J LIBRARY OF CONGRESS. J 
 
 rwnt: — r~ •{ 
 
 { UNITED STATES OP AMERICA. { 
 
II I It 
 
 SAFENA; 
 
 OR, THE 
 
 MENTAL CONSTITUTION. 
 
 BY 
 
 ARTHUR MERTON. 
 
 OPYRiGh: 
 
 PUBLISHED BY THE MATUNA. 
 
 1872. 
 

 Entered according to Act of Congress, in the year 1872, by 
 ARTHUR MERTON, 
 
 In the Office of the Librarian of Congress, at Washington. 
 
 Westcott & Thomson. 
 Slereotypers and Electrotypers, Philada. 
 
SAFENA. 
 
 CHAPTER FIRST. 
 
 MENTAL ANALYSIS. 
 
 THE Human Constitution is an epitome of the 
 Universe. Every general law and force of the 
 latter, from the geometric law that carries the 
 planets and stars through their vast sweeping ellip- 
 tic orbits to that which unfolds the leaf-bud and 
 flower, is repeated, though not with the same ar- 
 rangement, in our mental structure. 
 
 These general laws are methodically stated 
 in the other volumes of the Matunal series, and 
 will only be noticed incidentally here while di- 
 rectly considering the corresponding laws of Safena 
 or Mental Science. 
 
 A complete System of Mental Science must fur- 
 nish a definite and practical solution of all human 
 phenomena, that is, of all that our race has ever 
 felt or thought or done, both in its personal and 
 it3 social spheres of activity. It must explain to 
 1* 5 
 
b SAFENA. 
 
 us clearly the laws of our nature and the relations 
 which we sustain to each other and to the physical 
 world. It thus opens up to us the widest range of 
 thought, and explains the most wonderful and im- 
 portant facts that can engage our attention. "We 
 shall here find none of that dryness which has 
 usually been thought inseparable from science. 
 There is no truth and no beauty in the whole uni- 
 verse that we shall not here find illustrated or ex- 
 emplified. In the grand rhythm of its laws are 
 more charms than the whole realm of poetry has 
 ever afforded. For it directly deals with the very 
 powers of which poetry is the harmonic but frag- 
 mentary expression. 
 
 While thus rich in all that can excite and 
 inspire the imagination, it surpasses all other 
 branches of science in its amount of practical 
 truth. We are conscious, reasoning and voluntary 
 beings, and hence we cannot well obey the laws of 
 our nature without understanding them. There is 
 no situation in life, no duty and no pleasure, to 
 which the Safenal laws do not furnish the unerring 
 guide of mathematical demonstrations. They are 
 here presented in a form as complete and demon- 
 strable as that now attained by Geometry, Me- 
 chanics, Astronomy and Chemistry, and they will 
 work far more wonderful and no less certain results 
 when once understood and applied. Their lofty 
 guidance will enable mankind to more than fulfill 
 
MENTAL ANALYSIS. 7 
 
 those grand promises of the golden era of wisdom 
 and harmony by which the poets and seers cheered 
 the long and toilsome march of humanity through 
 the centuries. In the light of these laws we shall 
 go forward rapidly and securely to the accomplish- 
 ment of that magnificent destiny. 
 
 All mental phenomena are embraced in seven 
 general laws. These rule the Classification, Loca- 
 tion, Form, Evolution, Polarity, Nervation and 
 Unity of the mental faculties. We shall devote 
 one chapter to the most condensed statement and 
 explanation of each of these laws that is consistent 
 with any degree of clearness. These laws are all 
 in action at the same instant, and therefore our ar- 
 rangement of them does not illustrate their rela- 
 tions or degrees of importance, but is adopted 
 simply as that in which they may be most readily 
 understood. In the present work no attempt is 
 made to elaborate the multitude of proofs upon 
 which these laws rest. Most readers will find suffi- 
 cient proof in the fact that the laws clearly explain 
 human phenomena and harmonize with all that 
 we know of external nature. Those who wish a 
 more extended analysis of the proofs will find it 
 in the author's lectures upon this subject. 
 
 Both personal and social activities spring from 
 the same general source. In private conduct or in 
 the affairs of government we can do no more than 
 act out our own natures, either fully and harmoni- 
 
8 SAFENA. 
 
 ously, or else in a fragmentary manner. Therefore 
 in Safena we everywhere consider the private and 
 the public phases of life in connection. The Social 
 and the Individual Constitutions are included in 
 one. 
 
 LAW OF NUMBER. THE MENTAL FACULTIES FORM 
 TWO CENTRES, THREE CLASSES, TWELVE GROUPS, 
 TWENTY-FOUR LEADERS, AND THIRTY-SIX PAIRS 
 OR SEVENTY-TWO ORGANS. 
 
 In seeking for illustrations of this law in exter- 
 nal objects we shall find that all harmonies are 
 serial. That is, they are arranged with regular 
 dependencies between certain numbers. These are 
 One, Two, Three, Seven, Twelve, and multiples of 
 these. Other numbers belong to the free or irreg- 
 ular series. The scales of Musical Sounds, of 
 Odors, Flavors, and Colors, furnish prominent il- 
 lustrations of the harmonic series. In the combi- 
 nation of elements belonging to either of these, the 
 elements must bear a certain numeral relation to 
 each other in order to be harmonious. The neces- 
 sity of this relation arises from the very nature of 
 the mind itself. For the mind is constituted and 
 ruled by the same numbers, and it must regard 
 as beautiful and attractive those things which re- 
 spond to its own structure. 
 
 The following illustration from the law of Form 
 is one of the positive proofs that these numbers do 
 
MENTAL ANALYSIS. 
 
 rule the mind. The Nadanee, as we shall see fur- 
 ther on, is the great nerve-centre through which 
 the brain acts upon the body, and the body upon 
 the brain. A line through the head, from the 
 opening of one ear to that of the other, will pass 
 directly through this centre. If we draw one 
 straight line from the open- 
 ing of the ear to the top, and 
 another to the lower end of 
 the nose, as A and B in the 
 figure, the two lines will in- 
 clude an angle of thirty de- 
 grees, that is, one-twelfth of 
 a circle. This is not only 
 true of all human heads, but 
 in those of all vertebrate ani- 
 mals. In some cases, the 
 slight variation of half a degree has been noted. 
 The greater the upright length of the nose, the 
 farther must it be from the ear in order to just 
 fill up the angle. Thus length of the intellectual 
 organs and downward length of the nose, where 
 their facial signs are, correspond. By repeating 
 the same angle all of the way around the head, we 
 find that one includes the forehead and one the 
 space from the nose to the chin. This gives three 
 in front, three above, three behind, and the same 
 number below, making four trinities. Five of 
 these angles are in the face and neck, and seven of 
 
10 SAFENA. 
 
 them in the brain. As the brain is the great 
 source of mental power, while the face, body and 
 limbs are its instruments, we perceive from this 
 distribution of the angles that seven is a number 
 of high or internal, while five is one of low or ex- 
 ternal harmony. These lines divide off regions of 
 the brain which naturally act together when both 
 body and brain are concerned. The Nadanee is 
 then their pivot of action, the great centre of men- 
 tal and physical consciousness. It originates our 
 idea of the Unity of our existence. The two 
 brain Centres, Artu and Latu, give us the Duality, 
 and the three together give us the lower Trinity of 
 life, while the higher Trinity is given by the three 
 Classes, Intellect, Affection, and Action. 
 
 Unity, Duality, and Trinity, being invariable 
 and inseparable elements of our mental structure, 
 have found a more or less full expression in all of 
 the great systems of life and thought. Thus in 
 the Hindoo theology, we have Brahma the Former, 
 Vishnu the Preserver, and Siva the Destroyer ; a 
 very good representation of the mental trinity. 
 
 We commence our examination of the mind by 
 considering it as one unitary series of powers, a 
 variety in unity. All of the faculties, with their 
 totality of form and power, and their many inter- 
 relations, are essential to make up the human per- 
 sonality. 
 
 In the first step of mental analysis, we view 
 
MENTAL ANALYSIS. 11 
 
 the mind in its duality as composed of attractive 
 and repulsive forces. These find their centres in 
 the Artu and Latu respectively. Both kinds of 
 force, however, radiate from each of these Centres, 
 and are received by them. They are the great 
 pivots through which all of the organs act. 
 
 We next consider the mind as displaying three 
 great aspects of force, the Constructive or Intellec- 
 tual, the Attractive or Social, and the Impulsive or 
 Active. These are the Classes or mental Trinity. 
 They were described by the old writers as Wisdom, 
 Love, and Will. We may either use these terms, 
 or, Intellect, Affection, and Action. 
 
 It is the office of the Intellect to perceive, re- 
 member, compare, and analyze the phenomena of 
 the world, and from these discover natural laws 
 and apply them to the promotion of human hap- 
 piness. The Intellect is cool and impersonal, it 
 neither attracts us to, nor repels us from persons. 
 It is the instrument for executing the purposes of 
 the Social faculties, yet it has pleasure in its own 
 activities. From Affection arises the various kinds 
 of love, all of those sweet warm personal attractions 
 which make a true social life one perpetual summer 
 of light and beauty. Without the social faculties 
 we should not be attracted to any kind of action, 
 and without the intellectual we should not perceive 
 the means or methods by which to accomplish any- 
 thing. The organs of Impulsion impel us to mus- 
 
12 SAFENA. 
 
 cular labor, repel us from the past, from evil con- 
 ditions, and from discordant persons. They are 
 hot, fiery and impulsive, the torrid zone of men- 
 tality. The genial organs of Affection and the 
 cool Intellect form its temperate zone. 
 
 The Intellectual class is divided into three 
 Groups, the Perceptive, Retentive, and Reasoning ; 
 the Social class has five, the Fraternal, Unital, 
 Marital, Parental, and Sensitive ; and the class of 
 Impulsion has four, the Vigorous, Ambitious, De- 
 fensive, and Impulsive. 
 
 In each group are two leading faculties. This 
 makes twenty-four in all. One of these Leaders 
 unites and concentrates in itself somewhat of all 
 of the attractive, and the other of all of the re- 
 pulsive functions of the group. Thus they repre- 
 sent and lead the other organs. 
 
 Besides the Leaders there are twenty-four other 
 pairs of organs, making seventy-two in all. An 
 analysis of the Leaders alone would give a sys- 
 tematic, though not a minute view of the mind. 
 As each organ is composed of many nerve fibres, 
 and each one of these fibres differs slightly in 
 function from those adjacent, it is evident that all 
 parts of each organ are not alike in kinds of 
 power, and that we might separate each into a 
 number by describing these differences. But our 
 analysis into seventy-two is doubtless minute 
 enough for the purposes of study and art. 
 
MENTAL ANALYSIS. 13 
 
 The following is a list of the Leaders, with brief 
 definitions. 
 
 Form. Perception of the shape, configuration, 
 curvature, outline, and individuality of objects. 
 
 Color. Sense of colors, their accords and dis- 
 cords. 
 
 Memory. Power to retain and recall impressions, 
 and recollect events, talent for history. 
 
 Attention. Sense of the present, of what is 
 passing within our own minds and around us, 
 power to focalize all intellectual impressions and 
 thoughts. 
 
 Eeason. Logical power, analysis and synthesis, 
 ability to generalize facts so as to discover laws. 
 
 Prevision. Sense of the future, foresight, sa- 
 gacity, intuition. 
 
 Fraternity. This faculty leads us to regard 
 all mankind as brothers and sisters, and to asso- 
 ciate with them upon terms of an elevated equality. 
 
 Reform. Desire for culture, social improvement 
 and reform, to reach and maintain a true civiliza- 
 tion. 
 
 Unity. Sense of the unity in the forces of na- 
 ture, love of the Manita or infinite Life and Law 
 of the Universe. 
 
 Humanity. An elevated love of all Mankind, 
 desire to promote and secure human welfare. It 
 looks upon mankind as a unit. 
 2 
 
14 SAFENA. 
 
 Devotion. Desire to be loved by the opposite 
 sex, worship, love of physical beauty. 
 
 Fidelity. Desire to love the opposite sex, to 
 bestow and express marital affection, to ultimate 
 love in offspring. 
 
 Parenity. Parental love, fondness for the young 
 and dependent. It relates us to the future humanity. 
 
 Piety. Filial love, respect for the aged, the 
 ancient and venerable, for past humanity. 
 
 Appetite. Sense of hunger and thirst, desire 
 for food and drink. 
 
 Feeling. Sensibility, impressibility, touch, gen- 
 eral sense of force. Its impressions are not very 
 definite until they are transferred to and acted 
 upon by the Perceptive organs. 
 
 Integrity. Uprightness, feeling of justice and 
 honor, desire and impulse to do right, mental 
 balance. 
 
 Serenity. Fortitude, patience, gentleness, power 
 to overcome annoyances. The back part of the 
 organ gives firmness. 
 
 Self Esteem. Pride, dignity, aspiration, self 
 confidence. 
 
 Praise. Desire to praise others and to receive 
 their approval, to gain distinction. 
 
 Defence. Impulse to self defence, to secure 
 and protect one's own claims and privileges. 
 
 Gain. Disposition to acquire and retain wealth, 
 sense of ownership. 
 
MENTAL ANALYSIS. 15 
 
 Destruction. Impulse to destroy evil and use- 
 less things and conditions. 
 
 Baseness. Tendency to employ cunning, indi- 
 rect, or cowardly methods to accomplish one's 
 purposes. 
 
 In the following tabular view of the organs, the 
 names of the matunal officers are in small capitals, 
 and next to them are the organs which they di- 
 rectly represent. The repulsive organ or the male 
 officer is placed first in each pair. 
 
 PEKCEPTIVE GROUP. 
 Former, Form, Size, Number, Names, 
 Colorist. Color. Force. Order. Language. 
 
 EETENTIVE GROUP. 
 Recorder, Memory, Time, 
 
 Attender. Attention. System. 
 
 REASONING GROUP. 
 
 Reasoner, Reason, Judgment, Imagination, 
 
 Previsor. Prevision. Planning. Inspiration. 
 
 Machinery, Music, 
 
 Construction. Ideality. 
 
 FRATERNAL GROUP. 
 Fraternor, Fraternity, Friendship, Kindness, 
 Reformer. Reform. Mirth. Truth. 
 
 Example, 
 
 Imitation. 
 
16 
 
 SAFENA. 
 
 Harmonist, 
 Humanist. 
 
 Devotee, 
 Fidela. 
 
 UNITAL GKOUP. 
 Unity, Hope, 
 
 Humanity. Belief. 
 
 MARITAL GROUP. 
 Devotion, Ardency, 
 
 Fidelity. Geniality. 
 
 PARENTAL GROUP. 
 Parenter, Parenity, Keverence, Patriotism, 
 
 Pieter. 
 
 CUSINER, 
 
 Sentinel. 
 
 Piety. 
 
 Modesty. Home love. 
 
 SENSITIVE GROUP. 
 
 Appetite, Flavor, Ardor, 
 
 Feeling. Odor. Nura. 
 
 VIGOROUS GROUP. 
 Balancer, Integrity, Energy, Control, Caution, 
 Serenist. Serenity. Persistence. Sleep. Excitement. 
 
 AMBITIOUS GROUP. 
 Exalter, Self-esteem, Liberty, 
 
 Lauder. Praise. Equality. 
 
 DEFENSIVE GROUP. 
 Defender, Defence, Protection, Aggression, 
 Treasurer. Gain. Secrecy. Profanity. 
 
 IMPULSIVE GROUP. 
 Destroyer, Destruction, Aversion, 
 
 Debaser. Baseness. Mobility. 
 
MENTAL ANALYSIS. 17 
 
 In applying the law of number to our social re- 
 lations, we shall find that each mental Class, Group, 
 Centre, and Leader, must be definitely represented 
 in the structure of society by a corresponding part 
 or officer. The Individual is the Archetype 
 of Society. When thus modeled from the Hu- 
 man Mind, we call the whole social structure the 
 Matuna. 
 
 In forming an individual society or Tavu of the 
 Matuna, we represent each of the twelve groups of 
 mental organs by a group of the members of soci- 
 ety, and give the social groups the same names as 
 the mental. Each of these social groups devotes 
 itself chiefly to those mental and physical pursuits 
 which are directly included in the functions of the 
 organs which it represents. Every social want as 
 it arises is at once referred to its appropriate group 
 and officer. 
 
 Each of the twenty-four leading faculties and 
 of the two Centres, is represented by an officer who 
 leads the social activities arising from that faculty, 
 and who must of course have it well developed. 
 
 Members with dominant fraternal organs follow 
 their attractions by uniting in the Fraternal group ; 
 those with the Ambitious organs leading in their 
 characters, form the Ambitious group ; those with 
 the sensitive organs large enter the Sensitive group, 
 and so of the rest. Those persons who have all of 
 the organs evenly and fully developed, would be- 
 2* B 
 
18 SAFENA. 
 
 come Centres, or else pass and repass, in succes- 
 sion, through all of the groups. The manner in 
 which these changes are effected is explained under 
 the polar law. 
 
 In every individual society or tavu, then, we 
 have three Classes, twelve Groups, and twenty-six 
 Officers. Thirteen of the latter are male and the 
 same number are female, the first representing the 
 repulsive, and the second the attractive organs of the 
 fourth degree. A tavu may be considered com- 
 plete in numbers if it have seventy-two members 
 including the officers. It may be increased from 
 this up to two hundred and eighty-eight. If larger 
 than this, the groups would be unwieldy. The 
 first number is sufficient to represent all of the 
 organs, and to fill well the circle of social func- 
 tions and complements. 
 
 The following are the general functions of the 
 matunal officers. We learn their special duties and 
 relations more fully under each of the mental laws. 
 
 The Artuna and Latuna are presiding officers, 
 and pivots through whom the rest may act. They 
 assist all of the officers, and like the corresponding 
 brain centres, they may, when necessary, assume 
 to some extent the functions of any of the rest. 
 This necessity would occur in case of the tempo- 
 rary, mental, or physical disability of any officer. 
 
 The Former and Colorist teach the laws of form 
 and color. They assist in teaching and applying 
 
MENTAL ANALYSIS. 19 
 
 all of the sciences. The Colorist also preserves 
 social order. 
 
 The Recorder keeps the social records, teaches 
 history, maintains the written correspondence be- 
 tween the tavus, and preserves those unities which 
 depend upon time and concerted action. The At- 
 tender must call each luro or social meeting to 
 order and announce its subjects for thought and 
 action. The two together direct the marching and 
 dancing. 
 
 The Reasoner teaches the laws of science and 
 art, and leads in earth culture and all productive in- 
 dustry, in concert with the Previsor, Cusiner, Sen- 
 tinel, Harmonist, and Humanist. The Previsor 
 should, as far as possible, foresee and give notice 
 of the results of social action. She presides over 
 poetry and illustrative art. 
 
 The Fraternor preserves the fraternal, friendly, 
 and sympathetic relations between the tavus, and 
 among the members. The Reformer leads in ex- 
 amining, welcoming, and promulgating new dis- 
 coveries, in the adoption of all social improvements, 
 and in the entertainment of guests. 
 
 The Harmonist maintains the unity of man- 
 kind with the Manita through obedience to natural 
 laws in all social action and thought. In like 
 manner the Humanist preserves the unity of Hu- 
 manity with itself in one grand composite life. In 
 the absence of the Centres, they preside at luros. 
 
20 SAFENA. 
 
 The Devoter and Fidela preside over marital 
 unions, and the culture and harmony of all rela- 
 tions between the sexes. 
 
 The Parentor and Pieter direct the education, 
 labors, and amusements of the children and youth. 
 The Pieter has also the care of the aged, and the 
 celebration of the achievements of the past. 
 
 The Cusiner directs the cultivation, distribution, 
 and preparation of food, and the regulation of tem- 
 perature. The Sentinel directs the fenal, magnetic, 
 and aromal communications both between mem- 
 bers and between societies, and the times of rest 
 and sleep. 
 
 The Balancer maintains the even balance of 
 justice, and directs the physical culture and labors. 
 The Serenist preserves social quiet and self-control, 
 and leads in amusements. 
 
 The Exalter maintains social dignity, rank, am- 
 bition, and liberty. The Lauder distributes the 
 awards of praise, leads in emulation and display, 
 and maintains social equality. 
 
 The Defender defends social rights, and assists 
 the Treasurer in the accumulation, preservation, 
 and distribution of wealth. Both are subject to 
 the supervision of the chiefs, that is, the Rea- 
 soner, Previsor, Harmonist, Humanist, Balancer, 
 and Serenist. 
 
 The Destroyer leads in the destruction of evil 
 and useless things and conditions, assisted by the 
 
MENTAL ANALYSIS. 21 
 
 cunning and indirectness of the Debaser. They 
 lead in many of the lower and ruder industrial 
 employments. 
 
 Having thus examined the component parts of 
 an individual society, we will next learn how these 
 tavus are related to each other. The wants of a 
 town, of a state, and of the whole country, or of 
 whatever divisions of society correspond to these, 
 are the same in kind. They differ only in the fact 
 that those of a country and state descend less to de- 
 tails than those of a town. The constitution of the 
 three must therefore be the same, have the same 
 number and kinds of groups and officers. To 
 meet the necessities of the case, we arrange the 
 tavus in three orders or ranks. A society of the 
 lowest rank is called a Mati. It may occupy, if 
 devoted to Agriculture, a space of territory two 
 miles long by one and a half wide. This would be 
 small enough to enable the members to all work 
 together. If devoted to other pursuits, much less 
 space would be sufficient. Many objects of industry 
 and pleasure require that numbers of these lower 
 societies should act in unity. They must have a 
 pivot through which this can be done. One of 
 their number fills this place of pivot, and is called 
 a Mate, or society of the second rank. It devotes 
 the first part of its daily sessions to their direct in- 
 terests and the second part to its own. Under 
 each Mate there may be united twelve hundred 
 
22 SAFENA. 
 
 Matis. These are collectively called a Mato. In 
 the vaster works of industry, in building national 
 channels of transit, and for very many other pur- 
 poses of unity, it is necessary that all of the Matos 
 should have a centre of action. This is called the 
 Matu, or society of the first rank. 
 
 The names Matu, Artuna, and Latuna, are the 
 only ones which are changed to distinguish the 
 three Orders. 
 
 First Order. 
 
 Second Order. 
 
 Third Order. 
 
 Matu, 
 
 Mate, 
 
 Mati, 
 
 Artuna, 
 
 Artena, 
 
 Artina, 
 
 Latuna. 
 
 Latena. 
 
 Latina. 
 
 The representation of one order in another will 
 be readily understood. It must take place through 
 like parts of each. Suppose that, as must frequently 
 occur, a want or a question in regard to food arises 
 in the Sensitive group of some Mati, but cannot be 
 satisfactorily answered there. It would be referred 
 to the Sensitive group of its ruling Mate for answer 
 or adjustment. If not answered there, it would be 
 referred still higher to the Sensitive group of the 
 Matu. The same method applies to all the groups. 
 The lower ranks make their wants known to the 
 higher through any of the common channels of 
 communication. A person who learns the functions 
 of the officers and parts in a Mati, as every youth 
 must, will then understand the whole Matuna. 
 
CHAPTER SECOND. 
 
 STRUCTURE AND FUNCTION. 
 
 STRUCTURE and Function are inseparable. 
 We cannot conceive of any manifestations of 
 life or of intelligence which do not proceed from 
 organs, that is, from regular structures having def- 
 inite offices. In most animals and plants the body 
 consists of a collection of such organs, each having 
 its special duties, and being closely connected with 
 the others. An assemblage of organs designed to 
 produce one general result is called a System. We 
 may conveniently divide those of the human body 
 into seven such systems, the Digestive, Circulatory, 
 Respiratory, Assimilative, Reproductive, Motive, 
 and Mental. 
 
 The Mental system includes the brain, the nerves, 
 and the organs of sense, those parts directly con- 
 cerned in producing mental phenomena. It is to 
 this that the present volume is especially devoted. 
 
 Life consists in the continuous adjustment of 
 internal or external relations. A piece of flint, 
 for illustration, is without life, if a fragment be 
 broken off, it cannot repair itself. But if a plant 
 
 23 
 
24 SAFENA. 
 
 or an animal be wounded, the internal activities 
 are changed, proper materials are sent to the 
 wounded part, and it is healed. In a state of 
 health, every change of external conditions is in- 
 stantly responded to by the internal. To maintain 
 the process of thinking, the brain must constantly 
 change and consume the materials of its structure, 
 and new materials must be supplied through the 
 lungs and as food. Muscular movements must 
 procure and prepare the food, it must be digested 
 in the stomach and oxydized in the lungs before it 
 can be sent to the brain to supply the loss that has 
 occurred there. The bodily movements must be 
 rightly adjusted to procure the food, and the force 
 of the digestive organs must be properly adapted 
 to its solution. A series of internal relations is 
 thus seen to be adjusted to the external relations, 
 and the higher the type of the organism, the more 
 complex are these changes. In the lowest plant 
 they are few and simple, in the highest animal 
 they are numerous and diversified. In the true 
 society, as we shall see in another place, its life is 
 maintained by perpetual interchanges of feeling, 
 thought, and action. 
 
 From the very nature of life itself, we perceive 
 how dependent the different organs of the body 
 must be upon each other. We cannot have a high 
 degree of mental power, harmony, and happiness, 
 without keeping the bodily health and develop- 
 
STRUCTURE AND FUNCTION. 25 
 
 ment up to a high standard. And conversely we 
 cannot have the most perfect physical health and 
 beauty without social and mental harmony. The 
 establishment of social harmony will have an im- 
 mense effect upon the physical health of Hu- 
 manity. 
 
 The simplest methods of structure are carried 
 into the highest forms of life. There are three 
 laws of structure which are the base of all the rest. 
 These belong to the Crystal, the Cell, and the Leaf. 
 The Crystal is the mineral unit of structure. It is 
 the general tendency of mineral substances to as- 
 sume the stable condition of crystals. A condition 
 without life, for the crystal has no circulation of 
 its substance. The Cell is the organic unit of 
 structure. All vegetal and animal tissues are 
 formed by the evolution and action of minute 
 cells. Unlike the crystal, the cell is bounded by 
 curved lines, has an external cell-wall, an internal 
 circulation of its parts, and can adapt itself to 
 varying external conditions. Therefore it has life. 
 But a collection of cells without order would not 
 constitute an organized being. The parts or cells 
 composing each organ, in every plant and animal, 
 are arranged upon the plan of a Leaf or Tree. 
 This plan essentially consists of a collection of 
 tubes, with branches and subdivisions which ter- 
 minate in cells, usually microscopic in size. In 
 these cells the vital changes take place, and the 
 3 
 
26 SAFENA. 
 
 tubes are the channels for the passage of liquids 
 or of waves of force. The tubes themselves are 
 formed from cells. The leaf epitomizes the tree. 
 This plan results from the simplest laws of liquids, 
 and is exemplified in nature w T herever a regular 
 circulation of liquids is established. If we dissect 
 out the arteries, the veins, lymphatics, lungs, glands, 
 muscles, bones, nerves, and brain of any animal, 
 we shall find that each exemplifies the tree-plan. 
 The human Brain, when spread out so as to show 
 the relation of its parts, exhibits the most complex 
 and perfect example of tree forms. It fills the 
 ideal type more fully than any tree of the vegetal 
 world. It is the great Tree of Life, spoken of, but 
 not understood, by the ancient seers. It was en- 
 tirely natural that they should have taken a tree 
 as the type of the mind. Every lofty deed that 
 has made glorious the page of history, and every 
 act and thought that has made private life sweet 
 and beautiful, has been the fruit of this tree. Its 
 true cultivation and the resulting happiness, con- 
 cern every person in our present life, and do not 
 simply belong to some future state and far off 
 realm. 
 
 The mechanism of the brain is the key to a so- 
 lution of all mental phenomena, for it is the part 
 chiefly concerned in their production. In its study, 
 we shall learn how an apparently simple struc- 
 
STRUCTURE AND FUNCTION. 27 
 
 ture gives rise to the most varied and wonderful 
 results. 
 
 The brain is a duplicate organ, the right and 
 left sides or hemispheres being alike in size, form, 
 and function, like the two eyes, or the two ears. So 
 that each mental organ is double. The two halves 
 of the brain act together through bands of unison 
 or commissures, passing from one to the other. 
 Each hemisphere is divided into two parts, the 
 larger and the lesser 
 brain. The Spinal 
 Cord, marked S P 
 in the engraving, is 
 composed of six col- 
 umns, three on each 
 side. The front col- 
 umns consist of mo- 
 tor fibres, and these in passing upward first enter 
 the Nadanee, N, and then pass up and forward, en- 
 tering the Artu, or front brain centre, A. The back 
 columns of the cord, composed of sensory fibres, 
 pass up and back through the Nadanee to the Latu 
 or back brain centre, L. From these centres the 
 slightly curved fibres radiate in every direction, as 
 seen at S, P, M, R, F, M, I, C, L, D, and B, in the 
 engraving, which represents a vertical section of 
 the brain from front to back. These fibres termi- 
 nate in the mass of cells, c, c, c, c, which compose 
 the surface of the brain. This mass is about half 
 
28 SAFENA. 
 
 an inch in thickness, and composed of many lay- 
 ers of cells, these like the fibres, having an aver- 
 age diameter of the 
 one thousandth part 
 of an inch. The 
 course of the horizon- 
 tal fibres is seen at J, 
 E, R, M, C, and a, in 
 this section, made on 
 a level with the cen- 
 tres A and L. Here we perceive that the right 
 and left sides of the brain, r and /, are alike in 
 form. 
 
 The lesser brain is subservient to the larger, and 
 has one centre, the Duma. It forms the Impul- 
 sive group, and acts so directly with the larger 
 brain that their actions are calculated together. 
 
 Each half of the larger brain is partly divided 
 into three lobes, corresponding to the classes, Wis- 
 dom, Love, and Will. 
 
 Each mental organ consists of many fibres, with 
 cells in its outer extremity, and at the other con- 
 nected with one of the brain centres. The latter 
 are composed of both fibres and cells. The office 
 of the nerve cells is to receive and retain impres- 
 sions, and to originate or modify nerve force or 
 Fena, while the fibres are channels for its trans- 
 mission. Along these fibres the waves of thought 
 flow swiftly in delicate lines of living light. The 
 
STRUCTURE AND FUNCTION. 29 
 
 sheaths of the fibres insulate the passing current 
 of Fena, but this current will readily flow from 
 any cell to adjacent ones, through their walls. As 
 there are no partitions between the organs, each 
 one in action excites its neighbor. Hence if those 
 of opposite character were located together, this 
 excitement would only produce discord. If De- 
 struction and Philanthropy were side by side, then 
 the more our love of Humanity were excited, the 
 more should we seek its destruction. 
 
 The mass of outer cells is folded up so much as 
 to give in each hemisphere a surface of three hun- 
 dred and thirty square inches. The quantity of 
 nerve or mental power is in proportion, first, to the 
 extent of this surface, which varies with the depth 
 of the convolutions in different persons ; and 
 second, to the fineness of texture of the brain and 
 other parts of the system. This texture may vary 
 as widely as that of the oak, beech, and linden 
 wood, or of iron, copper, and gold. The texture 
 of the skin and other organs of sense, indicates 
 very well that of the brain in any given case. A 
 coarse body gives a coarse mind, and conversely. 
 
 Law of Location. Organs of similar office 
 have adjacent locations, and remote ones 
 are blended by those of intermediate cha- 
 racter, the fibres point toward their ob- 
 jects of relation, and hence those organs 
 
 3* 
 
30 SAFENA. 
 
 WHICH ARE MOST ELEVATED IN OFFICE HAVE THE 
 HIGHEST LOCATION. 
 
 The first part of the law expresses a necessary 
 result of nervous structure and action as we have 
 already seen. There are no sudden transitions 
 among the organs, the functions gradually change 
 from point to point, so that we cannot tell precisely 
 where one organ or group ends and the next one 
 begins. 
 
 The mental force or fena arises chiefly in the 
 organs, and each of these acts in connection with 
 an index or sign in the face and body. Its influ- 
 ences are sent the most directly to this sign, 
 through the centres and the nerves. The organ 
 in turn, is influenced by the sign. Thus Appetite 
 not only arises from the wants of the system and 
 the condition of the stomach, but also from the 
 organ of Appetite in the brain. The cultivation 
 of the organs excites and develops the respondent 
 parts of the face and body. The converse is 
 equally true. 
 
 The back head is directly related to the muscu- 
 lar system, the immediate stimulus to muscular 
 contraction coming from the spinal cord. The 
 Vigorous and Ambitious groups are related to mus- 
 cles of the arms and shoulders, the Defensive group 
 to those of the back, and the Impulsive group to 
 those of the thighs and legs. The Social organs 
 are related to the heart, digestive, secretory and 
 
STRUCTURE AND FUNCTION. 31 
 
 reproductive organs, and we know how powerfully 
 the social emotions affect the action and secretions 
 of these bodily organs. The excitement is often 
 more apparent in the body than in the brain, so 
 that we speak of Affection as the Heart, and feel 
 the bosom thrill with emotions of love and friend- 
 ship. The Intellect is related to the lungs and 
 muscles, and hence we call the reception of know- 
 ledge Inspiration. The Intellect especially uses 
 the muscles of the hand and arm, but it does so 
 only through the coaction of the Vigorous group, 
 as w r e shall learn in the seventh chapter. 
 
 The following full length figures show the prin- 
 cipal part of these relations. App. is Appetite ; 
 Fl. Flavor ; Od. Odor ; Feel. Feeling ; Nil Nura ; 
 Res. Respiration ; R. Reverence ; M. Modesty ; 
 Pa. Parenity ; Pat. Patriotism ; Ho. Homelove ; 
 Ma. Marital love; H. Hope; B. Belief; Hu. Hu- 
 manity ; Un. Unity ; F. Fraternity ; K. Kindness ; 
 T. Truth; Lite. Integrity; S. Serenity; Pe. Per- 
 sistence ; En. Energy ; Re. Reason ; Pr. Prevision ; 
 Id. Ideality; Int. Intellect; Dest. Destruction; 
 Prof. Profanity ; Protect. Protection ; Mobil. Mo- 
 bility. The lower limbs relate us to the world of 
 life below man and to the earth and its elements. 
 The front of the body is seen to be connected with 
 the front of the brain, and the back of the body 
 with its back portions. These signs are estimated 
 by the size at the points indicated. The drawing 
 
32 
 
 SAFENA. 
 
 of the signs in the Face shows the position of some 
 which consist only of wrinkles. 
 
STRUCTURE AND FUNCTION. 33 
 
 The intellect occupies the front portion of the 
 head, nearly the whole of that space usually not 
 covered by the hair. Affec- 
 tion occupies the top and 
 sides of the head, in front of a 
 line drawn from the opening 
 of the ear directly upward. 
 And Impulsion fills the en- 
 tire space back of this line. 
 These are divided by dotted 
 lines in the engraving. The 
 other lines divide off the 
 groups, lettered with their 
 initials. PE is the Perceptive, ME the Re- 
 tentive, R the Reasoning, F Fraternal, U Unity, 
 MA Marital, PA Parental, 8 Sensitive, V Vigor- 
 ous, A Ambitious, D Defensive, and I the Impul- 
 sive group. 
 
 Although the size and texture of the organs 
 correctly indicate their power, yet the most practi- 
 cal way of reading character is through the signs 
 of the face. If the faculties did not here shine 
 through definite channels, then the face could pos- 
 sess neither expression nor beauty. As there are 
 no nerve cells in the signs of the face, it is not 
 necessary that these should be grouped in the same 
 w T ay as the organs. Sometimes those of opposite 
 character are near together, but they are so ar- 
 ranged as to produce opposite effects in expression. 
 C 
 
34 
 
 SAFENA. 
 
 Thus Gravity depresses the corners of the mouth, 
 but Cheerfulness elevates them. 
 
 The Intellectual signs are grouped around the 
 lower end of the nose, the Social around the mouth 
 and eyes, and the Impulsional give downward 
 
STRUCTURE AND FUNCTION. 35 
 
 length to the limb of the lower jaw, and promi- 
 nence to the ridge of the nose. 
 
 Prevision and Attention give downward length 
 near the tip of the nose. Discovery gives length 
 to the forepart of the partition of the nostrils. 
 Combination is just back of this, and Analysis 
 still further back next to the lip. These three are 
 subdivisions of Reason. We saw when considering 
 the angles of the face, that downward length of 
 the nose is always accompanied by forward length 
 of the intellectual lobe of the brain. This is a 
 proof that these signs are correctly located. Imag- 
 ination gives breadth to the partition at the back 
 part, and curves the wing of the nostril there. 
 
 Reason produces height of the upward curve of 
 the wing of the nostril. Machinery projects the 
 cheek bone under the centre of the eye, and con- 
 struction under its inner angle. 
 
 Fraternity elevates, without wrinkles, the centre 
 of the right eyebrow ; and Reform that of the left. 
 Kindness elevates, with wrinkles, the inner ends 
 of the eyebrows. Hope gives elevation, with wrin- 
 kles, at the place of Fraternity on the right side, 
 and Belief does the same on the left. Parenity 
 elevates the inner third of the right, and Piety 
 that of the left eyebrow, without wrinkles. 
 
 Truth is shown by horizontal wrinkles beneath 
 the eye. Mirth by wrinkles curving downward 
 from its outer corner. Simplicity curves the cor- 
 
36 
 
 SAFENA. 
 
 ners of the mouth slightly upward. Friendship 
 causes slightly converging wrinkles in the red part 
 of the lips. Imitation extends the wing of the nos- 
 
 tril downward next to the face, and Example does 
 the same near the front part of the wing. Com- 
 placency, a part of Fraternity, draws the mouth 
 
STRUCTURE AND FUNCTION. 37 
 
 corners upward and backward. Politeness, a part 
 of Reform, produces breadth of the cheek bone 
 back of the eye. 
 
 Humanity gives upward length to the lower lip 
 near the mouth corner. Patriotism does the same 
 nearer the centre, and Homelove still nearer. 
 Ardency and Fidelity are indicated by the breadth 
 and fullness of the red part of the lips. 
 
 Integrity gives upright wrinkles along the eye- 
 brows and between them. Serenity gives length 
 to the upper lip midway between its centre and 
 the mouth corner. Control, Persistence, and 
 Energy, give downward length to the limb of the 
 lower jaw at its front, middle, and back parts. 
 
 Self-esteem gives fullness to the upper lip on each 
 side of the centre. Praise, in action, lifts the 
 upper lip slightly so as to expose the teeth. Lib- 
 erty gives length and convexity to the fore part of 
 the neck. 
 
 Defence projects the ridge of the nose near its 
 lower part. Protection is above this, in the middle, 
 and Aggression is near the upper part. Cunning 
 depresses the inner end of the eyebrow, Eesistance 
 its centre, and Contest its outer extremity. Secresy 
 gives breadth to the wing of the nostril. Gain 
 does the same above and forward of this. 
 
 Destruction has its sign in an oblique fullness of 
 the lower lip. Aversion is just in front of this, 
 and makes a fullness in the centre. 
 4 
 
CHAPTEK THIRD. 
 
 LAW OF FORM. 
 
 FORMS are fixed expressions of the ratios with 
 which forces have acted. To illustrate this 
 proposition we may analyze the forces concerned 
 in producing a circle. To generate this curve, one 
 
 point, as A, must move 
 at a uniform distance 
 around another, P, 
 which is fixed in posi- 
 tion. It is evident 
 that in this case there 
 must be a repulsive 
 force acting outwardly from the centre, P, upon A, 
 in order to keep it away from P. But if this force 
 alone acted, it would move A off indefinitely in the 
 direction P A. To prevent this, it must be bal- 
 anced by an exactly equal attractive force drawing 
 A toward P. Every circle must have been pro- 
 duced by these two forces of equal intensity and 
 opposite direction. Let us suppose that the circle 
 O C represents the section of some kind of fruit, 
 
 38 
 
LAW OF FORM. 39 
 
 where, of course, the distributing forces are vital, 
 and not mechanical, in the lower sense of this 
 word. The particle B, in moving from P, contains 
 more repulsive than attractive force for P. It 
 moves forward until the two forces are equal, and 
 then stops, as at B. If the repulsive force had 
 been one-third greater in proportion, it would have 
 moved on to the point reached by the particle D. 
 In the particle A the repulsive force w T as twice as 
 great in proportion, and in consequence it moved 
 to the outer line before being balanced by the 
 attractive force. We may apply the same reason- 
 ing to the particles covering the entire surface of 
 the circle. From this we see that the vital forces 
 are subject to strict geometric laws. And we shall 
 find that the brain and mind exemplify this propo- 
 sition in the highest degree. 
 
 Law of form. The Brain is constructed 
 on the general plan of an ellipse, and 
 its organs, with their signs in the face and 
 body, are located upon regular curves, 
 whose properties accurately reflect those 
 of the faculties in each case. the form, 
 size, and texture of any organ or sign 
 truly indicate its power. 
 
 While the deductions from these external curves 
 are always exact, they are not minute in their dis- 
 criminations. For the finer distinctions of mental 
 
40 SAFENA. 
 
 action we must measure the form and length of 
 the nerve waves from each organ, as we shall see 
 in the sixth chapter. 
 
 The Ellipse has two focal points of action, in- 
 stead of one, like the circle, and the two forces, 
 attractive and repulsive which radiate from each 
 of these, do not remain of equal intensity, but pass 
 through regular variations. Suppose that, the de- 
 scribing point D be 
 moving around to 
 form an ellipse. As 
 it moves from I to- 
 ward m, it is reced- 
 ing from B and ap- 
 proaching C. And 
 it is evident that to 
 make it do this the attractive force acting upon it 
 from B must be decreasing and the repulsive force 
 increasing. At the same time, the opposite takes 
 place with the forces of C, for the attractive force 
 of the latter must become greater, and the repul- 
 sive force less, as D approaches m. At this point, 
 the attractive force of C and the repulsive force 
 of B have each reached their maximum, and the 
 attraction of B and the repulsion of C are at their 
 minimum. Now let D pass on toward M and a, 
 and just the reverse of what we have described will 
 take place with the forces, until D reaches a. At 
 M and I the attractive and repulsive forces of the 
 
 THE ELLIPSE. 
 
LAW OF FORM. 41 
 
 two centres are just equal. At all other points 
 their ratio varies. M I forms the minor axis, and 
 m a the major axis of the ellipse. The minor axis 
 is therefore the golden line of unity. And in the 
 brain, whatever organs are located upon the minor 
 axis must be centrally related to and balancing 
 pivots of all the others. 
 
 The brain is an ellipsoid with two proper centres, 
 the Artu and the Latu. But if we look at an ex- 
 act drawing of the bi^ain in profile, we shall observe 
 that the lower half of the ellipse is not symmetri- 
 cal, but droops considerably at the back part. 
 This inequality is caused by the lesser brain, and 
 we must seek some curve which will at once ex- 
 plain the mathematical and the vital cause of the 
 variation. The body and the brain affect each 
 other through the Nadanee or general nerve centre, 
 situated just outside the brain but within the cran- 
 ium. The lesser brain in its bodily effects chiefly 
 controls the muscles concerned in locomotion, and 
 it is directly connected with the nadanee. To cal- 
 culate the bodily effects of these, we must not con- 
 sider the minor axis, M I, as the balancing line of 
 action, but must take a parallel line farther back, 
 that passes between Integrity and Control. In 
 drawing an ellipse, we fasten pins at B, M, and C, 
 and pass a thread around them as shown by the 
 lines connecting them. Then removing the pin at 
 M and putting a pencil in its place, we move the 
 4* 
 
42 
 
 SAFENA. 
 
 pencil around to describe the ellipse, keeping the 
 thread tense. If we then move M farther back, 
 
 and putting a pin at 
 X, as in this engrav- 
 ing, corresponding to 
 the position of the 
 centre of the lesser 
 brain, we pass a 
 thread around C, M, 
 B, X, and removing 
 the pin at M, as be- 
 fore, our pencil will describe on the lower half the 
 line E. This gives the exact general outline of the 
 brain, and demonstrates that it is the influence of 
 the lesser brain and the nadanee that causes the 
 variation from the regular ellipse. Our new curve 
 has three focal points, C, B, and X. The influence 
 of the lesser brain and the nadanee also widen the 
 brain a little at the back part in a horizontal direc- 
 tion. 
 
 But in calculating mental phenomena without 
 special and direct regard to the bodily influences 
 we have simply to consider the brain as a regular 
 ellipse. It presents three great curves of this kind^ 
 two vertical ones, and one horizontal. The latter 
 intersects the two other ellipses at right angles, and 
 thus both have the same centres. 
 
 In one of the vertical ellipses, Marital love is at 
 
LAW OF FORM. 43 
 
 the upper, and Appetite at the lower end of the 
 minor axis. These are the balancing faculties, the 
 pivots of all human life on the earth. For our 
 physical life depends upon our relations to food 
 and drink through .Appetite, and the perpetuity of 
 the species depends upon the union of the sexes 
 through Marital love. No faculties affect our 
 whole happiness so directly and so profoundly as 
 these. From no others can we receive such ex- 
 quisite and exalted pleasures as these give when 
 acting in harmony, or such misery as these bring 
 when in discord. It is in accord with the eternal 
 laws of mathematics that w T e make Marital love, 
 the high pivot, take so conspicuous and central a 
 part in the matunal structure. 
 
 The forces of the two sexes in love act in strict 
 harmony with the elliptical law of variation, the 
 two sexes representing the two centres. In their 
 highest expression, that of originating a new being, 
 the masculine and feminine forces are equal. 
 From that moment forward, during the whole 
 period of prenatal development, the feminine forces 
 increase in quantity and intensity, and the mascu- 
 line diminish. After the direct maternal functions 
 are accomplished, the feminine forces slowly return 
 to their equipoise with the masculine. The affec- 
 tional forces of the two sexes may pass through el- 
 liptical variations of slighter intensity when not 
 engaged in parental relations. This law T gives to 
 
44 SAFENA. 
 
 Marital love its beautiful variety of emotion, the 
 infinite charm of perpetual renewal. 
 
 The above vertical ellipse contains Color, Time, 
 Reason, Fraternity, Love, Integrity, Praise, De- 
 fence, Appetite, and other organs. From the 
 
 Latu, L, the fibres of 
 Integrity, I, run a 
 nearly upright course 
 to its cells. Others 
 run upward and for- 
 ward to Reason, sit- 
 uated more distantly. 
 From the cell end of 
 Reason, its fibres, R, run the shorter course to the 
 Artu, A. From the latter some also pass to Integ- 
 rity. Now according to the law under discussion, 
 the attraction of Reason for the Artu is much 
 greater than its attraction for the more distant 
 Latu. And whatever might be the peculiar force 
 generated by Reason, the larger part of it would 
 be sent to the Artu, and but a small quantity to 
 the other centre. At Integrity the attraction of 
 the Latu is the greater. The organ of Liberty, L, 
 would receive the least attractive force from the 
 Artu, and Attention, a, the greatest. 
 
 The above ellipse occurs in each hemisphere, 
 and these act together through bands of unison. 
 Their united action must take place in another 
 ellipse where the two hemispheres join. This one 
 
LAW OF FORM. 45 
 
 includes, among other organs, Form, Attention, 
 Prevision, Unity, Self-esteem, Impulse, Ardor, and 
 Feeling. Here, at the upper end of the minor 
 axis, we find Unity and Philanthropy, the grand 
 centres of all our love, thought, and action. Our 
 relation to the Universe through the organ of 
 Unity is still broader than that to each other 
 through Marital love, yet its pleasures are less in- 
 tense and less expressible. At the lower end of 
 this axis Feeling and Ardor give the broad base 
 for all bodily and mental culture. The sense of 
 Touch is the common standard for comparing all 
 of the rest. Through it we perceive mathemat- 
 ical relations, the basis of all science. We are re- 
 lated to heat through Ardor, and we know that a 
 certain degree of heat is an essential condition of 
 all life. The mental force must be constantly 
 thrown into the planes of these two ellipses, and 
 hence we see why all mental impressions must be 
 brought under the action of Attention, Prevision, 
 and Reason. 
 
 The horizontal el- 
 lipse has Reverence, 
 R, at the ends of its 
 minor axis. At those 
 of its major axis are 
 Attention, a, and 
 Liberty, I. These 
 are therefore its piv- 
 
46 SAFENA. 
 
 otal organs. They are level in their direction, 
 and hence equally related to the high and the 
 low, the earthly and the heavenly. Keverence 
 leads us to accord to each person what his merits 
 demand, and Liberty impels us to grant to every 
 one opportunity for the freest and fullest exercise 
 of all his powers, and to demand the same thing 
 for ourselves, while Attention focalizes alike the 
 impressions received from all persons and things. 
 
 The planets are ellipsoids and their orbits of 
 revolution are elliptical. The mighty mechanism 
 of the heavens is repeated in the celestial me- 
 chanics of the human mind. The paths of thought 
 obey the same mathematical laws that rule the far 
 sweeping orbits of the stars. 
 
 While a planet, the moon for instance, is mov- 
 ing around the earth as its centre, the latter is 
 moving forward constantly in its orbit around the 
 sun. Consequently, the curve of the moon's path 
 through space is an epicycloid, and not an ellipse, 
 as it would have been had the earth remained sta- 
 tionary. The same is true of all planets and suns, 
 and the epicycloid is therefore the great curve of 
 universal motion, embracing the sum of all forges. 
 
 The epicycloid also forms part of our mental 
 structure. A vertical range of organs, including 
 Kindness, Belief, Unity, Hope, and Serenity, are 
 located upon this curve. These give us the widest 
 range of relations so far as our affections are con- 
 
LAW OF FORM. 47 
 
 cerned. They unite us with the infinite in life. 
 Another range of organs forming an epicycloid, 
 includes Prevision, Judgment, Reason, Planning, 
 and Imagination. These enable us to comprehend 
 and harmonize ourselves with infinite law. These 
 two are the only ranges which form this curve, 
 and they are the only ones which establish uni- 
 versal relations. 
 
 The Marital organs and signs form elliptical 
 qurves ; the Parental and Filial, and some of the 
 Intellectual, form parabolic, and the Vigorous and 
 Ambitious form hyperbolic curves. In the uses 
 of symbolism these curves are applied accordingly. 
 In any case, an analysis of the curve will give us 
 the general law of the organs entering into its 
 formation. 
 
 The parabola has one known focus or centre, 
 and in passing away from this the attractive force 
 of the centre gradually lessens. Applying this 
 truth to parental love, we observe that the attrac- 
 tive force of the parent over the child is greatest 
 at the commencement of the child's existence, 
 when it is nearest its originating centre or para- 
 bolic focus ; and that from this time forward, the 
 moulding and controlling forces of the parent over 
 the child gradually diminish, and other influences 
 take their place. The child at length reaches 
 maturity, and becoming itself a parental centre, 
 the parabolic curve is repeated anew. 
 
48 SAFENA. 
 
 Let us examine an intellectual parabola, The 
 signs of Discovery, Combination, and Analysis, 
 subdivisions of the faculty of Keason, form this 
 curve. Discovery reveals to us the existence of a 
 particular truth, its distinctness from all others. 
 Then Combination, situated farther from the focus, 
 examines the discovered truth in the general rela- 
 tion of its parts as a unity, — a thing complete in 
 its accord with itself, and yet holding a fixed and 
 definite place with regard to other truths. It then 
 passes beneath the scrutiny of Analysis, located 
 still farther from the centre. This faculty sepa- 
 rates its constituent elements, assigning them to 
 various classes, as members of an infinite series. 
 From this point of the examination, the com- 
 ponent elements no longer strike our attention as 
 at first, by their unity ; they have widely diverged 
 and assumed multiform aspects. Thus, under the 
 action of these three faculties, the truth has passed 
 through just those variations which appertain to 
 the forces of any parabola. 
 
 The straight line is a monotone ; it does not dis- 
 play that variation in the direction of line which 
 is essential to beauty of curvature. It can occur 
 but once in a beautiful form, and that is in the 
 ridge of the nose. The circle, too, is a monotone, 
 and only occurs in the iris of the eye. The more 
 beautiful curves, the ellipse and parabola, are re- 
 peated many times. The female bosom, the ivory 
 
LAW OF FORM. 49 
 
 throne of love, set with carnation, garnet, or ame- 
 thyst, derives its exquisite beauty of form from 
 both the ellipse and the parabola. 
 
 The curves of the head, face, and form seldom 
 terminate abruptly, but gracefully blend with each 
 other, like the organs of the brain. The number 
 and the perfect arrangement of these curves give 
 to the human form its wonderful beauty, so far 
 surpassing that of all other physical objects that 
 we cannot conceive of anything more beautiful, 
 and our highest imaginings attribute the same 
 form to beings in realms of existence more exalted 
 than our own. 
 
 The most beautiful face and figure is that in 
 which all the faculties are the most fully and sym- 
 metrically developed. If any organs or signs of a 
 curve are deficient in size, this will destroy the 
 regularity, and consequent beauty of the curve. 
 A homely face may have many of the higher 
 faculties well developed, and express much good- 
 ness, but it cannot belong to a complete and 
 rounded character. 
 
 In the lowest of the animals the simplest of the 
 curves prevail, and they become more and more 
 complex as we ascend the scale of life, until we 
 reach man. The human form exhausts the possi- 
 bilities of perfection in our solar system. There 
 is no higher curve than the ellipse upon which a 
 rounded body, as the brain must of necessity be, 
 
 5 D 
 
50 SAFENA. 
 
 could be constructed. And, as we have seen, all 
 of the other great curves are included in its struc- 
 ture. We know therefore, from the rigid laws of 
 mathematics, that man can never be supplanted on 
 the earth by any being of a nobler form. Man is the 
 only being on the earth who is rhythmical balanced 
 against the collective forces of the Universe. 
 
 Not only do the curves which make up the hu- 
 man form bear fixed relations as regards their 
 position, but also in regard to their proportional 
 size. Thus, when a beautiful adult person is stand- 
 ing, from the sole of the foot to the knee is one- 
 fourth of the height ; to the lower extremity of the 
 body is one-half; from the same to the dividing 
 line of the chest and abdomen is three-fourths ; the 
 head is one-eighth ; from the top of the cranium 
 to its base at the atlas joint is one-twelfth ; the 
 length of the breast-bone and the vertical length 
 of the pelvis are each one-eighth ; the head and 
 neck are one-sixth, and the forearm, from the elbow 
 to the wrist, is one-seventh. The hand is one- 
 fourth the whole length of the arm, the hand in- 
 cluded ; the hand is also as long as the face, and 
 the thumb as long as the nose. When the arms 
 are extended to the right and left they reach as far 
 as the person is talL The length of the foot is 
 one-fourth that of the leg. The face is tVree noses 
 in length; the head and face four noses; and the 
 mouth and ear each one nose in length. Thus the 
 
LAW OF FORM. 51 
 
 head is four stories high. From the point of the 
 chin to the mouth is one-sixth the height of the 
 head. The width of the eye is one-seventh of the 
 length of the face. The width and the height of 
 the brain are each to the front and back length as 
 five to seven. The circuit of the head, as we 
 learned in the first chapter, forms twelve segments 
 and four trinities. Now if we make similar divis- 
 ions of the monochord, these will produce musical 
 sounds which are in harmony with each other. 
 They will give the fifteenth, or second octave ; the 
 octave ; the fourth ; the twenty-second or third oc- 
 tave: the twenty-sixth, the nineteenth, and the 
 twelfth. The harmonies of music are a part of 
 our physical structure. By measuring the human 
 form in other directions we may reveal still other 
 correspondences. 
 
 The above proportions of the form vary at the 
 different periods of life before maturity. At birth, 
 the head is one-fourth of the height. The other 
 part3 gradually gain upon this until the propor- 
 tions of maturity are reached. Even in maturity, 
 many individual cases vary from the above stand- 
 ard, which is derived from the comparison of many 
 human forms, and is confirmed by the harmonies 
 which we have cited. 
 
 Aside from the explanations of mental action 
 which it affords, the law of Form has its principal 
 value in determining many laws of art, in earth- 
 
52 SAFENA. 
 
 culture, architecture, and costume — laws which we 
 could not discover or understand without its light. 
 Every curve in an external object must make a 
 definite impression upon us. It must tend to ex- 
 cite and please those faculties which are located 
 upon a like curve. We are obliged to regard as 
 beautiful those forms which respond to the forminal 
 law of the mind. The laws of form-beauty are an 
 inherent part of our mental constitution, and not 
 dependent upon the arbitrary, varying tastes of 
 individuals. Beauty is Truth and Utility. The 
 highest beauty gives the highest use. 
 
 Art is but that higher unfolding of nature which 
 takes place through man. All of its laws are laws 
 of the mind. Art is applied and embodied science. 
 Through these two instruments the mind of man 
 has made all of its great and permanent advance 
 ments in goodness and happiness. Of all beings 
 on the earth, man alone is a creator, able to invent 
 and make the instruments for his own advancement, 
 to perpetuate his increasing knowledge through all 
 generations, and to thus secure the final elevation 
 of mankind to conditions of harmony. 
 
 As forms exert a definite and potent influence in 
 moulding our characters, we ought to surround our- 
 selves with those which are best adapted to excite 
 and unfold our highest faculties. From the safenal 
 laws we easily deduce the true symbolism of Forms 
 and Colors, and all of the varied forms and cere- 
 
LAW OF FORM. 53 
 
 monies which should both express and embellish 
 our social life. Even the figures in dancing may 
 be thus made expressive. The twelve social groups 
 which constitute any society, may be arranged in 
 the form of a twelve petaled flow T er, or twelve 
 rayed star, each group forming a petal or ray. 
 Then by successive changes, as indicated under the 
 polar law, the flower or star may vary its aspect an 
 indefinite number of times, each change reflecting 
 some mental accord. In other words each change 
 would bring together persons whose characters, 
 and the colors of whose costumes, were harmonies 
 in some one of the degrees. And the curves upon 
 which these changes were made would also express 
 the same accords. At the same time, the directing 
 notes of music would correspond with the other 
 harmonies. Thus we may have four series of har- 
 monies at once, a thing unknown and undreamed 
 of before the Matuna. 
 
 A twelve petaled flower and a twelve rayed sun 
 are appropriately used as symbols of the Matuna 
 and its central officers. 
 
 Our Costume should secure four things : pro- 
 tection from the elements ; freedom of muscular 
 movement ; beauty of form, and harmony of color. 
 The protection afforded by costume will depend 
 upon its material and its texture, matters easily 
 arranged in civilization. To secure freedom of 
 motion the dress should not be too tight, and when 
 
 5 * 
 
54 SAFENA. 
 
 there are skirts, these should never reach below 
 the knee, in either sex. The costume of the two 
 sexes should not be more different than their forms 
 and characters. To have the third requisite, the 
 general form of the body must not be concealed, 
 nor any long, straight, unyielding lines occur, for 
 no dress can supersede the divine beauty of the 
 human form by greater beauties of its own. The 
 colors of costume should express the character of 
 the wearer, as we shall learn in the sixth chapter. 
 
 The gardens of the tavus or societies are laid 
 out in elliptical form, with straight paths on the 
 major and minor axes, and the other paths ellipses 
 or parabolas. 
 
 The temple or dwelling is a medium of protec- 
 tion between man and the external world, and hence 
 its structure should reflect the laws of both. It 
 should have less angularity than the mineral king- 
 dom, but may have more than the human form. 
 Every part of the matunal temple illustrates these 
 applications to art. The general form of the tern 
 pie is that of an ellipse, surrounded by a twelve 
 sided portico. Its two principal halls in the first 
 story, for meetings and for dining, are fan shaped, 
 their narrower ends toward the centre of the build- 
 ing. The proportions of every part reflect those 
 of the human form. The colors and the number 
 of the different parts also reflect mental harmonies. 
 This is true to the minutest details. In the Golden 
 
LAW OF FORM. - 55 
 
 Portal, or southern door of the temple, the first 
 arch represents the intellectual groups, united by 
 the Fraternal group as the keystone. The middle 
 arch represents the social groups of the minor axis, 
 and the third arch the groups of the back head. 
 The flower in the first keystone symbolizes the 
 twelve groups. The curve of each arch is com- 
 posed of parts of three cycloids. Each capital has 
 twelve leaves, to indicate the twelve groups. 
 
 The temple is both a place for social meetings 
 and for residence. By representing the mental 
 accords it also expresses the social harmonies. It 
 is impossible for a society to be harmonious in a 
 building where these harmonies do not exist. 
 
 The plan of the Unitary Home is a transitional 
 form, modified from that of the temple, to adapt 
 it to wood as a building material, and to lessen its 
 cost, so as to bring it within reach of societies in 
 their commencement. It is made twelve sided, 
 and three stories high. The drawings illustrate its 
 plan clearly. The doors are marked D, and the 
 windows W. S, S, S, are rows of corner shelves 
 extending from floor to ceiling. The central hall 
 extends through the second and third stories, and 
 is lighted from the dome. These two stories are 
 alike. P II are the private rooms of officers and 
 members. 
 
 The members of each tavu or individual society 
 dwell together in the temple, or Unitary Home, 
 
56 
 
 SAFENA. 
 
 and the various duties, or employments of this uni- 
 tary household, are assigned to the members and 
 
 / PR .'_. •' torn.- I i?K > 
 
 ,16 xzo ol — ' D '-! — I -o ' 
 
 ' ' //A/iv p * 
 
 Meeting Hoprft *■;. 
 or PaT\»t I 
 
 • : '.:a^-x-:3d ;■•■:;•. J 
 
 Homei i*£K6oft 
 
 groups, both male and female, according to the 
 
LAW OF FORM. 57 
 
 safenal laws. In the isolated households that pre- 
 ceded the Matuna, each woman was obliged to pur- 
 sue the same round of duties followed by the rest, 
 and woman's labor could not be specialized. She 
 only received incidentally the benefits of man's ad- 
 vancement. The domestic duties which in them 
 fell to the lot of each woman, are in the tavu di- 
 vided into seven or more classes, and assigned to 
 as many members or minor groups. As a neces- 
 sary consequence, each duty is filled with far 
 greater skill and pleasure. 
 
CHAPTER FOURTH. 
 
 HUMAN EVOLUTION. 
 
 EVOLUTION may be defined as increase of 
 mass and increase of structure. It proceeds 
 from the general to the special, from simplicity to 
 complexity, of structure and function. 
 
 The evolution of cosmical bodies illustrates this 
 general process. Without actually witnessing the 
 early steps in the formation of any planet, we are 
 able to estimate these from later phases and from 
 studying objects of lesser duration. The material 
 of any planetary body was once attenuated matter, 
 diffused in space. This was gradually collected 
 around central points, and then solidified, crystal- 
 lized, dissolved, and recombined in new chemical 
 forms, until, in the lapse of uncounted centuries, 
 suns, planets, and stellar systems resulted. The 
 cosmical bodies have also their periods of dissolu- 
 tion or decay. One body or system may be decay- 
 ing while another is forming, and thus perpetual 
 renewal and decay repeat the endless cycles of the 
 Universe. 
 
 As the successive strata which form the crust of 
 
 58 
 
HUMAN EVOLUTION. 59 
 
 our planet were deposited, the conditions of its 
 structure were continually advancing, becoming 
 more and more complex, and this gave rise to 
 higher and higher kinds of animal and vegetal 
 life. Among vertebrates, the first were fishes, the 
 lowest of the class. Then came the reptiles, some- 
 what higher ; then birds, higher still ; then mam- 
 mals, and at the head of these came man, the 
 crown of the organic series. The earth passed 
 through many steps of preparation before his no- 
 ble advent was possible. His career through as- 
 cending phases of development is a part of the 
 general course of nature, whose force he cannot 
 evade or permanently resist. 
 
 Law of Evolution. The Mental Organs 
 gradually advance from simplicity to com- 
 plexity of form and function. the brain 
 proceeds from the development and rule 
 of the organs at the base and back to 
 that of those at the top and front. 
 
 From the first moment to the close of fetal life, 
 the brain presents a constant increase in its com- 
 plexity of structure. At different parts of this 
 period the embryo resembles, in succession, the 
 members of an ascending series of the lower ani- 
 mals. But the brains of these lower animals are 
 arrested, some at a low and some at a higher point, 
 that of man alone passes onward to completion. 
 
60 SAFENA. 
 
 Yet the brain is not perfect at birth. It 
 must pass through phases of evolution, each well 
 marked at its central period, and at their points of 
 union gliding insensibly into the others. We may 
 consider life, after birth, in four phases, Childhood, 
 Youth, Maturity, and Senility. 
 
 In Childhood the brain easily receives impres- 
 sions, but these are indistinct and soon replaced 
 by others. The actions are impulsive, prompted 
 by the base of the brain, and little controlled by 
 the will or reason. The restless, sensitive, percep- 
 tive, inquiring mind of childhood rapidly learns 
 the more obvious properties of physical objects, 
 and accumulates facts for the future use of reason. 
 
 The period of Youth is full of aspiration, eager 
 to do vaguely defined great things. With its 
 strong self reliance it generally underestimates the 
 difficulties of life. The range of organs midway 
 between the upper and low T er, such as Memory, 
 Liberty, Equality, and Ideality, rule in this 
 period. 
 
 In maturity the high faculties of Integrity, Con- 
 trol, Energy, Marital, Parental, Fraternal, and 
 Unital love, with Reason and Prevision, come into 
 prominence and rule the character. The crude 
 ideas of childhood and youth are then displaced 
 by exact knowledge. The powers of mind and 
 body attain their full solidity and vigor, and the 
 
HUMAN EVOLUTION. 61 
 
 character is rounded out into completeness and 
 symmetry. 
 
 At last old age or Senility comes creeping slowly 
 on. The faculties gradually lose their vigor, and 
 the senses become unretentive. The body demands 
 rest and quiet, passing events awaken but little 
 interest, and the mind recalls with delight the 
 achievements of its childhood and youth. The 
 first and last extreme in life have many features 
 in common. In the descending career, the phases 
 of the ascending career are inverted. Finally, the 
 whole physical organism passes down to the 
 condition of simple chemical combinations, it ends 
 where it began. 
 
 The phases of life in the Individual foreshadow 
 and determine a career with corresponding epochs 
 in the life of nations, and of humanity as a whole. 
 Through these national and race phases we ob- 
 serve the same successive rule of the organs from 
 the base to the top, from the back to the front, 
 that marks the individual career. Different na- 
 tions have occupied far different periods of time 
 in passing through their phases of development. 
 While one was in its childhood another was in its 
 maturity. Where one nation is the direct off- 
 spring of another which is already civilized, the 
 earlier phases of its life are less strongly marked, 
 and pass with greater rapidity, than when the case 
 is otherwise. Those who are in any given phase 
 6 
 
62 SAFENA. 
 
 of development regard the faculties which are then 
 dominant as the most important in the whole 
 mind. Only a knowledge of the mental laws can 
 correct this error. 
 
 The ascending pathway of Humanity led from 
 simplicity to complexity, from ignorance to know- 
 ledge, from the needy and miserable life of the 
 savage to the manifold comforts of settled industry, 
 from the cruel reign of superstition and fear to the 
 peaceful rule of science and love, from the dark 
 sway of the base and back brain to the beneficent 
 dominion of the front and the coronal faculties. 
 In the childhood and youth of nations, individual 
 cases of highly developed character appear. And 
 in the maturity of nations there are many cases of 
 terrible degradation. 
 
 The same general law of progress governs the 
 nervous system through the whole scale of animal 
 life. The ultimate triumph of the higher faculties 
 in man is therefore secured by a law as extensive 
 in its sway as the existence of organic life itself. 
 
 In sketching some general features of national 
 and race life, we have not space here to illustrate by 
 special examples, however interesting the sketch 
 might in this way be made. The one great lesson 
 that history can teach us, is evolution, progress ; 
 all the rest of value that we might learn from 
 it is embodied in the arts and sciences of the 
 present. 
 
HUMAN EVOLUTION. 63 
 
 In national childhood the first social bonds 
 which drew men together, and led them to form 
 more or less permanent associations, arose from 
 the Sensitive or lowest of the social groups. They 
 united to supply the wants of Appetite and Feel- 
 ing, for food, clothing, and shelter. The Impulsive 
 and Perceptive organs acted in connection with 
 the Sensitive. The people were rude, savage, ig- 
 norant, and unskillful. To settle national dis- 
 putes, one nation destroyed or attempted to destroy 
 its antagonist. Man treated woman as a beast of 
 burden or as a minister to the lower pleasures of 
 sense. The treatment which woman receives at 
 the hands of man is everywhere a faithful index 
 of the grade of civilization. 
 
 In the next step of progress, Servility and Sub- 
 mission, the lowest of the Parental group, acting 
 under the influence of Aggression and Gain, dis- 
 play their dominance in the condition of master 
 and slave. Those who are taken as captives in war 
 are often made slaves, instead of being slain out- 
 right, as occurs in lower social phases. National 
 disputes are settled by victory in battle, or by the 
 payment of money. Man looks upon woman as a 
 piece of property, to be bought, sold, or fought 
 over. Society is divided into classes, men begin to 
 traffic, and hand down their experiences through 
 memory in traditions or in written records. Men 
 attribute natural phenomena to the arbitrary power 
 
64 SAFENA. 
 
 of spirits, demons, or monsters. This shows that 
 exact science had not yet dawned. Still, many 
 clear but detached ideas are developed in this 
 period. Many of the arts, too, find their origin, 
 and some of them make considerable advancement. 
 In the period of national youth, Parental and 
 Filial love bear sway and give rise to patriarchal, 
 hereditary, and republican forms of government. 
 Social energies are directed toward the building 
 up of great families, and their inheritance of 
 wealth and power. Man then regards woman as 
 an object of pride, honor, and ambition. In this 
 stage, Domination, Rudeness, Liberty, Equality, 
 Ideality, and Memory exert a strong influence. 
 Men begin to discuss natural rights and the Bal- 
 ance of Power, and they settle national quarrels 
 by attempting to adjust the latter. They search 
 history for examples to imitate in their forms of 
 social life, not knowing that the social organs of 
 the brain are as much ruled by inherent laws as 
 other parts of the body. The arts and sciences 
 now begin to take definite forms. The varied 
 branches of industry, already indicated in the 
 preceding age, now become well defined. The dif- 
 ferent classes of society are more specialized, and 
 more mutually dependent. In national infancy, 
 each person performs every kind of labor pursued 
 by any of the rest. Each man is at once Hunter, 
 Farmer, Mechanic, and Merchant. In later peri- 
 
HUMAN EVOLUTION. 65 
 
 ods, individuals, who show special aptitudes for 
 particular kinds of labor, begin to devote them- 
 selves exclusively to the kinds in which they ex- 
 cel, and thus the various avocations come into 
 existence. Out of these many new wants and re- 
 lations arise. In everything else, no less than in 
 industry, progress is marked by the specialization 
 of functions. Yet before the Matuna, the special- 
 ization of labor affected chiefly the employments 
 of the male sex, while those of women remained 
 almost the same as in the early ages. This was, 
 indeed, a necessary result of the isolated house- 
 hold, and could only be remedied in the unitary 
 home. 
 
 The social bond began in the Sensitive, and must 
 end in the Marital group. The group of Unity 
 relates us to life in other worlds than our own, 
 and hence cannot legitimately become the pivot of 
 social organization here. The Marital group must 
 be the high pivot in the maturity of mankind. 
 Then Reason and Prevision rule in the intellect, 
 while Integrity and Serenity rule the back head. 
 Natural phenomena are then attributed directly 
 to the action and laws of those impersonal forces 
 which are inseparable from matter. Woman then 
 assumes an equal rank with man in all of the 
 pursuits of life. This last result is worked out 
 perfectly only in the Matuna, the very structure 
 of all other forms of society making such an 
 6* E 
 
66 SAFENA. 
 
 equality absolutely impossible, in theory or prac- 
 tice. 
 
 Many causes were united in producing the ad- 
 vancement of Europe and America through their 
 phases of Childhood and Youth. Mythology, Art, 
 Literature, Philosophy, Science, Christianity, and 
 Mohammedanism, each contributed some elements 
 of progress. At this day, with the imperfect data 
 yet in existence, it is difficult, if not impossible, to 
 estimate with correctness the relative importance 
 of the part taken by each in that onward march. 
 The partisans of Christianity and those of Science 
 each claim that their respective system was the in- 
 spiring and sustaining life of that movement. 
 While Christianity deluged much of its course 
 with blood, the moral teachings which it possessed 
 in common with other religions undoubtedly had 
 some beneficial effect in ameliorating the social 
 condition of mankind. But that it was in no sense 
 a leader in that great career is most clearly proved 
 by the fact that against every advancing step it 
 displayed the most open and bitter hostility. Its 
 partisans long claimed that their Sacred Book was 
 a final and supreme authority in all possible 
 branches of human knowledge. But as As- 
 tronomy, Physics, Physiology, Botany, Chemistry, 
 and Geology, each became developed into a fixed 
 and positive science, these partisans relinquished 
 the claim that their Book was designed to teach 
 
HUMAN EVOLUTION. 67 
 
 that particular branch. At last, driven from the 
 whole ground occupied by the so called physical 
 sciences, they claim that their Book was only 
 meant to be of binding and supreme authority in 
 directing and controlling the moral, social, and 
 spiritual action and thought of Humanity. Now 
 that a positive science of the mind has been dis- 
 covered, as demonstrated in the Safena, and shown 
 to embrace all human phenomena, those advocates 
 will be forced from their last refuge, and their 
 Oracle consigned to its rightful place among the 
 bold conjectures of the past. The few important 
 truths it contained were shrouded in mysterious 
 symbols, and here only do they receive the light 
 which makes them of practical value to the world. 
 The age of Maturity for Europe and America, 
 if not for all Humanity, fairly commenced three 
 centuries since. More progress in knowledge and 
 its applications has been made since then than in 
 all of the preceding ages of Mankind. The bril- 
 liant discoveries of Copernicus, Kepler, Galileo, 
 Newton, Harvey, Dalton, Cuvier, Mayer, Bunsen, 
 Von Baer, and a host of others, have revealed the 
 grand outlines of Science. The last to receive a 
 definite form was the science of the Mind. Eighty 
 years since Joseph Francis Gall began the real 
 foundation of this science by studying mental phe- 
 nomena in their connection with the nervous 
 structure. He succeeded in correctly locating 
 
68 SAFENA. 
 
 twenty of the faculties, though he did not discover 
 their laws of form and action. Almost fifty years 
 after this, in 1841, Joseph Rodes Buchanan dis- 
 covered the location of the remainder, and their 
 law of Location, with the minor law of impressi- 
 bility. The signs of the face were discovered by 
 James Wakeman Redfield, and those of the body 
 by Buchanan. The angles of the face were discov- 
 ered by D. Shepherd Holman. The law of Evolu- 
 tion was discovered by Charles Fourier, Charles Von 
 Baer, John William Draper, and myself; and the 
 remaining five laws, those of Number, Form, Po- 
 larity, Nervation, and Unity, by myself, in the 
 years after Christ, 1859, 1860, and 1861. Work- 
 ing out their full demonstrations, however, occu- 
 pied me for several years more. These laws en- 
 abled me to unite the results reached by other 
 laborers with my own in one complete system, 
 which furnishes the first rational explanation of 
 mental phenomena ever given to the world. At 
 the time of this writing, 1866, A. C, the exact 
 form of the waves of odors and flavors remains to 
 be discovered. This will be included in the law 
 of Nervation. 
 
 The seven laws solve clearly the highest prob- 
 lems of mental and social life. It is evident that 
 this must very profoundly affect our ideas of the 
 structure of society and the relations which we 
 should sustain to each other, that it must influence 
 
HUMAN EVOLUTION. 69 
 
 our social progress more than anything else has 
 ever done. For it gives us exact mathematical 
 demonstrations where nearly all was blind conjec- 
 ture. Men knew of no natural laws to guide them 
 in their social methods, their forms of government. 
 They searched history to see what shifts their an- 
 cestors had made, and then selecting from these 
 what seemed to be the best examples of success 
 they imitated them to the best of their ability. In 
 sixty centuries of imitative experiments they only 
 succeeded in providing for the smaller part of our 
 social wants, and in securing a very small measure 
 of social harmony, mixed with a multitude of evils. 
 They never made even a single city where there 
 was not crime, disease, poverty, and discord. We 
 need no severer condemnation of their false meth- 
 ods than these facts, nor any stronger argument for 
 the necessity of a new method of procedure. The 
 ablest thinkers of the present age are looking for 
 a scientific solution of all social questions. The 
 most philosophical of all historians, after describ- 
 ing the intellectual career of Europe, expresses 
 with great emphasis the opinion that both Europe 
 and America have just reached that period in 
 which they will reorganize all their institutions and 
 social forms upon the basis of whatever scientific 
 knowledge they may possess. One of the foremost 
 of the living representatives of science says that the 
 organization of society upon a new and purely 
 
70 S A FEN A. 
 
 scientific basis is not only practicable, but is the 
 only political object much worth fighting for. Now 
 the acting elements in all society are the mental 
 faculties, and it is self-evident, therefore, that a 
 scientific basis of society must state and demon- 
 strate with precision the nature of these faculties 
 and their laws of action. If it does not do this, 
 then we have nothing but guesswork to guide us, 
 as in the old methods. No fact in science is better 
 established than that the brain is the great central 
 organ whence all human actions proceed. The 
 statesmen and scientific men of to-day, even those 
 who talk eloquently about a Social Science, are all 
 ready to confess that they are profoundly ignorant 
 of the laws which rule the action and relations of 
 the brain. While confessing to the most confused 
 notions concerning this centre of social action, they 
 collect a few Statistics of cultivated and mechan- 
 ical products, the increase and decrease of popula- 
 tion, the progress and reform of crime, and the 
 effects of climate on character, and then dignify 
 this meagre chaos with the name of Social Science. 
 They have, indeed, traced the one law of Evolu- 
 tion up to the human brain, its most import- 
 ant expression, and there they helplessly stop. 
 The other mental laws were unknown to them. 
 Hence they not only could not have a real Social 
 Science, but they could not even realize its vast 
 scope. We may conjecture the possibility of dis- 
 
HUMAN EVOLUTION. 71 
 
 covering a true system of Social Science by study- 
 ing human history, but it has never been done. 
 Its actual discovery by investigating the brain 
 does away with the necessity for any further search 
 for its outlines in history. Even had these out- 
 lines been found by searching there, it would have 
 been impossible to give them those convincing 
 mathematical demonstrations which belong to the 
 safenal laws. When reduced to this form, all per- 
 sons can, and must of necessity, understand these 
 laws alike. Nor can they agree in applying them 
 without this common understanding. In the life 
 of Society as a whole, no less than in that of the 
 Individual, we have to deal with substantial things, 
 having form, size, order, number, weight, mechan- 
 ical, and other properties, and a mental science 
 which does not state and explain the properties of 
 mind which are respondent to these, assuredly can- 
 not guide us to social harmony. 
 
 It has often been charged that Science has not 
 thus far elevated mankind morally and socially, 
 and that it never can, some system of dogmatic 
 religion being required to effect this result. The 
 absurd and gross injustice of this charge is at once 
 seen when we reflect that until the discovery of the 
 laws laid down in this volume, the field of morals, 
 the mental and social nature of man, had never 
 been entered and explored by exact and positive 
 science at all. Now that this w T ork has been done, 
 
72 SAFENA. 
 
 it will be rational to expect from mental science in 
 the future equally brilliant results with those now 
 reached by Chemistry and Physics in their respec- 
 tive departments. 
 
 We proceed to indicate the true method, through 
 which we are able to accomplish in a moment that 
 which baffled the vain experiments of ages. 
 
 Society is composed of Individuals, and must de- 
 rive its character, its rights and its powers, from those 
 of its component units. The actions of Society are 
 but the combined actions of its members. Their 
 combination does not change the quality of any 
 power concerned. The most careful analysis will 
 show that society as a whole has not one kind of 
 faculty or power that is not also possessed by each 
 member. The purpose of social union is not to 
 create new kinds of power. 
 
 The first object of uniting in societies is to gratify 
 the social faculties by conditions for their free action. 
 Man is by nature a social being, these faculties are 
 inherent, and therefore by uniting in societies men 
 followed their natural attractions, and they did 
 not surrender any natural rights or liberties in ex- 
 change for other benefits conferred. All true free- 
 dom must consist in acting according to the nature 
 of our faculties, instead of acting from the con- 
 straining force of external causes. Could we com- 
 pletely isolate one human being from all others, 
 the very act would deprive him of freedom to ex- 
 
HUMAN EVOLUTION. 73 
 
 ercise his Pride, Modesty, Eeverence, Approbation, 
 Friendship, Love, and other social organs, and 
 even his intellect could never attain a full devel- 
 opment. 
 
 The second object of social union is the attain- 
 ment of a vast and almost unlimited increase in the 
 amount and concentration of human power. For 
 one person alone could never build a temple, a 
 steamship, or any other massive work of art. 
 Unite numbers of men, and the difficulty van- 
 ishes. We have simply increased the quantity 
 of power concerned. Without concert of action 
 there could not be any of that specialization of 
 labor which marks all social advancement. 
 
 If human beings act in unity, they must have 
 common methods of action, which all understand 
 alike. If these methods are those which belong to 
 our nature, it is self-evident that they cannot im- 
 pose any arbitrary restraint upon any member, that 
 they can not in any way abridge our freedom. 
 Therefore in the Matuna no regular law 
 
 OF SOCIAL ACTION OR STRUCTURE IS ADOPTED 
 UNTIL IT IS PROVED TO BE A LAW OF OUR 
 
 nature. We can no more invent or make true 
 laws for the social faculties than for the organs of 
 respiration, digestion, vision, or any other part of 
 the body. If, in any case, the mental or natural 
 law applying to any subject is not known, then 
 7 
 
74 SAFENA. 
 
 we may, by the general consent of those con- 
 cerned, employ temporary expedients until the 
 law can be discovered. We reproduce all of the 
 laws of the human constitution in the social 
 structure, and therefore the two must be in eter- 
 nal harmony. 
 
 The laws of the Individual constitution, the 
 number of the faculties and their methods of ac- 
 tion, remain the same through all time. Therefore 
 the matunal constitution, if a true expression of 
 these, must be equally enduring, though its laws 
 may be more perfectly fulfilled at one time than at 
 another. In the present work we have indicated 
 the more important social applications of indi- 
 vidual laws. The officers and members of the 
 Matuna may constantly exercise their judgment in 
 deducing the rest of these applications. 
 
 Every personal want and right must arise from 
 some mental organ. The same organs exist in 
 all persons, and therefore the wants and rights 
 of all are alike in number and kind. But 
 these organs vary in size and amount of cul- 
 ture in different persons, and so their rights may 
 vary in degree. Thus a person with small Keason 
 has a right to exercise it in learning the sciences, 
 but not in teaching them, until his Reason has 
 been well cultivated. Woman has all of the men- 
 tal organs possessed by man, and therefore her 
 
HUMAN EVOLUTION. 75 
 
 rights are the same in kind as his. But the sexes 
 differ regularly in the degree in which these facul- 
 ties are developed, and as a result of this, in the 
 Matuna woman fills one phase of action in all of 
 the groups, and man fills the other. 
 
 Our need of food arises from the condition of 
 the system expressing itself through Appetite ; our 
 need of science arises from Reason, of books from 
 Memory, of companions from Friendship, of chil- 
 dren from Parental love, of love-mates from Marital 
 love, of justice from Integrity, and of wealth from 
 Gain. A careful Analysis of all the organs will 
 show that each one gives rise to some want, and 
 that there is no want which we cannot trace di- 
 rectly to some organ. 
 
 Now for every personal want there is a corre- 
 sjMiding want of society as a whole. There are 
 national wants in regard to food, one part must 
 exchange its food products with another, and 
 individuals must unite to cultivate the earth 
 successfully. Science must be taught in schools, 
 in lectures, or in books, and hence there is a social 
 need of science. Justice, Friendship, Fraternity, 
 Reform, Love, Reverence, Unity, Philanthropy, 
 and such organs, cannot be exercised without 
 society. If men wish to produce and preserve 
 works of national industry, they must have some 
 wealth in common. We may thus extend the 
 
76 SAFENA. 
 
 comparison until we find that it includes every 
 organ. 
 
 We must provide for all of these wants in the 
 social structure. If we leave out one of them, we 
 shall fail just so far to secure social happiness. 
 And sooner or* later we shall be obliged to make 
 up the deficiency in an irregular way. Organiza- 
 tion is inseparable from life. Nothing should here 
 be left to chance. If only a part of the leading 
 faculties ought to be represented in a true social 
 organism, we could not decide which these should 
 be. And other social groups and officers would 
 have to assume functions not belonging to them. 
 All previous attempts at government forming were 
 attempts at supplying the wants of some of the 
 faculties, but the formers had no analysis of the 
 faculties, no science to guide them, and so they 
 could never tell when the circle of social functions 
 was complete, nor could they guess whether these 
 were arranged in harmony with each other or not. 
 In the best and most complex of their societies not 
 more than one-half of the twenty-four leading 
 organs were represented, though they had more 
 than a hundred and fifty different kinds of offices. 
 Those were confused, not complex societies. Nor 
 could the statesmen themselves understand the 
 work which they had made. But even a child 
 can understand the crystalline clearness and in- 
 finite order of the Matunal structure. 
 
HUMAN EVOLUTION. 77 
 
 A classification of the mental faculties gives us a 
 systematic view of all social needs. Taking the 
 mind as our model, we represent each of its twelve 
 groups by a group of the members of society, and 
 each of the Centres and twenty-four Leaders, by 
 an officer who leads the social activities arising 
 from that faculty, as already explained in the first 
 chapter. It is not necessary to represent the other 
 organs by social officers, because the Leaders in- 
 clude the functions of these in their own, as we 
 shall learn in the seventh chapter. 
 
 The Matuna provides for very simple forms of 
 structure at first. A person commences existence 
 with only two cells, a germ cell and a sperm cell, 
 and the brain itself consists at first of but two 
 centres. When circumstances make it necessary, 
 an individual society may commence with only two 
 members, a male and a female, who will then fill 
 the place of Centres. It may then increase its 
 complexity by adding other members and the six 
 Chiefs, and afterwards by filling up the full num- 
 ber of officers and members. During these phases, 
 it may carry into practice only a part of the social 
 functions and laws, corresponding with its simpli- 
 city of structure, the law of Evolution furnishing 
 the guide. It may diverge at first but slightly 
 from the old surrounding modes of life. The first 
 wants are food, clothing, and shelter, settled in- 
 dustries, and a just distribution of the products 
 7* 
 
78 SAFENA. 
 
 of labor. Then follows the true education of chil- 
 dren, the right relation of the sexes, the culture 
 and diffusion of science and art, and other varied 
 wants of the higher faculties. 
 
 By possessing this law of Evolution the Matuna 
 is adapted to all grades of civilization and to all 
 communities, where there is intelligence enough, 
 and it does not require much, to understand its 
 plan. 
 
 By following the laws laid down in this volume, 
 any persons who choose may unite and form a tavu 
 or society. This may unite with the parent so- 
 ciety or not, at their option. A tavu may be or- 
 ganized, and during the first period of its existence 
 it may devote itself chiefly or wholly to theoretic 
 education, by teaching the safenal laws. At the 
 same time it may be connected with other tavus 
 which are in practical operation. 
 
 When we apply the law of Location to the ar- 
 rangement of society it is evident that some modi- 
 fication will occur. For the members of society 
 cannot be grouped so as to point in all directions, 
 up and down and horizontally from two centres, 
 like the mental organs. They must occupy a 
 plane surface, the floor of a temple, or the surface 
 of the earth. But they may still be grouped 
 around an ellipse, and occupy relative positions 
 corresponding, to quite an extent, to those of the 
 faculties. The laws of Form and Nervation are 
 
HUMAN EVOLUTION. 79 
 
 also modified in their social applications. Rail- 
 ways, Canals, and Rivers, represent the arteries 
 and veins ; the Telegraph and Postal system rep- 
 resent the nerves. 
 
 The question of the distribution of wealth is at 
 once settled by referring to the circulation of the 
 blood and the nerve force, its types in the body 
 and brain. No organ appropriates more blood or 
 nerve force than it can use in its own functions, 
 and so no member of society should have wealth 
 which he cannot use in his own proper actions. 
 Wealth is of two kinds, private and public. The 
 private includes costume and private room fur- 
 nishings. In the Matuna each member has a 
 private room in the temple or Unitary home, fur- 
 nished so as to be in harmony with that member's 
 character. The furniture, ornaments, and colors 
 of the walls and carpets, are thus made different 
 in each private room. 
 
 Public wealth includes land, buildings, ma- 
 chinery, means of travel, food, and all of those 
 things which can only be properly used and con- 
 sumed in concert. Each tavu must own the land 
 and buildings which it occupies, and the machinery 
 and food which it uses. The general channels of 
 travel would be owned by the whole Matuna. Cer- 
 tainly no reason can be given for the separate owner- 
 ship of things which cannot be rightly produced and 
 used by separate labor. It is very true that a dif- 
 
80 SAFENA. 
 
 ferent law from that here laid down has thus far 
 ruled the property relations of men, and it is quite 
 as true that it has kept the masses of the people 
 in poverty, and allowed the products of their labor 
 to accumulate in the hands of a few nonproducers. 
 However honest and right they may have called 
 such a state of things, it was utterly at war with 
 the natural laws of man, with justice, and with 
 human welfare. Statesmen have urged in its de- 
 fence the argument that it gave equal opportu- 
 nities to all, opening to all alike the path to wealth. 
 But this is extremely absurd, for if all should turn 
 employers, there could be no persons to be em- 
 ployed. The system allowed and fostered the most 
 grievous and outrageous monopolies. There could 
 be no limits set to the profits which one man 
 should make on the labor of another until the 
 most degrading servitude was reached, where the 
 master simply doled out to the slave a meagre pit- 
 tance of food and clothing. In the reactions from 
 this system, men have sometimes gone to the oppo- 
 site extreme and founded systems of Communism 
 which deny all private ownership. They thought- 
 lessly imagined that society could have rights 
 which did not exist in its members. In another 
 feature they made a like fatal mistake in attempt- 
 ing to reduce all members to a common level of 
 enjoyment and attainments. A result as undesir- 
 able as it was impossible. The Matuna is in no 
 
HUMAN EVOLUTION. 81 
 
 sense a system of Communism. It cultivates the 
 individuality of its members more than any other 
 form of society ever did. 
 
 If men were not dependent upon each other, if 
 their mental and manual labor were not special- 
 ized, then each individual would have a primary 
 right to what he produced and to no more. But 
 man is social, his normal position is that of a 
 member of society, and this makes the whole case 
 different. Some persons may be able to produce 
 much more than they seem to consume, and they 
 must have a right to confer the excess upon others, 
 in some way. The general distribution of wealth 
 in society must be so effected as to secure the su- 
 premacy of its higher forces and activities. The 
 intercourse of nations under the rule of the Ma- 
 tuna must be regulated in such a way that their 
 industrial exchanges will promote the highest wel- 
 fare of each and all. No one will be built up at 
 the expense of another. 
 
 Of course the whole system of wages will be 
 done away with. All labor must take place under 
 the direction of the Leaders and Centres. Some 
 persons might imagine that this will take away 
 from the members all freedom in spending and 
 freedom of travel ; that it would make both of 
 these subject to arbitrary rule. But nothing 
 could be farther from the truth. For the social 
 officers are obliged to study the tastes, attractions, 
 F 
 
82 SAFENA. 
 
 capacities, conditions, wants, and desires of each 
 and all of the members, and to gratify and meet 
 these as far as the wealth and other conditions of 
 society will permit. Where every member knows 
 that this is the case, each one will feel quite as 
 much freedom in making his wants and desires 
 known to the officers, as in the older dispensations 
 he felt in expressing or intimating these to his 
 friends. To be sure, his judgments on these points 
 may sometimes conflict with those of the officers, 
 in cases where no positive but only approximative 
 knowledge can be had. In these cases there must 
 be mutual concessions, for neither party can be 
 proved to be in the right. These concessions must 
 never extend so far as to break up or disorganize 
 a society, for it is as great a wrong to sacrifice 
 society to the individual, as to sacrifice the indi- 
 vidual to society, if not a greater. Imperfect 
 knowledge must affect the execution of the Ma- 
 tunal laws as well as those of other systems. But 
 in the Matuna, where the whole constitution of so- 
 ciety is an exact and well understood expression 
 of the constitution of the individual, the amount 
 of arbitrary action, both possible and probable, 
 must be infinitely less than in the older forms of 
 society, where the whole structure was an arbi- 
 trary invention. A member who is dissatisfied 
 with the administration of a society has a right to 
 leave it and join another. He originally had a 
 
HUMAN EVOLUTION. 83 
 
 right of choice in regard to the one of which he 
 would be a member, and he cannot lose this 
 right. The Matuna includes a system of frequent 
 interchanges of social functions between the differ- 
 ent societies, and thus necessitates a large amount 
 of travel. When the Matunal rule is universal, a 
 member traveling from one tavu to another would 
 always find an officer, the Reformer, to welcome 
 him, and provide all things needful to his enter- 
 tainment and use. The expense of travel will be 
 borne by the Matuna, and not by the individual 
 members. 
 
 The matunal system secures to each person 
 many more of the conditions of happiness than 
 the most wealthy persons could secure in the older 
 forms. In comparison with those older forms of 
 society, the economies of matunal life are immense. 
 For in the best of those, at least nine-tenths of the 
 labor was misdirected and abortive, or else wasted 
 in other ways. That waste was a necessary result 
 of their very structure. It was only in the hor- 
 rible and destructive art of war that they exhib- 
 ited any regular and extensive organized effort 
 in which competition and rivalry were not de- 
 structive. The awful devastation and waste in- 
 separable from war will be unknown in the Ma- 
 tuna, and the success of any person or society 
 will contribute to the advance of all the rest. 
 Far more complex and yet regular in its structure 
 
84 SAFENA. 
 
 than any military system, its industries will have 
 such unity and power that the work of subduing 
 the unsettled, yet habitable, parts of the earth, and 
 the true culture of those parts already occupied, 
 will be speedily accomplished, and that without 
 the privations and suffering which have hitherto 
 marked the conquest of nature by human labor. 
 
 In the election of matunal officers, we have a 
 universal law for our guide and authority. The 
 atoms of matter which unite to compose the hu- 
 man body, act electively, that is, they are guided 
 by their inherent attractions and repulsions. We 
 cannot rise above, or escape from, this law of 
 growth which rules our whole nature. When con- 
 scious beings follow the same guidance we call it 
 acting according to their choice. Hence in social 
 evolution the officers must be elected by the mem- 
 bers which they are to rule. The members of each 
 Mati elect its officers ; those of all the matis under 
 one Mate vote for the officers of that Mate, and 
 the members of the whole Matuna elect the offi- 
 cers of the Matu. The officers too, must choose 
 their offices, and not be obliged to enter them 
 against their will. The methods of election will 
 change with varying conditions. At one time it 
 may be by ballot voting, and at another by the 
 quiet assent of all concerned. These methods may 
 be ascertained and announced, from time to time, 
 by the Matu, or tavu of the first rank. The elec- 
 
HUMAN EVOLUTION. 85 
 
 tions should take place in all of the tavus and for 
 all of the officers, on the same day; that is, the 
 seventh day of the last week in the year, the 
 newly elected officers entering upon their duties 
 the first day of the year. 
 
 The Matuna is the only true and complete re- 
 public ; the only natural system of government ; 
 giving the utmost freedom to all, by actually se- 
 curing to them definite conditions and opportuni- 
 ties to use all of their powers and to gratify all of 
 their attractions. It covers the entire normal 
 range of human action, feeling, and thought, and 
 hence does away with the necessity for any and all 
 other societies whatever. 
 
CHAPTEK FIFTH. 
 
 MENTAL POLARITY. 
 
 ALL action is polar. It involves the concert 
 of opposite forces or tendencies, the attractive 
 and the repulsive. We cannot conceive of motion 
 without these two elements being concerned. Even 
 under the forminal law we were dealing only with 
 polar forces, considered in the light of form pro- 
 ducers and form sustainers. The very existence 
 of that law proves the existence of mental polar- 
 ity. And from the laws of Nervation and Unity 
 we shall see that evolution and all mental action 
 is but the varied display of polarity. But the 
 phenomena require a more special statement, such 
 as here presented. 
 
 Law of Polarity. The attractive facul- 
 ties ARE UNITED WITH THE REPULSIVE IN FOUR 
 PRINCIPAL DEGREES OF ACTION, WHICH DECREASE 
 IN CONTRAST FROM THE FIRST TO THE FOURTH. 
 
 We call an organ which is polar to another, its 
 Luma. Those organs which are polar in the first 
 
MENTAL POLARITY. 87 
 
 degree are located in opposite regions of the same 
 hemisphere of the 
 brain, as F and D, 
 C and S, in the En- 
 graving. They point 
 in opposite directions 
 and give rise to our 
 sympathies and an- 
 tipathies, our likes 
 and our dislikes, our loves and our aversions. 
 They check and balance each other, and are both 
 equally essential to mental action and harmony. 
 For illustration, the attractive organs of the Sen- 
 sitive group, at S, make us sensitive, yielding, and 
 impressible. If acting alone they would lead to 
 the extreme of feebleness, vacillation, disease, and 
 prostration. They are checked by the repulsive 
 force of the Vigorous group, at I and C. It ren- 
 ders us firm, hardy, and tranquil. When both act 
 together, they give a due degree of sensitiveness, 
 happily balanced by resisting power. Defence, at D, 
 prompts us to maintain our own rights and privi- 
 leges, but its polar opposites, Fraternity and Reform, 
 at F, lead us to seek the welfare of others. Without 
 the check of Integrity, at I, Baseness at B would 
 lead us to disregard all of the obligations of recti- 
 tude. Equality attracts us to the past, and makes 
 its glories seem to far surpass those of the present 
 and the future. But Reason and Prevision point for- 
 
88 SAFENA. 
 
 ward, and assure us that it is in the noon day of hu- 
 man history and not in its gray dawn, that the sun 
 of Truth shines with the most life-giving beams. 
 That in the grand cycles of thought, the old never 
 returns fully ; the new has always some truth and 
 beauty unfolded for the first time. The downward 
 pointing organ of Profanity, near a, looks upon the 
 lowest use of every object, the lowest meaning of 
 every expression. Opposed to this, the organ of 
 Unity, near M, sees the higher, the spiritual, the 
 better uses of all things, the heavenward phase of 
 feeling and action. It teaches us to look up and 
 not down. The basenal organs, pointing downward, 
 should repel us from whatever is base, wicked and 
 contemptible. In contrast to these, the upward 
 pointing coronal organs attract us to the noble, the 
 lovely, the infinite and eternal. They fit us for an 
 elevated life of purity, goodness, and harmony. 
 
 In estimating the character of any person by the 
 size of the organs, we must carefully take into ac- 
 count the opposite tendencies of these polar facul- 
 ties. Thus it would be wrong to conclude that a 
 person with large Fear or Excitement is indecisive 
 and timid, without looking at Serenity, the large 
 size of which might counteract Excitement, and 
 give a higher degree of courage. A person may 
 have large Self-esteem and yet be modest and def- 
 erential through large Modesty and Reverence. 
 When an organ and its luma are both small, the 
 
MENTAL POLARITY. 89 
 
 person will exhibit no decided tendencies in either 
 direction. 
 
 Some of the principal organs united in the first 
 degree are Energy and Feeling, Control and Mo- 
 bility, Homelove and Mobility, Serenity and Ex- 
 citement, Gain and Kindness, Secrecy and Truth, 
 Profanity and Unity, Destruction and Humanity, 
 Aversion and Love, Integrity and Baseness, De- 
 fence and Fraternity, Liberty and Reverence, Self- 
 esteem and Modesty, Control and Sexeta. Some- 
 times one low organ is polar to several high ones. 
 This accords with the general law of life, that the 
 higher organs are more specialized than the 
 lower. 
 
 The organs which are polar in the second degree 
 are less strongly marked in their contrasts than 
 those of the first. They occupy two parallel zones, 
 U and P. One extends 
 around the head next to the 
 middle line or central el- 
 lipse in either hemisphere, 
 and its polar zone is in the 
 other. To illustrate the 
 relations between these or- 
 gans, we will take the next 
 drawing, which represents 
 a section of the brain cut 
 through from the right to the left side on an up- 
 right line from the ear. We are looking at this sec- 
 8* 
 
90 
 
 SAFENA. 
 
 tion from behind. The right 
 side of the brain is seen at 
 r, and the left at I. The fi- 
 bres of Serenity, S, in one 
 hemisphere curve over to- 
 ward the other so as to 
 point in the same direction 
 as those of control, C, on 
 that side. One belongs to 
 the middle and one to the 
 outer zone. Having the same direction, they must 
 naturally act together according to the law of Lo- 
 cation, and have similar objects of relation. They 
 are analogous to each other, and it is easy to see 
 the resemblances between them. Thus the calm- 
 ness and fortitude given by Serenity are sustained 
 by the cooperation of control, which gives self- 
 restraint and elevated caution. 
 
 The outer zone is both analytic and synthetic ; 
 the inner one is only synthetic. To the organs of 
 the inner zone, life and knowledge seem simple and 
 practical ; to those of the outer zone they appear 
 multiform and many sided in their laws and rela- 
 tions. Persons with the inner zone large and the 
 outer one small, are well called narrow-minded, 
 while those with the outer one large are more 
 broad and universal in their ideas. 
 
 Through all life we find a repetition of functions 
 in lower and higher organs. The brain could be 
 
MENTAL POLAHITY. 91 
 
 no exception to this rule. The back head organ 
 of Equality attracts people together, it gives the 
 disposition to clannishness ; but it is selfish and 
 dark in its influence. The high front organ of 
 Friendship produces an unselfish attraction, seeking 
 another's welfare and not its own. It repeats the 
 attraction of Equality, but changes it very much, 
 making it a noble and lofty power. Through Feel- 
 ing, Filial love, and Unity, located in successive 
 zones of elevation, we receive and manifest our 
 affection for the Earthy, the Human, and the Di- 
 vine. At the lowest extreme, we look through 
 Feeling upon the earth as our mother. At the 
 middle, Piety attracts us with its warm love-light 
 to our human father and mother. At the highest 
 extreme, in the clear pure light of Unity, we are 
 reverentially attracted to the Manita, at once the 
 infinite father and mother of our existence. In 
 this central worship, affection has reached its lofti- 
 est elevation, for Unity is the keystone in the 
 grand arch of Love. 
 
 The lower organs everywhere supply materials 
 of force to support those above them. Thus 
 Keason could not act if the Perceptives did not 
 receive and the Retentive^ retain impressions of the 
 phenomena from which it is to discover laws and 
 relations. All great and successful reasoners have 
 had an accurate and extensive knowledge of de- 
 tails in their respective departments of mental 
 
92 SAFENA. 
 
 labor. Marital love is supported by Modesty and 
 Reverence. No one can truly gain the love of 
 another without being modest and deferential, nor 
 can love be maintained in its fullness and purity 
 without their continued influence. If the vehe- 
 ment and profane impulses of the basenal organs 
 mix with and control even the physical expressions 
 of Love, they will degrade or destroy it. Parenity 
 and Piety support Humanity through the medium 
 of Marital love. They relate us through this to 
 both the future and the past of mankind. 
 
 The organ of Appetite is at the base of the so- 
 cial faculties, and hence in all ages, eating has been, 
 as it should be, regarded as a social act. We must 
 not expect any high or complete social harmony 
 where the varied relations of food to the mental 
 faculties are not understood and applied. Through 
 variations in food we cultivate or depress faculties 
 at pleasure. The relations of food are spoken of in 
 the sixth chapter. The organ of Unity must find 
 its best external expression in the harmonic culture 
 of the earth. In this way the extensive modifica- 
 tions of climate, by changes of the earth's surface, 
 and in the distribution and culture of animals and 
 plants, will bring the conditions of the earth into 
 a better harmony with the life of the Universe. 
 External forces, as well as ideas, tend to make men 
 think alike and act alike, and hence the influence 
 reflected back upon man's nature will refine and 
 
MENTAL POLARITY. 93 
 
 elevate it to a corresponding extent. These modi- 
 fications must be made in accordance with the 
 mental laws. 
 
 Not only do the higher and lower organs of the 
 brain resemble each other and act together, but there 
 is a frequent interchange of functions between them. 
 Any organ may exchange with the third, the fifth, 
 or the seventh one, either directly above or directly 
 in front of itself. This corresponds to the chords 
 in music. Reason may exchange with Color, with 
 Reform, or with Control, but not with Serenity ; 
 for the latter is neither above nor on a level with 
 it. But it may at first exchange with Control, and 
 then the function be transferred to Serenity, which 
 is directly above Control. We say that we reason 
 upon a subject to throw light upon it, and Reason 
 also shows us that the processes of nature involve 
 perpetual re-formation. Reason unites and bal- 
 ances the intellectual faculties, as Control does 
 the physical powers and emotions. We are often 
 conscious of these exchanges in our own minds. 
 A train of thought or feeling may be carried on 
 for a while by one organ, and then its third, fifth, 
 or seventh complement will assume the train and 
 carry it forward, while the first rests, or is engaged, 
 with other subjects, or, what is more usual, takes 
 on the proper functions of the first. There are 
 also frequent interchanges between organs of the 
 fourth degree, that is, those which belong to the 
 
94 SAFENA. 
 
 same pair. We may, for instance, make previsions 
 through the organ of Keason, or we may discover 
 causes through the organ of Prevision. 
 
 In the Matuna, both officers and members make 
 a corresponding exchange of duties or offices, and 
 thus secure a wide but systematic variety of pleas- 
 ures, and also prevent a partial and one-sided de- 
 velopment of personal character. A person with 
 large Control and small Serenity, may make tem- 
 porary exchanges with the member who represents 
 Serenity, and thus bring the deficient faculty into 
 a better activity and development by giving it 
 fuller and more direct employment. At the same 
 time, his organ of Control would not suffer from 
 neglect. It would be excited and gratified, as any 
 other organ would, by the action of its luma of 
 this degree. We may apply the same rule to all 
 of the organs. In this way we are able to cul- 
 tivate deficient faculties without interfering with 
 individual tastes and attractions,— a thing quite 
 impossible in any form of society that preceded 
 the Matuna. In the dances and social marches 
 referred to in the third chapter, the varied changes 
 of position are each designed to bring together the 
 complements which we have been considering. 
 Thus we may apply the same rule to labor that 
 we apply to simple pleasures. And thus each is 
 converted into a sweet and lofty soul music — a 
 rhythmic response of life with life. 
 
MENTAL POLARITY. 95 
 
 4 
 
 The method of action involved in the second 
 degree enables us to determine the functions of 
 those surfaces of the hemispheres which lie against 
 and touch each other, as at B, B, B, and those at 
 the base of the brain as R, B, in the preceding 
 figure. These are not accessible to external exper- 
 iment like the others. We see that the fibres, E 
 and R, in one hemisphere coincide with those of 
 D and F in the other. There is a whole range of 
 organs, of which R and E form a part, which are 
 coincident in direction with those of Music, Ideal- 
 ity, Inspiration, Confession, Homelove, Caution, 
 Coldness, Sleep, Submission, Contest, Desperation, 
 Feeling, and Ardor. They resemble these some- 
 what, but are far more interior and delicate, lack- 
 ing in distinctness. They turn the mind inward 
 upon itself, making a kind of inner consciousness, 
 that introspection through which the mind exam- 
 ines itself. They only act upon external objects 
 through other organs, they echo and re-echo the 
 impressions received by their analogues and the 
 lumas of these. It is these organs that produce the 
 idea of a dual existence, an inner and an outer life. 
 
 Some of the organs united in the second degree 
 are Form and Construction, Prevision and Ideal- 
 ity, Prevision and Planning, Kindness and Friend- 
 ship, Reform and Devotion, Unity and Piety, Con- 
 trol and Serenity, Liberty and Gain, Aggression 
 and Profanity, Mobility and Excitement. 
 
96 SAFENA. 
 
 The organs on either border of any group are 
 polar in the third degree to those on its opposite 
 border, measuring directly across its centre. Any 
 two organs united in this degree mutually sustain 
 the action of the intermediate organ. The three 
 organs belong to an arch. It follows that the 
 whole brain consists of a series of arches. All 
 the laws of architecture are in its structure. This 
 has been already illustrated under the forminal 
 law, but we will cite several examples here. We 
 may thus take Friendship and Integrity, with 
 Marital love as the intermediate organ. We know 
 how frequently friendship leads to and intensifies 
 love. If the kind attentions and constant defer- 
 ence of friendship cease between lovers after their 
 union, then their love will certainly be injured or 
 destroyed. Neither can love exist in purity and 
 perfection unless sustained by the upright conduct 
 arising from Integrity. In another direction, 
 Hope and Imagination sustain Love. It is en- 
 tirely natural that love should awaken our highest 
 hopes for noble attainments, and that lovers should 
 each seem to the other to be the impersonation of 
 ideal excellence and loveliness. Nor should this 
 sweet romance of love cease with the closer union 
 of the sexes, for the relations of these faculties re- 
 main the same through life, their exercise does not 
 destroy them. 
 
 The fourth degree of polarity unites all of the 
 
MENTAL POLARITY. 97 
 
 organs in pairs. Here the contrast between any 
 two organs is less strongly marked than in the 
 other degrees, and some of them required a most 
 careful and extended analysis to discriminate 
 them. This was the case with such pairs as Appe- 
 tite and Feeling, Modesty and Reverence, Friend- 
 ship and Mirth. The contrast is sufficiently ap- 
 parent between such organs as Self-esteem and 
 Praise. The first is bold, positive, masculine, and 
 impressive, tending to keep those upon whom it acts 
 at a respectful distance. Its polar organ, Praise, 
 is feminine and receptive, tending to win approval. 
 The organ of Prevision is simply receptive, but its 
 luma, Reason, works actively in combining impres- 
 sions and producing new phenomena. The organ 
 of Defence is wholly repulsive, and its luma, Gain, 
 is entirely attractive. Yet when acting as polar 
 in the first degree against Kindness, and at other 
 times, the organ of Gain borrows repulsive force 
 from Defence. In other pairs a similar trans- 
 fer takes place. The organs of the fourth degree 
 are presented in the tabular view of the second 
 chapter. 
 
 The small quantity of repulsive force produced 
 by these organs is sufficient to keep those who love 
 each other at such distances as make the varied 
 activities of life easy and pleasurable. If we had 
 no repulsion, we should all unite in one vast mass, 
 and movement of any kind would be impossible. 
 9 G 
 
98 SAFENA. 
 
 If we take the pair of Fraternity and Reform, 
 we say that the first organ is the repulsive one, but 
 this is only when we compare the two with each 
 other. When we compare Fraternity with De- 
 fence, its luma of the first degree, we find that Fra- 
 ternity appears entirely attractive. The same is 
 true of other pairs. 
 
 The attractive organs of the fourth degree 
 slightly predominate in woman, giving the femi- 
 nine cast of character, and the repulsive ones in 
 man, producing the masculine cast of character. 
 Hence woman is the more loving, ardent, pliant, 
 elastic, gentle, delicate, sensitive, and intuitive; 
 while man is the more vigorous, firm, hardy, bold, 
 cool-headed, and devoted to reason. This is the 
 general rule, but there are exceptions. Woman 
 reasons, just as certainly as man does, but her Pre- 
 vision usually takes precedence of her Reason, 
 while in man the reverse is true. It is the domi- 
 nance of one set of faculties, and not the absence 
 of the other, that characterizes sex. The sexes 
 possess equal quantities of power, but it differs in 
 kind. The physical differences of sexes correspond 
 to the mental ; indeed, were there no other causes, 
 the first would produce the second. The brain of 
 woman is larger in proportion to her body than 
 that of man. She is ruled more by her emotions 
 and thoughts, and less by material influences. 
 The physical and mental differences of the two 
 
MENTAL POLARITY. 99 
 
 sexes have steadily widened with the advancement 
 of mankind in civilization and refinement. In this 
 process of upward differention, woman's nature 
 became just as complex as that of man did, and 
 no more. 
 
 The Matuna is the first form of society that pro- 
 vides social functions corresponding to the differ- 
 ences of sex. Consequently it is the first in which 
 it was possible for woman to fill her true sphere of 
 action, or for man to fill his completely and exclu- 
 sively. The sexes may make temporary exchanges 
 of social functions, as already explained in this 
 chapter. 
 
 The polarity of the sexes, which we have been 
 considering, finds its most intense expression in 
 that high and enduring attraction which we call 
 Marital love, the pairing of the sexes. The two 
 officers or members w T ho are united in this degree, 
 should also have their other faculties developed in 
 harmony with each other. Persons of widely-con- 
 trasted characters should not unite, for they would 
 not see things in the same light, and therefore 
 could not work in that close union demanded by 
 this kind of love. And the effect of such a union 
 upon the offspring would not be good. If a person 
 have an organ somewhat deficient, he may make 
 up or neutralize the deficiency by uniting with one 
 who has the organ better developed. Persons may 
 be paired in office and in labor, without loving 
 
100 SAFENA. 
 
 each other maritally, but in a full development of 
 society this love should also unite them. 
 
 There can be no true Marital Union without the 
 existence of mutual love between the parties. If 
 love ceases, then the union must also cease, under 
 all conditions. The bond of unity is internal, not 
 external. Love is not voluntary. When persons' 
 have made mistakes in choosing their mates, they 
 should be allowed every opportunity to rectify 
 their mistakes and form true unions. 
 
 In the maturity of our Race, a marital union 
 will doubtless be as enduring as life itself. And 
 children may be paired in the Matuna at an early 
 age, though the amount of marital love between 
 them would be very small, for this is a group that 
 comes into full activity only with mature years. 
 It is a part of the duty of the Devoter and Fidel a 
 to furnish all unmated persons with every possible 
 facility for becoming acquainted with those who 
 are likely to prove adapted to them. 
 
 We learn from the polar law that Marital love 
 is dual. Yet the law of Form proves clearly that 
 because Love is at the extremity of the minor axis, 
 therefore it must, like Appetite, be related to many 
 objects, receiving force from them, and in turn in- 
 spiring them with its sweet attraction. That this 
 exchange actually takes place, a little examination 
 will convince us. For illustration, let a man enter 
 a company of women, one of which is his mate, and 
 
MENTAL POLARITY. 101 
 
 the rest simply entertaining a strong feeling of ad- 
 miration for all his traits of character, united with 
 personal friendship and sympathy of thought. Now 
 let him converse with them upon Marital love, 
 descanting upon its laws and its beauty. While 
 doing this, not only do they receive the verbal ex- 
 pression of his ideas, but the nerve-force radiated 
 by each of his mental groups, the Marital no less 
 than from the rest, passes to each of the company, 
 and blending with theirs, is received by them in 
 varying degrees, the most fully of all by his mate. 
 The nerve-force radiated by the group of love is 
 love itself, and hence the company receive love 
 from him. And he in turn receives love from 
 them through the same channel. To say that these 
 lesser blendings are not love, while the fuller one 
 with the mate is, would be like saying that a pint 
 of wheat differs in quality from a bushel. While 
 the central love is dual, uniting two only, there are 
 minor loves, which never extend to the ultimate 
 physical expression. Love is adjacent to Friend- 
 ship, and many of the lesser manifestations of the 
 two are alike, or at least not distinguishable with- 
 out careful analysis. 
 
 If Love were not so related by position and ac- 
 tion as to excite every other faculty of mind and 
 body to the highest degree of intensity, then off- 
 spring might fail to inherit a complete organization. 
 
 Persons who do not love each other, and cannot 
 
102 SAFENA. 
 
 give their children a good mental and physical 
 structure, have no right to become parents. For 
 every child has a right to good prenatal conditions, 
 as these mould the character and influence the whole 
 destiny of the individual. All impressions made 
 upon the maternal mind and body during this pe- 
 riod are communicated, in a greater or less degree, 
 to those of the child. The laws of transmission 
 place within our voluntary control a most powerful 
 instrument of human exaltation. Both parents 
 and society are responsible for the organization of 
 every person. There can be no greater crime 
 against the individual than that of making that 
 organization defective and bad. It is for the vital 
 interests of society that all parents should have 
 the favorable conditions which these laws demand, 
 and society has a right to institute these conditions 
 and demand their observance. 
 
 Every child has a right to acquire, in the least 
 laborious way, the general fund of learning pos- 
 sessed by society, and to occupy a definite place in 
 its organized industry. And conversely, society 
 has a right to protect itself from the evil results of 
 ignorance by insisting upon the education of every 
 person. During the first ten or twelve years of 
 life, the instruction should be chiefly oral, and by 
 means of natural objects, models, pictures, symbols, 
 and experiments. The child seeks this method of 
 its own accord. It learns theories from their em- 
 
MENTAL POLARITY. 103 
 
 bodiments, receives science through art. No one 
 should have the care of children who is not able to 
 answer intelligently the questions which they nat- 
 urally ask. 
 
 After the oral period, the child may study regu- 
 ular treatises, and master the general laws of the 
 sciences, as presented in the Matunal Series. There 
 is not a single great branch of science that may not 
 be used to advantage by every person. Besides 
 the general knowledge, acquired alike by all, each 
 person w T ould study special and elaborate text-books 
 upon the branch which he had selected for his chief 
 pursuit through life. 
 
 In the Matuna, the Parentors and Pieters have 
 the principal care and control of children. This 
 enables the parents to be much with their chil- 
 dren, without being burdened with them. Like 
 the parents, the children work and play in all of 
 the groups, though under the lead of the Parental. 
 The Matuna provides for the special and regular 
 culture of each group of faculties, and it is thus 
 the only society that secures to all of its members 
 an integral education. 
 
 The period during which a child is dependent 
 upon its parents is short when compared with that 
 in which it is an active member of society, its 
 youth, maturity and old age. Therefore society 
 has a much greater right than the parents to con- 
 trol the child's development. It is indeed impossi- 
 
104 SAFENA. 
 
 ble for the parents to give the child a true or full 
 education without the aid of society. 
 
 In the structure of the temple, and in all of the 
 social activities of matunal life, the laws and rela- 
 tions of science are so directly and so attractively 
 expressed, that every child will learn them with- 
 out conscious effort, they will be interwoven with 
 its happiest experiences. For the same reason, the 
 rhythmic industries of the Matuna will seem to the 
 expanding mind of childhood to be such free and 
 natural expressions of its aspirations and emotions, 
 that children will earnestly and cheerfully unite 
 in the various labors from simple attraction. Play 
 has only the semblance of reality, it is at best a 
 fruitless tree, and never satisfies even children. 
 But the matunal labors are made to be so fully in 
 harmony with our natures, that they have all the 
 charm of play, with the deeper charm of fruition 
 in the best and most enduring results. The day 
 and night are divided into twelve periods of two 
 hours each, instead of into twenty-four hours, and 
 seven of these periods are devoted to manual la- 
 bor, study, social intercourse, and amusements, and 
 the remaining five to repose and sleep. As a gen- 
 eral rule, no one kind of study or labor will be con- 
 tinued for more than one of these periods during 
 any one day, and consequently neither children nor 
 adults will become wearied, exhausted, and disgust- 
 ed, as was generally the case in the old societies. 
 
CHAPTER SIXTH. 
 
 NERVATION. 
 
 MATTER and Force, if not the same thing, are 
 inseparable. What we know of Matter is 
 motion or force, and what we know of Spirit is 
 only motion. They differ from each other in be- 
 ing more simple and more complex, lower and 
 higher, more fixed and more active. In studying 
 Spirit we are to learn certain methods of action 
 which are mental, just as in studying Matter we 
 learn other methods which we call physical. The 
 actions and the method are all that we can know 
 in either case. 
 
 No particle of matter can by any possibility be 
 divested of motion. The motion is not something 
 imparted to matter and residing within or behind 
 it. There is no such thing as absolute rest. We 
 always measure one motion by balancing it with 
 another. It is time that we forever dismiss the 
 shallow vagaries of those thinkers who teach that 
 behind all that which we can learn through the 
 senses lies the Reality, the noumenal. Let us 
 learn that Thoughts have form, size, position, 
 
 105 
 
106 SAFENA. 
 
 and all of the properties essential to matter. An 
 image on the retina of the eye may be considered 
 as composed of many points or waves of motion, 
 occupying definite positions with regard to each 
 other. When transferred to the brain, they must 
 still occupy the same relative positions. If the re- 
 lations of two impressions to each other were not 
 like the relations of the objects which produced 
 them, then we could never know what the latter 
 were, for our only way of discovering them is by 
 comparing the impressions which they produce. 
 
 If a person studies the action of mind in an- 
 other person, he may occupy just as secure ground 
 as he w T ould were he to study the vital phenomena 
 of a plant or an animal. But if he attempted to 
 study the mental laws alone or chiefly through 
 consciousness of his own mental action, by intro- 
 spection, as the metaphysicians did, then his failure 
 would be as signal and complete as theirs. The 
 best of them could not so much as explain how 
 the mind operates in lifting the finger. Nor did 
 they pretend to do this. We should hesitate long 
 before calling Mechanics a science if it could not 
 so much as explain to us how the mechanism of 
 a watch did the work of recording time. The 
 method of those thinkers was as false as it would 
 have been to attempt to learn the structure of the 
 brain in the same way. The brain is not conscious 
 of its own action and form. 
 
NERVATION. 107 
 
 We see certain actions in our fellows, and we 
 trace them to certain brain organs, and find them 
 acting by definite methods. The same actions in 
 ourselves are accompanied by what we call con- 
 sciousness, but this is no reason why we should 
 conclude that this consciousness is anything more 
 than the focalization of our brain action. 
 
 The great forces of the Universe may be re- 
 solved into seven : Gravity, Heat, Chemical force, 
 Light, Electricity, Magnetism, and Fena or Nerve 
 force. The general laws of these may be expressed 
 in a condensed form as follows : 
 
 They all radiate from their points of emission 
 in minute waves, the vibrations being transverse 
 to the wave course. 
 
 They vary in power inversely as the square of 
 the distance. 
 
 They may interfere with and neutralize each 
 other. 
 
 They are persistent or indestructible, the entire 
 quantity of force or motion in the Universe re- 
 maining always the same. 
 
 They are mutually convertible, any one can be 
 changed into either of the others. 
 
 They are all polar, or display the eoncert of 
 attraction and repulsion. 
 
 Their polarity gives rise to the distinctions of 
 sex in the domain of organic life. 
 
 It is not possible to understand mental action 
 
108 S A FEN A. 
 
 without applying all of these laws, for they are 
 quite as true of fena as of the other forces. 
 
 Fena is the highest of the seven forces. Whether 
 compound or not it acts as a simple unit, and must 
 be so considered. It is but a more intense mani- 
 festation of the ordinary vital force of the body, 
 displayed specially by the brain and nervous system. 
 
 The nerve force most nearly resembles Light, 
 yet it bears many analogies to magnetism. Like 
 the latter, it usually travels along special conduct- 
 ors, in this case the nerves, but at a rate exceed- 
 ingly slow in comparison. The two should never 
 be confounded, or have the same name applied to 
 them. 
 
 Fena often appears as light under a slightly in- 
 creased intensity of common vision. In such cases, 
 it usually presents the appearance of a delicate, 
 soft, and diffused light, surrounding the head and 
 form. At others it appears in glowing bands of 
 varying intensity, like the aurora. And at other 
 times still, it forms beautiful iridescent clouds, at 
 a greater or less distance from the person. They 
 often display a most marvelous delicacy and re- 
 splendence, far beyond reach of the painter's art. 
 Thought is motion of the nerve force, and there- 
 fore we use no figure of speech when we speak of 
 the light of the mind. 
 
 When an organ is excited and active, its Fena 
 will be bright and intense, flashing up vividly, but 
 
NERVATION. 109 
 
 it will be dull and obscure when the organ is in- 
 active. We correctly express this by saying that 
 our minds feel bright or dull, as the case may be. 
 
 A well cultivated and properly used organ gives 
 forth a nerve light that is pure and clear in color, 
 but from an organ in the opposite condition, it will 
 be foul and impure in tone. It is literally true, 
 then, that a good person is a light of the commu- 
 nity, and that the bad dwell in darkness. The 
 fena from the seven upper groups often assumes 
 the form of a seven rayed crown, when viewed 
 from the side. The good do not wait for another 
 world before wearing their crown of living light. 
 And it can only be secured by true culture and 
 right action. 
 
 Law of Nervation. The Fena from each 
 organ and group has its own distinctive 
 color. The waves of fena arising in any 
 organ are divided into two sets, one of 
 which flows in the direction of the fibres, 
 and the other radiates through the cells 
 toward all of the surrounding organs. 
 
 In the Perceptive group the fena is of a bluish 
 gray ; in the Retentive clear blue ; the Reasoning- 
 very light blue ; the Fraternal emerald green ; the 
 Unital delicate lemon yellow ; the Marital orange ; 
 the Parental amber ; the Sensitive salmon ; the 
 Vigorous scarlet ; the Ambitious reddish purple ; 
 
 10 
 
110 SAFENA. 
 
 the Defensive dull red, and the Impulsive dark 
 red. The principal color of the Intellect is blue, 
 of Affection yellow, and of Impulsion red. These 
 are the primitive colors in nature, from which all 
 others are formed. The special colors of the 
 groups have a different order of arrangement from 
 those of the prismatic spectrum. 
 
 Every color is a definite kind of force. It must 
 follow from this that if each group invariably ra- 
 diates a certain color, then that color in external 
 objects must be the one most directly related to it, 
 tending to excite and please it, and must be the 
 most expressive of its character. And the accords 
 and relations between any groups are accurately 
 represented by those of their respective colors. 
 Thus lemon yellow and dark red are polar in the 
 first degree, the same as the groups of Unity and 
 Impulse. So, too, are the emerald green of the 
 Fraternal group and the dull red of the Defensive. 
 Here, then, we may learn all of the harmonies of 
 color, and their applications to the purposes of art. 
 The symbolism of colors need no longer be arbi- 
 trary. 
 
 By embodying these mental harmonies of color 
 in our temples, landscapes, costume, and other 
 objects, we may make color exert a powerful 
 and permanent influence in securing our personal 
 and social happiness. In color, as in the nar- 
 rower sphere of music, the most wonderful and 
 
NERVATION. Ill 
 
 inchanting harmonies must be those of human 
 creation. 
 
 Each person should wear in his costume the 
 colors belonging to his dominant organs, or else 
 the polar complements of these in some one of the 
 four degrees. A person with large Fraternal or- 
 gans should wear green as the dominant color, or 
 its complements dull red, or amber, or orange 
 scarlet. One with large Vigoral organs would 
 wear scarlet, or its complements salmon, or orange 
 green. Those with the Reasoning organs large 
 would wear light blue. These examples illustrate 
 the application clearly. When one person of a 
 company wears a complementary color, all of the 
 rest should wear complements of the same degree, 
 to be in accord. The male and female in each 
 pair differ by wearing darker and lighter shades 
 of the same color. The Artuna and Latuna wear 
 brown and white, these being the masculine and 
 feminine colors of unity. All of the members 
 may at times wear these two colors. 
 
 At the annual meetings of the Matuna, and the 
 semi-annual ones of the Matos, the members, to 
 the number of many thousands, will arrange 
 themselves in the form of a vast flower, the groups 
 of the same kind from all of the tavus uniting to 
 constitute each petal of the flower. The petals 
 will then be all unlike. The members will then 
 pass through a series of evolutions in which they 
 
112 SAFENA. 
 
 will change so that each petal will represent all of 
 the groups at once. Many changes may be made, 
 each one bringing together new polarities of color 
 and character. These evolutions do not simply 
 amuse, but they afford a positive and harmonic 
 cultivation of all of the faculties, more powerful 
 and enduring than music can give, though this 
 lends its lofty strains to the grand concordance. 
 
 The colors of the Matunal temples follow the 
 same rules here stated, as seen in the arches and 
 other parts of the Golden Portal. In the distri- 
 bution of cultured plants, these laws of color may 
 also be applied. 
 
 Every object radiates forces which impress an 
 image or images of itself upon all surrounding 
 objects. The photograph is only an extreme ex- 
 ample of these images. They cover and represent 
 every object and condition. The world is an end- 
 less gallery, wherein the history of its myriad ob- 
 jects is painted with marvelous fidelity, and re- 
 peated a thousand times. These images can be 
 evoked by proper processes. The nerve force may 
 attach itself to any object and make an enduring 
 impression. This impression will reflect not only 
 the permanent character, but the temporary con- 
 dition of the organ or part from which the fena 
 came. A sensitive person by coming in contact 
 with the object may feel and describe accurately 
 the impression which it has received. Thus from 
 
NEEVATION. 113 
 
 a manuscript letter, held in gentle contact with 
 the forehead or the hand, the whole character, per- 
 sonal appearance, and even the thoughts, of the 
 writer at the time of writing may be described. 
 These impressions may last for years or centuries. 
 Not only all objects which human beings have 
 touched may be read in this way, but even the fos- 
 sils of the earth's stratified rocks may be made to 
 yield up the history of their formation and subse- 
 quent conditions. Whether we wish it or not, we 
 are all leaving a legible and durable record of our 
 lives, thoughts, and motives. 
 
 We actually impart somewhat of our own being 
 to everything we touch. And w r e in turn as con- 
 stantly receive from the accumulated forces left by 
 others. The presence of a large number of wise 
 and good persons in any locality fills the place 
 with a fena-sphere of light which may last for 
 years. Such a luminous mental sphere is highly 
 favorable to clearness of thought and social har- 
 mony. 
 
 Our most secret thoughts extend their nerve 
 force to our fellow beings, and affect them for good 
 or ill. Neither of the parties may be conscious 
 of this, but the effects are none the less certain. 
 We are therefore responsible to our associates for 
 every thought we entertain as well as for every act 
 we perform. We cannot sever our relations with 
 humanity, nor can we escape from the influences 
 10* H 
 
114 SAFENA. 
 
 of others. Even a knowledge of the existence of 
 wrong may tend to excite wrong actions in the 
 knower, and the wide publication of crimes and 
 wrong-doing is an injury to the whole community. 
 It is for our own interest that there should be no 
 suffering in the world. The good of one is in the 
 good of all. To a great extent, we must all rise 
 or fall together. No person could become perfect 
 in character while the larger part of those around 
 him were debased and ignorant. Every age con- 
 centrates some of its surplus energies in the pro- 
 duction of great minds to lead its thinking and 
 direct its energies. 
 
 In the true and natural action of twenty of the 
 higher social organs, their fena flows out from one 
 person to another as its object, and is answered 
 by a returning current from the latter person. On 
 the other hand, only six organs have self as the 
 first object upon which their actions terminate, and 
 all of these are low organs except one. Thus our 
 high and true life is through that of others. We 
 can maintain it only by perpetual interchange. 
 We must look out and not in. If we seek to draw 
 everything to ourselves, we must of necessity con- 
 tract our mind and our pleasures. To give is to 
 live. In this way all humanity is made one, and 
 we receive the full benefit of its united life. We 
 must seek the good of others in preference to our 
 own, but as a part of humanity, the benefits are 
 
NERVATION. 115 
 
 reflected back upon ourselves, not only by the 
 direct personal actions of others, but in the vast 
 results of concerted social activities. If each 
 person acted directly for self alone, as the lower 
 animals do, the advancement of the race in know- 
 ledge, art, and happiness, would be impossible. 
 The selfish organs of the back head would defeat 
 themselves if allowed to lead. Humanity must be 
 regarded as a unit, made up of the past, the pres- 
 ent, and the future. We inherit the results of 
 many centuries of human culture and development. 
 And we should violate the deepest law of social 
 unity, if we in turn did not labor for the present 
 and future welfare of Humanity. When we di- 
 rectly seek the good of others, our actions are not 
 selfish, although we know that the ultimate result 
 will be the securing of our own happiness. It 
 cannot be wrong to know this. We obey the in- 
 herent attractions of our nature, the actual forces 
 of the higher faculties, in doing good. These 
 attractions are our motives. 
 
 The fena may extend between those who are 
 great distances apart, and convey expressions of 
 thought and emotion even more exact than by 
 words. In these cases of mental telegraphing, the 
 nerve force may pass along through the air, or be 
 conducted along solid objects, as along a road 
 where the person has traveled. Many obstacles 
 interfere with the common use of this method of 
 
116 SAFENA. 
 
 communication. Every advance in culture will 
 make its use more frequent and certain. These 
 impressions are sometimes so distinct that we see 
 places or circumstances many miles distant, or 
 seem to see, with perfect distinctness, our actually 
 absent friends close by our side or before us. We 
 may even seem to touch them, and hear them 
 speak. We are by nature social beings, and a 
 universal sympathy may through these channels 
 unite all human beings in one vast composite life. 
 
 Great teachers affect the world and their follow- 
 ers profoundly, not alone by their example and 
 doctrine, but also by the impartation of fenal in- 
 fluence. They become in a literal sense the life 
 and soul of great movements. The fena of a good 
 person may powerfully assist a weak and erring 
 person in becoming strong and good. In this way 
 we must bear one another's burdens, and perpetu- 
 ally make atonement for our fellows. In some ex- 
 periments which have been made, the voluntary 
 exertion of nerve force in one person has enabled 
 that person to control for a time the muscular 
 movements and apparently the whole thoughts of 
 another. But such experiments are not normal 
 uses of nerve force, like the other examples cited. 
 
 The fena from large and active organs extends 
 farther than from small and inactive ones. The 
 same is true of the front and upper, when compared 
 with that of the lower and back head organs. The 
 
NERVATION. 117 
 
 latter point toward the earth and so must soon stop. 
 When two friends approach each other, the fena 
 from the different organs unites, and there is a 
 most beautiful play of colors as these currents meet 
 and blend, one after another. When the two friends 
 become fixed in position, the waves returning to 
 each give a new series of luminous harmonies. 
 Sometimes the fena from some organs will blend 
 and that from others will not. In that case the 
 friends cannot fully sympathize. When the blend- 
 ing is complete, we read the very thoughts of our 
 associates. 
 
 The fena from an attractive organ in one person 
 may often flow outward, and meeting the repulsive 
 force from another person, may neutralize the 
 latter by equaling or exceeding it in quantity. 
 In this way we may overcome evil with good. It 
 is not by passively yielding to the evil, but by the 
 active exertion of an opposite force. This is a 
 nobler way than to meet repulsion by repulsion, 
 for it calls our own higher faculties into activity, 
 and tends to excite those of the wrong doer. The 
 force which we impart is from the organs of love, 
 and hence this is, in one sense, loving our enemies. 
 Not by receiving their evil as we receive the love 
 of a friend, but by changing that evil to good. 
 
 When the repulsive fena of a person is directed 
 against us, we are usually repelled from that per- 
 son. But the repulsive force of two persons may 
 
118 SAFENA. 
 
 act in concert instead of antagonism. In this 
 way the courage of a leader arouses and inspires 
 that of his followers. 
 
 The most rapid and intense exchange of fena 
 takes place by gentle, or even close contact. By 
 touching the mental organs or their signs with the 
 fingers, and remaining passive, we perceive the pe- 
 culiar kind of force radiated by each. It was by 
 this means, through a great number of careful ex- 
 periments, that the true location of the organs was 
 finally discovered. All persons are more or less 
 susceptible to these fenal impressions. 
 
 In caressing we touch the organ or sign which 
 we wish to express. The signs of Friendship, 
 Parental, Filial, and Marital love, are in the lips, 
 and hence kissing naturally expresses either one or 
 all of these affections. This reception of pleasure 
 and force is as real as that through the food we 
 consume. 
 
 The actions of the organs give rise to motions 
 of the head, body, and limbs, in the direction in 
 which the fibres point. The coronal organs ele- 
 vate the features of the face and the limbs, but the 
 basenal organs depress both. Many of these mo- 
 tions are matters of common observation, as the 
 lofty bearing of Pride, the bowing of Submission, 
 the erect attitude of Firmness and Integrity, or 
 the reaching down and forward of Appetite. 
 
 Through the front organs we are attracted to 
 
NERVATION. 119 
 
 what is in front of us, and move forward. The 
 organs of the back head repel us from what is 
 behind us, and though pointing in an opposite 
 direction, yet they act in concert with the front, 
 attractive organs, because their force is repulsive. 
 The back organs produce backward motions of the 
 limbs, but not such as to cause the general move- 
 ment of the body to be in that direction. 
 
 The attractive motions which we make may be 
 either from or toward ourselves. They are from 
 us when we are attracted to some object, and to- 
 ward us when we wish to attract some one to us. 
 For instance, the organ of Fraternity causes us to 
 raise and extend the hand to grasp that of a friend 
 whom we may meet ; but in beckoning any one to 
 us, we reach out the hand and draw it back toward 
 ourselves in the same direction. The organs of 
 either half of the brain usually affect the limbs on 
 the opposite side. In the instance before us, this 
 causes the right hand to be raised in the direction 
 of Fraternity on the left side. 
 
 The repulsive motions are always made from us, 
 as for instance, the motions of stamping, pushing, 
 and striking. But when the repulsive organs act 
 in concert with and as servants of the attractive 
 ones, then the motions may be either from or 
 toward ourselves. The motions in cutting down a 
 tree are in the line of Destruction. The motions 
 of hewing are in the same line ; this is destruction 
 
120 SAFENA. 
 
 for the sake of construction. In planing and 
 using a chisel, the movements are in the line of 
 Construction, modified by Destruction and Aggres- 
 sion, as part of the force comes from the latter 
 organs. When a carnivorous animal strikes its 
 prey, the motions are in a line between Construc- 
 tion and Destruction : it destroys the prey that it 
 may construct its own body out of the materials. 
 
 By taking the map of the mental organs given 
 in the second chapter, and comparing it with the 
 drawing of the brain, we may readily learn the 
 direction of all gestures, and hence only the more 
 important ones are given here. 
 
 The Perceptive organs cause downward and for- 
 ward motions, as in the picking up and examining 
 of objects. 
 
 Attention points the forefinger directly forward, 
 and slightly upward when acting under Eeason, as 
 when pursuing a close and direct train of thought. 
 Planning, Imagination, and Inspiration extend the 
 hands outward, upward, and forward. Inspiration 
 may also move the hands toward each other. 
 
 Modesty and Reverence draw the hands close to 
 the side of the body, or when acting under the in- 
 fluence of the higher social faculties, they may 
 raise and clasp the hands. 
 
 The Parental and Marital organs cause the up- 
 ward and forward motions of caressing, the clasp 
 and the embrace. 
 
NERVATION. 121 
 
 Kindness throws the head forward and up, and 
 raises the hands in the same direction when ren- 
 dering assistance. Friendship has nearly the same 
 gesture as Fraternity, but causes a closer clasping 
 of the hand or person. 
 
 Hope raises the hands upward and a little for- 
 ward. Unity raises the hands above the head, 
 slightly forward, and near each other, with the 
 palms inward. 
 
 Integrity raises the hand directly upward by 
 and above the side of the head. Justice may also 
 be expressed by extending both hands horizontally 
 forward with the palms upward. They then take 
 the line of Reason, the intellectual organ of justice, 
 modified by Attention and the Perceptives. Con- 
 trol draws the hands and arms close to the side. 
 
 Self-esteem chiefly expresses itself in the carriage 
 of the head and form, giving the well-known atti- 
 tude of pride. Defence moves the limbs back and 
 to the sides, as seen in animals when kicking. 
 The motion of striking with one's fists is in the 
 same line, reversed by the signs of Defence in the 
 back of the hand and arm. Aversion and Pro- 
 fanity cause motions still more downward than 
 those of Defence. 
 
 There are many compound gestures, produced 
 by a number of organs, and usually led by one. 
 These are easily calculated when once we know 
 the separate gestures of the organs concerned. 
 11 
 
122 SAFENA. 
 
 The vocal gestures or Inflections follow the same 
 law. Thus the organ of Reason, which asks ques- 
 tions, points somewhat upward. Hence all ques- 
 tions have the rising inflection either at the end 
 of the sentence or upon a principal word. The 
 returning answer must reach us through the same 
 organ, and of course take a downward direction to 
 do this. Therefore answers have the falling inflec- 
 tion. The upper organs give rising and the lower 
 ones falling inflections. Supplication, entreaty, 
 sympathy, praise, ambition, hope, and affection, il- 
 lustrate the first, and authority, aggression, aver- 
 sion, contempt, profanity, and other manifestations 
 of the lower organs illustrate the second. The 
 monotone may express either the upper or the 
 lower organs. The circumflex, or union of up and 
 down slides, is properly used in irony, where we 
 say one thing and mean another, or in some cases 
 expressing surprise or a sudden turn of thought 
 and feeling. 
 
 In the Matuna we make gestures in concert to 
 illustrate the mental harmonies. For if certain 
 faculties produce pleasure when successively or sim- 
 ultaneously called into action, then, by making 
 the gestures which are expressive of these, we may 
 evoke the same faculties and the same pleasures, 
 to some degree. For example, all of the members 
 would make in concert and succession the gestures 
 of Appetite, Piety, and Unity: or of Color, 
 
NERVATION. 123 
 
 Eeason, and Eeform ; or those of Secresy, Control, 
 and Serenity ; or, we may make those of Order, 
 Protection, Control, Eeason, Truth, and Serenity. 
 At the same time, the music is made to address the 
 same faculties. Or, each group may make the 
 leading gestures belonging to it, while the comple- 
 mentary groups respond with those belonging to 
 them. 
 
 The natural language of gestures is in no way 
 arbitrary or dependent upon custom. For the 
 gestures of any given faculty are the same in all 
 ages, among all nations, and in all degrees of cul- 
 ture. We have no more right to use false gestures 
 than false words. The fibres of the organs are 
 slightly curved, and this causes the gestures to be 
 in curved lines. Easy manners are a truthful ex- 
 pression of mental harmony, though these may be 
 sometimes merely assumed. This mimetic law fur- 
 nishes a positive and definite proof of the law of 
 location. Here, as everywhere else, we see the per- 
 fect harmony between the mechanism of the brain 
 and human actions which are its consequents. 
 
 The second set of nerve waves establish a uni- 
 versal sympathy among the organs, strong in pro- 
 portion to their nearness. Not one can act without 
 affecting every other one in a greater or less de- 
 gree. 
 
 In cases where the organs are evenly developed 
 and cultivated, these currents pursue as nearly di- 
 
124 SAFENA. 
 
 rect curves as the convex surface of the brain will 
 allow. For instance, a current from Excitement to 
 Serenity flows over Caution, Homelove, Patriotism, 
 Integrity, and Persistence. The harsh, angular 
 character of the waves when they start from Ex- 
 citement is slightly modified by Caution. At 
 Homelove and Patriotism they become much more 
 quiet and smooth. Still further on, Integrity im- 
 parts to them somewhat of steady and even 
 strength, and Persistence gives them greater uni- 
 formity. At the end of their course, Serenity im- 
 parts its gentle influence. The force of each organ 
 tends to make the passing current resemble itself 
 in character. When the current is at Integrity, or 
 any other point of its course, it may send currents 
 directly down to the brain centres, along the fibres 
 of the organ over which it may be at the time. At 
 the same moment with the first described current, 
 another may flow, almost unmodified, along the 
 fibres of Excitement to the Latu, and thence along 
 the fibres of Serenity. So that the latter organ 
 may receive from Excitement two kinds of force 
 at the same moment. If the intermediate organs 
 were small and inactive, the first current would 
 pass around them, and over larger and more active 
 ones. These illustrations will apply to all of the 
 organs. We cannot clearly understand mental 
 action without taking these varied currents into 
 account. 
 
NERVATION. 125 
 
 A current of fena starting from Attention and 
 flowing in the direction of Prevision, Unity, Self- 
 esteem, and Aggression, around the central ellipse, 
 would become slower and slower as it receded from 
 Artu, the centre of Attention. After it reached 
 Liberty its speed would gradually increase toward 
 Appetite and Ardor, until it reached its starting 
 point. This corresponds to the law of Radius 
 Vector of the planets. The shorter the fibres of 
 any organ are, the less will be the time required to 
 perform the circuit. 
 
 A current of nerve force from one organ may 
 meet and neutralize that from another by inter- 
 ference. The new resulting force may be easily 
 estimated by considering what the two organs 
 were, and over what organs their currents met. 
 Any impression or force in the brain is converti- 
 ble into any other. And the nerve force may be 
 converted into either of the other forces. The 
 conversion of mental into physical force is attended 
 by conditions which make the measurement of the 
 former difficult. There may be two persons with 
 brains of equal volume and using equal quantities 
 of blood, and yet one may think with success and 
 power, and the other with feeble failure. The 
 different results arise from the wide differences in 
 the texture, the particular shape, the education 
 and external conditions of the two brains. That 
 the relation between mental and physical force is 
 11* 
 
126 SAFENA. 
 
 exact in regard to quantity, is most clearly proved 
 by the fact that we know precisely how much 
 nerve force to expend in order to make the muscles 
 contract to any required extent. Were this not 
 true, our motions would all be uncertain, and there 
 could be no mechanic arts. 
 
 If a large current of fena attempt to pass along 
 nerves too small for it, a part of the fena will be 
 converted into a galvanic current, and then the 
 person will feel those thrills which all have expe- 
 rienced when under excitement. 
 
 The organs of Inspiration and Imagination are 
 located at the junction of the Reasoning, Fraternal, 
 Marital, and Parental groups. It follows that a 
 multitude of currents must meet and be converted 
 over these organs. Out of these conversions would 
 naturally spring the whole system of metaphors 
 and figures of speech which form so large a part 
 of all languages. For if the fena of one organ 
 may be converted into that of another, then the 
 verbal terms of expression may be transferred be- 
 tween them. 
 
 The forms of speech are often direct expressions 
 of mental laws. We speak of those actions which 
 spring from the superior organs as high, lofty, 
 noble, exalted, and heavenly ; while of those which 
 result from the basenal organs we speak as low, 
 debased, ignoble, and earthy. We speak of past 
 time as behind us, for the back head organs attract 
 
NERVATION. 127 
 
 us to the past. We speak of the Tree of Life with 
 its twelve kiuds of fruit, and say that the heart is 
 a garden. Mental science now demonstrates that 
 this which appears like mere metaphor in lan- 
 guage, a play of the fancy, is produced by posi- 
 tive and permanent laws of our brain and mental 
 structure. All real poetry is a mathematically 
 exact expression of truth. Science in its maturity 
 becomes poetry. It comes not to destroy these 
 expressions of beauty with which the literature of 
 the ages has been adorned, but to show how these, 
 and a multitude more which it only reveals, can 
 be embodied in our actual life and surroundings, 
 in our eating, dancing, costume, dwellings, indus- 
 tries, and in all the forms of social intercourse. 
 Over all of these it throws the charm of rhythmic 
 harmony, which found in poetry its partial and 
 feeble expression. 
 
 Language is full of examples showing the cor- 
 relation of sensations. We say that we smell of a 
 flower and see that it is sweet. We speak of sweet 
 faces, sweet flavors, and sweet sounds. Light, 
 heat, sound, odors, and flavors, are all believed to 
 consist of waves, and between these, in the different 
 forces, are definite similarities of length and form. 
 But if we should make an exact diagram of the 
 sound waves, it would not produce the same im- 
 pression through the eye that the sound waves did 
 through the ear, for the color waves now exist in 
 
128 
 
 SAFENA. 
 
 addition. Yet they would suggest each other. No 
 description of any sensation or emotion could con- 
 vey a perfect idea of it to a person who had never 
 felt it. Each mind must perceive them for itself. 
 Yet the organs of one sense may sometimes par- 
 tially perform the duties of another. We may, for 
 instance, perceive sounds through touch. 
 
 Each note of music definitely affects some one 
 organ or group of organs. The harmonies of music 
 excite and reflect those of the organs. If two notes 
 of music bear a certain harmonic relation to each 
 other, then a corresponding relation exists between 
 the two organs which these notes affect. 
 
 The following table presents some of these re- 
 lations as at present understood. Above the par- 
 allel lines the sounds belong to the treble, and 
 below them to the base clef. 
 
 TABLES OF SENSE-HARMONIES. 
 
 Groups. 
 
 Ambition. 
 
 Memory. 
 
 Reasoning. 
 
 Organs. 
 Liberty. 
 
 Kindness. 
 
 Fraternal. 
 
 Unity. 
 
 Marital. 
 
 Color 8. 
 
 Purple. 
 Crimson. 
 Blue. 
 Light Bl. 
 Blue Grn. 
 
 Emerald 
 
 Green. 
 
 — Lemon 
 
 Yellow. 
 
 Orange. 
 
 Friendship. Orange 
 
 Green. 
 
 Sounds. 
 Si. 
 Si. 
 La. 
 Sol. 
 Sol. 
 
 Mi. 
 Re. 
 
 Flavors. Odors. 
 Acid. Acid. 
 
 Acid. 
 
 Alkali. 
 
 Alkali. 
 
 Acid. 
 Alkali. 
 Alkali. 
 Fragrant. 
 
 Fa. Sweet. Sweet. 
 
 Sweet. Jasmine. 
 Aromatic.Rose. 
 
 Re. Sweet. Pinks. 
 
NERVATION. 
 
 129 
 
 Groups. 
 
 Vigorous. 
 Perceptive. 
 
 Organs. 
 Integrity. 
 
 Color 8. 
 Scarlet. 
 Red. 
 Bluish 
 Gray. 
 
 Sounds. Flavors. Odors. 
 
 Re. Sub-acid. 
 
 Do. Acid. Acid. 
 
 Sol. Acid. 
 
 Parental. 
 
 Sensitive. 
 Defensive. 
 Impulsive. 
 
 Amber 
 Yellow. 
 Salmon. 
 Dull Red. 
 Dark Red. 
 
 Mi. 
 Mi. 
 Re. 
 Do. 
 
 Sweet. 
 Sweet. 
 Acid. 
 Acid 
 Bitter. 
 
 Pineapple. 
 Violet. 
 Acid. 
 Pungent 
 Acid. 
 
 We express some of these relations when we 
 speak of bitter hate, sour tempers, and pungent 
 sarcasm ; or of love, friendship, and social inter- 
 course as sweet. When all of these relations are 
 understood we may institute harmonies for all of 
 the senses. Nor need we imagine that we can live 
 harmonic lives before this is done. Through these 
 relations we may cultivate or depress any faculties 
 we please. 
 
 Food can affect us in three ways ; first from the 
 simple nutrition of its chemical elements, second, 
 by the effect of its odors and flavors upon the fac- 
 ulties, and third, by calling the different faculties 
 into exercise in cultivating its different varieties. 
 For illustration, we would feed a person in whom 
 the social organs were deficient upon food in which 
 the sweet odors and flavors predominate. As in 
 music the arrangement of the notes awakens our 
 faculties in harmonic succession, so in eating we 
 I 
 
130 SAFENA. 
 
 arrange the articles of food so that the odors and 
 flavors awaken the faculties harmoniously. Thus 
 cooking becomes a high art. The food, like the 
 groups we cultivate, varies each day of the week. 
 The relations of food are treated more at length in 
 the sixth volume. In dining, the members of a 
 tavu arrange themselves in groups as on other oc- 
 casions. 
 
 If in colors we place red and black, or red and 
 blue, side by side, we produce discord. They 
 must be harmonized by other colors between them. 
 And so in grouping the members of a society, in 
 pleasures, in labors, or in eating, we blend and 
 harmonize characters otherwise discordant by the 
 persons who are between them. The grouping and 
 harmonies of the organs furnish us a clear guide 
 in these arrangements. 
 
 All knowledge is formed by uniting impressions. 
 And these must all reach us through the seven 
 senses, Touch, Heat, Taste, Smell, Hearing, Sight, 
 and Nervation. The harmonies which can only 
 be known to us through the senses, must be the 
 effective instruments for the highest, the most re- 
 fined culture and happiness, the most exalted spir- 
 ituality, which a human being is capable of at- 
 taining. In the forms of society which preceded 
 the Matuna, the wisest of men knew a scale of 
 harmonies for only one of the senses, that of hear- 
 ing, as expressed in music. The harmonies of 
 
NERVATION. 131 
 
 Heat, Color, Forms, Odors, Flavors, and Charac- 
 ters, in their relations to eaich other, and their 
 effects upon the mind, were nearly or wholly un- 
 known to them. So truly was this the case, that 
 many thinkers imagined the gratification of the 
 senses to be incompatible with a high spirituality, 
 and that moral sentiments, justice, virtue, and hu- 
 mane conduct, could exist quite independent of 
 these instruments. We see how utterly impossible 
 it was for them, in that deep mental darkness, to 
 form any clear or full conception of what a com- 
 plete life of human harmony would involve, much 
 less could they reach or point the way to its prac- 
 tical realization. The most glowing pictures in 
 the noblest word-songs and prose descriptions of 
 poet and seer, seem excessively narrow and barren, 
 when compared with the multitude of varied and 
 exalted harmonies which the natural laws place 
 within the easy and certain attainment of all hu- 
 manity. These criticisms of former conceptions 
 apply no less fully to the ideas which were enter- 
 tained of a life in the supernal spheres, and the 
 felicity of Paradise. 
 
 Although the sense of Touch, seated in the skin, 
 is the base of the others, yet the causes which pro- 
 duce the differences of complexion are not yet well 
 understood. The dominant color of the skin in 
 the Caucasian race is formed by mixing that of the 
 Sensitive and the Vigorous groups. Were we to 
 
132 SAFENA. 
 
 draw an inference from this, it would be that this 
 race would be distinguished above all others for 
 the union of sensibility and energy, for the elevated 
 use it would make of the senses, and of the know- 
 ledge acquired through them ; or in other words, 
 for the greatest capacity for advancement. This 
 is at least true of that race, whatever may be the 
 cause. The most perfect complexion, in all re- 
 spects, is that between the blonde and the brunette. 
 
CHAPTER SEVENTH. 
 
 MENTAL UNITY. 
 
 EVERY result involves the action of more than 
 one law, All forces, as well as laws, are mutu- 
 ally interlaced. The seventh mental law, which 
 we are now about to consider, is in one sense a 
 result and a summary of the rest. In studying 
 mental action under any one law we must remem- 
 ber that all of the other laws are acting at the 
 same instant. Otherwise we should find the sub- 
 ject a perplexing mystery. 
 
 Law of Unity. In mental harmony the 
 front faculties must lead us, the higher 
 must rule the lower, the leaders must 
 control their respective groups, and the 
 Chiefs must rule the classes. 
 
 Through the front organs and signs we are at- 
 tracted to what is before us, and through the back 
 ones repelled from what is behind us. Our attrac- 
 tions and repulsions are proportional to our desti- 
 nies, for they are the motor forces which carry us 
 onward and upward. 
 
 12 133 
 
134 SAFENA. 
 
 By pointing in opposite directions, they act to- 
 gether in securing one result. The organs of the 
 side head being alike on each side, we are equally 
 attracted or repelled from each, so that these do 
 not determine our course. 
 
 We naturally turn our faces toward attractive, 
 and our backs toward repulsive objects. The 
 organs of the senses, too, which are all attracting 
 channels of force, are all in front. The general 
 quantity of attractive force possessed by any per- 
 son may be very well estimated by the fineness and 
 delicacy of texture of the entire skin. That of 
 the repulsive force may be measured by the length 
 and strength of the spinal cord and column. 
 
 There are three organs of the back head which 
 are attractive in the first degree. These are 
 Praise, Equality, and Gain. They are simply con- 
 servative, not constructive, they desire stability 
 without advancement. On the other hand, there 
 are twenty-eight attractive organs of the front 
 head. The true relative amount of our forward 
 and backward attractions may be well estimated 
 from this contrast. We must look forward and 
 not back. When once a truth has been demon- 
 strated, made a part of science, then it belongs 
 alike to every succeeding age and to all mankind, 
 and it can never grow old or become impractical. 
 We must make what remains of the past serve the 
 uses of the present. And the best preparation for 
 
MENTAL UNITY. 135 
 
 any possible future must consist in filling com- 
 pletely all of the requirements of to-day. 
 
 Evolution or growth involves two great phases, 
 the destruction of the old and the construction of 
 the new. The front brain relates us to the con- 
 structive, and the back brain to the destructive 
 phases of all existence. The social organs are 
 constructive through their internal, vital, attractive 
 power. They unite men in societies, building up 
 the vast fabrics of national and race life. They 
 act in connection with the constructive viscera of 
 the body. The intellect is constructive through 
 the external application of law, art, and order. 
 Love gives our central life, Wisdom and Will give 
 its external forms. They are mutually dependent. 
 In the Matuna there must be a similar dependence 
 of the three branches of government, the Intellect- 
 ual, Social, and Industrial. The force that pro- 
 perly unites society flows from the social organs, 
 its very nature is attractive, and if we sustain gov- 
 ernments by either external or physical force, we 
 violate a fundamental law of our existence. States- 
 men have fallen into the gross and fatal error of 
 selecting a part of the social functions, in some 
 cases, those of two back head organs, Gain and 
 Defence, and calling this government, while all of 
 the rest were left to take care of themselves. The 
 three classes, the twelve groups, are united in the 
 brain by inherent laws of action, which affect all 
 
136 SAFENA. 
 
 alike. We may well ask by what authority men 
 have dared to separate in government those func- 
 tions united by nature. If we should sever the 
 connections of these classes in the individual, death 
 would follow, and no less certainly will the social 
 life and unity be destroyed by sundering these 
 functions in the social organism. We have no 
 right to found an organization upon mere opinions 
 or guesses, as all of the churches were built, but 
 just so fast as the social or spiritual laws of man's 
 nature become demonstrated by science, just so 
 rapidly should we embody them in the social 
 structure. 
 
 The mutual dependence of the different classes 
 of society increases with every advance of the race 
 in culture and civilization. As a consequence of 
 this there is developed a far greater individuality 
 of character. There never exist such extreme 
 differences of character in savage life as are com- 
 mon among the civilized. 
 
 Each Class occupies about one-third of the head. 
 Therefore we should devote one-third of our time 
 and force, when awake, to the direct culture and 
 use of the Intellect ; one-third to the social facul- 
 ties; and the same amount to muscular labors. 
 Love and all of the sweet and exalted pleasures of 
 social intercourse have a far more conspicuous and 
 important place in matunal life than in any of the 
 older forms of society. Their sweetness and intens- 
 
MENTAL UNITY. 137 
 
 ity are increased a thousand fold by the many 
 new relations which are an essential part of this 
 social structure. 
 
 In the Matuna we secure the regular culture 
 of all of the faculties by dividing the week into 
 twelve days, and then devoting a part of each 
 day to the special culture of some one group. 
 Thus on the first day, the society or tavu would 
 unite and perform, during a given length of time, 
 or the whole day, those mental and bodily labors 
 or amusements w r hich tend to develop the Impul- 
 sive group. The second day they would in like 
 manner take the Defensive group, and so on 
 through the Ambitious, Vigorous, Parental, Mar- 
 ital, Unital, Fraternal, Reasoning, Retentive, Per- 
 ceptive, and Sensitive groups. Thus our daily life 
 is a school, and our education is regular, integral, 
 and perpetual. A description of matunal life dur- 
 ing one week would involve a repetition of all the 
 laws and ideas stated in this volume, for they 
 are all brought into practical use during that 
 time. 
 
 The Intellect seems to be related to the morning ; 
 the Social class to the middle part of the day ; the 
 back head to the afternoon and evening ; and the 
 base and interior range of organs to the night. 
 Our daily employments may be arranged accord- 
 ingly. 
 
 The daily meetings or sessions are called Lu- 
 
 12* 
 
138 SAFENA. 
 
 ros, the semi-annual ones of the Matos are Lu- 
 rotees, and the annual ones of the Matuna are 
 Lurotas. 
 
 The mental groups are the models for all of the 
 groups of industry. Every muscular movement is 
 in the line of some organ, and therefore expresses 
 it. It is very clear from this, that we may classify 
 our labors so that they will correspond to the men- 
 tal groups, and that the same harmonies will apply 
 to each. Only in this way can our labors become 
 rhythmical, attractive, and harmonic. For exam- 
 ple, the motions of Ploughing are in the line of 
 Appetite and Construction, modified by Control ; 
 Sowing grain is in the line of Planning, Imagina- 
 tion, and Inspiration; Binding is in the line of 
 Appetite, Order, Construction, and Control ; Pitch- 
 ing grain is in the line of Construction, Order, and 
 Reform ; Weaving is in the line of Construction, 
 Imagination, Attention, and Equality. When 
 these labors are done by machinery, of course the 
 same muscles are not called into action. Labor 
 excites the faculties not alone through the direction 
 of muscular movement, but also through the forms, 
 the colors, and the odors with which it brings us in 
 contact. These may often be more powerful in 
 their influence than the line of movement. Again, 
 we must remember that faculties may be excited 
 through their analogues and polarities. We may 
 excite the group of Unity through the Parental, 
 
MENTAL UNITY. 139 
 
 the Fraternal through the Reasoning, or Serenity 
 through Control, as already explained under the 
 polar law. 
 
 Whatever surplus force is consumed by the ac- 
 tivity of one organ leaves so much less for the 
 others at that given time. Upon an average, and 
 in proportion to its size, the brain receives five or 
 six times as much as the other bodily organs of the 
 materials of force, in the form of nutritient blood. 
 This explains why mental is so much more ex- 
 hausting than muscular labor. 
 
 It is the normal office of the five lower groups 
 to either collect materials for the use of the seven 
 upper ones, or else to reject these materials when 
 they have served their purposes. The upper groups 
 elaborate these materials, giving them their highest 
 and most complex forms, in thought and feeling, 
 and in the expression of these through science and 
 art. For this reason, the upper groups should 
 rule the lower ones. And this harmonizes, as we 
 have already seen, with the whole law of organic 
 evolution. Whenever we allow the gratification 
 of any back head or basenal organ to become the 
 chief object of our existence, we are then failing 
 to obey the law of unity. The fullest measure of 
 happiness that we can receive through the senses, 
 is when the many-sided forces of sensation, of 
 which they are the channels, do not terminate 
 their course upon reaching the Sensitive and Per- 
 
140 SAFENA. 
 
 ceptive organs, but are carried upward and con- 
 verted into forces of the higher faculties. 
 
 The definitions of the front and the coronal 
 faculties furnish us a code of Eight Action, for 
 by the law of Unity it is right to make these rule 
 our whole conduct. In summing up the more 
 important of these, we learn that : 
 
 We should be reasoning and provident, kind 
 and truthful, fraternal and reforming, friendly 
 and mirthful, hopeful and believing, worshipful 
 and humane, devoted and loving, parental and 
 pious, just and patient, vigorous and persevering, 
 temperate and cautious, dignified and aspiring. 
 
 In the early periods of human history the lower 
 faculties ruled. Although this was not right, yet 
 it was the best state of things that could exist in 
 the rude and forbidding circumstances in which 
 men were placed. There could not exist much 
 justice and right in an imperfect social organism, 
 because justice and right require the full action of 
 all the faculties. It is as necessary to maintain 
 the social form as that of the individual, to have 
 all of its parts as well defined and as constantly 
 filled by the appropriate officers as the body is by 
 its organs. A person could not well fill the various 
 duties of life if deprived of half of the brain, half 
 of each feature and limb of the body, and wholly 
 of two or three of the senses. The social structures 
 of the past were not more complete in proportion. 
 
MENTAL UNITY. 141 
 
 Men have vainly dreamed of human perfection as 
 the result simply of individual development, for 
 that development can not be general or universal 
 in a low social organism. 
 
 The coronal social organs give us inherent and 
 permanent attractions toward the right, but they 
 do not enable us to know in what the right con- 
 sists. This knowledge must be acquired through 
 Reason and other intellectual organs. All the 
 system of morals had their direct origin in this 
 source. Never, in any case, was a moral precept or 
 truth first seen clearly through inspiration. Men 
 found that theft, lying, bloodshed, drunkenness and 
 other crimes were wrong, because they produced 
 privation, distrust, physical, and social suffering. 
 And what was called Conscience was the union of 
 social attractions with ideas gained through the 
 intellect. It is utterly and for ever in vain to seek 
 the perfection of man through any system of 
 morals. All men know that they should be just, 
 but they cannot be so until they know what justice 
 is. Justice consists in filling exactly all of those 
 social relations which are included in the vast and 
 complicated structure of the Matuna. Nothing 
 less could satisfy a complete human being, nothing 
 less fill the definition. Thus justice could not be 
 understood until social science existed. 
 
 All nature is made up of conditions and rela- 
 tions, and in the term Right we include those 
 
142 SAFENA. 
 
 which best secure human happiness and lead to it 
 the most directly. In estimating the right or wrong 
 of any action, we must carefully consider both its 
 immediate and its remote results, its effects upon 
 our direct personal happiness, and its possible ef- 
 fects upon our associates or upon all mankind. An 
 action may be directly painful or unpleasant to 
 the performer, and yet its aggregate results to 
 humanity may be happy. 
 
 From what has been said of Right, it is easy to 
 define its opposite, Wrong. It is that which is 
 tortuous and painful, which cannot exist without 
 producing suffering. By a process of reasoning 
 we may come to see that all that which we call 
 wrong will eventually disappear from the earth, 
 and its place be occupied by the good. But no 
 amount of reasoning can ever make pleasure of 
 the actual impression of pain. The Eight and the 
 True are more in harmony with the general move- 
 ment of the Universe than Wrong and Evil, and 
 therefore in their very nature are more enduring 
 than the latter. 
 
 The leading faculties must rule their respective 
 groups, for they are the most important, and they 
 unite in themselves the other functions. To illus- 
 trate this we may take Fraternity and Reform, the 
 Leaders of the Amity group. Fraternity repre- 
 sents Friendship, Kindness, and Example. The 
 brotherly love given by Fraternity includes friend- 
 
MENTAL UNITY. 143 
 
 ship. If a man be a brother, he is surely a friend. 
 The organ of Friendship is more narrow in its 
 range of objects than Fraternity, and hence it is 
 often more intense. We cannot well love a brother 
 without feeling kindly, complacently, and pleas- 
 antly toward him. And the older brothers, like 
 the older humanity, must be an example to the 
 younger. All of these organs are seen to follow 
 the lead of Fraternity, or to be in some way ex- 
 pressed in its functions. The organ of Reform 
 represents Mirth, Truth, and Imitation. Both 
 Mirth and Kindness lead us to entertain others in 
 order that we may be mutually improved. To im- 
 prove rightly and rapidly, we must appropriate 
 the truth, put things to their best uses, be pliant 
 in bending to new conditions, imitate nature and 
 the example of the wise and good. The analysis 
 of any other group will quite as plainly show that 
 the Leaders should control its action. The table 
 in the first chapter will show at a glance what or- 
 gans each social Leader represents. 
 
 The two highest Leaders in each Class must not 
 only rule their respective groups, but also all of 
 the organs below them. These six Chiefs are Rea- 
 son, Prevision, Unity, Humanity, Integrity, and 
 Serenity. The remainder of this chapter will be 
 devoted to them. The ruling organs and social 
 officers are, then, in three ranks, Centres, Chiefs, 
 and Leaders. The Chiefs have their rank through 
 
144 SAFENA. 
 
 the law of evolution, which teaches that the highest 
 organs must rule the rest. 
 
 All intellectual processes must finally come 
 under the decision of Reason and Prevision. The 
 forces which are to produce any given event are in 
 action, to a greater or less extent, long before the 
 event occurs. In case of a seed planted, it may be 
 for weeks; in that of a national revolution, the 
 producing causes may have silently operated for 
 centuries. The organ of Reason may not perceive 
 or detect their tendency, but Prevision is impressed 
 by them, and from their subtile radiations it forms 
 an image of the future. Many of these forces, in 
 any case, are too faint and obscure even for its fine 
 receptive power, and hence its predictions are seldom 
 accurate and minute. Nearly all of the great truths 
 which compose modern science were perceived in 
 vague outlines long before Reason worked out 
 their demonstrations. In this early form they 
 were entirely impractical. No truth can mature 
 without the light of Reason. The brilliant pic- 
 tures of a Throne in Heaven, with its twenty-four 
 rulers ; of the City of Peace, with its twelve gates ; 
 and of the Tree of Life, rested in the human mind 
 for eighteen centuries without one intelligent step 
 being taken for their practical realization, until 
 the safenal laws demonstrated that these symbols 
 represented the human mind, and through this 
 the true structure and external forms of society. 
 
MENTAL UNITY. 145 
 
 The most devout believers idly and vainly waited 
 for a miracle, the exertion of supernatural force 
 on the part of Deity, to establish the kingdom of 
 righteousness and fulfill those grand symbols. We 
 now know that the Throne and its occupants rep- 
 resented the two Centres of the Mind and of So- 
 ciety ; the twenty-four Rulers were the twenty-four 
 Leaders; the twelve gates of the city, and its 
 twelve foundations, each unlike the others, sym- 
 bolized the twelve social and mental groups. The 
 city had three gates upon each of its four sides, 
 and if we take the drawing of the angles of the 
 face and head in the first chapter, and lay it down 
 so that the top points toward the north, we shall 
 see that three of the angles are on the north side, 
 and the same number on the east, on the south, 
 and on the west sides. The Tree of Life we have 
 already seen explained in the second chapter. The 
 demonstrations of the present volume give us 
 power to embody those great types in actual life, 
 to build with rapidity and certainty the magnif- 
 icent structure of the new heavens and the new 
 earth. 
 
 In the daily affairs of life, the quick warning 
 voice of Prevision is of constant value. Its im- 
 pressions of near events are usually more definite 
 than of those which are remote. 
 
 It is chiefly through the organ of Inspiration, 
 one of the second degree complements of Pre- 
 13 K 
 
146 SAFENA. 
 
 vision, that we receive impressions from beings in 
 other worlds and spheres of existence. In these 
 cases, the nerve force is the channel through which 
 the impression is made, as it is in all of those cases 
 where one mind communicates with another with- 
 out the aid of sounds or of visible symbols. The 
 impressions may also be made upon the organs of 
 Nura and Attention, as the latter are used when 
 we mentally read the thoughts of our associates. 
 
 Every organ perceives and measures, to some 
 extent, the particular forces to which its functions 
 are directly related. But it is the special office of 
 Reason to take the impressions received by every 
 other faculty, and by comparing, analyzing, and 
 combining them, to discover the relations existing 
 among them, and to group these relations so as to 
 show the manner in which the producing forces 
 act. Thus it unfolds Law. For Law is an ex- 
 pression of the uniformity of relations among phe- 
 nomena. When we say that it is a law of attrac- 
 tion that any two bodies will attract each other 
 directly in proportion to their masses, and in- 
 versely as the square of their distances, we mean 
 that all bodies uniformly act in this manner. The 
 actions of any object, the various motions it pro- 
 duces in other objects or receives from them, in 
 other words, its relations, these are all that we can 
 ever know concerning it, they constitute its nature. 
 Law is a true classification of natural actions. It 
 
MENTAL UNITY. 147 
 
 is therefore inherent, we cannot actually separate 
 a law from its object. 
 
 Some laws are so interlaced with others, that to 
 discover them we must take our collected impres- 
 sions, and mentally separate those of certain phe- 
 nomena from their connections with others, and 
 thus reveal the uniformity of action. In other 
 instances, each object fully realizes to our percep- 
 tion the law concerned. 
 
 Each law embraces many objects or phenomena. 
 When once acquainted with the natural laws, we 
 are not required to examine every individual object 
 in order to know what is in the world. Thus 
 science is simple, and makes us masters of nature. 
 
 In every law are expressed certain inseparable 
 results of action. When a law is fulfilled by con- 
 scious beings, these results are harmony and pleas- 
 ure. When not fulfilled, the results are destruction 
 and pain. We have no right to affix arbitrary 
 penalties to any wrong action, be it great or small. 
 Our business is to ascertain the natural results, and 
 see that only these follow any violation. A person 
 who violates any of the social laws does so from 
 the excessive action of the lower when compared 
 with that of the higher organs. This lower excess 
 may be permanently repressed, and the higher 
 organs given control, by a proper course of bodily 
 and mental treatment. In very severe cases,, a. 
 partial exclusion from society, and the withdrawal 
 
148 SAFENA. 
 
 of social confidence, may be natural penalties for 
 the wrongs committed. The violator in no case 
 suffers individually the entire penalty. For by 
 the law of Nervation a part of the evil results are 
 invariably communicated to others. 
 
 Obedience brings Life, in every sphere of exist- 
 ence. For the human constitution, the nature of 
 our faculties and their laws of action, remain the 
 same whether we exist in a physical or a spiritual 
 world. We may fail to fulfill, but we cannot break 
 or destroy a law. The amount of life is measured 
 by the variety of powers, and the ability to resist 
 those causes which tend to destroy the body. This 
 quantity increases from infancy to maturity. 
 Causes which would destroy the life of a child, 
 seem scarcely to affect the health of an adult. 
 There is no reason, that w r e have learned, why our 
 physical existence might not be continued indef- 
 initely, if all of the conditions of life were fully 
 maintained. 
 
 In the act of Reasoning, the mind, either' con- 
 sciously or not, uses a certain method, which in- 
 cludes the Major Premise, the Minor Premise, and 
 the Conclusion. To illustrate this we may give as 
 a Major Premise, this proposition, All oranges are 
 spherical ; as the Minor Premise, This object is an 
 orange; and as the Conclusion, This object is 
 spherical. In this case the major premise could 
 only be established by comparing many oranges 
 
MENTAL UNITY. 149 
 
 and finding them all spherical. The minor pre- 
 mise likewise requires observations to establish its 
 truth. In any syllogism if either premise be false, 
 the conclusion must be untrue or unwarranted. 
 Every youth, of either sex, should be well trained 
 in the methodical use of Keason. For disorder in 
 thinking produces disorder in action. 
 
 In all reasoning we start from some impressions 
 which we cannot analyze, for instance those pro- 
 duced by a point and a straight line. We prove 
 their existence by simple sensation, not by reason. 
 No attempt at analysis can reduce them to simpler 
 elements. 
 
 The vague and instant perception of truth we 
 call Intuition ; its discovery by observation, com- 
 parison, experiment, and analysis, is Induction^ 
 and when from one or more known laws we infer 
 certain laws or results, this is Deduction. The 
 lower steps of science are called common sense. 
 In the higher stages of evolution science always 
 measures, it reveals to us exact relations of quan- 
 tity. This is no less true of mental than of the 
 other sciences, as we have seen proved in this vol- 
 ume. Yet before the discovery of the mental laws, 
 the boldest thinkers did not seem to imagine that 
 we should ever be able to measure thought and 
 feeling, as we measure a cone or the motions of a 
 planet. All mature science is practical knowledge. 
 There may be fragmentary knowledge which is 
 13* 
 
150 SAFENA. 
 
 practical before it can be classified as science. But 
 such knowledge is always more or less uncertain in 
 its results, like agriculture in its present state. 
 
 The previsions of science are deductions, as for 
 instance, the prediction that at a given time there 
 will occur a transit of Venus, or an eclipse of the 
 moon. If the historic movements of humanity 
 had become rhythmical like those of the planets, 
 then we might predict the date of human events 
 with certainty. 
 
 It is the systematic collection of laws which 
 constitutes Science. The Criterion of Truth in 
 science is, that the experiences from which its laws 
 have been learned can be realized by every person 
 who observes or institutes the conditions under 
 which the phenomena occurred. The final de- 
 cision in regard to what is true in science never 
 rests upon dogmatic authority, or that of single 
 persons. Herein it stands in broad contrast to the 
 authority of inspiration. For in order to establish 
 the truth of an idea received through inspiration, 
 it is necessary to prove what its source is, and that 
 the channel or person through whom it came was 
 a pure one. To say nothing of the inherent diffi- 
 culty of the first, the second part of the proof be- 
 comes an impossibility as the time of revelation 
 recedes into the past. It would be sad indeed if 
 human destiny rested upon such insecure founda- 
 tions. But in science, the means of proof are 
 
MENTAL UNITY. 151 
 
 within the reach of all, and all can understand it 
 alike. Every truth, every law, bears a fixed re- 
 lation to our mental constitution, and therefore 
 when understood it must appear nearly the same 
 to all minds. Were this not true, there could be 
 no science. The discoverer of a law or a science 
 may be a bad or vicious person, but the science is 
 no less certain and shines with no less splendor. 
 If it could be proved that no such persons as Py- 
 thagoras and Euclid ever lived, it would still re- 
 main just as true as ever that the squares erected 
 on the two shorter sides of a right-angled tri- 
 angle are together equal to that on its longer 
 side. Belief is not voluntary, and no person 
 actuated by the true spirit of science could ever 
 persecute those who differed from them, or seek 
 by physical force to make others adopt their 
 ideas and practices. 
 
 Nature is full of repetitions, every truth, and 
 every object, has a multitude of relations. If we 
 know a few things truly, we have a key to the 
 knowledge of all things. 
 
 We say that nature is orderly and ruled by law, 
 yet what we call disorder is still a part of nature. 
 The law of Evolution includes all of the apparent 
 disorder and suffering, and shows that this is part 
 of a well-defined plan of advancement. In the 
 early stages of evolution, the transitional periods 
 are convulsive or painful, but in the later stages 
 
152 
 
 SAFENA. 
 
 they are full of delicate beauty and the source of 
 refined pleasures. 
 
 The following table presents 
 tion of the sciences. Beneath 
 terms for the divisions are the 
 sponding words of English : 
 
 the best classifica- 
 
 each of the new 
 
 most nearly corre- 
 
 Sefi. 
 Life. 
 
 Se. 
 Science. 
 
 Sefine. 
 Mind. 
 Sefile. 
 An. Physiology. 
 Sefiso. 
 Botany. 
 
 Sena. 
 
 Sefe. 
 
 Motion. 
 
 Evolution. 
 
 
 Sene. 
 
 
 Force. 
 
 Sefo. 
 Mathematics. 
 
 Sepe. 
 Geometry. 
 
 Seto. 
 Number. 
 
 Man is an animal, but he so far outranks all 
 others, and a knowledge of the mental laws is of 
 such vast consequence to him, that Sefine is sepa- 
 rated from Animal Physiology. The different 
 branches of Science mutually blend with each 
 other and some laws extend through them all. 
 
MENTAL UNITY. 
 
 153 
 
 Having thus examined the general laws of rea- 
 son, we may briefly notice the order and relations 
 of those ideas which are fundamental in the human 
 
 mind, the most general and inclusive ideas which 
 we can have, with their chief subdivisions. 
 
 •We can resolve all possible ideas into those of 
 
154 SAFENA. 
 
 Matter and Motion. We place these in an 
 elliptical diagram, in order to illustrate as many 
 as possible of their relations. The grouping of 
 these ideas does not correspond to that of the men- 
 tal faculties, because the arrangement of laws in 
 the whole universe, to which these ideas apply, is 
 not the same as in the human mind. In our dia- 
 gram, above the line A B is Motion and its sub- 
 divisions, and below this line is Matter. Each of 
 these two is divisible into or includes three general 
 ideas. Under Matter we have Form, Space, and 
 Number, and from Motion we have Kelation, Per- 
 sistence, and Polarity. These each divide into a 
 trinity, as seen in the Word Chart, and each mem- 
 ber of these again, gives rise to another trinity. 
 Each idea in the upper half is complemented by 
 one in the lower that is directly opposite, measur- 
 ing through the centre C. One is the essential 
 base of the other. Thus measuring and compar- 
 ing, the following illustrations will make the sub- 
 ject clear. Motion must take place in and be con- 
 nected with matter. Form is the base of polarity, 
 for the latter is displayed only by figures or objects. 
 Number is the base on which relation rests, were 
 there but one thing in the Universe it could have 
 no relations. If things are persistent, they must 
 occupy space. Objects can have variation of mo- 
 tion because they possess those differences implied 
 in the Trinity. . Evolution develops qualities, and 
 
MENTAL UNITY. 155 
 
 the different qualities of things make evolution 
 possible. By analyzing the properties of things 
 we discover the order that rules them. The true 
 synthesis of objects and elements, both in nature 
 and art, is based on the law of the series. Dual- 
 ity implies such difference between two objects as 
 makes their motions or forces correlative, that is, 
 convertible into each other. The sex of objects is 
 the basis from which life proceeds and is perpet- 
 uated. Objects must coexist in order to enter into 
 the extensive combinations of chemistry. And if 
 the members of society were not arranged in com- 
 panies or groups, there could be no substitution 
 or exchange of function as described in the fifth 
 chapter. All measuring is based upon the com- 
 parison of units. We ascertain the completeness 
 of anything by comparing its elements and parts 
 with each other and with other objects. It is al- 
 ways necessary in computing numbers that they 
 should be uniform in rank or kind : we cannot add 
 yards to feet without reducing them to the same 
 denomination. The constitution of things is the 
 most definitely learned by mensuration, that is, the 
 exact measuring of their forms, especially when 
 this is carried to minuteness. Law expresses the 
 limits of all action, as science is a systematic state- 
 ment of its outlines. The methods of science re- 
 veal the degrees of nature, the beginning, middle, 
 and end of each action and object. The phenom- 
 
156 SAFENA. 
 
 ena of nature arise from her infinitude of objects 
 and of special forces. If quantities had no sta- 
 bility of relations, we could not estimate them. 
 Any object must have thickness in order to stand 
 well. A good support must possess breadth. And 
 a thing or condition occupies length of time if it 
 remains. Succession must always take place in 
 some direction. Time is estimated by the range of 
 revolution in cosmical bodies and in machinery. 
 Any course of operation must take place in a field. 
 Attraction can only occur between objects. What 
 we give is usually a thing. The intense individ- 
 uality implied in personality, involves great con- 
 traction, or in other words a strong tendency of all 
 parts of the individual toward its centres. Taking 
 is performed • chiefly by living beings. It is 
 through coaction that things express and maintain 
 their existence. Generation is based upon differ- 
 ent states of the producing objects and forces. 
 Opposition can only arise where there is difference 
 of condition. By communion we express and cul- 
 tivate our powers or faculties, and exchange the 
 results of their activities. Repulsion must take 
 place in some line. Driving consists of relative 
 movement between two points. Expansion may 
 take place in three directions at once, but a line 
 having three directions is a curve. The extreme of 
 tension must always be in a right line. The reader 
 can easily elaborate this very condensed view. 
 
MENTAL UNITY. 157 
 
 Again, if we draw a line from 2 to 5 in our 
 diagram, then any word on the right side of this 
 line will balance another at the same distance from 
 the line on the left side. Thus the two elements 
 through which we estimate or measure Space are 
 Form and Number. We measure limits, quanti- 
 ties, and positions by lines, and these lines must be 
 divided into units before we can use them. In 
 discussing the subject of space, there is danger 
 of confounding words with things. There is no 
 unoccupied space in the universe. Through the 
 apparent vacuum made by the air-pump, light 
 flows with its accustomed swiftness and gravity 
 acts with all of its power. Our ideas arise from 
 impressions, and these can only be produced by 
 actual existence. We may have false ideas, or 
 ideas with no corresponding realities in the external 
 world. If we say that there is no such thing in 
 the world as a man with forty eyes and fifty legs, 
 we must have taken the fragments of true impres- 
 sions in the mind and combine them so as to form 
 the absurd mental image which answers to our ex- 
 pression. We may use the word Nothing, but it is 
 only a term to indicate the relative intensity of 
 our impressions. If we look into a room and say 
 that we see there is nothing there, we only mean 
 that the faint impression made on our eyes by its 
 contained air was unworthy of note for the purpose 
 we had in looking. Our conception of a line has 
 14 
 
158 SAFENA. 
 
 breadth or thickness, but in measuring we are 
 obliged to eliminate this element. In like manner 
 we eliminate the breadth of a point. 
 
 To take other words for the illustration of these 
 balances, we find that correlation implies the co- 
 action of any two correlated forces. Through gen- 
 eration the perpetual balance or perpetuity of life 
 is maintained. The stability of the universe is 
 secured by the succession of its activities taking 
 place according to law. The phenomena of nature 
 take place in the course of her evolution. Science 
 explains to us the sequence of all action, the rela- 
 tions of cause and effect, producer and product. 
 
 The law of the series embraces certain relations 
 which we must here consider. Every general force 
 in nature may be considered as a unity, yet each 
 shows attraction and repulsion in action. This is 
 Duality, two unlike powers or tendencies which 
 act in concert. Every force must act upon some- 
 thing, and thus in every action there is a Trinity, 
 a dual force acting and an object acted upon. 
 Either three forces, or three objects, may form a 
 trinity. The third member of the trinity is the 
 central one, and each of the two side-members 
 contributes in an equal degree to its support and 
 action, though their contributions are unlike in 
 kind. We may take any of the trinities in our 
 Word Chart for illustration. The two side-mem- 
 bers, or danus, of a trinity correspond to the 
 
MENTAL UNITY. 159 
 
 circumference of a circle ; they express its possi- 
 bilities and limitations. The other member, or 
 danee, is like the centre of a circle. We shall 
 find that all ideas naturally subdivide into trinities 
 or dualities. Besides these regular ideas, there are 
 others which are indefinite or transitional. These 
 are not given in this Word Chart. The law of 
 harmonic numbers belongs to the very elements 
 of thought. In the first chapter we learned from 
 not less positive evidence of another kind that 
 these numbers rule in the mental structure. The 
 mental organs first divide into a trinity, Intellect, 
 Affection, and Action. In each of these is a trin- 
 ity of principal groups. In Action they are the 
 Defensive, Ambitious, and Vigorous ; in Affection 
 they are the Parental, Marital, and Unital. The 
 Fraternal and Impulsive are transitional groups. 
 The organs finally divide into dualities or pairs. 
 
 In our chart, Matter and Motion form the first 
 series of words or ideas ; their six divisions form 
 the second; the subdivisions of these the third 
 series, and so on. If we take the pivot word in 
 any trinity and then compare any two words of 
 the same series situated at equal distances on each 
 side of this pivot, we shall discover that they also 
 balance each other and support the pivot. Thus 
 take Evolution with chemication and right line on 
 the two sides of it. The evolution of all mineral 
 bodies involves chemical changes, and the crystal- 
 
160 SAFENA. 
 
 line products of these changes are bounded chiefly 
 by straight lines. Take Evolution with life and 
 curve on each side. Life involves continual evo- 
 lution, and living bodies are bounded by curved 
 lines. 
 
 Again, if we take any one of the lines which 
 divide the segments, as a starting-point, we shall 
 find the words at equal distances on either side of 
 it balancing each other, but in a less conspicuous 
 way than those which we have been considering. 
 
 The subdivisions of a word do not include all of 
 its meaning ; they express special forms of it. As 
 we recede from the centre of the chart, the ideas in 
 any segment are modified more and more by those 
 of other segments, though still retaining the lead- 
 ing idea of their root words of the second series. 
 
 In our chart we have only given abstract nouns. 
 Corresponding to these are the names of things, or 
 concrete nouns. 
 
 We may next consider the embodiment of ideas 
 in words. It is not needful to argue the proposi- 
 tion that the art of Language should conform to 
 the laws of thought, which it is designed to repre- 
 sent, that it should have the same methodical ar- 
 rangement and structure. Language is an instru- 
 ment which every person must constantly use, and 
 it should therefore be easy to learn, and capable 
 of expressing ideas with precision, clearness, ele- 
 gance, and force. No existing languages possess 
 
MENTAL UNITY. 161 
 
 these requisites. They sprang up and took their 
 forms among barbarous tribes or in low stages of 
 civilization, when men hardly imagined that lan- 
 guage should have any regular structure, or that 
 ideas have any systematic relations with each other. 
 As a consequence, these languages are as artificial, 
 arbitrary, unnatural, and bungling, as anything 
 well can be. And so difficult are they to learn, 
 that the great masses of the people, even among 
 the better educated, never master them so as to 
 use them with correctness and facility. We would 
 not for a moment accept the ideas entertained by 
 the founders of those languages, and no more 
 should we accept and use the excessively deformed 
 and awkward drapery of thought which was a pro- 
 duct of the same dark intellectual chaos. 
 
 A universal or common language for all man- 
 kind will follow as a necessity from the establish- 
 ment of the Matuna, the existence of common 
 social institutions and common modes of thought. 
 Each vocal sound corresponds, in the form and 
 length of its waves, and the part of the vocal 
 organs in which it is formed, with some mental 
 faculty, or some action of external objects. When 
 once we know what these relations are, it is an 
 easy task to construct a truly natural language. 
 But to many words of the fourth and succeeding 
 series we must assign partly arbitrary meanings, or 
 rather make their entire elements express less than 
 14* L 
 
162 SAFENA. 
 
 the words themselves, or else make the words of 
 unwieldy length. No word should contain more 
 than three syllables and seven sounds. It is im- 
 possible with the limited element of Sound, to re- 
 present with minute accuracy all of the variations 
 of ideas. We can show by the sounds of a word 
 what ideas have united to modify its leading idea, 
 but we cannot easily show the exact manner of 
 that modification. 
 
 The Word Chart forms the basis of our new and 
 natural language, the Syta. We select and use 
 eight consonant sounds, represented, as in English, 
 by M, N, P, K, T, F, S, and R. These, except M 
 and N, have each two forms, both of which are 
 used. When the aspirates P, K, T, F, S, are vocal- 
 ized, they become B, G, D, V, Z. The sounds of 
 L and R are also closely related by their place of 
 formation. We use eight vowel sounds, heard in 
 the words, cool, bar, bay, all, old, by, see, and true ; 
 and represented in the Syta by W, A, E, italic A> 
 O, Y, I, and U, thus : 
 
 English. Cool. Bar. Bay. All. Old. By. See. True. 
 
 Syta. wa e a o y iu 
 
 By using the italic a and giving to each letter 
 an invariable sound, we can use the English alpha- 
 bet for the Syta. The new Sytal alphabet is given 
 on the Word Chart below the corresponding 
 English letters. This alphabet is used for both 
 
MENTAL UNITY. 163 
 
 writing and printing, the capitals differing from 
 the other letters only in size. In learning either 
 English, French, Latin, Greek, or Spanish, a per- 
 son must actually learn six different alphabets. 
 The Sytal letters are written or printed in suc- 
 cession on a right line, like the English, and in 
 writing, the letters of a word may be joined so as 
 not to raise the pen from the paper while writing 
 each word. 
 
 A consonant and a vowel are used to represent 
 or signify each of the first eight ideas of our Word 
 Chart, as follows : 
 
 Matter. Motion. Form. Space. Number. Relation. Persistence. Polarity. 
 MW NA PE Ka TO FY SI KU 
 
 The true relations of these sounds may be partly 
 discovered by classifying them according to their 
 place of formation in the mouth, thus : 
 
 \ont 
 
 Between middle and front. 
 
 Middle. 
 
 Back 
 
 M 
 
 NW 
 
 a 
 
 KG 
 
 PB 
 
 TD 
 
 e 
 
 a 
 
 FV 
 
 SZ 
 
 i 
 
 
 
 
 EL 
 
 y 
 
 
 W 
 
 U 
 
 
 
 From the law of Gesture we know that these 
 must be related to corresponding parts of the brain, 
 and this governs our application of these sounds to 
 ideas, as already given. Matter, Form, Relation, 
 and Number, are related to the front faculties of 
 
164 SAFENA. 
 
 the brain; Motion, Persistence, and Polarity, to 
 the middle and front; and Space to the back 
 brain. 
 
 The consonants are masculine, they give form 
 and outline; the vowels are feminine, they give 
 life, coloring, and fullness to words. In their fre- 
 quency of occurrence, neither should be much in 
 excess of the other. Nor should two vowels or two 
 consonants ever be placed next to each other in the 
 same syllable. It will be observed that our scale 
 of vowels embraces two double ones, u and y. 
 These are applied to Polarity and Relation, each 
 having a doubleness of meaning. We use the 
 vocalized consonants for the side members of the 
 trinities of the fourth series, and their subdivisions. 
 A syllable is part of a word uttered by a single 
 impulse of the voice, as sy in the word Syta, and 
 may consist of one, two, or three sounds. 
 
 Each sound always preserves the general mean- 
 ing attached to it in the first and second series. 
 In forming Sytal words of the succeeding series, 
 we combine the vowels and consonants so as to in- 
 dicate as nearly as possible the meaning of each 
 word. Thus Law is the persistence of relations, 
 and would therefore be represented by the word 
 Sy. Succession is the persistent motion of numbers, 
 and hence would be appropriately represented by 
 So. It is through Language that we express the 
 Laws and the Constitution of all things, and there- 
 
MENTAL UNITY. 165 
 
 fore Syta is the appropriate term for Language. 
 In forming words we may use either a vowel or its 
 corresponding consonant, to indicate the required 
 meaning. The Sytal words are placed against or 
 under the corresponding English words in the 
 Chart. The eighty words there given are all mono- 
 syllables. The abstract nouns of the succeeding 
 series are of two and three syllables. Words of 
 two syllables have a slight accent or stress on the 
 first one, and those of three syllables have it on 
 the second. All abstract words in section 1 of the 
 Chart, commence with F or V; all in section 2 
 with S or Z, and so of the other sections. The 
 alphabetical arrangement of words in the Syta is 
 therefore that which illustrates their relations of 
 meaning. 
 
 Words may be properly divided according to 
 their offices in the structure of sentences into three 
 principal classes, Nouns, Verbs, and Modifiers. 
 
 The Nouns are names of things, as man, house, 
 time, idea. They correspond to Forms or Matter, 
 since every object is a fixed collection of forces. 
 From the nouns are derived the subclass of Pro- 
 nouns ; these are used instead of the nouns to avoid 
 their unpleasant repetition. They are I, you, he 
 or she, it, who, and that : or in the Syta, mi, mu, 
 my, me, ma, and mo. The pronouns are varied 
 so as to indicate the person speaking, the person 
 spoken to, and the person spoken of, as the words 
 
166 SAFENA. 
 
 J, you, and he. We do not distinguish sex in the 
 pronouns, and hence the English words he and she 
 are both represented by the Sytal word my. When 
 necessary to indicate the sex of nouns it is done 
 by adding the syllable Li for the masculine, and 
 Le for the feminine. Nouns and Pronouns are 
 made to indicate plurality by adding T to them, 
 this sound standing for number. Thus the word 
 Ka, space, becomes Kat, spaces. The pronoun in 
 any case must correspond in number with the 
 noun for which it stands. The nouns may be 
 divided into three general classes, Abstract, Con- 
 crete, and Proper. The Abstract nouns are names 
 of actions, attributes, and qualities. The Concrete 
 nouns are names of objects in general. And the 
 Proper nouns are names of individual objects and 
 persons. Proper nouns commence with a capital 
 letter, that is, one larger than those of the rest of 
 the word. 
 
 The Verbs express action or motion, as the 
 words walk, live, eat, think. As motion proceeds 
 from matter, so the verbs are formed from the 
 nouns. In the Syta we convert any abstract noun, 
 like those given in the chart, into a verb by add- 
 ing N to it, this letter indicating motion. Thus 
 the noun Vy, comparison, is changed into the 
 verb Vyn, compare, Eo, attraction, becomes Eon, 
 attract. The verbs are varied to indicate the time 
 of the motion which they express. There are 
 
MENTAL UNITY. 167 
 
 three general divisions of time, Past, Present, and 
 Future. The first form of the verb in N expresses 
 present time. For past time we substitute S for 
 N, because the past has become fixed, and S pro- 
 perly indicates its persistence. For the future 
 time, F takes the place of N, because the future 
 is to be evolved, and F is the consonant element 
 of Fe or evolution. Thus Mi zun, I support, be- 
 comes Mi zus, I Supported, and Mi zuf, I will sup- 
 port 
 
 The Modifiers are used to modify or vary the 
 meaning of nouns and verbs, to express what is not 
 directly indicated in the nouns and verbs them- 
 selves. If we say a good man, we mean that the 
 man possesses the quality of goodness. This coac- 
 tion of goodness with the other elements of his 
 character would be fitly expressed by taking the 
 Sytal w T ord for goodness and adding the letter L 
 to it. So all the modifiers are formed by adding 
 L to the nouns or the pronouns. Thus from the 
 noun Si, persistence, we get the modifier Sil, per- 
 sistent, or persistently. From the pronoun Mi, we 
 form the modifier mil, in English my or mine. 
 The plurals, mit, mut, myt, mat, mat, and mot, form 
 modifiers by adding yl. An entire phrase may be 
 used as a modifier. Thus in the sentence, He went 
 by me, the phrase by me modifies the verb went. 
 The modifiers also modify each other, as very good, 
 less good, more truly. As the modifiers are formed 
 
168 SAFENA. 
 
 from the nouns, they might be grouped as the 
 nouns of the Chart are. 
 
 In the Syta we recognize the classes at once by 
 the terminal letter. All nouns end in vowels ; all 
 verbs in N, 8, or F ; all modifiers in L ; all plurals 
 in T; the masculine in Li, and the feminine in 
 Le. Contrast this simplicity with the confusion 
 of the English, which has nearly two hundred dif- 
 ferent terminations for the verbs, thirty-four ter- 
 minations for sex, twenty-five for number and 
 hundreds of irregularly compared modifiers ; and 
 each of all these must be learned separately. 
 Or with the French language with its twenty-three 
 hundred endings for the verb. 
 
 A Sentence is a collection of words which makes 
 an assertion, as, Men write books. A sentence must 
 contain two, and may have three principal parts 
 These are called the Subject, Predicate, and Ob- 
 ject. The Subject is a noun, which is the actor ; 
 the Predicate is the verb, which asserts ; and the 
 Object is the noun upon which the action termi- 
 nates. In the above sentence, men is the subject, 
 write the predicate, and books the object. The 
 subject is always placed before, and the object after 
 the predicate. Each of the principal parts may 
 have modifiers. Thus in the sentence, Three wise 
 men once wrote four books, the word men is modified 
 by three and wise, wrote by once, and books by four. 
 The modifiers are placed nearest to the word which 
 
MENTAL UNITY. 169 
 
 they affect ; they usually precede the nouns, and 
 follow the verbs. 
 
 In Syta each personal or proper name is formed 
 of three syllables only, the first representing the 
 intellectual, the second the social, and the third 
 the actional character of the person or place to 
 whom it is applied. A person's name then always 
 indicates the general character, and no names 
 which do not do this are true ones. We form 
 these names as occasion demands, the Syta admit- 
 ting of several hundred thousand. 
 
 The above sketch presents the entire grammar 
 of the Sytal language. It can be mastered in a 
 few hours, instead of requiring months or years of 
 laborious study, like other languages. And the 
 systematic structure of its words renders its vocab- 
 ulary of correspondingly easy acquirement. 
 
 The first requisite in the good use of language is 
 clearness of statement, and this always results from 
 clearness of thought. Beauty and elegance of 
 diction must arise from these qualities in our con- 
 ceptions. Of course an accurate and full know- 
 ledge of the meaning of words must underlie all 
 excellences of style. 
 
 We now turn again to the analysis of mental 
 activities. The actions of nature are full of meas- 
 ured repetitions. To these as a whole we give the 
 name of Time. The organ of Attention may be 
 called intellectual consciousness, as the general 
 
 15 
 
170 SAFENA. 
 
 consciousness is given by the two brain centres and 
 the Nadanee. Consciousness involves several steps 
 of nerve action. An impression is made on a 
 nerve of feeling and sent along this to the nadanee, 
 and thence to the Latu and Artu, ami from these 
 outward upon the fibres of the organs of Feeling 
 and Attention, and then we say that we are con- 
 scious of the impression, we know that it has been 
 made. Outwardly from Attention the organs of 
 Memory, Time, and System, relate us to time as it 
 recedes into the remote past. 
 
 In the growth and nutrition of the brain, as each 
 old nerve-cell is replaced by a new one, the impres- 
 sions which were upon the old are transferred to 
 the new, so that the mind is able to retain its 
 images. But there is a little force expended in 
 making the transfer, consequently it is never com- 
 plete, and the mental impressions gradually lose 
 their distinctness and intensity. Probably some 
 of the impressions upon Memory and other organs 
 are super-imposed upon others. In those brains 
 which act methodically, the impressions from sim- 
 ilar objects are made upon adjacent cells, and the 
 excitement of any one would awaken those most 
 like it. From this arises the great power of asso- 
 ciation in memory. The power of this faculty, 
 like that of any bodily or mental organ, can be 
 vastly increased by proper culture, by regular yet 
 not exhausting exercise. 
 
MENTAL UNITY. 171 
 
 Everywhere around us we see the perpetual 
 transfer of forces. That which at one moment 
 appears as a cause, may at the next moment ap- 
 pear as an effect, and thus Cause and Effect stand 
 to each other in the relation of transferred or con- 
 verted forces. Light may be the effect of chemical 
 forces in combustion, and in turn it is the cause 
 of an impression on the nerve of vision. In any 
 limited series of actions or events we may speak 
 of the first cause and the last effect. But if we 
 take an infinite series, the whole universe, there 
 can be no first cause ; nor can we form any con- 
 ception of one. 
 
 The organs of Integrity and Serenity sum up in 
 their functions those of the back brain. The first 
 is the great balancing organ of the back head, 
 and is directly above the spinal cord, the axis of 
 bodily motion. It acts with Control, and the two 
 respond to Reason in the Intellect. The organs of 
 the Will are necessary to execute the intellectual 
 conceptions and intentions, and so they respond in 
 action. Prevision makes us quick to see what is 
 best to do, and Decision, the upper part of Persist- 
 ence, makes us prompt in its performance. Plan- 
 ning unites many ideas in one plan, while Control 
 and Integrity unite the various physical pow r ers to 
 carry the plan into practice. If we take a central 
 upright zone from Feeling to Unity, we shall find 
 that any organ at a given distance directly back 
 
172 SAFENA. 
 
 of this must mathematically balance some organ 
 at the same distance in front of this minor axis. 
 They respond through fibres running directly from 
 one to the other, as well as through the Centres. 
 Some of these organs are Truth and Serenity, 
 Mirth and Play, Discovery and Vigilance, Com- 
 parison and Equality, Memory and Equality, Time 
 and Sleep, Language and Gain, Attention and 
 Liberty. Through all literature we shall find 
 abundant illustrations showing how naturally 
 these faculties are associated in our ideas of human 
 actions. The two balancing organs generally act 
 from impulses given by the organ between them 
 on the zone. This receives the ultimate result of 
 their actions. The Intellect and Will must not 
 act for themselves alone, but for Affection as their 
 centre. Every social organ must use an intellect- 
 ual and a back head organ as its instruments. 
 Affection without intellect is blind. We feel the 
 attraction of Friendship, and by means of the In- 
 tellect we trace the attraction to its source in an- 
 other person. Without this means we might never 
 know the nature of its source. The growth of 
 governments or social institutions has been a con- 
 scious one, the result of desires guided by inten- 
 tions. The amount and kind of knowledge pos- 
 sessed by any people will infallibly show itself in 
 their social condition and institutions. Otherwise 
 men would have spontaneously assumed the true 
 
MENTAL UNITY. 173 
 
 form of society at first. They would have been 
 like the lower animals, whose knowledge does not 
 increase through successive generations. While 
 human institutions have been constantly formed 
 and modified by knowledge, it is very clear that 
 until science reached some degree of maturity, un- 
 til, at least, it could explain the nature of man, 
 the true social organism could not exist, either in 
 conception or practice. It was as perfectly natural 
 that social science should be discovered and ap- 
 plied in the maturity of Humanity as it is for bees 
 to unite and make honey. To leave social evolu- 
 tion and government to regulate themselves, as some 
 teachers have taught, would be as absurd as to let 
 eating regulate itself and hence make no exertion 
 to procure or masticate food. 
 
 No organ ever acts alone. It excites first its 
 immediate neighbors; then its polarities of the 
 second degree, if it have any ; then its balancing 
 organs ; and lastly its respondents in the third and 
 first degrees. Thus when Fraternity is in action 
 it first excites Reform, Friendship, Mirth, Imita- 
 tion, and Example, its neighbors ; then Kindness 
 of the second degree; next its balancing organ, 
 Energy, and lastly, Defence, its polarity of the first 
 degree. These organs co-operate with Fraternity 
 in the order named. 
 
 All of our affections centre in Unity. This or- 
 gan, guided by the superficial action of Reason, 
 
 15 * 
 
174 SAFENA. 
 
 has led men to regard that infinite life and order 
 displayed in every part of the universe as a per- 
 sonal being. Unity blends all of our attractions, 
 it makes us feel that their source is a unit, and yet 
 that it responds to every one of our faculties. We 
 know that a human being could address all of 
 these in a unitary way, and so Reason hastily con- 
 cluded that the Deific life is a person. But the 
 more mature action of Reason teaches us that the 
 Universe may be a unit, and yet its varied forces 
 and parts may possess no such general arrange- 
 ments as are essential to our ideas of personality. 
 We must consider that Reason and Unity act by 
 entirely different methods. Reason analyzes, it 
 discovers variety and diversity no less than unity 
 in the world. It perceives that we can form no 
 conception of a person who is without outlines or 
 limits, and therefore infinite. That any infinite 
 person must include all other persons, and thus 
 man would be a part of Deity. The organs of 
 Inspiration and Unity, in contrast to Reason, per- 
 ceive only the oneness and perpetual accord of 
 natural forces. It would be entirely natural there- 
 fore if we take the nerve force and idea of Reason 
 and transfer and convert them into those of the or- 
 gan of Unity, that the impression should at once 
 change its aspect, it would no longer appear to 
 proceed from many objects but from one. It is 
 therefore entirely right to feel that the life of the 
 
MENTAL UNITY. 175 
 
 Universe is as truly unitary as that of man, but it 
 is entirely futile and wrong to attempt to form an 
 intellectual conception of an infinite personal be- 
 ing. There may be as many grades of being above 
 as there are below man. Among the highest of 
 these there may be some who are as conscious of 
 what is transpiring in the universe as we are of 
 the vital actions of our bodies. 
 
 The organ of Humanity leads us to regard the 
 human Race as a unit, to love it and to labor for 
 its happiness as though it were a single great being. 
 All human beings, whether they were descended 
 from a single pair, or from many sources, possess 
 the same number and kind of powers, both mental 
 and physical. As a consequence they possess the 
 same great rights and are adapted to the same 
 forms of social life. 
 
 Our relations with beings on other globes can 
 be harmonized only through the perfect social life 
 of humanity, and the harmonic culture of the 
 earth, which that life includes. 
 
 A good idea of 
 how the organs are 
 related in action may 
 be gained from a sin- 
 gle illustration, that 
 of picking up a pen- 
 cil. We look at the 
 pencil and the visual 
 
176 SAFEXA. 
 
 impression made in the eye passes to the Latu L, 
 and thence through the ucentre u to the Artu 
 A, and thence to Attention, Form, and Size, at 
 m and P ; these make us conscious of the pen- 
 cil's existence and locality. They then send a 
 current of nerve force back to their centre, A, 
 from which it is transferred to Reason, R. This 
 organ decides upon picking up the pencil, and 
 sends a current which passes to the Artu, thence 
 to the Latu, and from this to Integrity, I, Control 
 C, and other organs of the Vigorous group which 
 control the muscles of the arm. These organs 
 now send a current through the Latu and Nadanee 
 N, to the muscles of the hand and arm, causing 
 them to contract and relax. The extent and di- 
 rection of their motions are determined by cur- 
 rents sent at the same time through the Artu and 
 Nadanee from Form, Size, Color, Order, and Feel- 
 ing. According to recent experiments this circuit 
 of perception, reason, and volition may be trav- 
 ersed by the nerve current in the one-tenth of a 
 second. We see from this explanation what com- 
 plex operations the apparently simple mental ac- 
 tions of life involve. Yet through the safenal 
 laws, the marvelous mechanics of the brain, they 
 may be readily understood. 
 
 Some persons are able to carry on several un- 
 like trains of thought, even as many as four, at 
 the same instant. In these cases one train is led 
 
MENTAL UNITY. 177 
 
 by one set of organs, and the others by their re- 
 spondent organs. 
 
 When a person is in the act of writing, the or- 
 gan of memory requires the direct aid of at least 
 twelve other organs. But in the Matuna the Re- 
 corder may record the social transactions without 
 the direct physical aid of any other officer. He 
 acts with their approval and direction, but uses 
 his other organs to assist his Memory. 
 
 All of the rules for proceeding in a social meet- 
 ing or luro will be readily inferred from these 
 illustrations of mental unity. For the same facul- 
 ties and functions that make the personal charac- 
 ter harmonious by their rule, should also predom- 
 inate and lead in society as a whole. The Reasoner 
 sustains the same relations and pays the same re- 
 spect to the Colorist, that the organ of Reason does 
 to that of Color in any one person. And so of the 
 other officers. The officers and members of a so- 
 ciety act upon any question, or in any labor, in the 
 same general way that the faculties of a single 
 person would. We have seen this in the general 
 definition of their functions in the first chapter. 
 In discussing a question each member or officer 
 considers it chiefly from the stand-point given by 
 the organ which he represents. It does not at all 
 follow that his views should be biased by partial 
 knowledge or partisan feeling. 
 
 When we are dreaming, the mental currents and 
 M 
 
178 SAFENA. 
 
 pictures float about and blend in a disorderly and 
 fragmentary manner, because Attention, the focal- 
 izing organ, is almost entirely inactive during 
 sleep. The grotesque images and absurd combina- 
 tions in which dreams abound, are a result of this 
 blending. However, we often receive clear im- 
 pressions during sleep, as we are then especially 
 passive. 
 
 We are drawn onward and upward by tw r o 
 great forces. The first centres in Attention, and 
 the second in Unity. According to the simple law 
 for the composition of forces, their united action 
 must take place in a line which is a diagonal one 
 between them. It passes through the Amity group, 
 the organs of Fraternity and Reform. Therefore 
 these organs are the direct leaders in the line of 
 human progress ; and hence in every reform men 
 have come to recognize more clearly the common 
 brotherhood and interest of mankind. This line 
 of progress is for ever fixed by the structure of the 
 brain, and when men realize this, they must see 
 that all opposition of human interests, all selfish 
 and isolated action, must of necessity be degrading 
 and destructive of human happiness. They will 
 see that progress is natural for man, and they will 
 no longer meet every new truth with either cold- 
 ness or bitter persecution. 
 
 The major part of the attractive organs and 
 signs in the lower animals point downward to- 
 
MENTAL UNITY. 179 
 
 ward the earth, their chief attractions are earthy. 
 But in man, these point up and onward toward 
 his fellow beings and the external universe. He 
 alone of all animals is released from direct bond- 
 age to the earth, and united with his fellow beings 
 in filling an exalted and immortal destiny. In his 
 Race Youth, Prevision, and Inspiration led him 
 on by brilliant, yet ill-defined pictures of future 
 social happiness. Now, by the clear, definite, and 
 ever increasing light of science, we may more than 
 fill all of those magnificent promises. For the 
 mental laws unfolded in this work enlarge many 
 times the scope of our expectations, they demon- 
 strate and define a multitude of possible harmonies 
 whose very existence was unsuspected. In their 
 secure light we may mould all external conditions 
 so that they will promote our highest evolution, 
 make human life an eternal symphony of noble 
 pleasures, and earth itself a scene of enduring 
 beauty. 
 
NOTES, 
 
 The plan of the Safena was definitely written out in 
 January, 1862, and the work itself was written four years 
 afterward. The plan at first embraced three parts, devoted 
 to the laws of the Mineral, the Organic, and the Mental 
 world. But this would have made either too large a vol- 
 ume for general circulation, or the subjects would have 
 been too condensed in statement for any practical value. 
 Hence I decided upon having the subject embodied in 
 seven volumes, forming the Matunal series on Science, and 
 devoted to Number, Form, Force, Evolution, Plant life, 
 Animal life, and Mentality. The Safena is the seventh 
 volume, and has been written first. The matter of the 
 other volumes contains little that is original with myself, 
 though it has not been published in the same form that I 
 would give. The discoveries set forth in this volume have 
 been presented to a part of the public in many popular lec- 
 tures delivered by the author during every year from 1859 to 
 1870. Among the original parts of the Safena, and these 
 constitute about six-seventh of the whole, not a single state- 
 ment has been made which was not the result of, or con- 
 firmed by, patient, rigid, and long continued examination. 
 The plan of the Matuna, with the appropriate diagrams, 
 was elaborated in 1861. 
 
 From the time of Pythagoras down, the philosophers 
 16 131 
 
182 NOTES. 
 
 have asserted that Man is a Microcosm, yet no one before 
 myself had shown that the same general laws rule both the 
 human mind and the external universe. 
 
 Eminent statesmen and legal writers have long since 
 taken the ground upon which I base the Matuna. Thus 
 Thomas Paine says that " all political rights are natural 
 rights." Sir William Blackstone says that " all true laws 
 of society are laws of nature ; that all political laws must 
 derive their validity either mediately or immediately from 
 nature." The New York Tribune, a paper of wide political 
 influence, says that " society is composed of individuals, 
 and must derive its properties from those of its component 
 units." Assuredly, then, it is the business of statesmen, it 
 is our business, to study the laws of man's nature and em- 
 body them in the constitution of society. But they have 
 done nothing of the kind. It now devolves upon them to 
 accept and apply the plan of the Matuna, or make a truer 
 analysis of the mental powers than I have given, and then 
 apply that analysis, or else to confess themselves entirely 
 incompetent to the task of government which they have 
 undertaken. They must not blame me for doing that which 
 they have so long justified in unused precepts. 
 
 The details of Brain structure are explained in Solly 
 On the Brain, Carpenter's Human Physiology, and J. W. 
 Draper's Physiology; but from neither of these will the 
 reader gain so clear an idea as from the Safena. The Tree 
 of Life, or Law of Tree Forms, was discovered by myself, 
 and the reader can consult any or all works on Anatomy 
 for the illustrative facts. Other proofs of the law of Lo- 
 cation than those here given, may be found in J. R. 
 Buchanan's Journal of Man, for 1848, '49, and '50 ; in his 
 System of Anthropology ; in J. W. Redfield's Outlines of 
 Physiognomy, and in Wells' Physiognomy. 
 
 The law of Form requires no further proof, the demon- 
 
NOTES. 183 
 
 strations are of such a nature that every sane mind must 
 accept them. Before the time of Kepler, astronomers sup- 
 posed that the planetary orbits were circles, and before my 
 discovery of this law the followers of Gall made a like 
 mistake in supposing the brain constructed on the plan of a 
 circle. But even with that supposition, they did not at- 
 tempt to explain mental action through its form. Some 
 great men had conjectured that mathematics might inter- 
 pret mental action. Thus Sir Isaac Newton, after speak- 
 ing of the law of gravitation, expressed his belief that 
 some time we might derive the rest of the phenomena of 
 nature, even to the mental, by the same kind of reasoning 
 from mechanical laws. This result is accomplished in the 
 Safena. 
 
 The law of Evolution is examined at length in Herbert 
 Spencer's Essay on Progress, and his First Principles of 
 Philosophy ; in J. D. Dana's Manual of Geology ; J. W. 
 Draper's Intellectual Development of Europe, and Charles 
 Fourier's Social Destiny of Man. Fourier must ever be re- 
 garded as the grand pioneer in Social Science. He was 
 the first, I believe, to distinctly perceive and teach that all 
 true laws of social structure and action are included in the 
 nature of man, and that here we must search for them. 
 But his partial analysis of that nature was very greatly 
 defective, even when measured by his own standard. His 
 social system was of course defective to the same extent. 
 He carried his analysis of the faculties (or Passions, as he 
 called them) only to twelve, which would form only one- 
 half of his first scale of characters. He thought that the 
 entire scale would extend to four hundred and five. From 
 this defect alone, his social system could not be carried 
 into practice. In this, as in many other parts of his sys- 
 tem, he supplied the place of demonstrations by bold con- 
 jectures. Believing that mental science was all mathe- 
 
184 NOTES. 
 
 matical, he left the whole realm of mental geometry unex- 
 plored and unentered. 
 
 Upon the forces, the reader may consult The Correlation 
 and Conservation of Force, edited by E. L. Youmans. The 
 positive evidences of mental Impressibility are treated at 
 length in Buchanan's Anthropology, and in Denton's Soul 
 of Things. 
 
 The analysis of Basic Ideas, the Word Chart, and the 
 Plan of a Universal Language, are given as an indication 
 of what may be done in this direction, rather than as an 
 exhaustive and perfect view of the subject. 
 
 While I have shown the truths that are contained in a 
 greater number of past doctrines and forms of expression 
 than any one else has, I hope that I have displayed no 
 blind and fettered reverence for ancient and now worthless 
 opinions. My lack of reverence has never been the result 
 of a lack of careful examination. 
 
 The word " SAFENA" is accented on the second sylla- 
 ble, the A is sounded as in state and the E as in meet. The 
 word Mate, in the second chapter, is pronounced in two 
 syllables, the e sounding as in grey. 
 
 AETHUE MEBTON. 
 Philadelphia, March, 1871. 
 
IIsTDEX. 
 
 PAGE 
 
 Abstract law 147 
 
 Action. 11, 175 
 
 Affection 11 
 
 Analysis of curves 47 
 
 Angles of face 9 
 
 Appetite 14, 92 
 
 Archetype, Social 17 
 
 Architecture. 54 
 
 Art and Science... 52 
 
 Artu (corpus striatum) 10, 27 
 
 Artuna 18 
 
 Attraction 11, 85 
 
 Attender 19 
 
 Attention 13 
 
 Balance, mental 171 
 
 Balancer 20 
 
 Baseness 15 
 
 Basic Ideas 153 
 
 Beauty and Truth 52 
 
 Blending of spheres 116 
 
 Brain described 27 
 
 Caressing 118 
 
 Cell formation 25 
 
 Centres 9, 10, 18, 27 
 
 Chiefs 20 
 
 Childhood 60, 102 
 
 Classes 11 
 
 Color 13, 110 
 
 Construction and Destruction.. 135 
 
 Contrasts 87 
 
 Costume 53,111 
 
 Criterion of Truth 150 
 
 Culture, integral 103 
 
 Cusiner 20 
 
 Decrees 86 
 
 Defender 20 
 
 Defence 14 
 
 Destruction 14 
 
 Destroyer 20 
 
 Devotion 14 
 
 Devoter 20, 100 
 
 16 * 
 
 PAGE 
 
 Duality 10,97, 100 
 
 Eating, social 92 
 
 Education 103 
 
 Election 84 
 
 Ellipse 40 
 
 Evolution. 58, 59 
 
 Exalter 20 
 
 Exchange of function 93, 94 
 
 Faculties defined 13 
 
 Feeling 14 
 
 Fidelity 14 
 
 Flavors 128 
 
 Food relations 92 
 
 Forces 107 
 
 Forms, laws of 13,33 
 
 Former 18 
 
 Fraternity 13 
 
 Fraternor 19 
 
 Freedom defined 72 
 
 Function and structure 23 
 
 Gain..... 14 
 
 Gesture 118 
 
 Groups 12, 17 
 
 Harmonies 8, 92, 110, 128 
 
 Humanity 13, 115 
 
 Humanist 19 
 
 Hume unitary 55 
 
 Ideas, basic 153 
 
 Impulsion 11 
 
 Impressions 112, 118 
 
 Individuality 136 
 
 Integrity 14 
 
 Labor, harmonic. 1 )1 
 
 Language, Universal l-'l 
 
 Lauder 20 
 
 Lata (Thalamus). 27 
 
 Latuna 18 
 
 Law defined 146 
 
 Laws, seven 7 
 
 Leaders 12,18,142 
 
 Light, mental 108,109 
 
 185 
 
186 
 
 INDEX. 
 
 PAGE 
 
 Life defined , 23, 148 
 
 Location, law of 28 
 
 Logic 148 
 
 Love 14, 99 
 
 Man and Woman 98 
 
 Marital love 99 
 
 Mathematics 38 
 
 Matter and Force 105 
 
 Maturity 61 
 
 Matuna . 17 
 
 Matunal officers 18 
 
 Meetings, matunal Ill, 137 
 
 Memory 176 
 
 Mental science 5, 106 
 
 Names 169 
 
 Nervation, law of. 109 
 
 Nerve force 108 
 
 Odors 128 
 
 Old Age 61 
 
 Orders 21, 22 
 
 Parents and Children.. 101,102,103 
 
 Parentor 20 
 
 Penalty 147 
 
 Pieter , 20 
 
 Poetry 127 
 
 Polarity, law of. 85 
 
 PAGE 
 
 Progress, line of 178 
 
 Proportion of the Form 50 
 
 Ranks 143 
 
 Reason 13, 146 
 
 Reasoner 19 
 
 Right and Wrong 141 
 
 Science 152 
 
 Senses 128 
 
 Sexes contrasted 98 
 
 Signs of Character 30, 33, 34 
 
 Social unity 136 
 
 Social destiny 6 
 
 Society 17 
 
 Table of organs 15 
 
 Table of Ideas 153 
 
 Telegraph, mental 115 
 
 Temple, matunal 54 
 
 Tree of Life 25,26 
 
 Unitary home 55 
 
 Units of Structure 25, 72 
 
 Unity, law of 133 
 
 Universe, life of 173 
 
 Wants 74, 75, 76 
 
 Waves of nerve force 123 
 
 Wealth, private and public 79 
 
 Youth.... 60