MY
RELIGION
by
Helen Keller
pessimism Sk
Copyright by
“isbleday, Doran & Co.
3
ar we
e
I’ ..¢ ean enjoy the sun and
fl. vers and music where there
is nothing except darkness and
sil:nce you have proved the
Mystic Sense—Helen Keller
i WNU Service
(Continued from last week.)
Isaac Newton, who was like minded
with him in his pure, devout senti-
ments, was inspired to see the laws
of attraction in the physical realm.
Swedenborg perceived that love is the
corresponding attractive law in the
spiritual realm, and he testified that
he beheld the radiating source of love
actually as a sun, giving life to all
souls and beauty to all creation. From
his “Divine Love and Wisdom” I will
quote one or two extracts to illustrate
the facts and laws he calls inner re
alities:
i ly by all Protestants.
the sun of the natural world has!
hitherto been unknown. The reason |
is, that the spiritual of man has so |
far passed into his natural, that he |
does not know what the spiritual is,
nor consequently that there is a spiri- |
tual world, in which are spirits and
angels, other than and different from
the natural world. Since the spiritual |
“world has remained so deeply hidden |
from those who are in the natural ,
poet ~~. - \
world, therefore it has pleased the’
rd to open the sight of my spirit, |
““ithat I micht gee the things which are |
4n th:z® orld, as I see those which
are in ‘2 natural world, and after-'
ward J.seribe that world, which was
done in the work on ‘Heaven and
Hell,’ in one chapter of which the sun
ef the spiritual world has also been
treated of. For it was seen by) nie)
and it appeared of the same size as
the sun of the natural world, and also |
‘fiery like, but with a redder glow. |
And it was made known to me that
the universal angelic heaven is under
that sun; and that the angels of the:
third heaven see it always, the angels
of the second heaven very often, and
ithe angels of the first or lowest
heaven sometimes. :
ince love and fire correspond to
each other, the angels cannot see love
‘with their eyes, but instead of love
that which corresponds to it. For
angels have an internal and an ex-
ternal as well as men; their internal
thinks and is wise and wills and loves,
and their extenral feels, sees, speaks,
and acts; and all their externals are
correspondences of internals, but spir-
jtual correspondences, and not nat-
ural. Divine Love also is felt as fire
by spiritual beings; and therefore
where fire is mentioned in the Word,
it signifies love. The holy fire in the
Israelitish Church had that significa-
tion; when it is customary in prayers
to God, to ask that heavenly fire, that
it, the Divine Love, may kindle the
heart.”
“Man in his thought has not pene-
trated deeper than to the interior or
purer tings of Nature; for which
reason also many have placed the
dwellings of angels and spirits in
ether, £—~4 some in the stars; thus
within Nature and not above or out
of it; when yet angels and spirits are
entirely above or out of Nature, and
in their own world, which is under
another sun. And because in that
world spaces are appearances, there-
fore it cannot be said that they are
in the ether or in the stars; for they
are with man, conjoined to the af-
fection and the thought of his spirit.
For a man is a spirit; from that he
thinks and wills; and therefore the
spiritual world is where man is, and
not at all removed from him. In a
word, every man as to the interiors
of his mind is in that world, in the
midst of angels and spirits there;
“That there is any other sun than
|
¥
and he thinks from its light, and loves
from its heat.”
“As regards the sun from which
che angels have light and heat, it |
appears above the lands on which the
angels dwell, at an elevation of about
forty-five degrees which is the mid-
dle altitude; and it also appears dis-
tant from the angels as the sun of
the world from men. That sun ap-
pears always in that altitude and at
that distance, nor does it move.
Hence it is that the angels have not |
time divided into days and years, nor
any progression of the day from
morning through mid-day to evening
and into night; not any progression
of the year from spring through sum-
mer to autumn and into winter; but
there is perpetual light and perpetual
- spring.”
Finally, in forming an idea of
Swedenborg’s place in the life
thought of the world, we may recall
the religious teachers of mankind.
Buddha lived his gentle life which
shone as an example before the peo-
ples of the Orient. Confucius taught
by pr ‘ahomet carried his mes-
sage ¢” wod with fire and sword
throu; sls given over to idolatry.
Swede. 1 strove to impart a sane,
clear-evcd faith—rational truths that
alone can protect religion from ig-
norance, brute force, and the cunning
of thosz who would use it as a means
of oppression. Those other leaders,
earnest and sincere as they were, did
not possess the science, the perception
of human motives, and the militant
truths which alone can prevent so-
! Word for the human race.
' will. wisdom, power, and joy.
ciety from forging fetters for the
minds and bodies of men.
Martin Luther protested against
the superstitious practices of the
Dark Ages, and the Reformation be-
gan. Wesley broke down the formal-
ity of the English Church, and the
enthusiastic service of his followers
to humanity is now world-wide. But
many of the fundamental teachings
remain, and a noble exponent of the
Catholic Church, Cardinal Newman,
whose “Apologia” I read attentively
years ago, laid bare great inconsis-
tencies that ought to be faced square-
Swedenborg
brought to all sects in Christendom
an abundance of new truths, he was
the Herald of a new dispensation. It
is worth while to note the comment
of a Roman Catholic theologian, Pro-
fessor Johann Joseph von Goerres ir
+his connection:
“Throughout the voluminous works |!
of Swedenborg, everything appears
simple and uniform, especially as to
the tone in which he writes, in which
there is no effort at display in the
imaginative poweis, nothing over-
wrought, nothing fantastic. . . . In
the cultivation of science, sincerity
and simplicity of heart are necessary
requirements to the attainment of
durable success. We never observe
that Swedenborg was subject to that
pride by the influence of which so
many great spirits have fallen; he al-
ways remained the same subdued and |
modest mind; and never, either by ! nea
. my friends with eyes and ears, and
' they tell me how often their senses
success or by any consideration, lost
his mental equilibrium.”
Whatever opinion may be formed
of the nature or the value of Sweden-
borg’s claims, it is obvious that his
experience is a unique one. No other
man, highly trained in all the sciences
of his time, has ever asserted that
he was in constant intercourse with
another world for more than a quar:
ter of a century, while possessing all
his faculties intact. Partial, occas-
jonal, even frequent and habitual .
glimpses of the spirit realm are re-
corded in every age and everywhere.
Moses had visions of God and life.
Through him the sacred symbolism
of the Jewish dispensation was given,
and he understood the importance of
1.adins his people out of slavery to a
new civilization; but he did not sense
the Divine Message couched in the
The
Prophets, also, had visions and heard
voices, but Isaiah, Jeremiah, and
Daniel
the higher truths they were convey-
ing tv all nations symbolically; most
of them say only the narrower his-
‘orical meaning of the Message.
The Apostle Paul comprehended
, many truths of the Word spiritually,
and his epistles are more illuminating
than all those of the other Apostles
put together. Hc was caught up into
the third heaven, but could not tell
what he saw. Indeed, he said he did
or out of it. These instances were,
so to speak, reports of local events
in a strange country, while Sweden-
borg was consciously admitted to that
Strange Country, and prepared by
long observation to make known the
life and laws of heaven, the world of
spirits and hell. The Apostle of
Love, John, beheld in vision the fu-
ture state of the Christian world and
the glory of a new humanity. What
he saw in symbol, Swedenborg saw
in reality. He bore witness to the
_ fulfilment of those prophetic pictures,
"and explained every scene, so that
the Apocalypse is no longer a sealed
book; it lies open, its seals broken
and its message shining with the
splendor of the Lord’s second coming.
“An incredible claim!” I hear
_omeone exclaim. Yet it seems to me
less incredible than the claim that a
native of Stratford, with scarcely any
classical education and no advantages
whatever, should have produced
twenty-seven immortal plays. What
Emanuel Swedenborg with his “vast
indisputable cultivation” does claim
is, that he was the divinely chosen
and prepared interpreter of the par-
ables and svmbols and other myster- '
jes of the Word, to disclose the in-
fluences of another world which we
i often “feel” so vividly, and gladden
the deserts of life with new ideas of
That,
he declnred. heralded the second com-
ing of the Lord, a coming to man in
a doctrine of right living and true
thinking. If this seems incredible, it
should be remembered that that is
what most people say of anything out
of the common.
In 1880, men knew that flying-ma.
chines could be equipped and rendered
safe; but no one would listen to them
because such a thing had never been
done. So flying came slowly, and as
the achievement of a small, faithful
minority, laboring in an atmosphere
of ridicule. Therc are other funds of
knowledge building up. We know, for
instance, that it is possible to plan the
economic systems in the world that
we could all be much richer and freer
and happier in producing comforts
and pleasures than we are to-day. We
that we can reorganize the whole ed-
ucational system so that the bulk of
mankind will grow up more happily
prepared for creative service. We
peoples, the menace of war, are large-
ly due to mental concepts which can
be changed only by suggestion, per-
sistence, training, and sheer devotion
to humanity. Yet so-called educated
people are incredulous of social, po-
litical, and spiritual developments
they may live to see and share. The
must struggle on, bearing steadfast
witness to their ‘truth in schools,
courts, workshops, offices, and legis-
latures; and what are they but mes-
sengers in their way of the Loné’s
second coming?
know with at least an equal certainty |
know that the international troubles |
of our time, the hostilities between :
small group of believers who know .
+ World events, too, seem to be fun
: f this immense significance. Nations
have become so dependent one upon
another for the support of life that
war is more than ever madness. Ex-
ternal pressure is brought upon man-
kind to make them see the need of
living in peace and brotherhood.
About a century ago man found out
the use of coal and steam for the
manufacture of goods in great quan-
tities, and for transportation by sea
and rail. Soon followed the telegraph
and the telephone and improved ma-
chines of every kind, and now come
the radio and the ships that move
through the air and under the sea.
God has spread around the world | : oy
‘ing songs of praise, now sacrificing,
three vast girders of coal and iron
and electricity which have swept all
the peoples into one great brother-
hood of work!
“But how can I accept such an au-
| {acious and peculiar claim, contrary
to everything I have observed?”
someone again demands. It is true
that when we read the works of other
authors we have accepted rules and
canons of criticism to guide us; but
in the case of Swedenborg we have
almost none. From the very nature
of such a case we can know little or
nothing about the psychological states
through which he passed, except what
he himself reports. His own testi-
mony must convince us, if anything
can.
That is nothing new to my experi-
Daily I place implicit faith in
deceive and lead them astray. Yet
out of their evidence I gather count- '
less precious truths with which I
. build my world, and my soul is en- !
| abled to picture the beauty of the sky
and listen to the songs of the birds.
| All about me may be silence and
1 darkness, yet within me, in the spirit,
| is music and brightness, and color
So |
flashes through all my thoughts.
out of Swedenborg’s evidence from
beyond earth’s frontier I construct a
world that shall measure up to the
high claims of my spirit when I quit
this wonderful but imprisoning house
of clay. gE SRY. “Fg RR
.. Perhaps I may Suggest another
vay of looking at Swedenborg’s as-
sertions that will be helpful. Science
| tells us of that strange, dark little
chamber in the brain into which the
sun and stars, the earth and ocean
were evidently unaware of enter upon wings of light, and how
from its mysterious abode the soul
comes forth, and in twilight they
commune together. Only He who
made all things can gaze upon their
unveiled glory. We could not behold
their untempered splendor and live.
in one small, dimly lighted chamber.
Why should he speak of the “dim
: mysteries” of heaven so doubtingly
rot know whether he was in the body
when really he apprehends so little of
earth and that only with veiled sen-
ses? Why cannot the soul with equal
freedom go forth from its dwelling-
place and, discarding the poor lenses
of the body, peer through the tele-
scopes of truth into the infinite
reaches of immortality? At all
events, this gives a key to Sweden-
borg’s other-world records. He says
it is the inner man who sees and per-
ceives what goes on about him, and
that from this interior source alone
feeling and sensation have their life.
But the illusion that all sense experi-
ence is outside of man is so common
that the mind cannot get rid of it,
except by practising concentration. I
have not been especially bothered
| with this illusion because I am so con-
stantly thrown upon my thoughts and
imagination; but people prove it to
me frequently when they express sur-
prise that I can enjoy flowers and mu-
' sic and descriptions of lovely land-
scapes. It is so unbelievably hard to
make them understand the simplest
facts about the potency of touch and
smell, how are they going to form a
valid judgment of another’s position
when he not only sees and hears bod-
ily, but also uses his spiritual facul-
. ties to an exceptional degree. and thus
widens the narrow ring which encir-
cles things sensible into an almost
limitless horizon?
CHAPTER IV
| The Bible is the record of man’s
| efforts to find God and learn how to
live in harmony with His laws.
grip in permanent form man’s mo-
mentary impressions of God and the
fleeting, changing aspects of his
world. From this process have arisen
many of the contradictions in the lit-
eral sense of the Bible, and misunder-
standings of God’s nature and His
purpose. The Bible tells of man’s
halting beginning and gradual devel-
opment, and the culminating perfec-
tion of the Christ-gospel. I conceive
of this book as a spiritual “Iliad” cov-
ering many thousands of years, touch-
ing many nations—a splendid, varie-
gated story, crossed at certain points
i by uninspired individual imaginings,
| dark periods of materialism, and il-
lumined periods when the face of God
shone upon the world, and there was
light on field and sky and water, and
in the minds of men. Out of the
chaos of human experience an indivi-
dual iz now and then lifted to the
peak of spiritual consciousness. As
man develops, and his intelligence
slowly unfolds, these individual peaks
are more frequently seen; but they
are never precisely alike. Each one
is a light-bringer; but the light is
| so infinitely varied by the medium
| through which it is transmitted that
| it is sometimes difficult to perceive itr
: Divine source.
Just as all things upon earth rep-
|
resent ‘and image forth all the reali-
ties of another world, so the Bible is
! the Bible all new!
That is why man is permitted to look |
at everything only as in a glass, |
; darkly, and gaze only upon shadows
, life.
The- |
ologians have always endeavored to } Warns
one mighty representative of the
whole spiritual life of humanity. The
characters come and pass before us.
The lawgivers, the kings, the proph-
ets—through the pages they pass.
Like a mountain stream, the genera-
| tions pass in endless procession, now
praying, now weeping, now filling the
cities with the voice of rejoicing, now
walking in the evil imaginings of
their hearts and making unto them-
i selves grave ‘mages, now falling by
| the sword, wourning im eaptivity for
the multitv of thelr transgressions,
now bowing .eir heaas to the will of
Jehovah, now pouring imprecations
upon their enemies, now building and
marrying, now destroying, now sing-
now comforting, now crucifying their
Saviour.
In a book, the making of which has
continued from generation to genera-
tion, inconsistencies and confusion are
inevitable. Yet it is the most impor-
' tant record of the gropings of the
human spirit that mankind possesses.
Swedenborg set himself the task of
separating the dross from the gold,
the Word of God from the words of
men. He had a genius for interpret-
ing the sacred symbolism of the
Bible, similar to the genius of Joseph
when he revealed the meaning of Pha-
raoh’s dreams in the land of his cap-
tivity. The theologians of his time
darkened counsel with many words
without knowledge. While they were
helpless before the curtains of the
Shrine, Swedenborg drew them aside
with subtle insight, and revealed the
Holy of Holies in all its glory.
The Church had departed from the
simple, direct, and inspiring story of
how the Lord came upon earth
clothed in visibility and dwelt as a
man among men. For the marvelous
reality, the clergy substituted fantas-
ies that entangled them in metaphys-
ical webs from which they could not
extricate themselves. The beautiful
truth of the Divine Humanity became
distorted, dissociated, dissected be-’
' yond recognition, and our Lord Him-
"self was 1 _.. m deadly dialectics.
Swedenborg throught ®egether the
scattered ¢ 1d brokem parts, gave
them normal shape and meaning, and
thus established a “new communion
| with God in Christ.” Swedenborg was
not a destroyer, but a divinely in-
spired interpreter. He was a phophet
| sent by God. His own message pro-
claims it more convincingly than any
saying of his followers could.
There is no escaping his virile per.
sonality. As we read it, we are filled
with recognition and delight.
not make a new Bible, but he made
One who receives
him gains a great spiritual possession.
The first and last thought of Swe-
aenborg throughout his writings ie
to show that in the Bible, rightly read
and interpreted, is to be found the
truest and noblest conception of God
possible. Most human minds are so
constituted that there is in them a
secret chamber where theological sub-
jects are stored, and its centre is the
idea of God. If this idea is false and
cruel, all things which follow it by
logical sequence partake of these
qualities. For the highest is also the
inmost, and it is the very essence of
every belief and thought and institu-
tion derived from it. This essence,
like a soul, forms everything it enters
into an image of itself; and as it
descends to the planes of daily life, it
lays hold of the truths in the mind
and infects them with its cruelty and
error. Such was the idea of God in
ancient Indie, —shere a highly intel-
lectual class attempted to dictate the
way of living on the principle that.
to be like God, one must eruch out all
human affeciivn and duties and rela-
tions; and the moment one became ut-
terly passionless, without thought or
interest in anything external, one was
godlike—absorbed in the Infinite, and
ready for another world. This was
an extreme case; but it illustrates the
kind of beliefs that are hostile to hu-
manity. By that I mean beliefs which
set up fictitious excellences, encourage
devotional feeling, and ceremonies
which do not have for an object the
good of mankind, and which are made
substitutes for a righteous, useful
Such beliefs darken all morality
and make it an instrument of a su-
preme being worshipped indeed with
i adulation, but in truth repulsive to
the good and the wise.
There is another spiritual danger
against which Swedenborg often
his readers—vagueness of
though about God. He says many
times that humble folk think more
wisely with all their blunders and su-
perstitions about God, the soul and
immortality, than many who heve
great knowledge, but who look into
creation and into their own minds and
find them empty of divine truth. How
thrillingly significant the words of
Jeremiah come back to behold the
groping disbeliever: “Thus saith the
Lord, let not the wise man glory in
his wisdom; neither let the mighty
man glory in his might; let not the
rich man glory in his riches; but let
him that glorieth glory in this, that
he understandeth and knoweth me,
that I am the Lord, who executeth
loving-kindness, judgment, and right-
eousness in the earth, for in thesr
things I delight, saith the Lord.”
A wandering idea of an invisible
God, Swedenborg declares, “is not de-
termined t “ing; for this reason
it ceases ar” j-..ones The idea of
God as a smiit, when a spirit is be-
lieved to be .-s ether or wind, is an
empty idea; “ut the idea of God as
| Man is a just idea; for God is Divine
Love and Divine Wisdom, with every
quality belonging to them, and the
subject of these is man, ard not ether
sr wind.”
Again we read: “If anyone thinks
of the Divine itself without the idea
of Divine Man, he thinks vaguely,
a —— EE ——————— — ————————————— —————————
and a vague idea is no idea at all; or
he conceives an idea of the Divine
from the visible universe without a
boundary, or which ends in obscurity,
which idea makes one with the idea of
the worshippers of Nature; it also
falls into Natuie, and becomes ne
idea.”
When the three-fold nature of the
human being, spirit, intellect, and
body, is rightly understood, it will be
found that all forms he perceives pass |
into imagination, and his soul endows
them with life and meaning. Man
and the universe are pictured in the
Divine Mind. God created man in His
own Image and Likeness, and in his
turn man sends forth into his mind
and body the world thought-forms
stamped with his whole individuality.
It is known how the artist sees beau-
tiful pictures in his mind before he
paints them. Similarly, the spirit
projects ideas into thought-images, or
symbols; that is the universal and
the only true language. If one could
convey his joy or faith or his mental
picture of a sunrise to another in vis-
ible form, how much more satisfac-
tory that would be than the many
words and phrases of ordinary lan-
guage! I have cried when I touched
and embossed Chinese symbol which
represents happiness, and no amount
of description would have produced
such an effect upon me. It was a
picture of a man with his mouth close
to a rice field. How forcibly it
brought home the fact that the Chi-
nese are utterly dependent upon the
rice they grow, and that when their
fields are fiooded, and the crops des-
troyed, starvation for millions of hu-
man beings is inevitable. Many ideas
crowded into one symbol gain a power
which words tend to neutralize. The
French say that “words are employed
to conceal ideas.” Ruskin has an elo-
quent passage in “Sesame and Lilies.”
where he specks of words as masks
which draw the mind away from rea
issues to external things.
Now the Bible is largely written in
this universal language. Of course
Christians knew this before Sweden-
borg’s day. They were familiar with
the “dark sayings” and “parables”;
but to them as to most of us a great
many chapters, and the “Apocalypse”
especially, were utterly unintelligible. |
“Verily, thou art a God that hidest
thyself, O God of Israel, the Saviour,”
describes exactly the hidden truths of
the Word. Israel did not know Him,
except in the cloud and the pillar of
| fire and through the rod of His
| Power.
He did | yo seen as Man upon earth, He was
When He caused Himself to
called an ally of the prince of devils!
Even His own disciples mistook His
purpose, and disputed among them-
selves as to who should be greatest
i in His Kingdom. They misinterpret-
ed his Work of Love as a plan of
conquest and personal glory.
all His ways there is a covering! His
very revelation is veiled in clouds.
The Word which professes to show
Him to us, clothes Him in the limi-
| tations of finite human nature, and
{ we gain the most contradictory im-
| pressions of His attributes. He is in-
finite and eternal, and yet our human
passions and ignorance 2°: ascribed
“I am not angry, you provoke your-
selves unto anger.” and yet He pours
earth. He is presented as a God who
“doth not repent,” and He does re-
pent. He gives to each man according
to his own works, and yet He visits
the sins of the fathers upon the chil-
dren. There is a long series of such
apparent contradictions, and it is nat-
ural that many p.ople cannot see any
order underlying such a chaos of ir-
reconcilable ideas. If we believe in
a God at all worthy of love, we can-
not think of Him as angry, capric-
ious, or changcable. It seems as
though these conceptions must have
been part of the barbarism of the
times when the Bible was written.
Swedenborg develops a philosophy
sf Divine revelation which is reason-
able. He points out that, as in sci-
ence, every revelation of new ideas
from God must be suited to the
states and the capacities of those who
receive them. He undertakes to show
that the literal statement of the
Scriptures is an adaptation of Divine
Truth to the minds of people who are
very simple or sensuous or perverse.
Ee demonstrates that there is a spir-
itual sense within the literal, suited
to the higher intelligence of the an-
gels who also read God’s Truth and
think with us, :lhough they are in-
visible. In this superior sense is the
fullness of Divine Truth. What would
a rriend care about what 1 said to
him if he took my words literally?
Would I not appear to him insane if
he thought I meant to say that the
sun rises and sets, or the earth is
flat, or that I do not live in the dark?
It is the meaning my friend listens
to, not the words or the appearance”
which they convey.
That process is very similar to the
one Swedenborg employs in finding
out the deeper meanings of the Word.
God appears small and undivine if a
dull, perhaps bad man reads that He
is angry with the wicked every day;
but a man of sense and heart sees
that it is only an appearance, and
that we put off on Him our own an-
ger with each other and the punish-
ment we have brought upon ourselves.
There is also the anger ot the just
which subsides i.. a moment, and is
understood as love that chasteneth.
But God is incapable even of stern-
ness and He tells His people this over
and over again. As we penetrate into
His Divine Word, putting aside one
covering after another, we find a
Word truer and truer to His nature.
He did not create man and then be-
tray and reject him from Eden. He
does not teach laws and break them
and impute guilt to His creature. He
Over |
to Him. He says, “Fury is not in me,” |
the fierceness of His wrath upon the |
| warns, but does not cast anyone into
| hell or forsake him. It is man who
| constrains Him to express command-
i ments in language that can be appre-
hended. and acted upon. Swinburne
was unconsciously feeling His Pres
=nce when he wrote these lines:
O my sons, too dutiful
Toward gods not of me, :
Was I not enough beautiful? }
Was it hard to be gree?
{| Yor behold, I am with you, amr in you and of"
you;
| Took forth now and see.
{
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Who ever realizes the abuse that
i is piled up to the heavens daily and
i hurled upon this more than beautiful,.
all-enduring Deity! He does not:
i really hide Himself; but the deter--
. mined evil speech of selfishness hides:
| Him,
I have said all this because we need’
to have a very clear, unclouded idea
i of God’s nature if we are to read the
. symbols of His Word connectedly.
{ According to this theory, the spiritual
‘ sense deals with the soul exclusively
—its needs and trials, its changes and
renewals, not of times, places, and
| persons. When we read of mountains,
rivers, lambs and doves, thunders and
. lightnings, golden cities and precious.
stones and trees of life with healing
leaves, we may know they are exact
symbols of the spiritual principles
that lie back of them. Affections and
ideas are signified, and their uses to
the soul are similar to the uses of
their natural representatives to the
. body. This rule of interpretation was
employed by Swedenborg for twenty-
seven years, and he did not have to
change or correct one Scriptural
statement given in his first published
work. He gives the same spiritual
equivalent for the same natural ob-
! ject throughout the Bible, and the"
meanings fit wherever they are ap-
plied. I know, I have tried this key,
and it fits. This is what Sweden-
borg calls the law of correspondences
| —analogies between the forms of na-
: ture and those of spirit. The Bible
| may be called the Poem of the World
, as well as God’s finite utterance te
an.
(Continued next week.)
| COMMUTING SERVICE FROM
PITTSBURGH TO WASHINGTON
Aerial boundaries of cities are be
. ing expanded but Pittsburgh is abou
{to attempt a new record—commut
| ing service between western Penn
'sylvania and the nation’s capital.
“I'm sorry, Congressman, but
have an engagement for luncheon i
| Pittsburgh in three hours and I’
‘have to hurry,” one member of th
| national house may say to anothe
and dash off to make the appoint
| ment. Colonel Harry C. Fry, backe
| of the new project, believes that fiv
| to seven round trips a day can b
made by a place between Pittsburg
and Washington.
Captain Jack Morris
inaugurate
! the trial service with a Stinson- De
Bettis field at Pitts
Ww.
! troiter plane.
{ burgh, and Hoover field
| ton, were the two tern
lished. Between these,
|the rugged Allegheny
‘known to fliers as one ©
| treacherous stretches of flying cow
(try in the world.
| ‘Nevertheless, the Pittsburgh bac]
ers of the plan believe a reguli
commuting service can be establis!
ed on a permanent basis, despite ti
Alleghenies. A national solon ms
live in Pittsburgh, if he desires
fiy back and forth to his desk |
Washington.
Bent on adding the final touche
Colonel Fry said that a barber wou
be carried in the plane, so that tl
late commuters would be able to g
a shave during the trip, and that
manicurist also may be added to tl
serivce of the aerial express.
A number of men prominent
Washington and western Pennsylv
nia, have been invited to try the ne¢
service in its experimental stag
United States Senator David
Reed, of Pennsylvania, has been as
ed to make a trip, as have other nc
ables.
Radio station KDKA has offer
installation of broadcasting servi
in the plane, so that the busy flie
between there and Washington m
keep in constant touch with their «
fices, if they need communicati
more frequently than two hours, t
estimated flying time.
DOG LAUNDRY IN
BEAUTY PARLC
“Here's your dog back from t
laundry all nice and clean!”
M. J. O'Rourke runs a beauty pi
lor and laundry in New York for ci
and dogs—even a few canaries i
commodated once in a while.
It’s the dogs though who furn
most of the business.
There are many stylish owners
stylish canines who not only send
their pets for a bath once a we
but also have them come in once
month or so for a manicure.
Trimming and polishing the n¢
or dog's feet keeps O'Row
and his assistants busy in one p
of the beauty parlor.
Cats also get manicured. Me
women bring in their kittens to hi
their claws dulled so that they c
not scratch so easily. Sometir
canaries get manicured “but that
infrequent.
“It’s the dogs that need most
tention,” said O'Rourke. ‘And re:
they like it. You'd be surprised
the results that come from thorot
bathing and cleaning.
“Steam baths are popular with
bow-wows. Many of them don’t th
so much of the manicure sciss
however. You've got to watch
and often muzzle the dogs when f
is done.
“Some of them don’t like to
beautified at all. They resent it,
“But most of them get used t
and become peevish if their owz
forget to bring them around 3
and then.”
—Subscribe: for the Watchman.