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vast range of spiritual phenomena, and this has been true in all ages of the world. On the basis of physical sensations and experiences men have built up the many divisions of scientific knowledge. And this knowledge has proved a safe guide in the many-sided practical work of civilization. When we try to draw a circle, it does not turn out to be a square; and when we essay to make a pocket-knife it does not turn out as a plow.

If the physical senses have thus proved themselves to be so reliable, why not apply the same exact methods of science to the world of spiritual experiences? Whys should we assume in advance that these methods will not apply to the higher, the inner life? All through the ages men have seen spirtual beings who possessed forms and who could move through space. Why should we imagine that the laws of form and space do not apply to these beings?

For much more than half a century now the world has had ample scientific proof that each of the varied attributes or faculties of our spiritual life is expressed through a definite part of the brain and the body. If the brain is the crowning instrument of the mind, still we know that from the brain a million nervefibers, living telephonic wires, extend downward to all the various parts of the body, bringing all of these into a responsive unity.

The functions of the religious faculties in the brain can be studied quite as well as we study those of perception or of reason. In various charts of this book we see that the fibers of religion point directly upward, that is, as far away from the earth as possible.

They must therefore relate us to life and forces out

side of this earth. But this upward line is directly

dependent upon the downward line which forms the

remainder of the minor axis, as shown in the chart

of cardinal points. And the minor axis is polarized

and balanced by the major axis, crossing it at right

angles. These two great lines dominate all other lines of action in the brain and body. This law throws a flood of light upon the practical work of religion. At every point religion has its inner and its outer side, its physical as well as its spiritual phase.

The senses of hunger, taste and smell, of touch, heat and auras, are at the lower end of the minor axis. There can be no perfect action of the religious faculties unless these senses are satisfied. And what do these demand? It is not enough that we merely have food, clothing and shelter. They require dwellings that shall be ample, artistic, convenient and adapted to the broad requirements of harmonic life. These homes must be secure from alienation. The senses require a true system of sanitation, national and domestic, so that all epidemic diseases will be impossible and universal health will be established. The senses demand a normal and systematic culture of the earth, one that shall modify its climates, produce an ample food supply, and sustain the fertility of all lands.

In shameful contrast to all these normal wants we find that for many centuries the Brahminic, the Buddhist and the Christian religions have taught that the work of religion could be perfectly done, its best spiritual gifts could he enjoyed, and its highest culture could be attained, without any of these con-


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