THE HIDDEN WISDOM REVEALED
As we have previously observed, there is what may be termed a
religious mysticism and a scientific mysticism. When viewed from the
standpoint of the unprejudiced seeker, who finds the truth that is in
everything, these two phases of mysticism are but photographs of the
same subject taken from different points of view. So, too, mysticism
itself is, in the final analysis, nothing more than a long-distance
view of science.
Like the proverbial pot and kettle, which we are told made much noise
over calling each other black, we find the scientist frequently
disdains the mystic, and the mystic may retaliate with equal
disapproval of the scientist's position. Both are right, each from his
point of view. Each is looking at life from an opposite end of the
same pole. The scientist looks at the effect and the mystic at the
cause. In their final calculations they arrive at the same conclusion,
although they call it by different names.
The scientist says that everything proceeds from the one eternal
energy. The mystic perceives the spiritual co-existent with the
external. Religious mysticism calls it "God's word made manifest." In
reference to this definition of religious mysticism, perhaps the
phraseology used by William Ralph Inge, in his "Christian Mysticism,"
is the best possible exposition of the position of the religious
mystic, if we may separate the two phases. Inge says: "Religious
mysticism may be defined as the attempt to realize the presence of the
living God in the soul and in nature, or more generally as the attempt
to realize in thought and in feeling the imminence of the temporal in
the eternal, and the eternal in the temporal."
Which is to say exactly what the scientific mystic says, using other
terminology; and likewise what the physicist says or will ultimately
say, as his researches lead him into the finer and finer realms of
discovery.
The scientific mystic, like Archimedes, believes that in order to
measure the purpose of external creation, he must "base his fulcrum
somewhere beyond."
The scientific mystic, therefore, starts from the center of the
Circle; from the crux of creation; and he finds the X, which is the
hypothetical base of algebraical science--the unknown quantity of
which sex is the symbol. Reasoning from effect back to cause and from
cause forward to effect the mystic finds the equation complete,
perfect, and likewise simple; but it is simple only after we have
deciphered it. Like the prize puzzles which are designed to exercise
the inductive faculties, mysticism, when we have not the key, is a
most tantalizing enigma. Most "practical" persons dismiss it with the
same superficial idea that they entertain in regard to puzzles, saying
"it is only a puzzle"--utterly ignoring the value of exercising the
inductive reasoning faculties.
Fairy stories are popularly supposed to be for the entertainment and
amusement of children. In reality they are the universal language of
symbolism. There is not a single fairy story which has not been handed
down from generation to generation, and, what is more suggestive, each
story is told with astonishing lack of variation, in every tongue and
throughout every nation on this earth.
The stories involving the turning of men into animals and their final
restoration to human form, as a reward for some service, some
sacrifice, typifies the two-fold nature of Man. He may live in his
animal, or exterior nature; or he may develop his spiritual, or
interior nature; through service; through unselfish love. Our limited
mortal consciousness is responsible for the tendency to personify
everything, instead of to realize the principles underlying all
expression. God and the Devil have been the personification of the two
phases of the principles of Evolution, from animal man to spiritual
man.
Romulus and Remus have been presented as an actual and specific
instance of twins; likewise Castor and Pollux. Almost every child
instinctively alludes to himself or herself, as either "the good
little me" or the "bad little me." "O, I didn't do that; it was the
bad little Dorothy," or "Harold," as the case may be, is the
child-like way of expressing the innate consciousness that there is
an interior and an exterior nature to all of us.
The union of gods with mortals, which forms the gist of Mythological
tales, symbolizes the god-like and the mortal qualities inherent in
human nature. Mortals raised to the abode of the gods; and the gods
descended into mortal life; symbolize the interchangeability of what
we term matter and spirit--the power of transmutation of the lower
into the higher life.
Volumes could be written upon the subject, and we will therefore try
to confine our reviews to the symbolical traditions which deal most
directly with the relations of the sexes.
In religious symbology, the story of the ark stands as the supreme
type of creation, through the conjunction of the sexes.
The cherubim are, when all is said and done, nothing more, nor yet
less, than spiritual children--the result of spiritual sex-union.
And in this later synoptic mysticism of the ark of the Covenant, we
are informed that "every gift within the tabernacle is willingly
offered." If we will but contemplate the volumes of wisdom contained
within that sentence, we cannot fail to conclude that every
infinitesimal particle of coercion in whatsoever shape and form,
individual, economic, ethical, or religious, must be excluded from the
regenerated, perfect, ideal sex-relation; otherwise we do not attain
it.
If the Ancients seemed to take some of these folk-lore stories too
literally, we of this "practical" age, do not take them literally
enough.
We have imagined that sex, and the sex function, began and ended in
the physical. This view is excusable in the case of the materialist,
if there really be such a person but it is obviously a stupid view for
the theologian, who regards this life as the door to spiritual life.
Since sex is the cause and the result of what we know of creation;
since it is the foundation of all the qualities that we know as
spiritual laws; friendship; unselfishness; fidelity; paternal
solicitude--it is absolutely certain that the most beautiful things we
know here must have a correspondence in the life hereafter. Of these
beautiful things in life, babies come first; with birds and flowers
and music as fitting accessories.
But to return to the ark of the covenant. The perpetual flame on the
altar (the center) is the undying Flame of spiritual love--and by that
we mean sex-love, let it be understood. If we seem to repeat this too
frequently it is because of the almost general habit of the race to
apologize for sex-love. The erroneous idea obtains, that spiritual
love is sexless. All too frequently we come across the phrase, "with a
love that has in it nothing of human love," the writer evidently
anxious to convey the impression of tremendous spirituality and the
consequent elimination of the sex function.
And so we emphasize once more, and we may do so again, the assurance
that the symbol of the never-dying flame upon the altar is typical of
the never-dying spirit of sex-love. Spirit is ever symbolized by
flame, as in the "flaming sword" of the archangel.
The Deity upon the seat of the altar symbolizes the bi-une
Sex-principle of creation.
The reason that the Jewish people have claimed that they were "God's
chosen people" is because, in their symbolism of the ark of the
Covenant, all Israel was grouped under the tabernacle. The formation
of the tabernacle proves that it typifies the mother's womb. The
tabernacle was guarded by the priests who _were sworn to purity_; thus
they symbolized the esoteric truth that the pure spiritual sex-union
bestows immortal god-hood.
Let us take another story, that of the life-token. This is best told
in the story of the Holy Grail, although it is found in all the
fairy-books of all nations, in the language and form befitting the
race to which it belongs.
In the original, that is in the earliest recitals of this life-token
story, we find that the thing left behind, as a _center_ (which is
always guarded and protected in various ways), was a tree. Here, we
have the phallic symbol as the life-token. But in the story of the
Holy Grail, the cup is the life token to be guarded; it is the sacred
symbol of the quest and it is of a design resembling the red rose of
the Templars. This time it is the yoni--literally the _chalice_ of the
_holy communion_; the centre of the radiant circle, which is the
answer to all the problems within the radius. It is the search for,
and the finding of, the balance in counterpartal union. It is the X of
Being, and only the purest and the noblest of the Knights of the
"Round Table" essay the difficult quest. The "mound of Venus" is
another name for the "Round Table."
Again is emphasized the necessity for purity, and this purity,
although including all the spiritual qualities: fidelity; bravery;
self-sacrifice; humanity; love of truth; culminates in sexual purity.
"Blessed are the pure in heart (the pulse of the soul) for they shall
see God." We revise this latter part, and we say "for they shall be
_gods_."
Let us consider the story of the "sleeping Princess." She is depicted
as a princess, first of all, because she is the daughter of a king; a
king is an earthly ruler, or exalted person. Esoterically, she is the
daughter of the exalted God, and she is the soul. Sometimes this story
is told in the male gender, but everywhere the essential points are
the same.
Wagner, who is known as a Mystic, has illustrated the story in
Brunhilde and Siegfried. Brunhilde is an immortal--a goddess, who
renounces her immortality to become a woman.
She sleeps on the top of a high mountain and she is surrounded by a
circle of flame; and here she sleeps, despite all efforts to arouse
her, until awakened by the touch of Siegfried--the one human being in
all the universe who could awaken the sleeping princess.
The high mountain symbolizes the highest love of which we are capable.
To reach the soul of the exalted woman, typified in the fairy-story by
the word princess, and later, by Wagner, as the goddess, man must be
her mate. _No other can enter the womb of her soul_, though many may
effect an entrance to the outer court.
This truth, as absolute as life itself, solves all the problems of the
mystery of love and its joys and sorrows. No soul can wholly,
unreservedly love the "wrong" one. Though we may love and die of the
pain of unrequited loving, yet love is its own self-justification, and
its own reward. The pathway of love leads up the mountain top, but no
one who reaches the summit shall fail to find that for which he seeks.
The soul of man, and of woman, has been playing a game of blind-man's
bluff--a fitting name for the game it is, too. Unable to see anything
but the exterior nature, and longing for success in the search, we
have frantically grabbed here and there, and appropriated that which
we grabbed, with a self-complacency and an egotism of which little
Jack Horner would be ashamed.
In the symbolical rites and ceremonies of secret orders, such as the
Ancient Alchemists; the Hermetics; the Rosicrusians; and in modern
times, the Free Masons, we have this story of the search for the
ultimate balance of soul union, told in language veiled unless we are
fit to know; but openly enough if we are fit. And in all these orders
(alleged guardians of the hidden wisdom) we have varying degrees of
initiation; and in each degree the initiate must undergo certain
trials to prove his fearlessness; his fidelity; his fitness, in other
words, for the final revealment of all, which is the initiation into
the "holy of holies;" the "secret chamber" and the degree of
"mastership."
In the order of Masonry, the highest degree is that of the Templar.
The symbol of the Templars is the red rose on the cross, together with
the star and the crescent. The star preserves the esotericism of its
nomenclature, in whatever sphere it is used, namely, the power of
radiating light. It stands for the radiant center. The Knights Templar
sought the radiant center to complete their half circle, and when they
should have found, they were to become radiant with the light of
spiritual power. That they originally at least, understood the way of
this initiation, is evident by the symbol of the rose and the
cross--the combined phallus and yoni.
This fact is the underlying cause of the open and hereditary enmity of
the Church of Rome for the modern order of Freemasons. The Church
sought to specialize in the persons of the Virgin Mary and her Son the
eternal principles of the "way of the cross." The temporal power of
the Church could be built up only by offering a complete system of
salvation within the church itself. At the same time, the utter
degradation of Sex, which had reached its depths under Roman
civilization, called for as complete a reversion of the ideas of the
Ancient sex-worshippers, as was consistent with the truth.
Hence we find the extreme attitude of the Church opposing all
reference to sex as other than a part of the temptations of the Evil
One, although they did retain the central truth typified by the Holy
Virgin Mother, and the pure and perfect child.
The Alchemists are supposed to have been imbued with the desire and,
to some extent, at least, were regarded as having the knowledge of how
to make gold. This gold-making was always accomplished by
transmutation of the baser (lower) metals; also, the knowledge of how
to accomplish this transmutation was possible only to one possessing
"the philosopher's stone."
If we will but remember that this "philosopher's stone" was of such a
purity that it was almost impossible to find it; that, although
several initiates claimed to possess the stone, yet no visible proof
of its existence, or of gold resulting from lead or copper, was ever
offered; and again if we will realize the fine distinction between the
words "found" and "discovered," and take note that the word "found" is
used almost invariably in connection with those who claimed to possess
the stone, we will arrive at the obvious conclusion that the secret of
the Alchemists was of an interior nature. We "discover" outside of
ourselves; we "find" within. Above all, the "stone of great purity" is
the same that was raised at Babylon, supplanting the yoni, which is
to say, the phallic symbol.
A philosopher is one who is wise in his interior nature; his wisdom is
of the esoteric quality; we do not apply the term "philosopher" to
either great educators, or great financiers; but to those whose
activities are turned within.
The force which is manifested in the lower desires and passions, when
transmuted into spiritual channels, opens the door to the golden light
of illumination.
To become in reality a Prince of the Rosy Cross bestows the exaltation
and the power, typified by that of an earthly prince--one who is
exalted above the common man.
It is doubtful, indeed, if many of the ancient alchemists attained to
this exalted degree in its true significance; and we may readily
believe that in an age in which wealth was so eagerly sought; temporal
power so much desired; where deception was almost general; that few
lived the requisite purity of life to have accomplished the
transmutation; so today there is not one in a thousand of the many who
have taken the degree of "Knight Templar," who recognizes its esoteric
meaning.
But words have a trick of trapping us, and we note that the word
"taken" is invariably used in referring to modern Masonic initiation.
Verily they have "taken" the degree in its outward semblance. They
have not attained to its powers and privileges.
Nor can they do so, when they exclude the very "gate of life" from the
order. They may become masons (builders of the temple), but how can
they become Architects, when they have not entered the tabernacle?
In a search for hidden meanings, and for a secret tradition which is
believed to be discoverable in Kabalistic and Hermetic literature, we
find, if we possess true insight, the one indubitable truth,
subordinating all the other symbols, namely that of the supremacy, the
finality, of the sublimated sex-union, resulting in immortal
mastership.
Most modern interpreters of the archives of these ancient philosophers
ignore the sexual significance of the arcana, but a glimpse at the
symbols will readily convince the initiated of their identity with
sexual symbology.
For example in "The History of Transcendental Magic," by Eliphas Levi
(Abbe Constant), translated by Arthur Edward Waite, there is a plate
used to illustrate the author's theory of Alchemy, which he concludes
"had two aspects, one a physical and the other a moral one." The
sexual, as well as the spiritual, significance is ignored, but this
may be due to a disinclination to reveal the secret meaning of the
alchemical symbols, or it may be due to a materialistic tendency on
the part of the compiler.
The plates, however, speak for themselves, and in one, ascribed to
Basil-Valentine, an alchemist of the Fifteenth century, called "The
Great Hermetic Arcanum," the supreme and significant point of the
illustration, shows, within the circle of Experience, through which
the initiate travels in his search for the supreme god-head, two
doves, holding in their beaks a crown. The doves are perfectly
matched. The crown is balanced between them, and the figure tops the
circle, under the heading "regeneration."
In another plate, which the author presents as "the Philosophic Cross,
or Plan of the Third Temple as prophesied by Ezekiel," we note again,
that the crown of the symbolical temple represents the red rose upon a
cross, within a radiant circle; beneath this is a mother-eagle with
outstretched wings, shielding her little brood, and on either side a
tree and a flowering rosebush.
Here is the symbol par excellence of generation. The creative function
of the male and the female in procreative conjunctivity.
The employment of the eagle as a religious symbol may be traced back
to the civilization of the Hittites.
Only a few years ago, two English archaeologists discovered a
double-headed eagle in Asia. This was identical with those seen
perpetuating religious rites and ceremonies of the sex-worshipers. An
eagle holding in its talons a serpent is an emblem well known today.
The origin of the adoption of the eagle as a religious, though not
necessarily a "sacred," symbol by prehistoric races, may easily be
imagined, if we consider that the eagle is a bird of tremendous power;
and that it soars to unreachable heights; and that it unquestionably
was at some time seen to swoop down and carry off the serpent,
possibly even during their ceremonies of serpent-worship.
This idea becomes quite convincing when we also remember that the
ceremonies of the serpent worshipers were carried on, as far as
feasible, upon the mountain. We allude to this stage of religious
history as "serpent worship," but when we realize the points of
analogy between the serpent and the phallus it is apparent that the
serpent was only the nature-emblem of generation, as manifested by the
male principle.
"The eagle and the dove" is a phrase employed today to illustrate the
law of antithesis, and it is more than probable that the eagle
represented the lower nature of the sex-relation, in juxtaposition to
the higher, as the dove is emblematical of the spiritualized aspect of
sex-love. We have an analogy to that of the eagle and the dove in the
Biblical allusion to "the last day; when God will separate the 'sheep
from the goats,'" Here again is a pertinent reference to the sex
nature. The goat is a symbol of sensuality and lust, principally
because he has perverted sexual proclivities, notably that of
coercion. For this reason, Classical Mythology employs the satyr, a
creature half man and half goat, to typify the lowest form of the sex
call in man.
On the other hand, the lamb is the type of gentleness and affection,
and although in outward appearance the lamb and the goat are not
dissimilar, their natures are antithetical.
In estimating the God-idea of the Ancients, many mistakes have arisen
by confounding religious symbols with the "sacred" symbols. The
race-mind was in its kindergarten stage, and all ideals were instilled
by means of pictures--a method which even the present hour finds most
effective.
In modern theological symbolism we have God and the Devil; Heaven and
Hell; angels and demons, to illustrate by antithesis.
They all belong to religious symbology, but only those which teach
spiritual ideals are denominated "sacred."
"Riding the goat," alleged to be the almost invariable initiatory
prelude to fitness for membership in all secret orders, means, first
of all, that the would-be initiate must have control over his lower
sexual desires. If he cannot control the goat instincts within his
nature, he stands small chance of taking the higher degrees of
spiritual regeneration, through transmutation.
In another symbolic chart presenting the secrets of alchemical
transmutation, we find depicted "The Gate of Eternal Wisdom," and we
are further informed that this "gate" also brings "knowledge of God."
The design of this cave-like aperture should betray its esoteric
meaning. It is situated under a mound, upon which trees are planted.
The inscriptions on the corrugated walls of the cave, are evidently
designed to resemble seven lotus petals, and are set forth as the
seven mysteries. Inscriptions warning against profanation of this
sacred gate, and also promising eternal life and glory to the true
initiate, inspire the intrepid and deter the doubtful. Of these
latter, several are outside the entrance. Two are on the steps leading
to the mouth of the cave but their attitude bespeaks doubt of their
worthiness. Only one has penetrated to the radiant center of the
aperture, and there is room for but the one to enter the radiance of
the solar gate, which truly bestows a knowledge that is "of God."
Sex Symbology is a subject that calls for a large volume devoted to
this special side of it, and we cannot hope to do more here than to
touch a few of the almost universal proofs of the contention which is
the purpose of this book, namely, that the supreme goal of life,
typified in every religion, every philosophy, and in the intuitional
knowledge of the human mind, is spiritual sex-union; and that this can
be accomplished only by counterparts; the two halves of the bi-une god
seed uniting in one immortal and complete pair--a man and a woman.
Not, we must again emphasize, not in a hermaphroditic personality, but
in two perfect complementaries--mates; not _one_ but _a pair_.
In another exposition of Hermetic secrets we discover the amazing
statement that "the alchemist is found working throughout, in
conjunction with a woman of the art; _they begin and they attain
together_."
This should be plain enough. Small chance, indeed, either would have
of attaining alone. But if this suggestion is not sufficient (and
either from design or from failure to comprehend the significance of
it, the translator seems to have missed the point), we are introduced
to a symbolical figure-study, which shows a Chalice in which the sun
and the moon are personified (the solar-man and the solar-woman), with
the god Vulcan (fire) seated between them. Underneath this "twain-one"
symbol a mortal man and a mortal woman are kneeling on either side of
a cone-shaped and dome-tipped furnace, which is lighted by a feeble
candle. But their attitude of prayer bespeaks the hope that this
earthly flame will be transmuted by their prayers and aspirations; by
their reverential attitude toward the divine character of the function
of mating, into the immortal and unquenchable flame typified by the
god of fire himself.
In another series of symbolical plates, purporting to be the story of
Metallic transmutation, but representing, above all, the story of
manifestation from the Divine to the human and again to the
spiritualized and perfected Adam and Eve--(the solar man and the solar
woman), we again see that from generation to regeneration the work is
accomplished by man and woman in conjunction.
These plates bear the hall-marks of Christian appropriation of
Hermetic symbolism, as peculiarly applicable to the Church, but the
central doctrine of salvation through sex-regeneration, is retained.
Whether consciously or not, is a question.
Modern commentators and translators of alchemical literature insist
that such documents are palpably related to the secret, or secrets, of
metallic transmutation. That they prove the search for, if not the
existence of, a "magic solvent" that resolves the baser metals into
gold; but, as far as known, such a compound has not yet been
discovered or, if it ever was, it has since been lost and evades all
attempts at rediscovery. But if we read these alchemical treatises as
they relate to transmutation of sex-love from the pro-creative
function to regeneration through spiritual or counterpartal union
(solar mates), we have the key to every statement.
A writer tells of an instance which is recorded among alchemical
archives, where "an unknown master testified to his possession of the
mystery" (supposedly of metallic transmutation), but it is added that
"he had not proceeded to the work because he had failed to meet an
_elect woman_, who was necessary thereto." In other words, applying
this statement in its obviously logical sense, the unknown master knew
the esoteric meaning of the alchemical postulate, but not having met
his female complement, he could not testify to the results of this
transmutation. An "elect woman" would hardly be necessary in the work
of metallic transmutation.
Small wonder that the "alchemist" abandoned the work of turning lead
and copper into gold. If he had found the key of keys, he cared little
whether lead were lead, or whether gold remained gold, or melted into
thin air. The golden light of illumination showed him all things in
their purpose, and gold as a metal meant no more to him than did the
so-called "baser" metals.
Commenting upon this statement, the translator observes: "Those
Hermetic texts which bear a spiritual interpretation and are as if a
record of spiritual experience, present, like the literature of
physical alchemy, the following aspects of symbolism: the marriage of
sun and moon; of a mystical king and queen; a union between natures
which are _one_ at the _root_, but diverse in manifestation; a
transmutation which follows this union and an abiding glory therein."
If we will remember that the solar-man was personified by the Ancients
as the sun; and the solar-woman by the moon, we have the first and
salient points of the original Hermetic secrets, however much they may
have degenerated from their spiritual to their physical application.
The probabilities are that owing to the disapproval of the Christian
Hierarchy, only the most veiled terminology was permissible. This view
is more logical than is the one that the esoteric meaning was lost
sight of.
The marriage of an hypothetical or "mystical king and queen" bespeaks
exaltation of the two conjoining persons, male and female, but this
exaltation is in consciousness, and not in mere personality. The
terms "king" and "queen" are nothing more or less than symbols of an
exalted (spiritualized) state.
And, in passing, we may here mention the fact that the language of
lovers testifies to this intuitional realization. "My queen!" exclaims
the enraptured lover, although in social station his beloved one may
be only a scullery maid; and certainly, neither the beauty nor the
goodness nor the wisdom of earthly kings and queens would be
sufficient to inspire the comparison.
It is ever the soul calling for the mate who, when found, will exalt
the "twain-one" into the immortal powers and immortal wealth
imperfectly symbolized by earthly rulers, making "right royal queens
and kings of common clay."
The third aspect of the symbolism tells of "an union between two
natures which are one at the root, but diverse in manifestation." And
the alchemist who sought the physical interpretation of this, promised
that, as earth, air, and fire and water were the elements "out of
which all manifestation is composed," it only remained for someone to
discover the exact proportion of each of these elementary substances
in a specific compound; this accomplished, copper for example, could
be dissolved into its constituent parts and re-solved again in the
proportions which formed gold, a thing which we are not prepared to
say could not be accomplished, but a thing which we do say, would not
even be attempted by one who had found the secret of the interior
transmutation, because having attained to the radiant center, he
would realize the "glory of the worlds," and gold, as metal, would be
to him of far less value than the emerald of the grass; the pearls of
dew upon the rose; the scent of the lotus; the song of birds; the
laughter of children.
How vain and foolish to imagine that a philosopher would think it
worth while to search for gold, as a metal. He would not even consider
the ambition worthy the parchment used to preserve the record of his
labors.
But to find the golden light from the radiant center of pure and
unquenchable love--that were indeed worthy of ages of research. For
are we not promised, the "glory of the world" if we will seek and
find? And he who truly seeks will absolutely find. What is the glory
of the world? Is it fame, or wealth, or lands, or gems or kingdoms?
Love is the only glory worthy of the name.
"For Life with all its yield of joy and woe
And hope and fear--believe the aged friend--
Is just our chance at the prize o' learning love."
When we realize the esoteric meaning of this aspect of the ancient
alchemical symbol, namely, that the two halves of the one whole,
manifesting diversely as male and female, are reunited, we come to the
fourth aspect of the symbol mentioned, and the "transmutation which
follows this union and the abiding glory therein," is the inevitable
and logical sequential answer.
An _abiding_ glory must be founded upon spiritual substantiability.
Transmutation is not synonymous with, extinction, or elimination, or
abandonment. We _transmute_ the lower into the higher, the exterior
into the interior, the physical into the spiritual. This is the sum
and substance of the "Ancient Wisdom."
There is no eccentric change or transition from one phase or plane of
life, into another. It is neither logical nor justifiable to assume
that Sex is limited to the physical, or the astral or the psychic, or
any other specific planes of consciousness. These planes are not
distinctively separable anyway. They are merely _names_ which we use
to distinguish degrees, or limitations of consciousness.
The statement that the "two halves are reunited" is almost invariably
misinterpreted to imply an annihilation, or absorption of
individuality, into some sort of vaporous, formless, sexless Thing;
but why this should be so misconstrued is a puzzle, any more than that
bringing together the two halves of an orange which had been divided,
would result in the destruction of that edible; or any more than
bringing together a glove fitting the right hand and its mate fitting
the left hand, would destroy the shape and usefulness of this article.
The comparison may be a homely one, but it is understandable.
It takes two to make a pair. Mistake it not, and further, there is no
_abiding glory_ in this world or in the next or in any other sphere,
that is not founded upon the deep, intense and eternal love of man and
woman.