and thus a making ready for this more 
 vital work of rectifying sex relations. 
 
 Woman being the soul of society, her collect- 
 ive will is the inspiration and arbiter of all social 
 conditions. She has only to learn to know what 
 ought to be and, therefore, what she wants 
 should be, and then unitedly make her demands, 
 and it will be. 
 
 Remark: In the manuscript before me, several 
 additional lectures here intervene dealing with 
 our race history, in which the race is repre- 
 sented as evolving outwardly from its original 
 subjective mental state in the Adamic people to 
 an extreme external state of sense-consciousness 
 and mental perception, at the advent of Christ, 
 like unto the passage of a planet in its orbit from 
 its perihelion to its aphelion distance from the 
 sun. 
 
 At Christ's coming, termed in the Scriptures, 
 
Two In One 217 
 
 the fullness of time, the race evolution is repre- 
 sented as having reached the farthest point out- 
 ward in its orbit, and thence under the new life- 
 impulse received from the risen Redeemer, be- 
 ginning its return to its primal consciousness of 
 nearness to the Divine Sun. Not, however, to 
 resume its original mental and spiritual status. 
 It began its career as an inexperienced babe in the 
 negative innocence of ignorance as respects the 
 natural powers or selfhood; it returns, freighted 
 with its ages of experience and resultant charac- 
 ter, as a full developed personality in the posi- 
 tive innocence of matured wisdom. 
 
 In other words, the history of our humanity is 
 sketched from the view-point of a Divine incar- 
 nation in man through the Christ, as the Divinely 
 predetermined and directed end and object of our 
 race-existence and development. 
 
 But by reason of the limits prescribed for the 
 present volume these lectures are omitted, and 
 so we bid adieu to Mr. Calvin and the other 
 friends, and confine ourselves for the rest, to the 
 further experiences of Mr. and Mrs. Morven. 
 
CHAPTER XII. 
 
 During the period of our weekly meetings, Mrs. 
 Morven seemed to dwell in a sphere of abstrac- 
 tion. Much of the time she spent in her room 
 in a reclining posture, wrapped in meditation so 
 profound as to render her oblivious to the outer 
 world, occasionally rising and seizing her pen to 
 record the thoughts coursing through her brain. 
 
 After each meeting, she would perhaps ask a 
 fuller statement of certain points ; but beyond this- 
 we talked little of the subjects under considera- 
 tion. 
 
 I became anxious to learn the nature of her med- 
 itations and the results. 
 
 Having returned to our rooms after the final 
 meeting, sitting down by me she took my hand 
 in hers, and looking at me earnestly, said, " Rob- 
 ert, my love, I must talk with you as a means of 
 relief from the pressure of thought and feeling. 
 I have followed you in your broad outline sketch- 
 es, and as best I could, have sought to fill in the 
 details. 
 
 In listening to you, I have constantly had the 
 strange feeling that it was really myself speak- 
 ing in and through you. Your utterances ap- 
 peared as merely the formulation of what I had 
 
Two In One 219 
 
 always known. It was, as though the inner- 
 most recesses of my being had been thrown open, 
 and my thought-self were pouring forth its hidden 
 treasures. 
 
 Or, again, the seeming has been as if you were 
 engaged in erecting a house for me, planned by 
 myself, each stone of which was a living part of 
 myself; and yet as if the completed structure 
 were identical with you your very self becom- 
 ing the house of my habitation." 
 
 * ' This is the legitimate expression in you of 
 our essential Spiritual unity, I replied. Now a 
 matter of business. I have purchased Mr. 
 Clark's ranch, near my mines, where Roberta and 
 I spent our years in the mountains. All these 
 material things are ours not mine. My busi- 
 ness calls me hence, for a time. This call is to 
 you also is it not?*' 
 
 "Of course, Robert, and I am delighted at the 
 prospect. Is it not strange how our external 
 lives are ordered? Gradually, from the ends of 
 the earth, we are drawn together. Now, I in- 
 terpret our making our home in a mountain to 
 symbolize our unity and joint ascent into a higher 
 range of spiritual experience. " 
 
 "Doubtless you are correct, my Dear. The 
 mental and spiritual states are a causal force tend- 
 ing ever to seek or produce harmonious environ- 
 ment. In the spiritual spheres the environments 
 
220 Two In One 
 
 of landscape, of sea, mountain and plain the 
 dwellings and clothing of the inhabitants and 
 other general features of their habitations, are ex 
 exact correspondential symbols of their fixed 
 character ; whilst the evanescent phenomena, such 
 as the flowers that spring up around their vision 
 are expressive of the passing thought of the be- 
 holder. 
 
 All the phenomenal world, in form, color and 
 feature, is the outbirthing of mental states and 
 thereby becomes an open book in which the 
 mutual relations with the thoughts and feelings of 
 all and each are momentarily recorded for their 
 delighted reading. In general, the same is true 
 of the physical realm. Taking the entire world 
 in its complex relations and conditions, it is the 
 exact representation of the mental states of its 
 immediate inhabitants in connection with that of 
 the environing Spiritual Sphere with which its 
 life is connected. But the natural is compara- 
 tively inert and slow of change and movement, 
 corresponding to the fixedness of materialistic 
 sense thought. 
 
 There is, however, a constant conatus tending 
 to mold external conditions into harmony with 
 each one's changing states. The workings of this 
 law are seen in such things as the associations, 
 the homes and the environments of people, all of 
 which are expressive of their character. And 
 
Two In One 221 
 
 could we read it, we would in the lifetime fixed- 
 ness in one place of some, and the flitting from 
 place to place of others, with all the variety of 
 changing relations, find an outward expression of 
 mental states. 
 
 We make a change of residence from the north 
 to the South, from East to West, from city to 
 country, from mountain or plain to oceanside, 
 all such things have a mental significance. The 
 prime cause of these changes is to be found in a 
 mental change seeking corresponding physical en- 
 vironment. 
 
 On this general principle, I think we may inter- 
 pret our changes of place and condition. Through 
 all the years preceding our union, a spiritual at- 
 traction has been drawing us toward each other; 
 and each phase of our lives has been for the time 
 an outward expression of our mental states in 
 relation to each other and to humanity. As our 
 development has advanced our outer states have 
 become more and more assimilated and all un- 
 consciously to ourselves the lines of our external 
 lives were proportionally approximating till final- 
 ly they met and blended into one." 
 
 Again, one evening, before a cozy fire in our 
 mountain home, my wife nestled down by me and 
 in a low voice and mysterious manner said, " Rob- 
 ert, there are certain experiences in my life that I 
 have held too sacred for utterance in common 
 speech, and I could not bring myself to speak of 
 
222 Two In One 
 
 them even to you. But now I feel that the time 
 has come for at least a partial unsealing of my 
 lips. 
 
 My secret is, that from my earliest recollection 
 I have, at times, had open vision, seeing things 
 and holding communion with people invisible to 
 the natural eye. 
 
 In my childhood, I saw and familiarly played 
 with children invisible to all but myself, and had 
 visions of beautiful gardens and lovely people 
 which were as real to me as anything seen with 
 ordinary sight. My parents reproved me and 
 forbade my speaking of these experiences, and so 
 I learned to close myself against them. They 
 had comparatively ceased for a number of years 
 previous to your conversion. On that occasion, 
 'whether, (as the Apostle puts it), 'in the body 
 or out of the body, God knoweth,' I rose above 
 the sense world and stood alone with you in the 
 beatific presence of our Heavenly Father. In 
 that supernal light our souls were blended as one 
 one life one love one thought one will. 
 
 The sense world reasserted its sway ; the vision 
 passed, but its impression remained. This ex- 
 perience was only the first of a series of visions 
 connecting me with you during the entire period 
 of our separation. By comparing dates, I find 
 that at critical points of your life as you have 
 recounted them to me, I was by vision brought 
 into rapport with you. One thing, however, 
 
Two In One 223 
 
 puzzles me about these experiences. I always 
 seemed to be sent as your guide, or helper. Per 
 haps this has been one reason for my hesitation 
 to tell you of them. For instance, I once dreamed 
 of having been sent, by the Lord, to recall you 
 from the spirit world, whither you had previously 
 departed. In my dream, it seemed perfectly 
 natural for me to go on this strange mission. 
 Addressing myself to the task, I was by unseen 
 hands lifted and borne along, and set down at 
 your side in a desolate region of semi-darkness. 
 Having announced to you that you should return 
 to earth, I awoke. For the time I gave the 
 dream no thought, supposing it to have been 
 merely the vagary of disturbed sleep. But when 
 you related your trance-experience, which, on 
 examination, I found to have been synchronous 
 with my dream, I concluded that there was more 
 in the matter than mere coincidence. 
 
 Again, about the time you went to the moun- 
 tains and met Professor N., I in vision not only 
 saw you go, but seemed to accompany you, and 
 to be the means of bringing you and him together. 
 
 Then, at the time of your spiritualistic expe- 
 rience, I found you in a dark, boggy wood, and 
 piloted you out into the highway. 
 
 Once more, about the time you left for Cali- 
 fornia, I rescued you from drowning. 
 
 Finally, when we both arrived in California 
 
224 Two In One 
 
 and you were free from your troubles, I saw you 
 in your mountain home and rejoiced with you. 
 
 These things I did not understand, but, like 
 Mary, laid them up in my heart. 
 
 Then, when I met you in Oakland, I was again 
 transported in the spirit and saw you as my own. 
 You will not wonder, therefore, that when I heard 
 from your lips the narrative of your life, the 
 striking ocincidence between my visitations and 
 your experiences filled me with awe. I felt like 
 saying, with Jacob of old, "God is in this place 
 and I knew it not." 
 
 My intromissions into spiritual sight have also 
 frequently brought me face to face with inhabi- 
 tants of the spirit world. Several times I have 
 held communion with my father and mother, and 
 once with your mother. However strange this 
 may all seem to you, it has become to me a com- 
 monplace occurrence almost as little to be noted as 
 association with people of the natural world." 
 
 "My dear," I exclaimed, there is nothing sur- 
 prising in the fact of your open relations to the 
 unseen world. That is the normal state of hu- 
 manity in the higher ranges of development. In 
 the latter days, we are told, God will pour out 
 his spirit upon all flesh and the sons and daugh- 
 ters of men shall prophesy, young men shall see 
 visions, and old men shall dream dreams. Your 
 experience is but the partial fulfillment in your 
 case of that prophecy." 
 
Two In One 225 
 
 "Now," she continued, "I am going to speak 
 of a fact that will especially please if not sur- 
 prise you. When you first spoke to me of Pro- 
 fessor N. and of his death, a gentleman appeared 
 standing at your right hand, and bowing to me 
 said, "I am Professor N." My emotions were 
 such that I almost cried out. But he forbade 
 my speaking of it, saying that the time had not 
 come for me to make these disclosures. 
 
 And further, this same gentleman has been in- 
 timately associated with you in all your talks. 
 In fact, he stands by you at this moment, and 
 smilingly asks to be recognized. ' ' 
 
 "I am sure that if the gentleman is really my 
 old friend and teacher, Professor N., there is 
 nothing that could give me more joy than a 
 realization of his presence. Will you describe 
 him to me?" 
 
 "He says that he has grown more youthful in 
 appearance than when you saw him in the flesh, 
 but for the sake of recollection he will appear 
 as he then was seen by you. He seems to be a 
 man of medium height, with short, full auburn 
 beard, clear blue eyes, set rather far apart, high 
 square forehead, light hair worn somewhat long, 
 full rounded chin and Grecian nose. His head 
 is high and broad across and back of the tem- 
 ples, and sets squarely upon broad shoulders. His 
 <jhest is full, and he seems to be of rather mus- 
 cular build. I should suppose he would weigh 
 
226 Two In One 
 
 one hundred and seventy pounds. He wears a 
 suit of gray and his coat is cut in Prince Albert 
 style. His hat is low, of light color and broad 
 brim." 
 
 "Well, that description fits Professor N. We 
 will take it for granted that it is he. I should 
 like to talk to him." 
 
 "The gentleman says he also wishes to talk to 
 you." 
 
 "First, my dear friend," I said, "I should like 
 to have you give me some acount of yourself 
 since, in the providence of God, you were called 
 away from earth life." 
 
 "Let me correct your expression," he replied. 
 I haven't been called away from participation in 
 earth life, if that is what you mean. For you 
 see here I am, and have been, as your wife testi- 
 fies, for some time past, most decidedly co-oper- 
 ating in the affairs of this world. You would 
 be surprised to learn to what an extent I have 
 been privileged and empowered to aid you in your 
 investigations. ' ' 
 
 "I am overwhelmed with the thought," I ex~ 
 claimed. 
 
 "Well, he continued, "to answer your question: 
 on the sinking of our ship I experienced a smoth- 
 ering sensation for a few moments, which was 
 followed by a feeling of exhilaration. This con- 
 tinued until I felt myself released from my body 
 and carried seemingly quite a distance, I know 
 
Two In One 227 
 
 not how far. I took no note of time. With my 
 eyes closed, I lay in a state of ecstatic content, 
 free from all care and anxiety. Eventually, 
 however, my motion stopped; and for a time I 
 quietly reposed. Then I felt a soft touch as of 
 some kindly hand removing from my right eye 
 a film, then followed the same experience with the 
 left eye. A mild light dawned upon me; I 
 opened my eyes and saw. 
 
 Th?re stood before me one whose countenance 
 was familiar. I seemed to know him well. He 
 smiled, and reaching forth his hand raised me to 
 my feet. I then found myself in the presence of 
 three others, all of whom were as old acquaint- 
 ances, but whose names I was for the moment 
 unable to recall. 
 
 My surroundings were much the same as those 
 to which I had been accustomed; so, that at first, 
 I was under the impression that in some mysteri- 
 ous way I had been carried back to my old home. 
 But gradually I was led to the knowledge that 
 I was now in the spirit realm, and no longer an 
 inhabitant of the natural world. 
 
 My attendants proved to be my guardian 
 angels. I was not unprepared for this revela- 
 tion, for I had read and believed Swedenborg's 
 statement about the attendance upon every one 
 during his natural existence and for a time after 
 his advent into the spirit-world, of four angels 
 tv70 of whom are principled in the truth and two 
 
228 Two In One 
 
 in the good whom he terms respectively spiritual 
 and celestial angels. 
 
 One of each class came forward, the spiritual 
 angel grasping me by the left hand, the celestial 
 angel, by the right hand; the former, kissing me 
 on the left cheek, said, "Welcome, brother, enter 
 thou into thy inheritance of heavenly knowl- 
 edge. ' ' The other, kissing me on the Tight cheek, 
 repeated, "Welcome, brother, enter thou into the 
 joys of fraternal love." Then the other two 
 saluted me similarly, the one saying, "Enter thou 
 into the treasures of heavenly wisdom ; ' ' the other 
 "Enter thou into the ineffable delights of Divine 
 love." Their touch thrilled me with a bound- 
 ing joyous love, and an aspiration for goodness 
 and truth such as my imagination had never, in 
 earthly life, conceived. 
 
 "Now, my brother," continued the angel of 
 wisdom, "you need but little further instruction 
 from us. It has been our delight to attend you 
 thus far. You will have other guides and in- 
 structors as you need them. You know that you 
 are now in the spirit world the ante-chamber to 
 your future abode. You are aware that your 
 experiences now for a time will be simply a pro- 
 gressive unfolding of your central and innermost 
 love and the resultant laying aside of all mental 
 and affectional states not in harmony therewith. 
 The Divine light shining into your heart will lay 
 bare to your perception whatever is discordant 
 
Two In One 229 
 
 with your prime love, and you will naturally 
 throw it off as an unfitting garment. You will 
 gradually become, in every fibre of your being, 
 attuned to this keynote. This is the judgment 
 world, where the book of each man's life is 
 opened and his character revealed, fulfilling 
 Christ's words, 'There is nothing hid that shall 
 not be revealed." I need not say to you that 
 you have naught to fear, nor need I point you to 
 the Divine Source of all good. You have only 
 to look to Him and ask, and your wants, what- 
 ever they may be, will be supplied. Your only 
 concern as a neophyte is to follow your inclina- 
 tions" And in a moment, I was alone. 
 
 Naturally, the desire arose to learn something 
 of my whereabouts and environments, and with 
 the desire came its fulfillment. A gentleman ap- 
 proached me and said, "I am at your service. 
 Come with me, and you will learn what you wish 
 to know." 
 
 I took a step in walking, but found myself, with 
 the effort of the will, lifted up and borne along. 
 My guide, with a pleasant smile, said, "You will 
 find your means of locomotion much easier and 
 more rapid here than in the natural world. If 
 you wish to see anyone or to go to another place, 
 however distant, you have only to fix your mind 
 on the person or place, and at once you will find 
 yourself being transported thither with a speed 
 corresponding to the intensity of your desire. And 
 
230 Two In One 
 
 when you have thus been brought face to face 
 with any one and the purpose of your meeting 
 has been accomplished, you will at once recede 
 from each other's presence and return to your 
 own place.'* 
 
 "This accounts for the sudden disappearance 
 of my guardian angels just before I met you," I 
 replied. 
 
 We soon approached a city, which my guide 
 called Centropolis. It was a city of schools and 
 colleges of learning. It was the metropolis of 
 that portion of the spirit realm, and the entrepot 
 for all new comers. Here were gathered all 
 classes and conditions of humanity, from the 
 angel to the devil. Here every one readily at- 
 tained the knowledge adapted to his character 
 and condition, and was started on his way to the 
 region for which he was fitted. Radiating in all 
 directions, were avenues leading all to their des- 
 tinations, whether to the abodes of good or of 
 evil. The central love of each pointed, as the 
 needle to the magnet, the direction he should take 
 and drew him thither. And each one found 
 along his route just those aids that were neces- 
 sary to enable him to enter into the fullness of 
 his prime love, and to lay aside all things not 
 in harmony therewith. 
 
 I will not now detain you by details of my ex- 
 perience in Centropolis. Suffice it that ere long 
 an overwhelming desire for the Divine presence 
 
Two In One 231 
 
 possessed me. The words of the Psalmist ex- 
 pressed my feeling, "As the hart panteth after 
 the water brooks, so panteth my soul after thee, 
 
 God. My soul thirsteth for God, yea, for the 
 living God. When shall I come and appear be- 
 fore God?" 
 
 Far to the East, on a mountain top, glistened 
 the towers and minarets of a city toward which 
 
 1 was impelled to travel. But, at first, my way 
 was not clear. Most avenues leading from Cen- 
 tropolis were broad and spacious; but the gate 
 was straight and the way narrow that led out to 
 the city of my quest. However, that way I 
 took, with a few others of like mind. My de- 
 sire soon brought me hither, and I was met at 
 the gate with cheers and paeons of rejoicing of 
 friends who had preceded me mother, father, 
 and other loved ones. It seems that the news of 
 my coming had preceded me. 
 
 But one there was who met me, dearer than all 
 others. 
 
 In my youth, the Lord had blessed me with the 
 love of a dear one ; but on the eve of our intended 
 marriage she was taken from me. She died 
 asking me to meet her in the beyond. All my 
 soul's love, all my capacity to love as a husband, 
 went with her. I never married. As time 
 passed and I learned the truth of the spiritual 
 unity of two souls in God, I felt surely my de- 
 parted Eunice was my eternal counterpart. With 
 
232 Two In One 
 
 intense eagerness, I sought her beloved face 
 among my welcoming friends. I soon beheld her 
 but a few feet from me and locked in each 
 other's arms, the heavens opened and I came face 
 to face with God. I need not describe to you 
 the experience. 
 
 This city is the ante-room of the New Heavens. 
 Here she had preceded me, and waited my com- 
 ing. Now, as two-in-one one angel we as- 
 sumed spiritual bodies corresponding to our spir- 
 itual state, and thus entered the New Jerusalem, 
 or the New Heavens, our final home. This is the 
 resurrection of which the Lord speaks, and of 
 which the Apostle treats in 1st Corinthians. " 
 
 "My dear, dear friend, how is this?" I cried. 
 ' ' The revelations of the last hour overwhelm me ! 
 First, I learn that my wife my counterpartal 
 self looks beyond me into realms of being invis- 
 ible to me. Then comes my dearest and best of 
 friends from the unseen world, and through her, 
 talks familiarly to me of his blessed experiences; 
 whilst I, sightless and deaf, can only sit and ac- 
 cept these wonderful things at second hand." 
 
 ' ' Perhaps if you will think you can answer your 
 own query," replied Professor N. 
 
 "It dawns upon me that my limitations arise 
 from my old egotism and personal self-sufficiency 
 interposed between me and the light. I had fondly 
 hoped it was dead." 
 
 "In the very nature of the case, it is doubtlesi 
 
Two In One 233 
 
 true that your love nature has not kept pace with 
 your intellect. In your intense desire to know 
 the truth, your intellect has been raised into the 
 light of heaven, whilst the love capacity has been 
 comparatively dwarfed. Thus in spite of your 
 clear intellectual perception of God as the only 
 good, your entire conscious life has been tinctured 
 with the falsity of self-derived intelligence. And 
 now that you have come to realize the spiritual 
 love of yourself as personalized in your wife, 
 your perception of her in this relation is yet 
 more largely intellectual than affectional. You 
 are yet on the outside of the temple of truth. 
 
 Your wife, on the other hand, not having your 
 native egotism to contend with, and having in- 
 herited into peculiarly propitious conditions, has 
 in God's providence been your invisible helper 
 all through life, and now in the fullness of her 
 love development receives and enters into the 
 body of your truth. Her loves have become 
 united in marriage to your truth. She has en- 
 tered into the marriage feast; but you stand 
 without. She feels that somewhat is wrong, but 
 she has not understood just where or what it is. 
 Am I not right, madam 1" 
 
 Mrs. Morven nodded assent. 
 
 "To use your term, Professor, I intellectually 
 perceive that you are correct. ButI am not 
 consciously withholding myself. I cannot will 
 myself into love. By will, one * cannot make one 
 
234 Two In One 
 
 hair white or black or add one cubit to his stat- 
 ure/ " 
 
 "No, but he can will to stand where God has 
 placed him, and refusing to recognize any limita- 
 tions arising out of personal selfhood, allow God 
 to work His will with and in him. In this way 
 a man can control his affections and love or hate 
 at will. In a sense he can compel himself to 
 love. 
 
 Let us consider for a moment your condition 
 and privileges as you intellectually perceive 
 them. 
 
 First, you recognize and know that, from eter- 
 nity, Mrs. Morven and you have been one idea 
 or germ in God; she the love and you the truth 
 element. 
 
 Second, you realize that now outbirthed in the 
 form of self-conscious individuals, you are none 
 the less essentially one in spirit. You, looking 
 at her as a person, simply behold your spiritual 
 love-self made visible and tangible; and she, 
 looking upon you as a person, sees her wisdom- 
 self similarly projected to sense view. So much 
 you intellectually perceive. 
 
 Third, you have only practically to realize what 
 you hold in theory. She sees that you are her 
 wisdom, and she has largely not fully entered 
 into her possessions; now, as she is your love, 
 enter into your inheritance. Being one, what is 
 hers is yours, and what is yours is hers. In full 
 
Two In One 235 
 
 realization of your unity there can be no separate 
 or private possessions or capacities. If you are 
 shut out from powers possessed by your wife, it 
 is only because you shut yourself out. 
 
 Let me quote a passage from Swedenborg on 
 this subject, not as authority, but as a clear ex- 
 pression of the truth : 
 
 'Everyone, both man and woman, has under- 
 standing and will; but yet in man the under- 
 standing predominates, and in woman the will 
 predominates, and the character of the person is 
 according to that which predominates. But in 
 marriages in the heavens, there is no predomi- 
 nance; for the will of the wife is also that of 
 the husband, and the understanding of the hus- 
 band is also that of the wife, since the one loves 
 to will and to think as the other, thus mutually 
 and reciprocally. Hence their conjunction in 
 one. This conjunction is an actual conjunction; 
 for the will of the wife enters into the under- 
 standing of the husband, and the understanding 
 of the husband into the will of the wife, and this 
 especially when they look each other in the face.' 
 
 This doctrine of unity of husband and wife is 
 the central truth of all truths. The prime in- 
 flux of the Divine into man is into the spiritual 
 conjugal faculty. By recognition of God in this 
 relation, a united pair receives the Divine into 
 the lowest and outermost degree of the sense na- 
 ture, thus vivifying and Divinizing the entire 
 
236 Two In One 
 
 man in soul and body as well as in spirit. Hence 
 A married pair even in the natural world may 
 rise above all mere mortal conditions of pain and 
 disease and death of the body, and will do so in 
 the ratio in which they enter into the fullness of 
 their unity in spirit, and practically realize it. 
 
 In the failure to hold fast this truth consisted 
 the fall of the Edenic pair. Upon the holding 
 to this truth was conditioned their freedom from 
 death. This was the tree of life in the midst 
 of the garden. Now, this tree is again being 
 planted in the soil of the natural world. Your* 
 selves, with a few others in the world, are the 
 van guard of a host that are soon to come. In 
 you is to dwell, and through you is to go forth, 
 a Divine power such as the world has not hitherto 
 known. 
 
 Out from recognized and practical counter- 
 partal relations springs the tree of life whose 
 fruit is to be for the healing of the nations/' 
 
 "My dear friend, words cannot express my joy 
 and gratitude " I began, when my wife said, 
 "We are alone." And so it was; the mission 
 to us of Professor N. for the time was ended. 
 
CHAPTER XIII. 
 
 The two succeeding years passed quickly and 
 joyously, nothing transpiring worthy of note. 
 Naturally, the subject of our thoughts and daily 
 communings was that nearest our hearts, viz. : the 
 wonlerful revelation which had come to us and 
 its purport to the world. To our mental vision, 
 spiritual, conjugal unity appeared as a well- 
 spring of living water to a thirsting humanity; 
 as tlie tree of life planted in the midst, whose 
 fruit should be for the healing of the nations; 
 as the lever which is to raise our race out of its 
 awful sloughs of sin and debasement and usher 
 in the Kingdom of God with its peace on earth 
 and good will among men ; as the blessed channel 
 through which should flow Divine life-giving 
 health and strength; as the harbinger of that 
 good time coming when the very body shall be- 
 come God's tabernacle, and when all tears shall 
 be wiped away and there shall be no more sorrow 
 nor crying, nor pain nor death. 
 
 How far we, who had so late in life come into 
 this experience, were to be used in the further- 
 ance of its glorious fruition, we did not seek to 
 know; but we rejoiced in the hope of becomirg 
 in some measure an exemplification of the coming 
 salvation. 
 
238 Two In One 
 
 I n order to do this, however, I recognized the 
 necessity of a deeper spiritual unfoldment in my- 
 self than I had yet experienced. I intellectually 
 apprehended the truth, but was as one who had 
 a view of the promised land without being able 
 to enter it. There was a conscious lack of unity 
 with my wife which I could not understand nor 
 remove. To her deeper spiritual vision and more 
 tender sensibilities, our lack of perfect unity was 
 more clearly seen and more keenly felt than was 
 possible with me. In fact, it became a great 
 burden to her. In her dreams, she would cee 
 me sinking down into mire and darkness, away 
 from her sight, and would start up screaming 
 with agony. All this, as afterwards proved, was 
 a prevision of a coming crisis in my life. It 
 began with a failure in my health. First, there 
 were symptoms of kidney trouble, which was 
 speedily followed by a general paralysis of the 
 body by reason of which I was confined to my 
 bed. 
 
 I was mentally perturbed, also harassed by 
 strange temptations, irritability, fits of sadness, 
 and what was most distressing, a growing in- 
 difference to my wife bordering on actual es- 
 trangement and even doubts of the truth of our 
 spiritual duality. I resisted as best I could these 
 infernal suggestions, Mrs. Morven aiding me, but 
 all to no purpose. I seemed to be bereft of all 
 Divine help or sympathy. I realized the terri- 
 
Two In One 239 
 
 ble purport of Christ's language to Peter, " Satan 
 hath desired thee to sift thee as wheat. " 
 
 This state of things having continued for some 
 weeks, my dear wife ministering to my wants, 
 encouraging me with words of hope and cheer 
 and giving me such mental treatment as was pos- 
 sible under the circumstances. At last, one 
 morning, I perceived tears trickling down her 
 face, the first time I had even seen her thus af- 
 fected. I was shocked and ashamed, and en- 
 deavored to make some protest when she broke 
 down altogether and said between her sobs, "0, 
 Robert, this is dreadful ! I can bear it no longer. 
 Your withdrawal from me has shut out the very 
 light of heaven and left me in midnight dark- 
 ness. " 
 
 "Well, my dear," I remarked, "what can we 
 do to help ourselves ?" 
 
 "Pardon me, my dear husband, the source of 
 our trouble is very clear to me. We should re- 
 move the cause and the effects will disappear. 
 
 Allow me to say that your bodily condition in- 
 dicates some serious defect in your practical ap- 
 plication of the truth. Dominion is our birth- 
 right. The truth makes free, not merely by the 
 intelligent apprehension of it, but by obedience 
 to it, and its embodiment in life. "Not they 
 that say Lord, Lord, shall enter into the King- 
 dom of Heaven, but they who do the will of my 
 Father which is in Heaven." "If ye abide in 
 
240 Two In One 
 
 me," says the Christ, "and my word abide in 
 you, ye shall ask what ye will and it shall be done 
 unto you." But we abide in him, as he further 
 says, by doing his commandments; and his com- 
 mandments are summed up in love. Love out- 
 flows in obedience. "If ye love me, ye will keep 
 my commandments." In view of these plain 
 declarations we should have no trouble in diag- 
 nosing our case. I say "ours," since our rela- 
 tion to each other is such that the mental states 
 of the one determine those of the other. Our 
 suffering is mutual. We rise or fall together. 
 
 Pardon these suggestions. I feel that my 
 place is rather to sit at your feet for instruction. 
 But, in fact, I have repeated only your own oft 
 reiterated thought." 
 
 "You are right, my dear, I am a disgraceful 
 example of the results of substituting theory for 
 practice, and what grieves me inexpressibly, I 
 am involving you in my transgression. As be- 
 tween you and me, I have vacated all right to 
 the position of teacher or leader. For the time, 
 at least, I surrender that role to you. And it 
 may be that in this, we are only following the 
 Divine order. As Eve led Adam out of Para- 
 dise, so in the restoration, she should lead him 
 back. You are my Eve. To your leadership, I 
 now surrender." 
 
 "Very well, if it must be so. My leading 
 will be directly to the great physician. We will 
 
Two In One 241 
 
 take up the Gospel of John in which the Master 
 so fully discloses his vital unity with man, and 
 read it together as one mind, one heart, one soul, 
 persistently affirming with the Father in him." 
 
 ' l In the course of our study I was soon brought 
 face to face with the conviction that I was yet 
 dwelling in the middle court of the temple the 
 range of mere logical mentality. The veil was 
 still closed preventing my entrance into the holy 
 of holies of my being, the inner penetralia of im- 
 mediate vision of God. Analyzing my thought, 
 I found that with all my philosophizing, my idea 
 of God had been largely that of an abstract prin- 
 ciple of life, man being the expression thereof, 
 somewhat as a piece of music is the expression of 
 the principle of harmony. I had sought and 
 loved spiritual truth in the same way that a 
 scientist seeks and loves the facts and laws of 
 nature. Of love towards God as a sentiment, 
 which is the essential bond of unity, I had no ex- 
 perience. The regarding of God only as Law or 
 Principle could not, of course, be productive of 
 love in any true sense. Love in its very nature 
 implies a relation between beings in mutual re- 
 ciprocation of the sentiment. God can be said 
 to love man only as a self-conscious Being, and 
 only by the recognition of the Creator as such 
 self-conscious Being can man exercise love toward 
 him. Herein appears the necessity to our race, 
 probably to all the peoples of the universe, 
 
242 Two In One 
 
 of the 'Word made flesh' and thus, the revelation 
 to finite perception of the Divine Humanity of 
 the Absolute One, in accordance with Christ's 
 saying, 'No one knoweth the Father but the Son 
 and he to whom the Son will reveal Him.' 
 
 Suffice it to say that the effect of our study 
 was as if a veil had been removed from my 
 vision. I came practically to realize myself not 
 only as living, moving and having being in and 
 of God, but experientally to recognize Him a& 
 the Christ personalized within me. Thence a 
 fountain of love love as a sentiment toward God 
 and man, was opened up to my interior con- 
 sciousness and I spiritually apprehended the im- 
 port of the Lord's language to the woman of Sa- 
 maria : ' The water that I shall give him shall be 
 a well of water springing up into everlasting life. ' 
 
 Recognizing my eternal inherency in the Word, 
 the Christ in God, there was verified in my ex- 
 perience the language of Christ representing the 
 Son of Man as descending from, ascending to r 
 and being in, Heaven. I felt as a wanderer re- 
 turning home to that place which the Lord said 
 he was going to prepare for his disciples, that 
 they might be where he was. It was as if my 
 life were the pulsations of the very heart of the 
 infinite life to which every fibre of my being re- 
 sponded 'Abba Father.' " 
 
 I for the first time practically apprehended the- 
 causal relation between that mental state of be- 
 
Two In One 24S 
 
 lieving assurance termed by Christ faith, and its 
 effects in the accomplishment of our desires ex- 
 pressed in prayer. I perceived that by con- 
 scious unity with God our lives become the open 
 channel for the outflow and manifestation, in us 
 and through us, of the Divine Life; and hence 
 that the attaining and abiding in Christ, and 
 thereby his Word abiding in us, is the key to that 
 overcoming which the risen Son of Man pro- 
 claims in the Apocalypse, to the churches. 
 
 The eternal verity of the results to which I 
 had come in my life of thought flashed upon me 
 with overwhelming vividness, in the light of 
 which I recognized as never before my essential 
 and eternal oneness with my love self Mary. 
 And with this perception came the words "They 
 twain shall be one flesh What God hath joined 
 together let not man put asunder." 
 
 At that moment looking up, there, to my 
 astonishment, stood Professor N., appearing as 
 I had last seen him, except that his person was 
 bathed in a radiance of light! 
 
 I sprang up to meet him, but here another sur- 
 prise awaited me. I was physically whole, every 
 nerve in my body tingling with health. "My dear, 
 dear friend, " I cried, "what blessed " but my 
 voice was hushed by a sudden peal of music that 
 thrilled me and I stood rapt in unutterable 
 ecstacy till it died away. 
 
 Professor N. remarked, "This music is the 
 
244 Two In One 
 
 celebration of your nuptials by your angel 
 friends. The song as you notice was "Let us 
 be glad and rejoice and give honor to him, for 
 the marriage of the Lamb has come and his wife 
 hath made herself ready.*' 
 
 Tonight, he continued, you have really entered 
 into the heavenly marriage. Heretofore you 
 have been espoused. These angel friends have 
 come, as I have, to give you their greetings, and 
 congratulations. Here is another also whom 
 you have not seen; let me introduce her. Sud- 
 denly there appeared at his side his counterpartal 
 self the woman of him. She smilingly bowed 
 and said, "All hail! ye blessed of the Lord"; and 
 it was as if her husband had spoken through her, 
 only the tones of voice were modified by a sweet 
 feminine tenderness. In appearance, I can only 
 describe her as (that which she was) the embodied 
 love answering to her husband as embodied truth. 
 They being seated, we continued our colloquy. 
 
 Great and wonderful as the change that had 
 passed over me, all seemed so natural that some 
 time elapsed before the thought of it occurred, 
 when I exclaimed, "How is this, that I am see- 
 ing and talking with you?" 
 
 "It means that your spiritual vision is opened," 
 said the Professor. 
 
 "I do not quite understand. Am I seeing you 
 with the natural eye?" 
 
 "Partly, yes, and partly no. You are seeing 
 
Two In One 245 
 
 through the natural eye. The spiritual has so 
 vivified the natural as to render it susceptible to 
 spirit impressions. We are not spirits (or a 
 spirit), in the ordinary sense of that term. We 
 have resumed the body, but it is the spiritual 
 body of which Paul speaks, " There is a natural 
 body and there is a spiritual body." Ours is the 
 state of those of whom Christ says, "They that 
 are of the resurrection neither marry nor are 
 given in marriage, but are as the angels." 
 
 "Please continue," said Mrs. Morven, as the 
 Professor paused. "I should like to hear you 
 further on this interesting subject." 
 
 "You are aware," he resumed, "that the per- 
 fected man in Christ becomes as did his Master, 
 Divinized as to his body as well as his soul, so 
 that he may say, as Christ said to Thomas, "Feel 
 me and see; a spirit hath not flesh and bones, as 
 ye see me have. ' This may be termed the Divine 
 natural state." 
 
 "Then a spirit," interposed Mrs. Morven, "is, 
 if I understand you, one who has laid aside the 
 natural body and has not entered into this res- 
 surrection or Divine natural condition. Has the 
 spirit, then, no body?" ^&^0A^X* 
 
 "Assuredly, a physical or soul-body, so to 
 speak. All the faculties of sense, and of thought 
 and feeling of the natural body, are primarily in 
 and of the internal man. The death of the body 
 is merely a cessation, for the time, of its activities 
 
246 Two In One 
 
 a loss of consciousness on that plane. The 
 man's consciousness continues in the soul degree 
 only. In this state he is a spirit. This was the 
 state of all of our race previous to Christ. Christ 
 was the first fruits of the Divine natural man- 
 hood. His resurrection was the bringing of the 
 Divine life down into very flesh and bones of his 
 natural body, and thus spiritualizing it or ren- 
 dering it Divine. His resurrection is the guar- 
 antee of the resurrection of every member of our 
 race, 'but every man in his own order/ as writes 
 the Apostle. 
 
 Man's states as to his body, even as to his soul, 
 is determined by his faith. The law holds in this 
 as well as in soul states, "According to your 
 faith be it unto you." In the natural state, men 
 have natural bodies because of their faith or be- 
 lief in such bodily states. But immersed in 
 sense as the world is, there is no conception of, 
 nor faith in, any body other than that of the 
 material ; and hence upon entering into the spirit 
 realm the soul has no power to project a body 
 beyond the soul plane of thought. But they 
 whose faith has become perfected and who, 
 therefore, realize all externals as merely the out- 
 ward expression of the internal man, reassume 
 a body, not of flesh and blood, but a spiritual 
 body perfectly adapted to its enlarged capacities. 
 The body moves from place to place with the 
 celerity of thought, appears or disappears at will, 
 
Two In One 247 
 
 and has the power of acting on the natural as 
 well as the spiritual plane.'* 
 
 1 * Why do evil spirits seek to obsess those in the 
 flesh 1" 
 
 "It is the longing desire of all spirits, and 
 especially of those in sensualized states, to resume 
 ultimated bodily conditions. The delights of 
 those in evil being wholly sensual, the being cut 
 off from the body, where all sense terminates in 
 power and intensity, is to be deprived of their chief 
 source of gratification. It is for this reason that 
 spirits seek to obsess the bodies of men in the 
 flesh. The legion inhabiting the man of Gedara 
 sought, rather than be dispossessed of incarnate 
 conditions, to enter into and inhabit swine. It is 
 this desire of low and sensual spirits to hold com- 
 merce with carnal states of life that causes them 
 to flock like vultures to every mediumistic open- 
 ing from the spiritual into the natural. It is this 
 species of influx, also, that renders spiritualistic 
 communings so dangerous. Such spirits always 
 seek to enslave their subject and use him for their 
 own gratification; and wonderful as it may seem, 
 the sexual faculties are the prime seat of their 
 diabolical infestation. Hence the sexual dis- 
 orders which so commonly flow from spiritism. 
 
 "What advantage do you find in your present 
 over your former state as a spirit V 
 
 "The bringing of the Divine life down and out 
 into the extreme bodily degree, increases our 
 
248 Two In One 
 
 powers and delights both as to extent and in- 
 tensity, almost infinitely. It gives us, also, 
 power to enter into natural conditions, and, as 
 we are doing now, commune with those spirit- 
 ually in rapport with us. Moreover, as angels 
 we are enabled to minister good to those in the 
 natural world in a way and to an extent not pos- 
 sible by spirits." 
 
 "Is the new heaven composed only of those 
 whom you term angels?" 
 
 "Yes, of those alone. And angels is the 
 proper term. Spirits as such are not angels. 
 "They become angels by entering into this more 
 advanced state. All previous to Christ, who had 
 lived good lives, as well as all since his coming, 
 who have had the faith to receive him as the 
 Saviour of the soul, but not of the body, have 
 been gathered into a realm in the spirit world, 
 which we may term the old heaven. This is a 
 realm of peace, and is heaven as far as possible 
 to the mere soul state. It was the Paradise, 
 where Christ told the thief he would meet him, 
 and the place where Lazarus rested in Abraham's 
 bosom. Gehenna, whither the rich man went, 
 was the dwelling place in the spirit world of 
 those in evil. But since Christ, the Gospel of 
 complete salvation of the Divinization of both 
 soul and body has been preached in the old 
 heaven, and those who have the faith have been 
 entering into fullness of life in Christ, thus con- 
 
Two In One 249 
 
 stituting the New Heavens of which John speaks 
 in Revelation the New Jerusalem. Thus the 
 resurrection has been going on since the ascent 
 of Christ, and is still in progress. There has 
 been, within the last hundred years, a fresh in- 
 flux from the New Heavens into the spiritual 
 realms immediately in connection with the earth, 
 driving away the darkness and clearing the way 
 for a fuller descent of the light of heaven upon 
 earth, such as never before. It is, as expressed 
 in Revelation, the descent of the Holy City, the 
 New Jerusalem. It is bringing with it a clear- 
 ness of faith and a power against evil to all re- 
 ceptive souls such as enables many to enter im- 
 mediately into angelhood." 
 
 "Can one become an angel or an inhabitant of 
 the New Jerusalem who has not yet found his 
 counterpartal self?" 
 
 "Certainly not. All angels are two-in-one. 
 Only counterpartal souls are of what the Lord 
 calls the resurrection. Hence if one is removed 
 to the spirit world before the other self, as was 
 the case with my wife here, he or she remains in 
 the spirit realm and awaits the other's coming." 
 
 "You spoke, once before, of broad avenues lead- 
 ing out from the city of Centropolis; do those 
 avenues lead to Gehenna ? ' ' 
 
 "Yes; Gehenna, you should remember, is the 
 general term for the abode of the evil, as distin- 
 
250 Two In One 
 
 guished from Paradise, the abode of the good in 
 Hades, or the spirit realm. Congenial spirits 
 gravitate toward each other and form communi- 
 ties. The metropolis of any region in Hades is, 
 as I have said, the center, whence each finds the 
 road leading him to the abode of those who are 
 in the same life's love as himself. Each one is 
 drawn as the magnet attracts the needle, out in 
 the direction and along the way leading him to 
 his own the good to Paradise, the evil to Ge- 
 henna. The ways leading to the latter trend 
 downward, those leading to the former, upward. 
 
 The abode of each one there being among com- 
 panions perfectly congenial, and all his environ- 
 ment being perfectly harmonious with his supreme 
 love, he is happy after the manner of his kind and 
 to the extent of his capacity. Lust, greed, avar- 
 ice, and every other phase of embodied evil finds 
 its abode exactly adapted to the fullest gratifica- 
 tion of its perverted nature, with only two checks 
 upon indulgence. One of these is the external re- 
 straints of associates, all of whom are alike su- 
 premely bent on self -gratification. In any soci- 
 etary condition, there must be laws by which all 
 are bound, and in the abodes of evil the fear of 
 punishment is the only restraint. This punish- 
 ment may and does proceed from two sources, 
 viz.: from companions, for the violation of their 
 
Two In One 251 
 
 infernal rules of order; and from the penalty in- 
 herent in all disorderly states. This is the sec- 
 ond check upon indulgence. The same law holds 
 there as in this world. Evil is self inflictive. The 
 drunkard or the debauchee in this world suffers 
 both mentally and physically from riotous living. 
 So it is in Hell. They madly and unrestrainedly 
 plunge into excess, the reaction comes, the vile 
 lusts become as a burning flame of torture for the 
 time. The rich man's calling upon Abraham to 
 send Lazarus to dip his finger in water to cool 
 his parched tongue, is an illustration in point. 
 
 I need not say that this state is not endless. Evil 
 is self -destructive. The false and evil character 
 is consumed in the fires of its own lusts. Eventu- 
 ally the organism ceases to respond to any stimuli, 
 gradually grows weaker, until at last it dies of in- 
 anition. The Prodigal Son affords an illustration 
 here. He wasted his substance in riotous living, 
 came to be in want, and would fain have filled 
 himself with the swinish husks of sensuality, 
 but no man gave unto him. Having become in- 
 capacitated beyond the quickening power of any 
 sensual stimulus, he sat down in utter desolation 
 and despair, and at this crisis, through the open 
 rents of his disintegrating character-tenement, a 
 ray of Divine light penetrated his consciousness 
 and he, remembering his Father, resolved to re- 
 
252 Two In One 
 
 turn. This is a gospel that reaches the lowest 
 deeps of Hell. 
 
 Now, pardon me, I feel that our present visit 
 should terminate. We shall see you often now. 
 You are one of us. You have your place in the 
 descending city of the New Jerusalem; you are 
 known by name. Your brethren are rejoicing 
 with you, and you will be visited by them as well 
 as by us. While we man not in any way dictate 
 to you, or interfere with your utmost freedom, 
 there are ways in which we can and shall help 
 you. You and we, in fact, are all one in the com- 
 mon work of seeking the establishment of the 
 Kingdom of God. We shall not leave you now 
 so unceremoniously as before." 
 
 The angelic pair, lifting their hands in blessing, 
 and saying " Peace be unto you," gradually disap- 
 peared from our view, whilst the most exquisite 
 strains of far-off music, as of the tones of myriad 
 voices, were wafted to our ears. 
 
CHAPTER XIV. 
 
 Ten years have elapsed since the close of the 
 last chapter. Mr. Calvin became too broad for 
 his church and was called to an unsectarian con- 
 gregation in an eastern city. Mr. Priestly is yet 
 a Swedenborgian but has thrown off the shackles 
 of authority. Mr. Clark pursues his esoteric 
 studies as before. Berta is his housekeeper, and 
 is, as ever, in close sympathy with her father. 
 Three children, a boy and two girls, call me 
 grandfather. Their parents having applied their 
 knowledge of hereditary law, the children seem 
 to be an improvement on the original stock. 
 
 My wife and I are living in our quiet mountain 
 retreat, removed from the noise and bustle of the 
 world, doing an invisible work. Of our personal 
 history during the past decade, little need be said. 
 Converse with our heavenly friends has been 
 almost constant and unremitting. There has 
 been a steady advance to completer unity from 
 within outwardly, finally reaching to and pervad- 
 ing the extremest degree of our bodily structures. 
 It is as though faculty were enfolded within fac- 
 ulty, organ within organ, tissue within tissue, 
 even to the minutest cells. In thought, feeling 
 and act we are one. I shall not attempt to de- 
 
254 Two In One 
 
 scribe the experience further than to say that God 
 tabernacles with us, pervading our being to ex- 
 tremest sense with ineffable delights. Tempta- 
 tions come, but have no power over us. We are 
 infinitely content infinitely satisfied. 
 
 Gradually our bodies have taken on a more 
 spiritual aspect, the fiesh becoming as it were 
 translucent. All disease and the weakness of 
 age have dropped away from us ; and we have re- 
 sumed the virile manhood and womanhood, and 
 even the apearance, of middle life. How far this 
 transformation is to extend, we do not concern 
 ourselves to inquire. It suffices us to know that 
 our Heavenly Father 's will is being done in us 
 and by us. Whensoever and howsoever may be 
 our passing from earth life matters little. It 
 may be that in these records, left for the reading 
 of those who have ears to hear, lies our chief work 
 in the body. 
 
 But at least our experience has established the 
 fact that in the spiritual union of husband and 
 wife in God is to be found the long-sought elixir 
 vitae, the philosopher's stone, the fountain of 
 youth. It has been vainly sought for in exter- 
 nals in such things as food and drink, medical 
 decoctions, animal secretions, and mineral springs. 
 All life comes from within, from the realm of 
 spirit. In God is life, and only in conjugal 
 
Two In One 255 
 
 states can the way be so opened as to give im- 
 mortality to the body. 
 
 In one respect our course has been directed 
 differently from what we had hoped and expected. 
 Formerly the healing of bodily disease formed 
 probably the most prominent feature of our an- 
 ticipated work for the good of humanity. But 
 while it is true that the power of healing has 
 been developed to a marvelous degree within us, 
 we have been restrained from its exercise except 
 upon those who are spiritually receptive of the 
 truth. 
 
 Bodily disease being the ultimation of spiritual 
 conditions, to remove the bodily effect whilst the 
 mental cause remains, would be to give power and 
 license for further and perhaps deeper transgres- 
 sion. To illustrate: Take the man diseased in 
 body by reason of excesses, but still reeking with 
 lust, gnashing his teeth as it were in impotency. 
 His weakness is a reminder of his evils, and tends 
 to work his reformation. But supose his bodily 
 strength is restored, would it not serve merely 
 as a means of a deeper plunge into the pit of de- 
 struction? It was on this principle that Christ 
 said to the man he had healed, "Go and sin no 
 more, lest a worse thing come upon thee." Christ 
 healed only those who had faith to be spiritually 
 benefitted; who were in a state to receive spirit- 
 ual good along with bodily healing (the latter in 
 
256 Two In One 
 
 fact as a result of the former) ; and we feel 
 assured that now, as then, the spiritual state of 
 the subject should be made a prime condition for 
 the exercise of this power. If the spiritual state 
 of the patient is such that he is not desirous of 
 deliverance from the moral evil which is the pro- 
 ducing cause of his malady, then the healing 
 power of thought can reach no farther than the 
 body, and is of the nature of hypnosis, or the 
 subjection of one natural mind to another. 
 Through this means, relief may be afforded 
 sometimes in a most striking manner but the 
 effect is only transitory. The bodily state, like 
 a bent bow released from its tension, springs 
 back into harmony with the mental. 
 
 All effects induced on the body merely, 
 whether through the agency of hypnotism or that 
 of poisons (termed medicines) are of necessity 
 only temporary. Bodily disease can be perma- 
 nently cured only by a mental change. All true 
 healing must be through the Christ method of in- 
 ducing in the patient a state of mental health, 
 and bringing the body into a state of harmony 
 therewith. Healing in any other way is a very 
 questionable good. Hence we have felt that we 
 dare not descend to indiscriminate healing. We 
 believe it to be only hypnotic in its nature, and 
 therefore a curse rather than a blessing. 
 
 However, to those who have the faith who are 
 
Two In One 257 
 
 prepared to receive spiritual good our power 
 to heal the body seems to be unlimited in extent 
 and unhindered by spatial distance. Nay, as 
 state in spirit makes conjunction, even spirits are 
 attracted to us for help. We thus stand as a 
 focal center for the radiating of life and healing 
 to all in this or in the spirit realm to whom we 
 are congenial in life quality and to whose 
 needs we are thus adapted. 
 
 Though living in obscurity, we receive letters 
 daily from persons who have in the Lord's prov- 
 idence learned of us, and to whom it is our 
 blessed privilege of imparting the spiritual and 
 physical health they seek. 
 
 The following, for example, is one of the many 
 appeals from the spirit world : One evening while 
 sitting at our fireside we were startled by a sud- 
 den convulsive weeping in the room. I inquired 
 who was there, and what was wanted. The dim 
 outline of a figure apeared of a man seemingly 
 about thirty years of age. He said he had been 
 sent to us for help by a man in white. The 
 purport of his story was that he had grown up 
 in the slums of a city, and had been taught only 
 evil ; that in a drunken spree he had killed a man, 
 and suffered as a consequence the death penalty; 
 that he had found himself in the spirit world 
 among boon companions; and that they and he 
 lived together in a place like a cave, where they 
 
258 Two In One 
 
 had every means of indulgence of their appetites,, 
 the chief man of the place being a large black 
 man, who had welcomed him on his arrival, and 
 given him every facility for gratification. He 
 was well pleased for a time, but eventually by 
 over-indulgence he became weak and sick. He 
 began to think of the murder he had committed 
 and of all his evil life, and became sad and sor- 
 rowful. The place and his companions became 
 hateful to him. The black man scowled at him 
 and cursed and abused him, setting him at hard 
 labor. 
 
 Finally he could endure it no longer and es- 
 caped. After wandering about for a long time, 
 feeling more and more dreadfully about the life 
 he had led, at last he fell down on the cold rocks 
 of the desolute country where he was and cried 
 out for mercy and help. 
 
 Then a beautiful man in white came to him, 
 whose face was so kind and tender that it almost 
 broke his heart, and he lay and sobbed, not being 
 able to lift his head. But the man touched him 
 and told him to rise and he would send him where- 
 he would be told what to do. "So," he con- 
 tinued, "he brought me to you. I don't know 
 where I am nor who you are, but if you can help 
 me I pray you to do so." 
 
 Having first ministered to him courage and bod- 
 ily strength, we gave him such instruction aa 
 
Two In One 259 
 
 seemed to suit his case, among other things ad- 
 vising him to find the man he had killed and seek 
 his pardon, making such reparation as he might 
 be able. 
 
 In a few evenings he again appeared, his coun- 
 tenance glowing with delight, and said he had 
 again met the man in white, who had got forgive- 
 ness of his victim of his victim and made repara- 
 tion for him; and now he wanted to know what 
 else he should do. 
 
 In brief, we were the means of his gradually 
 coming to a knowledge of the truth in Christ 
 to a blessed recognition of the Beautiful man in 
 white as the Saviour, and so of the prodigal's 
 return to his Father. 
 
 From Professor N. we have learned much of 
 the life of the inhabitants both of the heavens and 
 of the intermediate realm. Usefulness is the uni- 
 versal law there. The inhabitants of the heavens 
 so love one another that the welfare of each and 
 all is the happiness of each and all. This love 
 being their very life, they evermore spontaneously 
 seek, in all they think and do, the good of others. 
 The thought of self-seeking as something sepa- 
 rate from the common good is impossible. Their 
 mutual relations are multiplied beyond the con- 
 ception of natural thought and their employments 
 in rendering mutual service are as manifold as 
 their relations. 
 
260 Two In One 
 
 In addition to this, they are engaged in loving 
 ministrations to those on earth, and to those in the 
 nether world ; and such as are prepared for it are 
 sent on missions to the heavens of other planets, 
 thus, in the language of the Apostle, revealing 
 "to principalities and powers the manifold wis- 
 dom of God in Jesus Christ, according to his eter- 
 nal purpose through the ages." 
 
 The inhabitants of the evil realm, whose "life 's 
 love is only that of self, of course can have no 
 other end in view than that of self service. But 
 the law of use prevails here even as in the heav- 
 ens. All are compelled to work for the common 
 good. On the principle that he that will not work, 
 neither shall he eat, they are starved into compli- 
 ance with the law; or, if incorrigible, they are 
 confined in prison work-houses, and are punished 
 by various tortures until they are willing to obey. 
 
 As long as they render outward obedience to 
 the law of useful labor, and refrain from overt 
 acts of injury to others, they enjoy, within the 
 limits of temperate indulgence, such pleasure as 
 lustful gratification affords. But in their insanity, 
 like the drunkard and the debauchee on earth, 
 they are impelled to plunge themselves headlong 
 into dissipations. This weakens the evil organ- 
 ism, and opens the way for an influx into their 
 consciousness of the truth, which causes their 
 lusts to appear as consuming flames. Such was 
 
Two In One 261 
 
 the temporary state of the rich man in the para- 
 ble. Reverting to his ordinary condition, he of 
 course regarded this experience as mental delu- 
 sion as the reptiles seen in delirium tremens. 
 These flaming lusts projected into external ap- 
 pearances are the Biblical fires of Gehenna. Their 
 life in the nether world is gradually dissipated by 
 their lustful excesses, until they become weak and 
 helpless as infants, when the light of truth shines 
 in and reveals to their horror-stricken gaze their 
 state of evil. 
 
 At this point they are brought by the ministra- 
 tion of angels into the life sphere of some loving 
 heart or society on earth, whence they imbibe new 
 strength. Such, in most if not all cases, is the 
 first step toward final deliverance. Henceforth 
 they are prepared to receive the direct teachings 
 of angels. Thus the prodigal returns, is clothed, 
 and enters the Father's house. 
 
 Doubtless we have in this experience the sole 
 foundation for the Buddhistic doctrine of reincar- 
 nation." 
 
 Our frequent talks with Professor N. have taken 
 a wide range. Mrs. Morven's short-hand notes of 
 these talks would fill volumes. 
 
 In a recent interview, I said : ' ' Professor, does 
 the present physical disturbances and general up- 
 turning in social, political and religious conditions 
 betoken the near approximation of those last 
 
262 Two In One 
 
 times indicated by Christ in the 24th and 25th 
 chapters of Matthew?" 
 
 "You can judge of that as well as I," he an- 
 swered. "You remember Christ's response to the 
 questioning of the desciples, 'When shall these 
 things be ?' He said, * Of that day and hour know- 
 eth no man, no, not the angels of heaven, but my 
 Father only. ' As to the manner of its coming and 
 the nature of the depravities abounding I may 
 say this: That there will be an opening of the 
 objective mind and thence an influx from the 
 nether world as well as from the descending heav- 
 ens and a resulting conflict between the evil and 
 the good as has never been known before. The 
 history of humanity has been an evolution through 
 a series of periods termed in the Greek, Aeons, 
 and the closing of each Aeon or age and the ush- 
 ering in of a new epoch has been marked by such 
 a spiritual influx. There have been three such 
 crises, viz: the Flood of Noah, the destruction of 
 Sodom and Gomorrah and the period of Christ's 
 advent. That each of these periods was attended 
 by a spiritual irruption is crearly manifest from 
 the Biblical account. From this source, came the 
 prevalent conditions of demonization of Christ's 
 time. 
 
 "Again, you may expect the resulting depravities 
 of the age to come, of which Christ speaks, to be 
 similar to those of the past. What, then, was the 
 
Two In One 263 
 
 prime feature of those depravities? In one word, 
 Sexual. And this is as we would expect. As the 
 sexual nature is the fountain of all goodness and 
 blessedness, in its unperverted activity, so, in 
 perverted conditions it becomes the prime source 
 of all evil. Man's first departure from God was 
 of that nature as clearly indicated in the Edenic 
 narrative. A hint of man's depravity and intimat- 
 ing his subjective mental status, in Noah's day, 
 and hence his openness to conscious influx from 
 the spirit realm, is dropped in what is said of the 
 Sons of God going in to the daughters of men, etc. 
 The awful picture of sexual degradation in Sodom 
 is set before us in what transpired on the visit of 
 the messengers to Lot. Then we have only to 
 read chronicles of the time to learn the conditions 
 at the period of the advent. Thus it has been that 
 those faculties which in their purity are the high- 
 est and noblest in our nature have, in their per- 
 version, become the instruments of our deepest 
 depravity. It would seem that the devil not only 
 used the sexual nature as the channel of the 
 original temptation, but that he has established 
 his prime seat in this central citadel, thence hold- 
 ing under his dominion the entire man. And the 
 rationale of this fact is not far to seek. The prime 
 characteristic of our human race, differentiating it 
 from all other humanities of the universe, is the 
 supremacy of the conjugal nature. " 
 
264 Two In One 
 
 "Pardon me, Professor," I interposed, ''let me 
 read to you an extract from a description of the 
 depravity of the age at Christ's coming, which I 
 came across the other day, in this little volume. 
 ' It would almost seem, ' says the writer, * as though 
 in the destruction of Herculaneum and Pom- 
 peii, which occurred a few years after Paul en- 
 tered the imperial city, a part of the Almighty's 
 purposes was to bury out of sight the evidences 
 of heathen impurity as it existed in the age in 
 which Christ appeared, and preserve them so 
 surely that there might be no question as to their 
 identity when they should be offered in testimony 
 before the bar of enlightened Judgment to an age 
 succeeding after eighteen centuries have rolled 
 away. The Musee Borbonico at Naples contains 
 a collection of articles which the excavations m 
 these ancient cities have yielded, showing the very 
 remarkable degree of cultivation which existed at 
 the time; but there is one room in that museum 
 which women are not allowed to enter. This is 
 all the more suggestive when we remember that, 
 in the modern city in which the museum stands, 
 there is very much to give offense to the pure eyes 
 of women. But this room reeks with an impurity 
 which Christian civilization has ever known, even 
 in its most corrupt day, and under the most un- 
 favorable influences, and contains the most hid- 
 eous proofs of the abject infamy of that heathen- 
 
Two In One 265 
 
 ism which was rotten to the core. The world had 
 reached a moral condition very similar to that 
 which had appeared in the age immediately pre- 
 ceding the Flood, when Noah appeared as a 
 preacher of righteousness, and at the time of the 
 destruction of Sodom and Gomorrah. 
 
 ' ' "What would be expected of a people who built 
 a temple consecrated to the worship of a female 
 divinity, in which a host of abandoned females 
 were kept as a part of the religious establishment ? 
 What can be thought of a people who dared not 
 utter aloud the prayers which they whispered in 
 the ears of such Gods and Goddesses as these? 
 Licentiousness was part of their worship. Inde- 
 cent songs and symbols attended their religious 
 festivals. ' ' 
 
 ''I am glad you read this. It is horrible, but 
 it simply emphasizes and confirms my statements 
 that while the sex nature in its purity is the in- 
 spirational fount of all that is blessed and noble 
 in humanity, when perverted and corrupted it 
 becomes a cesspool of rottenness and death. ' ' 
 
 Now , as to the social, industrial, political and 
 religious signs of the times, the outlook is omin- 
 ous of an impending historical crisis. Natural sci-/ 
 the utilization of her forces has by abridging^ 
 ence, through its discovery of nature's laws and -c 
 time and space, reduced the entire world to a 4' 
 neighboring vicinage and compacted society into 
 
268 Two In One 
 
 an organism in which the various trades and occu- 
 pations, with their interlaced vital and mutual 
 relations, constitute the organs for the perform- 
 ance of its common life functions. 
 
 The welfare of each and all is dependent upon 
 the recognition by each and every class of workers 
 of their relation and obligations to the entire cor- 
 porate body and the performance of their func- 
 tions with reference to the common good. In so 
 far, therefore, as self-seeking is suffered to con- 
 trol the activities of these various classes, there 
 will necessarily arise dissensions, strife and dis- 
 order to the general detriment. Hence the pres- 
 ent prevalent dishonesties and industrial antag- 
 onisms. It would seem as though selfishness is 
 increasing apace with social unification; and, of 
 course, the closer the unity the more fierce and re- 
 lentless the strife. 
 
 The practical application of the Golden Eule, 
 "Do unto others as you would have them do to 
 you/' is the only possible basis upon which a so- 
 cial superstructure of peace, harmony and jus- 
 tice can rest. In other words, those conditions 
 can exist only among a people in whom, and in 
 the ratio that, the principles of justice, righteous- 
 ness and love prevail. The disorders of hell 
 cannot be relieved by introducing the social and 
 governmental regulations of the heavens. Fur- 
 thermore, the principles of just and harmonious 
 
Two In One 267 
 
 social and political conditions must be rooted in 
 the recognition of God and of man's relations to 
 Him. The brotherhood of man must flow out 
 from the well-spring of the Fatherhood of God. 
 
 This brings us to the consideration of the source 
 of our present troubles. It is, in a word, a preva- 
 lent agnosticism that condition in the popular 
 mind portrayed by the Psalmist, "The fool hath 
 said in his heart, no god." Modern civilization, in 
 its motives and methods of thought, is cutting 
 loose from all consideration of God and of faith 
 in spiritual realities and is consequently being 
 given over to an utter insanity in the pursuit of 
 mere material acquisitions. 
 
 God is the life of man, and there is a continuous 
 Divine impulse within him to seek and rest in that 
 Life. In naught else can satisfaction or rest be 
 found. All else is but vanity and vexation of 
 spirit. "I shall be satisfied, when I awake in thy 
 likeness," says an inspired writer of old. Yes, 
 when we awake in God's likeness we shall have 
 rest not otherwise. 
 
 But men in their blindness, vainly seek satis- 
 faction in the indulgence of the bodily senses and 
 appetites, thus substituting swinish husks for the 
 bread of their Father's house. The result is a 
 general state of unrest, a rushing to and fro, a 
 hurrying hither and thither seeking to fill the void 
 within by the accumulation of money in order to 
 
268 Two In One 
 
 the gratification of petty vanities, gross sensu- 
 alities and the lust of power. The Apostle James 
 warns us that the love of money is the root of all 
 evil. It is certainly eating the very heart out of 
 modern civilization; money, money, money busi- 
 ness, business, business for money's sake, absorbs 
 the entire time, thought and energies of the ordi- 
 nary man, largely to the exclusion of every inter- 
 est in anything in life for which money can not be 
 exchanged. ' ' 
 
 "Yes/' I interposed, "I have, of late had occa- 
 sion to learn something of the prevalent popular 
 skepticism relative to anything beyond the realm 
 of the physical senses. And I have observed 
 further an alarming lack of faith in mankind. 
 Since faith in the fellow man can spring only out 
 of faith in God, the eternal Principle of Life, 
 Truth and Love, in whom man essentially inheres, 
 and of whom he is the expression, this agnosticism 
 is generating distrust, suspicion and heartlessness 
 in all business operations. The word "accommo- 
 tion" in the sense of lending a helping hand 
 purely in the spirit of helpfulness is becoming 
 comparatively an obsolete term in the vocabulary 
 of business. The maxim, "Business only on busi- 
 ness principles" is interpreted to mean, "Stifle 
 every feeling of sympathy or kindness. " 
 
 And the same cold, mercenary spirit naturally 
 animates the nations in their intercourse. Hu- 
 
Two In One 269 
 
 manitarian motives bear little sway with the world 
 rulers as against the greed of gain. And so the 
 preparations for predatory warfare in the way of 
 vieing with each other in the building of huge 
 armaments continue with accelerated zeal. As 
 selfishness tends to domestic strife and dissen- 
 sion in proportion to the closeness of social or- 
 ganization, and thus of the increased mutuality 
 and interdependence of classes in society, so the 
 same principle holds true among nations. From 
 this source there are manifest threatening possi- 
 bilities if not probabilities of an approaching 
 world-wide war. 
 
 Moreover, in these mental perturbations and 
 disorders of the race we have the primal cause 
 of our present numerous earthquakes and other 
 physics! disasters. The phenomenal universe is 
 na other than the mental universe of thought 
 force projected into visibility and manifestation. 
 Hence the coupling together of "wars and rumors 
 of wars" and "earthquakes in divers places, " by 
 our Lord in his predictions as to conditions in the 
 end of the ages." 
 
 "All these signs of the times," remarked the 
 Professor, "seem to indicate the approach of that 
 state of things implied in the question of our 
 Lord: 'When the son of man cometh shall he 
 find faith on the earth?' However, we should re- 
 
270 Two In One 
 
 mind ourselves of His admonition, 'Of that day 
 and hour, knoweth no man.' 
 
 But of one thing with reference thereto, we 
 have the blessed assurance, and that is that his 
 coming is to mark the boginning of the end of 
 our ages-long historical drama of sin and sorrow. 
 
 It is to result in the utter destruction of evil, 
 the casting of death and hades into the lake of 
 fire, the purging away of all sin and God's be- 
 coming the all in all." 
 
 In answer to a question Professor N. further 
 remarked: ''Age-abiding is the better rendering 
 of the word translated "eternal" in the New 
 Testament writings. The word is aionios, the 
 adjective from the word aion, which means age. 
 The word aion is defined as follows in the Greek 
 lexicon: "A period of time significant of char- 
 acter: life: an era: an age: hence a state of things 
 making an era or an age. It is, as we have seen, 
 applied to the several states of human develop- 
 ment. It follows that aionios, the adjective, 
 means pertaining to an era or an age. Aionian 
 life would be a life pertaining to an age, or the 
 ages. In the very nature of the case it is inde- 
 terminate as to duration. Its significance in that 
 regard depends on its application. The aionian 
 life of those who have become one in conscious- 
 ness with God, who are partakers of the Divine 
 life, is in course , unending. But the aionian pun- 
 
Two In One 271 
 
 ishment of the wicked is in the very nature of 
 the case, not unending, but only co-enduring 
 through the age or ages of the continuance of 
 that state producing pain. The conscious life of 
 the soul which does not become receptive of the 
 Divine life, must perish. The aonian death con- 
 sists of the process of decay and final complete de- 
 struction of this evil conscious existence. 
 The Scriptures nowhere hint of endlessness of 
 conscious existence in pain. The end of the un- 
 regenerate is always spoken of as destruction 
 not of the individual, as we have learned from 
 modern psychology, but of the character which 
 constitutes his evil life. 
 
 The errors into which Bible interpreters have 
 fallen on this subject have arisen from a lack of 
 a true psychology. They Lave assumed that the 
 soul is constituted into a substance distinct from 
 God, is corruptible in its essential nature, and is 
 endowed with inherent immortality or endlessness 
 of conscious existence in that state. This, taken 
 in connection with the idea that the word aion as 
 applied to the lost means endless duration, has 
 given rise to the horrid notion prevalent that a 
 very large majority of humanity are destined to 
 roast in the fires of unmitigable torture endlessly 
 all for God's glory." 
 
 ''You have mentioned conjugality as being the 
 prime characteristic of our earth humanity dif- 
 
272 Two In One 
 
 ferentiating it from other humanities of the uni- 
 verse," said Mrs. Morven. "This suggests sev- 
 eral interesting questions, for instance; as to the 
 fact of other worlds of space being inhabited; 
 how the inhabitants differ from our race in char- 
 acter and conditions of life ; how they are related 
 to us, etc. Our scientists, as you know, are 
 doubtful even about any of the planets of our 
 solar system being inhabited." 
 
 "Yes, this comes from their looking no deeper 
 than appearances. You, Mr. Morven, liava 
 already shown that all phenomena are the mani- 
 festations of spirit, and that the existence of 
 worlds means the existence of peoples of which 
 they are the visualized expression. 
 
 Our solar system is constituted of a family of 
 humanities bearing a relation to one another 
 similar to the principles which make up the in- 
 dividual man, as indicated in the relative func- 
 tions of the several parts of the brain. They may 
 be said to constitute a solar brain, Mercury being 
 located in the perceptive region, Mars in the re- 
 flective, Jupiter in the social, etc., the prime char- 
 acteristic of each corresponding to its location. 
 The location of our humanity is the cerebral re- 
 gion of conjugality. 
 
 You have already noted the fact that evil did 
 not originate with our race, and intimated a lack 
 of knowledge as to its origin. It is my privilege 
 
Two In One 273 
 
 to say that its prime and only source is to be found 
 in the planetoids, the debris of an exploded 
 planet, situated between Mars and Jupiter, about 
 266 million miles from earth. " 
 
 "Are we to understand," inquired Mrs. Mor- 
 ven, ' * that the malific influence which has ever in- 
 fested our race has its seat in that far off region, 
 sending its baleful power across the intervening 
 space?" 
 
 "Yes, and why not? We know that there is 
 such a relation between the other planets and our 
 world that they do affect our climatology, and 
 doubtless, we similarly affect them. The ether 
 of space is the scientific bond of connection. But 
 physical forces are only the phenomenal expres- 
 sion of the mental and, to mind, there is no 
 space. ' ' 
 
 "Let me ask, further, what caused the disrup- 
 tion of that planet?" 
 
 "In a word, mental disruption. Love of others 
 is, of course, the bond holding a race in unity. 
 Gravitation which gives an orb its sphericity ia 
 the phenomenal expression of that love. Now, 
 suppose a humanity to fall away from God into 
 self-love so that the inhabitants should be in a 
 state of antagonism, every man's hand being 
 Against his neighbor, the attraction giving spher- 
 ical form to the world would become repulsion 
 ;and it would fly to pieces." 
 
274 Two In One 
 
 "Are all our sister planets, Mercury, Venus, 
 Mars and the rest, affected similarly to us by thi& 
 cataclysm in our midst?'* 
 
 ''In a measure, they are. But by reason of a 
 peculiar psychic relation of earth to the fallen 
 orb (which I havn't time now to explain) the 
 chief brunt of its evil influence rests upon us. And 
 it is by reason of this intimate relation that our 
 race is adapted to become the medium through 
 which evil is to be eradicated from the universe 
 by the Divine Word incarnated therein." 
 Another question: How could evil originate in 
 a universe of infinite Love, Wisdom and Power?" 
 
 "Pardon my deferring this question to a future 
 time, when I shall take pleasure in giving you 
 the conclusions of angelic wisdom on that and 
 other subjects." 
 
 Naturally, the degree of advance of our hu- 
 manity towards its predestined, glorified union 
 with the Christ and its ultimate use in the uni- 
 verse of worlds, by reason of its experience in evil, 
 together with all cognate questions, would be of 
 the profoundest interest to the various peoples of 
 our sister planets, as well as to ourselves. 
 
 It has recently been my privilege to attend a 
 convention of delegates from the several heavens 
 of our solar family of planets, assembled in the 
 spiritual realm of our earth, seeking, as the Apos- 
 tle writes, to inquire into these things. At 
 
Two In One 275 
 
 another time, I will give you an account of its 
 proceedings. But for the present, I must leave 
 you." 
 
 RemarK : Our M. M. S. here contains a resume 
 of the proceedings of the planetary convention as 
 promised, which with much more we are com- 
 pelled to omit. We will close this work with a 
 brief extract from an exposition of the Book of 
 Revelations. 
 
 "The wall surrounding the city (the New 
 Jerusalem) is the true system of Divine truth. 
 None can enter these gates that believe or make a 
 lie. This system of truth has its foundations in 
 the number 12, the dual idea. The wall had 
 twelve foundations. So also the same duality runs 
 through and makes up the entire superstructure. 
 The union of man and woman is the basis of the 
 whole. But this wil suffice as to the significance 
 of the symbolism. [This had been fully shown in 
 the preceding discussion of the subject.] 
 
 Enough has been said to indicate that we have 
 here portrayed a humanity in whom love and 
 truth are joined in one in each individual man or 
 woman and that this duality is still further ex- 
 pressed in a perfect oneness of pairs making one 
 dual individual. Through organic unity with 
 Christ in God, each one of the pair beholds the 
 very face of the Divine in the person of his or her 
 
276 Two In One 
 
 counterpart, manifesting as it does in outward 
 form the interior Divine Self, and thus by reason 
 of this unity with and in God there is a perfect 
 oneness of all Humanity, each with all and all with 
 each constituting one grand unitary body in which 
 Christ dwells as the light and life. 
 
 Thus this city of the New Jerusalem, this bride 
 of the Lamb, is full of the glory of God. The 
 very life and power of the Eternal One unob- 
 structedly pulses through it as the heart sends the 
 blood into the arteries and veins and every tissue 
 of the body. Language can express no more. To 
 say that there is no more sorrow, nor pain, nor 
 death, is saying what is already implied. Noth- 
 ing can be added to the beauty of the picture, and 
 to the idea of the blessedness of those who shall 
 be able to enter into the gates of the city. 
 
 Now let us consider what this new Jerusalem 
 means. The Lord Jesus said to his disciples, 'In 
 my Father's house are many mansions. * * *I go 
 to prepare a place for you/ This is the key to 
 the understanding of the meaning of this city de- 
 scending from God out of heaven. 
 
 Previous to Christ's incarnation, the inhabitants 
 of our earth, the saved and the unsaved alike, at 
 death ceased to have consciousness in the bodily 
 degree and entered upon the soul degree of con- 
 sciousness, Hades, or the spirit-world, with no 
 possibility under the then existing conditions that 
 
Two In One 277 
 
 there ever could be a resumption of bodily con- 
 sciousness. The only difference between the be- 
 lieving and the unbelieving was that the former 
 were freed from the domination of evil, while the 
 latter were subject to it. The one state was Para- 
 dise, the other Gehenna. In the parable of the 
 rich man and Lazarus, the veil is drawn and we 
 get a glimpse of the two states. But Christ 
 Jesus came, the Father in him descending into the 
 very bodily conditions of the race, and organized 
 the Divine into the extreme bounds of bodily con- 
 sciousness. He thus became in himself the Alpha 
 and the Omega, the Beginning and the End, the 
 First and the Last in our humanity. The object 
 of his Divine incarnation was that the entire race 
 as a result of the outgoing of Divine Power 
 through him might be delivered from their thrall- 
 dom, and like unto him have their consciousness 
 opened and filled with the Divine, he being the 
 head and they the members of one grand unitary 
 body. The ulterior purpose designed from the 
 beginning, by the very existence of our race, was 
 that we might become a medium for the outraying 
 of his Divine glories to all the rest of the universe 
 for evermore. Just as he was a vicarious sufferer 
 for our humanity, our sins being laid upon him 
 and by his stripes we being healed, so our race 
 through its experiences of evil and falsity vicar- 
 iously suffers for the universe. None henceforth 
 
278 Two In One 
 
 n?ed to go through these experiences of evil and 
 falsity in order to understand by contrast the 
 good and the true. We have, for them, descended 
 to the depths, and stand as an illustrative example 
 to all evermore. We through the Christ in us 
 are constituted the teachers of the universe. 
 
 When Christ came, the race had descended to 
 the lowest depth. One step lower would have 
 been into a de-humanized state. At that point 
 the Divine, having incarnated Himself in Jesus 
 Christ, began the work of race redemption. The 
 panorama of Revelation which appeared to John 
 on 4l ie Isle of Patmos was the prophetic delinea- 
 tion of this work of the Lord from the date of his 
 ascension to the end. The peoples who had be- 
 fore believed in and obeyed God, and so had be- 
 come regenerate in the soul degree, had in their 
 Paradisiacal world in Hades formed what may be 
 termed the 'old heavens.' These having died 
 without knowledge of, or faith in, the Divine Hu- 
 manity as exhibited in Jesus Christ, needed to 
 have this gospel of the Divine Natural Humanity 
 preached to them, that they might become organ- 
 ically united to the Christ, and so be able in the 
 fullness of time to resume their bodily state of 
 consciousness and be filled with the Divine power 
 and glory in that essential degree of their exist- 
 enc. This was the gospel which Christ is said to 
 
Two In One 279 
 
 have preached to the spirits in prison during the 
 three days between his death and resurrection. 
 
 These believers, receiving the truth of the Di- 
 vine Natural Humanity, have become organized 
 upon that basis, and have put on the resurrection 
 conditions, with the Lord as their head. This is 
 called in the Scriptures the 'new heavens.' It 
 is the New Jerusalem, the bride adorned for her 
 husband about which we read in the 21st chapter 
 of Revelation. It is humanity perfected. The 
 process of the formation of these new heavens has 
 been going forward till now the New Jerusalem, 
 this perfected heavens, is descending, and the 
 final battle between the evil and the good is im- 
 pending, with the results already previously de- 
 scribed. This New Jerusalem is humanity per- 
 fected in one in Christ. 
 
 This holy city is now in close proximity to the 
 earth degree of thought, as indicated by unmis- 
 takeable signs. The pulsing of its life can be and 
 is consciously felt by every one in the true organic 
 unity with Jesus Christ. Every such one in 
 Christ has in fact entered through the gates into 
 the city. He is a citizen of that city. And he 
 should just as truly have conscious fellowship 
 with the angelic inhabitants of the city as with 
 Him who is its Center of its Life. 
 
 In the last chapter of Revelation we have a fur- 
 ther description of the blessedness of the state of 
 
280 Two In One 
 
 those who dwell within the city : * ' And he pointed 
 out to me a river of water of life, bright as crys- 
 tal, issuing forth out of the throne of God and the 
 Lamb. Between her broadway and river, hence 
 and thence, a tree of life producing twelve fruits, 
 month by month, severally, yielding its fruit ; and 
 the leaves of the trees were for the curing of the 
 nations. And no curse shall be any more; and 
 the throne of God and of the Lamb within her 
 shall be; and his servants will render him divine 
 service ; and they shall see his face ; and his name 
 shall be on their foreheads. 
 
 And night shall not be any more ; and they have 
 no need of lamp, and light of sun; because the 
 Lord God will shed light upon them; and they 
 shall reign to the ages of ages.*' 
 
 "Here, at the close of our race's ages-long 
 career of wandering from the Adamic Paradise, 
 we have again the return thereto, with its tree of 
 life and the river of the water of life, from which 
 the Edenic lapse had debarred us. That tree is 
 the Divine Humanity, and its fruit is the bliss of 
 conscious union therewith. The river of life is 
 the ever-flowing stream of the Divine love flowing 
 through and watering all the land of the soul. 
 
 As the Edenic lapse arose from a spiritual dis- 
 junction of the dual pair, and a transference of 
 their union to the gross carnalities of sense, so, 
 now we find the fundamental feature of the res- 
 
Two In One 281 
 
 toration to inhere in the re-establishment of the 
 spiritual dual relation. This is indicated, as be- 
 fore remarked, by the number 12, the symbolic 
 number of the Divine marriage. The tree of life 
 bears 'twelve fruits, month by month, severally 
 yielding its fruit/ The reference here is to the 
 twelve gates of faculties made up of the united 
 pair, through which is received the Divine inflow- 
 ing life. Its monthly yield has its symbolic ex- 
 pression in the physical constitution of woman. 
 
 Behold a dual pair, as they stand before us, in 
 the coming age : all that their imaginations can 
 conceive, or their hearts desire, they possess, as 
 to food, raiment, dwelling, paintings, statuary, 
 music, and whatever of beauty and loveliness their 
 senses can apprehend. All these environments 
 grow out of their mental states as pictures are 
 thrown upon the screen by the stereopticon. God's 
 outraying life through them ultimates their men- 
 tal states of innocence and beauty, momentarily to 
 their enraptured sight. They are Divine artists, 
 shaping all external forms at their will. Their 
 sense-world they govern as their taste may sug- 
 gest. It is said, 'They shall reign to the ages of 
 ages. ' This implies that all their environments GJ 
 whatever kind shall be subservient to their every 
 wish. They cannot want, for the spiritual law is 
 that the want produces its own supply. 
 
 But all this external is only as an echo to their 
 
282 Two In One 
 
 spiritual beatitudes. They in each other rest in 
 a rapture of innocent delight such as to attempt 
 to portray by words were but mockery. Multiply 
 a million fold the highest bliss know to our pres- 
 ent state that which is most akin to the spiritual 
 conjugal state, viz. the loves of the innocent 
 youth and maiden and it will give but the faint- 
 est glimpse of the raptures of those who are puri- 
 fied from the ' curse' of all sensuality, and rest in 
 one in the bosom of God, beholding His face and 
 basking in the sunlight of his presence. 
 
 All share the same life. The bliss of all as a 
 common tide flows through and in all, uniting 
 them as one, and thus making the happiness of 
 each the joy of all. The social atmosphere is 
 laden with the aura of the Divine life; every 
 thought of another, is an outgoing of love as a 
 messenger sent forth to return freighted with 
 blessing; the very ground they tread sends 
 through every fibre magnetic thrills of blessed 
 peace, and love to God and man. Such is the 
 state of things to be, and towards which the race 
 is fast hastening. " 
 
 The End. 
 
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