Digitized by tine Internet Arciiive in 2007 with funding from IVIicrosoft Corporation littp://www.arcliive.org/details/errorsoftliouglitiOOmaltricli INTRODUCTION TO ERRORS OF THOUGHT IN SCIENCE, RELIGION AND SOCIAL LIFE AND- THEIR EVIL INFLUENCE FROM PRE-ALPHABETIC AGES TO THE PRESENT DAY -WITH PARTICULAR REGARD TO THE QUESTIONS OF THE HOUR AND THE DANGERS OF MODERN CIVILIZATION FOR SALE BY PAUL ELDER AND COMPANY PUBLISHERS SAN FRANCISCO, CAL. ERRORS OF THOUGHT -IN- SCIENCE, RELIGION AND SOCIAL LIFE -AND- THEIR EVIL INFLUENCE FROM PRE-ALPHABETIC AGES TO THE PRESENT DAY -WITH PARTICULAR REGARD TO THE QUESTIONS OF THE HOUR AND THE DANGERS OF MODERN CIVILIZATION By ST. GEORGE M> : : . MAR 21 1911 ^ Copyrighted 19)1 By M. P. WALTER • 'It T" St O ( ^ c r. 1 » m * t • ■- M * ' 5 i^ - ^ i.' *■ ■ 1 , r> ■^» >t I" i O »-. u .3 >-1 ^ 2 -8. ^r » •?< 317538 ve rri'rt of •4 It ts J I 4 G 8S iK E . c s ■2 cw WC P C ^<^i O " y ► ^ «• LIST OF IMPORTANT ERRATA Page 4, lino 12 — For "knowledge of matter" read "knowledge of nature". Page 17, last line. — For "Taurum Draconem" etc. read "Taurus Draconem" etc. Page 26, 7th line from foot. — For "evoked" read "evolved". Page 71, 3i-d line from foot. — For "tissue-build-sense" read "lissue-building sense". Page 75. — Eg>-ptian ideogram is turned upside down. Page 106. — Chinese Ideogram is turned upside down and the reading of the inscrip- tion reversed thereby. Page 110.— Transpose Chinese coins Nos. 73 and 74. Page 115. — This picture represents the Rape of Antiope, according to inscription, and has by error been inserted instead of "The Rape of Helen" picture, which is similar and will appear in the following vol. Page 116, 9th line from foot. — For "Greece in civilization" read "Grecian civilization". Page 122, 3rd line from foot. — For "Proousius" read "Proousios". Page 124, line 16. — Strike out entire sentence, part of it having been left out, and now requiring too much explanalion for correction. Page 127, 9th line from foot. — For "prosopopcia" read "prosopopeia". Pago 139, Picture 10. — For "world-madness" read "word-madness". Page 140, Picture 35. — For "on terms" read "in terms". For "diathetic" read "diathecal". The adjective "diathecal" having been misprint- ed frequently, has spoiled the meaning of an important part of the text. This error calls for a somewhat lengthy explanation and a fuller definition of the word "diatheke" than that given in the text. The word "diathetic", which occurs more than half a dozen times on pp. 25, 26, S2 and 117, should ba "diathecal", the writer having taken the liberty of making an adjective from the noun "diatheke", which is now only used to denote the character of the Bible- work, but which was formerly applied to all sacred writings, in order to distinguish them from profane history, the distinction made being based on the presump- tion that sacred history depicts FACT in general and historic events in particular, al- ways In connection with the causes active in the world-process, while profane hl.story deals only with phaenomenal occurrences or surface-aspects of Fact, and connects them only with theories or mere opinions of causation, the inner workings of causation be- ing unknown to historic writers. The meaning of the word "diatheke" is of the utmost importance to theology and to civilization. There is no other word of similar meaning to take its place; on its sig- nificance theology must stand or fall. It signifies the natural union between the thinking faculties and the Living Powers, and it draws attention to the necessary de- pendence of the Thinking Ego upon the active causes of life in the process of exist- ence. Any school of thought which does not realize this necessity based on natural union, detaches itself from the natural knowing-powers of life and thereby divests itself of the ability to tell the Truth, about natural causes and life's requirements. If the thinking faculties of the human mind ignore their dependence upon the powers which determine the order of life in the process of nature, then they readily fall into the error of assuming thought to be self-sufficient, and in this case the Thinking Ego imagines it can rule the world succes?!fully by dictates based upon so-called rela- tive truths, manufactured in some process of thinking which does not conform to the process of living. Self-sufficient thought is the parent of the shams which constitute the intellectuality by guesswork produced. If theology have not a thorough understanding of the dependence of the thinking consciousness upon the living consciousness, then it can be nothing more than a ver- sion of sham-intellectuality; it can never deal rationally with the powers of life and the forces which disturb them in their course of evolution; it can only guess at pri- mary causes and speculate about them, as historic learning speculates about secon- dary causes. It can only form hypotheses, theories and opinions regarding cause and consequence, right and wrong, good and evil, as did the sophists of ancient Greece and as do the notional moralists of all ngos. The thinkers who ignore the active gis't of 317538 living consciousneiss can only guess at Fact; they cannot give intellectuality its natural footing in sense or reason and they cannot raise their heads to the height of Free-agency character. If theology cannot connect the thinking consciousness with the very causes of life and of evolution, as they are in themselves and as the master-minds of antiquity conceived them, then it cannot furnish the public mind with true lights of life, nor can it evolve Free-agency character. The power to do right depends on the power to know. If the very workings of life in the eternal chain of causation are not know- able, then man cannot be rational in his determinations of right and wrong, of good and evil. If theology cannot do better than guess at the causes of life, then it can- not give the God-consciousness a firm footing in Fact. If tliought cannot get out of its own workshop Into the workshop of nature, then it cannot tell the truth about nature nor about life's requirements, and in that case no judgments of the thinking mind can be more than theories, hypotheses, opinions, conflicting and contradictory, such as have always disturbed the order of life in civilization. A story is a "diatheke" or "diathecal" In character, in the old-time sense of the word, only when it connects the workings of the living self-consciousness fully and fairly with the workings of the thinking self-consciousness, by ex- tending the living principles of causation, arising in the former, into the reasoning principles of the latter, making, so to speak, a union or covenant between the Think- ing Ego of the Free-agency mind, which controls the affairs of civilization, and the Genius of Creation, who evolves human self-consciousness in the process of nature. The old-time writers who introduced the word "diatheke", professed a full knowl- edge of causation, and thereupon they built their claim to ability of judging good and evil and of reasoning sure-footedly from cause to consequence. For these reasons, the word "diatheke" must be understood to mean what modern theologians would call a covenant between t>iinking man and his living God. Tran.slating the word "diatheke" by our term "Bible" does not convey the meaning of the writers of the New Testament nor of any sacred writings. If the theologian has not an immediate knowledge, arising in living conscious- ness, of the workings of the causes of life in the eternal chain of causation, then he cannot align the workings of his thinking faculties to the order of life, and then he cannot judge life's requirements; and all his talk of good and evil is merely a matter of opinion, arising in guess-work. The thinker who guesses must proceed ten- tatively, and thus proceeding he cannot claim to fairly represent the order of life and its requirements; he cannot claim to be a Free-agent of divinity, and when he enters social life as a functionary he cannot do better than experiment in the affairs of men, by pursuing irrational wa/s and abusing the means at his command. The study of profane history cannot evolve the Free-agency power of mind, nor can it enable the Thinking Ego to draw reasonable conclusions from data of expe- rience, for profane history does not fully elucidate the chain of natural causation. Writers of profane history invariably substitute their own opinion of causes for a full knowledge of living causes. Sacred history, if it is what It should be, elucidates the workings of the Genius of Creation in the eternal chain of causation, and thereby it furnishes the necessary lights for the evolution of the self-conscious Free-agency power. The study of sacred history, however, only enables the thoughtful mind to reason from cause to consequence if it resurrects the anagogies of the stories — the living gist of their original meaning. In the continuation of this work these anagogies will be brought to light and thereby the process of reasoning from cause to consequence, for- mulated and elucidated by so-called sacred stoiies which have a "diathecal" charac- ter, may be made clear. The reader is asked to excuse the many minor errors in print, the work having been done on the outskirts of civilization, without sufficient means at command. Be- ing only a preliminary sketch, and organization, not literature, being its object, insuf- ficient attention has been paid to details. Evident mis-spells and faulty puni tu.ation, or other mistikos wliiects of nature's a'iOtivity or with relying on (houfrht-horn knowledge, by learning i)ronounced authentic; and out of this knowledge or of these surface-aspects all modern minds form their conceptions of the cause of life and the re- (piiremenfs of humanity in either a systematically faulty or a slipshod way of thinking, rience, all modern knowledge of the causes of life is a mere matter of oi)inions. The theoretically propagated fTod-knowl- edge is thought-and word- knowleower for. self-interest or party-in- terest. The men of pronounced opinions may err, but they err honestly; their intentions being lK>nest, they should not be condemned; they should be put in a museum of curiosities or intellectual monstrosities. The fact that the pronounced thinkers fail to do the right thing at the right time or to advocate its being done, so as to serve civilization, and the further 7 fact that they establish a rule of wrong, causing social calamities and suttoriug, stands closely connected with the fact that the people do not propeiiy use their judging and reasoning powers to establish a rule of right. The sins of omission in the people are as much to be condemned as the sins of commission in their leadeis. If the people fail to correct tlie rule of opinion and select erring thinkers to represent them, they must gracefully submit to the sulfering imposed upon them. Invidious personalities are as much to be avoided as glittering gen- eralities in dealing with errors of thought. The individual character of a pronounced thinlcer becomes perverted, for the reason that the way of thinking, which deals in glittering generalities and produces tixed opinions, deranges the working order of the mind. The way of think- ing is to be condemned, but the victim of the way of thinking should merely be deprived of the opportunity to do harm. It is enough to men- tion the fact and the errors which misrepresent it, so as to give each mind a' chance to form its own judgment of good and of evil. It is not necessary to condemn the man who deals in ready-made opinions. No man is forced to patronize illicit trade; the opinion-tiaker is an illicit trader in the intellectualizing and civilizing business. When we make ourselves acquainted with the thoughts which con- trolled civilization in antiquity, we will liud that bygone ages knew more about Natural Causation and the causes of development and evolution than modern learning imagines to be know able. Let us not imagine that our intellectual ancestry had always been as far removed from the lights of sense and reason as are the thinkers of the middle ages from those of the present times. Let us nob continue to misinterpret the vestiges of old-time thought and attach shallow meanings to the work of pro- found understanding, as modern thinkers are wont to do. Let us not imagine that truth is to be found only in modern ideas or in learnedly established opinions. Let us not imagine that all religious convictions are the product of old-time ignorance and that truth, virtue and justice are fully and fairly representable in the modern way of flunking. Let us learn how to form full and fair judgments of vital cause and conse- (juence, and let us not mistake the scientific aspects of phaenomenal, con- ditional and outer phases of causation for the inner, living; causes of cre- ative procedures in nature. Let us not flatten the intellect by substituting a mere knowledge of "how" for the self- consciousness of "I'easons why." Let us not rely on the good intentions of leaders to do the right thing in education, legislation and administration. Let us make sure that the right thing is being done at the right time. The civilizing game is much like a game of cards; good intentions do not nmke tricks; it is the doing of th(! riglit thing at the right time which does the winning. Tlie failure to do the riglit thing at the right time produces calamitous conditions in social life and eventually destroys civilization. The causes which have destroyed the great civilizations of antiquity are now coming to the fore in our own civilization to do the same work of destruction. These causes should be made clear to all the world, so that no one may uuiuteutioually sustain them when he means to do right. To make these causes clear it is necessary to elucidate the now unkuowu original causes which promote growth and produce decay. These causes con- nect themselves with the work which constructs social systems as well as with the work which does the social organizing, the character up- building or the character perverting. The development of ability to dis- tingjliish between systematizing and organizing is a fundamental require- ment to the development of the ability to judge right and wrung, good and evil, in civilized life. (Systems are necessarily fixed and deadly ; life is organic and mobile, yet systems are needed to make social life a success. When civilization prospers, then great wealth becomes concentrated in the hands of men who program national policy. When these men are not properly enlightened as to the requirements of civilization or when they are not properly disciplined to do the right thing at the right lime, then civilization moves onwiu'd in the way of disintegration to ultimate destruction. To avert the ever-recurring destruction of great, prosperous and powerful nations it is necessary to organize the high- minded people in every land, for the purpose of diffusing true lights throughout the mind and elevating public character. Any endeavor to perfect civilization should aim to establish conditions of peace in the re- lationship of individual and nation; in family, national and interna- tional life. When conditions of war prevail, war must ensue. Only the rule of reason can prepare conditions of peace; opinions cannot do it. lleason must be fully enlightened as to the very gist of fact, and discip- lined in chai'acterful ways, in order that it may rule the special powers of life in healthful ways, and prepare conditions of peace for civilized life which do not exist in the lower order of nature. Christian civilization is drifting into unreasonable procedures. The; deadly letter of fixed law is being substituted everywhere for the rule of living reason. Fatal systems are made to take the place of the organizing work in civilization. The disintegrating party-spirit pushes itself every- where into control of civilized life. It now behooves all high-class indivi- duals who have the welfare of fanuly, national and international life lit heart, to organize themselves as a peace-making middle-party, in be- tween the contending factions and side-pulling powers; and it behooves this organization to avoid the carrying of good intentions, by hollow talk of peace, along the usual way which results in failure; it behooves it to proceed in that one way of oi'ganization which can prepare conditions of peace, and which can convert the fatal relationship of animal life into the social relationship of civilized life. In order to proceed in tliis way, the public mind must be brought to see the very gist of fact by the light of individual self-consciousness, so that ostentatious opinions may not be able to delude the judging faculties and pervert the reasoning powers. The development of true lights in human consciousness must precede the evolution of that free-agency character which can and will determine upon doing the liyht tliiug at (lir right time for human welfare. The power to do the right thing muss't be properly supported by true lights of eousc-iousness, — by lights whieh truly represent the eauses of life and of tteath by means of thought and language. That which modern thought l.a« done toward representing those lights is excessively favdty. If we had a living criterion of certitude to judge the Avork of modern thought we would lind the J)ar\\inian idea of evolution contains but 12y2 per cent truth. We would find that there is scarcely a glimmer of truth in any modern representation of old-time thought. We would find that all grea i historic events in civilization are misrepresented in their actual connec tion with the chain of causation; the phaenomenal occurrences are never connected with the causes of their origin by mod(!rn thought, and hence the mind is not brought to draw reasonable conclusions from the study of historic events. We would also find that the work of pre-alphabetic thought never failed to connect phaenomenal occurrences Avith the chain of natural causation, and Ave Avould further find that the percentage of truth in the pre-alphabetic representations of fact far exceeded that in any product of modern thought. Any organization of high-minded people aiming to sustain the Avel- fare of Christian civilization should proceed through the provinces of ai-chaeology and philology to return to that natural Avay of thinking which evolved the human civilizing instinct in past ages, and which gave character to the free-agency doing-poA\'er at the past height of intellec tual and social development. Now is the time for Youug America to organize a peace-party, free from dominance of opinion and factional spirit, for the purpose of dif- fusing light and establishing right in civilized life. No such organization can succeed Avhile holloAV talk moulds public opinion and converts intel- lectual shams into standards of light and right. Truth-telling alone ca?i make for right-doing and improA'e the conditions of civilized life. Any organization aiming to improve social conditions must begin its Avork by that kind of truth-telling Avhich taken the eA'il influence out of one-sided •"1(1 contradictory opinions and leaves room for the natural groAvth of the free-agency character. Civilization cannot be improved Avithout im- proving the individual knoAviug-and doing-power, nor Avithout elevating the individual charactei*. The success of a non-partisan, peace-party or- ganization depends on its ability to correct the opinion-making business l)y truth-telling, and its further ability to secure Avays and means for the evolution of free-agency character. These pages and the succeeding AVork are a prelude to the forming of such an organization. 10 Fi«. I. An Assyrian design of seven (planetary) GeiiU, representing the stages of intellectuality which language has evolv«'d out of the priniitlvo mind and wliidi characterize the evolution of tlie Free-agency mind. LANGUAGE IS THK CIVILIZING POWKR which elevates the human character above that of the animal, by coiivertiuj; the I'niula mental intelligence of the primitive mind into superstructural intellectuality, thereby giving Free-agency character and form to the civilized mind. ; \ ] The design, expressive of the above idea, is from the Sacerdotal Art of ancient Assyria, and is known as the "Seven Planets," in the relief from Maltaija. The idea of planets in Sacerdotal Art serves to denote that mobile Ideality, which sustiiins the Order of civilized life, in distinction to those "Fixed Star-ideas" which serve to build up stationary systems of law and order in civilization. The figures in procession stand upon mythical auimals, to indicate that human consciousness is a superstructure over animal consciousness. The mythical animals represent the animal iutelligeuee of primitive man as having metamorphosed under the influence of thought; and language, but still serving to support the humau intellect. This design has been called "the seven days of the week." Antiquity usually named the days of the week with a view of indicating the seven character-steps in intellectual evolution. Full explanation of complicated works of Ancient Art, like the above and others which follow, can only be given after the rules of Sacerdotal Art and the once recog- nized Laws of both aphonic and phonetic Language are made clear. 'I'HE Influence of LANCJUAtiE upon Consciousness and upon Civiliza- tion. The Pri<>Alpii.u$i:tic Evolution of Conscious- ness AND the (JlVILI/ING INSTINCT Literary ambition is not the purpose of this effort, nor is the writing of instructive essays its aim. The pui-pose wiiich underlies tlie penning of these pages extends itself into an (uideavor reaching beyond litera- ture, or other theoretical woi-k, into the practical application of Thought and Language as life-controlling powers in civilization. This effort aims at the correction of those Evils which erring thought, perpetuating itself through ages in alphabetically perverted ways of Judging and reasouing, has imposed upon modern civilization. The introduction of novelties in the Way of Truth is not part of this IX purpose, nor is the reiteration of any now recognized ideal fixtures of eitlier Truth or Error, with regard to the requirements of civilized life, in line with this aim. The arguments to be advanced will be framed with intent only to unearth that p re-alphabetic way of thinking, which, because of its natural simplicity and adherence to the powers of life, can readily lay a fitting foundation for superstructural ideality, even if it cannot itself provide good and sufficient Lights for the guid- ance of the Free-agency will. The resurrection of pre-alphabetic consciousness may help to re- pair the faulty foundation of knowledge which supports the evil-working errors of thought in modern civilizations, as it did in those of the past. There is no intention in this effort to introduce any fixedideas of Truth, Virtue and Justice into the intellectual atmosphere by way of instruction. All thought-born and word-vested Knowledge of Cause and Conse- quence in the AVay of Life is faulty, and very faulty if alphabetical means alone have generated it. Instructive essays, as a rule, are inspired by ambitious folly, with intent to impart knowledge, and with the but too frequent result of per- verting the natural consciousness of Fact. The aim to instruct the mind with regard to Truth or Error, Kight or Wrong, Good or Evil, usually proceeds by propounding ready-made opinions, more or less tinged with error. Whether these opinions be theoretical novelties in the way of learning, or reiterations, they are unhealthy fixtures of Thought, which obstruct its procedure along the changeful Way of Life, and prevent it from fairly ministering to Life's changeful requirements. Keady-made opinions and fixed ideas may be true with regard to phaenomena and to outer requiremeut« of Life; but they are never true to inner causation nor to the causes of organic development and evolu- tion. They may be relative truths, but they are not Vital Truths; they are not true to the Order of life. They may be "Fixed Star-ideas", but they are not intellectual Lights which have powers to rationally evolve the Consciousness of Life and the Free-agency Genius of Kight-doing in the Civilized Mind. The Truth which sustain.s the Order of Civilized Life is not a mere matter of thinking consciousness and word-vested ideas, but is a matter of "Living Consciousness", whidi word-vested ideas never fully and fairly represent. Opinions are a poor substitute for a gisty knowledge of Natural Causation. Relative truths are delusive makeshifts of thouglit. There are various kinds of truth; — there are truths, Truth and TRUTH. Being true to creative principles is a very different thing from being true to thought-established systems. Being true to conventional opin- . ions, by alphabetical use of language established, is far from being true to Living Consciousness and Self -Consciousness. The mind, which does 12 not of its own Living Consrionsness and Self-consciousnpss know the Reason of Living in Natural Causation, forms opinions or fixed, word- v-ested ideas regarding; Kiglit and ^A'rong, Good and Evil ; these opinions may look like Truth, but in reality they are only products of irrational guesswork, they are what antiquity depicted as "flxed star-ideas," and in Grecian myth they appear personified as the children of Niobe. If we want to know the Truth we must bring ourselves to realize that all word-vested ideas, which pretend to repi-esent the Keason of Living and Dying, of well-being and suffering, are more or less distant approximations to the Gist of Fact; that all new-fangled ideas of Good and Evil are products of more or less irrational guess-work; we must discontinue to accept anybody's opinion or any advertised theories as fully true to Fact; we must learn to refer our thinking poAvers to our own Living Consciousness and Self-consciousness; we must learn to exercise our own discerning powers of Common Sense and Native Treason; we must learn to evolve our OAvn consciousness of Natural Causation by our own way of thinking. The now unknown mentality of pre-alphabetic ages had been evolved in natural ways out of Living Consciousness by thought and language. Pre-alphabetic thought had done its work Avell. It had evolved the human knowing-power out of the elementary animal consciousness of primitive man. It had evolved the civilizing instinct which still caTTie."; us along the way of civilized life, notwithstanding the misleading ten- dencies of erring thought, which delude human j\idgment and perA'ert the reasoning powers. The work of pre-alphabetic thought and language had not only de- veloped the foundation of the human knowing-power, but, following the way of nature, it had paved the Avay to the Free-agency character-evolu- tion in the human mind. If had produced many now forgotten p i c - t n r e s of L i V i n g Truth* which had life-sustaining powers, and the resxirrection of which might still serve to elucidate the inner workings of our nature, and to throw true and valuable lights upon the highway of rivilized life and its requirements. The ways and means by which pre-alphabetic thought and language (lid their good work should not have passed out of the records of know- ledge, nor out of the consciousness of the people. .\PCorciiiij? to the grreat maiority of mythosrraphers. the alphabetioal development of lanRtiasre begins, or comes to the fore. ;it that stajre of mental development which is called the "Golden .\Re." or "Paradise romplete." (See the story of Samma-Rl bo- low.) The art of pictiire-writinjr preceded the alphabetical development. The lot ters of the alphabets are descendants of pictographic character-signs. * Capital letters are sometimes used in these pages as initials to words in other than customary ways, to denote that the word is intended to reach beyond the limits of dictionary meaning into old-time significance. 13 Evil-working Errors of Thbught cannot be correctkd by merely drawing attention to thkm, but only by correcting the Erring Ways of Thinkinc; in which they originated Word-vpsted Errors of Thouffht, comiu}'; into control of civilized Ijifo and its institntions, by Avay of odncation and legislation, were once recognized as original canses of evil and human suffering; and they should still be so recognized. There is some difficulty in so recognizing these Errors. Man is a creature of habit. Re follows fime-trodden paths. He is inclined to think in the ways of his immediate ancesti*y, and to accept as Truth the hand-me-downs of diverse and conflicting opinions. He I'Sually judges fact by means of the opinions which he accepts as Truths, and he is inclined to condemn all dissenting opinions as Errors. The subject of Truth in the ways of education and legislation is Largely, if not entirely, a matter of conflicting opinion. Science and theo- logy differ in regard to educational requirements, as much as the various classes of society differ in opinion with regard to the legislative require- ments for the control of human conduct. The diversity of fixed opinions regarding the "Right or Wrong in human conduct is an evidence of Error in the way of thinking. How to correct the errinsr wavs of thought and eliminate the undue difference and consequent conflict of opinions with regard to Good and Evil, is the problem before us, which cannot be solved bv the use of dic- tionary terms, or academic rhetoric. Could it be so solved, it would be no longer a problem. All modern thinkers are ever trying to correct each others' opinions; yet the diversities of faulty opinions multiply in the public mind, and among the leading thinkers, causing factional strife and inimical, disin- tegrating counter-action among the constituents of the social organiza- tion. Modern Catholicity has issued a syllabus err or urn for the purpose of drawing the attention of thinking minds to the baneful errors which originate in faulty ways of thinking; but the syllabus has not eliminated the word-vested Errors from the public mind. Each thinker naturally holds to his own opinions, for they are a grow^th in his mind, be they poisonous weeds, or blossoms productive of delectable fruits. When we will enter more deeply into the analysis of the subject, it will l>ecome evident that no wordy battle of opinions can unify judgment with regard to the requirements of civilized life, or with regard to TJight or Wrong, Good or Evil; it will become evident that the unification of opinion and the elimination of Errors in their undue diver- sity require the correction of the erring ways of thinking and of speaking 14 which produre them. Tt seems fair to presume that the proiier use of thought and language should so fully and fairly elucidate the Order of Life as to minimize or eliminate undue differences of opinion Avith regard to Good and Evil; and that it should also equip the thoughtful mind with some eificient means of estimating and verifying the merits and de- merits of diverging opinions, or of so-called Knowledge regarding Life's I'equirements; however, the growing diversity of conflicting opinions in- dicates that no Way of thinlving and of using language to so elucidate Pact or verify merit in opinions is known to modern learning. Tf such a Way exists, and if the modern mind con be made to travel along it, then Thought would have to be led out of the confines of modern learning. "Tt is written," that is, it was once commonlv recognized as an estab- lished fact, that a certain natural and proper use of Thought and Lan- t'uage has elevated human nature above its animal foundation^,and that the alphabetical abandonment of its use has caused the confusion of word- vested ideas which disturb the Order of Life in civilization If this be true, then the re-introduction of that natural use of language may per- haps serve to clarify consciousness, and to bring about a general recog- nition of the baneful Errors of Thought which will lead to their elimina- tion from methods of education and legislation, or which will otherwise moderate their evil influence upon civilized life. Not in the sj/Uahiift errnrnm. nor in any other possible enumeration ( f Errors of Thought, but in the restitution of the Right Way of thinking and of u s i n g 1 a. n gu a g e, lies the deliverance of civili- zation from the evils which Errors of Thought impose upon it. The lost connection of the Thinking roNSCioiiSNESs with the Livino Consciousness of N.vtttr.m, rATTS.\TiON and the Means to its Restoration In order to restore the natural, pre-alphabetic way of thinking to its original virtues as a developer of the "Knowing-powers" and an evolver of the Free-agency "Doing-powers", we should aim to connect our present ideal word-vested knowledge with the immediate Living Consciousness in the fundamental workings of the mind, and we should fall back upon old-time ways and means, by which ancient Art and so-called sacred writings dealt with the once existing consciousness of Natural Causation as it is in itself, and in the World-process. To do this successfully, we will have to make use of many words, phrases and figures of speech which have dropped out of modern language, or which are not defined in modern dictionaries in the original sense to which we here restore them. We will also have to make use of many vestiges of ancient Art, the purpose, use and meaning of which are now forgotten, but which at one time served, in connection -with language, to IB elucidate the new unknown Gist of I<"'act — the inner workings of Natural Causation — the organizing I'owors of Life In attempting to elucidate the original meanings of the vestiges of ancient and pre-historic consciousness, we will have to entirely abandon tlie modern Avay of thinking; for this way leads to the now existing St a t c s of consciousness, and to the modernized knowledge and mis- conceptions of old-time religious thought, of the so-called sacred writings and archaeological vestiges; and it does not lead to the right kind of nature-knowledge, nor to the resurrection of the original meanings of those works of ancient Art wliich once served to elucidate tlie inner work- ings of Nature. It does not regenerate nor even bring us in touch with Fig. 2. "Plipromena," the counter-tentlen- cles anil proooilures of life and death in the Inner Avurkings of nature and human nature, are usuaUy repi-pscnted by double-headed mythical aninial.s. ^^.■■i ,=^ ^^^^^^BUk Ss 1 "viammmt i WL ^Wi 1 ^^J 2 1 ^^ M\i\i\minmmt CAPITALS OF THE I'lLLAUS OF CHEHEL MINAR (the palace of the forty pillars, on the Takht, or great Platform of Aneient Persepolls) are representative of the old-time idea of counter-procedures. The COUNTER-PROCEDURES in the inner workings of Nature, Life, Mind and Thought are almost ignored by modern learning, yet they are Fundamental Features of Causation which must enter into all branches of Fact-Knowing, and which were among the foremost and uppermost subjects in the old-time endeavors of Right-think- ing and Right-speaking throughout auti(iuity. The double-headed animal design, here as usual, represents two kinds of innate counter-tendencies of life, mind and thought, active in the counter-procedures of nat- ure. The lower design represents those counter-tendencies in Nature and Living Con- sciousness by the double-headed rump of a horse: the upper capital represents the counter-tendencies in conceptive consciousness and in "single-acting thought" by a double-headed unicorn. The subject of single-acting thought is explained In some fol- 16 the old-time and noAv fovfjcjtteii Tyj^'s of Consciousness, which produced the so-called sacred writinjjs or vesti«;es, actually or presumably repre- sentative of the lost knowledge of nature's inner activity. Modern learning does not nlace the existinjj vestijres of pre-historic thought into their own oriorinal lisrht of consciousness, but it tries to ex- plain their original meanincs in its own Avav of thinking, and by substi- tntincr modern ideas for old-time consciousness. The modern knowledjre of nature is onlv phaenomena-knowledge. while the pre-historic knowledjre of nature was knowledge of Natural Hansation as it is in itself. It added a knowledge of nhrrnmrna to that of phaenomena. that is, it connected the procedures of iiu perceptible causes with the per- ceptible effects. Tt was a knowledire of nature as a Proces.s. iucludinsr both the inner and outer workinp-s of Tausation. and it was not a mere nratinfr of metaphvsicallv-delufled minds about Oriffinal Pauses and Sec- ondarr rausation. but it avms n rationnl Kuowledfi-e of rausntion. Tt connected the workings of both tlie innor motivitv of life and the outer .nctivitv of the senses with the solf-mnscious workings of the livinT mind. 'Tt hold Thoufrht to both thf> nmductive nnd the creative nrocedures in the Process of Vnture. li dis+ino-in'tsTied between the procedures of Life and the procedures of Death, nnrl it mnde an aunlvsis of self-conscions- ness the foundation of this distinction. Tt reco- Power in the procedures of Life, and not so active in the nrocerlures of Death. Tt depicted the pro- cedures of Life as STEPS of n rentr.il OrsranizinT Power into the heitrht c.f ori^anic evolution, and into the rlentli of seed-formation; and it de- nicted the procedures of Death as STEPS of counter-active forces not controlled bv anv rentral Power. Tt thus distiufuished between prin- ciples of Life and principles of Death, the former beinc: controlled bv a r'entral Self-conscious Power, and the Intter not beinir so controlled ; and it made the id<'a of PPTNCTPLE the uniding-thread of analytic thought, fo which it adjusted its use of lanffuaire. Inwin"- fhnntprs. Sintrle-notiirr thought iisiinUv dpvifitps from tho oonntor-nrofpiliirpo ill X'ltiirp. but not nhv.ivs. nor floos tlip unicorn ntwnvs spi-vp to rpnrp«pnt it .ts «o ffv- rintine. or rs ,nn imnatiirai nroppdnrp of tbon-'Iit. Itnt somotimps it rporpspnts ttip no'v nnUnown flmrnctpr of "Uvriolo^ionl" tlionclit tis it spoinin^ly (1on« in this casp, nnri .i« it artnnllv dops in tlip Tninprini rrp--t of .Tiinon. plspwliprp shown. Thp tAvo dpsii'ns. nspd for canitiils in (•ohinins. dppift both thp nntiirp of thp char- ac-tpr-pvolvins nnd thp mpans-dpvpionintr propodnrcs of thousrlit. as siistainincr thp sii- pprstruptnrp of intpllpotiializpd and oivilizpd lifp. Tt is this pountpr-notivity in Natural Pansation. pxtpudinc itsplf into thp workinirs of mind and tlioucht. whiph thp .\npipnt Cliinpsp oaUpd Yancr and Yin and T^ao and T7,n. .and whioh thp Hpraljjpitpan sphool of anoiont Orpppp paUpd r>T.\PHKROMEN.\ and SYArPHEROArKX.\ and .\NOr)OS and K.VTHODOS. thp unward procpdiirps from spihI into orcauic dpvelopuiput. and thpir POTUit<>ni:i'"t. tlip downward nrocpdnr(>s from or- ganic dpvplopmpnt into sppd devplopmpnt: all in thp way of IJfo: to lip pxnlaiupd morp fully prpspntly. Deyplopmpnt and and pyolution of spppial fapultips of lifp and pharaotpr-powpi's. and puyplopnipiit and involution of thpsp faeultips and powprs. arp pvidpuces of thp pountpr-procpdurps in the way whiPh thp Orpatiyp Gpiiius of Causa- tion in the Process of Nature pursues, and as a result of which, the Esrs now pro- duces the Chicken, and thp Chicken produces the Rersi. Sep pxplanation of the old dictum TAURDM DUACONKM GENUIT ET DRACO TAURUM further on In this chapter. 17 Upou these Hues of pre-historic knowledge, all (he sacred writings of antiquity were constructed, and being so constructed, tliej differed from tlie products of historic thought. In the prehistoric learning of China, known as I'u-hsi or Original Tao-isui, those lines of learning Avei-e condensed into something like algebraic formulas pictographically repre- sented, and in later ages tliey received much verbal elucidation for the ])urpose of facilitating their practical application. The procedures of Life were known as Lao and Tzu in the,Tao; and the counter-forces of nature, not controlled by active self-consciousness, were known as Yang and Yin. In the historic records of the intellectual development of oui" race, from Herakleitos to the first centuries of the Ohristian Ei-a, tlie i)ro- . cedures of Life and of Death were known as "Anodos" and "Kathodos," and the counter-forces of nature as "Diapheromena" and "Symphero- mena." In modern languages there are no words which have the precise meanings of these old-time designations. We will have to approximate these meanings by somewhat lengthv explanations later; they Avill event- ually furnish us with something like radicals and cardinals of language, whereby to connect the outer workings of consciousness and of discursive thought with the inner workings of self-consciou.sncss. It is onlv bv effectually makinsr this connection that we can arrive at the POINT from which the thoughtful mind can fairly estimate the merits or de- merits of relative truths and opinions. li is only by bringing the lighl of self-consciousness into the workings of discursive thought that we can get a more thorough insight into Fact than modern learning furnishes, and that we can come to form g i s ty judgments with -regard to Living Truth. The consciousness which was nictographically developed and which was embodied in woids denoting principles, methods, means and aims of procedure in the old-time and now abandoned way of thinking, stood connected with both Hie consciousness of feelings ami with indi \idual self-consciousness; and these connections we miist re-establish hy similar words and .similar ways of thinking in order to obt.ain a more thorough knowledge of Natural Tausntion than opinions now furnish us. All knowledge of the inner workings of natuie must ever be evolved out of the fundamental consciou.sne,ss of feelings, and out of the indi- A'idnal self-consciousnes.^ in Avliich the Principles of Life and Death are active. I'RK-.VI,PHABETIC NATURE-KxOWLEnfiF,. .VLIGXINT, ITSEI.F TO NATUU.VL CAUs.rnox,' nio not deal ix (Jexekauties and Pauticu- LAniTIES, OR OTIIEIt OXI.Y RELATIVELY TRUE MAKESHIFTS OF THOUGHT. The full and fair explanation of any old-time product of thought can only be accomplished if the consciousness which produced it be resur- rected, and restored to its former activity in the modern mind. And such resurrection is possible only, if thought returns to its original way of 18 judging facts, and of reasoning from cause to consequence by employing the original or corresponding methods of language. The pre-alphabetic and prehistoric methods of employing language for the purpose of representing the consciousness of Natural Causation differed widely from the modern ways and means of speaking which en- lightened thought now employs. The prehistoric mind used language "after the manner of nature,"^ it made its immediate and living consciousness of cause and consequence peakined and evolved by pre-ali)hal)eti(' ways and means. The ancient American City of Xochitzinco is represented by a walkinfr (six-leaved) flower, to indicate that stajre of procedure when the fuU.v develo])ed thinkinj;-power takes control of life, in individual or nati(ni. The design beinj; "headless" indicates that the liiviuK Flower Rhetoric, even in the fullness of its develoitment. has the defect of causinsr Thousrlit to proceed func- tionally t)y habit, rule and routine, in jrivinsr verbal vestment to its work of Judsini.' and reasoninsr. instead of proceeding by the full consciousness of the Free-asency Ceiiins. oriRinally active in the human mind. The legs represent the procedmv part of tlio idea, and the Hower the stasje of in- tellectual development. Xochitzinco is an eponyni. or mytliical character-name, rtenotinjr some notalile factor in the inner workings of liuman natuie. to wliich some Keo}rra|)hical application has been triven in order to keep the consciousness of the factor alive in tlie pul)lic mind. The name is said to literally mean: ".\t tile end of the flower-tield or season." which is a poetic way of statins tliat the Free-agency powers of Thought, wliich liave so far controlled civilization after the niaiiiier of nature, tend to leave the liermeneu- tic and flowery way of moulding; liuinan consi'iousiiess. to enter into the terminoloirical and alistract way of thinkiiifr. wiiich leaves tlie I'^eeliiiir Self out of consideration. The aim of the desiirn is to sliow that the Thinkiiifr Ffro is always inclined to Ixm'oiiic too much of a systeinati/.er and jironioter of industrial develoiunent : and beiiij; thus inclined, it is but too a|pt to leave the orKani/.in;; work and the hifrlier rpquirements of civilization out of due consideration. The junipiufT attitude of the lejrs indicates the inclination of self-sutttcieiit and sys- temati'/aiiK thony;ht to .inmit at conclusions. The six-leaved flower, liere as ever, depicts tlie fully developed or unfolded consciousness of tlie counter-procedures in the Way of Life, as does the Seal of Solomon, and other similar desiiriis. which we will |irortnce later. 4 The -"Old-Man" and the "Boy": the Genii of Spoken and Speaking Thought, conceived as clvUizing agents. An Ancient American design from Tibal. sliowiii^ the two (Jeiiii of Thought, who labor to develot) the two kinds of human consciousness: the fundamental or inceptive consciousness, and the superstructnral or conceptive consciousness. The lower and larger head represents Spoken Thought, the "Old-man Gtenius"; the upper and smaller head, with the Trisula Crown, represents Speaking Thought, the "Boy-Genius." 20 The IVolinjit-self'' in the pre-historic mind developed its immediate and living consciousness of nature's activity, by means of original '•Types of Language", into immediate capacity of Fact-knowing and into explicit knowledge of nature's inner activity. The historic mind, by reason of its alphabetical development of con- ceptive c(msciousness, has obscured and deadened its original or imme- diate' consciousness, and substituted merely conceptive intellectuality, born of Speaking Tliouglit, in the place of nature-born intelligence. Spoken Tlionght uses lauj^iiage for the purpose of elufidutiiiji; the couscionsness of huniaii feelings, usuiilly iu accordance with I'"l'Nl).\MENTAL rUINCIl'LKS of. Life and of Death. Speaking Thouglit uses lanKuajiO in inteihM'tuai endeavor, often inde])endently of tlie consciousness of feeliu};. usuall.v unini]uifnl of Principles l)ut in accordance "with tlu> tliree constituent FAt'TOlJS in the Chain of Causation, as antiijuity knew them. Tlu' •'Hoy-(ienius" or the Speaking Intellect, is liere shown as the intellectual su- perstructure to the "Old-man (Jenius" or Spoken Intelligence. The two (ieuii are representetl in the position of the Free-agency Determining Tower in tlie civilized mind and as agents of the Creative (ienius they act in imison. As an aphonic or pictographic design, illustrating the workings of thought and language in the civilized mind, this vestige of Ancient American Art is not surpassed l).v any of the existing woi-ks of tlie great cults of antiquity. The details of the work will be found to have l)een the product of penetrative intelligence: they are worthy of minute explanations, some of which will lie given later; they cover all the essential points in Uight-doing which engrossed the thoughts of pre-liistoric anti(|uity. A striking feature in this design is the similarity of American idctograms and aphonic signs to those used ou the Asiatic continent, and in fact everywhere through- out antiijuity, such as tlie Ingot-sign, the Doulile-sceptre. the "Crucial Point," the Uising iind the Drooping Wing, the ear and sound signs, tlie Trisula crown, etc, etc. Thought is passive or spoken wlien natural intelligence, pre-alphahetically develop- ed, puts its thinking-powers into form of language. Thought is the actively speaking power when alpluihetically evolved intellectuality does the talking. In the former case Antiquity dei)icted Tliouglit as the "Old-man (Jeiiius," not oiil.v in Ancient American civilization, Ijut proliably in all great cults. lu the latter case Antiquity depicted Thought as the "Boy-erstructure of mind and into the entanglements of relative truth-telling. to xlepict the workings of nature, the procedures of Life and of Deati, in detail. This way of thinliing antiquity depicted as the "tool-nialving process". The third possibil- ity of thinliing is that of practically using the intellectual tools to sustain the Order ol' Life, and to organize and maintain luiman society. In the above picture, from I'alemke, this third possibility of thinking is repre- sented l)y uniting the two Genii of Spoken and Speaking Thought in the one Civilizing effort. 1'his uniting implies the evolution of a third Genius — the Free-agency Genius — usually depicted as a double-active power or separately persouilied, as, for instance. the Ahu and Yax Genii. All great cults of antiquity have made the same distinctions in nmch the same way, but of course they have ai^plied different names to their ideal pt-rsonificatious. The Free-agency Determining I'ower in the civilized mind of the twentieth cen- tury should be considered a double-active Genius, such as was depicted throughout anti(iuity by brush and pen. Unfortunately this Genius is not doing much talking in modern civilization from a self-conscious point of view. It usually talks by pro.xy in tliese days. It lets the Thinking Ego talk from a point of view, artificially established by the instructions dispensed in literature, school and church. Spoken and Speaking Thought are not now mere "Metatron" Genii to the Self-con- scious Determining Power. Spoken Thought has l»cen eliminated as an active factor from tlie mental household. The Self-conscious Creative Genius Inis gone to sleep and Speaking Thonglit is now the controlling power in the intellectual and social develop- ment of this age; it speaks enthusiastically of its own workings, but it ignores the (xist of Nature's activity, and Natural Causation as it is in itself. 5 The Thhikiiig Kgo and the FcoUng Self represeiilod by Hooey, tlie Think- ing Kiiven, and the Ijegendary Hsjief- nian. THE THINKING EGO, represented as HOOEY, THI-; THINKING RAVEN, and THE FEELING SELF, represented l)y the LEGKND.\UY FISHERMAN, are here confronting each other as two counteractive powers in consciousness, acting as Initia- tive and Refei'endum in discussing questions of life. The Feeling Self deals with Living Facts, here represented by a fish, while the Thinking Ego is only an agitator of the intellectual atmosphere, as indicated by the webbed wings, and the blind eyes within them. The North American Indians still use Thought and Language in the original or primitive way. "after the manner of nature." They have not employed alpha- betical means for the development of their consciousness. They use pictographs and ideograms to represent the workings of their consciousness, as did the old races in I)re-historic days. Tlie Northern Indian may or may not l>e ii degenerate from some great ances- tral tyjie of civilization. His legends may not be the wasting products of former intellectuality, but the Indian has an effective n.'itural way of distinguishing between his immediate knowing powers and his thinking faculties. The accompanying cut is a specimen of up-to-date legendary illustrations from the Far North. It depicts the counter-activity of the natural consciousness of feel- ings, represented by the fisherman, and tlie thinking consciousness, represented by the Raven "Hooey," posed as mental Initiative and Referendum, ipilte In accordance 22 The so-called relative truths, which constitute the substance of mod- ern knowledge, are a late invention of s e 1 f - s n f f i c i e n t thought, and their manufacture is a monopoly of liiat intellectuality which presuma- bly speaks the truth without being able to lay any claim to immediate consciousness of Fact — of natui-e's activity as it is in itself. Tlie subject cf self-suttlcieut thought is illustrated in tlie myths of Daedalus and Icarus. witl) the inothods employed by the Sacred Art of the great cults in pre-alphabetlcal a SOS. The North American Indian distinguishes the Living Consciousness from the Thinliing Cousciousuess, 'with a clearness which surpasses the understanding of the pretentious single-active minds of our Intellectuals. The Raven and Fisherman design is a specimen of the Iiwlian's way of distin- guishing l)et\veen the Feeling Self and tlie 'i'hinking Kgo. "Hooey," the "Thinliing Haven," according to the legends, has power to assumc> innunieralile shai)es. and to help or hurt man in innumerable waj's. The functions whicli the Thinking Ego and the Feeling Self perform in the human mind are well illustrated in the Art of the .Vncient Brahmins and of the Ktruskiuis, specimens of which will he pr<>(lu<-ed further on. Tlie principal I'uciiltlos and fiinotluiis of tlioiiglit. in organic language ein- Ixxlied. appear here personllied a.s Four T.T|K's of Consciousness and indi- vidual Civilizing Powers. Four tendencies and capacities of Free-agency ('(msciousness. hy various Typos of language evolved, are here shown iis four separate personiticatious. althoim-'i they exist as one compound, differently developed in the human mind: (a) shows the personltication of SA'.IUIOI) SONO and its constituents, which can dii) into the consciousness of feeling" and give voice to tlie organic harmonies of life. (1)) the I'KOFHET, who, by the habitual use of organic language and the training derived from the understanding of the spirit of mythical stories, has developed intel- lectual powers of reasoning from cause to conse(pnMu:e, and of seeing forward and liackward along the Chain of Natural Causation; (c) the TUUTH-TELLER, who can do justice to liotli sides of the case which le.id up to the dramatic crisis or "Crucial I'oint;" (d) the USEK of intellectual tools, who can put abstract data of knowledge to both sensible and reasonable use. «!•« ! These four mythical characters represent ihv" disrinctive constituents of truly or- ganic language and of fully evolved free-agency consciousness which can and should do the organizing work in civilization. They represent the natural growth of all the powers of consciousness. b.y language harmoniously evolved, in accordance with Liv- ing Principles, in distinction to that granimatical and terminological language, l)y means of which the Thinking Egotist forms liis diverse, contlieting and contradictory .judgments of Riglit and AVrong. of Good and Evil. The l''ree-agent uses organic lan- guage mainly to organize family and state; the Thinking Egotist uses grammatical language mainly for the purpose of constructing special s.vstems and of building states Mithin the state. In the Bible-work the fully evcrtved free-agency character is represented by Solo- mon, and the evolution of the four principal constituents of ORGANIC SETiF-CON- SClOliSNESS and of language is represented by the character-stories previous to his relgu, commencing with the Fall of Jericlio. 23 Kiic|)li, till' Htiniuiiity Maker, by (;ift of I>aiigiiaf4'C evolves liiiman na- ture out of animal nature. The origin of language is tlie origin of humanity. The originator of language is the >Iaii- -Maker, who eonverts animal nature into human nature. The WOKI) Is the (ioil of ancient ISg;y|>t. Kneph, as a language developing Genius. offi<'iates as a regenerative power, wliieh elevates and holds hu- man el»araet«r to the Free-ageney height in the realm of pure or living ideality, where iitness of mental, sur- \ival has its ••et«'rnal home," Language as a :meaxs to tiik dkvkloi'mext ok Coxsciousnkss, '^ Everybody, probably, will rciidily admit that the proper use of the faculties of thought has much to do with the welfare of civilization, for everybody knows that at certain stages of human develo])iiient Thought comes into full control of the work of civilizati(m, acting either as civi- lizing agent or as an absolute "Determining Power" in the human mind and in social and national life. Everybody, however, may not be ready 24 to admit that Language ever acts as the coutrolling power in civilization, yet Thought never acts save in connection with Language, and when Thought enjoys the fullness of its powers it falls under the control of Language. And at all times have the Faculties of Thought, or the proper exercise of the Towers of Thought much to do with the Func- tions, Faculties and Powers of language. Language acts as a vehicle, or as a vestment and embodiment of Though I, and a.s a "developer" of con- sciousness, before it becomes a tiiought- and life-controlling power. The Egypthiu Kneph is a per.souiHciitioii of that factor in the human kuowiug- power which can uuderstaudiufil.v deal with "reasons wliy." "Ueasons why" differ from "methods liow." as the modern ideas of original causation difl'er from those of secondary causation. "Methotls how" any Hatteneil intellect may know. "Ueasous why" only the Living Genius in the human ndnd can know. The Kneph-couceptlou of Ancient Ej;ypt partly represents that Living; Genius; it represents 11 as Utborlni;; to evolve ideality and intellectuality l)y means of alphabetical improvement of the original souud and sigu language. Antiquity, not only in Ancient Egypt, hut all over the world, at one time liad .-i very effectual way of knowing origiuul causaition, and an equally effectual >tay of personifying the various factors in original causation, and of representing the products of such personifications as gods, demigods, angels, heroes or devils. The way of knowing original causation is no longer open to us, and hence "reasons why" are not generally considered knowalile. The re-opening of the way to the knowledge of original causes has its difficulties, for tlie.reasou that language does not serve us us it once did "diathetically," that is, to •onnect tlie (list of the living consciousness Willi tile Gist of the tliinking consciousness. We will try to make the way clear in later chapters. The ancieut Chinese Imsed tlieir way of knowing original cau.satiou on the steps of evolution, from Seng-\Van-Mau to Tai-kih, from Tai-kili to Kua, from Kua to Tchy; and they considered the way of tliinking which dealt with original (•au.sation and "reasons why" as the "heavouly way," in distinction to tlie "earthly way" which dealt with "methods how." All this will he fully explained later. The ancient Egyptians, as well as all other great cults of antiquity, did much as did tlie Chinese in thinking about original and secondary causes. The ' leading thinkers of all ages have always realized that it is necessary to know original causes In order to enable the thinking faculties to deal reasonably with questions of Light and IJight, to hold the Thinking Towers to the I^iviug I'owers and to Living I'rinci- Ijles, and to keep wayward thouglit from attempting to make mere opinions the con- trolling powers in civilized life. If original causes were unknowable, then opinions as to Right and Wrong or Good and Evil would Ije the best knowledge the humau in- tellect could produce for the purpose of governing civilization. The (luestion of the knowability or unknowabiiity of original causes underlies all questions of life, of truth, virtue and justice, hence, before entering upon any discus- sion of Right and Wrong, of Good and Evil, the mind should make clear to itself whether or not it can know original causes, whether or not It can put itseif lute pos- session of a gisty knowledge of Fact, or wliether it must form opinions without such knowledge. To make the character of Kneph known as it was once known, is equivalent to making original causes known. Kneph, like the other gods of ancieut Egypt, may look like a caricature, by fanciful ignorance prcxluced, but looks are deceptive. The minds that conceived the Kneph-ideas knew original causes and knew how to depict tht>m. and the modern mind will have to do some strenuous studying of l''act before it can get back to that height of mental evolution which once made original causes knowable. 25 Language, by reason of its power to embody cousciousness, assumes both LivingCharacter and F o r m, which pass through their dou- ble course of Development aud Evolution, as do all living powers; and by reason of its living character, Language ha« powers to develop and evolve vai'ied tendencies and capacities in the mind. It serves and it rules the civilizing purpose, in connection with the changeful character of Thought, for both Good aud Evil, but never in tlie same way at two dillerent stages of intellectual and social evolution. Kueph, like all i-epreseutatious of factors iu Original Causatiou, is a changeful cliuracter, whicU cunuot be eluciduteil by auy one or by all possible statical state- ments or ideas, but which can only be represented by "diathetic" story, depicting the career of an active character; tiie word "diathetic" being here used in its original meaning, viz., that of holding the thinliiug consciousness to the living consciousness aud keeping the Thinking Ego from forming tlieories without a gisty knowledge of Kact. To elucidate the character of Kneph, as it was conceived in ancient Egypt, we will have to elucidate original causes by such means us the Yh-king diagrams, the Bible stories or the Alonogatari of the .Japanese, or any stories prerly constriutcd to elucidiite the principles of nature, productive of life aud death. IvneiJh is one factor contained in that which the Hebrew word Elohim signifies. The Ivneph-character is also depicted in the meanings of the trigrams in the Chinese Kua, for all religious thought, which properly represents First Causes by ideal persou- Iflcations, is formed in accordance with the same principles and is hence alike in living character, if not alike iu outer form. The mental power, personitied as Kneph, and its recognition iu the Cults of Ancient Egypt, underwent many metamori)hic changes, as did all mythical personi- fications of Living Cousciousuess to which Self-conscious connection with Original Causation was attributed. The branch-development of the Kneph-power, the power which had originated alphabetical language, came to figure variously in changeful form iu the celestial Uecanes of the rhetorical Zodiac. But even the original Kneph is reijre.seuted as acting in various capacities. In the upper picture, he acts as an Original Humanity-maker, as an evolver of the Free-agency Power, much as does the El Genius in the Genesis stories; in the lower picture he acts as a regenerator of Free-agency Determining I'ower, to sustain the iutellectualized character of the Order of Life iu Civilizatiou. In a third design, still further below, he appears as a sort of Holy Ghost-cluiracter, aligning the work of Thought to Living I'rinciples. Kueph does not represent all the creative po\^•er active in humauity-makiug, but only a factor in it. He is not the creator of primitive man, the animal, nor is he the ouly converter of man's animal nature into human nature by original gift of lan- guage. He is only a special tj'pe of Creative Genius. He represents a certain early step in the evolution of organic language and nnin's Free-agency powers. He is uot the originator of language, but he is only the originator of organic language by certain synthetic use of analytic forms of speech. Mythically speaking, he is a self-born or self-made Genius (autarkes); from the mythical point of view he is his own father and of double sex; that is, he himself originated In the Way of Life, by conceutratiou of universal cousciousuess iuto the s e 1 f - c o n s c I o u s n e s s of the gist in Natural (Jausation. He is self-evolved in acccrdance with ]>iving I'rinciples. He is a luunau knowing-power, evoked by means of primitive sound and sign language, but there is genius in his knowing-power, and that genius extends the virtues of primitive sound and sign language bj' use of alphabets, not only In analytic ways, so as to rep- resent nature in detail, but also in synthetic way.s, so as to reproduce a characterful I)icture of nature's work out of analytic detail. His Genius is not unlike that of Ha- ranguerbah (the original Brahma, to be distinguished, however, from Bram); it fur- nishes the first germ to that alphabetical development of consciousness which enables 26 The work wliicli Luuguage, embodying aud coutrolliug Thought, performs in the human miud and in civilization, has been fairly illus trated in the mythological stories, which speak of Gods and Heroes, Fallen Angels and Evil Genii as causes active in the rise and decline of oivilization. the niiiid to prepiire details for the orgauie growtli of Thought ami Liiuguuge, ami llie superuatural intellect. His phonetic name, CLn\im, slypli't'i"}' written, appears as a One-handled Sacred I'itcher placed before a Uani. The one handle on the Sacred "Vessel" means oue- sidedness in mental work, which in this case refers to the single-active character of analytic language in distinction to the natural double-active character of the language of feelings. Kueph starts the worli of organijiiug language which Osiris carries along. Kneph makes onlj' the limbs of Osiris, the Organizer; he only furnishes him the ana- lytic means of proceuure, but not the immortal power to carry the organizing work along successfully to the height of Free-agency evolution. There is another phase to the one-sidedness of Kuepb's character and gift of langiiage. he furnishes ouly means to tlie Anodos and not to the Kath(>di.is. Kneph witli the Uam's head is the Egyptian dogmatist, who deals with Fundamental i'riuciples; he starts his work irom the original "At-one-makiug-power" in the i'oggy swampy "uplands" of humanized nature, v.-here the man of "heavy tongue" does the most efficient work, for the mind knows intuitively more about the changefulness of fundamental requirements than can be instructed Into it by words. The detailed work of Kueph is really done by the "ui)land" I'tah. who is Kneph's common sense counter-part, and who appears in Glyphic Art as the mummy, in dis tinction to Ptah, the Dwarf, the "lowland" (ienius of special sense. The Kam"s head of Kneph indicates the gregarious nature of primitive man, which the organizing Genii of Spoken and Speaking Thought develop into the organizing power of human society, by ways and means of Organic Language. The gregarious nature of the sheep has been nuich used in the Sacred Art of Antiquity to depict the gregarious nature of man. In Egyptian Art, the Ham's head depicts the social endeavor of the hierarchy, who presumably used Organic Lan- guage, as originally evolved, in distinction to the demotic or ijopular language, and who, by their use of such language, became qualified to do the organizing work in human society. The organizing power which Kneph evolved, relapses, descends and metamor- phoses into tlie silent civilizing instinct, and out of this instiuct, the hierarchy, by holding to something like Organic Language, resurrects its own organizing powers. The Genius of Kneph, according to some ancient authors, beams through the cloudy consciousness of man's animal nature into the joyous world of Free-agency thought, which finds embodiment in speech. The Kueph-character, like the character of all other old-time God-consciousness, connects itself with the original workings of con.sciousness in the primitive miud. Its full elucidation would require the re-animatlou of the dormant consciousness in the human mind which now constitutes the civilizing instinct. This re-animation is neces- sary to a full understanding of the workings of life and mind, but it cannot be effected at the beginning of this work. For the present, suffice it to say that Kneph. like the Greek Prometheus, adds the alphabetical improvement to the old-time sound and sigu language. "Egg from the mouth of Kneph" is a figure of speech which might be conceived as meaning: Add alphabetical means to sound and sign language, for the purpose of dissolving the organic nature of living consciousness into analytic 27 In considering tlie influence of intellectual development upon social develoijnient, we must not overlook the work which langua<>e performs. The twentieth century mind uses language in certain grammatical and rhetoi'ical Avays to carry on and mould the work of thought, to convey ideas, to develop consciousness, and to control civilized life by way of education and legislation. frji>,'iiients of the tliinkiiif; eonsfiousness, in words .niirt iiimies tMnl)o(liPil: and then jjiither ui) these word-iind name-embodied fragments and reconstruct supernatural consciousness or ideality by using the fragments of analytic thought and language, in accordance with Living Principles, to Duild up a Temple of Living Truth, or to cause a Tree of Knowledge to grow up in the civilized mind in accordance with the Tree of Life, mythically speaking. Antiquity used the symbol of the egg to denote any germ of life, mind or tliought which has power to grow into organic development. The old story that Knei)h. the humanity-making (ieuius, jirodueed the egg from his moutli, means that he \t-as a language-giver, language being the humanity-making power which elevates the human intellect altove mere animal intelligence. Early anti- quity uniformly assumed that the original tendencies and capacities of language were the work of the Genius of Creation, operating in the process of nature and in th-^ animal nature of primitive man. The original growth of language, then, was a nat- ural growth, prompted by Living Consciousness. The alphabetic development of language was considered an addition to its orig- inal and natural growth. It was the germ to this alphabetic addition which the niythical Kneph-genius was represented as having produced from his mouth in form of an egg. In this symbolic egg or germ were emliodied the double powers of alphabetic language — the Kneph-I'tah powers. The Kneph-power, using language after Living Principles, made Spoken Thought give verbal embodiment to the tenden- cies and capacities of Living Consciousness, which we now know as music, poetry, and romance, while the Ptah-power al>stracted nuisic and poetry from language and made it a matter of grammatical and terminological system. The ancient Egyptians knew that music and poetry could not be abstracted from language and made sep- arate sciences without destroying that power in language which promotes tne growth of civilization. They attrilnited the separation of nuisic and poetry from language to a certain historic Uenius living at an early period of their development or so-called dynasty. They also knew that grammatical and terminological language was a re- ipiirement to special bread-winning purposes in civilization. This latter requirement they represented by evolving the Ptali-genius out of Kneph, the original self-conscious knowing-power, thus bringing out the fact that the Kneph-genius is self-conscious and double-active, sustaining both organization and system, and that alphabetic lan- guage can be so developed as to serve both purposes. The ancient Chinese similarly conceived the requirements which civilization makes on language. They so constructed their language that it still embodies the elements of nuisic. poetry and a certain ro- mantic rhythm in daily usage. Antiquity knew that the grammatical and terminologi- cal Types of language lead into contradictory conceptions of Fact and Into intel- lectual dilemma, while the poetic romance-language holds the thinking consciou.s- ness to the <-reative. nnifying, organizing middle-power in self-consciousness, in the Processes of living, thinking and civilizing, .\nyl)ody interested in this subject nmy find it further elucidated in the continuation of tliis note at the end of these intro- ductory chapters. The first two illustrations of Kneph are from Lanzoui, the third from Creuzer, 28 Antiquity, which employed Laiifiuaj^e in very different ways from those now in use, developed and evolved consciousness with entirely different effects. Among these effects were some Intellectual lights, and :ome faculties and powers of thought, which are staple requirements of civilized life. A thorough and more or less exten:ency powers — beyond the zenith of mental evolution into tlie realm of merely conceptive intellectuality and abstract vision. In carryinjr consciousness away from its original connection with the inner causes and modifications of life, language lost its original power to deal in an immediate way with the acts of nature as they are in them- selves, and it gained an intellectual power, which caused it to represent the process of nature by an independent ideal process created and con- trolled l)y faculties aTid powers of the S])eaking Ego.^- 13 The Sijtn of llic Crows, depicting the I'^our Fiiiulaiiiciital ('oniitor-profwliirt's in the procoss of cxi.stonce. ns finding nnegecl expression by Speaking Thought. Oordian Knot entangleinoiits of Dog- matic Thought, which tries to hold the purposive procedures of mind to Xilving Principles. Oleanders, the entanglements pro- duced by Empirical Tliouglit. which proceeds by Three-legged Analogy to elucidate the lilvlng Consciousness of Xatural Causation. The three followiiiK cuts show designs tnlceii from early Christiiin iiiouuments in ScothiiMl. The first is an old Keltic design from a cross at t'liaiidw icli, Nigg, the second comes from Killon of Cadball and the third from Meigle. The first design represents the "Tongue Talent of Speaking Thought," as pre- suming to understand the Four Fundamental Principles of Natural Causation, and as presuming to speali advisedly about the requirements of civilized life, by reason of its linowledge of revealed gospel truth, emanating directly or indirectly from tho 32 The development of this ideal process proceeded by abstract metliods and means of thinking and speaking. It went beyond and away from the organic manner of nature into intellectual distinctions, which did not denote natural differences. The Speaking Ego came to deal in Generali- ties and Particnlaritie.s, which did not tnily represent the procedures of special growth and decay in organic development, but which statically misrepresented the causes of life active in nature. The Speaking Ego eventually abandoned entirely the use of organic forms of language. It entered into rhetorical byways; it confined itself to the use of extra an- j'.lytic sign and sound development; it pursued a merely alphabetical career; it came to manufacturing "Ready-made-ideas" in grammatical ways by terminological means. In these rhetorical byways originated the formation of all sorts of abstract, ideal representations and misrepre- sentations of nature's activity and life's requirements. The rhetorical uyways led to all sorts of iconotrraphic and alphabetical representations ;».nd misrepresentations of Xaturnl Tausation. The naturally logical mind became lost in the devious irrational ways of thinking and speaking. 13 14 15 (rouiiis of Croation. Notwithstanrlinff this usual tlifolofrical prosuinptiou. tlip picturo shows tho procedures of tho Thinkinjr Ero ontanjrlpd in serpent or drajron form, and npproarhinc: the delusive ways of "Abstrnet Intellectuality." It does this for the piu-p"sc of illustratlns tho unnatural character which theologically established sys- tems pive the thinkinc-powers. The Idea of system is represented liy the square form of the frame around the picture. The second design depicts the entansrlements of Speaking Thought which troub- led the ancient Caledonians. These entanglements are of a dogmatic character. They grew out of the attempt of the Thinking Kgo to tell the .\bsolute Truth, based (iresumnbly upon ii thorough understanding of the Four Fiuidamental Principles, but ignoring the shortcomings of analytic language, alphabetically evolved. The wind- ings of this dogmatic way of thinking are cliaracterisied by "crossing-points" within the center of cyclic procedures. The third design is of the Meander-type, which was formerly employed liy Sacred .\rt to depict the empirical entanglements of RKLATIVE TRUTHS, formu- lated by the Thinking Ego without immediate knowledge of Natural Causation. The three designs are of a very common type, and the ideas expressed by them are depicted in innumerable ways by Ancient Art. None of the three designs Imply any disparagement of the Thinking Ego or of Speaking Thought. They are only Intended to elucidate the futility of attempt- ing to fully represent the Causes of Life by Thought and Language, the argument being that the Living Consciousness, which evolves and sustains the Free-agency Powers, is infinitely superior to the Thinking Consciousness, which presumes to repre- sent the Living Consciousness by talking. S8 The descent from Nature-Knowledge through Pure Ideality t(j Phabnomena- Knowledge, and into mere Word-Knowledge. The alphabetical development of consciousness leads the Thinking Powers from the naturally full consciousness of inner causation to special ( onsciousness of outer aspects, and eventually into extended, varied and confusing word -knowledge. It is word-knowledge which, having lost its hold on the natural guiding-thread of Living Reason in original con- sciousness, moves through the process of Pure and Living Ideality, ^®, " into the deadly systems of purely abstract and statical Intellectuality.'* 16 Pure IiiteUcotiiallty represented by a Zoroastrlan Ideogram, known as Feroher, Fravashl, Etc. 17. Tlic Tliinking Self, acting as a de- tci-niiiiiiig innver in tlie realm of Pure Ideality, represented by Atiura Mazda, the GeniiiH of Intellectual Oetorniiiia' tion, The Zoroastrlan culti depicted the INTELLECTUAL DETERMINING POWER In the realm of PURE IDEALITY, by Ahura, as shown In the lower cut. Pure Ideality without sovereign Determining Power, they depicted by a winged circle, with- out human figure in or about it, as shown in the upper cut. This winged disc sign of these cults represented an idea similar to that of the Holy Ghost in the orthodox mind, that is to say, the Consciousness of Thought, fully evolved after the manner of nature, but still holding to the Pour Fundamental Principles in Living or Feelinu 34 Word-knoAvledge has had a long career in the ups and downs of civi- lizing movements. It has passed retrogressiveh' through lower and lower stages of intellectual development, from Glyphic through Hermeueutic Types^^ of thought and language into the Terminological and Grammati- cal Types, where it now dwells. Most of the modern knowledge of nature is but little more than word- Consciousuess, as shown by the four-len.ved development of consciousness within the disc. The two wings and the tail denote the Three Phases of Causation, and the saddle al)ove the disc suggests the seat of the Intellectual Determining Power. The two ends of a SACRED TIE hanging down by the sides of tlie central disc refer to the idea which we now call religious, from the Latin "religere." to bind the discursive activity of Thought by synthetic Types of language back to the Living Consciousness in nature's activity, or, at least, to the Mother-consciousness of Free- agency Powers. .\Iuira Mazda, the personification of the Creative Genius in the human mind, from the Zoroastrian point of view, represents the Thiniving Self acting as a Deter- n)ining Power in the realm of Pure Ideality. This Determining Power of the Think- ing Self i)roceeds in conformity to Living Principles, and the Reason of Living in Natural Causation. Its regime eventually gives way to that of its counterpart, the Speaking Ego. 18 The Tlilnklng Consciousness piv- siiiiiing to play tlie star-role of Preo- .\gency Power in tlic drama of intol- loctual and social evolution. ABSTRACT INTELLECTUALITY, InSacerdotal Art, is usually depicted by vari- ous kinds of Serpent-pictures. That shown In the accompanying cut Is a hybrid be- tween the Egyptian Uraeus, which' rises to elevate the intellectualized Determining Power of the human mind, and a Hindoo Serpent-idea, which represents the causes threatening to destroy some natural "Light of Consciousness," or, figuratively speak- ing, the "Sun," as the Brahmins put it. ' The upright Uraeus-llke serpent represents the Intellectuallzed Determining Power of the abstractly Thinking Ego, a la "Upright Basilisk." The two smaller serpent- heads rising above the larger head of the central serpent, indicate the three-fold character of the Determining Power, asserting Itself in the realm of moral, busi- ness and political life. The footing of the serpent is circular, and formed by the wind- ings of the tail-end of its body, in order to indicate the ambition of abstract thought to follow the cyclic procedures of the Powers of Life in the Process of Nature. The main body of the serpent rises above the circular footing, in shape of an upturned lyre, in imitation of the Jacob's Ladder idea, thus alluding to the pretentious ele- vation of intellectuallzed character. The little serpents wound around this upturned lyre formed by the larger serpent's body, represent the "ologies" of abstract know- ledge, or the "isms" of notional morality, which usually attach themselves to the main standard of every school of Abstract Intellectuality. 35 knowledge. The Process of Nature, the Process of Life, the Process of Pure Ideality are scientifically and virtually unknowable, because word- knowledge of an inorganic, teruiinological and grammatical character separates the consciousness of the powers of thought from the consci" ousness of the powers of life. ID Hermes Uiaktorus or Iiiternuncliis, ai-' the "Messenger of the Gods," Is a Genius of langriiage who can connect the Evangelic or Living Conscious- ness, upon which language can maliie nil impression only, with the Apostolic or Thinking Consciousness, which can be fully embodied or encased In the definitions of words. THE GLYPHIC TYPE OF I>ANGUA(;K. which .serves to personify the active character in consciousness, depicts one certain Ilermes-character as a messenger of th(- Gods. This Ilermes-character. thus active, and not otherwise engaged in the civilizing business, does not emliody all the powers of the Gods, nor all there is to gjyphic or truly orKani<' types of language, but it personifies a different Type of lan- guage, w'hicli is terminologically unl-ted Knowing Power, by grammatical use of language developed. Veuiis Uriuiiii is an original coueeptioii of motlier-cousciousness pre-alpbabeticullv evolved l)y language, used in accordanop with i)rineiples of life aud of death. The Venus of the Heruip type is a version of the Aphrodite Pandemos conception, being reduced to a statical idea by use of language, which ignores hiving I'rineipies and vests judg- ments in fixed terminology aud relatively true ideas. THE ORIUiNAL VENUS here shown is from an Ktruskan design, kuowu as Venus Urania. It is a glyphic personification of the mother-consciousness, out of which the Free-agency Powers of the mind are evolved. It represents a partial parallel to the Kve character of Bible myth, it generates ideality and intellectuality by vir- tue of descent from the self-conscious Reason of Living, and in accordance with Cre- ative Principles of Procedure. THE VENUS OF THE HERME TYPE represents a much later historic personi- fication of intellectuality, by hermeneutic, Imt prosaic-growing language evolved. These two products of Ancient Art may serve to illustrate two Types of mental and intellectual development and envelopment, by means and powers of thought and language. Venus Urania repre.sents a Type of mentality developed after tlie manner of na- ture; while the Venus of the Herme-type re])resents intellectuality developed after the manner of term-vested thought. The st.ige of development from the former to the latter implies a downward procedure from old-time Glyph- and Nature-knowledge to 42 The eificieucy of llie liuuiau kuowiug-power depends as much upuu tlie kind of means provided by tSeuse, as upon the reasonable use of these means. \\ iriKtut suitable means, good work cannot be done, even by uw. best of intentions or ability. The dictionary words which modern lau- tjuage furuislies are not suitable means for the purpose of knowing tlu; inner workings of nature, or of organizing human society. Language having begun its career by developing the original con- sciousness of Natural Causation, ^, ^^ which characterizes the Powers of later sacerdotal knowledge tixed iu liermeneutic Types of languajje, which uo longer directly couuected the Thiukiug powers of the miud with the Liviug powers. Iu the original glypUic persouiticatiou of Veuus Urauia, both Liviug aud Thiukiug Consciousness are embodied iu the organic growth of character. The analytic Thiuii- ing Consciousness is given its own representation by the star-spangled dress of the tigure. The stars here are not of the ordinary type, denoting fixed ideas, but thej- are crosses or ■■Crucial i'oiut" sigus, which refer the thinking-powers to the I'riuciples of I'rocedure iu Life and Ueath. In mythical art, the dress always meaus "verbal vestment of ideality." The vestment is either naturally formed, or is artificial. The more natural vestment is usually represented by the skius of animals, aud the less natural by hand-made draperies. The dress is often given some artificial and rigid form, to indicate the auxiliary, nominal and deuterouomiual work which Speaking Thought performs iu its service to civilized life. The dress being held up by one hand only of Veuus Urauia indicates the one-sided mental hold of language on auxiliary conceptions; while the other hand being raiseil suggests the readiness of action in support of the elevated Free-agency I'owers. Urania does not wear a "■rationale," but only a shoulder-strap, to show that the here personified Type of consciousness is uot double-active after the manner of na- ture, tliat it does uot proceed from both sides toward the "Crucial I'oiut," but that it is a lateral power, which needs some initiative and referendum iu the mental household. Urania, in the mjth of Aucient Italy, is uot like the Biblical Jive, the original mother of Free-agency consciousness and powers; she is uot a Magna Mater, but she is more of a foster-mother of that Keasonableness which grows by the side of an established God-system. She is much like Acea Larentia, the personification of mother- wit, and not unlike Mater Matuta or luo-Leukothea. She furnishes the Intel- lectual Lights of the within and the without to sustain Reasonableness; she sustain.-; the natural, non-conveutional freedom of mind which makes for Right thinking aud Right-doiug, for "the (rightful) joys of living ever well from the fount of human life" — from Albunea's grotto — ^meaning that the Free-agency Doing-power, naturally founded in Common Sense and evolved In the way of Native Reason, needs no conventional makeshifts to restrain its joys. Uaudeamus igitur. Venus as a Herme-type stands lower Chan Eve; she represents a school of thougiit, by hermeneutic language converted into a stationary creed. The Urauia figure standing barefooted on the mythical turtle, indicates that the here-persomfied mentality has a natural footing on Living Consciousness, individual and universal, and not merely a distant hold of it by means of Thought- and Word- knowledge; and it further indicates that this character exercises its living and thinking powers in the natural care of feelings, and through ttem in the care of the I'owers of Life — of Civilized Life. The hair being dressed a la Trisula, suggests that the "i^ines of Thought" hold to the Living Consciousness of the three Strands or Phases of Nat- ural Causation, and make moral and business matters merely side-issues to the cen- tral organized endeavors. The mythical turtle, on which Venus urauia is posed, figures, in Sacerdotal Art, as that elementary Type of Living Consciousness which embodies that which is uni- versal and individual iu Natural Causation, and which is now "terra incognita" to modern learning. Ancient Art has used the form of the turtle to represent elemen- tai-y consciousness by a presumably elementary form of life; the turtle in Sacred Art taking the place of that which in modern biology would be called a primitive cell. Art has made the four legs of the Turtle indicative of those mental procedures which ad- 43 Ijfe, presumably evolved explicit knowledge of the natural workings of I he Powers of Life and of Natural Causation. This presumption under- lies the great religious systems of the world. If this presumption is cor- rect, then the return to the Use of that original Type of language should here to Fundamental Principles. This fact might indicate that the Etruskans claimed some understanding of Ijasic principles, which the Greek Cult considered beyond its reach. Etruskan Art is more thorough-going than Greek Art, although inferior in giv- ing attractive appearance to its work. The Etruskans may not have made any spe- cial study of the subject of Fundamental Principles, but their works of Art conform to them. Their Lares and Penates seem to have been personifications of the old-time consciousness of Living and Organizing Principles In family and social life. The differences in the conceptions of Venus Urania, Venus Pandemos, and the Venus of the Herme type, as mothers of knowledge, are typical of many religious cults. They may be compared to the differences in the conceptions of Istar, the Baby- lonian personification of the Mother-consciousness of star-ideality and star-ideas. Istar, as the daughter of Ann, of Ea, or of Bel, portrays different characteristics of the liuman mind. Similar dift'ereuces are also indicated in the characters of the tliree Marys in the New Testament story. Tlie Organizing; Power of Mind eji- (oiing- as a iiiiiHer into the lateral or l)raiM'h-developinent of intelleetuality, represented by Sol-Osiris (?). SOL-OSIRIS, a secondary Osiris-character, appears here in the Tree of knowledge, which shows tendencies to divide its growing-powers in lu'anch-developnient and coii- traiy ways, threatening to split apart. The split in the tree is de.signed to indicate the Idea of intellectual chasm, produced by the contrary ways of thinking. Osiris appears repeatedly In such chasms, as a re-organisiing power seated on a lotus flower. In this case, he appears seizing the divided branches, as if holding them together to prevent further splits in the realm of mind. His presence in the tree 44 enable us to revive this now forjjotten knowledge of original causes in our consciousness. The same Type of old-time language should serve the mind again in the same way; if reasonably used, it should serve to r e v e a 1 the knowledge originally c v o 1 v c d by it.-^' It should serve to throw JJght where modern science says all is, and ever must remain darkness of night, — the impenetrable darkness in which religious dreamers are fondling their God-ideas. of knowledge acts as a unifj-ing power in the midst of diversity of opinions. 'I'lio original Orsiris is a glyphic personification of tiic organizing power in tlie mind, liy language evolved, and later metamorphosed into a silent factor in the civilizing instinct. Sol-Osiris Is a re-incarnation of the original organizing power, re-entering language and consciousness, as a Hermeneutic Type of speech, diffusing the IJght of Truth to regenerate intellectuality. IJght-diffusing Solar Heroes are generally nietatron characters, that is, assistants to the original organizing Genius, and their verbal personifications fall more properly into Hermeneutic than into Glyphic Types of language, for they are not usually factors of self-consciousness to which the original fullness of character is ascribed; they are only assistant faculties in distinction to the Creative Genius; they are "Paredros" and "Synthronos" characters, tliat is, they are assistants in sustaining the Order of Life — assistants to the Genius of intellectual evolution. This Sol-Osiris appears as a personi- fication of the intellectual determining powei- in tlio liuman mind at a certain late stage of its evolution. 36 Kadnios and Harnionla appear as !•( generators of the deranged order of InteUeetnal and soelal life: they are laiiguage-regejierators. Ry restorlnjj (he virlnes of organic language I hey restore the «orking-ordei' of the hinnan tntelle<'t and they estah- li.sh a reign of peace and harmony hi cMlIlzatlon: — tliey cause language t;) be u.sed under^tandingly. and thereby tlie.v unify diverging opinions and bHng about an Intelleetual incrogani- os or Holy Marriage. THE KADMOS AND HARMONIA MYTHS depict the re-introduction of a Type of language, presumably suitable to harmonize conflicting Interests and divergent opin- ions in social life, by evolving unifying and uniform consciousness in the public mind. The stories bear evidence of an early effort to the end of securing a Type of language, which could provide some ever-enduring dogma which the Zeus Cult lacked, but which the older Egyptian Cult pretended to have, and which intellectual development always needs to sustain its upright character and its conscious hold on Natural Causation, even as the human body needs a backbone. 46 Certain New Testament-writers were ambitious enough to try their hand at resurrecting the original Organic Type of language, or at least rhey imitated the older authors of Sacred Writings, assuming that a cer- tain figurative USE of language would correct the then prevailing errors in popular ideas of Light and Right, by restoring the natural working order of Consciousness and Free-agency Powers. These writers made the Logos the "Crucial Point" of their p<¥orts, and they proceeded toward that Point by the use of the "Gamikos Logos", (hat Living Flower Ehetoric or undefined engaging talk which paves the way to the intellectual Hierogamos, presumably developiu'i the power to make one happy family of the whole race. ^. " Kadmos is a lanKtiaKe-renovatlnp Grenlus. iiitrodueed into the Zpus Cult to supply its fnnrtamental deficieneies. His purpose aims at malvinpr alphahetioal laiisuaRo do tli-> wort formorly done liy Grlypliio forms of speecli. and at holding the Tliinlcinff Ego and its worlv to tlie original consciousness of Living Principles in Natural Oausation. The Type of language always needed for the restoration of social relationship in civilized life is that Gamikos Logos or "Rngaging Talk." which makes for the Clntellectual) Hi- eroganius — for At-one-making of contradictory opinions and conflicting interests. — by employing organic ways and means in the way of Intellectual and social development and evolution. All this is based upon the old-time recognition of the Fact that lan- guage has power to bring out the tendencies to either Social or Fatal Relationship — usually called the tendencies for Good and Evil. If an inspiring Type of Ian- irnnge is employed, which brings out the tendencies of the natural nobility of the Iiunian mind, it will build up a high-character Type of Family Life, and this sort of Family T,ife presumably will build np successfully a highly organic rivili!c;itioii. Tf on the other hand, a prosaic, classifying Type of language he employed, which only serves the systematizing purpose of bread-winning, money-making, etc.. then the evo- lution of Human Character and the mental tendencies making for liigh and noble en- deavors will be neglected, and Fatal Relationship will come to destroy Social Rela- lionship. The iirosaic. classifying, terminological Type of language, which soi-\e< tli'^ Industrial purposes exceedinsrly well, serves the social purposes badly: it flattens the intellectnalized character: it cannot ser\'e to elevate the consciousness of Feelings, or to harmonize its conti-arieties in the inteilectual Determining Power of the Free-agency mind. Kadmos. it is alleged, had invented a Type of language which could bridge the OHASM between business and social principles, and thereby serve to harmonize tlic conflicting interests In social organization. His Type of language was based on the Egyptian presumption that the Inner workings of nature must be fully known and fairly embodied In the sacerdotal Tii)e of language, In order to evolve human feel ings and high-souled thought and to hold them to the required Height of Civilized Character. This Egyptian presumption is here indicated, as usual, by the serpents' tails, which support the human bodies in place of legs. The myth of Isis and Serapis presents a later effort of Introducing a "Gamikos Logos" in Civilized Life; — the effort of the Alexandrian school of learning, which took place about the beginning of the Christian Era. Isis and Serapis are shown as up- right Basilisks (Uraei) with serpent tails, tied together to Indicate a certain intellectual unification of the understanding, and the fuct or presumption that by introduction of a certain unifying Type of language, the old-time, dogmatically systematizing Genius of Serapis could be united to the organizing Genius of Isis, as it were In holy marriage, to reproduce healthful organic development and evolution. 46 It seems thej did not quite succeed in restoring the Froe-agencj Thinking Power to its High-character working order, nor civilization to the conditions of Paradise. They did not succeed in leading Christianity into anything like the land of promise where "Milk and Honey" flow in- stead of "Sweat and Blood." But nevertheless, these writers may have understood their business. If they have failed, then perhaps causes other than their incompetency may have intervened between their purpose and its final achievement. Their successors may not have understood them. Changeful causes may have come to interfere with the success of their work. Or perhaps the effect of their work may have been just all that Tlie ne<'cssit.v of luiifyiiiK the hread- winiiliig system with tlie organlziiije; en- deavors is IHustrated by Isis and Serap- Is, who, operating In both the upper and nether worlds, the word- vested knowing power and the unwritten civ- ilizing instinct, bind in "Holy >far- riage" tlie human understanding re. gaixling conflicting inter<'sts and opin- ions by the "Knot of ITerakles" — "the harder the parting pull, the firmer the mutual tie." HIER0G.4M0S OP" SBRAPIS AND ISIS is a Roman Renagcence Idea, Intended to harmonize the work of Boclal or$;anization with that of bread-winning syBtems. The serpent-tnils here, as ever, indicate the assumption of the knowablllty of the inner workings of nature. The picture is probably of gnostic origin or a persiflage on the then flourishing gnosticism. Isls should have a throne on her head, to Indicate her Royal Determining Power as an organizer of social life. Serapis should have his bushel measure on his head, to Indicate that he Is a systematizing Genius, who does everything in strl't conformity with Living Principles, Isodatically distributing the fundamental requirements to civilized life. The modern artist, in copying the defaced head-gear, does not seem to have grasped the ancient idea embodied in the design. 47 could have been desired or accomplished. Some great thinkers imagine that the Christian cult is the croAvniug glory of the civilizing endeavors of all ages. Whether these imaginings have anything to do with Fact or not, does not here matter. The question of paramount interest before us may be thus stated; Is there any Type of language different from our own, which can serve the civilizing endeavor better than our own? Can the faculties and Powers of language be put to any better use than Ave now put them? The Genius of Thoth presiunabl.v car> talk about Pact so as to draw the at- tention of Tlioiight to the very Gist of Causation by cireiimscrlblng it. THE KYniOLOGICAI. THOTH is a inythioal personifieation of the principal fac- tor in the liernieneutic Types of language. In the accompanying picture, he figures as a factor in Kyrlology — the old-time "Art of speaking to the Point," that is, directly to tlie Living Determining Power in self-consciousness. Thoth. however, speaks to the I'oint only by surrounding it with figures of speech and anagogic stories, and perhaps also with mythical allegories and parables. The Egyptian ideas on the subject differ from the Greek ideas, and as they differ, so does the Thoth-character differ from that of Hermes. Thoth here is writing on the fruit from the Tree of Sacred Knowledge, which embodies the Gist of Fact in the seed, having living, regenerative, organizing powers. Writing on the outside of the fruit is not equivalent to penetrating into the Gist of Life — the Kyrlological Point. (See the Egyptian illustrations to Kyrlology). Thoth Is not here writing alphabetically, but in pictures, in so-called hieroglyphic characters, which, through both aphonic and phonetic development of the thinking- powers, appeal directly to Living Consciousness, presumably. We must not ignore the fact that the eye, as well as the ear, may serve in the development and communication of consciousness. Living pictures and their abstracts, the symbols, are effective means to appeal to and awaken the original consciousness, out of which the thinking consciousness is evolved. That function which words perform by way of the ear, with 'regard to both the Living and the Thinking Consciousness, maj also be performed by glyphlc, plctographlc and symbolic representations. For Instance, the picture or diagram of a rose may 48 If language can be made to elucidate the original causes and the essen- lials of Right-doing, so as to bring about any improvement in modern ( ivilization, then we want to Icnow all about it, right now. It does not matter whether we call the initial step toward the restor- ation of Organic Language and the resurrection of original consciousness and of knowledge of original causes, "Gamilcos Logos", or "Devanagara", or any othei" collection of ten or twelve letters which we may happen to frame into a word of unknown or undefinable meaning; it does not mat- ter whether we follow the Kew Testament writers or the authors of the "^''edas. or of the Arabian "N'icrhts' stories, as louf as we can arrive at more thorough knowledo-e of cause and consenuence than science can offer, and at a determination, truer to renuirements of civilized life, than are those which now control us and the movements of civilization. T?v n'oiu"' backwards in the wav of alohabetical and rrrammatical de- velopment of lano-uar^e. we will soon come to know much of that which now appears scientificallv unknowable. We will come to know some orisrinal causes. We will come to know the oriirin of life. — of conscious- ness — of ideas — of animal and of human nature. — of the difference be- tween animal and human nature, etc. And if the pre-alphabetic learninc: of ancient China can be fully recovered, we mav soon even come to know the origin of the earth and of the planetary system, and the very Gist of sprro to appftnl to tho Livinff ns wpll as to tho Thinkinc: ronscionsness. It m.-ir rpffir Thoneht to its abstract olnssification of the ROSA family, or it may appoal to the clinraotoristics of thp roso. aiifl to tho Tyiviiisr Oonsoionsnpss of snipll and hpaiity. Olfl-tiinp lonrninir pnif! nuifh nttontion to tiip rarions ways and mpans liy -wliifh Tlioiijrht and Lancnajrp oonld deal witli tlioPowors of Lifp in nature and hnman nn- tnro. in fact, philolosry was ttie mother of ail studies. All lancuaRPs werp pvolvpd by ponspionsnpss. active in the human mind, and by seleptire and rp.lpctive proopdurps of thp mpntal Dptprmininir Powprs, vpsted either in thp Fpelinfr-self. the Free-aceney Power or the Thinkinc- Eiro. The evolution of lanffuaco was not a hap-hazard jrrowth. liut a matter of consolous determination atall times, previous to historic ajips. Purins these later apres. littlp or no attention was paid to the evolution of lanj^unjie. Other studies engrossed the mind. Thp study of modern philology is a mere sham. The last of reasonable efforts to elucidate the workings of language upon con- sciousness and life, was the study of the differpnce between the hermeneutic and tho terminological use of words. The study of this difference seems to have been made the principal feature in educational endeavors to promote Right-thinking and Right- speaking, or the practical use of logic and rhetoric. It is depicted everywhere in Epos and Sacerdotal Art. The last of the pre-historic ages looked upon the hermeneutic way of using words as the sacred or healthful way of developing consciousness and of evolving character for the organizing work in social life: and it looked upon the terminological and cat- egorical use of words as being of the profane and historic Type of language, service- able mainly to sustain the systematizing work in civilization. This subject Is almost entirely ignored by modern students of logic and rhetoric, yet it is of the utmost im- portance to Right-thinking. Right-speaking and Right-doing — to the proper development of consciousness, to the rp<>pii]ar faith in tlie virtues of the old- time gods, antl tlic then existing sys- tem of financial credit. He conies to r»»store Honest Money and Honest Tnitli as the two staple reqiiirenients in civilized life, needed to liannonize hrcad-winning systems witli organiz- ing endeavors. HERMES KERDOOS, with the credit-sack, is n mythical pei-soniflcation of some God-consoiousiiess. He presumably brings intellectual wealth or God-spoken Truth to lie (lispeiised for public lieuefit, even as Apollo dispenses the Timely Light to do the Riglit Tiling. This Hermes was an evangplist, a messenger from the Olympian God- Iieads, by command of .Jove ciiarged witli tlie dispensation of Gospel Truth. He came to be considered a pious and pharisaic fraud, posing as a make-believe Apollo, 50 First, it will be necessary to remind the thinking world of the fac-t Ihat human nature differs from animal by reason of elevation of con- sciousness and character to a certain "Point" above the animal level, and (hat this elevation should be maintained by ways and means of tnliica- tion, discipline and legislation. Secondly, it will be necessary to show that a certain now forgotten ;ind unnamed Use of language has been the active cause in the elevation of human character, and that the abandonment of this cause is, both directly and indirectly, responsible for the growth of Evil, in civilized life, and for the frequent recurrence of social calamities. TsTeither family nor na- tional life can ever be a lasting success if the Free-agency Determining Power of mind is not properly sustained at the High-character Point by full and fair enlightenment as to the inner workings of causation; and only the daily use of that language which elevated human character above the animal can serve to reproduce and regenerate that full and fair en- lightenment which once elevated human character, and which is still Ww (>nly thing that can sustain it at the height of its elevation. Numerous no doubt were the Types of language which have con- irolled past Civilizations; thev were probablv as numerous as there are kinds of trees growing on the face of the earth. We need not trouble our- selves about the various Types of language any more than about the in- finite number of life-controllinir Ideas which once sustained and disturbed civilization. Tt is sufficient for the practical purpose of modern civilTza- tion that we distinguish three Types of language. First — The Glyphic Type.^^ which can properly represent and embodv the powers of life, and which has passed out of the modern Way of Thinlc- tho thpn still popular (rod-idea. or as a forp-rnnner to tho rpform-promislnc Antlnoos. Hp is tiprp reprpspntpd as modpstly pxtendinc his Kprykpion. a wonder-workinff scpptro of intpllpotrial ponntpr-activity. in ordpr to rptiovntp thp mind. I'Miiirh \rorl;s in n slovonlv vny by pro and oon arcnrnpnts) -withont forrinrr rpady-madp dotprminations upon it. Tho Kprykpion has no dptprmlninc: ppntpr-staff: in this it diffprs from thp moro ambi- tions Cadnppns-sppntrp. in ■v\-hiph thp opntral staff risps abovp thp latpral sprppnt- hpads. to indicatp that abstrapt dlsonssion camp nndor thp pontrol of given dptprmin- ants. by .ToTP inspired, by Hermes pommnniented to Frpp-agency Thonsrht. (See the piptnre of thp Origin of thp Oadnppnsl. Tn Roman Renasppnep timps. thp bplief that the prosv. herraenentio Type of speeeli. ns used in allegory and parable, could so connect the Thinking Conseiousness with thp Living ConsciouRnpss as to make the Innpr workings of nature and vital rpqnirp- ments of civilized life known, was both enthusiastically endorsed and mercilessly ridi- cnled. Dnring the days of the Caesars. ancientRome wa^ ablaze with desire to arrive at an understanding of the inner rennirementsto intellpctnal. moral and social hpaithfnl- npss. The attention of thp thinking mind was eonstantlv directed toward elncidating the inner workings of the pre-alnhabetically evolved civilizing instinct, for the purpose of securing more thorongh enlightenment for the law-making business and social lead- ership. Oreat pflforts wprp made by the leiding thinkers to return from the use of terms and categorical ideas to the pictnresqnp way of speaking, and of personifying the active factors in hximan consclonsnes-, so as to tiirow true and natural Lights into the inner workings of tlie mind, of sensp and of reason. The hermpnpntic way of thinking and speaking was accredited with power to turn wayward and visionT.v intellpctnality. which canspd tbp inner disturbances and degeneracy of society, toward the fountain head of truth and virtue, and tlip original rivilizing Purpose. (See the chapter on the origin of the Christian Cult, later). I SI ing. This old-time forgotten Tyjte we will not be able to resurrect easily, :f at all. Second — The ITermencntie Type,^ wliich can fairly depict the powers of life, and which Ik unknown in all its salient features. Hcniiac are not known to modern philologists as factors of language. That which modern leartiing pretends to know about Hermenentics is only delusive speculation. AVith the Hermeneutic Type of language we will be abh^ to do some effective business in recovering lost knowledge, and in making known much of that. which now seems to lie beyond the reach of the thinking powers. Third — The tx^rminological Type of speech,^ which modern learning emjdoys in developing the knowledge of phaenomena, and in systemat- izing, classifying and compiling data of observation and exjierience into dictionary-or word-knowledge. By means of this terminological Type ( f language has modern science done its wonderful work of harnessing and mechanically applying the forces of nature; but by these same means science has also done its absui'd work of si>eculating alwut natural causes. 80 The wayward Genius of Spcaklns: Thought, represented by Set in Egyp- tian myth, has left the way of life In sieareh of Ijlving Truth. Ambition took him to the Xorth Polo of Abstract In- telloetiiallty, and thei-e he nietiunor- phosed into the "spirit of the host" or mythical hippopotamus. TYPHOX Is the Systematizing brother of the Organizing Osiris. Typhon neecls analytic forms of language, alphabetically developed, for his work, but he overdoes the analytic work eventually — he dismembers the Organizing Power of mind, kills the Civ- ilizing Purpose, and drags Its remn'tnfs to tlio Xorth Pole of abstract intellectuality, entirely out of the Way of LU'e. Hy the Xorth Pole Idea, the Egyptians represent- ed the work of analytic thought, \\iiicli focalized its .ludging powers in lifeies.; [..•>mts, within categorical generalities -md particularities. In Greeli decorative art these points are usually shown ■within squares ;imong meanders. 52 iAIOST OF OUR GREAT THINKERS ARE WORD-KNOWERS, WHO MISTAKE TERM-AND NAME-KNOWI.ED(iE FOR NATURE- KNOWLEDGE. '"' The termiuological Type of language has probably produced more great tliinkers tliau any of the older Types; it certainly has produced more word-kuoAvledge than ever before existed in the civilized mind at any one time. Unfortunately, the multiplication of term-and name- knowledge has made it impossible for the Thinking Ego to get behind this kind of word-knowledge to the original consciousness of Natural Causation. The late Professor Huxley, admittedh' one of the greatest thinkers of this age, has clearly j)i*oved to the world that the acquisition of a knowl- edge of all the Words in an unabridged modern dictionary does not make a man either a sensible or a reasonable being, but that it only deprives the mind of its natural consciousness of nature's inner activity, and leaves ir hopelessly ignorant of natural causes and consequences. 31 Tlio Intellectual powers which gov- ern civilized life should be a natural srowth of I'Vee-agency consciousness, holding thought to Fundamental Prin- ciples. HUAXJACAC is an eponym, geogriiphk-ally applied na the name for an Ancient American City. It is liere pietograpliically represented l)y tlie Huaxin tree, growing from tiie foreliead of a liuniau face for tlie purpose of conveying tlie idea that intei- lectuality, whicli controls social life, mus grow out of the self-consciousness of the "Normal Point" in the human mind, aiid from its living powers. The Huaxwi tj'ee represents the growth of cousciousii'-ss in connection with the "Four Fundamental Principles of Procedure," which must ever lie placed l)efore the eyes of the thinking mind in its work of judging and reasoning, in order to [iroduce the knowledge true to the -workings of Nature. NATUUK KNOWI.EDGE is the progenitor of THOUGHT- AMJ WORD-KNOW- LEDtiE and of all moilern knowledge of i)haenoniena; it is the natural growth of con- ceptive cous<'iousncss out of Living Consciousness in the human mind. (See the Anci- ent '.American picture-writing). Nature-knowltHlge growing out of the natural knowing- power in the human mind, is a very different product from that knowledge whieli thought produces by means of terminological language. Similar designs, depicting in- tellectual growth, aijpear in Christian Iconography, for instance, two sun-flowers grow- ing from nimt)us of St. Johu. 63 In his ideas on logic tins Professor of Positive Knowledge has evin- ced the most woeful disinclination to align liis efforts at reasoning along the Chain of Natnral Causation, and he has emphasized the deplorable folly of his disinclination by the argnnient that the natnral connection of cause and conseiiuence was primarily unknowable. It had not occur- red to him that the immediate consciousness of Natural Causation was the raw material of knowledge, common to all thoughtful minds; and be- cause this fact did not occur to him he asserted that "Common Sense is common ignorance." siak^ 3S The changeful Influence which lan- guage produces in consciousness, il- lustrated by an inscription on a Nabu- henne, which glorifies the reigning God-ideas by ''liollow talli." The Assyiiau XKBO OR NABU, a Hermes Tyiie. may serve to make us realize tlie changeful influence wliicli Language produces in Consciousness. Nebo, according to Babylonian Ideograms, aijpoars as a secondary liuovving- and detenuining-i)ower of mind, having the ability to embody and express knowledge by words, by writing, by sacred writing, of course. Originally, Nebo was certainly a verl)al i)ersonification of Free-agency Towor, active in the human mind, to which some step in the elevation of humanity above animal life was attributed. In course of time, this verbal personification came to be mistaken for a Creative Power, existing inde- 64 lu his pi'opayauda of aguosticism this famous I'rofessor has loudly jjxociaimcd the utter uukuowability, uot ouly of the Gist of Fact, but of all the iuuei* w orkiugs of nature. Th« millions of great modern thinkers, who confess to the docti'ines of agnosticism, bear within tliemselves the fullest evidence that the ac- quisition of modern word-knowledge deals a death blow to natural in- leiligence; and. tUat the embotliment of the consciousness of thought into dictionary terminology makes it impossible for the mind to deal sensi- bly or rationally with the consciousness embodied naturally in tiie Powers of Life, The dictionai'y tei-m is not the kind of word which can embody the elementary consciousness of nature's activity, or of that knowl- edge of nature which emanates directly from the Towers of Life. The term can only encase that consciousness of Thought which stands en- tirely apai't from the immediate consciousness of Fact, — from the con- sciousness of Feelings, — of Common fcjeuse, — of Native Keason — of the naturally Self-conscious Determining Power of Mind, ^\'hen the mind at- tempts to deal, by means of a merely terminological and grammatical language, with the Powers of Life and the Consciousness of Feelings, then it can only belie Fact and do violence to human life. pendeutly of the human miud, uud as such indepeuUeiit existence, it came to he consid- ered as a Type of Divinity, foreign to human consciousness. All sorts of ornamental epithets were applied to the foreign God-consciousness, such as, All-mighty, All-know- ing, All-determining,- — Son of Merodach, the Original and all-determining Creative Uenius, — dispenser of the Will of Merodach — supervisor of the divine household, — re- ceiver of prayer,— extender of the divine power to Kings — Genius of Ksida, the Eternal Home, — setting limits to the waywardness of iuimiiu imagination and protecting the sacred boundaries of the State. Hand-made Temples were built, In which he might be worshipped either by the side of the Merodach — (Marduk) — Idea, or by himself. The accompanying cut shows one of the four statues of Nebo, discovered by Kas- sam in the Nebo Temple of Keluch. It was made at the order of some Viceroy, who, through the alleged divinity of Xebo, wished long life ami hapijiuess to Kamman-Nir ai'is, King of Assyria, and Sammuramat, liis I.udy of the palace. The Inscription has been translated about as follows: "To Nabu, the powerful and high-character. — Son of Ksagila; "To the omniscient, all-powerful, all-determining scion of the Creative Genius, "Nuklmmut, (Merodach) the first of all (Kree-agency) I>etermining Powers; "To the Master of Arts, (Kight doing in business and political life), supervis- "ing the way of Heaven ana of Karth, (reasoning and judging), knowing much "of detail, yet having an open ear (willing to listen to Sense and Keason), "holding the pen (to communicate Knowledge) carrying the Sacred Scroll (to "preserve the old-time achievements of tlie human knowing-power.) "To the sympathetic and gentle-hearted Uiglit-determincr, who dispenses "needed enlightenment and verifying power. "To the beloved Bel, master of masters, I'eer of incomparable I'ower, without "whom no council can be held among the Goas. Then follow good wishes to the King and his liady, and in the wind-up the ad- monition to uumanity: "Men of the future, put your faitli in Nabu, and in no other God." Nebo, as the Son of Merodach, the original Truth-telling Genius, it seems, how- ever, was only a secondary Truth-telling Genius, wlio restored the original virtues of language in a measure, substituting the heriiieneutii' Type and the later terminologi eal Type for the older glyphic Type. 6S Terminological language is necessarily analytic. It can serve well enough to scientiMcally slaughter Consciousness, as a butcher slaugh- ters an animal; it can analytically chop up its meat; it can spicily pre- pare the hash, and put it up in forms of terminologicaJl^- hide-bound intellectual sausage; but it cannot fairly deal with the living Mesh, as a part of animal or organic existence. There is a Gist to Life, in both an- nual and human existence, and indeed in all of Nature's Activity, with which the Term cannot deal. There are words in the older Types of Twelve huudretl years before Clirist, aud iu reality much earlier, tlie alteruutivo ol eitlier restoriug lauguage to its old-time glyiJhie virtues or of so improviug it as to give the iutellect stability iu formulatiug judguieuts of Light aud RigUt, seems to liave agitated tlie tbiuUiug miuds. TUegoveruiug miuds seem to liave labored to establish fixed, term-vested Lights aud llights, of which tlie above A'ebo-character is a yersouilied representatiou. The miuds opposed to flxed rules of goverumeut, to dog- mas, coustitutious aud term-vested laws, were represeuted by such persouiticatious as iS'imrod aud Izdubar, the rebels agaiust fixed rules aud thought-made systems. These rebellious miuds seem to have held that the search after truth is a coustaut chase; that life is a coustaut question which must be answered iu constantly changeful ways to meet the requirements of health. In all ages the thiuliiug powers of the miud divide themselves between the powers of Sense aud the powers of Iteason — the intellectually sensible and the iutelieclually reasouaule. The Seusibles seem to have always held that civilized life must be controlled in accordance with fixed rules and regulations, while the Keasonables, au the contrary, seem to have held that the Free-agency mind must be free to do the liight Thing at the Right Time, that it must not be hampered by flxed, thought-made rules aud regulations, opinion-made laws, ijersistent prejudices aud time-defying privileges. This difference between Sensibles aud Reasouables brought on the eternal "war of words,' whicn ruined all historic civilizations. The A'ebo-stalue of the accomijauyiug illustration represents the ideas of the Sen- sibles, who ruled Babylonian aud Assyrian civilization, as Sensibles have always ruled historic civilizations, that is, by making government a flxed and stationary system, sensibly founded aud by the opiuiou-makiug business sustained. This Nebo-statue rep- resents the metamorphosis of the hermeneutic Type of lauguage into the terminologi- cal Type; aud its inscription indicates that the governing classes believed that the terminological Type of language, with its ti.ved definitions, setting boundaries to human imagination, represented an improvement in luuguage which civilization needed, aud w hich it should respect as a sciou of the original Cause of Life, to be worshipped as the ruling divinity. This belief of the governing classes the Reasouables considered error, aud the mytliographers denounced it as conducive to the worsuip of false gods. The spirit of Merodach, the old-time God, may be dormant inside of the seal -cylinder, as it is in the humau mind, when couventioually eulighteued; the pictographic personifications of living characters surrounding the seal-cy'iuder may appeal to the Living Reasou within as Living-flower rhetoric may apijeal to the discerning powers iu the humau mind; but term-ttxed ideas, such as the conventional Nebo represented, were such un- natural products of thought that they could not represent or sustain the Order of Life. About these ideas are centred the myths oi' Babylonian and Assyrian civilization. Thus, thousands of years ago, humanity labored to correct the intellectual influence upon civilized life by correcting the use of language. Thousands of years ago, the tliinliing world had come to realize that no analytic lauguage was suitable for gisty Irutli-telling, that it could uot embody the (iist of Fact iu Natural Causation, that it could not efficiently serve to fully elucidate the iuner workings of nature in Natural Causation, so as to furnish the needed ligluw to the I'^ree-agency Determining Power. In Chinese learning, the eight immortal Types of language, by the eight immortal personifications represented, are said to have withdrawn from the talking business into tlif inaccessible heaven — the unspoken civilizing instinct which uow slumbers In tue human mind beyond the reach of living lan^•uage. 5« language which can fairly deal with the Gist of nature's activity, the tUyphs; and then there are also other words whicli can serve to eluci- date the Living Gist of Fact and of Consciousness; the Hcrrnae. But Her mac and Glyphs stand in no recognized relationship to Terms; in fact, both. Uermae and Glyphs are almost unknown as factors of langu- age in this age. Max MuUer wa« certainly a great thinker and a wonderful Word- knower as far as Tenns are concerned ; but of the existence of Glyphs and Herinae as factors of language he had not the remotest idea. He knew probably more words of Sanscrit, the sacred language of the ancient Brahmins, than does any thinker at this time; but he took all words to be Terms. He translated the Hanscrit glyphic forms of speech and "liv- ing-tiower rhetoric" into modern peripatetically defined terminology. He never suspected that the so-called Sacred AVritings of antiquity were 33 The decorations on the £gyptiaii Temple Cohiniiis represent figurative Types of language, which aim, by outer i-cpi-esentation, to <>luiidate the iiiner ivorklngs of the organizing powers of life and mind supporting the intellect- ual roof over the "Temple of Living Truth." Tlie ruins of the TEMl'I.E OP" KNEPH at Latopolis show Egyptian Temple col- iiiiins decorated with hermeiieutic Types of htuguiige, which, by outer picture, aim tc elucidate the inuer, impercei)tible iiud unspoken organizing power of the human mind, iind its civilizing instinct. In ancient Egypt, the Organizing Power of language, which the old-time Glyphs had embodied, was supposed to live only visibly within the centre of the Temple columns, while the hermeneutic figures of sign-language emljelllshed the columns without, to tlucidate the existing mental status. The accompanying picture shows great columns supporting the Temple roof, which, in the hieratic art of Egypt, represents the intellect- ual superstructure as protecting the welfare of civilized life from the conflict of ideas and its evil consequence; even as the roof o\er a house protects the dwellers within (loni extremes of weather. Within these massive columns dwells the spirit of Osiris, invisible and unspoken. The decorations on the outside of the column are of the her- n;eneutic Type. In the days when Homeric poetry was first pennetl, all the Gods of Greece were in reality nothing more than hermeneutic Types of speech, which depicted the Llvlns Gist for the purpose of sustaining the I'ree-agency Determining Power. See picture of Homan altar, later. Tlie Genius of Creation, tue Living UoMson in the Process of Nature, or the Cre- ative Genius of the human mind in the Process of Pure Ideality and of Civilization, never knew the Gods of Assyria, of Egypt or of Greece as we are taught to know them now. The wayward Genius of Speaking Thought has converted the living work of the Creative Genius into ideal figments, in order to usurp the regime of Life, Mind and 'i bought. This wayward (ienius of Speaking Thought is the Genius of the "Forty lu- lelleetual Thieves," who supplants the Living God-consciousness in the human mind by artificial God-ideas, which point to imaginary powers in other worlds than ours. 67 composed of a Type of lauguaj>e which could not be transposed into thle lernunologiciil Type without taking the life out of the original work- without destroying the meaning of the original work. He never realized that the transposition of synthetic phrases used in Sacred Writings into •lualytic terminology necessarily destroys the original life-like character of the Avork, just as chopping up a dog and converting the substance into siausage necessarily destroys the dog-character. Max Muller did remarkable work in chopping the old tree of Brah' uijuiical and other heathenish knowledge into chips of modern scholar- bhip. The result of this scholarlj^ chopping process did not furnish whole- some food for the organizing powers of mind; it furnished only sys- tematized chaff which cannot nourish the reasoning powers. The Gist of Life, which the minds of the original authors put into the so-called sacred writings and which gave these writings their healthful living character, is never to be founi in any of the terminological render- 34 A stationary God. Dlonysos, the worlcl-v\1de patlifinder in ttie way of reasonableness^, talked to deatti by use ol' temilnologleal lan- giiagre, and converted into a stationary Ciod-idea. DIONYSOS, the one-time world-famous rathfinder iu the Way of Reasonableness, who with his Thlasos, flitted through all civilized consciousness, stirring up a revival- fever of the "Free-ageuoy joy of living;" is now shown to have degenerated into a fixture of superstitious fancy — a mere Term— a more thing of word-lvucwledge, devoid of vital- ity, unable to move or do the world any good. The terminological use of language has talked the arms off the body, (Jepriving it of the natural Doing-power; it has also talked the life out of his verbal vestment, and taken from it the character of Living Con- sciousness. What remains of the peregrinating soul-stirrer is only a post, cut out of the dead tree of ancestral knowledge, and planted in the earth, not to regenerate itself, but to rot. The word-knowers (not here shown, but elsewhere iu connection with this picture) are his only surviving admirers; they decorate his remains, in accordance with their superstitious fancies, with some nimbus of glory, made up of all kinds of terminal epithets— all-mighty — omniscient Savior — Healer— Holy-Spirit, etc. But the fact remains that the divine Pathfinder in the Way of Reasonableness is a dead Term, and nothing more. 58 ings, such as have issued from the pen of Max Muller or any other "terminologist."*^ The living tree differs from its own substance by reason of embodying the Living Gist of I'act, it differs from its own dead trunk, or from cord- wood, or stove-wood, or torches, or scepters, or flutes, or fiddles, or non" descript chips which are or may he made out of its body. This difference is analogous to that between the character of Glyphs and Terms. Glyphs can embody the Living Gist of Fact, or at least they can serve to repre- sent that which has the Living Gist within itself; while Terms can only serve to represent concept! ve appearances; they can only serve to encase lioUow, abstract, ready-made prejudicial ideas. Darwin also was a great modern thinker. He gave the world the fashionable knowledge of the Term Evolution. He did not elucidate the process of Evolution or its causes. He did not tell the world why there is Evolution in the process of nature; nor did he tell how Evolution pro- ceeds. He only spoke of phaenomenal stages of development, and he guessed, and guessed irrationally, at the (Causes of both Developmient and Evolution. Had Dai'win understood the difference between Glyphic Types of language and Termin- ological Types, he could have put himself in possession, of that pre-historic knowledge of Evolution which fully elucidates the very Causes at which he guessed so irrationally. •"^ 36 TAIjK-IN-THE-AIB WATBat-IN-THE-MOUTH An ancient American idea of Intel- An ancient American idea of natural lectuaUty which vests Judgments In intelligence which forms glsty judg- Terma. ments. "TALK-IN-THE-AIR" AND "WATEK-IX-THE-MOUTH" are two pictographic char- acters of Ancient American origin. Tile latter represents Thouglit laboring for Jjlv;us Principles and In the care of feelings; the former represents Thought laboring for sys- tem, unmindful of feelings or of fui'damontal ijrineiples of life. Speaking Thought, acting mainly a--- Systematizer, and Spoken Thouirht. acting mainly as Organizer, are two n:ythi>.':il characters which play their parts In all the sacred writings of the Great Cults, as two thinking Genii, serving either as awistauts or officiating as agents of the Living Genius of Creation. They are often persocifled as two brothers or twins. 69 llerbert Spencer Avas anotluT phaenomenal thiuker of great TermiDO- logical attaiuments, who used Terms very ably without kuowledge of Fact. He also spoke knowingly of phaenomena and of the systematized and classitied knowledge of phaenomena, and he also encased his knowl- edge in dictionary terminology. He aligned his terminological knowl- edge along the systematic way of scholarly arguments, and he imagined that he was on a fair way of rationally proceed- ing from cause to consequence, when he was only guessing irration- ally, and talking in contradictory Terms about First Principles, Logic, Khetoric, Sociology, etc., without a strand of Sense or Keason in his The two desigus, of uucieut Americau origin, represent tlie difference in charuetoi' of Spoken and Speaking TUougUt. Tlio one is •"Talk-iu-tlie-air," represented as agitat- ing tlie intellectualized atmosphere. The other is "Ateneo," or "Water-iu-the-mouth," representing the consciousness of Feehngs pouring over the lips of the mouth, in form of Language. Lip, called Tenth, tigures as the shores of the "feeliugful" mind; awl Ateuco (Atl-Tentli->Jo) is an epouym. It is the name of an ancient Americau city; ai.d of this Genius. The ancient Americans, like all other ancieut races, seem to have made use of eponyms, or mythical character-names, for geographical purposes. They named most of their cities in accordance with the characters of intellectuality which controlled their civilizations, here and there, or which >''ere regarded as such controlling Genii. The LiViug Self may be considered as the Organizing Power aback of Spoken 'i nought. The Thinking Ego tigures usually as the systematizing Power of Speakini; Thought. However, this way of considering them refers only to their predominant characteristics. They change character in the course of development and evolution. They alternate in predominance and subservience in the •'Rollings of Time." The difference between orgauizius; aiid systematizing work of the mind ha:, its characteristic difference in Kuudamentiil i'rinciples of I'rocedure. In the Ateuco de- sign, this difference is indicated by the two double circles, and the two pointed leaves at the end of the four arms i)rojectiu4 fi-oni the head or cap, to indicate that the Vv'a- ter-in-the-mouth-character is iutellectualized in accordance with the Four Fuudameuiai I'rinciples, two of which make for organization and two for systematizatiou. The former are the Principles of Life, the latter are the i'rinciples of Death. Th^ former organize Life to regenerate itself, and thereby become immortal; the latter build the mortal tissue, which the Immortal I'owei's inhabit, ac<'ording to the ordinary sacerdotal conception of Antiquity. The Talk-in-the-air-character has a triple tongue, to indicate its unnatural sys- tematic dealing with the Three Phases of (!ausatiou, — the moral, business and political endeavors, unmindful of Organizing Principles. I're-alphabetic development of mind naturally based all knowledge on the Four l'"undamental Principles, or on the Three Phases of Natural Causation, or it united both in the "Sibylline Way," or in the Tao of the Ancieut Chinese learning. Speaking Thought extends its systemaUzing work into the organizing endeavors at that stage of intellectual development when the Thinking Ego has risen above the I..iv- ing Self in the Free-agency mind, and Las assumed control of language, and the sov- ereigntj' of absolute determining-powers. When Thought does the speaking and deter- mining, it presumes to represent the Creative (Jenius in Self-consciousness, as a Frei'- ageut, and it presumes to speak from the "Height of Pure Intellectuality," as a sort of self-sufficient Holy Ghost. The Thinking Ego usually comes to speak regardless of the Feeling Self, and unmindful of fundamental retiuirements of Life; it becomes oblivious of the life-giving Principles. Speaking Thought is usually a degenerating Genius in tlie human mind. The character of Ateuco in Uible-myth was depicted in the Well-and- Fouutain stories, which the authorized version seems to have translated out of the orig- inal text. 60 ilictorical endeavors. He argued as did the sophists of old; he argued peripatetically in and about the categorical meanings of Terms which had no connection with natural consciousness.^ His arguments never brought the Thinking Ego in toudi witli Sense or Reason or with any other factors in natural consciousness; they never brought the mind anywhere near the Right Way of Thinking and Speaking which leads to Fact-knowing and Truth-teliing, but they only led his thoughts and tliose of his readers in logarythmic spirals and hyperboles further and further away from the aim he hoped to reach; they only obscured those workings of consciousness which make the thinking mind acquainted with rJic workings of nalnire and the requirements of social life. AXALYTIO LAXGTTAGE, SEUVINO AS IT DOES MODERN SCIEXCE TO PEVET-OP RT.\TTrAL KNOWLEDGE OF NATT'RE's rHANGEFT^L WORK. BECOMES A DTRORGANTZTNG FORCE WHEN GIVEN LTFE-CONTROT>TyING POWER. The wav of thinkiuff and sneaking which leads to the formation of g i s t V judgments of Fact, true to the order of life, cannot be nursuod bv terminoloo-ical and grammatical methods and means. The Wav of Thoutrht Avhich can be so pursued mav bo naved with £rood intentions. Vint it leads to sad results, to confusion of ideas, to delusion of the i:iduage which makes the ff)rmation of gistv judgments possible, and which has powers of life to develop and evolve elementary consciousness of Fact into that full and fair enlightenment enabling the mind to deal rationally with natural Causes and Con- sequences. [| ' ''I Learning vested in Terms is a great systematizing power, but at the same time it is an insidious enemy of Civilization. ItiS good systema- tic work deceives the world as to the inevitable evils in the outcome of its endeavors. When the learned thinkers, who speak in definite Terms and positive ways, come into undisputed control of the educa- Taiii'U!<, the original civiHzing pur- pose, moving along: the Way of life by tlie natural and timely light of Native Reason. Taurus, the hull, is a glyphic personifioatiou of a factor in Living Consciousness, that is, of the factor which we, in our terminological way of spealcing. might call the Original Civilizing Purpose, and which we might describe as emanating from the gregari- ous jiature of primitive man to extend Itself in the Way of Life, by virtue of language, into the civilizing endeavor. The glyphic personifications which embody character are of so comprehensive a character that they can express more in a single word than the terminological way of speaking can do in pages. In fact, our terminological way of speaking is of so extraordinarily analytic a character that it is next to impossible to form a synthetic picture which can approximately express all there was contained in the glyphic personifications. The best work which we can do, by our analytic diction- ary terminology, to approximate the meaning of the old-time, comprehensive figures of speech is only a mosaic synthesis, — a picture made out of lifeless fragments of thought to represent the living character or a c t i v e f e a t u r e s o f f a c t. The defic- iencies of the mosaic or Alexandrian synthesis will be explained in later chapters. 62 finnaJ and legislative endeavors in social life, then irrational opinions are sure to undo the work of Sense and Reason in the civilizing move- ments. Natnre is double-active. Fact is bi-polar. The Term, positively used, is an abstract means of sinjjle-active thoujrht, Avhich ijmores the flonble-active (rist of Fact and which serves only to do the preliminary ;ind mechanical worlc of the mind. Rinjile-active thoufjht, addicted to the use of terms, forms abstract, one-sided, po-sitive or nejjative con- ceptions, ideas and opinions of the Order of Life; and these conceptions, ideas and opinions are only hints to self-consdious Reason, at the double-active causes which animate nature. The jud^Tnents, which thought can formulate by means of Terms, can never be more than half- Thp Zofliaos of Antiquity -werp fleaisned to overcome these rtefieiencies; they were rhetorical and not astronomical devices. Their astronomical appearance M-as only nsed as a means to facilitate the rational development of lansruapre. To explain thoronsrhly one flgnre. lil^e Tanrns in the rhetorical Zodiac, would involve an explanation of them nil. and lead ns too far away from our i>re'5ent purpose. All we can say here about the sublect is nothing more than a few fragmentary hints; but these hints will eventu- ally lead to the resurrection of the old-time ways of thinlvinjr and of forming pisty and comprehensive .ludpments of Fact. Taurus is the first Glyph in the rhetorical Zodiac: it is intellectually primopenitiLs. It represents the first hour purpose, the purpose of Mornlnp. or of Sprinjr-time. or of the Kast. or of the Rising Sun. in the way of mental evolution, fiffuratively speakinjr. The mythical Taurus yields its jrhost to the srrowinsr power of the mythical Drasron of double-active Critical Discernment. This drapron. at the "Metabolinsr Point" — the turning-point midway in the cycle of development — takes up the work of the orlcinal civiliziner purpose, and by intellectual double-active endeavor carries the clvilizlnc work along through its second semi-cycle of development, back to the semi- cycle where Taurus predominates. Tanms Draconem genuit Draco Taurum — tli«^ Civilizing Purpose evolves the Discerning T'owers and the Discerning Powers evolve the Civilizing Purpose. The Dragon Is the gljTihic antonym of Taurus. Terminoloari- rally speaking, we might say that the glyph "dragon" is the personification of the double-active, self-conscioiis discerning power in the human mind. Tt is this power which enables the free-agency mind to df'termine self-consciously what is right and reasonable, and what should be "bound ^nto" the order of Life. Mind. Tlionght a"d r.nncruage. and what should be "loosened out" of It. The old-time conception of "mythical dragon" represented the ability of the think- ing mind to determine what supports and what disturbs the Order of Living, and what constitutes the Right and Reason in the way of thinking and speaking. The dragon represented man's immediate consciousness of Good and of Evil, and this conscious- ness enabled the thinking powers to select the one and to reject the other. .VU glyphic forms of speech, such as "Taurus" and "Dragon." were originally designed to make im- pressions on Living Consciousness, for the purpose of giving the thinking powers n hold on Natural Causation, which was understood to stand immediately connected with TJving Consciousness. The glyphic forms of speech were devised to hold the Thinking Powers to the Living Powers and to prevent Thought from going off at a tangent, away from the cvclic procedures in the AVay of Life, of development and envelopment, of evolution and Involution of the living- nnd knowing-powers. The glyphic way of speaking made the discerningly advancing Dragon the Intel- lectual counterpart of the purposive Taurus. Taurus gives the first INITT.VTIVE to the rational use of language in the Civilizing Business, while the intellectual Dragon of double-active discerning and thinking powers, acting as RRFKRENDTTM to the orig- inal Civilizing Purpose, carries the civilizing work along the cyclic Way of Life, to- ward the Original Purpose to regenerate It. The Way of Life leads through cycles. The Living Civilizing Purpose must be sustained and regenerated by Intellectual en- deavor. fSee the Chinese Dragon of the Way). M tine statements. They can aflfirm or deny conditional aspects of Fact, but they cannot serve to fully and fairly represent cause and conse- quence; they cannot embody or represent the forces and powers active in nature, they can only serve to draw the attention of the Living: Self to actualities — to the Reason of Li\in,2; and Dyinjj which operates in the nature of all things. The Thinkers who attach vital value and virtues to terminolojrical knoAvled!2:e lose their natural susceptibility to the influence of Living Reason. They become opinionated, notion-ridden and word- knowers, ^^,^^ once called sophists, (see picture of scorpion-men later) who argue all questions of Right and Wrong, or of (rood and Evil in positive or negative ways by means of contradictory Terms; they fix their judgment into some term, which is prejudicial in character, and which implies its own con- tradictory correlative, even if it does not overtly express it. When ihese thinkers aim to give practical application to their term-vested theories and opinions, when, for instance, they enter the laM -making busi- ness, they give civic rights and justice their footing in dictionary terms, and not in Sense and Reason. The modern Professors of Positive Knowledire are certain that their term-vested theories and opinions are positively and unexceptionallv true: because they have undue faith in the virtue of terms, they fail to '•uderstand their abstract character and limited power. TfinniR and Draffon clyphlcally represpnt. as separately personifled. two pon.ioitiprt oonntpr-tpndeiioies of ponsoionsness. hr thonprht and lanamasrp prolrpd. Thpsp ponntpr- tpiidpTiPips trarpl in thp way of dpvplopmpnt and pvolution. throncrh flip rhptoripal Zodiao. not only in thp samp but in part alsoin oppositp dirpotions. Thp dpvplopmpnt jonrnpy of the mythical Tanrns is a lonjr one. and one difficult to depict hy the dic- tionary Terms at present in use. Tn Tao-istic iconosraphy. the Thoenix has. talcen the place of Tanrns to draw the aftention of Thought to thp npcpssity of intpllpctnal rpffpnpration — sroins back to First rrincii)lps from special ideal development and mortal over-development. The accompanyinjr cnt reprpspnts Tnr(?1. the Slav-idea of jrlyphlc lancnace em- hodyinp: the Civilizing Purpose. Tnr stands, or rather moves In front of the Radiant Circle, which diffuses a natural Lisht, reaohinjr directly hy the way of the Eve into living consciousness, and assistinjr the mortal mind to find its hearing alonjr the "Way of Life. Modern archaeologists would call this Radiant Circle a "RTTN," by way of error, which modern thousrht commonly commits: viz: the error of mistaking the symbol for the thinsr symbolizpd. The Sun and the Planets, like other visible thinjis. served anti- quity only as SYMBOLS to elucidate the invisible workings of life: to serve this pur- pose they were made factors In the rhetorical Zodiac. In this the ancient Zodiac dif- fered from our modern conceptions of the Zodiac. The modern conception makes the Zodiac merely an astronomical picture, which has nothing to do with the evolution of language or of the civilizing consciousness, and which, in fact, hardly serves any sen- sible or reasonable purpose. Antiquity once understood the use of the Eye to assist the Ear in elucidating the inner workings of consciousness and of life; it realized the necessity of supplementing sound-language by sign-language, and It added a sign-language to the sound-language. Symbols were used to functionate as Radicals In aphonic Language, with the result of making that knowable which now appears as scientifically unknowable. The Sun-syml)ol was extensively used to represent the "Old-man Genius" of sign- language, which in the intellectualizing business preceded the "Boy Genius" of alpha- betically speaking Thought, who.se arrows reach the "Heart" or characterful "Doing Power of the Living Self," by way of the Ear. merely as pointers to Fact. S4 Terms improperly iisert are perverters of consciousness, and the iliiukers who so use them are the Evil Genii in Civilization. The Term- inolofrical Tvpes of language, when applied to affairs of civilized life, be- come factors in the Orijjinal Causes of evil. (See the Story of Samma-El) All the so-called sacred writinfrs of antiquity agree iipon this point. Terms and aiixiliary verbs are not used in sacred writings as modern learning uses them. Learning which eliminates the verbs : "I must — I can — I should and I Ariir' from its systems of Logic and Rhetoric, and Avhich substitutes the auxiliary verb "to be" in their place, as a means of formulating definitely fixed Ideas of Truth and Error— of T{ight and Wrong — of Cood and Evil, this learning is the Original Cause of Evil ; it deludes the judging facul- ties, perverts the reasoning powers, and daemonizes the Thinking Ego in ihe intellectualized mind. Tlip TnnniR in this piotnrp olisonres oniy ono-half of tho natiiml Lifrlit -n-hich apli- onip InnfrunfTP formprly slipfl on tlip "Way of Lifp. hpnpp tlip artvanpiiijr Civilizinjr Pui- posp still finds somp old-tinip assistance to oonsoionsly oannppt itsplf in tlip old-timp. natural Way of Thinkin? vcHh Liyina: or FppIinK Consoionsnpss. on thp onp sirlp. t^-IiIIp it proppPfls to jro alonjr the vrixj of its devplopnipnt. Iiy thp Lights M-hiPh phonptic lan- ffuagp pvoItp in oonnpptlon -n-ith Rpeakinp Thousrht. on thp other side. The Oivilizlnjr Purpose, thus ndvanpinp by sight and sound, pan sustain Gisty .Tudjriupnts. of whiph thp ponspiousupss of thp innpr workings of naturp is a faptor: it (•an sustain thp Frep-agpnc.v rtptprminatlons regarding that whipli supports or disturbs the Order of Life: that is it pan proceed understandingly in aepordanoe with Ttight and Reason and Living Prineiples. If the Civilizing Purpose ndrances without the assistance which the Union of sound and sign langiiagp givps to Natural Consciousupss. rolling sidp by sidp along thp \vn.v of Ppvplopmpnt and Kvolution. then intpllpctuality is liablp to bppomp sidp-trapked into mere thought- and word-knowledge: and then it cannot form Gisty .Tudgments of pause and consequence, and all its talk of Good and Kvil must necessarily be hollow. Knowledge of Good and Evil must be based upon knowledge of cause, and ponsc- (luenpp: and this knowlpdgp must pmanate from thp natural consciousness of the powprs of lifp in thp "Way of thpir dpvplojjuipnt and pvolution. Only if Thought and living. The .'Vneient Americans, like all origina thinkers, considered I.angnage as the civ ilizing power, which elevated mankind above the animal: so also did the authors of our testamentary writings. To them the WORD was Cod and Creator of Humanity — of the Free-agency character. The story of Sammael will elucidate the ancient idea of the origin and character of Free-agency power. The true and rightful .Toy of Tiiving consists in lieing willing and able to do the Right Thing at the Right Time, moved by jiromptings of .self-consciousness. unre- strained and unhampered by conventionalities. He Is not really a Free-agent who. possessed by fixed ideas, strives to live in strict accordance witli thought-made .sys- tems. The mind, controlled by fixed ideas, suffers from devilish possession. ee In order to succeed in making clear the reason why ready-made ideas^ or any other product of terminological language cannot fairly swerve the civilizing purpose in its organizing eiideavors, we will have to remove mountains of petrified prejudices; we will have to dislodge the deposits of ancient rivers of unreasonable procedures; we will have (o enforce the return of the uncertain, semi-polar, intellectual trade- winds into their natural pre-historic confines. In order to bring the mind back to the natural and right way of thinking, we will have to make the one fact clear to everybody interested in the subject, that Errors of Thought are the original causes of those social evils, calamities and suf- ferings which fill modern hospitals, insane asylums, poor-houses and penitentiaries. That which gives fullness to the Joy of Living^ in civilization is the healthful and efficient exercise of the Free-agency powers of mind; and the capacity for such exercise depends upon the proper Kind and Use of language, in the work of dcAeloping all the resources of consciousness fully and harmoniously. Our grammatical and terminological language is not well suited to serve in this intellectual endeavor; in fact, it serves (he civilizing purpose in the By-way of sense-development, only at the expense of the powers that move in the High-way of Reason and of Life. Modem civilization has only one Type of language to develop and evolve the three kinds of consciousness which promote the growth of the civilizing purpose into "Height, Depth and ^Extent.'' 39 Holpht. Depth nnd 'Extpnt arc hnro deptotfd as throe apparently astro- nomioal Mgns. which were used by the ancient .Assyrians to represent the three tj-pes of intellectuality Avhioh special uses of thought and langniagre evolve In the civilized mind. These . .special types of Intellectuality were personified as Ea, Bel and Ann. Thfi pbraae "Heljrht. Depth and Kxtenf'is n short vrny of nlhidinc to one of the principal subjects of olrl-timo thonght "Depth"' refers to the nnrlerstandin? of the focns of cosmic and vital activity in Natural Causation which produces the individual Facts and phaenomena in the way of development and evohition. "Extent" refers to the comitrehensicn of the organic branch-development in its connection with Inner causation, and "Height" refers to the deterniining-powor in Living Character when main- taining the order of life at the level of its evohition or advancing it. The Assyrian ideograms in the accompanying cut refer to this subject, as also do the names Ea, Anu and Bel. These Assyrian ideograms are known to archaeologists as sun, moon and perhaps some planetary sign; but sun, moon and planets in antiquit.v originally figured as symbols, representative of mental powers, and not as objects of worship, as mod- ern archaeologists assert. The original ideas of Height. Depth and Extent connect themselves with the Triad ideas of the later cults, representing something like that mental activity which we know by the name of "common sense," "special sense" and "reason" or "reasonableness." The four-branched star-signs in sacred art approxi- mately represent common sense; the eight-branched star, known as a sun-sign, symbol- izes tlie reasoning powers, and the moon-sign refers to the special faculties of reflection which extend the special-sense work of the mind. The divine Triads of later cuits are made up on the same lines; wo might describe them as the dogmatic, the empiricnl and the adjudicative procedures of Thought 67 ■Modprn educators do not realize that the #erminolof>;ical Type of lan- j;na; systems and the so- cial orical lansuajje, for the systematic, scientific, bread-winninfi work; and it also requires an educational train- in<; to elucidate the inner workinjss of nature and of consciousness by means of an organic Type of language. Tf this educational training and the use of organic language be not active factors in civilization, then civilization cannot long endure. It may become industrially great, but its prosperity will be short-lived. It will fail to evolve organic powers and fitness of survival; it will become a letter-of-the-la.w Type of civili- 7ation, known in antiquity as the Phoenician type, which disintegrates s]ieedily for want of social harmony, usually falling a prey to outer ene- mies. The oft-repeated collapse of great industrial civilizations has caused our intellectual ancestry to place the sign of the twins into the Zodiac, in order to remind fiiture generations of the fatal error of instructing Ganiiiiadioii and Triskcle The modprn method of thinkin!:. which follows acartemie training and centres aliont the auxiliary verb "to lie." is not a ii.nturall.v lojricnl wa.v. hut it is a syllogistip j)roredure. It is an inductive, deductive and iinalocical method, which proceeds by tliree-leKKod means, known as major and minor premises, and the excluded middle. An tiquity represented this method of thinking b.v a Triskele. not to disparage it. hut to denote its presumable dealings with the "Three Phases of Causation," and to distin- jruish it from that natural way of thinkinjr which holds to the Four Fundamental I'rin ciples of Causation — the way of thinkinsr wliicli is represented b.v the Gammadion. The three-leprjred s.vllogistic procediiresof thouRht have their natural counterparts in the four-footed logic, which is now unknown to learning; accordingly, the Triskele has its counterpart in the Gammadion. The Gammadion typifies the naturnl way of thinking about the Four Fundamental Features of Causation, underlying all nat\iral development and evolution. (See explan- ations of .Tene and lanus Quadrifrons and the foiu-faced Brahma, also the various Tetraniorphs). The logic of the Triskele deals in categorical states of consciousness, and produces ready-made ideas. The logic of the Gammadion deals with Living Consciousness, and produces "Timely" modificatious of Knowledge. The two processes of thinking will be explained later. They are laterals, tributary to the Logic of Adjudication. 68 the civilized iiiiiul in a one-sided terminological way, for business pur poses only, and thereby neglecting that educational training which evol- ves Free-agency ciiaracter by elucidating life's reciuirenieuts and the rea- son of Living and Dying in Natural Causation. Phaenouiena-knowiedge, wiiich can be developed by terminological iind grammatical liiuguage, is sufficient for tlie bread-winning pui-poses in social life; but a thorougli Nature-knowledge, whicli can only be evolved by an organic Type of lansruase. is indisi)ensable to sustain the growth of advancing civilization. A tliousaud times has antiquity recognized the difference between systematic; tissue-building Sense and that Organizing IJeason which uses jiud inhabits the couceptive tissue, as the nuclei of Life use and inhabit . tlie cell-tissue in the animal body. Thousands of times have the great tiiinkers of prehistoric anticjuity depicted the difference between the workings of Sense and those of Reason, between the workings of thought whicli minister to systematic tissue-building, and the workings of mind wliich sustain the organic liealth of society, thou- sands of times have they elucida.ted the ditt'erenc^e in the ways and means of consciousness whicli sustains these two kinds (^f re([uirements, ^^ ^' and yet has the liistoric past ever failed to fairly minister to both require- ments, just as we fail to do at present. Such failure has always resulted in social calamities, and culminated in national degeneracy and destruc lion of civilizations. i 4-, S" Two syinlralei from Ijjclaii coins, one 40 ,11 a <>aniniiuHon, the otiicr ti Triskele. The former symboUically iUustrut«H the logic and rhetoric vvhldi hold to the Four Principles In creative causation, tin- latter similarly Ulu&trates the logic 1 ■ and rhetoric which deal only with the ^/ ^ Three Constituent l'"a<'tors in produ*'- llve and destructive causation, regard- less of Living' Principles. 'I'lie (iamaiadioii reiu'eseuts the t'uiidaiiUMital princiides uuderlyin}; the organizing inocedures of luind, and the Trisliele the sj'stoniatiiiing nietliod.s of Thought and Lan- guage. The former sustains the reasonhig powers of Free-agency character, the latter develops its sensible knowing-powers. The two, acting jointly, evolve the conscious- ness of liight .iiul Right, they aid Thought to proceed after the luauuer of Nature. The consciousness, which characterizes the I'owers of liife in their way of develop- meut and evolution, receives Its verbal vestment from the rhetorical work which tue Gammadion symbolizes, while the statical consciousness of tlie systematizing intellect receives its verlial vestment from the rhetoric which the Triskele symbolically repre- sents. "The "S" curves serve as walking legs, the fJammadion being called the Walking Cross, to denote some more or less natural procedure of Thought, in distinction to the circling of the Triskele about a tixed centre. 89 BINGLE-ACTING THOUGHT— THE MAN WITH ONE IDEA- JIAS EVER BEEN THE EVIL GENIUS IN CIVILIZATION.^^ If one kind of training could serve the civilizing purpose in everj way, we would not need both scientific schools and theological colleger If phaenomena-kuowledge would answer all purposes of civilized life, then humanity would have little if any use for religious faith and theolo- gical guidance. That Avhich makes religious sentiment and theological guidance important factors in social life is the use of a Type of language, suitable to di*aw the attention of Thought into that Living Consciousness which lies behind terminologically developed knowledge. The small hold which theological training still gives the mind on that old-time-evolved indigenous consciousness, by virtue of the deadened Types of language. A form of the Roman God TERMINUS, ii Ilermeracle, which converts the old-time conception of Heralvles into <'i Herme or LVrni, representative only of a fixed or stationary idea. The Heraliles-consciousness once lived as a Demi-god character or Metatron power, assisting the Free-agency will in the human mind, which labored to overcome the evil influence of perverted intellectuality upon social life. The Doing-power of this Demi- god in course of time became a mere fiction — a mere conception of BEING — a stati- cal, inactive idea. The original thought and intent, mythically embodied in the Her- akles idea, became terminologically fixed, perverted and lost to Sense and Reason. The Term sets fixed and unreasonable limits to the natural workings of Living ( 'onsciousness and to the Free-agency powers. 70 iu wliicli the sacred writings were peuued, sustains tlie civilizing instinct and free-agency character, and stimulates the organizing reason. When theological leaders lose their understanding of that Type of langu- age, and when they fall to using a grammatical and terminological Type, ihey mislead religious faith, and they do civilization more harm than good. The only advantage which theological college education has over school and university instruction is tlie feeble attempt of theological leaders to follow the Gist of so-called sacred writings and to elucidate the Reason of Living in Natural (jausatiou, which science pronounces unknowable. How the mighty have fallen! Heraklos, who traveled through the entire circle of Ihe Khetorioal Zodiac, correcting the evil-working Errors of Thought, which the faulty use of language had generated, finally conies to be represented by a stationary Term. The picture, then, shows an Immortal Uod talked to death; the God-consciousness, personified originally by a Glyphic Type of language, and later represented by a Herme, has finally Ijeen converted into a hollow but pretentious Term, which embodies only a Sham-God-idea. The God Terminus is a Stationary God-idea. Ue has no natural understanding. He is a product of the auxiliary verb "TO BK.'' He takes stationary or .statical views of all activity. He represents Nature's activity by stationary Terms, as if it were a stationary thing. He talks of all things, as they are made to appear by fixtures of abstract and analytic Thought, and not as they act in the Process of Nature. He knows nothing of what the Things which partake in tlie Process of Nature are doing, or why they act as they do. When the God Terminus ttilks through the mouth of any divine agent, he talks of so-called Truth without Knowledge of Fact. Once upon a time, as the fairy-tale goes, Jove, the Father of Judgment, called to- gether all the Types of language for the purpose of making them agree upon a plan to support the rule of Right and Reason iu the civilizing endeavor. Almost all the Types readily agreed, but the Terminological Type stood out finally, it would not yield anything to Right or Reason; it had rules of its own to maintain. "Cedo Nulli," said the God Terminus. The meaning of the God 'I'cniiiiius, dei^icted in mythical tales, was intended ♦o illustrate the unyielding nature of categorical terminology, and its irreconcilability with living and characterful consciousness. Terms have always been recognized as moans which serve tlie systematizing work of Sense, but which should not be made determinants in the organizing work of Reason, and which should be assigned their proper place in the religious training of ruind. Civilized life needs houses, clothing and food, and the Term is a means to provide these reciulremeuts. But the Term is not the proper means to determine what is rightaud reasonable in maintaining the Order of Civilized Life; it can serve to build the house, but it cannot establish a reasonable regime iu it. Civilizations which vest their moral and legal standards in terminology must fall as they have always fallen. The Term-vested Palladium is not a Living Power, and it cannot sustain the Living Powers. It can provide means, but it must not be given control of the right and reasonable use of means. All ideas of morality when vested in Terms l)econie fatal fl.xtures of notional morality. ^A\ laws vested in Terms become death-dealing forces iu civilized life. The difference between the WORD, which is God, aud the Term, which metamor- phoses into a devil when given undue pov/er, is depicted in sacred writings in the difference between Eloah and Sammael. Eloah uses language in accordance with the Reason of Living and Dying, in accordance with Fundamental Principles of Life am! I>eatli, connecting the Immortal Reason of Life in nature with the mortal tissue-build- Sense; while Sammael, the tissue-builder, c.oes all his work in accordance with Sense only, and labors to confine the workings of I-iving Reason within rigid and lifeless confines. See the various pictures of the God Sham, from Central America. 71 • Feeble indeed is the attempt of modern theology to develop the iliscei-niug and reasoning powers of tlie hnman mind and to evolve com- petent Free-agency character; but feeble as the attempt may be, it does some good in civilization, and if its shortcomings were pointed out as well as the jjroper ways and means to sustain it, then it might be developed into a mainstay and blessing of civilization. Great indeed is the work of Sense-development, which scientific in- structions have produced in the modern mind, but yet it is far from sufficient to enable the Free-agency jjowers to minister effectually to the ever-expanding and diversifying requirements of social organizations; in fact, the over-development of sense disqualifies the mind for its higher duties. Sense alone caunot sustain the order of life, it must be fairly allied to Living Keason; and Science, though efficient in controlling the forces of death, is never reasonable in dealing with affairs of life. Writers on the subject of so-called social Science deal only in delu- sive half-truths of abstract dictionary terminology, which introduce an unhealthy bias into the mind and lead it into side issues and conflict of opinions. Dictionary terminology being unsuitable to extend our knowledge properly into the inner workings of nature, we will have to introduce other means of formulating and conve^'ing ideas. We will have to use figurative phrases, which will lead us away from the fixed defini- 43 The principles of creative causation, airi understood and depicted by Xortli American Aborigines. A GAMMADION of the North American Inrtiaus from pre-historie times, after an eugraviug on a shell taken from a Mississippi mound. Its centre is a -'Cross within a Circle," depicting the focalizing counter-activity in elementary consciousness and lH'c, bounded by the form of individuality, olsewhere explained. The rays between the arms of the cross indicate the radiation o consciousness from the self-conscious focus of life, which radiation is properly called "evangelic." The twelve triangular diagrams surrounding the circle and pointing outward, denote the out-working powers of mind, which gather observations and experiences, in their connection with the inner con- sciousness. This without-working consciousness, thus connected, may be called ".-tpos- tolic." The work of abstract thougnc is shown as a square "Frame" about the centre. The Frame is knotted at the corners, and composed of three strands, to depict the "Three Phases of Causation," as elucidated by thought, acting independently of the "Four Fundamental Principles." The fou mythical heads, attached to the sides of the s(iuare, indicate that Ideality still pretends hold to the Fundamental Principles, or at least speaks of thorn. 72 tions of categoi'ical terms and the confinement of stationary or statical consciousness, in order to again take hold of the mobile nature of Fact and the procedures of life and its consciousness in the Process of nature. And since phonetic language alone cannot fully develop the Living Con- .sciousness, we will have to re-inti'oduce old-time aphonic ways and means, and resurrect their original meanings. The use of aphonic signs will much simplify the work of thorough Fact-knowing. The introduction of vestiges of Ancient Art is not intended to be in- structive in the science of archaeology ; its purpose here is only to use the powers of aphonic signs to resuirect the now dormant and deadened con bciousness of Natural Causation and to restore it to its former activity. The aphonic sign-language has great powers of appeal to the civilizing instinct, for by its aid this instinct was developed in pre-alphabetic ages. 44 Tlie UirtH! iiliases of cuiiMUtiuii lii I'iviUzeil life, — the moral, business and l)olitu'aI phases, itpresented by the light of reflected thought or lunar <'Oiisclousuess, vvhieh turns Its back on tlie foeus of life and creative prin- ciples. A TKISKELION from the "Itevue Arcbeologique" represents the systeinatlzlng work of reflective Thought, with particular reference to its unnatural, or semi-natural, artificial Nature, and its possibly death-dealing tendencies, if overdone, as indicated l)y the rec'urvant wings which sacerdotal Art usually applied to denote death-going. In this design, three mythical monster-heads take the place of the rooster-heads ordinarily used in such designs for the purpose of representing TENTATIVE intellect- uality, which does not understand the natural procedures of Causation, but which pro- ceeds hap-hazard to guess at cause and conseiiuence, and which, thus proceeding, usu- ally reasons in circles about some hollow, pre-eonceived idea. The tendency of tenta- tive intellectuality to circle syllogistically about hollow, ideal centres, between frag- mentary conceptions of Fact, was once proverbially known as something like whipping the devil about the stump of the decayed Tree of Knowledge. The original meaning of the word "Triskele" may l)e elucidated by presuming it to be derived from the Greek words "treis," three, and "kelon," pointless arrow, (headless pointer of thought — -ideal pointers not equipped to penetrate into the living Gist of the consciousness of Natural Causation). "Kelon" is the shaft of an arrow, made from si)rigs of a heathenish tree of knowledge (mythically speaking) to be placed into a (luiver,— analogous to the storage of ready-made ideas In categorical pigeon-holes, or in any other mechanical structure of systematizing thought. The etymologists give the derivation of "Triskele" as coming from the Greek words "treis" (three) and "skelos" (leg), evidently because the Triskele is usually represented as composed of three legs. But the word "skelos" is not mythically used, while the word "kelon" is so used. The word "Gammadion" may be presumed to have sprung from some connection with the Hierogamos-idea. It denotes the funduniental procedures which support the .lacob's Ladder; i. e., the way of evolving a high-character Free-agency Fower, making for the intellectual Hierogamos. 73 AKT WAS ONOE HUMANITY'S PKINCIPAL EDUCATOR. ^^V" The resurrection of the original meanings, purposes and intent of old- time vestiges of Art appeals strongly' to the civilizing instinct, pre- alphabetically evolved, and it has powers to resurrect the dormant con- sciousness of Fact. The sacerdotal Art of antiquity was the embodi- 46 47 4S '^^^g^ ^^^ Three symbols of motliers of consciousness in form of ingots. Tl»e motlier-coiisciousuess Tlie mother-consciousness The inotlier-consciousne>ss of humanized feelings. of InteUeotual systems. of the intellectual organiz- ing powers. All included iu the Egyptian character of Maut, wife of Ra, to be distinguished from the Goddess of Truth, "Ma," It is to the Magna Mater, or mother-cousciousness of the Free-agency powers, that the word 'myth" or "mythology" refers, and not to the minor Alma Mater, or mother of word-vested ideality. Magna Mater is the Venus Urania of the Greeks, and Alma Mater is the Helen of Troy. stract, dogmatic idea of some features of Fact which underlie Living Con- sciousness. Pre-alphabetic antiquity, in its way of tliinking. naturallj' connected all of its knowledge with not only the Four Fundamental Principles or Features of creative procedures, but also with the Three Principal Phases of productive Causation. In or- der to deal intelligibly with the pre-alphaljetic way of thinking, we will have to begin by making these features and phases clear to ourselves. The accompanying design, of Egyptian origin, will help to elucidate the foundation and mainstay' of ore-alphabetic knowledge. will have to be resurrected as much as is possible by means of termino- logical language. Such resurrection will furnish entirely different ex- planations of the works of Ancient Art from those which modern archaeo- logists attach to them. Modern archaeology furnishes only the historic aspects of the ancient ideas, and never their original purpose or intent. With these historic aspects this effort has nothing to do. It aims only to (leal with the workings of life and of consciousness, as they once were, as they now are, and as they always will be in the Process of Existence, in the Process of Nature, in the Process of Thought, and in the Procesg of Civilization. The archaeological scholar must not allow himself to be confused by the explanation here given of the work of Ancient Art and aphonic signs. He should remember that historic aspects never can deal with original Thought and Intent. To get at the original Thought and Intent means ''ho resurrect tlie consciousness which produced the original work, and which stood in immediate connection with the Causes of Life, from which terminological word-knowledge and its historic aspects of Fact are hopelessly separated. Tlie "Cross iu the Circle" represents the "Four Fuudameiital Principles," active ill evolution and involution of vital powers. Antiquity distinguished the ideas of de- velopuieut from those of evolution, as also the ideas of creation from those of pro- duction. Character and its organizing powers were conceived as the work of Living Reason iu creation and evolution, while the organs of the body, or the protoplastic shell, encasing the germ of life, were considered as the product of sense-development. An- tiquity also personified the Genius of Evolution separately from the Genius of Develop- ment, as, for instance, iu Ormuzd and Ahriuian, Osiris and Typhon, Eloah and Sam- mael, Jacob and Esau, etc. Following its distinctions, the organizing power is here spoken of as if it were acting independently of the systematizing power in the human mind, which in fact, is not so. It is only the analytic character of language which makes such representation unavoidable. The principles of the organizing powers are to be sought iu the procedure from germ into organic growth and in the return pro- cedure from the organic growth into germ, once widely known as "the way up" and "the way down" — "auodos" and "kathodos." The principles of the development or system- atizing power are to be sought in the ussir.iilation and elimination of substance couiing from the earth beneath or from the atmosphere above, and returning respectively. The subject of Fundamental Principles will be fully elucidated when we come to deal with the ancient idea of biology and astronomy, which furnished the founda- tion of both Fact-knowing and Truth-telling in remote antiquity. The "Three I'hases of Causation" in the above design are indicated by three sprigs siiiporting flowery heads with fruit-centres, standing upon the circle of the cross. These three phases are: 1st— the inner workings of the mind, to which we usually refer as moral pur- poses or motives. 2nd — The outer workings of the mind, often called adaptation to environment, which include the business jiurposes. The third phase enters between the other two, as the organizing power in family and state. It includes the social and political purposes. The connection between these Phases and I'"uiidauiental Principles, as shown in the above diagram, suggests that they continue to grow out of the uppermost prin- ciples in the rollings of time. The Trimurti of the Brahmins illustrates this same subject. 76 In order to resurrect this old-time consciousness, we will have to re- fer to the same fact repeatedly. We will have to turn it over and over like a prayinsy-wheel, to connect its various spokes with hub and rim — with tjie Living Consciousness workinj;; evan«>elically within, and the ac- quired consciousness vvorkiu coiilfl not find tlip old-time hold, which thp still oxistinjr Tai-kih and Kua had onoo on hnninn consplonsnpss. vre ponld only procopd tontatirely to fumble through the preat mass of conftiRinjr vestifres of nneient thoujrht. whioh had their origin in later and already more or less deluded eonseiousness. and we probably would not be able to find our way to the orifrinal Liphts of consciousness any better than can modern sci- ence. Thp Tai-kih represents the now unspeakable "WOnr)." or origrinal Type of languafre which converted animal life into human life. The Kua represents the heavenly way of T.ivinjr Principles, to which tlie tliinkiiur consciousness must hold in order to fully and fairly represent Natural Tausation. The Tchy represents the earthly way. conupctinp itself with the heavenly way. Tlie Tai-kih and Tchy are not shown in the Fn-lisi diagram of our picture. Init they apppar in thp Taoistic Temple Alpdal. Fict. .">1. Pu-hsi's complete diagram, which is plspwhere shown, is altogether too complicated for our present purpose, but the Pa-kna, consisting only of eight combinations of full and brolcen lines, is compara- tively simple, and it contains the essence of the more complicated diagram. Its three full lines represent the analytic-synthetic workings of Common Sense and Native Reas- on in thought and language, which connect the Three Constituent Phases of Causation, after the manner of nature, with the Four Fundamental Principles and the focus of or- ganic self-consciousness, so as to produce a gisty I^nowledge of Fact. The focus of original self-consciousness is represented bythe Tai-kih, but the focus of the organic self-consciousness, now operating in the human mind, is reprpsented by one of the thn.'e lines in the trigrams. The other two lines represent Sense and Reason working in connec- tion with self-consciousness as special powers of mind. The alignment of the eight dif- ferent trigrams in a circle represents the changefulness of the three active factors in con- sciousness under the natural influence of languagp in the way of development. The Kua. as a whole, deals only with the living side n the compound of human consciousness which proceeds evangelically toward a special unfolding of the knowing-powers. The Tchy represents the unfolding of the special knowing-powers as complete in thinking consciousness and as proceeding apostolically back to living consciousness. The Tchy and Kua stand in position of initiative and referendum Iietween the living and the thinking consciousness, as powers which enlighten and sustain thp Free-agency will in its pro- cedure along the Way of Life. The characters, which the trigrams in tlic Kua rpi)rescnt, are often personified as some kind of god-consciousness, representing the Types of language which civilized the primitive mind and which made the knowledge of the Tiiving Process the foundation of the analytically thinking methods, or the heavenly way of knowing the foundation of the earthly way of thinlcing, so that knowledge of Fact might ever be rationally formed and gisty, and might never consist of mere opinions, l>y irrational guesswork produced The Kua represents that which the mind knows or should know immediately and with certainty, by reason of its own living consciousness with regard to inner causation, and the Tchy represents that which the mind may know by outer and more or less 80 dlffpriii": from antl inisroprfsciiting their connection with Natural Causation. ^Nfodern thonp;ht deals in "freneralities and Farticnlarities," which are entirely different conceptions and marks of distinction from those of old-time thought, which, following the way of Life, dealt in "Uni- versalities and Individnalities," depictinj; special branch-development and character-types of evolution. We must not fail to realize that all I lie differences which old-time thought noted among the factors partak- ini;- in the way of development and evolution were products of analytic tl'outrht, and that those products, although differing from Creneralities and Particularities, were yet only hints to the mind and not full and fair embodiments of Fact. The personifications, by which old-time thought denoted the various factors partaking in "N^atural Causation, were only .■ippidpntal internftion of thinsrs anrl hy way of more or less aoeidental observation. There is mneh nneertaiiitv hi knowincr Natnral CaiisMtion from without, npostolieally oniy. and this nneertainty is in part relieved by Isnowinff Natnral Pansation from with- in, that is. evanfrelieally. Tlie Tohy. when hroufrht into connection with the Ktia. thus becomes the formula for the moi'e or less rational divinins or srnessinjr from cause to ."onseqnence in the VTay of T.ife. Tt enables the Thinkinsr Kso to proceed discernincrly If not sure-footedly In its determinations on a course of conduct. The Kua-Tchy dia- grams do not enable the mind to determine with absolute certainty on doing the Rijrht Thinft at the Ttijrht Time, for they deal with the elements of accident as well as with those of certainty, but by combininsr the two the.v furnish the mind with a natnral "Ouidinff-thread of Reason" which clvea it "snre-footedness." The Kna-Tchy diasrrams do not make the mind Infallible: they only keep it from jruessinp: irrationally, from form- ins ii-rational opinions as to Ricrbt and Wronsr. Cfood and Evil, and from fallinc into the catecrorical pitfalls which "hollow talk" digs in the byways of thought. The idea of pro- ceeding snre-footedly does not exclude the possibility of stumhlincr. it only lessens it. The Kna-Tch.v formulas are still something of a gnessing-npparatns. and as such they are known. The Chi'en trigram of three fnll lines represents tlie henvenly way of thinking, which leads to a thorough nature-knowledge. by connecting iierceptihle ap[)earances and the names and terms applied to these appearances witii inner and imperceptible causa- tion, represented cither b.v radicals of speech or by so-called divine names. The (Ihi- nese idea of "Heavenly way" corresponds to the early Christian idea of evangelic, and (he Chinese Idea of "earthl.v wa.v" corresponds to the original Christian idea of "apos- tolic." The "earthly" or apostolic way of knowing Fact prmlnces conceptive means of knowing natm-e's work and life's recinirenuMits in detail, to the end of Right-Iivin;,; while the "heavenly" or evangelic way evolves the mental Powers which make for proper and timely use of means to ends. From the Chinese point of view, the earthly way is square; the heavenly way is cyclic or round, for it follows the principles of life from seed into organic development and from organic development back into seed. The three solid lines in the Pa-kua represent the "heavenly way" as all-predomin- ating, as in seed life; the three broken lines represent the "earthl,v way" as predomin- ating in the fullness of special sense-development and tending to go into extrava- gances, as self-sufficient thought goes into terminological word-knowledge. Going into these extravagances, the characters which these broken linos represent are often personi- fied in the great cults of antiquity as some (iod. hero or angel-eonseionsness which iiaj5(i and not individual existences, any more than are the modern ideas of time, space, matter, force etc. The consciousness which is vested in words is never more than a detailed repiesentation of somethinji- which partakes in the i)rocess of nature and which stands inse])arably connected with Natural Causation; but it is often very much less; it is often only a visionary distinction, a categorical or class-distinction, which denotes no actual ditferences in tendencies and cai)acities or Doinii-jjowers of existin<>- thinjiis. Statements of detail must always be taken for what they are worth, as hints at something which is active in Nature, and they must never be mistaken for full and fair representations of Fact, or for the embodi- ment of Truth. The meaning of the oiKlit dinjirauis in the ra-kua can only lie properly elncid- ated by the study of the character of the Eijrht Immortals and of the oriffinal Chinese stories conceminfr the subject. To study tliese characters and stories by means of our terminological lan}r\iage and by our way of wording ideas does not well serve the purpose: it does not reproduce the original consciousness which produced the diagrams. The verbal transposition of ancient Chinese thought into modern consciousness is a thing of almost insurmountable difficulty. Later God-names and diathetic stories, produced by later ways of thinking than those of the Chinese and by ways which come nearer to our own way of thinking, will serve the purpose of preliminary elucidation of the Yh-king diagrams more effectually than the now extant works on the Yh-king. which pretend to be literal translations. We cannot make any better use of the names or words descriptive of phaenomena. by Avhich archaeologists describe the trigrams. than we can of their peripatetic def- initions of god-names. If we want some practical way of describing the original mean- ings of the separate trigrams. in even a short preparatory way, we must use some glyphic forms of language, which depict the active cliaracter represented in them. Kneph and Ptah represent such glyphic forms of language, mainly denoting the three solid lines, and Set-Sutekh-Typhon is another such form, mainly denoting the three broken lines, but both the Kneph-and Set-characters extend themselves in a subservi- ent way through the entirety of that which is symbolized in the Pa-kua. in as far as Egyptian myth Is founded on Chinese learning or may lie connected with it. The Seb- character. as the son of Shu. and father of Osiris, comes nearer being actively includ- ed in the Kua than the Kneph-Ptah characters. It is not positively argued that the consciousness which formed the original Egyptian cnlt drew upon Chinese learning: it is only asserted that the Pa-kua formu- lates the original causes of human development and evolution, and in as far as the mythological characters of the Egyptian or other cults did personify the various factors in the same causation, in so far do these God-names correspond to the Pa- kua, and in so far can they be connected with It. The characters in the Pakua are "processing" characters, they are in a constant state of metamorphic change, which can only be elucidated by stories, as was always done in antiquity, and all the notable storias were drawn on the same fundamental "Lines," referring to development and evolution in the Process of language, of consci- ousness, and of life. Apparently, the forms of the sacred stories given in the Vedas. Zend-Avesta, Bible- work, etc.. differ widely, yet they are strung along the self-same lines of Sense and Reason. This fact we will come to see clearly In looking closely at the germs from which the various trees of knowledge grew. If we do not get fairly into the Gist of these germs, we will get lost In delusive syncretism. The stories of counter-proced- ures from Seb and Osiris and Kneph and Ptah to Set — Sutekh — Typhon, indicate the 82 ALL TALK IN TERMS IS HOLLOW, ALL TALK IN FIGURES OF SPEECH IS ONLY A HINT AT FACT. The Living Self must supply the deticieneies of any verbal repre- sentations which can be made in any modern language. We must at all times remember that Nature is double-active, and that the consciousness of Thought, vested in modern language, is only single-active. ^fany of the phrases, which we will have to use to extend the work ■ ng poAvers of modern thought, may sound very awkward when used in roiinection Avith modern rhetoric, but they Avill do work which Terms ( annot do. They will enable us to connect our thinking consciousness >^ ith the old-time civilizing instinct and with the consciousness of origi- nal causes. We will have to use Avords and phrases in such a way as to bring the single-activity and statical character of thought, working with dictionary terminology, into conformity with the double-activity and changefulness of nature. We Avill have to use language in such a Avay as to connect our thinking consciousness with the old-time civilizing instinct and with the consciousness and self-consciousness of Original Causes. metamorphio change from well-poised balance between aphonic and phonetic lanpnage to over development of phonetic language, and the corresponding changes In conscious- ness, intellectuality and social life. In order to clearly see the natural connection of Sense and Reason in all these matters, we will have to convert phaenomena-knowledge into nature-knowledge, and reconstruct the one-time thorough knowledge of the Processes of Thinking. Living and Civilizing, and also of the laterals to this knowledge, such as now go by the name of physiological knowledge, astronomy, geology, biology, etc. What the ancients knew .Tbout this lateral knowledge is not known to modern learning and is infinitely superior to anything we can read in published books on the subject. Bl A THO-lstIo Medal, showing the Tnl- klh. Or syinJx)! of the gist of fart, Avitbiii the Kiia or evangelic conscious- ness and (lie Tehy or afiostollc eoii- H<'ioiisnoss on the reverse face. This medal shows the Tai-kih in the center of both faces, the Kua on the right-hand face, and the Tehy or zodiacal circles on the left-hand face. The inscription gives the names of the animals in the zodiac and of the figures in the Kua. The Tai-kih depicts the Chinese idea of what is here called the original Gist of Fact, or the concentration of Universal Consciousness in Original Self-consciousness. The Kua illustrates the intuitive or inner workings of Native Reason and Common Sense in one compound with Self-consciousness, which in our Bible-work is called evan- gelic, and which is here spoken of as the Gisty AVay of knowing and doing. The Tehy represents the outer workings of consciousness in connection with the inner workings, in Christian parlance called apostolic, in distinction to the empirical workings of outer consciousness, as formulated by modern science, for which such inner connection cannot be claimed. <8 In attempting to i-osiirrt'ct the orig;inal but now dorniant conscioiis- at'ss of the very process of life, we will have to become accustomed to make use of phrases which will easily attach themselves to the old-time, pre-alphabetic way of thiiikin<>, for in order to become fully conscious of oriijinal causes, we will have to eventnallj^ return to the natural way of ihinkinjj; which anle-dates the analytic over-development of livines of Ancient Art as we j>() alonj;. We Avill have to use such phrases as: The eternal chain of causation : The procedures of life and death : The four-fold bearing of Fact : 52 TITR ANCIENT TItlSKKLlO is rlesljiiied to represent thnt more or less iinnatnrsil aiifl often entirely headless way of thinking which proceeds, nnmindfnl of cosmic or living principles or of life's requirements, to formulate ideas of truth, virtue and .iustice. It is this way of thinliing which is now called logic, deductive or inductive, but which in reality is only three-legged analogy, here called syllogizing. The syllogistic procedures of thought, liy a Trlskele represented, concern themselves only Avith the systematizing and categorizing work of thought which manufactures class-notions and Terms. They may represent the phases of causation in detail, but they ignore their connection with the natural chain of causation. There arc many kinds of syllogistic I)rocedures of tliought. lint only one kind is now formulated, and all kinds jiroceed. re- gardless of fundamental principles, and without exercising the nattiral discerning-pow- ers of mind. The syllogistic procedure, now known as the Logic of the Excluded Aliddle. makes the Thing in Itself unknowable; It is a procedure which does not concern itself with natural causes and consequences. All syllogistic procedures of thought are not as "headless" as is modern logic. In .Vntifpiity. the Logic of the Triskele had the reputation of sustaining the sys tematizing methods In social life, productive of material wealth and financial pros perity: for it caused all affairs to be reguli'ted and all work to be done in accordance with definitely fixed terms. In distinction to the Logic of the Triskele. the T,ngic of the Oammadion figured as that process of thought which lays the foundation for the intellectual Hierogamos. and paves the way of thinking which produ -es health and happiness, giving the mind healthftil sewerage. The Chinese use the glyph of tlio three-legged toad to represent the Triskele idea. "Make clear Terms of agreement, and you will walk sure-footedly in the byways of life, and swiftly into prosperity. Hold to the Kua, and you will achieve health and hap- piness." The throe-legged toad represents the systematizing procedures of thought, and the logic of quid pro quo ad.iustraent. The Kua represents a guiding-thread to the logic of adjudicative reasoning and to the organizing work of the mind. J\ 84 The uudercurrents of existence: The couuter-forces iu nature — action — counter-action and their re-actions : The primary adjustment of elementary counter-forces: The way of living and the ways of thinking: The organic development and envelopment: The germ development: The evolution and the involution of self -conscious character and determining powers: The cyclic procedures and c< of nature, lllus- I rated by a seetioiial view of tlie Vp- rlglit I'raeus. to Indicate that the Thing' in Itself, altliough Imperceptible to siMH'ial faeultie»* of outer observa- tion and iniknowaUle to the abstract ways of thinking'. Is yet knowable to the self-eojiscloHS Insight which anal- yses Its own workings. The Uraeus, or Sacretl Serpent, Ara o Ara"t, as here reprefsented, with the up- right part of its body cut open, symbolizes tlie "two ways of knowing," the way of knowing by aual.vsis of self-consciousness, which the Chinese call "the heavenly way," and the way of knowing b.v means of special faculties of observation, called by the Chinese "the earthly way." The first way looks Into the Inner motlvlty of life, the second way upon the surface of things. This second way is represented by the serpent's tail, and the categorical products of the second way of thinking are repre- sented by the chequered skin of tlie serpent. Categories are always shown as squares in sacred art. The union between the first or "gisty" way of thinking and the second or auxiliary way of thinking, is represented by a number of bands surrounding the ser- pent's body at the place where it raises itself above the tail. These bands represent the Four Fundamental Principles and Three Constituent Factors in Natural Causa- tion, of which the Pyramid was the conventional symbol in Antiquity. These bands being placed as they are, form a union between the self-conscious way of thinking, which only the hierarchy understood, and the specially conscious way of thinking, which was the demotic or popular way and which in our civilization is the only known waj-. The sectional Ara thus represents the self-conscious Gist of Fact, and in the Sacerdotal Art of lOgypt four of these Uraei sometimes take the place of the four Canopi, which also represent the fourfold Gist of the Knowing- and Doing-powers in the human mind. 88 Height, Depth and Extent: The raw materials of I^'act-knowing, after the manner of nature: The inner workings of Nature and the Thing-in-itself : The original God — The God Sham— the modernized God: Notion worship-intellectual fetislies and many other now unknown and uncommon phrases, all of wliich connect themselves with the old-time work of Thought and with a])iionic signs. Everyone of these i)hrases and thousands besides are elucidated in Sacred Art and Writings, and all need pictographic representations to make their meanings clearly known to the modern mind. Many of the well known dictionary terms we shall have occasion to use in other than their dictionai-y meanings, in order to connect them with their original root and old-time significance. For the purpose of drawing attention to the uncommon uses to which these Terms are here put, they will occasionally be spelt with initial Capitals. 54 All Rgyptlan Ulea of THE THING IN ITSELF, Kxplalued on Pajfe 04. THE THING IN ITSELF, KAS DlNCi AN SICH. is a phrase introiUiood by Im- ruauuel Kaut to denote the iuiiei- ami iiiiport-eptihle workings of nature and eausation, which he held to be virtually unknowable and the alleged knowledge of which he treated as a vision, transcending the possiljilities of thought and language. The learned Kant was possibly the greatest of syllogizers anil systematizing thinkers in Christian ages. At the same time, he was also an inteliectual pervert, who knew ikext to nothing about the iNATURAL USE of Thought and Language. His learning caps the climax of alphabetically acquired ignorance. His study of Aristotle's I,,ogic had obliterated his natural consciousness and systematically perverted his natural Thinking Power, to such an extent tliat lie could not realize tlnit the Thinking and Speaking I'owers em- anated from tlie Powers of Life and from the consciousness embodied in those I'owers. He could not make the distinction l)etween inceptively living consciousness, and the conceptive or Thought-consciousness. He could not base the latter on the lormer consciousness to secure a natural foundation for his work: so he founded it on word- vested generalities. It must not be presumed tliat the Thing-in-itself is sometliing aiiart from conscious- ness. If it were, it would be primarily unknowable, and it could never have found any designation by words. Tlie Thing-in-itself is unknown. Iiecause the consciousness in which it arises is not represented by ways and means of language. It arises in the unwritten and unspoken consciousness of Living, which is not represented by the spoken and written consciousness of Thinking, vested in Dictionary Terms, categori- cally defined, 87 Tlie capitals used are Lo iudicate UiaL the mcauiugs aLtac-hed to the words go beyoud the categorical confines, given in dictionary definitions. This going beyond categorical definitions converts the Term into a Merine or hint to Living Consciousness. This subject will be made plain in future chapters on the old-time use of language. If -we do not so extend tlie meauing of Terms we will accomplish nothing more than speculative science, philology or theology has so far accomplished, that is, circulate about tlie endless realm of word-knowledge without evei- getting beyond it into the Living Consciousness, which accompanies and characterizes nature's inner activity and which stands connected with the Keason of Living and Dying. It is this iveason which we wish to elucidate and again make the focus of Light and liight in the civilized mind. Categorical definitions are virtually the only known definitions; they haA'e made Thouglit a single-active apparatus, dealing with words of fixed meanings only. In order to extend our knowing powers in a natural way, we must detacli Tliouglit from its adherence to the fixed meanings of Terms. THE THING IN ITSELF is a phrase which refers to Causation, arising in the im- mediate and Living Consciousness of natuie's activity; this consciousness maj- be called either the Consciousness of Feelings, or the Living Cousciousness, which char- acterizes the Powers of Life in human nature. The Tbing-iu-itself, in the meaning in which the ijhrase is here used, refers to something which takes ijlace in the World-process, and stands connected with the Chain of Natural Causation. And in as far as the Chain of Natural Causation pro duces M o d i 1 1 c a t io n s in human consciousness, in so far would the Thiug-in-itself be kuowable, if it had found representation in the comsciousness of Thinking — in cou- ceptive consciousness — by means of language. There is much to be known about the inner workings of Natural Causation, which is not expressed, and perhaps not expressible, iu the modern way of thinking and speaking. The living consciousness in the human mind, which stands immediately connected \\ith natural causes and consequences, contains more raw material of knowledge than modern thought has elaborated and represented by couceptive States of Consci- ousness, by ideas and by term-knowledge. The Thing-iu-itself is an expression which has been much used by writers on l)sychological subjects, and which in the followiug pages will be often employed in a meauing almost diametrically opposed to those iu which it has been commonly used. It will be well, therefore, to give a somewhat extended elucidation of the meaning in wliich the phrase is here employee. The phrase "Thing-in-itself" is here used to designate that gisty knowledge of l'"act which is the reverse of phaenomena-knowledge, and which refers to the Modifi- cations of Living Consciousness, in distinction to the word-fixed States of Thinking Con- sciousness. When the mind connects Its observations of phaeuomena with its Living Consciousness of Natural Causation and with self-consciousness, then it forms gisty Judgments of Fact, and, if trained to use the right kind of language properly, it may evolve the natural knowing power, so as to obtain an explicit knowledge of the Thing-in-itself. The mind, in its natural ways of working, connects its special obser- vations of phaenomenal modifications and ts outer experiences with its inner conscious- ness of cause and consequence. But the mind which is trained to think in the way of tliri'c-lpgged analogy, the so-called Logic of E x c Iu d e d Ml <1 die. and by means of St Nature does not live in categories; she does no categorical work, in order to make known what she does, we must align and conform both Thought and Language to lier workings; we must eventually fall back upon a different Type of language from the terminological Type, and we must begin this falling back by the use of initial Capitals on terms, to indicate their use in extended ways. Terms we must use, for our language has no other rexJ- vesentatives of the conclusions of judgment. When we learn to define Terms in other than categorical ways, and when we come to make these uelluitions u matter of Living Consciousness, then we will clearly see that the present use of Capitals is not an attempt at making an unnecessai-y, ostentatious display of words, and then we can perhaps do without them. The nature of the subject requires that language be employed with colloquial freedom, and not in strict accordance with academic rules. May no one attempt to apply strict categorical definitions to words used in sentences which are not constructed with the auxiliary verb "to be"; categoricul teruiiuology, does uot so couuect its oUservatious and exyorieuces, but it cou- iitcts tlieui with geueral aud particular term-liiiowledge, witL categorical, ready-made aud fixed ideas. This couuectiou is au artifice, wliich iuteri)oses itself betweeu the Liviug aud the Thiukiug Cousciousuess, and which makes the knowledge of the I'hiug- lu-itself iuipossible. It deadeus aud obscures the Living Cousciousuess of Fact, upon which all gisty knowledge of nature — of the Thing-iu-itself — must ever rest. To illustrate: The solitary traveler, who meets a tramp in a lonely pass, will either judge the ijhaeuomeuon of the tramp in natural ways or in scientific ways, ac- cording to the way in which his mind may have been trained or left to develop nat- urally. If he thinks in natural ways, he wili know that the human mind beiug dou- ble^active, the tramp is capable of acting n friendly or unfriendly ways. He will also know that a friendly appeal may bring out friendly tendencies and capacities in the tramp's mind, while a hostile bearing may pi'ovoke unfriendly action, and according lo this knowledge, the traveler will proceed to deal with the stranger. On the other hand, if the traveler have a scientifically trained mind, he will judge the phaenomeuou of the tramp in accordance with the so-called Logic of Kx- cluded Middle as follows: "This tramjj is either a criminal, or not a criminal. He must be one thing or the other. He cauuot be both." Actiug in accordance with this alternative, he will meet the stranger either with unbounded confidence, or with un- limited distrust. In either case, he will be wrong. The single-active way of thinking, which excludes the just middle and accepts one of two contradictory alternatives, leads the mind into side-issues and errors. It causes the mind to judge Fact in accordance with general and particular terms, whicn imply contradictions, such as beiug either criminal or not criminal; and the one- siiledness of these terms causes the mind to classify outer appearances — phaenomeua — in unnatural and contradictory ways. This unnatural classification produces a super- licial phaenomena-knowledge, which stands in some relation to term-lcnowledge, and this relationship the modern logician calls rehitive truth. The formatiou of judgments thus relatively true, prevents the mind from forming naturally true and gisty juug- ments of Fact. The iidnd naturally possesses a knowledge of the Thing-in-itself, and it forms vitally true or gisty judgments of Fact, as loug as it is not alphabetically trained to form its judgments in accordance with teinis and three-legged analogy. But when so 89 for such definitions apply only to ways of speaking whicli correspond to tlie auxiliary way of defining, and antiquity, which we here aim to approach, eschewed "that way. That which characterizes Keason does not fit into any conventional definitions. The reasoning powers cannot be confined within hide-bound rhetoric. He who wants to arrive at a reasonable understanding of any subject must read between the definitions and the lines. Terminological rhetoric forces the mind to vest its judgments into one-sided, analytic and extra analytic details, which often represent natural contrarieties with almost contradictory extravagance. These one- sided and extravagant representations of fragmentary aspects of Fact tend to give offense, when no offense is meant, especially to minds not well- balanced in the way of reasonableness and puny in powers of concep tion. The rhetorical extravagances, by which details are represented, are trained, it loses its natural power to know the Thing-in-itself, and to form gisty Judgments. It is the alphabetical perversion of Living Consciousness which causes such thinkers as Kant to mistake general abstractions and term-fixed generalities, such as time, space, matter, power, etc., for elements of consciousness, and to build artificial systems of truth, virtue and justice upon them. No academically trained logician In modem times can distinguish between the universal and individual modi- fications in Living Consciousness and the artificial generalities and particularities of the thinking consciousness vested in terms. Yet the distinction between these modifi- cations and states of consciousness is a fundamental requirement to truth-telling. The mobile order of organic life must not be confused with the rigidity of thought- made systems. The Thlng-in-itself may be understood to mean the consciousness of the World- process in part or in whole; that is, the consciousness of special outer aspects of Fact in their inner connection with Natural Causation, in distinction to the scientific knowledge of fact, which connects phaeuomeual observations and experiences with general and particular categories of term-knowledge. The knowledge of the Thing-in-itself is evolved by Thought and Language hold- ing to, and building upon fundamental principles of procedure, a form of logic and rhetoric which is usually denoted by the Uammadion and the Turtle Tower. Phaenomeua-knowledge is evolved by that form of logic and rhetoric which classifies outer aspects of Fact in accordance with categorical terms, usually repre- sented by the Triskele and the Serpent-symbols. Knowledge of the Thing-in-itself, if it could be evolved by means of modern lan- guage, would be a thorough Nature-knowledge. To thoroughly know Nature's inner and outer workings, as they are in themselves, seems a three-fold Impossibility from the standpoint of modern learning; for first, if we believe the agnostic scientists, who are the recognized leaders of modern intel- lectuality, it would seem that we have no immediate consciousness of nature's ac- tivity, nor of the imperceptible principles within nature, which produce the workings of life and of death; and, second, our powers of thought, learnedly represented anu de- veloped, seem inadequate to conceive nature's activity in accordance with her imper- ceptible principles; and, third, our grammatical and terminological language seems un- suited to represent the active principles in their way of creating perceptible effects: hence we seem to lack all three requisites to the knowledge of the Thlng-in-itself. First— The raw material of consciousness. Second — The power of thought to elaborate this raw material into explicit know- ledge, and Third — The means of language to represent this knowledge. Yet appearances are deceiving. to ouly means to the further and greater end of arriving at reasonable determinations. The use of means is a less important matter than the ends for which these means are employed. No reasonable mind should take offense at the seemingly undue force with which its opinions are assailed, for the inevitable use of the frag- laentary, one-sided and contradictory terms which characterize our lang- uage makes it difficult, if not impossible, to avoid extravagantly sweeping assertions. The way of critically assaulting conventionally established opinions, of Light and Right, as applied in these pages, does not aim to destroy any of these opinions ; but only to call attention to the percentage of error in them, in the effort of bringing about coi-rective modification. It behooves us to inquire without prejuilice if the human mind is us inadequately endowed with knowing-powers as modern science asserts, for if this be the case then civilized man could not enjoy full free-agency powers he could not reason from cause to consequence and he could not intelligently minister to the requirements of life. In studying the subject of the knowal)ility of the inner workings of Natural Causation, the world's great thinkers have divided themselves into tbree typical growths or "trees of knowledge." much in accordance with the various Tyites of language used by these thinkers. Language is a means to convert the implicit consciousness of Feelings Into the ex- plicit consciousness of Thought. The obtainable result of explicit knowledge depends almost as much on the means employed as it depends on the ability to use those means. We cannot think to the "Point" if we do not have means to do such think- ing, even if we knew how to use those means. We may know how to write with a pen, but if we have not a pen, we cannot write with It. The most efficient of pre-historic thinkers, who unquestionably understood the use of Glyphs in organic forms of speech, considered the Thlng-in-itself thoroughly knowable. They knew how to think and talk to the Point — to the Gist in Natural (."ausation — to the Reason of I^iving and Dying. They understood the Fundamental I'rinciples of Procedure. These thinkers formulated the so-called Sacred Writings — the Vedas, the Zend-Avesta, etc. In these pages, for convenience' sake, these most ef- ficient of thinkers have been referred to collectively under the name of the Sibylline School of thought. The less efficient class of thinkers, who used a figurative Type of language, the principal feature of which the Greeks called Hermae. consideretl the Gist of Fact unknowable, but the Thing-in-itself not altogether unknowable, but only partly so. Into the ranks of these thinkers belong the early Greek and Roman poets and mytho- graphers. The least eflicient thinkers were those who employed Terms as means of lan- guage to do their thinking. These thinkers have always considered the Thing-in-itself altogether unknowable; they are either positive agnostics or visionary transcenden- talists. The Types of language, which provided Glyphs and Hermae as means of think- ing, are dead and almost forgotten. The questions now before us are: I'Mrstly, how much of our immediate and living consciousness can be converted into explicit knowledge by those ways and means of thinking and speaking which we now empioy; and .secondly, what other ways and means, not now known, can he employed to extend our present knowledge. For the purpose of dealing with errors and short-comings of thought fairly, we must establish, not only a secure footing in immediate and living consciousness for our knowledge, but we must also consider the possil)le range of knowledge, and the limitations which we cannot transcend. •1 Thorc is iioniiiij" in tlu-se pages intended to sustain any esoteric '.isious or occult delusions. Wonder-working schemes or mysteries, in the commonly accepted sense of the word, do not come within the scope of the subject here treated, but, on the contrary, the aim of this effort is to throw the natural lights of Sense and Keason into the recesses of Fact which are difficult of access, mainly for the purpose of elucidating the er- rors of thought which do undesirable work in modern civilization, and which but too often liide themselves in words to which mysterious sigiiifi- cations are ascribed. Jsature is not a mystery-worker, but language, dealing with words of ill-deliued aoid p^jrverted meaning, is a cheat. All that which seems so mysterious about the religious faith of Antiquity is mysterious only because modern language does not serve, as lauguag(^ c nee did, to draw the attention of Thought to the Gist in Natural Caus- ation — to the Crucial Point. Ill essaying the elucidivtiou of errors of tliouglit, the subject Uere bas beeu treated iroiii tUe SibylUiie poiut of view, from wliicli nothing essential in nature and Natural Liiusaliou appears unknowable. Having talien this poiut of view, we must neces- sarily proceed on the assumption of having the Sibylline ways and means to the elucidation of living consciousness at command; and we must assume that we can resurrect the original mejining of the vestiges of Ancient Art, so as to give our term- inological language a new hold on old-time consciousness, for the purpose of convert- ing present phaenoiuena-knowledge into knowledge of the Thlng-in-itself or old-time .Nature-knowledge. In order to accomplish something in tlie way of correcting errors of thought l>y substitution of full and fair idealizations of Fact, we must assume that the Living OouseiouBuess is the foundation of the Thinking Consciousness; we must assume that tlie consciousness of feelings, cominoii sense, natural discerning power, native reason and the self-conscious determining-power ol the human mind, contain the raw ma- terials to intrinsic Fact-knowing, and that Thou:,'!!! and Language are ways and means to convert this raw material into explicit knowledge; and we must further as- sume that the natural and properly elevated way of thinking and of speaking must lead to Fact-kuowiug, Truth-telliug and Kight-doing. The foremost of our empirical thinkers, following the methods of Kant, as laid down in his so-called "KRITIK DEU UEIXEX VEltXLNFT," have come to the con- i-lusion that the Thing-in-itself is not only unknowable, but unthinkable, and in reality, non-existing. The theological thinkers still flirt with the ideas of knowing something about the very Causes of Life and Living TUUTU, by either inspiration or revelation, as repre- sented in divine writ; but they produce no tangible proofs nor reasonable elucida- tions of any explicit knowledge superior lo Ihat of the empirical thinkers. In daily life, we proceed as if we knew all about the Thing-in-itself, but if we give the matter some thought, we must admit that our knowledge is unduly limited with regard to it. The knowledge of the Thing-in-itself virtually means the knowledge o*. Original ( auses, and this knowledge would naturally include knowledge of the origin of tlie planetary system, of the Eaiin. of IJI'e, Mind and Thought. Wli.it thinker, outside of the clairvoyant visionaries, is ambitious enough to imagine sucii- thorough and comprehensive knowledge possible? Yet has antiquity at various times and places, not only given incontrovertible proof of a comprehensive knowledge of the i hing-in-itself, but it has even formulated t he Way of Thinking and Speaking, iv. which this knowledge is to be obtained. The iiuestlon as to the knowability oi tlie Thing-in-itself includes all so-called problems of Life, Mind and Thought; in fact, it includes all problems which connect themselves with the so-called original causes. In as far as the Thing-in-itself Is kuowable, in so far are these problems solvable. 92 In leaving the cloarly defined realm of Terms we are apt to plungfe mto the nndefinable depth of human feelings and there lose ourselves. In order to avoid this possibility it is not enoujrfi to hold to the terra firma of sensibilities, but we must make the central Light of Self-consci- ousness the One Focus of Light and TJight, as did those unknown pre- liistoric civili/.ations wliich presumably made a success of the civilizing business. The oldest of historic records, however, contain no accounts of j'liv siicli civilizations; yet they all point toward them. TIic pof'sihilitj of solving tln'se problems flepends. first, upon this qnestlon: In liow far does nature's inner aetlvity arise iminefliately in human oonsciousness. and secondly. In how far can this immediate consciousness T)e converted into nature- knowledge, by ways and means of thouRlit and lansruajre — in how far can the In ceptlve living consciousness find verbal representation in conceptive or ideal con- sciousness? For instance, we feel hungeiv This feeling of hunger is the immediate consciousness of nature's inner activity. In how far can thought and language con- ceptively and ideally represent the natiu-al causes of onr feelings of hunger? In the feeling of hunger, the causes of nature's activity are only implicitly given. Hunger is only an evidence arising in living consciousness, of something that takes place in the inner workings of nature. The evidence does not contain all there is in Natural Causation. It takes many similar evidences, arising immediately in human consciousness, to furnish the mind with raw material for the knowledge of Natural Causation. And It further takes the .self-conscious discerning and reasoning power in the human mind to digest the evidences with regard to the Reason in Natural Cansa- tion. which in future pages will often be called the Gist of Fact. AH the evidences of nature's activity, which arise in the immediate consciousness of feelings, only repre- sent natural "Procedures." The reason of these procedures is not given in the evi- dences. The Determining Reason in Natural Causation, which produces the Cosmic and T>iving work in nature, proceeds In accordance with certain Principles. The cer- tainty of Principles produces the certainty in piiaonomenal effects— the same causes produce the same effects. In order to know the Tliing-in-itself. these Principles must he known; that is. the mind must not only find some original and immediate conscious- ness of Principles in its own workings, but it ' must also find ways and means of Thought and Language to represent this Immediate consciousness of Principles con- ceptively, ideally and verbally. The earliest Egyptians held the Tliing-in-itself to be fully knowahle. The Baby- lonians are represented as having found it to be unknowable. The Bible says both were wrong, but does it explain why? The modern syllogizer says both cannot possibly be wrong— the Thing-ln-itself must either be knowahle or unknowable. Original Tao-ism. the School of the Way of Living and Thinking, has formulated the possibilities of thought and language, to make Natural Causation, as it is in itself, known liy the Yh-king diagrams: but who understands these diagrams well enough to apply them practically and beneficially in the Way of Thinking and Speaking? The Han-lln College — the modern Chinese religio-polltical school — it seems, has vainly tried to so apply them. 93. The references to old-time faith and learnin};, and the assistance of old-time Art, are made part of this effort only because they furnish the best aA'ailable means of snpplyinfr the deficiencies of our analytic lanpn- age, and because they lead ns back to its orijrin, Avhich had its root in the orijifinal Causes of civilized life. It is not any part of the purpose in or between these lines to destroy or belittle the historic work of archaeology or of any other modern study, nor to expound mytholofi^y to the disparajjement of theolojjy . Save in as far as it be necessary to remove the obstacles to enterinji into the active causes of the present social and political derangement, and upon the possibilities of betterment, there is no desire to destroy any existing.thing, but only an aim to restore the natural working order of the mind, by analytic language deranged and carried off its base. 54 .\n Kgyptlan Idea of the knowability of the Thlnsr-fn-itself. By nnalyzins the Inner working of self -consclousn ess in its connection witJi both univer- sal and special consciousness, the mind analyzers the inner workings of nat- ure and makes the Thing-in -itself knowable. Three insrot vessels or mothers of consciousness of the Maut or Miit typp are shown in the lower part of the picture, supporting the Pyramid, the Fish, and the Fprisrht URAEUS or Basilisk, as three symbols of conceptive consciousness, out of LivinK Consciousness evolved. The Upright TTraeus is the one of immediate inter- est to us here. The other two symbols simply represent the faculties of Thousrht which assist its work. The Fish represents that which is individual in the consciousness of Feelings, as elevated by the powers of organic language above its own elementary level. The pyramid symbolizes the alphabetical representation of the fourfold feat- ures and threefold phases of Causation. The Fpright TTraeus is a glyphic representation of the double-active intellectuality which sustains the Free-agency Determining Power in the human mind. In the composition of this picture, the TTraeus. like its two as- sistant symbols, still rests upon the original mother consciousness, to show that Thought is not self-sufficient, but holding to the consciousness of its origin. The T^RART''S is placed between living flowers and various fruits to show that its con- sciousness has been naturally evolved by the IJVINO-FT.OWER RHETORIC and the FRTUT-BEARING POWER of organic language, and having been so evolved it can bring to light the essential workings of its inner life — that is, the Thing-in-itself. The flowers and fruits in this picture take the place of what is usually depicted in Sac- erdotal Art as the elementary power to digest special evidences, and the superstruct- ural discipline of I.,iving Reason. The two sieves, standing on the floor between the ingot-signs of mother-conscious- ness, are the "leaky vessels." denoting the mind which does not place its workings of thought on the foundations of Common Sense and Xative Reason, and which there- fore finds the Thing-in-itself unknowable, but which can act as a "sprinkler" to the natural growth of consciousness. •4 The contents (if the foregoing pages may seem extremely difficult to understand, if not abstruse, or at times even devoid of practical value. The subject is a great one and cannot be handled thoroughly in these few introductory remarks. Tlie lat er chapters, which will go more and more explicitly into detail, may not fail to make the salient features and phases of the argument intelligible to the normally capacitated mind. The full meaning of such words and phrases as "syllogizing and cypseliz- 65 The Medusa-head as the center of the Trlskele Illustrates Thought pro- ceeding without natural di.scemment, and hence without due knowledge of Fact. Thought thus proceeding ne%'er arrives at gisty knowledge, but It causes the confusion of natural intel- ligence with acquired intellectuality, or of the natural knowing-powers with term- vested knowledge. A SyUogizing Medusa-head, illustrating the lack of discernment and the conse- quent confusion of natural intelligence with acquired intellectuality, appears here ay a circle, in- timating cyclic procedures, in order to show the superiority and just preponderance of the organizing work over the systematizing work. However, the systematizing work has rights, and its reason, when it should predominate over the organizing work. Our race comes from systematizers. if the Bible tells the Truth about Cain. This design is much like the reverse side of the coin of Consul I>entulus, a man of system, friend and supporter of Pompey, who retired to Trinacri after the battle of Pharsalus. The front side of the Lentulus coin shows Zeus with eagle in right hand, to protect existing law. and thunderbolt in left to destroy the enemies of Pompey, especially Caesar, by making the Gist of Fact known to the world. 95 "catpfforical or purposive i)r()rpdures of thoufilit," — thinkitifr conscious- ness and livinji' consciousness", — "the thinlvin- itself to under- stand the subject is simply not (lualified to join an organized movement for the improvement of modern education — foi- the elevation of character — for the establishment of social conditions which make for the welfare of all to the detriment of none by overcominjj the undue limitation of modern knoAvledp;e and the fatal relativity of recog- nized truth, and by preventing the needed spirit of emulation from ex- tending itself into deadly strife. For the present, it is but necessary for the i-eader to keep his mind free to form final conclusions; it is but necessary for him to avoid affirming or denying the truth of any God-consciousness or any God-ideas, as well as the possibility or impossibility of knowing ^I'atural Causation. Emh mind must eventually come to answer the (luestions as to that which is essential in Fact for itself; — no answers should be instructed into it; — and a.s the self-conscious mind answers essential questions in one way or another, so must it judge its own caj> ijcity for membership in an organization which aims at the establishment of peaceful conditions and social relationship in modern civilization. An ancient Christian Ganimadioii from n sepiU<'liral stone at Meigle, Perthshire, S<'OtIand, ilhistrates the tlogmatio procedures of thought, wiiieh liold to fundamental principles, but fall to rise to lYee-agency cliar- acter height. This design appears in the center of a long stone between four M.vthieal Animals, elsewhere shown. The Gammadion, or so-called Fylfot, illustrates the manner of thinking in ac- cordance with Fundamental Principles, which here has been called the Logic of the Sewer, or "e.vpselizing," and which underlies that process of elucidating the inner worliings of nature, with which the Thing-in-itself stands connected. If it cannot eventually come to see its way clear to such establishment :istie or tin-ee legged "ay of thinking exerts upon fundamental cons<'lousness, \vl>eii the free-agency self-consciousness does not act as a determining' power '>f mind. r>8 A Trislvele from Mycenae, formed by the interweaving of tlirce S dia- grams, deiiotes the tliree lateral pro- cedures of thought which presumably follow the main strands nf <':iu ,iitii'M These strands arc embodied in the Chinese idea of Height. Pepth, Kx- tent. and in our ideas of moral foun- dation, business activity and social endeavor. no A Triskele of the headless type from an ancient coin i^presentatlve of Hipiial>eti('ally fornnilated systems of thought T)e Wittc and r^enor- niant. "Ceraniographiqiie." The Ancient Coins often represent the means-developing system on one side, and the organizing endeavor of society on the other. The three legs, mechanically joined, illustrate the work of systematizing thought, which proceeds syllogistically to manufacture ready-made ideas regarding moral, busi- ness and social data, and to connect these ideas categorically in a lifeless, artificial way. The Triskele is headless, because this sort of mental work requires no naturally thinking head, it proceeds mechanically, according to three-legged systems. 97 which prodiices organic individualities, organic forms of animal life, out of non-organic substance, and that the elevation of human life over animal life has been brought about by gift of language and by the con- sequent evolution of the human intellect out of mere animal intelligence. The power which produced or created organic life in nature also produced or created the tendencies and capacities of language in mankind. No man should hesitate to express his opinion on the subject here introduced. The unrestricted exchange of honest opinions, pro and con, is necessary to awaken that consciousness of TRUTH in the human mind A GAMMAT)TON FROM AXCIEXT INDIA, which represents the Four Fiinclaniontnl Principles of Creative I'roceE. illus- trRting tlie prfwertui-cs of ithoiigjht, dealing with tlic Tlii-ce Phases of Nat- ural Causation, without oonsldering Fundamental Prineiples, and yet pre- sumably actinj>' llic part of successful civilizing agent. Three ornamental S-signs, indicating usuall.v "Intellectual procedures", are so placed as to denote the Trlskele character, and the idea of dealing self-consciously with the moral, business and political requirements,which engrossed the attention of old-time thinlvers. These designs date back to a time when ornaments were used for educa- tional purposes, as letters are now being used. Every ornament had its MOTIVE and significance. The ornaments here used connect themselves in regular order with more explicit designs, which former ages used to elucidate the influence of Thought i'nd I Fiinclples arising- evangelically out of the powers of life, and In man's living self -consciousness. This ancient American Gammadion consists of n InrKP circle, to the periphery of which four small circles are attached. The larger circle Is divided into four sectional fields to represent the four fundamental principles in their counter-procedures of life and death. The consciousness of these principles arises evangelically out of the focus of Living Individuality, here denoted by a small central circle. The curved forms of the four fields suggest the idea of cyclic procedures. The four outer circles show these principles as represented apostolically and in- dependent of each other by analytic thought and language. From Kingsbury's Ancient Mexico, in which it is called a hieroglyphic. 101 iffc? •> correctiug tlie systems by exposing the errors. Is it necessary to so despair? Must knowledge always be delusive and fatally erring? Must delusions always rule civilization, all because hollow and egotistical minds engage in a war of words, cTeatiug dissension within and enmity without, all for the sjvke of sustaining irrational opinions, prejudices and privileges? Can Sense and Keason never prevail in civilzation? Can social organizations never be established on Living Principles? Must deadly system ever over-ride the civic rights of individuals and destroy or unduly pervert the Free-agency doing-power? An organization, which will make prejudicial opinions subservient to Sense and Reason in the public mind, is much needed in modern civilization. Sense and Reason natiirallv connect themselves with or- 66 All unolciit Anioricaii ijiotogi-uiii, UI- iLstrating the fliaracter of categorical (■ersoiilfies the iiioUier-con- wlousness of the Uviiig and organizing' intellect, in Itis up and down proced- ures of evolution and involution; she is a ooiuiterpart of Osiris, who personi- lies the other half of the org-anizing intelleet. The Osiris faniU.v uijthieall.v personifies the organizing tendencies and capacities of the human mind, which convert the fatal relationship of primitive man into the social rela- tionship of truly civilized mankind. The mother-aud-cliild-idea, so often u.sed in mythology aud theology, was in- tended to serve the purpose of drawing the attention of the Free-agency mind to the fact that the feeling eouseiousness is the mother of tne t h 1 u k i n g conscious- ness aud that intellectual development must never detach itself from the conscious- ness of feelings, that it must never becomeself-sufficient and unmindful of feelings, for feelings uialie Isnown the very requirements of life in an immediate way, and self-sufficient thought and the over-developed intellect are hut too apt to do violence to human feelings and become tyrants In civilization. Human nature has its foundation in animal nature; this foundation the intellect must respect; it is the natural backing of he intellect which cannot be dispensed with. When the intellect vests its judgments in Terms of iixed and often contradictory meanings only, then It cannot do justice to its natural backing. The self sufficient in- tellect always Imposes hardships upon feelings; it ignores the fundamental require- ments of life aud becomes a destroyer of civilization, now as ever. 104 tions to proceed as they do. If the mind cannot bring itself to realize and comprehend this REASON, then it is not fit to become a factor in an organization which labors to furnish true Lights of cause and con- sequence. It is written that men do not cast pearls before swine. The self-conscious Free-agency mind must bring itself to know Living Reason out of the resources of its own activity. The mother-idea, lu ancient art and religious faith, appears here in one of its phases, personified us Isis. It stands connected with the idea of the Egyptian Muth, the original mother-consciousness of the ininkiug-powers. Mythology deals with the evolution of the thinking-powers out of i^iviug Consciousness and with reasons why and methods how the human intellect is evolved out of the fundamental or primitive knowing-powers. Mythology is not a mere history of evolution; it is a pictographic representation of the imperceptible causes of evolution. Ancient art, by brush and pen, makes tlie elucidation of these imperceptible causes the one object of all its en- deavors. Human nature, having intellectual powers, differs from animal nature which has none. The intellect is evolved by certain ways and means of thought and language, out of man's animal nature. Isis, the "'feelingfui'' mother in intellectual evolution, appears here seated on uer throne, holding the Horos-child on her lap, in the customary way in which ancient art everywhere represented this subject, ller head-dress consists of a mythical bird, rep- resentative of intellectuality. TJie bird cranes its neck, Uraeu8-li.ie, to indicate the upright, living and organizing intellect. The sphere between horns, usually called moon by archaeologists, represents the sum aud substance of Kact, that is, the knowability of the world-process. The horns by the side of the sphere reitresent the lateral, ideal development which single- active analytic thought produces in the mind. Horns on the heads of gods or goddesses are of various kinds, depicting various phases of intellectual development. They represent natural branch-development of the intellect at times, as well as unnatural over-development of analytic thought and lan- guage. Horns decorate the heads of gods as well as of devilish personifications. They usually represent the extravagances of judgment, which one-sided and self-suffici- ent thought, by ignoring the consciousness of feelings, produces in the human mind. All positive iueas of right or wrong, of good or evil, vested in Terms, partake of the character which tne horns of dilemma typify. The horns on the head of Isis, so often seen, do not represent that extravagant over-development of the intellect; they repre- sent a moderate development of one-sided opinions, such as can still be brought unaer the control of the self-consciously living Free-agency will. The horns of opinion, as well as the horns of dilemma, are fragments of the Lem- niscatic Coil, by which ancient art represented the natural workings oi the double- active self-consciousness in the intellect. In the Lemuiscatic Coil, this double-active self-consciousness is depicted as representative of sinuiltaueous selection and reject- tiou, binding in and loosening out something from all opinions for the purpose of sustaining the living TRUTH. TRUTH is not to be found in any opinion; there is only a percentage of it in all opinions, and because of this percentage the work of selection and rejection must be consciously and conscientiously effected by the Free- agency mind. The Isis-glyph personifies that power in the Free-agency mind which can make such selections and rejections (see the Leminiscatic Coil in the head-gear of an ancient American piece of sculpture, shown in the Illustrations to the "God Sham, in a later chapter.) All tbe religious thoughts of antiquity centered themselves about the imper- ceptible causes of evolu tion. arising in self-consciousness, especially in as far as these causes evolve the human intellect by virtue of thought and language. The WORD, embodying the living self-consciousness, was the original God of antiquity, who evolved the human intellect out of primitive man's animal Intelligence. lOS This is a ''hog-type" of civilizatiou, being an over-industrial type It is as aggressive in its way as the ancient Roman civilization was in another way, and it is drifting into the establishment of similar privi- leges, prejudices and class-distinctions. It is founded on similar pro- cedures of acquired rights and duties, and on religious convictions and ideals, which differ more in name and number than in merit or in the practical workings of principle. Our pious and impious thinkers may Hatter themselves that the modern Jehovah-ideas serve our industrial civilization to better purpose than did the Jupiter-ideas serve the martial type of civilization in Ancient Kome, yet the fact remains that the two cults are as much alike as are fir -and pine-trees. The fruits grown on these trees furnish little food for Sense or Reason, and their culti vation does not produce such conditions as make possible a reign of peace, internal and external. Internal dissension and external warfare must result from persistence in the present movements of civilization. The dispersion of great nations is the result of unreasonable procedures, such as cause men to demand more of civilization than they give to it and to levy tribute, in one way or another, upon the men who labor in its ways. A Chinese ideogram. Ulnstratiiig: tliat Truth which can unify the two realms of human activity, known to the Egyptians as "the two countries," viz., the realm where tlie human wm rules and where Free-agency diame- ter is evolved, and the realm where adaptation to environment and busi- ness ability are developed, — the world within and the world without. The cut represents an ancient Chinese ideogram, iu the form of a so-called "cash. ' It, as well as thost» immediately following, s taken from a work on the coinage of anci- ent China, entitled "Ch'in Ting Ch'ien Lu." It represents the simplest and most com- mon of all Chinese ideograms and also the most important. Its important meaning caused It to be made the general form of official coinage. The square within a circle Is to Chinese civilization what the cross within a circle was to other civilizations, or what the Pyramids were to ancient Egypt, viz., a cardinal symbol representative of the fundamental requirements to truth-telling. Ancient China, like most great nations of early antiquity, made its coins representative of TRUTH, for as coins serve as units of value in material things and in material exchanges, so serves TRUTH in the rep- resentation and exchange of ideas to evolve the character of eternal fairness which makes civilization a success. Money is the means of the systematlzer, who labors for material prosperity; TRUTH is the means of the social organizer, who labors for family and social welfare. The hollow square In the ideogram represents the sys- tematic workings of thought, such as mathematics in its widest senses, the exact sci- ences, financial and legislative systems. The circle of the Ideogram represents the 106 Modei'n civilization makes tlie greed for the dollar as much a cause of conflict and war as was the j^-eed of power in lloman days. The greed of wealth grows into the greed for power. When men enjoy wealth- producing privileges for too long a time they begin to contrive means to perpetuate their acquired rights by arbitrary force, to the detriment and undoing of their fellow-constituents. When men are permitted to levy undue tribute upon their fellow-men, then they begin to enslave them and to deprive them of their civic rights and Free-agency heritage. Undue wealth stimulates the growing lust for undue exercise of force, This is a general rule, which has particular exceptions. All industrial Trusts, although great wealth-producing movements, are still particular exceptions to this general rule. The present anti-Trust agitation in our civilization is not founded in Sense or Reason, as we wiU see when we come to examine the subject in detail. Men of business organize as do the men of labor; they organize states within the state for their special benefit, in order to protect themselves against undue competition and other hardships. It behooves the free-bom American citizens, who are not altogether satisfied with the benefits accruing from such organi- zation, to organize themselves for national and international welfai-e. When a nation is not organized in accordance with Sense and Reason and Living Principles, when it is founded on lifeless dogmas and liter- ally fixed constitutions, unfitted to sustain organic growth, when schools cyclic procedures of Living Consciouness, which grows from germ Into organic develop- ment and back into seed-power. The systematic work of thought must ever stand connected with the organizing work of free-agency consciousness and its thougutful endeavors. When these two workings of consciousness proceed, one apart from or Independent of the other, then they cannot result in that truth-telling which serves to make civilization a success. The truth-telling which serves system alone is an au- straction and so Is the truth-telling which serves organization alone. Peace and har- mony in civilization cannot be secured without systems which make for material pros- perity any more than material prosperity alone can insure the lasting welfare of fam- ily and state. Hence, both the thoughts of system and the thoughts of organization must find their unification in the one TRUTH, by language embodied. The Jesuits, who have studied the life and spirit of ancient Chinese civilization more thoroughly than have any other archaeologists, have never yet been able, it seems, to realize the meaning of this simple Chinese ideogram. They have labored earnestly for peace and harmony, but so far they have not labored efficiently for ma- terial prosperity. The impressions on ancient coins were designed for the purpose of keeping before the public mind the fundamental requirements to right-thinking, right-speaking, right- doing. The circular form with central square denoted the necessity of unifying the bread-winning system with the organic requirements of family and state — the "Ever- problem," which no historic mind has been able to solve. The inscription "Wu Chu" is in symbolic characters, apparently denoting only five units of value, such as Ave cents, but really referring to the necessityof making reasonable use of intellectual tools. The three symbolic characters used for this purpose are the Double-cup, the Thunderbolt and the Arrow. 107 and churches disseminate errors of thoujrht by way of instiniction, when folly, cunning and unscrupulous party pull are rampant in literature legislation and administration, then there can be no equitable distribut- ion of rights and duties, then the great functionaries of society are con- stantly confronted with difficulties which force them to organize states within the state for self-protection. If the State does not fairly protect individuals against the irrational efforts of cranks and schemers of all kinds, then the individual must find ways and means of protecting himself, juid this should be done by an organization for the promotion of Ligjjt and Kight, rather than by party organizations, formed in special interests. It may be asked: "What is the use of confronting us with such out-of-date subjects and Avords as "Yang and Yin'', "Diapheromena and Sympheromena" etc.? Have we not scientific words and phrases enough in our language to tell the truth about nature's activity and life's re- quirements?" We have enough for some purposes, but not for the pur- pose of developing a thorough knowledge of original causes, nor for the purpose of reasoning from cause to consequence. We might substitute the electro- magnetic observations and words describing them for "Yang and Yin", but such substitution would not lead us toward knowledge Three cuts, representing: three ancient Cliinese coins, symbolic of certain Types of intellectuality which control civilization for good or evil. "A" is an obloiig-square coin, representing cutegorical intellectuality and its exact uiatheuiatical work; it represents that mentality wUicU aims to do all the civilizinK worli by exact systems. It denotes a calamitous period of civilization, by the tixed opinions of learnedly enlightened intellects controlled. If our college professors could control the workings of our civilization by tlieir present way of thinking and by their statical ideas, tliey would leave no room for the exercise of the free-agency will, for natural growth and character-evolution. Their work would then fairly be represented by the statical, non-vital character of the Chinese ideogram. "B" is a coin of square form, without and within. The inner square is sur- rounded by a number of suuili circles, to indicate the predominance of the systematic work of thought, legislative, financial and otlier systems, over the organic require- ments of family and state. It also denotes a calamitous period in Chinese civilization, 108 of original causes. Where electricity and magnetism have their origin is unknown. The phaenoniena of electricity have their origin in .some universa,l tendencies and capacities of substance, which the ancient Chinese knew as "Yang and Yin", but the words "Y'ang" and "Y'in" have a much more extended meaning than the phrase "electro-magnetic"; they apply to the entire world-process — to the processes of nature, of life and of thought. The "Yang" tendencies were known to predominate in the anammatn of the sun and the "Y^in" tendencies in the periphorn of the earth, making use of old-time (Ireek words, the meaning of which is not now known and not contained in dictionaries. The workings of tlio period when industrial activity overdid its good work and destroyed the inteR- rity of the individual and national character. The influence of intellectual develoj)- ment upon social life is represented on thiscoin as placing material prosperity, wealth, etc., above character, or the value and power of money above the self-consciousness of Right and Reason — above the God-consciousness. Similar ideas appear personified in the Greek Podarkes, in the American Xodiitxinco and in Greek and Roman ideograms, produced later. The horse on the coin denotes, as ever, motive characteristics, un- bridled in this instance, that is. proceeding without discernment, running wild, as it were. The ancient idea of "swift-footed" refers nsually to some advance of Industrial develoi)ment by out-trading, out-financing or over-reaching social constituents or neigh- boring nations. The unbridled horse, in this picture. Is the counterpart of the "dragon of discern- ment." shown in coin 77. The one proceeds with, the other without reasonable dis- cernment. The subject of discernment is elucidated in the Chinese idea of the scales of self-consciousness, which make for the "eternal fairness." in adjusting the duties of bread-winning system to the needs of social organization. "O" represents the general type of cirfiilar coin with square hole in centre. All considerations of fact, which ignore the necessary union between system and organ- ization, are abstract and one-sided. Such one-sided considerations of either system or organization l)elong in the category of "hollow talk." and are represented by the hol- low square in the center of the coin. From the Chinese point of view, all categorical considerations of virtue, justice. Iionesty. etc.. are "hollow talk," for they Ignore the Living Principles to which both bread-winning system and peaceful organization must hold. Truth, to the Chinese mind, is a matter of adjustment and adjudication in the scales of characterful self-consciousness, and never an idea, categorically or otherwise fixed. The figure in the picture rei)resents some personification of the self-conscious free-agency power (Ti). The turtle represents that Living Consciousness which is the foundation of the intellect, making that which is universal and individual in life the foundation of knowing and doing. The stork represents that ideality which connects the workings of the thinking consciousness with the workings of the Living Conscious- ness, so as to produce ideas having fitness of survival. Thus, the turtle and stork are really representative of the mentality which we might call, after the manner of an- tiquity, evangelic and apostolic, that is, the mentality holding fast to creative prin- ciples and the mentality adapting Itself to the environment but adhering to and aid- ing the inner, original consciousness. The flowery growths issuing from the mouth of the turtle and the bill of the stork represent the intellectual development which the "living-flower-language", used after the manner of the Tao. produces in the within and the without of the human mind. This coin denotes a period of domestic pe.Mcc and prosperity. The work of sys- tem is shown in a minor circle in the upper part of the coin, as being suliservient and means-providing only to the rule of Right and IJcason. such as the fnlly-evolved Free- agency power of Tl establishes. 109 the solar atiammata and of the terrestrial periphora must be understood before we can come to know any cajuses of nature's activity, as it is in itself. To make these workings known requires an elucidation of the elementary activity of substance, which all nature has in common and 73 A Chinese coin, representing the apostolic branch— development In its connection with the evangelic unfold- ing of consciousness. The special faculties of perception, eye, ear, nose, etc., are a special branch-develop- ment of living consciousness which may be called apostolic. The extension of the spe- cial powers of perception, by means of thought and language represented and extend- ed into ideal knowledge of phaenomena, constitutes the truly apostolic workings of consciousness as long as these workings do not disconnect themselves from the funda- mental consciousness of creative principles.— from the consciousness of original caus- ation. 74 A Chinese Coin. Illustrating the evangelic unfolding of sclf-consclou-s- nes.s. In accordance with creative prin- ciples, and hence also In accordance wltli the Tiio which follows these principles. Evangelic is that consciousness which emanates directly from organic self-consci- ousness and which, by thought and language, elucidates the creative principles of procedure, the principles of life and death, the "crucial point," the "anodos" and "kath- odos," etc. The evangelic workings of consciousness produce the knowledge of the fact that all life originates iu fundamenta adjustment of elementary counter-forces and that it proceeds from germ-life into organic life and back into germ-life; the germ 110 which enters into every act of life, mind and thought. The elementary workings of the sun and earth are laterals to the workings of life. The process of inanimate nature is the foundation of the process of life. Life cannot be known, as it is in itself, unless its fundamental workings be known. It is not only impossible to know life as it should be known, but it is also impossible te know any causes of non-vital phaenomena, if nature's elementary activity be not understood. Modern science talks much of causes, but whenever it speaks of causes it only refers to con- ditional aspects of causation, but not to fundamental motivity nor to the determining character of causation. To illustrate: Modem thinkers attempt to explain the causes of tidal movements in two or three different ways. The explanations which have been given are irrational hypotheses and theories, which belie the facts. The so-called law of gravitation, when applied to tides, is mis- applied ; the waters of the earth do not gravitate toward the moon. Gravitation is not a cause in itself, it is only a phaenomonal condition. Causes, as science conceives them, do not exist in the process of nature. The observable phaenomena of gravitation are manifestations of univer- sal tendencies. The "Yin" t.endencies or periphora of the earth manifest rrmst die that the organism may live: the organism must re-produce the srerm. The "WORD must die that the world may live. The self-consciously spoken cardinals and radicals of the fundamental knowinsr-power are the arerm to that intellectual develop- ment Tvhich proceeds organically, hy special and analytic development, to produce knowledsre by analytic langnajre represented. The analytic use of laniruafre makes possible the orsanic development of civilization. Organic societies prroTV. like all things in life, at the expense of fundamental self-conscious knowing- and doing-pow- ers, into branch-development and toward decay and death. The regeneration of social and national life requires the restoration of the fundamental knowing-and doing-pow- ers to their original virtues. ^"^ "^ These are among the leading ideas embodied in the Ohinese Tao and from it car- ried into the religious development of theages. The god-ideas, which gave form to religious faith and national fate, originally were emanations from the self-conscious Oenius of Creation, active in the human mind: they originated in the Tao: they meta- morphosed into fixtures of analytic language and eventually came to he engrafted by language upon living consciousness. They became intellectual reflections which. In a measure, represented and misrepresented the Living Power: they grew from this Power and they came to parasitically infest it. because of perversion of the intellect. The self-sufficient thinker of modern times may ask: "What is the use of going back into bygone iaeas of remote antiquity? Are we not further advanced and doing better by our way of thinking than antiquity ever did?" Historic nations have occasionally done well for a short while: Intellectual ad- vancement has served some nations to go:iiics(> idea of the Clilni'so Iviia, wliK'h formulates tlio workiii;;!^ of original raiisatioii and of tlie develop- iiieiit of liiiinaii solf-eoiiseiousiiess. Tlio Kua is a I'onuula for the j^'uitlaiioc i<\' tliotiirlit in reasoiiiiiR from eause to con- sequence: it represents tlie evangelic unfolding of Livinir Consciousness as evolved by virtue of the "living-flower language" of ancient China. It formulates the natural workings of thought in accordance with creative principles, arising in the in-oniptings of the Original or so-called First Causes, In the"three processes," the processes of life, thouglit and civilization. The trigrams in the Pa-Kua, or eight f,.vnil)ols. represent the compound of living and or ganic self-consciousness, dissolved into three constituent factors. These fac- tors we may approximately describe in our analytic language as systematizing sense, as organizing reason and as determining self-consciousness. The eight trigrams have been rendered in our language as: Ch'len (Legge's Khien). K'an (Legge's Khan). Ken Chen Son Kun (Legge's Khu-an) Tul Any hint at the meanings of these trigrams liy means of analytic thought and terras is almost idle; hints cannot convey any full and fair ideas of the suliject. They might, however, aid the mind in making distinctions between the strange-sounding Chinese designations, and thus enable thought to take a primary hold of this most important subject to mental development. For the purpose of taking this hold, Init for this purpose only, we may define Ch'ien as representing the fully evolved Free-agency self-consciousness and determining power in control of the three processes, those of life, thought and civilization; the original consciousness of the law of life having been fully transplanted into the powers of the lawful intellect by means of organic lan- guage. Chien, then, refers to the period when the fully evolved intellectual powers con- trolled life and civilization. 113 The Genius of life, who enabled primitive man to embody Living C'onsciousness in Avords and sind life's requirements. Before the mind can come to think aright, it must know how to get at the inner Avorkings of nature. Theologians, versed in modernized Bible-knowledge, may doubt this assertion; they probably will; they have theories of their own regarding original sin. and they do not count the propagation and dissemination of errors of thought among the active causes of evil and human suffering. Thp mart is presnm.ably that to the Zens onlt. which the Bible is to the Chris- tiiiii onlt. that is. some kind of ii text- book of orthodox ideas — of ideas true to the reijjninfr Ood-eonsoiousiiess in this or that ace and civilization. Homeric poetry fared much as did the Bible-work. It fell into the hands of jirosy thinkers, who made intellectnal sausage out of the characterful work of thought, convertins it into an absurd nondescript, a cliiracterless thins, the nature of which is- no lonsrer definable in tlie way of Sense and Reason. Homeric poetry, as we find it rendered into modern lansniajie. and even as taucht in school in its own hinjruasre. is made to appear absurd, because the poetic ideas which once lived in the human mind, and from which the poem emanated and to which it appealed as a sensilile and reasonable work, have all been lost to the modern mind. The modern mind, learnedly enlightened, contains only terminolosrically developed consciousness, susceptible only to the influence of categorical statements. Its natural tendencies and capacities to alisrn the powers of the imagination along the ways of Sen.se and Beason have been mortified by the long-continued exclusive use of termi- nological language. The T.IA'TNf} FT-OWER-BHETORir of prehistoric areec<> meta- morphosed into an nrtificial-fiower-rhetoric even in the days of ancient historic Greece, and this metamorpliosis caused the loss of capacity for the understanding of so-called sacred writings. The original meaning of Homeric poetry was no longer intelligible to the public mind in the days of Socrates, just as the original meaning of the Bible is now nnintelligilile to even the best of our own thinkers. We are told of notable thinkers in the days of .\ncient Creece. who devoted a lifetime to thp study of Homer, and yet never mastered the meaning of a line of it. The constant use of terminological language causes the naturally poetic power of the mind In all ages and all countries to metamorphose into a sort of irrational, word-mad imagination, which attrilnites all sorts of senseless imreasonhle meanings to truly poetic statements of Fact. The original meaning of the Tliad is by no means irretrievably lost. It is no more lost than is the original meaning of the Bible or any other of the Sacred Writings. It Is lost only to the learnedly perverted imagination and thinking powers. It is liable to be recovered some day. and if so. it is fair to presume, for our present purpose, that although it will not show the highest of sacred characters, furnishing formulas for the g>iidai\ce of Thought in accordance with cre- ative principles, yet it will still be found to furnish valuable hints to keep thp think- ing mind out of terminological pitfalls. When our philologists will come to furnish the thinking mind with the proper ways and means to read the thoughts and intent of authors who wrote in more natural Types of language than that now spoken, it will be found that the purpose of Homeric poetry aimed to show that the woes of Greece in civilization originated in the educational perversion of the public mind and that the great epics illustrated a "War of Words" for opinions" sake, such as always destroys the native reasoning powers of the mind and the blessings of peace in Civilization, when terminological development of consciousness becomes the only aim of so-called education and Instruc- tion. (See the explanation of the various stories of the so-called Rape of Helen.') It will also be found that the authors of Homeric poetry held the belief that the recovery of the reasoning powers, the loss of which their works depict, is possible. If language be aigain given Its original, old-tline hold on I,iving Consciousness, and if 116 Modern theologians cannot read the original thoughts and intent ciubodicd in the Bible-work, because they do not know the difference in Types of language; they have no conception of the fact that a Type of language, which can deal only with the thinking consciousness, is. not titted to tell the truth about the causes of life, its development and evolution. The modern theologian does not even know the difference between profane history and sacred story ; he does not know that all siicred writings have a diathetic character, founded on living con- sciousness and extending itself organically into the thinking conscious- ness, nor does he know that it is necessary, for the proper understanding of diathetic stories, to fully and fairly resurrect the anagogies which characterize them. its ceutraliziug and uuifyiug power be thus restored. This is the idea which these authors aimed to put into their Odysse.v. The mythical Homer, mythically speaklug. was reported as blind to the "Crucial Point" aud Fundamental Principles, and hence not a thinker of the Sibylline Type; yet is Homeric poetry far from worthless. We will find it quite possible, iu this effort to draw many sensible and reasonable lines of thought out of the original meanings of Homeric poetry and out of its legitimate iconography. In dealing with Homeric poetry, we will proceed just as we propose to proceed with the works of the Sibylline school of thought. We will assume that the YH- KING formulas will lead to the resurrection of the original thoughts and Intent of ancient authors, who depicted Fact in naturally sensible and reasonable ways. We will take the risk of offending those learned thinkers who assert that Sense and Reason had no hand in guiding the thinking powers of mythical writers, and that the value of their works lies iu an undefinable poetic charm, which connects itself with the now conventional idea of ideality. The terminologlcally hide-bound minds of the Professors of Positive Knowledge, who instruct the young mind in school and university with regard to their Ideas of the meaning of the vestiges of pre-historic thought, having lost their hold on the natural working of Common Sense and Native Uenson, usually assume that the true joys of life may be found in the realms of conventional ideality, which in fact is nothing else but visionary intellectuality. The terminologlcally hidebound mind, which has lost its understanding of Com- mon Sense and Native Reason, seeks the values and joys of life in the realm of its own perverted mentality. TT The Chinese Dragon of Critical Dis- cernment in tile ratiunai Way of Tliinlciiig — tlie Tao. 117 The rapid industrial and commercial expansion of so-called (Christ- ian civilization, sustained by great armies and ironclads, will lead, as ever, over the "calamitous way" toward great destruction, if the char- acter of the masses be not elevated to properly support the demands which expanding civilization makes on the Free-agency powers, (see explanation of the Assyrian picture of "the calamitous Avay" in the following volume.) The character of the masses cannot be so elevated 78 The war of oiie-slded enligrhteiiiiient between the thinkers hi Hennae anil the thinkers in Tenns. under the signs of the Gamniadion and the Triskele. The War between Hermae and Terms s a war of words for opiulons" sake over spilled blood and the continuous spillinji of l)Iood in the wasteful ways of intellectual leadership of social affairs. This picture elucidates the division of the thinking powers as due to the differ- ent uses of Language. It is taken from one of the Hamilton Vases, found near Agrigentuui. It represents two black figured warriors fighting over the body of a third, to indicate that this picture represents a war of words over dead issues. The inscription on the Vase, not given in this copy of the picture, says Achilles and Hector, as if these mythical heroes were fighting over the body of Patroklos. There has been much doubt expressed as to the correctness of the inscription. It does not seem to fit the well-known stories. It has been suggested that the i)icture repre- sents a contest between Achilles and Menmon, and that the prostrate figure is Antil- ochos, son of Nestor, slain by Memnon. Be all that as it may. The point of interest to us in this picture just now. is the fact that on the under side of the shield of Achilles is marked a contracted "Garumadion," representative of the fact that his dog- matic ideality is vested in hide-bouud rhetoric of the over-wrought hernieneutic Type, while on the outer side of the shield of his opponent is marked a headless "Triskele". the symbol of terminological thinkers, Jioth to indicate the war between Hermae and Terms, with which the Iliad deals. A contracted Gammadion being shown in such a pronounced way on the inner side of the shield, is an interesting and significant fact. It suggests that Hermae were not used with full understanding of Fact in accordance with the principles of Life and of Death, but only with a half-way, contracted understanding, which is quite in accordance with Homer's story. The effort of dogmatists has ever been to formulate a word-vested standard of truth, which could defy the principles of death, being everlastingly true, and hence 118 uuless better iutellectual lights — lights truer to Fact than Church and School now furnish — be disseminated in the public mind. The various churches, among themselves, should, study Fact so thoroughly that they can unify their diverse opinions regarding the essentials to Truth-telling ami Iviglit-dding, and they should bring themselves to a point where they can agree with modern science and form a Trust of Truth-tellers. The dissemination of diverse and conHictiug; opinions by Church and School is the old-time-accurs*xl cause of evil in civilization; it ty arbitrary use of perverted and self-sufficient thinking ijowers. The subject of Original Causation in the evolution of life, language and society, may only be of interest to special students, but to them it is of intense interest. It is an untrodden field in the present movements of intellectuality and may be worth the space which is here given it. If the minds, which attempt intellectual leadership, do not eventually master the subject, they will continue to mislead civilization, caus- ing it to drift into degeneracy. In order to come to an understanding of Original Causation in general or of any one God-idea of autiQuity in particular, we cannot do better than study the original meaning of the Yh-King diagrams, tor tney formulate the unfolding of self-conscious- ness which characterizes original Causation and which evolves both the special Know- ing — and Doing-powers. In the unfolding of the Tai-Kih consciousness presumably originate all special, organic Knowing— and Doing-powers; as well as all ideal anu verbal representations of these powers— all God-ideals, etc., if true to fact. In other words, the Tai-Kih is intended to represent that character of the concentrated self- consciousness in which originate the determinations to organic development and evo- lution. The God-ideals which are representative of original Causation should be re- ducible to the Tai-Kih and the formulas evolved out of it, for Antiquity formulated its ideals accordingly. Kneph, like the Chinese Tai-Kih, was conceived as arrenethelous, intellectually bi-sexual, (llerm. Serm. Sacer.) that is, as double-active, both in the analytic and syn- thetic ways of giving consciousness verbal embodiment. The word of Kneph, was, like the living work of the Genius of Creation in nature, considered as having Doing- power, and not as being merely a means to the end of Knowing. Kneph was the verbal personification of a substantially ac-tive will-power; and not of a merely intel- lectual faculty which proceeds to think only in special abstract ways. Kneph was conceived as being both a tissue-making and tissue-inhabiting Genius, giving both .Superstructural Form and Supernatural Kssence (called Hyle or Proousius by his GreeK commentators) to his word-vested consciousness. The Genius of Kneph being bi-polar, bi-sexual, etc., makes him at once the original father and mother of the Free-agency 122 t'volvlug power; in this he is not altogetlier unlike the biblical Adam, in whose rib lived the feminine counterpart to the evolution of the Free-agency mind, malilng the Adam character, much lilje that of Kneph, bi-sexual and l)oth father and mother of Free-agency powers, for Eve, the mother of alphabetical consciousness, being made from the rib of Adam, is only his alter-ego. She is only another factor in the same compound of consciousness, according to the recognition that concentrated self-con- scionsuess contains the elements of all Knowing — and Doing-powers, activel}' or pas- sively, predominantly or subserviently. Eve being made from the rib of Adam is a figure of speech used to denote the t'act that self-consciousness is bipolar, arrenethelous, bi-sexual, as represented by the two poiliwogs lu the Tai-Kih, the one poUiwog growing into masculine tendencies, the Vang in connection with the Li. as the Chinese put it: while the other grows into feminine tendencies, the Yin in connection with the Ki. The Genius of Kneph makes the liuman intellect in double form (,see later pictures), that is, he ideally reconstructs, by means of analytic language, the original living — and knowing-powers of the hu- man mind. Kneph does this work by hand, that is, alphabetically, for the Egyptians, just as the El Genius does it for the Hebrews. The Genius of language, doing work by hand, operates in the thinking-consciousness, to create an intellectual superstruc- ture to the Living Consciousness, which the Genius of Creation evolved in the Process of Nature. The use of such absurd-sounding figures of speech as "Eve from the rib of Adam", etc., is not an evidence of Intellectual shortcomings, but, on the contrary, it is an evi- dence of the sacrifice which language makes to truth-telling. Modern thought does not realize the necessity for such sacrifice, because it does not realisse that the change- fulness of nature, especially in her double-active inwardness, cannot be fairly repre- sented by any number of special ideas, especially not by any statical ideas, in rigid definitions encased. Modern thought has not yet come to realize the virtues of the glyphic use of language, which only aims to make a Timely impression upon the workings of living consciousness, laboring at the same time to avoid all cramming of fixed ideas into the mind. lu order to arrive at an understanding of the changeful influence of language upon human consciousness, and of the various means or uses of language employed by the thinking mind with the aim of depicting the inner double activity and change- fulness of nature, it is necessary to make a preliminary analysis of consciousness; and for that purpose it may be well to take a look at the Kua-diagrams in the Chinese Book of Changes, the \'h-Kiug. These diagrams, presumably, are formulas desigueu to elucidate the changefulness in the evolatiou of the human Knowing — and Doing- powers, brought about by language used after the manner of nature. The changeful- ness is a matter of activity and passivity, of predominance _ and subservience among constituent factors in organic consciousness, bj- language evolved out of self-con- sciousness, in accordance with the i>riuciples which evolve the organic powers of life. These factors of organic consciousness, by language evolved and represented, have a career of development analogous to that of the special faculties of life. This career is representable by stories, such as mytuical writers tell of their active characters. The story of Kneph, the original giver of alphabetic language, should conform to the changefulness depicted in the Kua-diagrams. It should appear, not as the first step in the evolution of the human mind from self-consciousness, but only as that of a factor in the second or any later step of evolution, Kneph not being the first and only cause of evolution, but being only a lateral factor in the later organic Causation. Kneph, like other God-ideas, u fact, was conceived only as an organic means to carry along the work of evolution. All the older Egyptian God-ideals were conceived as being only such means. They were considered divine means, active in the way of evolution, because they still stood consciously connected with the orig- inal Knowing— and Doing-powers and with tlie original self-conscious cause of evolution. They were still evangelic Genii which carried along the promptings of the Genius of Creation. They were not yet reflective or apostolic Genii who proceeded in the bacV"- 123 ward way troiii without toward the original within. They were still organizing Genii of u special kind, in whom only spci-iiil organic ijowers of life were predoiuinautly active. They represented the causes of organizing branch-development and not the all there was to the powers of life, but only some organic means to the maintenance of these powers. The greater God-Ideals of Antiquity, uuch as Kneph, represented special luanches of the Knowing-powers, by language evolved in accordance with special living powers, by tue Genius of Creation evolved. The stories of any of the Gods in the eight God-system were not pictures of the career of original powers of life, but only of secondary special powers In their iudi vidual chaugefulness and interaction. The various steps of evolution, as Anticiuity understood them, may be thus depict- ed: The first step is that from universal consciousness to Individual self-consciousness, which the Chinese depict as the step from Seug-Wau-Mau to the Taikih, and the IJrahmius as the step from the incomprehensible Bram to the organizing and compre- hensible Brahma. The ancient Egyptians depict this step by the Ankah. The second step the Chinese depict as that from the concentrated self-conscious- ness, symbo.ized by the Tai-Kih, to the organizing consciousness, symbolically repre- sented by the Kua. The third step the Chinese represent as the step from the Kua into the Tchy, and the fourth step they represent as the step back from the Tchy into the Kua. According to their classitication of steps, Kneph would belong Into the second step of evolution, that from the Tai-Kih into the Kua; but only as one factor among many others. All ancient God-ideas are means of the mind, designed to enable thought to con- nect its work with the root of knowing and doing, and with the originally self-con- scious cause of evolution. It Is not argued that any and all of the ancient God-ideas were deductions made from the Book of Changes or from other branches of Chinese learning, although most of them probably were. The only arguments here advanced may be thus stated: If the Book of Changes is what it is presumed to be, and if the old-time God-ideas, such as Kneph-Ptah, are true ideal representations of the living factors in Natural Causation, then we should be able to connect them with these diagrams and thereby elucidate their origin and connection with Causation. These diagrams appear on a Chinese medal shown in the following chapter, with a Tai-Kih sign on both sides (large on the obverse and small on the reverse side). The I'a-kua trigrams appear about the rim on one side, with the names of these trigrams correspondingly placed on the reverse side, which shows the smaller Tal-Klh in the centre, surrounded by a smaller Kua. The Tai-Kih means: universal consciousness focalizing itself into original, self-conscious individu- ality, to begin the creative work (see Seug-Wan-Mau) in nature, as well as in the hu- man mind, the same priucii)les being active in both. As the Genius of Creation es- tablishes cosmic order and starts to evolve organic life in the Process of Nature, so does the Creative Genius in the human mind start to evolve the human intellect by thought and language. The second step in the creative \\ork, that of the unfolding of concentrated Self- consciousness (Tai-Kih) and moving into special organizing factors of consciousness (Kua) produces the tendencies to Sense and Reason, which, in their natural double- activity, by self-dl vision or analysis produce four mental pictures of Principle known as the first four character words or radicals of the I Chlng (Yh-Klng). These words are Yueun, iieng. IJ, Cheng. Archaeologists, who follow the Jesuit Couplet, know these first four characters by the name of Su-siang. These four mental pictures of I'rinciple in their interaction, by further self-division, assume tlie first eight character- shapes — the evangelic types of consciousness — represented in the Kua. These char- acter-types are commonly deified, in part or as a whole. In the Egyptian myth, they appear as such products as those of the self-division of Shu and Tefnuit, or as the eight Organizing Gods. 124 All Gods or types of Ood-conscionsness are products of Self-division or of the pvan^relie tiiifoldiii}; of self-consciousness, and of the orgMnic growth of the unfolded products. (See the Assyrian discs later). "Evanfrelic unfoldinjr of Self-consciousness,'" as here used, means Tiivinjr Con- sciousness going full.v into conceptive consciousness and into verbal emhoditnent. making for outward iind onward development and evolution of character. The word "evangelic" is the anton.vm of "apostolic"', in as far as the latter word refers to con- ceptive consciousness or word-vested thought, nialiing for inwardness and re-acting upon I.,iving Consciousness and Self-consciousness. In the Yh-King diagram the Kua represents the fullness of evangelic unfolding of consciousness, and the Tchy or Zodia<- represents the fully-developed apostolic referendum to the evangelic initiative. All great cults of antiquity represent tiiese ideas in similar wa.vs. In the Genesis of the Bible myth, (which, by the way, deals only with the evolu- tion of Free-agency powers by means of language and not with physical world-mak- ing) Eve is directly the mother of evangelic consciousness, verlially evolved and em- bodied, and indirectl.v also of apostolic consciousness, in as far as the twelve sons of Jacoli are her descendants. Cain personifies the Principles of the "Earth-ploughing" Sense, and Abel those of Heaven-aspiring Reason. Thus, the so-called sacred stories of antiquity are indirect elucidations, in one way or another, of that which is formu- lated in the "ih-King diagrams. The Chinese themselves have the most direct illus- trations by story to facilitate the practical applications of the Yh-King diagrams. The original Self-consciousness (Tai-Kik). resulting from concentration of Uni- versal Consciousness (Seng-Wan-Mau). evolves step by step the evangelic conscious- ness formulated in the Kna. The active Genius In one of these steps, the one which forms the germ to the evolution of Sense and Keason, is what the Eg.vptians knew and personified as the original Kneph-Ptah. In pursuance of these explanations. Kneph-Ptah niight be defined as the mental germ-making power, which makes for the organic evolution of the speaking intel- lect and which eventually produces both the tendencies to "Heaven-aspiring Reason" and "Earth-ploughing Sense"", still united by the bond of self-consciousness and straining to find embole to fnily and fairiy de- sorilie a (Tod-cliaracter as lieing tills or tliat. It Is tills now and soinethinR eise next iiininent. It is merely a clianfrefni factor in tiie I'rocpss of liiviiiR, — in tiie course of (icvclopment and evolution — of envpiopmerit and involution. To denote this ehnnjrefuiness, Kneph is represented sometimes with a Rani's head, as the "Oid-mnn Genius", and sometimes with a Horos head, as a "Boy Genius", and rtah similarly appears sometimes as a mummy and sometimes as a dwarf; so also does the Ejryptlan Set sometimes appear as a jrod-Iike character and sometimes as a devilish character: and so with ail otlier God-charncters. truly representative of th.; original causes in the evolution of human consciousness and languajre. From all these statements of Fact, it should he evident that the factors active in the chansrefuiness of orsranlc evolution can only be depicted by mythical stories: and these stories must be elucidated by pictoprams in order to brliiK tiie influence of the eye upon self-con- sciousness to the assistance of tlie ear's work in consciousness, for reasons which will become apparent later. The K'an tripram. to which Fn-hsl points, indicates only the character of commence- ment in the way of evolution, it indiciites the Morning. — the Spring. — the East-charac- ter of the actinjr factor in mental evolution. It indicates the "Water", or character of human feelings, at a certain level of evolulion: lint the onward movements in the steps of evolution chauRe this character, pausing it to partake in a more or less ele- vated, civillsied and intellectualized procedure: they elevate the character of human feelings, as shown in the Tul trigrnm known as "mountain water", etc. The con- sciousness of feelings rises and descends, as the consciousness of thought acts and re- acts upon it. and so does the evangelic consciousness ebl> and flow by interaction, action and reaction, with the apostolic consciousness. Tn the pictographic way of elucidating these facts concerning nature's inner ac- tivity, the Kneph-Ptah character undergoes changes liy means of language and the consciousness embodied in language, causing feelings to mount into the realm of spoken ideality and to descend back to regenerative mother-nature. The counter-procedures of mounting and descending waters, the ancient Egyptians personified as two female .Metatron Genii to the character of Kneph. Consciousness follows his word into siiecial ways and work of mind, to some ex- tent, it rises as a unifying and orgtinizing iiower toward tlie "f'rucial roint." the "Crossing Point", the "Rationale". In tlie Self-conscious Frpe-agency character: liut It does not reach the elevated "Crucial Point" to stay. If it reaches it at nil: at any rate It does no longer actually enter into tlie cyclic course of generative and regenera- tive evolution, but it now only acts as a factor In the civilizing instinct. Into which the Kneph and Ptah characters have really withdrawn themselves. The Kneph character, then, did no longer play an active part in the civilizing business as far as the living language of ancient Egypt was concerned: it only ex- isted as a factor In the civilizing instinct at a height midway lietween the water-level of elementary feelings and the Are of superstitious ideality. It had sunk into the dying rest, that is. become dormant In human consciousness, active only at times as a "Living Dream", as the figurative hin^uage of antiquity put it. From the Kneph Genius, then, springs only an early movement of Living Con- sciousness into the embodiment of Organic Language. This movement is carried along by Isis. Osiris and the other great Gods to Its fullness, but only to go Into over- development and degeneracy, and toward rpgeneratlon. The hierarchy of Egypt held to the Kneph-Ptah step in the evolution of the Free-agency knowing-powers, as our theologians hold to Dogma. In order to give their organizing endeavor a conscious footing In Original Causation. The tenets of the early Egyptian cult centre about Isis and Osiris and their assistant language-evolving G«nii, who functionate and orriclate in the Upper and Nether Worlds, as fully evolved Organizing Genii, active or passive. Kneph's creation is only the work of Spoken Thought, in the Process of Civilization. 129 holdiiiK to the creative principles in the Process of Nature. Kneph is an original demiurge and hunmuity-maker, not by his physical work of hands, but by virtue of his WORD (LoROs), the first gift of Urganic I,anguage to man's animal nature (Hurm. Monas.) Kneph was "noetarches," father of the "thinkable" regarding FACT; for the Living Oousciousness in the Process of Creation became "thinkable" by the embodiment in Organic Language which he gave it. He made the limbs of Osiris, the members of Organic Language, which, proceeding "after the manner of Nature" served to or- ganize society in accordance with creative principles. With his right eye he saw Fact l)y virtue of the I^iving Consciousness, and with his left eye by virtue of the Thinking Consciousnes.s. As a second creator or demiurge of humanity aitpears Ptah, the "to-order-setter", the sensible systeunitizer in the truth-telling business after the manner of "Living Nature", the tissue-building "Protector of Living Truth".— "born from the (>gg which emerged from the mouth of Kneph", (Eusebius, Prnefer. Evang.) Ptah, the intellectual tool-maker and sense-sustaining Genius, is said to be 9000 years older than any of the Gfods — the Noetoi — the gods which are personifications of thought-born factors in Organic Consciousness, by Organic Language evolved, in the civilized mind surviving, if not also dormant in the civilizing instinct. The unborn Jind self-existing Kneph enclo.ses the Ptah character, as Native Reason encloses Common Sense. Ptah represents only a capacity, and Kneph another, in the same consciousness which surrounds original self-consciousness. Ptah Is the sensible niter ego of the reasonable Kneph. The meaning of the Kneph-character or Chnum. is iirobably best rendered by our words: Native Reason in the Process of that alphabetic Language which furnished the first verbal embodiment of Fundamental Principles to the evolution of Free- agenc.v power and Organic Society. Ptah. like Kneph. is double-active, bi-polar. duo-spernial. "enclosing" both mas- culine and feminine powers CHorapoUo Hierog.) Kneph-Ptah's work is "protogonos." that is, emanatinir from original self-conscious- ness, and arising into action as a First Cause to the generation of Organizing Powers within and between the coiinter-active forces of chaotic nature (Yang and Yin as the Chinese put it); while Osiris and Isis are 'participans." that is, of special faculties and Organic Powers generated in the changeful course of "Timely" life. The difference between the old-time Ideas of "protogonos" and "participans". which all the great cults have in common, might be more readily understood by look- ing at the ideograms on the Chinese "cash" shown further on. These ideograms by a few simple lines illustrate and formulate the workings of self-consciousness and of special consciousness in all Causation. By using the Chinese symbol-language, we might say that Kneph-Ptah is of Tai-Kih origin and Isis-Osiris, "Kua and Tchy born", the one representing an emanation from the original, ever-existing, self-conscious cau.se; in the beginning of a type of Organic Creation, and the other the cyclic procedure of specialized powers in their generation and regeneration. The Kneph-emanation from self-consciousness furnishes the "Egg" or impulse to Organic Creations of thought and language, and in furnishing this impulse, it ex- pends its "Doing" powers, partly by going along into the generation of "Special" Doing Powers, and partly by sinking back to rest and regenerate itself. The im- pulse is "protogonos". of pre-organic. self-conscious origin: it is First Cause, like the Kneph-Ptah Egg. The organizing work is then carried along by the Special Powers, which are "participans". like Isis-Osiris. The stories of Kneph. the language-giver and humanity-maker, and of Isis and Osiris, the organizers of language and society, are glyphic ways and means of de- picting and formulating the causes of development and evolution in the Way of Life. A practical up-to-date illustration of these old-time glyphic formulas may serve to illustrate the sub.1ect. 130 Supposing a town, isolated from all civilization, existed, in which the Men-of- Ready-AIoney were at war to the knife with the Iland-to-nioiith Industrial Worliers. society tlius being in a disorganized, counter-active chaotic state, — all "Yin and Yang," without "adjudicative middle. Li." the men of money crying "Shoot the rabble!" the bread-winners yelling "Hang the money-mongers!" Supposing then, at the "Critical Point" some promoter turned up. who was both Sensible and Reasonable, that is could de- velop sensible means and make reasonable use of them; and supposing he made the suggestion to harmonize the contestants' interests, by organizing a flnanclal-iudustrial Trust; and supposing that he actually carried his i)lan into execution, the impul.se in the promoter's mind, in the Egyptian way of using glyphic forms of speech, could l)e called Kneph-Ptah. His impulse M-ould be "autarkes". or self-generator of the iMisuing ideas. The idea would be "protogonos". original born to the plan. The sug- gestion made to the contestants would be the "l-.^gg from the mouth of Kneph." The f.ict that the contestants take up the suggestion and carry it along makes their men- tal jiowprs "partieipans". like Isis and Osiris: that is. it makes the mental powers of the contestants special causes generating the organic work in the Way of Ijfe: and all the mental powers active in and about tlie i)lan. would, in the glyphic way of speaking, be represented as Gods, demi-gods or heroes, bringing about the nt-oue- niaking of conflicting interests and the establishment of social harmony, by organiza- tion in accordance with Living Principles. In New Testament writings, the difference between Protogonos and Partieipans, the Life-giving impulse and the organic meiins of practically applying and perfecting the impulse in the Way of Life, is illustrated in the difference Itetween Christ and the evangelists and apostles. The Christ-Logos or "WORD of God" Is "protogonos" to the Christian Cult: the evangelists and apostles .-ire "partieipans" to the work of Civilizing Ininianity. The glyphically and hermeuoutically worded formulas of religio\is thouglit all re- iiuirc matter-of-fact and up-to-date elucidations to become intelligible to the termi- nologically developed mind. The thinkers of antiressions of the consciousness which lives in the modern mind: and these two kinds of consciousness are as different as the day of natural intelligence is dif- ferent from the day of ncipiired intellectuality. .\ few specimens of that which mod- ern learning thinks it knows about Egyptian dogmas have been published In the work entitled I.EHRBUCH DER AEGYPTISCHEX DOGMATIK. by GERNANDT, a work which went througli three editions within a comparatively sliort time. Anyone interest- ed in the sul).1ecS can see for iiimself how much Sense and Reason he can get out of this wcn-k, whidi is prolialily tlie best extant. n Picture foom Professor Enuau's "Aegypten und Aegyptlselics lyeben im Altcrtuin". and hi.s interpretation of Its meaning ac<'Oi*dlng to tlie literal translation of tlie inscription. KING 8BTY 1. OFFERS WINE BEFORE OSIRIS. "TO THE CHIEF GOD OF THE WEST (i. e. of the kingdom of the dead), the Great God. the Lord of Aby dos. Uennofre, the Lord of Eternity, the Ruler of Eternit.v" (Erman) At the time of the publication of this work, Herr Erman was the regularly an- nointed Professor of Eg.vptolog.v in the Universit.v of liCipzig. He is associated with Prof. Brugsch, and a true e.xponent of the historically insane school of up-to-date archaeology. King Sety is the personification of the sovereignty of the Free-agency deter- mining-power at a certain stage of intellectual evolution, called a D.vnasty. His offer of wine to the Osiris famil.v, shown in the above picture, means that the Free-agency mind respects the organizing power in the dormant civilizing instinct, which the nat- ural use of language originally evolved out o f the organizing power of life, active in the process of nature. The religious ceremonies of antiquity liarl a matter-of-fact meaning, designed to connect the temporarily reigning system with the eternal workings of the organizing (Jenius. A perverted remnant of this old-time meaning still exists in the modern idea of "king by the grace of God". The people in general imagine that the writing on tlie lirisetta stone has given mod- ern learning some unfailing means to read the thought and intent of the ancient Egyptians. This kind of imagimUion is error. The literal translation of demotic writ- ing conveys no sacerdotal meaning. The literal meaning of words is onl.v in a ver.v remote wa.v explanator,v of that consciousness which maintained the life of Eg.vptia:i civilization. The sacerdotal meaning of the mythical stories and art of ancient ^gypt :32 represeutetl tlie (■oiisciinisiioss wiiicli oritfiiuilly fjnvo oharaoter ;uieatinj;s of the heart that gave life to all this "strange and mysterious grandeur."' What modern learning tliinks about the Kgyptian cult and the meanings of its worlefore several "gods seated on their thrones In two eolunms one over the other, all being exactly "alike; or these divine puppets themselves approach the I'haroali in two long rows, in "order to express their thanks to him for this lieautiful monument. That these reliefs "were ))urely decorative and served no other purpose tli;ui to enliven witli their colour "the large blank spaces of walls and pillars, we see by the fact that tliey are rei)eated "ou the corresponding parts of the architecture, wlierc they are all turned in tlie oppo "site direction for the s;ike of symmetry." "King Ramses II receives from .\nion Ke. "The Lord of Kariiak'". who is seated In "a chapel, the sign of tlie nnnd>erless festivals which lie should yet live to see. "The god says: ".My beloved son of my bod.v, lord of the two countries. User-nni "Re. diosen of Re. I give thee tlie two countries in peace. I give thee millions of festi- "vals in life, duration and purit.v."" But the consort of Amon. "the lady of heaven and "the ruler of the gods"", says: "I place tile diadem of Re on thy head, and give thee "years of festivals, whilst all the liarbariaiis lie iieneath thy feet.'" The moon-gon "Chons, "the child of the two gods"", says: "I give thee thy strength." 133 "The same may be said of nuuiberless iuseriptious of the temples; their couteuts •'are quite secoudary to their decorative purpose. The god assures the icing over aud "over agaiu iu these words, "I give tuee years of eternity aud the joyful government "over the two countries. So long as I exist, so long shalt thou exist ou 'earth, shiu- "Ing as King of Upper Egj'pt and King of Lower Kgypt ou the throne of the living. "As long as heaven endures thy name suull endure, aud shall grow eternally, as a reward "for this beautiful, great, pure, strong, excellent memorial that thou hast erected to "me. Thou hast accomplished it, thou ever living one." In other places the god says: "I bestow ui)ou thee life, duration, purity.or "1 bestow, upon thee everlasting life "of Ue, and his years as monarch of the two countries; the blacli and the red laud "lie beneath thy throne, as they lie daily beneath that of He." Or, agaiu, "My son "whom I love, my heart rejoices when I see thy beauty; thou hast renewed for me once "more my divine house, as the borizou of the sky. For this reason, 1 give to thee the "eternal life of Ke aud the years of Atum." From this quotation it will be evident tliat the alleged interpretation aud elucida- tious of the consciousness of ancient Egypt, aud its artistic representations, are con- ceived aud depicted by modern learning as liaving been entirely devoid of Sense aiul Ueasou; wheu, as a matter of fact, the ancient Egyptians ^^•el•e infinitely further ad- vanced in all sensible and reasonable couceptious of nature's inner activity thau learning is at present. It is for this reason that modern Egyptologists cannot decipher th(? thought and intent embodied iu sacerdotal Art and writings of Egypt. Ao thinliiug mind can go beyond the limits of its own icnowiug powers. Ancieut Kgj'pt occupied a po- sition as high in the developmeut of Sense and Ueasou as is the position of modern intellectuality iu all matters concerning meclianical system. That which seems un- knowable to modern science was self-evident in the consciousness of the original Egypt- ian luiuUers. Wheu a modern analytic thinker undertakes to elucidate the thoughts of ancient Egj'pt, he talks of that which to him is uukuowable, and which he cannot pos- sibly represent bj- terminological language, fully and fairly. The learnedly alleged fool- ishness of the ancient Egyptians is nothing else than an evidence of the actual fool- ishness of modern learning, iu its attempt to conceive and represent the Causes of Life by its aual3'tic ways aud means of thinking. Amon Ita is a personiticatiou of a factor in that causation which evolved the now dormant civilizing instinct; he is tue "old-man Genius" of ancieut Egypt, wlio be- gan the work of making Fact or nature's a ctivity known as it is iu itself aud not as analytic thought may happen to conceive it. Ue is a pre-alphabetic (jeuius, who l)layed a part in the evolution of the huma n knowing-and doing-powers which are now vested in the dormant civilizing instinct and which underlie the growth of later Free- agency ijowers. The Egyptian Maut, consort of Amo n Ka, is, like the Chinese llsi Wang JVlu, a liersouifled conception of the original mother-consciousness of the civilizing instinct, liy rational use of pre-alphabetic language evolved. Chous personifies the reflective power s of thought, fully evolved aud able to re- present the sum and substance of Fact — the world process— conceptlvely, by ways aud means of word-vested ideas. Chous of Egypt, like the Babylouian Izdubar, is the siipi)orter of characterful or- ganization and the opponent of characterless system. It is with the Egyptian God-idea, as it is with the ancient God-ideas of all other great cults. They were embodied iii radicals and cardinals of language, in charac- ter-glyphs, and stories elucidating their careers; l)eing thus embodied, they appear iu old 'I'ypes of language, of which modern learning has no conception. Yet these out-of-date embodiments of consciousness in language once threw Light into the inner workings and procedures iu the developmeut and evolution of the Powers of Life and Mind iu the World Process. The older Egyptians knew no Gods, who were not embodied in human life aud consciousness as powers, which had raised humanity above the animal level. 'I'hey knew nothing about gods living in unknown worlds and acting at a distance with- out practical means of coinmuuicatiou, to develop the human powers of Fact-knowing aud Truth-telling. 134 It is the folly of historic learuiug wbioli iuveuts fiirelKH Goda, witli wliom the hiiiuau mind cannot commune by its existing powers and means of consciousness. For- eign Gods in foreign worlds are products of folly. It is folly to assume that the Original Cause properly called God, did not equip the mind of man, its Free-agent, with means of Ivuowing Itight from Wrong, Good from Evil— with means of doing the Kight Thing at tlie Right Time, to make the Free-agency power and Civilization a success. It is stupid- ity not to know the God-given ways and means to Fact-knowing, Truth-telling and Right- doing. It is unnatural ignorance of life and mind which does not know the ways and means by which the thinking powers can connect themselves with the causes of their origin which are still active within them, for where the effect lives, there the cause is active. Folly, unnatural ignorance and superstition liave always introduced foreign God-ideas into the civilized mind, to disturb its working order and to afflict humanity with the effects of devilish possession. The meaning of no sacerdotal work of Art is fairly rendered by motlern learuiug, aor can it ever be so rendered while modern learning fails to define the meaning of the divine names, so as to approximately create the same consciousness in the modern mind which once lived in the ancient mind, and to whicli the name appealed. To say as does modern learuiug : "Ra means the "sun" and Ma means "mother" and Set means "the God of War", "is merely giving expression to the intellectual rot which has accu- mulated in the mind of the modern Egyptologist. Similar rot has often accumulated in learned minds in former ages. It was this kind of rot which Herakles cleaned out of the AUGEAN stable, by turning a clear current of Common Sense through it. Had Herr Erman understood the difference between the figurative language of Ancient Egypt and the terminological language of our day, he would have known more about the subject of which he was speaking. He would have known that the reference to the two countries in his (luotation given above, refers to the two realms of mind— the inner motlvity, and the outer adaptability. He would have known that "king" means "Free-agency Determining PoAver,,' and that "festival" means "Free-agency re- joicings in the rule of Right and Reason." He would have known that the long pro- cessions which approach what he calls "a god" from opposite directions, are not mere matters of symmetry, purely decorative in character, but that they depict the counter- activity of faculties of life, mind and thought, acting toward one common purpose and endeavor. The reason why Herr Erman finds the religious inconography of Ancient Egypt absurd is that he so conceived it, for want of better understanding. This same lack of understanding is notable in the interpretations of all old-time works of religious thought, our own Testamentary writings not excepted. One learned word-knower begins by stating that "A.MOX UA" means the sun, and by asserting that the Egyptians were sun or other phaenomena worshippers, because ne himself has uo understanding of anything but phaenomena; and every other man of learning, equally devoid of understanding, repeats the first man's silly assertion. Thus the absurd lie passes along the walks of university learning through an age of intel- lectual delusion. This way of passing the lie along is what modern learning considers Truth-telling in the waj' of enlightenment. As far as I have been able to find, in looking through tlie suljject of original Gods, I have found none who were not Language-givers for the purpose of perfecting the Knowing- and Doing-Powers of mankind. None of the original Gods were merely think- ing Powers or speaking Genii; but they were Living (Jenii and Creative Powers, who, b}' ways and means of language, evolved luiniau consciousness, in order to advance the civilizing purpose Into the Free-agency character. Consciousness depends upon language for its development, and civilization depends upon consciousness and Free-agency Character for its welfare. The God-consciousness of humanity originated naturally in the reverence which the thoughtful mind feels for the Genius of life, who gave it superior knowing-and Free-agency doing-powers. The original God-consciousness was naturally much alike 1» ill all mankind; it forniod itself nbout th ter, which sought to unify tlie requirement cjuirements of temporary and fatal system seemed to have aimed at drawing tue att unitication. (see the Chinese lA Ki) The o came lost to later thought; ceremonies wit rule, routine — ritual — as the original God- tied Into all sorts of (Jod-idcas, which no t e focus of self-conscious Kree-agency charae- s of organic continuity of life with the re- s. All religious ceremonies origiually ention of thought to the necessity for such riglnal meaning of these ceremonies be- hoHt meaning became a mere matter of consciousness became diverted and diversi- wo thinking minds ever entirely share. 81 The Mythical IjOCXTST, representa- tive uf opinions regarding Ught and Ulght. Mythical btory and Sacred Art depicted ready-made, fixed and standardized opinions usually as star-ideas; and the work which opinions about Light and Uigut do in civilization, as a Locust-pest. They generali.v depicted intellectual derange- ments by physical disorders, mythicaiiy called diseases or pests, or descrilted as calamities of one kind or another. The locust-idea, in particular, served to depict the unsavory character of the world-vested, letter-of-the-law consciousness which ignored the living consciousness in the civilized mind and the self-conscious spirit of the un- written law of life. The locust-character tlgured in direct opposition to that of the bird-headed Horos, for the purpose of distlnguisliing tlie irrational opinions of system- atic thinkers from the ideality which had fitness of siu'vivai and regenerative powers. The difference between the Horos-ideality and the locust-idea rested on the difference between Ankh and Uas — the symbol of the living consciousness and the symbol of the thinking consciousness — which were usually placed in the hands of some Geniu.« who had rational determining-powers, or at least a fully evolved Free-agency will. The Uas or Cucupha-headed scepter, i^owever, differed from the locust, inasmuch as the former represented ideality holding to tlie living principles which evolved the civilizing instinct and the Free-agency self-consciousness, while the latter ignored these principles and the natural requirements to higher organic evolution. The Ankh or Sistrum, held in the hands of a Determining Genius, figured as the double-active power of common sense to select and reject understandingly, and the Uas figured as the symbol of special sense, by thought e.Kteuded into the work- ings of the intellect. The earlier Egyptians seemed to have looked upon intellectuality as something approaching an une m m': UliS .^■: iH')t:'-t: iii wmiii /ijimj ^^^H^HB^^Rz 1 ^ •Iffl ^^ ^K^ f"