"He might, for instance, impress a sufficient number of his highest angels to create by their will power the primal universe of ether, with all those inherent properties and forces necessary for what was to follow. Using this as a vehicle, the next subordinate association of angels would so act upon the ether as to develop from it, in suitable masses and at suitable distances, the various elements of matter, which, under the influence of such laws and forces as gravitation, heat, and electricity, would thenceforth begin to form those vast systems of nebulæ and suns which constitute our stellar universe.
"Then we may imagine these hosts of angels, to whom a thousand years are as one day, watching the development of this vast system of suns and planets until some one or more of them combined in itself all those conditions of size, of elementary constitution, of atmosphere, of mass of water and requisite distance from its source of heat as to insure a stability of constitution and uniformity of temperature for a given minimum of millions of years, or of ages, as would be required for the full development of a life world from amœba to man, with a surplus of a few hundreds of millions for his adequate development.
"We are led, therefore, to postulate a body of what we may term organizing spirits, who would be charged with the duty of so influencing the myriads of cell souls as to carry out their part of the work with accuracy and certainty....
"At successive stages of the development of the life world, more and perhaps higher intelligences might be required to direct the main lines of variation in definite directions, in accordance with the general design to be worked out, and to guard against a break in the particular line, which alone could lead ultimately to the production of the human form.
"This speculative suggestion, I venture to hope, will appeal to some of my readers as the very best approximation we are now able to formulate as to the deeper, the most fundamental causes of matter and force of life and consciousness, and of man himself, at his best, already a little lower than the angels, and, like them, destined to a permanent progressive existence in a world of spirit."
This very peculiar and apparently progressive statement in regard to the conclusion which naturalistic science had revealed in regard to the universe struck Eugene as pretty fair confirmation of Mrs. Eddy's contention that all was mind and its infinite variety and that the only difference between her and the British scientific naturalists was that they contended for an ordered hierarchy which could only rule and manifest itself according to its own ordered or self-imposed laws, which they could perceive or detect, whereas, she contended for a governing spirit which was everywhere and would act through ordered laws and powers of its own arrangement. God was a principle like a rule in mathematics—two times two is four, for instance—and was as manifest daily and hourly and momentarily in a hall bedroom as in the circling motions of suns and systems. God was a principle. He grasped that now. A principle could be and was of course anywhere and everywhere at one and the same time. One could not imagine a place for instance where two times two would not be four, or where that rule would not be. So, likewise with the omnipotent, omniscient, omnipresent mind of God.
CHAPTER XXVI
The most dangerous thing to possess a man to the extent of dominating him is an idea. It can and does ride him to destruction. Eugene's idea of the perfection of eighteen was one of the most dangerous things in his nature. In a way, combined with the inability of Angela to command his interest and loyalty, it had been his undoing up to this date. A religious idea followed in a narrow sense would have diverted this other, but it also might have destroyed him, if he had been able to follow it. Fortunately the theory he was now interesting himself in was not a narrow dogmatic one in any sense, but religion in its large aspects, a comprehensive resumé and spiritual co-ordination of the metaphysical speculation of the time, which was worthy of anyone's intelligent inquiry. Christian Science as a cult or religion was shunned by current religions and religionists as something outré, impossible, uncanny—as necromancy, imagination, hypnotism, mesmerism, spiritism—everything, in short, that it was not, and little, if anything, that it really was. Mrs. Eddy had formulated or rather restated a fact that was to be found in the sacred writings of India; in the Hebrew testaments, old and new; in Socrates, Marcus Aurelius, St. Augustine, Emerson, and Carlyle. The one variation notable between her and the moderns was that her ruling unity was not malicious, as Eugene and many others fancied, but helpful. Her unity was a unity of love. God was everything but the father of evil, which according to her was an illusion—neither fact nor substance—sound and fury, signifying nothing.