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codes, habits, and practices—proves how real, permanent, and persistent his energy has been. This Christ is at once visible and invisible: visible in actual form of living men, invisible in the shadowy recesses of antiquity, which once throbbed with life as intensely as our present does. He can be thought of as in heaven and at the same time as on earth.

On earth you

can see and touch him; we are part of him ourselves;-in heaven, for there, in their serenity, are assembled the innumerable company who rest from their labors. The Christ of Christendom is a great assembly of powers, personified in a single man. The Christ of Humanity is a single power distributed among a multitude of men."

This Christ, the human in humanity, The Personal in personality, is the Xpηorós, the most universal expression of Being, considered religiously. The Christ, The Personal, in the sense of Xpηorós, is the Logos - expression of Being. The Eternal Being is forever Self-positing and Self-producing; and the result, as manifest in actual existence, is The Personal. But Being did never posit Itself for the first time, nor will Being ever do so for the last time. Being produces Itself as Its own result, Its own cause and effect, and lives in an absolute Present. But its ever-present Now does not exclude a ceaseless movement both in and out of time, ever perfect and blessed. There is only one Being, but It sets itself in a threefold form of existence. In each of these three forms there is the whole Being. Hence, The Personal is Being.

The Personal is Self-sacrifice. We are not now considering any historic act. Whatever is historic in it is not the first; it is a result of an eternal process. The Lamb is slain from eternity (Rev. xiii., 8). Atonement is eternal. The self-sacrifice of The Personal took place in the awful depths of the Infinite Being far behind all human ages, behind all time.

and space.

We hear the same truth in India. The Divine, who in all Eternity exists in Self-duplication, or as The Personal, or in a form which is both in union with Itself and in a state of diremption or self-estrangement, is in this condition called by the Hindus: Prajapati. Prajapati is also called Purusha, viz., "begotten in the beginning;", and Visvakarman, viz., "the VOL. II.-3

Creator of all." Prajapati is both mortal and immortal, and he is self-sacrificing. These ideas are found in the Vedas, in Samhitas, in Aranjakas, and Upanishads. Christ and Prajapati are both sacrifice and sacrificer, both victim and slayer, both lamb and offer-priest, both subject and object. This cumbersome language and mythological style describe The Personal as Self-sacrifice, both in the narrow sense of the word and in its widest signification. The latter sense can be seen in cosmic life. The sacrifice spoken of is a symbol of the systoles and diastoles of the world-life. The universe is a vast living body, breathing and acting macrocosmically, as we do it microcosmically. The breath of the universe is the Spirit of Nat ure, The Personal, Being "that quickeneth." In the constitution of our world, breath is as necessary as breath is in our body. Both life and death depend upon it. Remove either or both and existence collapses. It is interesting to observe that in the original languages breath and spirit are synonymous terms, and mean both physical force and soul-making force. The Personal is therefore both physical and psychic, and easily seen to be the principle in whom all things stand together, or the principle in which they are at-one-ed.

The Personal is the healer of sickness. The sacred books call the Almighty-Being, or The Personal-the Great Physician. They do so because Being is the ultimate spring and inspiration of personal purity. Being restores wholeness, or holiness, directly and indirectly.

What is sickness? According to the Scriptures, the essential reason of sickness is wrath, or, exceptionally, as the book of Job shows, a dispensation of beneficent love. Wrath prevails in the world in consequence of sin. The relief from sickness is the work of the Redeemer-the Healer.

There is a singular similarity between the character of wrath and sickness. In our nature there is fundamentally fire or anguish, or as Jacob Boehme calls it, Turba. In sickness this fiery excitement alternates with dark depressions. The state is usually called fever. The equilibrium is disturbed and the powers are in opposition to one another. In other words,


there is neither health (soundness), truth, nor peace.* ness, then, is a dissolution of harmony, an un-true condition. But The Personal is the Truth, the Way, and the Life.

We ought not to be sick. But since we do fall sick, we must take the consequences: Death. What death is and its relation to Being, has already been defined. But death as a disturbance, a consuming fire, ought not to possess us. Nor should all the disturbing influences which society forces upon us exist in our lives. If we tolerate them it is a sure sign that we do not stand in Being, in The Personal. All these evils bring the self-punishment of sin, which is the effort of The Personal to set things aright. The Personal, Being, cannot possibly be sick. It is therefore logically impossible that a spiritual potentiality can be sick. Sickness and death are peculiarities of things belonging to the corporeal world. Scriptures teach this, and even some of the modern scientists. French psychiatry is emphatic on the subject.


I. The Personal is infinite, because it alone is free and recognizes as its first law that the free will of man brooks no law above it. The individual and universal Personal (Being) is one.

2. The Personal is something apart from truth and morality as commonly understood, and is entitled to higher rights than these.

3. The Personal defies every effort at a clear and accurate definition or translation into words; yet it is conscious and deliberate in its movements.

4. The Personal is the Lord of the personal; who else could be the Lord?

5. The Personal in man is frequently too much like an antediluvian landscape-chaotic and superabundant in fruitfulness; yea, overflowing with vastness of possibilities, and in its dark and gloomy bosom housing monstrous reptiles, etc.

* It is a fact worth observing that in the Old Testament the words for health and peace are synonymous.

6. The Personal is titanic; strong and coarse in primitivity and full of volcanic fire.

7. The Personal is not lawless. It is freedom in obedience. 8. Looking upon The Personal we become artists and poets ere we are aware of it. If we study it, we grow strong in Nephitic power or ethereal corporeity. If we obey, we become divine.

9. The honeysuckle is a symbol and type of one form of The Personal. It is the most elastic and undulating of plants. Brought under discipline and climbing up its support, it represents the emotional longing of the maiden heart. Boldly it rises, and deliberately! Passionate chastity, full of the aroma of love!

10. The Personal cannot be polluted. (Read A. Proctor's "The Legend of Bretagne," and compare it to "Tannhäuser.")

II. The Personal is born in intense love a love which is refined and of cultured appreciation of all the utterances of creation.

12. The Personal is often obliged to fight for its life through the frivolous or capricious, yea, through diabolism. But what does it matter? Is not our cradle at first in the dark womb of passionate desire? Did not this our world arise out of chaos? Is not the swamp both the pit of poisonous exhalations and the womb from which is born the most glorious tropical vegetation? Was not "The New Magdalene" loyal to the purity of the high ideal of womanhood, after she had been brought into it through conflict? Did she not on the ruins of nature build a castle of humanity for the personal womanly; an edifice of character, wonderful and very grand in its unity of expression?

13. Does The Personal repeat itself? Never! Yet it seems to do so. I hear the harmony everywhere, but not the same sounds.

14. The Personal is gentle and sweet, but also masculine and earnest.

15. I remember well a portrait I saw in my youth. It attracted me intensely, but I did not understand it at the time. Now I know better. There was something in it of physical

strength, such as is found both in man and woman, a certaim passionate energy refined under severe intellectual restraint:: the power of The Personal. You may find some of this peculiar power and grace in the Hermes of Praxiteles. But The Personal eludes you if you stare him in the face. You may see it also in the Venus Victrix, in the Louvre-if you can meet her alone and worship in beauty as did Pygmalion. Study that portrait !

16. The Personal is the flux, influx, and afflux of life. It is fate and Eros. It opens the flower to receive the rays of the sun; it is desire in the beast and aspiration in man. It is Love and true self-love. It is self-balance in the Wise and the creative power in the gods. It is both master and servant.

17. The Personal is never selfish, though it works for Self. It is its own cause and effect. Its ways are never at variance with love and wisdom.

18. If any one would worship The Personal, he makes himself an idolater. If he adores it, it disappears, for it delights in serving and being submitted.

19. The Personal comes first to us as a guest, but soon makes itself known as master.

20. The Personal, like Being, is Proteus.

NOTE.-"Personal" manifestly refers to the person (persona-a mask). "The Personal," as used above, is not only founded upon the meaning of custom, but is purely arbitrary, for which the author alone is responsible.-ED.

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