The universal law

Dedication

The dedication of this work to my friends is made with feelings of the deepest gratitude for the part which they have played in its construction. The assistance rendered by their respective genii has been indispensable. Friendship is an inspiration whicii ' f oIIqws the mutual demonstration of the same pr/n^ipies; ' J'e&us said,' "Ye are my friends if ye keep my commandments." ,

Preface

This book is composed of paragraphs adapted to almost any of the subjects treated. Their natural relation and position therefore depend upon the emphasis of some particular word. Discovery of the word emphasized is the key to the understanding of the subject.

Nature adopts the same methed in the construction of all her forms as they become evolved, organized or functional, that is, each form contains a key which, if understood and rightly used, will unlock the mysteries of its spiritual life.

The general function of a physical organ can never be deduced from a mechanical inspection of its structural arrangement, no matter how complete, even to its most hidden and minute features, that arrangement may be. This is owing to the darkness occasioned by the mechanical isolation of component parts. These parts, bound naturally in the closest relationship and by the strongest ties, cannot be illuminated and understood unless each connecting link is revealed and its office externalized.

The strongest forces of nature are not apparent and therefore defy comprehension by the lower or less evolved order. The stronger forces defy inspection because mechanical structure is in inverse proportion to individual organization. As the baser qualities of unity and organization become apparent, mechanical structure takes the place of plasticity and simplicity.

The same law applies to an understanding of written history. The more interesting and instructive a truthfully

iii

IV PREFACE

written history, the greater the difficulty in comprehending it, because the attention is absorbed in the personal lives of its characters, rather than in the true purpose inspiring these enactors of the universal drama or in the desire to discover the real power behind apparent thrones.

Emerson asserts that a true literature will do no more than record necessary laws. This is true, but the manner of presentation is a matter of taste or individual development. It is fortunate, however, that according as a natural law is thoroughly understood, the right manner of its presentation appears the same to everyone.

No one would criticise a system of mathematics because he could not understand it from a superficial reading. Yet the unreflecting mind resents every intimation that a system of life lies beyond the scope of its comprehension.

Concentration is a system of living which has been taught for ages, inconceivably longer than any other form of religion. Its practice results in a consistent mental attitude. This does not prove that concentration itself is a mental attitude, notwithstanding the common supposition to that effect. Concentration is usually confused with focalization, which is purely mental in character.

Only through the practice of concentration can the mind be held under perfect control and the heart rendered sufficiently sensitive to become inspired with the functional impulse. The functional impulse is the divinely inspired expression of love in the direction and through the instrument best adapted to serve the purposes of the Most High.

When a person asserts that a simple presentation of a natural law is not clear, he defines the degree of his own understanding. To be more charitable, it is an indication that he is not ready to enjoy the advantages that follow the

PREFACE V

acoeptance of the principle. Contempt for that which is beyond the understanding calls forth only pity from those who really comprehend.

A criticism upon some of the following pages is so characteristic of an intellectual conception of truth that it is herewith presented. The critic said: "The book is composed of words whose arrangement indicates impossible conclusions or the reverse of what is natural or true." Thus does the mind disclose its impotence in matters where the heart is involved, and show its inconsistency in questions that can be proven only by personal demonstration.

The members of the Universal Truths Association deserve special mention for their fidelity and perseverance in attempting to demonstrate these principles. For years they have supportsd regular Sunday meetings both in the East and West, where these principles have been enunciated and freely discussed by the public.

Address

Walter Scott Hall,

70 Dearborn St., Room 8,

Chicago, I1L

Part First No

SUBJECT

Axiom

Corollary

Basic Terms

Adversity

Conscience

Consciousness

Self-consciousness

Principle

Sensibility

Sentiment

Organization

Residual Element

Correspondence

Concentration

Preponderant Elements

Transcendent Function

Special Function

Impression

Response

Questions

Business

Color vii

PAGE

CONTENTS

PART SECOND 1 Unity

2 Form

3 Beauty

4 Sight

5 Power

6 Universality

7 Natural Units

8 Polarity

9 Spirit

10 Reflection

11 Evidence

12 Law

13 Inversions

14 Faith

15 Negation

18 God

19 Name

20 Beginning

21 Spirit

22 The Point

23 Authority

24 Possession

25 Law

27 The Law of Issues

28 Numbers

29 Unity

PAGE

CONTENTS

PAGE

30 Feeling § 164

33 Concentration 177

34 Focalization 186

35 Recollection 189

36 Relative Focalization 191

37 Periodicity 192

PART THIRD 1 Expression 193

2 Reflection 197

3 Form 198

4 Assumption 201

6 Pupil 206

8 Intemperance 211

9 Breathing 214

10 Crime 215

11 Obligation 217

12 Establishment 218

13 Relationship 221

14 Understanding 222

Part First Essentials

AXIOM 1.

The spirit of perfect function, whether related to mental faculties or physical organs, consists of the implicit and unquestioning obedience of these faculties or organs to the Divine impulse within. In all questions of vital importance, this inner impulse meets so perfect an external response as to be transcendent in consistency and correspondence.

Perfect function is revealed in the quality of exterior response, and in the radiation of life force. Appreciation is a token of response, and is shown in the power to recognize natural values. The sense of time arises from appreciation of form at the expense of appreciation of spirit.

Impression is the reverse of expression, and therefore an inverse or special function. Natural impressions inspire function, responsibility, originality, invention and interest, while unnatural impressions cause a sense of evil, and an unnecessary submission to adverse conditions.

The small function, of apparently little importance when considered separately, is the most common and constant in operation. The death of these small functions is of little importance, since they are easily replaced owing to the simplicity of their work and organization.

Small functions are expedient qualities used to supplement natural function when partial or defective.

1 COPYRIGHT, 1903, BY W. S. HALL.

Z UNIVEESAL LAW

Corollary 2.

The law consists of function, or feeling and its perfect reflection. "Love is the fulfilling of the law"; but function is not only the fulfilling of the law, but includes the union of love with wisdom.

When the functional impulse is obeyed it will prove to be the wisest expression of love. Pure feelings unconsciously take into consideration all the circumstances and environments that govern expression.

Failure to function results in the yielding to false impressions that are confused with pure feelings. False impressions create issues through which the life forces ebb aw T ay.

Concentration locates the issue of life by discovering that to satisfy it is the greatest necessity of life.

Focalization specializes function by confining the attention upon the issue with increased resolution until the emphasis is great enough to cause reflection.

Reflection allows the difference between pure feelings and false impressions to become self-evident. By allowing pure feelings to reflect themselves upon an unbiased mind, natural and right conclusions are always recognized, and determination then supplies the essential needed to restore more perfect function.

Failure to concentrate or locate the vital issue creates the necessity for increased focalizing power as well as increased emphasis of the vital issue. Emphasis and repetition are interchangeable terms. The emphasis of a particular form beyond a suitable degree is fabulous and unnatural.

Failure to focalize leads to distraction and increases the number of important issues, when confusion follows as to which issue is the most vital. Failure to focalize necessitates the practice of virtue. Virtue consists in turning the attention away from all forms of excitement and depression whenever doubt arises as to the genuineness of the functional impulse.

Failure to practice virtue, or the yielding to impressions of adversity, or submission to the sense of complacency, necessitates a sentimental attitude. Sentiment (while in doubt regarding the functional impulse) turns the attention toward the possibilities of good, voluntarily disregarding the apparently adverse so long as it affects the individual only: but if it reaches the stage of criminal imposition, self-preservation becomes legitimate.

Failure to recognize the necessity of maintaining a sentimental attitude is a form of insensibility demanding an emphasis of natural impressions. Natural impressions are gained through obedience to general laws and principles, and also through the absolute necessity that all sense impressions should be natural. The evidences of this great need are presented by Nature in an increasingly exaggerated (fabulous) manner until finally an impression is made that cannot be rejected even by the most complacent or insensible.

Basic Terms 3.

Function is a force whose manifestation changes according to fixed law. When general function is avoided, the pressure necessitated upon special function becomes so great that eventually it must be abandoned as inconsistent;

The pressure to which special function is subjected would appear evil were it not that this seemingly undue pressure acts as an incentive to function or as a stimulant

I UNIVERSAL LAW

to sensibility.

An explanation of the higher or interior law is essential to an understanding of the law governing externals, yet this explanation is only possible of comprehension when made by the use of terms familiar to the external consciousness.

The basis of involved function consists of simple terms or definite natural units of calculation. As the whole function cannot be comprehended directly, it is necessary to understand each term of the group or series representing it.

A basic term is a unity of points supporting or indicating an established fact. Since there is but one primal or simple fact, law is the natural order of the particulars of that fact. As the particulars of law grow definite and prove themselves to be naturally related to a common purpose, they become basic terms of the law in proportion as they establish the purpose of its existence.

It is possible to be insensible to established facts, though the evidence of their existence is very patent to awakened minds. It is impossible to make a definite statement regarding any one fact without depending upon what appears to the unawakened mind to be an undemonstrable theory.

Knowledge, to be above contradiction, must either be confined to an orderly arrangement of undeniable facts, or deal with facts requiring superior faculties to comprehend them. Superior faculties are necessary on a plane of extraordinary magnitude where points far distant are conceived as having natural relationships.

A basic term is a material demonstration of a spiritual fact which, when recognized, defies contradiction or denial. The path indicated by function is the true way, because it deals with those important basic terms which support fundamental principles. On fundamental principles rest all vital issues.

From an inverted point of view, the path indicated by function appears selfish, but those who follow it imagine themselves to be facing voluntary adversity. Soon or later all will be forced to function, — when every other way leading to the demonstration of truth has been proven false. "Her ways are ways of pleasantness, and all her paths are peace."

General laws are based upon definite facts or basic terms which inspire function when recognized. There is a natural correspondence between the impulse within to function and the force of general laws without.

Discovery of an interior principle attracts its corresponding form. According as the outward form corresponds naturally to the inward principle, the qualities of the form become the basic terms of the principle.

The power to separate form from spirit is a transcendent function resulting from the habit of function in small particulars. These smaller particulars are the basic terms of great particulars. Trifling failures, when noticed, aggregate themselves into discouragement so great as to produce distress or despair. Mere forms of basic terms cause false impressions which cannot be dissipated until taken in detail.

Basic terms are the real and truthful points of natural relationship, distinguished from complexity of forms only by superior states of consciousness. Sensibility, sight and thought are the reflections of the emotions or actions of the self or sponsor. It is necessary that force be conserved and directed aright in order that the various qualities of feeling may reflect themselves consistently and thereby increase the sensibilities necessary for the recognition of basic terms.

A basic term is an essential quality of a comprehensive

6 UNIVEKSAL LAW

principle. When from any cause a basic term is dormant or inactive, its service becomes essential to success in the demonstration of a proposition. A proposition becomes a basic term when, through construction, its form is sufficiently definite to appear as an evidence, example or application of the principle of its being.

A difficulty or issue arises from the failure of a basic term to support a necessary proposition, sentiment or virtue. The solution of a difficulty lies in supplying the essential term, which is the definite external form of an essential principle.

Function gives the impulse, and resolution the power by which it is expressed.

A basic term is the definite degree or unfoldment of a particular quality. One definition of a basic term seems to conflict with another because qualities manifesting under various conditions are subject to change of appearance, and the power to discriminate between the real and the apparent is confused or lost.

A basic term always remains the same in its relation to the principle acting as a support, but changes in form and name according as the relationship is appreciated or disregarded. Basic terms are the natural units of calculation, and through their relationship systems are founded and forms constructed. The exception to this rule is when a fact is used in supporting a false conclusion. Basic terms support natural conclusions, sanction Divine nature, and are evidence of the eternal order of things.

The comprehension of basic terms is the most fundamental faculty of the mind. By this faculty the mind is related to nature, their operations being identical.

This being the case, that which is apparently impossible may be accomplished with ease by comprehension of the law of analogy, though the methods of accomplishment are concealed from the presumptuous or those who fail in the realization of fundamental principles.

To supply the basic term or form of an essential principle, unless by so doing function, increased resolution and action result, defeats the basic term and destroys its existence through artifice, false assumption and inconsistency. Thus it becomes necessary that numbers of basic terms (related to a lower order) fill the place of the original term.

Basic terms are confounded with each other when confusion of mind prevents the correct relation of numbers (series) to their original unity.

The principle inherent in basic terms is evident in each particular basic term; but before the principle can be fully recognized, it is necessary that the basic terms be comprehended in the aggregate as a series or unity.

Basic terms are necessarily linked together, but natural conclusions cannot be deduced" from them without the understanding of a perfect system of evidence. System consists of an arrangement of details suited to disclose the necessity of certain principles.

At times there is a perfect uniformity between the terms supporting a particular principle; while again the similarity extends only to particular qualities. When similarity is confined to particular qualities, it is impossible to recognize the basic terms until the qualities which they appear to conceal are appreciated.

Solve the greatest difficulty first, and the solution of all other difficulties will be comparatively easy; for, beingsubordinate, they can be readily solved by an application of the same principle.

When the attention is not first focused upon the greatest necessity, the vital issue is broken up into minor issues which, on account of their number, become complicated and attract irrelevant particulars.

Every trifling occurrence of life becomes of great importance when related to the vital issue; minor issues develop into those vital in character, throwing a flood of light upon every point in life that is essential to well-being.

The individual is related to a higher plane of consciousness and brought into communication with God and His messengers through discovery of the vital issue of his life or the basic terms which support it.

Through realization of the basic terms which support our relation with higher orders, all events of life are easily understood and resolved into a unit environment or universe whose component parts are naturally related.

Clearness of perception or recognition of the basic terms of vital issues is not gained by theorizing, or by any purely abstract, intellectual or imaginative process. All systems of philosophy fail, in that they deal with theory at the expense of reality.

A basic term is the definite product of a particular conception. Conception, unless accompanied by demonstration, is valueless because without form and void of orderly appearance. Basic terms form the groundwork supporting the self, and must be recognized before the self can be properly understood.

Basic terms are facts of great value which are overlooked through disorderly habits in occupying the time and attention. A disorderly mind surrenders the attention to facts of apparent interest but of little real value.

A form that creates a natural impression inspires consistent action and encourages function; but when the impression is unnatural, the tendency is to invert force, pervert natural expression, and render base that which should be the support of a superior expression.

Spiritual impressions increase sympathy and the feeling of equality. They inspire function, but sense impressions, unless related to spirit, tend toward inversions and recognition of the merely base.

A base motive is the effect of a false impression, and when carried into action brings about such consequences that the person concerned is unwilling to acknowledge that the base motive originated with him. Base motives arise from impressions of external forms and from the superficial appearances and baser qualities of established facts regardless of what they support or indicate.

Interest in basic terms is necessary in order that the principle embodied may be realized. Function brings into use the right sentiment as it emanates from within, causing the recognition of its external correspondence or basic term, not as an impression, but as proof of the consistency of function.

By reducing life to a minimum of real needs, an opportunity is afforded to become familiar with its stern realities and basic terms, and the recognition of the vital issue, being the greatest necessity, will disclose a power of delightful determination inspired in order that we may rise superior to the limitation of the adverse.

The personal consciousness, in proportion as it submits to the impression of position of particular forms, fears to function, recognizing that its own position is correspondingly eccentric and unnatural. Self-denial culminates in entire eradication of the idea of self or position when either conflicts with function.

Concentration is the centering of the attention absolutely within; — the simplest means of accomplishing the denial of position or self. Focalization centers the attention absolutely upon a point without, denying the presence of all else which would attract it.

The same end is facilitated by imitating the processes of any natural system, as in focalizing upon an important issue. Through imitation of the properties of a form, system or series of forms, their essence can be embodied or incorporated within the self, while the adverse power is denied or eliminated.

As a means to facilitate natural expression and avoid the unnatural or adverse, it is necessary to confine the attention alternately to organic action and mechanical structure, the one being a reciprocal or correspondent of the other.

Spirit, or the substance of power, takes a natural form when it desires expression. Natural forms (taken into consideration as a whole) form a system of basic terms supporting and involving spirit. The more definite and particular the expression, the more material and concrete the form.

The essence of a form relates it naturally to its source or origin. Essence is as substantial as concretion, but, being more involved, appears indefinite, vague and without power to command or express itself. Until a concrete form is naturally related to its source in the mind of the observer, its essence has failed of incorporation, and consequently his view must be eccentric, serious and adverse to the truth of its existence.

Adversity limits the attention to mere forms, creating a disregard of the purpose for which they exist, and an oblivion of their natural relations. Natural relationship includes the natural correspondence existing between form

NATUEAL FORMS 11

and spirit. By this relationship the economy of Nature is maintained.

Adversity is the result of an inverted or unnatural view of life, and results from limitation of the vision to base qualities regardless of their power of transmutation to ultimate good.

Resistance is necessary in order that corresponding poles may have a basis of reaction. Dark color, by its contrast to the light, forms a resistance to the sight whereby is laid a shade or groundwork for the appreciation of color. In the same way evil is the base upon which the possibility of good is established.

A fundamental proposition is one that is commonly used in proving other propositions, and becomes a fundamental principle according as its truth is realized. A fundamental principle is the statement of a particular fact, the truth of which has been established by indisputable evidence.

Fundamental principles are so self-evident and apparently so simple that the presumptuous assume an understanding of them, thereby failing to realize their power.

Realization of a fundamental principle is attained through recognition of the basic terms upon which it is established. Before it is possible to realize the power of a particular subject, its basic terms must be recognized and the means by which it is supported understood.

When the evidences or basic terms of a fundamental principle are once established, their constant reiteration or emphasis for purposes of proof becomes unnecessary, and the confirmation of truth less tedious.

All difficulties arise from an assumption of familiarity with fundamental principles, and from the failure to recognize that it is necessary to prove a particular proposition before employing it in the demonstration of another proposition.

A theorem or corollary does not become a principle until its truth has been fully demonstrated; and to employ either as if they were established principles gives rise to vague speculation and serious or unnatural deductions.

When theory is applied to the solution of the practical questions of life, the underlying principle, not having been demonstrated, is apt to be incorrectly applied, and so fails to produce the desired result. The outcome is disappointment and adversity.

The proud will not voluntarily condescend to become familiar with fundamental principles, and therefore fail to appreciate either the great power of these principles or the secret of their successful application. They therefore are forced by necessity to rely upon undemonstrable theory.

A truth is the real motive governing an action, and is interior so long as it remains subjective or beyond the scope of the outward or mental comprehension. An expressed motive takes definite form and becomes objective when it is recognized.

Exterior form corresponds to the interior motive or principle it embodies. This principle has essential qualities of importance, which to the natural mind do not appear as qualities for spiritual development, but as motives of personal action.

An exterior form is the correspondent or expression of an interior motive, and also the basic term of a greater principle of which motive is merely one quality. The mind or motive quality is the instrument of quality or spirit; while the body becomes the natural expression and instrument of both spirit and mind.

Qualities become essential as they develop in importance by the refinement of their organization, or by the failure of their demonstration. In the latter case, the necessity of their presence for all-round development or organization creates a vacuum which attracts them to their specific places.

In fractions, the common denominator is the real base or natural unit of calculation. The value and relationship of particular fractions can be computed after discovery of the fractional unit or basic term of their common series.

A visible means of support is composed of a series of basic terms naturally related. Sophistry, theory and all forms of inversion wrest these systems from their original and legitimate purpose, and use them as a base for false and unnatural conclusions.

The real motive inspiring sophistry, prejudice and pride is a secret hope that by satisfying minor issues or desires the necessity of confining the attention to vital issues or important questions may be evaded. The importance of these questions is not always apparent until made so by the neglect of vital issues.

A principle is composed of countless influences or applications of power, which originate as impressions, thoughts and ideas. These develop into sentiments, motives and virtues, till finally through demonstration they become objective and take on the definite form of basic terms or become units of power.

Function brings into practical application the right impulse or sentiment as it emanates from within and meets its correspondent reflection or array of basic terms without, not as impression but as proof of the consistency of function.

Function centers the emotions in the person and limits them to impulses from the sacred crisis or domain of integrity. This brings success to all noble undertakings, but more necessary than immediate success is the right direction of purpose as indicated by function. The right direction brings ultimate success through consistent use of present opportunities.

When the impulse to function fails of expression it becomes the issue of an essential principle; while, on the other hand, if the impulse be expressed, its demonstration proves to be an external basic term which supports and proves the consistency of the principle.

Failure to demonstrate the functional impulse necessitates greater and more definite emphasis or manifestation of its external form,. until at last bondage to the form will not permit the attention to escape its confines.

It is impossible to recognize the real character of an issue until its basic terms have been segregated, properly associated and naturally related in the mind. Failure to realize the value of a basic term causes its depreciation and neglect, resulting in the failure of that term to support the vital issue. The consequence is that there is no inspiration to function.

When ideals are rendered practical by personal demonstration, basic terms become more and more apparent, difficulties lose their personal character, and the power of inspiration is the final result.

The spirit or principle inherent in basic terms is evident in each particular term: — but before the principle can be fully recognized, it is necessary that terms be comprehended in the aggregate as a series or part of a system.

When the attention is permitted to wander away from important issues or essentials, it is necessary that the series or group of terms supporting the issue be discovered. In such cases each term becomes an essential until its value is recognized.

Form is the best means of expressing unity and, when organized, becomes a natural unit or term of universal unity. A basic term is the form, expression or demonstration of a universal principle; though the principle itself may be a transcendent function or of such a character as to preclude the emphasis necessary to make it appear real to an undeveloped mind.

Soil is the base element from which superior qualities spring and upon which they depend for their maintenance and support. Function extracts superior qualities from degraded conditions for the benefit of both soil and fruit.

The more natural a unit the more willing is it to be inspired by that which is seemingly inferior; but it is able to distinguish between the form of a basic term and the motive inspiring it. The motive of a basic term always proves superior when understood.

Artifice emphasizes one term at the expense of another, thereby producing fabulous results which fail to prove satisfactory when seriously relied upon. The essential particulars of a fable are basic terms of its moral. It is the moral and not the form of a fable that is reliable.

A visible means of support is composed of a system of basic terms which have been carried to a plane of definite conditions where the vital issue is symbolized in such external proportions that the essential of life becomes self-evident.

That the basic terms of life are the most important of its definite conditions cannot be ignored and, if evaded, their importance will assume such fabulous proportions that the mind cannot escape the adverse impressions of their forms.

The greatest necessity of organization is perfect understanding between the constituents composing the order, and a knowledge of the relation binding them to each other and to the central principle for the evolving, expositing or demonstrating of which the order exists.

Mastery — the conception of function and the law of correspondence — is within the domain of organization, and consequently dependent upon the understanding of the basic terms involved.

True inspiration, or the understanding of transcendent function, is only possible through perfect familiarity with the natural terms supporting and leading up to it. The moral of a fable may be one of the basic terms of a transcendent function.

Transcendent functions appear paradoxical because the evidence of their existence must be more or less fabulous in character in order that the attention of the insensible and complacent may be aroused to the essential of issues.