■ ■ •». v ■ i » ■ ok ft ■ ■ ■ MB ttfc', ■ W ■ ■ .' ■ ;to&3 tv- m ■ ■ ■ « m ■ ■ 2i»»»iuitiiiHll llllliuilllllliilllSiHMIIIM* 11 !!!**"*"!!!*"";!! 1 !!!' • ■ ■ I . *+l ' ■ V'- "*+i ■ ■ ; ■ ■ -, ■ ■ i ■ aW ■ r » t ■ - ■ . I H a! ^5»£&s> THE LIVING FOECES OF THE UNIVERSE. In the Beginning, Elohini — the Almighty Forces — created. — Gen. i. 1. T am El Shaddai — the Almighty God — Walk before Me and Be Thou Per- fect. — Gen. x^ii. 1. lu the Beginning was the Logos — Wisdom — Divine Intellectivity. — Jno. i. 1. Pnov. viii. 12-36. God so loved. — Jno. hi. 16. Hear, Israel, Jehovah, our Elohim, one Jehovah. — Detjt. vi. 4. THE TEMPLE AND THE WORSHIPPERS. KNOW AND GOVERN THYSELF. Whisper strange secrets in the Whirlwind's ear, for those who sow to the Winds. ^f j BY GEORGE W. THOMPSON. r PHILADELPHIA: HOWARD CHALLEN. New York : Sheldon & Co. ; Boston : Lee & Shepherd ; London ; Trubner & Co. 186G. ^x*^ Entered according to Act of Congress, in the year 1865, by George W. Thompson, In the Clerk's Office of the District Court of the United States for the District of West Virginia. " The Living Forces of the Universe " presents a new Method and a new Philosophy. Its Method is entirely different from, and more comprehensive and inclusive than, any which has pre- ceded it. It destroys and yet preserves Rationalism by more inclusive and complete elements, and by higher forms and a purer synthesis. The world has been seeking and there has been for a long time a presentiment of this Philosophy or something like it. Dr. Huntington, of Boston, Mass., has given a clear antici- pation of it in the tenth sermon of his " Christian Living and Believing." This work fills the exact conditions of his singular and remarkable anticipation as stated in the fourth division quoted below. Those who are accustomed to reflective thought wili see, at a glance, that this work is not the result of his con- clusion, for that gives no indication of the Method, the pro- cesses, the elements, or the facts, nor does he seem- to realize, or but faintly, the comprehensive breadth, nor in any precise or philosophical manner the deep foundations, on which the author of the Living Forces rests his system. This work is new in its Method, new in its processes, new in its mode of presentation, new in its doctrines, yet as old as the Thought of Creation, and as fresh and as reconstructive as the moral necessities of the day require. Dr. Huntington, pp. 188-192, says : — " Setting aside notions purely Pagan, and keeping in the line of the nominal belief in one God, there are three distinctly marked stages in the progress of opinion about the natural world, with a fourth to come. " The first of these is where the natural world is regarded as divine only as to what appears to be extraordinary or exceptional in it. Thunders, tempests, earthquakes, eclipses, famines, pestilences, are thought to betray a divine presence. Or, in human affairs, sudden accidents, unexpected deliverances, strange coincidences. God is a God of occasional interference, not of constant regulation and anima- tion. Not all our daily affairs and the regular processes of creation are subject to his watchfulness, and charged with his indwelling spirit; 11 bat nature is liable to arbitrary visitations from -without. The relig- ious sentiment feeds on the marvellous. There is a piety of surprises and alarms, — \uUvmltiu aL, r u r ioo die. God is : order of na- .lent. beneficent growths and noiseless motions, bat - loud jars and grotesque anomalies. r mnch there of special provi de n c e s: it is not Providence at all, but intrusion -sation, perturbation. Of course this -will be a God of violence and of terror. And tie name of this first view Trill be Superstition. The supernatural is, then, srr:. s •• The second is exactly opposite to this. ention is ae law-side of nature, and does not see that there is -rsonal Trill acting freely an; thin nature or abont it. It bent on getting r eptions th _e Maker »"** V o * an»iwi«j fcr a»«J*ri«g wnmrkmw, Sre Virtually it deD)€: tyrrilMal world, with all its nobler, varied and glorified forms of life. There are men so absorbed in the regular processes of the universe as to be iuBwuihlp. both tc al and to its holy . -reliance is pat for devout trust: a which vanishes away, for faith and hope and charity. The future is all dark, without promise or resurrection. TV ■■■!! nflliii hi itifiriiMi The supernatural is denied. The third, which is unquestionably a great advance on the other two, is where God is believed to be over both the natural and the spir- itual world, but only to the fipmroal These two worlds are driven wide apart Thus the only religions purpose answered by nature is to furnish a convenient supply of figures and illustrations for discourse. In those who have a lively admiration for p*i*»jm1 beauty the"- w up a sort of fanciful, poetical, sentimental piety those who distrust and despise the material world, asceticism. Chris- tianity and cre atio n are sundered, though God joined them together. s kind of naif-belief. The soyi u al u i si is caorntiaHr —real; and - nee of miracle, where it is introduced into theology, has a materialistic cast, as if the high and self-attesting truths of Christian- -nd the soul woe actually d ependent on proofs addressed to the ere is a fourth condition, — or naff 6e. yet, — where At' 'mad me aoiiit o af mre teen ami Jet w be parts of erne plan, Creator. The laws of the one are recognized to be exa: ous, mom, identical, with the laws of the other. There is not only a resemblance, but a correspondence: the things of nature being found zs of the spirit of man, good and erf;: and all the things of nature having their counterpart in the wpmtnal world, whether life or death, health or disease, clouds or sunshine, serpents Ul Christ's instructions are full of these things ; and they are not acci- dental comparisons, but are meant to bring God's works together into the closest unity. So says the Apostle Paul in a passage which com- mentators have only partially and superficially comprehended : ' The invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made.' He is the God of the insect as much as of the archangel. In the original design of the Creative mind, each was meant for the other, — everything in nature, great or small, star or starfish, to meet and answer to something in man. This at present may be Christian mysticism. But it will be Christian faith. All the strong tendencies of true science, as well as of Revelation, are bearing in this direction. They tell us that when God formed the lowest living creature, already man, with brain and heart and immortality, was in his thought. In every department of knowledge and thought, unity is the reigning idea. All interdepend; all belong to each other ; all serve each other. And this is the Chris- tian doctrine. Revelation is to find each of its great practical truths confirmed in the universe. The sovereignty of God ; his personal and free presence to every part and particle; the disorder of sin or disobe- dience to law; the remedy for that, or reconciliation; the necessity of a second or spiritual birth to restore and complete the natural man, — have dim types in nature. And, above all, — what now concerns us most, — there is hinted the reality of a revelation of what is unseen and eternal, through appropriate and pre-adapted forms that are seen and temporal, in connection with the ministry of the Son of God and Son of Man, as a mediator belonging both to earth and heaven, or rather as having both these belonging to him. In this view, the Chris- tian miracles become not only credible, but what we should have a right to expect; such breakings through of the spiritual upon the or- dinary world as a mediator's ministry would probably bring with it, and the only rational explanation of the beginnings of Christian his- tory. "As to this Revelation, then, the first of these four views I have mentioned — superstition — is ignorant of it; the second — skepticism — rejects it; the third misinterprets it; the fourth — faith — finds it full of blessed meaning, and brimming at every point with a heavenly inspiration." THE CLUE TO THE CONCILIATION OF REASON AND RELIGION, AND THE INSTAURATION OF LOVE. In passing from the Being to the Nature of God we are com- pelled to reason from Ourselves ; for from ourselves, from our own Higher Nature, a pathway is found to the Highest Nature of all. — Christ of History. So must the laws and phenomena of the human mind he cor- rectly analyzed and clearly defined, in order to obtain a clear Insight into the Intellectual System of the Universe. And just in proportion as the clouds and darkness hanging over the phenomena of our own Minds are made to disappear, will the Intellectual [and Moral] system of the world which God has " set in our hearts " become more distinct and beautiful in their proportions. — Bledsoe's Theodicy, In. vi. And God said, Let Us make Man in Our Image after Our Likeness ; and let them have dominion. — Gen. i. 26. He, the Logos, the Word, was in the World, and the World was made by Him. — Jno. i. 10. I will pray the Father, and he shall give you another Com- forter, that he may abide with you forever — the Spirit of Truth. — Jno. xiv. 16, 17. Let Us make man in our Image (eluuv, LXX. t27S*) after our Likeness (o/xocoolc, LXX. H-ID"!). The Alexandrians taught that the eluuv, image, was something in which men were created, being common to all and continuing to man after the Fall as before, Gen. ix. 6 ; while the dfioiuoic, the likeness, was some- thing toward which man was created that he might strive after and attain it ; Origen, Princ. iii. 6 : Imaginis dignitatem in prima con- ditione percepit, Similitudinis, vero, perfectio in consummatione servata est ; cf. in Joan, torn. xx. 20 ; Trie dignity. of the Image is perceived in the first state of man, but the perfection of the Likeness is attained in the Consummation. And the Schoolmen : Imago secun- dum cognitionem veritatis, Similitudo secundum amorem vir- tutis ; The Image is according to the Cognition of Truth, the Likeness is according to the Love of Virtue We may expect to find Vlll mysteries there ; prophetic intimations of truths which it might require ages and ages to develop. And without attempting to draw a very strict line between e'ucuv, image, and dpoiooie, like- ness, or the Hebrew originals, I think we may be bold to say, that the whole history of man, not only in his original creation, but also in his after-restoration and reconstitution in the Son, is significantly wrapt up in this double statement; which is double for this very cause — that the Divine Mind did not stop at the contemplation of his first creation, but looked on him as " re- newed in knowledge after the Image of Him that created him," Col. iii. 10;- because it knew that only as partaker of this double Benefit would he attain this true end for which he was made. — Trench's Syn. N K T. § xv. You say, Who can believe that in one God there are three Persons 1 Observing that by the three Persons we do not un- derstand three individuals, but three distinct relations subsisting in one nature, I ask in my turn, Is this mystery more incom- prehensible than the eternity of God ? — Protestantism and Infi- delity, c. iv. § 2 ; F. X. Weninger, D. D., Miss, of the Society of Jesus. In the Beginning God created. — Gen. i. 1. And the Lord God said, Behold, the man has become as one of Us to know Good and Evil. Gen. iii. 22, 25. The New Man which is renewed in knowledge after the Image of Him that created him. — Col. iii. 10. Christ Jesus who, of God, is made unto us Wisdom and Righteousness. — 1 Cor. i. 30. God is Love ; and he that dwelleth in Love dwelleth in God and God in him. 1 Jno. iv. 16. Love is the fulfilling of the Law. — Rom. xiii. 10. Stir up the gift of God which is in Thee . . . of Power and of Love and of a Sound Mind. — 2 Tim. i. 6, 7. And may the God of Peace sanctify you in all things that your whole Spirit, Uvevpa, and Soul, ^vrft, and Body, Ztifia, may be preserved blameless in the coming of our Lord Jesus Christ. — 1 Thess. v. 23. Heb. iv. 12. To as many as received Him — the Logos — Wisdom — gave he power to become the Sons of God. — Jno. i. 12. God is a Spirit, and they that worship Him must worship Him in Spirit and in Truth. — Jno. iv. 24. God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God. — 1 Cor. ii. 10. What man knoweth the things of a man, save the Spirit of man which is in him 1 — 1 Cor. ii. 11. TO THE STUDENT OF NATURE AND OF LIFE. There is herein a union of the philosophic, dog- matic, and didactic styles, and these frequently in the same section and at times in the same sentence. It is a philosophy of dogmas. It offers solutions for many of the Contradictories which have appeared in all the philosophic schools, from the earliest to the present time ; and it tenders Conciliations of the Dogmas of all religions, creeds, and superstitions which are capable of being resolved into a consen- taneous, harmonious, and progressive system for the culture and advancement of Humanity. It sets forth a System of the Universe predicated on the demonstration that God is an All-Mighty, All- Wise, and All-Loving Being. Its Method is a novelty, yet is as old as the Teachings " about all Galilee." The philosophy is legitimated in the Method and its processes, and no dogma is stated without its demonstration and its appropriate and syntactic designation in the universal system. Theological Dogmas which have controlled the actions and guided the conduct of the most highly gifted per- sonages, through many centuries of the past, when legitimated in broad and deep foundational processes which include all facts and all elements of the life- movement of the Cosmos, acquire a rich value for mankind. Truth and Dogma must be, in their didactic uses, positively affirmed, for Truth is the final concur- rence of human thinking with the processes of nature and life, unfolding in subordination to their primary laws and ultimate ends. Truth should be didac- tically enforced, or it is empty, useless, and vain. Independent propositions may remain, yet, incapable of conciliation. It is a great weakness, and it may be a great wickedness to oppose such independent propositions one against the other, when each of them, by itself, is capable of reasonable or satisfac- tory demonstration. Take each demonstration of the true for the truth so far, and perhaps in time, as by the resolution of many previous doubts in the search after Truth, the conciliation may come. Those whose minds are filled with a love of Truth and a desire to reach forth personally to God as a Personality and to return to the earth for the dis- charge of serene and solemn duties, can, with a clear and open mind and loving heart, move through the Temple of the Universe, and see the many Worship- pers and Workmen in their different stages of Ad- vancement, from the infancy of tribes through the gradations of life and history, and catch some sys- tematic view of life, and more or less intelligibly and lovingly discharge their duties in the unfolding series and cycles, on and still on, or else sink down and still down through the long ages, and it may be through the multitudinous worlds. Those who are prepared to follow the Clue of the movement, XI already placed in their hands, yet firmly legitimated in the processes herein instituted, and in some learning of the past and the present, with a heart full of hope for the future amid the ruin around and the mutterings of threaten ings in every part of the world, will see from one standpoint that it is a Philosophy springing from an elementarily Foun- dational Religion, and from another, that it is a Religion springing from an elementarily Founda- tional Philosophy. It is the Coordination of both. If the language is somewhat new, it is necessarily so. A new philosophy cannot be transparent in old expressions, and old dogmas which have hardened into forms unsuited to the living, wants of the age must, in their legitimation, seek new exponent terms for their underlying truths. A New Life must appear in a New Form, albeit that Form, as in all life, may be composed of the disintegrated elements of older forms, Greek life could not have been manifested in the Egyptian forms, nor the Roman in those of the Greek ; and modern thought and feeling could not be realized or conveyed in the forms of the Middle Ages, and German, French, and English modes of expression, confused and per- plexed with their various meanings and diversified applications, growing out of precedent conditions, are unsuited to convey a life of Love and Thought and Actuation which may embrace and fuse and comprehend the Whole. The language, adaptive to a life of cfo's-envelopment with its manifold activities, must differ from that of its germinal m-velopment, although it must embrace it. Xll There are no novelties here, except in the method, yet all is new. The foundations of what is written have been given to me by a solemn instruction through strange providences and sad vicissitudes, yet maintaining through all an earnest and open spirit of inquiry and of receptivity. They ask no faith or belief except on their demonstrations of Truth. We are in the Movement of a great Prolepsis ; and under these strange and instructive Providences, obedient and trustful, I would discharge my solemn duties, and, amid the madness of the distempered times, would contribute to restore Peace and Char- ity to men's bosoms, or to reanimate a new race rising into manhood. At such a time and to such fresh minds I would commit the gift which has been given to me — the Life, the clearer and purer Life of Old Truths, from a serener standpoint, vouch- safed nearer to the elementary, the Essential Foun- dations. CONTENTS. BOOK FIRST. CHAPTER I. PAGE FUNDAMENTAL DEFINITIONS AND THOUGHTS . • .1 CHAPTER II. THE ELEMENTS, FORCES, AND MODES OF CONSTRUCTION . 64 CHAPTER III. SUBJECTIVITIES ; OBJECTIVITIES J AND THEIR SYSTEM OF CORRELATIONS . 79 . CHAPTER IV. METHOD. — SYSTEM. — FATE. — PHILOSOPHY. — GOD . . 136 CHAPTER V. THE TOOLS, THE INSTRUMENTALITIES, AND THEIR USES . 185 CHAPTER VI. MATERIALS OF CONSTRUCTION IN FURTHER DEFINITIONS . 250 CHAPTER VII. LAW, PROGRESS, VICE, EVIL, SIN, JUSTICE, GOD . . 307 BOOK SECOND. THE PHENOMENOLOGY OP NATURE AND LIFE, OR NATURE AND LIFE AS REPRESENTATIVE OF AND PHENOMENAL OF ONTOLOGIC BEING. CHAP. I. LIFE J THE INWEAVING AND.. CONCRETION OF FORCES. II. THE TRINOMIAL ROOTS OF FORCES AND THEIR BOND OF UNION. III. THE FHILOSOPHY AND THE SCIENCE OF THE PHENOMENAL. IV. INSTINCT — THE KEY OF THE PHENOMENAL. V. THE TRIPLICATE POWERS IN MAN. vi. actuosity ; will; conscience;, responsibility; GROWTH OF HUMANITY. VII. INTELLECTIVITY ; LOGIC ; RIGHTS J MAN THE TEACHER AND LEARNER. vin. love; forces; feelings; fanaticism; morality; CONCILIATIONS ; CHRIST ; GOD. BOOK THIRD. ONTOLOGY AND PHENOMENA IN THEIR PROLEPSIS. OHAP. I. ACTION AND REACTION OF PHILOSOPHIZING IN ITS HIS- TORICAL MOVEMENT. II. GROWTH AND LIMITATION OF INTUITION AND IDEATION ; THE GROWTH AND LIMITATION OF RELIGIOUS THOUGHT. III. BEING, IN ITS HYPOSTATIC COESSENT1ALITIES. IV. GOD, THE ETERNAL CENTRE; THE MECHANICS AND LIV- ING FORCES OF THE UNIVERSE. V. THE PROLEPSIS ; MATTER NECESSARILY CREATED, AS A NECESSITY AND MORAL PROPRIETY OF THOUGHT ; ORGANIZATION. VI. EL-SHADDAI ; THE OBJECTIV-FACIENCY OF DEITY. VII. OMNISCIENCE ; THE GOD-INTELLECTIVITY. vin. orma; the god-love. IX. THE DESPOTISM OF FEAR; HISTORICAL NORMALATION. X. THE FREEDOM OF THE NORMALATED TRIPLICITY ; THE INTONEMENT AND THE ATONEMENT. BOOK FIRST. DEFINITIONS AND FOUNDATIONAL THOUGHTS. The authorities adduced are the most orthodox and exclusive in Religion, the most approved in the respective Sciences, and the most conservative in Philosophy. In the References, throughout, the Numerals and Figures, as follow, will refer to the Books, Chapters, and Sections of this "Work ; thus : I. iii. 15, is B. I. c. iii. § 15 ; and II. vii. 31, is B. II. c. vii. § 31, &c. Well knowing the tendency to degradation in vulgar, rude, animalistic, and human Imaginates, and in a language which corresponds with and embodies them, and conscious of the necessity of pure Ideas and of the proper dignity and exaltation of expression which should accompany them, the latter have been adopted, and rather than lower these to the standard of a life -which needs all elements of purification and elevation, a Glossary of a few words, not current among general readers, is added with the hope that the work will be more widely useful and acceptable. B. I. c. v. § 26 ; c. vi. § 40. GLOSSARY. Accidence. A property or quality which may or may not be superadded to a thing, or to the condition of a thing. That which may belong to the thing, but is not essential to it. Adumbrate. To shadow forth from an inner light. ^Esthetics. The science and culture of matters and forms of taste. Afferent. Nerves which carry inwardly or from a ganglion of originating force communicating sensations or nervous power. Afflatus. An inblowing, inbreathing of spiritual life or power. Antithesis. An opposition or reverse power of action or mode of thought. A posteriori. I. iv. 4. A priori. I. iv. 3. Autocthon. One who rises or springs from the ground which he inhabits. Automatic. I. i. 32. Autonomy. I. i. 27. Autopsy. I. i. 31. Axis-cylinder. The central substance of a nerve-fibre. Caudate. A ganglion or nervous centre with a tail-like pro longation. Causal. Containing in itself the elements or an element of causation. Centripetate. Tending or drawing to the centre. Ckarlatanerie. Science or art prostituted to fraud or quackery. Circumfer. To flow or bear around and touch at every point. Commissural Fibre. The rudimentary brain of the lower orders of animal life. Compages. A system of structure of many parts united. Complement. That fulness of quantity and quality — the content, which makes a thing or subject complete. 6 XV111 GLOSSARY. Concrete. Is opposed to the mere abstract idea — the empty form. It is that union or concentration of all which is necessary to constitute the substance of the thing and give • content to the Idea. Congeries. A collection of several or many organs to complete a body or aggregate, and make it a more or less perfect whole. Consubstantial. Substances which in cause and effect produce similar or identical results. Contingency. I. i. 12. Contour. The outline that defines a figure. Convolute. The* brain presents the appearance, somewhat, of leaves in the bud or petals in an opening flower. Each of these convoluted may well be supposed to have its office or function. Coordinations. I. i. 4. Correlations. I. i. 6. Cosmos. Cosmical. The system of all the systems of the heavenly bodies. — Cosmical matter, the various kinds of substances and forces of which the stars, comets, planets, &c, and all they contain as such, were formed. Diaphanous. Transmitting light, intelligence from beyond. Differentiation. I. i. 25, 29. Discrete. That which is separate in virtue of its own distinctive nature. Dynamic. I.*i. 25. Ectype. The impression ■ — the thing made from the type. Efferent. The nerves which carry out action or motion. "Where the afferent nerve enters the axis-cylinder of the efferent nerve it may well be supposed, here, that the impulsion given to the' afferent is continued by the efferent without break or modification of the original impulsion. I. i. 30 ; vi. 11. Where the communication is not thus direct, but the afferent force is distributed to a number of ganglia or nerve-cells, other modifying forces may be called into action. And where it is communicated to the Autopsic Self, it may act by the independent organism placed under its deter- minate control. Egressus. That movement by Avhich the Self goes out of itself as it were, into nature and life. GLOSSARY. XIX Emanation. The movement towards the formation of the Cos- mos, which implies that the transforming forces are mere developing spontaneities. Embryology. The forming rudiments of things acting under natural causes. Endemic. Special to a people or tribe in a locality, as a physical or mental disease. Entity. Something having a discrete, positive existence. Exacerbation. Passions, affections, sentiments, or conditions of organs in which they are not merely excited, but unnaturally inflamed and morally or physically diseased, so as to pro- duce diseased and malignant action. Fascicle. A bundle. A number of observed facts or phenomena- referred to the thing in which they inhere or from which they make their appearance. Filamentary. In threads or thread-like connections. Functionalize. The inweaving of forces and giving of organisms to each vegetal and animal thing, by which it performs, executes, that which is proper to each organ. And as many organs have particular functions, each is severally functionalized. Properly, all created tilings and forces are functionalized. Fusiform Spindle-shaped. Thick and tapering to each end. A shape of a ganglion. Ganglion. A mass of nervous matter forming a centre from which nervous fibres radiate ; and is of various forms, as caudate, fusiform, stellate, or spheroidal ; and when one fas- ciale so radiates it is called unipolar, or two, it is called bi- polar. See Efferent. I. iii. Genesis. Creating. Producing. Geotic. All terrestrial causes which act upon and modify the human system in any locality or place. Germinal. An improvement and perfecting by growth and culture. Gradus. The ascent by which the Self unfolds into higher and still higher forms of life. Hemiplegia. A palsy that affects one half of the body. Homogeneous. The same in every part and in the whole. Homologue. A lower form of organic structure, having a likeness of form and function to a higher form of organic structure. XX GLOSSARY. Hypnotism. Somnambulism, or the artificial state of mesmeric sleep. Hypostatic. Hypostase is discrete essence or substance or power. Idea. Ideate. Ideation. I. vi. 40 ; v. 16. Identity. Discrete essence or substance. I. ii. 14 ; iii. 18. Ideological. Those mental processes confined exclusively to and in the Intellectivity. Immanent and Permanent are to a certain extent antithetical in philosophy. Immanent is applied to forces which are made by the divine constitution of things intrinsic, inherent, in virtue of which they continue to act. Permanent is the con- tinuous and immediate presence of Deity moving the Forces. The latter is Pantheism. Implicate. The inwoven and correlated system of the Cosmos. Inosculate. United by opposition or contact so as to communicate from one to the other. Insistent. I. i. 35 ; vi. 7. In situ. Fixed in place. Instauration. The restoration to moral order. lntelligential. Having intelligence inwoven in it, but not con- sciously intelligent. Inter. In composition of words, is — between ; intercurrence. Internuncial. I. i. 30; vi. 11. Introspection. The power of looking within one's self and .sep- arating the passions, affections, and intellections in their kinds and forms of action. Intuition. Intellectual insight by and of the simple cognitive power of the Self. Isothermal. The lines around the earth having equal degrees of heat. Libration. The power by which one passion or affection is brought to affect or balance or counterbalance another. Locum tenens. Place of occupancy. Macrocosm. The Cosmos in its living forces, dependences, and working correlations ; and the word has been used alwaj's as having some resemblance in the microcosm or the organi- zation of man. GLOSSARY. XXI Menst7uums. Substances as recipients of forces and from which forces can be resolved and separated. Mobilized. Moving with an aptitude of motion or action in itself. Modality. The quality of being modal or giving form. Momenta. The movement-power. Mow. To grimace ; distort the face. Mysticism. I. iv. 2, 12. Nonnalate. I. i. 33. Nationalize. I. v. 28. Noumenon. Those substances or subsistences which underlie actual phenomena. It is the thing or force which is notion- alized. The discrete identity. Objectiv-facient. Setting over in independent or quasi-indepen- dent entity. I. vi. 10. Ontology. The science of foundational causes. That from which primal causations are initiated. Opinion. I. i. ; v. 29. Orgasm. A condition of excitement and turgescence of an organ, usually applied to the venereal passion. It is the particular functionalization which gives excitement and tendency to action in any and each passion, appetite, affection, desire, &c. I. iii. 11 •; v. 11. Orma. I. v. 33. Oscillate. Swaying between and in virtue of its own ten- dencies. Paradox. That which is true and proper in one condition of things, and false and improper in another. Permanent. See Immanent. Permeate. To pass through without rupture or displacement of parts and fill the interstices with that which permeates. Persiflage. Bantering talk or trifling style of treating a subject. The witticisms of the buffoon. Perspicacity. Acuteness of mental discernment. Perspicience. The act of acute mental discernment. Pervade. To pass or spread through the whole extent of a thing and into every minute part. Plastic. I. i. 42. XX11 GLOSSARY. Predicate. A predicate of fact is that which is truly affirmed of something, and without which it is not that which it is in its true entireness as a complete whole. A predicate of language is something affirmed of a thing which it may or may not possess without destroying its identity as a com- plete whole. Primordial. Original forces. First movement of forces. Prolepsis. I. i. 42. „ • Psychology. The Science of the Soul. The art of introspective self-analysis. Psytations. I. v. 10-14. Quasi. That which is so, but not wholly so. Racemate. To form and grow into clusters. Rationalism. Philosophizing exclusively in ideological processes Redactive. Giving form. I. i. 20, 28, 40. Redintegrate. To renew ; to restore to a full or perfect state. Reflex. Reflex act. I. vi. 6. Relation. I. i. 7 ; vi. 23. Repercussing. Where cause which produces action in one organ- ism is conducted to another, and that is put into action, this last action is a repercussion. It will be seen by close in- trospection and observation that this is the mode of action in animal and most of human psychical action. It is the unbroken movement of the original cause of movement. The self-conscious Self can. frequently break up this move- ment and prevent the repercussion ; and it can from on the other side send down forces by which it will play off one passion or affection against another, or restrain action. Solidarity. I. i. 34. Somatic. Relating exclusively to the body-life. Spheroidal. A flattened or prolonged sphere. Sporadic. Scattered, disjointed, not systematic. Stabilitation. I. i. 12. Static. Resting in place by mere weight. Attractive force. Stellate. Star-shaped. Sub modo. In some special limited form. Sustension. Preservation of identity in substance or form. GLOSSARY. XX1I1 Synchonic. Existing at the same time. Syntax. Union of things in connected system or order. Teleologic. The End which is foreseen and involved in the pro- cesses from the beginning and consummated in the End. Transcendental. I. i. 41, 42, 43. Triplicate. Three diversities which are necessary to make a whole, and produce the proper action of each and of the whole. Ultroneous. That determinate action of the Self in which the triplicate powers are concerned, though it may be in differ- ent degrees. Vesicular. Having small membraneous cavities. Zoic. The immortal life as distinguished against the biotic — body-life and the psychic life — a distinction palpable in the New Testament in various passages. BOOK FIRST. FOUNDATION STONES. CHAPTER FIRST. FUNDAMENTAL DEFINITIONS AND THOUGHTS. Man is a Tripiicity in Unity. He is Body, Soul, and Spirit. 1 Thess. v. 23 ; Heb. iv. 12. In Body, he is a congeries of organisms bound together in an inclusive organization, which gives him his form as man, while each organ has its appropriate form for the content and exerci'se of its special function, and thus for its operation and manifestation. These organs are correlated, in vari- ous manners, to his special soul-organisms, each, with their organic powers of functionalization. In Soul, he is a congeries of organisms, in which is infolded and in- woven the soul-forces of his psychical nature, as cunning in the fox, ferocity in the tiger, secretiveness or theft in the crow, &c. &c. These soul-organisms are correlated to various organisms of the body for outward manifesta- tion and connection with external nature, for receiving in- fluences from without, and for transmitting outwardly to nature and into life ; and they are correlated for transmit- ting these influences inwardly to the Spirit, and from the spirit, by its autopsic powers, to the various organisms, 1 2 B. I. c. i. § 1. both of these soul organisms, and through them to the corporeal organisms by which it acts on nature and in life. In the Spirit are found correlations of certain forces, which, to use for the present the language of philosophy and theology, are known as will, by which it acts, objec- tifies itself, — of intellect, by which it thinks, selects motives, forms plans, devises ways and means, and de- termines its places and times of action, — and the feel- ings, which are of its affectional nature. This is man's spiritual Triplicity in Unity. To unfold these elements as foundational in the spiritual nature of man and as co- essential in Being — God, and to catch the filaments of their correlations, require a new Method in philosophy. Such new method is proposed, and a legitimation and conciliation of many of ike contradictories, which have confused and confounded philosophy, and made religious dogmas odious and sometimes contemptible, is the aim, and, it is believed, is the success of the Eedactive system of the universe, built upon the method of Intusception, — a going into the organic functions of nature and life, and reenlifing them, and comprehending them in virtue of these threefold spiritual powers of the self, which are the image and to be made the likeness of those powers by which all things were made that are made, by which they are sustained and operated, and through which they are to be restored to order and consequent harmony. 1. Intusception, abbreviated from Intussusception, is a term to which much importance is attached. It is an old word with a new meaning. It is, from its reverend use by one of the most learned writers of English phi- losophy, that the word is now borrowed and used in a sense, analogously, derivative from his meaning. In his system it meant, that accordance or agreement, that transparency of the body from the light or influence B. I. c. i. § 1. 3 of the spirit, and the nature within, by which the com- plete appearance, the frame, contour, actions and ex- pressions of outlook, as well as of speech and con- duct, is the direct representative, the intelligible picture of the internal man. Man becomes the diaphanous ectype of the inner spiritual self, as he is moulded and moulds his surrounding organisms, from instant to in- stant, in their animalistic propensities, their human de- sires and purposes, and in his higher spiritual manifesta- tions of autopsic willing, intellectualizing, and loving. This is stating it more fully than he had intellectualized his own conception. The person is thus a symbol, moulding to represent the beast, the man, the viscous spirit or the holy influence within, as the one or the other temporarily or permanently prevails. In looking on a well-known and thoroughly comprehended neighbor, we see in his very conformation the prevalence of animal passions, obstinate will, mere sentimalities, high moral qualities, the habitudes of a purely natural temperament, or the culture and grace of life as they shall engrave their effects. These are so presented in, and consociated with his appearance, and so uniformly characterize men of the same respective qualities, that the one suggests the other with a sense of conformity and fitness ; and they furnish model illustrations for the works of artists, the copies of actors, and the judgments of general character. It is seen in the cunning of the fox, the ferocity of the tiger, the boldness of the lion, and indicates the quali- ties of many of the varieties of dogs, and is appreciated in all distinctive knowledge of the animal races. In this view, to a higher spiritual observer, and absolutely in the sight of an omniscient intelligence, the whole form and structure of the man becomes, as from instant to instant he moulds himself, consciously or unconsciously, 4 B. I. c. i. § 1. the exact ectype and adumbration of the inner man. II. iv. Thus man suffused, enlifed by the elements of his own intelligibility, is read by the intelligences around and above him : so man reads animal natures, as well as his neighbors, in their forms and habits, and thus catches the correspondence between spirit and bodily form, be- tween functions and organisms, — between creative pow- ers and redactive forms. The instinct of each animal is inwoven in its special organism ; so the varied instincts of the human* race have each its representative organ, as that race has its psychical organism placed in juxtaposi- tion with the instinctive organisms for correspondence with the autopsic self, and to end in the subjugation of this spiritual self, or in its control and mastery over the animal and the man. In the* full and matured observa- tion of life this outward similitude in men and animals is seen to involve the fact of a corresponding similitude or identity of inner organization up to certain points of instinctive and psychical powers. The cunning in the fox or other animal is but cunning in man ; the sagacity in the elephant is sagacity in man ; the song of the mock- ing-bird is music and poetry in man ; so constructiveness in the bee and the beaver have their respective organ- isms for inherence and manifestation, and are homologous to similar but more complicate organisms in man, yet connected with other and higher endowments in the human races. Now observe that in all organic as well as crystalline nature there are certain hidden and unap- preciable forces, except in their intelligential and intel- ligible effects, which produce and mould into form and qualities the separate organism and subordinate crystal- lizations of each thing, and that there is to each thing a correlation of forces which subordinates these organisms, and their differentiate forces to the respective form of B. I. c. i. § 1. 5 each thing. To intuscept and know nature and life, the self must do more than cognize these redactive forms, for it must enter into the forms and reenlife them, and catch the forces which build and mould them, and in some manner live the very functions which operate J in them, Thus man intuscepts the cunning, the ferocity, the sagacity, the constructiveness of animals, and the intelligible forces of the crystalline, the vegetal, and the animal kingdoms. "A discussion of the problem of human Sociology would, therefore, only be completed after a study of the same problem in the entire animal series, a task requir- ing varied and profound knowledge of natural history and comparative anatomy The social problems presented to us by animals are a fitting introduction to the social problems of man." — Drapers Phys. 603. "And this strange fact of the progress of the human brain is assuredly a fact none the less worth looking at from the circumstance that infidelity has looked at it first. On no principle, recognizable in right reason, can it be urged in support of the development hypothesis ; it is a fact of foetal development and of that only. But it would be well should it lead our metaphysicians to in- quire whether they have not been rendering their science too insulated and exclusive ; and whether the mind that works hy a brain, thus ' fearfully and wonderfully made/ ought not to be viewed rather in connection with all animated nature, especially as we find nature exemplified in the various vertebral forms, than as a thing funda- mentally abstract and distinct. The brain, built up of all the types of brain, may be the organ of a mind com- pounded (! ?), if I may so express myself, of all the varieties of mind" — he should have said — of Func- tionalizations. — Foot-Prints, by Hugh Miller, ch. xx. — 6 B. I. c. i. § 1. The truth and the confusion of these remarks will ap- pear. " If we investigate the condition of the various orders of vertebrate animals, which alone admit of a compar- ison with our own species, we find on the one hand great differences among them with regard to both their physical and mental faculties; and on the other hand a not less marked difference as to the structure of their brain. In all of them the brain has a central organ, which is the continuation of the spinal cord, and to which anatomists have given the name of the Medulla Oblongata. In connection with this there are other bodies placed in pairs, of a small size and simple struc- ture, in the lowest species of fish, becoming gradually larger and more complex as we trace them through the other classes, until they reach their greatest degree of development in man himself. That each of these bodies has its peculiar functions, there cannot, I apprehend, be the smallest doubt ; and it is indeed sufficiently probable, that each of them is not a single organ, but a congeries of organs, having distinct and separate uses." — Sir B. Brodie's Mind fy Matter, 43. " Wherever there is organization, even under the sim- plest form, there we are sure to find instinctive action, more or less in amount, destined to give the appropriate effect to it. This is true throughout every part of the animal series, from man and the quadrumana, down to the lowest form of infusorial life. When we consider how vast this scale is — crowded with more than a hun- dred thousand recognized species,- exclusively of those which fossil geology has disclosed to us — we may be well amazed by this profuse variety of instinctive action ; as multiplied in kind as are the organic forms with which it is associated, and all derived from one common power." Sir Henry Holland, cited id. 178. B. I. c. i. § 2. 7 Carpenter, II. P. § 568, says on this subject: "Hence the cerebral hemispheres of man include an amount of nervous matter which is four times that of all the rest of the cranio-spinal mass, more than eight times that of the cerebellum, thirteen times that of the medulla oblon- gata, &c, and twenty-four times that of the spinal cord. The average weight of the whole encephalon, in propor- tion to that of the body in man, taking the average of a great number of observations, is 1 to 36. This is a much larger proportion than that which obtains in most other animals ; thus the average of mammalia is stated by M. Leuret to be 1 to 186 ; that of birds, 1 to 212; that of reptiles, 1 to 1321 ; and that of fishes, 1 to 5668. It is interesting to remark, in reference to these estimates, that the encephalic prolongation of the Me- dulla Oblongata in man (being about one sixteenth of the weight of the whole encephalon) is alone twice as heavy in proportion to his body as the entire Encephalon of reptiles, and ten times as heavy as that of fish." And Dalton, H. Phys. 364, says: "The number and relative size of these ganglia, in different kinds of animals, depend upon the perfection of the bodily organization in general, and more especially on that of the intelligence and the special senses." 2. Nature is intusceptible. Intusception is the con- scious ingoing, the discriminate injection of the self into the forms and processes of nature and life. It is herein used to designate the whole of the processes by which the self gains knowledge of the whole of the moving forces which furnish forth nature and life. It is by injecting the self — by interpenetrating, transfusing — by going forth from itself, as it were, in some or all of its psychical movements of willing, intellectualizing, or loving and infus- ing, interfusing, circumfusing with its consciousness — the 8 ■ B. I. c. i. § 2. conscious self, with these very powers of the self, that which is made the object of knowledge, that man obtains the diverse knowledge of nature and of life. It is the self in its own appropriate functions of specific actions which moves forth and acquires this knowledge ; that is, without the capacity to will, and without actually willing, it cannot understand aught of will in others; without intellectivity and without actually intellectualizing, it cannot comprehend intelligibility or intelligence in aught else ; so of the affections. This necessity for Intuscep- tion holds equally whether the object of cognition is without the mind, that is, is objective or is within, and of the proper self, that is, is subjective. The method of the process will come up more clearly when applied to a subjectivity in and of the self. That which is purely subjective cannot be cognized in its simple subjectivity, but must be made objective to the self by reflection, — by a reflex act of the mind reproducing the act, intellection or affection, for the purpose of being desig- nately examined ; that is, it must be reproduced in the consciousness by a voluntary process of reenlifement for its examination, or it must be caught in some of its effects upon its corresponding muscles or viscera before its effects have faded out and be thus intuscepted — re- enlifed. So in objectivities ; they are only apprehended and comprehended, each of its kind, in proportion as the self infuses and circumferes or enters into them in their construction or processes of production or action. Every- thing, therefore, must in a certain definite sense be a sub- ject of knowledge before it can properly be an object of knowledge — of cognition. The first step towards cogni- tion is the reception of sensations in, within the self. It is the modification of the self by the object cognized, and it is the self going to, into, and around the object, and B. I. c. i. § 2. 9 taking note of all the points and qualities of the object, and supplying, in all cases, from itself — from its own animalistic or psychical or spiritual nature or the whole of them, the intelligible elements in the object observed. In the currents of different cognitions, by their frequent repetitions, are given the uniformity and verity of the modifying objectivities and of the psychical and spiritual elements concerned in the conscious operations, thus unit- ing subjective processes and objective existences — even when the subjective self is made the object of investiga- tion. To illustrate again : in all of the animal natures there are inwoven, concreted in their organisms, cer- tain instinctive impulsions, some common to all animal natures, and others specific and peculiar to each respec- tive class, as cunning, constructiveness in special forms, as wasp or beaver, ferocity or intensive combativeness ; now thoroughly to apprehend and appreciate these, the self must possess and possesses a corresponding organization of organisms in which is also concreted the same or simi- lar impulsions of organic forces, and so the self thus pos- sesses not only the animalistic impulsions, but a capacity which, while it includes them in this manner, is also susceptible of and combines a more comprehensive and regulative character of forces. But the self is, ordinarily, but a spontaneity, until it reacts on its own instinctive spontaneous impulsions, and becomes self-conscious of its motive powers, animalistic and psychical. As the self psychologizes its own action, it gathers and improves its method of psychologizing nature and life. Thus the sub- ject, the objects, and the elements of the self's subjective cognitions, namely, the animalistic impulsions, its actuat- ing, intellective, and affective forces, constitute the intel- ligence of the subject and the Intelligibilities of sub- ject and object ; and are thus grasped by the self in the 10 B. I. c. i. § 3. process of Intusception, that is, by the self going into and thus comprehending the complement of its own nature. To be comprehended, all nature must be psychologized, and until then, nature, or so much as has not been intus- cepted — psychologized, will be to the self a dry and unmeaning mechanism, without intelligible dynamic, plas- tic, autonomic, instinctive, or autopsic forces ; and will so remain until the self, in some sense, through its own in- dicative organisms, functions — psychical functionaliza- tions, grasps the ontology of the inner forces producing phenomena — facts — facta, the things done or made or in action. As the method unfolds, it will be seen that nature and life, with their stabilitations and moving forces, dynamic, plastic, autonomic, instinctive, automatic, and autopsic, are but phenomena from a Spirit of the Universe, and which to be understood are to be psychol- ogized by the self — each self, by culture through its cor- responding organisms, from the highest point it can reach up towards the throne of the Omniscient. The Spirit of the Universe can only be psychologized by a correspond- ent spirit in a congeries of organisms which will bring it into correlation with nature and life on the one side and with this spirit on the supersensible side, and thus it can intuscept that universe and be brought into a realization — a clear vision — a sense of the action and working- power of that Spirit in the Cosmos. God Knows ; Man Learns. 3. In all subsisting existences there is the substance — the substratum of the thing with various qualities which uniformly characterize it in such combination, that when we find these qualities in such combination we give the substratum, or rather in the present state of philosophy and science, to these qualities combined by their unifying base, a designate term, as chalk, marble, a rose, a horse, B. I. c. i. § 3. 11 a man. What the substratum is we cannot perceive or know, as a positive knowledge. The same materials of nature which make the destructive nitric acid, make the life-sustaining air, only they are in different proportions ; the same materials which make the grasses enter into the composition of flesh, and the chalk and the marble, are moulded into wheat and bones, and the diamond is but charcoal. Thus are the changing accidences of na- ture seen. Ascending from the plastic forces, changing, constructing, resolving, and reconstructing these elements of nature, and assimilating them for higher uses to the autonomic forces, differentiated into specific germs, life moves forward into the vast families of the vegetal and animal kingdoms, each with their ancillary organisms subordinated to the special tjpal idea of the species and the individual of each species ; but what the differentiated autonomic base of each is, which makes each what it is, we may name in their collective, concrete results, as chalk, rose, horse, man, but do not know their differ- entiate bases. We do learn and know that there are in them certain well defined and exact correlations, by which, under given circumstances of philosophical con- tingency, they Unite or dissolve, — that there is a compo- sition and resolution of forces, and that they are by such unknown base of germ forces so adjusted and directed, and carried onward, and moulded into form as to produce the intelligible and orderly working of the elements of nature into specific functional organisms, with correspondent and fairly uniform forces and forms. That is Intelligence, in a variety of moving forces, consociated with these forces, and being in itself, as will be seen, a positive force, is in- fused and incorporated into all the acting forces and stabilitated elements of nature and life. In virtue of these intelligent moving and stabilitated forces, so incor- 12 B. I. c. i. § 3. porated therein, they act and react on each other, in and through their correlated adjustments, so as wisely and well to produce the vast systems of the vegetal and ani- mal kingdoms with the specific and diverse organisms suited to each and each part of each. This Intelligence, so concreted and inwoven in all things, when subjected to another Intelligence in this life, possessing a fitting or- ganization for its appreciation, is Intelligibility in objects. This Intelligibility speaks directly through the symbol and its agent-forces created by this Intelligence and in- woven therein, to the cognizing — the intellective self — on this, as it were, the outer and the objective side. The more elements of Intelligibility which may be incor- porated into created bodies or forces, or the more clear and effulgent the Intelligibilities which are gathered from the various symbols and their acting forces, to the high- est exercise of autopsic Intelligence, the more clear will be the elements of Intelligibility beaming through them from the uncreated Forces. Man is the more or less per- fect lens converging and transmitting the beams of light. Thus the more certain, as Intelligence in force after force, symbol after symbol, species and class after species and class, is intuscepted by the self, will become the cognizance of the Intelligibility of all created things and of the primordial Being, until his Intelligence will be seen beaming down — raying out through all our realms of life, and through the myriad-folded system of the heaven of heavens. These Intelligible forces will be seen, foundationally, to resolve into spiritual forces as the air and the acid are seen to resolve into the same two identical gases and give an objectifying, creative power, a redactive, directive intellectivity and an affective, lov- ing Personality which insouls and rules the Cosmos. " God, a pure Spirit, being the beginning and end of all B. I. c. i. § 4. 13 things, it is clear that all things, in their beginning and end, must be spiritual. This being the case, material things are phantoms that have no existence, or, if they really exist, they must have their beginning through God and for God, which means that they exist through the Spirit and for the Spirit." — Donoso Cortes, B. II. c. v., Catholicism and Socialism. 4. So the more Intelligence in the cognizing agent, the subjective self, with appropriate organisms, and the more perfect the elements of Intelligibility, combining into beauty of form, color, and life in created existences, the more enlarged and perfect will be the knowledge made up of the cognitions by this perceptive, this sub- jective Self, from a world of such existences. So the more perfect organism given to the human Autopsy, the more perfectly will it intuscept and understand the Intelligibilities as they are concreted in nature and life from the coordinate forces of the creative Being. As the Intelligence in the Self increases, and the Intelligibil- ities, thus concreted in objects, increase, they are seen to expand through the gradations of dynamic, plastic, auto- nomic, and instinctive creations, and ascending to the autopsic forces in man; and standing on this summit, this Self will see these simplifying from their manifold differentiations into the trine Coordinations of the objectiv-facient Power, the Intellectivity and the Love of God. Intelligibilities, then, are those qualities in- wrought from the Divine Worker by which objects in their actual constitution and in their correlations are and may be understood : Intelligence is that which under- stands — intuscepts the Intelligible. The Intelligible, it must now be stated, embraces more than the mere une- motive or uncreative Intelligence incorporated in nature and life. To make the whole system of nature and life 14 B. I. c. i. § 5. intelligible, it must be seen that in all the movements of that nature and life there are always inwoven and moving forward, in the harmony of their intelligible action, the coordinates of His objectiv-facient Power, Intellectivity, and Love as positive forces. Thus the highest Intelli- gence in man or animal, or in the working forces of na- ture, is but Intelligibility from the coordinate forces of the Deific Worker ; — and thus the messengers of God to man are those in whom are embodied the highest degrees of Intelligibility from his Intellectivity, his Love, and his Actuation — the power to do good, and thus to know and bear his message — to love, and to infuse love into the orders to whom they are sent. They each must embrace an actuating power to do, to act, to objectify forth from himself the new life of Love and Thought and Actuation into the lives of others. Thus is such agent the prophet, the revelator, whether, as in the formation of a new spe- cies in the geologic eras, he is a new and distinct creation, or, as in the order of the successions, he is the product of secondary causes. In either case as foreseen and pro- vided for he is deific, as such agency. But as he is thus fully inspired and prepared for his divine work, so are those to whom he is sent to be correspondingly prepared to receive ; for the message must fail if the messenger cannot bear it, or those to whom it is sent cannot, from any cause, receive it. And without Intelligence — men- talized organisms in the tribe or people, the Intelligi- bilities of the messenger cannot be interpreted — intus- cepted. 5. Intellectivity in these its acts of intusception, in- telligibilities in the elements of discrimination furnished in and by the symbols and movements of nature and the acts of life, in the intelligible forces inwrought into ex^- istences in their concrete and adjusted correlations and B. I. c, i. §§ 6, 7, 8. 15 interpellences, and as they are inexistent in the coordina- tions of Being, exhaust the whole scope of human in- quiry and cognition, and even that of angelic creatures. 6. Correlations are those intimate or those possible adjustabilities established, or, at least, which are found existing, between force and force and forces and matter, which give rise to the movements of nature, as they are perceived in organisms, orgasms, functions, crystalli- zations, &c, as gases produce water, as germs grow into their specific animal or vegetal forms. They are the interchangeabilities of action and reaction. They are the participancy or community which subsists between things of the same kind, and the adjustable compositions and resolutions of forces between different things. The term is also used for the actual and adjustable intercor- relations of the three spiritual forces in the Self, namely, by which the Self consciously or unconsciously adjusts the willed-power, exercises the Tntellectivity, and controls or gives intensification to the emotions. There are, also, correlations of antagonisms ; forces repel forces. 7. Relation is the order in time and position in place (space) of all ideas and ideations as they arise in creation or move into manifestation, and of all existences or symbols or things produced, and the order of their phenomenalizations. 8. Cause is potential or actual efficiency. Potential cause is efficiency at rest. Primal cause — caussa caus- sans — is the efficiencies producing existences and each its own self-efficient and essential phenomena. Primal cause is the evolution of coordinate forces, or, in its sec- ondary meaning, § 10, a composition and resolution of correlated forces. In the initiate production of exist- ences it may be, on the subsumption of their creation must be, an evolution of forces combining and stabilitat- 16 i3. i. e. i. § 8. ing into objective forms and their functional forces. God, as Creator, passes over Lis forces into an objective — ob- jectified position — into immanence, or else nature is a Pantheism, in the permanent effluence of the divine effi- ciencies, as Deity making and personally sustaining and operating nature, or else nature is an eternal material- ism. On the creative datum, the existence produced may be a composition of forces. When primary elements are thus created by a composition of deific forces, new combinations \may take place in virtue of the adjustable correlations inwrought into these primary elements by the constitution assigned to, or subsisting in these element- ary substances. Thus new combinations may take place by various combinations and resolutions of forces in or of those elements. In many or most instances of such new or recurring combinations some or a part of the forces incorporated into the elements may be resolved or set at liberty, and be ready, contingently, for other eventual composition. So causes — cause — are evolutions or compositions and resolutions of forces, and always, even in the final effort to reach the foundation of causes, imply plurality, which has been recognized by philosophy,, and is the open secret in Trinitarian theology. There must be more than one primal essence of cause. Unity — Spencer's Homogeneity — must begin and end in Unity. That which was eternallv a unit cannot, unless in cor- relation to something other, become other than the same unity — identity — oneness — the same. There must be a force to act and a force, a somewhat, to be acted upon and receive, modify the act — force, and to combine with it. In a universal Identity — -simple sameness or oneness, there can be no causation, for everywhere and under ail circumstances, if circumstances can yet be predicated, it is the oneness, the same, the old philosophic Identity, the new B. I. c. i. § 8. 17 Homogeneity. The oneness must remain one ; it cannot go over into difference — diversity — multiplication of dif- ferent identities ; it is always the One. Duality, or rather, it will be seen, triplicity, is the fundamental necessity of thought ; and this triplicity will be found as underlying and pervading all nature and life. Guyot, in his " Earth and Man," p. 72, says : " All life in its most simple for- mula may be defined as a simple exchange of relations." Relations, in any sense of this use of the word, are the efficient bearings — the correlations of intercausal dif- ferences which one thing has to another, and by which an exchange may be made, and this in virtue of original constitution or secondary adjustabilities concreted and inwoven in the things between which the exchange — the composition and the resolution of forces — takes place. The term, here, " exchange of relations," means an ex- change of forces, or a loss and gain of forces, or it means nothing ; for he further says : " An exchange supposes at least two elements, two bodies, two individualities, a duality and a difference, an inequality between them in virtue of which the exchange is established." And Sir W. Hamilton, speaking of the causal judgment, sscys: " The phenomena is this : — when aware of a new ap- pearance, we are unable to conceive that therein has originated any new existence, and are therefore con- strained to think that what now appears to us under a new form had previously an existence under others — others conceivable by us or not. These others {for they are always plural) are called its cause ; and a cause (or, more properly, causes) we cannot but suppose, for a cause is simply everything without which the effect would not result." Cited Pro. Log. note C. And Donoso Cortes, Cath. and Soc.,.~B, I. c. iv., under the highest ecclesiastical sanction, says : " The law of unity and variety, that law 18 B. I. c. i. § 8. by excellence which is both human and divine, "without which nothing can be explained, and which explains all things, is here shown to us in one of its most surprising manifestations. Diversity exists in heaven, since the Father, the Son, and the Holy Ghost are three persons, and this diversity is merged without confusion into unity." And in B. I. c. ii., he says : " The Father is omnipotence ; the Son is wisdom ; the Holy Ghost is love ; and the Father and the Son and the Holy Ghost are infinite love, supreme power, and perfect wisdom. There unity expanding perpetually begets variety, and variety in self-condensation is perpetually resolved into unity." B. I. c. i., he says : " All things are in God in the profound manner in which effects are in causes, conse- quences in their principles, reflection in light, and forms in their eternal exemplars. In him are united the vast- ness of the sea^ the glory of the fields, the harmony of the spheres, the grandeur of the universe, the splendor of the stars, and the magnificence of the heavens. In him are the measure, weight, and number of all things, and all things proceed from him with number, weight, and measure. All that lives finds in him the laws of life ; all that vegetates, the laws of vegetation ; all that moves, the laws of motion ; all that has feeling, the laws of sensation ; all that has understanding, the law of in- telligence ; and all that has liberty, the law of freedom. It may in this sense be affirmed, without falling into Pantheism, that all things are in God and God in all things." Yet it will be seen that all this is empty ab- straction, unless full force is given to the language in the beginning, that all these are as effects in causes, and that for unconscious nature to be subjected to laws, the laws as forces must be inwoven in its very constitutions. There must be actual working efficiencies at every step of this B. I. c. i. § 8. 19 great evolution, or effects are without causes. Life, vegetation, motion, feeling, understanding, liberty, are effi- cient forces, or they are nothing practical, working, effect- producing ; and they are of God or material nature. This makes it proper here to repeat from the learned Jesuit, Dr. Weninger, Prot. and Inf., c. iv. § 2 : " You say, who can believe that in one God there are three persons? Observing that by the Three Persons we do not understand three Individuals, but three distinct rela- tions subsisting in one nature." 1 The criticism on the word " relations " as used by Guyot, and on the term " law " as extolled by Cortes, and I. iv. 16, 17, may be recalled and referred to; and if Power, Intellectivity (wisdom), and Love are shown to be discrete forces, or each to be represented by discrete forces, and these as inwrought and concreted into all of nature and life, and that these are a coordinate unity in the Primal Cause, then Science will have attained significant names for the primal ontol- ogies lying in the coordinate coessentialities of Being. The differentiations in nature and life cannot be thought without diversity in the creating, producing identities, nor can they be thought in their various adjustable correla- tions, and, most certainly, not in their whole correlations as a system, without coordinative unity for giving this system of correlations ; nor are they possible to thought without seeing the Unity which gives the system and the Diversity as forces susceptible of differentiations and capable of being united into system. Thus again are reached the primal ontologic causes, as Forces. 1 3Ir. Herbert Spencer, in his New Philosophy, seems to have been entirely ignorant or regardless, in the assumption of his all-working Homogeneity, of the doctrine of the profonnder philosophic schools, that Identity cannot produce or evolve Diversity, and of the lan- guage of his master, Hamilton, that the conception or notion of cause is always twofold at least. 20 B. I. c. i. § 9. 9. The first and last question of Philosophy has been an inquiry after Cause and Identity — substance. Did Identity produce Cause, or did Cause produce Iden- tity ? Around this fundamental inquiry all the systems of ancient philosophizing distinctly revolved. The affir- mation was formulated in the Latin phrase, Ex nihilo nihil jit : From nothing nothing comes ; while in the Greek tongue it was variously phrased, as, To ytyvo/xevov €K fir] ovto)v yivscrOai aSwaroi/ : It was impossible that any real entity should be generated out of nothing ; and again, OvSei/ ovSl yivcaOaL ovSe cftdetpcaOai ttruded into life, and caught and detained in the memory, are subjected to scrutiny, and thus become to the Self, itself, objects of reflection — of contemplation in similar manner as the phenomena derived through the sense-bearers, I. i. 2, — such phenomena or effects being written — notated on the different portions of the nervous system in correlate communications with the Efferent nerves sending down the special forces or influences. § 14; II. iv. The action of and reaction on these psychical causations upon and by each other, and the clear and unmistakable capacity of the conscious Self to be present in the working — the phenomenalizing of the one and of the other, and to know when they are in opposition and when they accord in the Consciousness, and the physiological proof of their differ- ence and diversity, § 14, give all the verification needed by Science. Thus they are resolved from their complex action into their discrete acts of phenomenalizations, and thus to their very sources of causations ; and thus it is seen how the Self can set one over against the others, rotation- ally, and from the position of each cognize the others. In this ability to objectify each and set over the one 118 B. I. c. iii. § 23. against the others is given the noble power of Self- Pos- session and of conscious Self-Direction, and, in the highest perfected condition of the Self, to regulate and control each of these psychical activities in the orgasms of its ani- malistic and human organisms. The eye sees everything else, but itself it cannot see ; it can see in the effects on its various viscera the reflected image of itself; and so the Self sees itself, in its triplicate elements, in their respective positions and their actual working correlations. There, these and only these are given, and these are all it will find in the jnoving forces of the universe, however complex they may appear as they manifest themselves in the operations of nature and life, and however com- prehensive they may be in the grandeur of the highest . human excellence, and however simple and sublime in the coordinate essentialities in God. I. ii. 11, 12, 19. 23. As from and by means of the sense-world and the organisms correlated thereto, sensations are ^-traded into the Consciousness and there retained and reproduced as occasions prompt in Imaginates, as from the psychical organisms their indwelling and special functionalizations, as of anger, self-defence, organic intellections, and instinc- tive loves are manifested, so upon these, and over all, the Self exercises its autopsic control, and in determinate action ex-trudes, objectifies its powers into nature and in the currents of life, and all are notated, engraved in the organisms by the modifying forces of Vital Activity. These can be reproduced by reflex acts. It is in reenlif- ing, reproducing, reflectively, these effects in the organic structures, that it is clearly seen in the introspective analysis that Actuation is not Intellection, and that this is not Loving, and loving is neither the one nor the other of the two, and that all are different, and must therefore arise out of different sources of causation. They are B. I. c. iii. § 24. . 119 not only seen in their diversities, but in their different degrees in intensities of their respective kinds ; while in the culture of life they can also be noted as susceptible of control, regulation, improvement, and deterioration. 24. Thus there is a central Ego, Self, having a com- mon ground of Consciousness for the reception of the sense-phenomena of their various kinds, of the move- ments and impulsions from the soul-organisms, and of In- tuition, and capable of self-normalation, I. i. 33, in Idea- tion, and which Self, in these processes or in the lower animalistic and human impulsions to conduct, ever and always works out into manifold demonstrations of its special, complex organization. From the rudimentary germs, the organisms increase in capacity, and expand for action and intensification as is the culture of life, and as the forces of life are turned in this direction or that, upon these organic functions or upon those. Thus are the final judgments of life made up ; " therefore thou art in- excusable, O man, whosoever thou art, that judgest : for wherein thou judgest another, thou condemnest thyself," for if an animal, as tiger, monkey, or wolf, could be sup- posed to judge another, it could only judge from its own nature ; if man judges another from the dictates of his animalistic nature, the judgment will partake of the ele- ments in the man from which the judgment proceeded ; if he judges from his natural elements of malevolence, envy, covetousness, pride, self-love, so these elements will be involved in the judgment, and God can only judge him by these elements thus working in life and judging in the man ; but if the judgment is one of charity, meek- ness, and love, then the divine judgment finds and accords these in His judgments of mercy. "With what judg- ment thou judgest, it shall be judged to thee again." Thus, at every turn of the unfolding manifestations, the 120 B.-I. c. iii. § 25. diversities, complexities, and their unity in and around the Self, appear. 25. The system of fundamental correlations in and around the Self, thus more fully set forth, unfolds the fol- lowing, propositions to be established and further eluci- dated. a. That, beside the sense-phenomena communicated by the external and internal Senses and the impulsions of the Soul-orgasms, the only elementary facts submitted to and within the subjective observation of the Self are its own subjective manifestations. 1. Of doing, objectify- ing — creating — in the sense of the Self creating and set- ting over in nature and life its own facts — facta — deeds, in some of its many modes of Actualization. 2. Of intel- lectualizing, in some one of the man}* - modes of exercis- ing its Intellectivity. 3. Of loving, in some of its many modes of gratification — even in the appetencies of its deepest malignities. I. i. 21. All these subjective man- ifestations, whether of meditation, contemplation, loves of the vicious or sinful gratifications, or actualized manifestations — the creative facts of the Self in which all the threefold powers of the Self conjoin, are resolv- able into one or the other of the foregoing trinal ele- ments, or into their complex and conjoint action as causa- tive efficiencies. b. That these functional or radical phenomena will, in these trine aspects, be found to be radically diverse ; that, as in the organs of sense there is but one eve and three different eolors in nature — red, blue, and yellow, and but one light yet with many shades or intensities of color, so in intellectualizings there are many forms, but one Intellectivity ; as there are many modes and forms of acting and but one Actuous Power, so is there but one Love lying at the base of the many gratifications, — B. I. c. iii. § 25. 121 and all these are complexed when the Self goes over into nature and life for subjective gratification. It is in some form of Love that Motives are found, and Senti- ments are moulded by the Intellectivity as the attractive end in the Self for its action. c. These hypostatic elements are personative of three unmade, coequal, coeternal, and consentaneous causative essences in the Creator — - the Trine in their coordinate Unity. These elements of Personality in man are sym- bolic and representative. As the Self cannot conceive or ideate anything as made or fashioned without objec- tiv-facient force to stabilitate and set it over in nature and actuate it ; nor this as done intelligently in its form of existence and actuation and in its various correlations without an Intellectivity from on the other side of nature and life, nor as intelligible to intelligences on this side without this Intellectivity in both ; nor these as moving forward in their Creative Intelligence without some motive sentiment — some end of gratification — some love in the doing and accomplishment of the creating in- telligence, from which it lights up and enlifes the Intel- ligibilities thus created ; and as it finds these in itself, so can it find no other essentialities in the Personality of the Godhead, and these it must find as Causative Efficiencies, for without positive efficiencies as forces they are cause- less and cannot produce phenomena — facts. I. i. 8-10, 25. This Self is the image of the Divine Self. When " born again " by that process of life which gives the Self, in the supremacy of its solidaric self-consciousness, con- trol of the animalistic and human orgasms, and subjugates their spontaneities as such, and enlifes its conduct with the highest form of Love, disenveloped from these orgasmic impulses, it attains at each step a higher life. As the human life, influenced by human motives and sentiments, 122 B. I. c. iii. § 25. is higher than the animalistic life, and yet is only human, so is the Spiritual life higher than the human, and the ascent is an approach nearer to the similitude, the like- ness of God. It is thus renewed, restored to the pre- eminence and mastery of its solidaric, its spiritual life, by disenvelopment from the control and orgasmic influences of its lower forms of life. This is and can be attained only in the love of a more harmonious order of life — a higher nV/Ateousness of existence ; and Love, in the prog- ress of the ages and the disciplines of sorrow and sym- pathies, and in the harmonizing effluences of this Love, as it rises with healing on its wings from the wrecks and ruins of kingdoms, empires, and republics, moulds societies into higher organizations than the mere secular institutions, and re-forms man into the likeness of his Creator, God. The causes, the potent efficiencies which do operate now, and which have operated in the centuries heretofore on the races of man, will continue to operate upon and effect their autonomies and mould them and make them sanctified or unsanctified in- strumentalities of their perduring solidarities. Govern- ments but restrain the excesses of these animalistic and human orgasms ; but the love of Order, Justice, Right- eousness, which will be seen as synonyms, controls, sub- jugates, and sanctifies them into a higher life ; — and " having spoiled Principalities and powers, he will make a show of them openly, triumphing over them in it." d. This Actuocity, this power of actuation into the deeds of life, this Intellectivity choosing between this love and that, and giving forms of action or speech, and selecting time, place, and means of action, and this Love, broken up and function alized into many forms of grati- fication in the diversified and complex orgasms in the autonomies of animal and man, are the only elements B. I. c. iii. § 26. 123 manifested in the lives of individuals and in their tribal and historical movements. This underlying spiritual Triplicity contains all the movement-elements of the Proper Self manifested in history, whether appearing in superstitions, philosophies, or forms of religion, or regulat- ing or improvising individual conduct, or in the theocratic dispensations, or in any of the forms of governments of men. At each step of improvement, the advance is but the evolution by self-normalating control, and the reach- ing up to this higher life. e. Sense finds man an animal, and keeps him so ; philosophy ends only in aesthetic culture ; and morality only in self-culture and self-control ; but the complete and final elevation of the Self, of all selves, is in a love of spiritual kinhood and harmonizing sympathy for a higher — the higher spiritual life, in which the coequal and consentaneous harmonies of these Triplicate Forces un- fold, are unfolded into the exaltation of the Moral Will. Li. 17, 18; ii. 19. This is the philosophy of Grace. I. vi. 44-49. 26. Herein the term Self means that solidaric Identity of all men, subsisting in the Consciousness, however observed, and not yet unfolded into self-consciousness, and which, when this is accomplished, is seen as above the animal orgasms, yet receiving and noting their im- pulsions and demands to gratifications, as also above those soul-orgasms which impel it to human conduct for the gratifications of mere human life, and yet, in the new and higher life, controlling, subordinating, and using these for the attainment of higher ends, as cunning in the ani- mal is but cunning in the man, and cunning in the bad man, who uses it for fraud and chicane, is the same cun- ning for the sanctified arrangement of means to lead others, and in himself to attain purified ends of life. This 124 B. I. c. iii. §§ 27, 28. Self, attaining this higher reach of life, presides over the forces of nature and life in its prescribed circle, and moulds them to uses in the discharge of duties, as in its lower life it uses them in the violations of duties — ■ of responsibilities. In its superintendency it normalates its spontaneities of Passions and Affections (I. i. 17, 18 ; ii. 11-15) into Reflective Consciousness in the presence of its Intuitions and Ideations, I. i. 35-37, and reaches the divine harmony of life. The judgment of the Just. §§ 9, 24. 27. Being will represent God in his trine coessen- tialities of Creative Power, Intellective Wisdom, and Coefficient Love, and these essences as coessential forces coordinating each other, and their conjoint coaction as in- dicating the definite Personality of God in the effluence of his determinate Will, (I. i. 17, 18,) coming over into the objectivity of nature and into the providences of life. 28. Rational Philosophy, taking its departure from the standpoint of the single element, the Intellectivity, can never reach any other Science than that of the Formal Logic, and can never give any other philosophy of na- ture and life than that which may be made by putting together intellectual fragments of the universe ; the life, the action, the passions, the affections, must, will, of strict logical necessity, be wanting. The Moral Will is relegated. It ever has been and is incapable of reach- ing or demonstrating the coessentialities in the Person- ality of God, and hence, as a Rationalism, has in all systems, in all ages of philosophizing, ended in one or the other systems of fatalism, the Materialistic or Intellect- ual, or in necessitated contradictories, or, for the want of a true method, in unlegitimated mysticisms. The Christian religion, through the veil of its many formal sects, conflicting in details but not differing essentially B. I. c. iii. § 29. 125 in fundamentals, having constantly adumbrated the di- vine image and likeness as being, in man at his creation, and having preserved a wonderful memory of past tradi- tions, or inspired by as wonderful presentiment of a great and glorious future, it is now possible, out of the elements furnished by religion, philosophy, and history, to reach what is fundamental, and redact the whole into a demon- stration of what are the coordinate coessentialities in the Personality of God. If these are attained in such man- ner as to reach Creative Causes, then, however subtle the windings may be of these causations, underlying and forming and actuating the various coverings of nature CO O and life, the Secondary Causes (I. i. 11) at work will be seen as only having vitalities and forces and forms from the primordial Creative Causes. The Formal Logic will give way to the genial and inspiring, but inexorable pro- cesses of the Moral Logic. 29. The Formal Logic, reduced to its simplest and yet complete terms, the Pure Logic, can only be a logic of Forms for Quantities, whether in Extension, Weight, or Number. In its pure form it is the process of adding — multiplying ; or subtracting — dividing, supposable exten- sion or weight. For these again resolve into but two processes: putting together — synthesizing; and separat- ing — dirempting — analyzing. Multiplying is but a form of adding, and dividing is but a form of subtracting ; and all other mathematical processes are but intellective forms for applying these elementary processes. In their con- crete logic, measurement is but adding surface to surface, or subtracting them, or actually both in one operation ; weighing is but adding or subtracting quantity, in an- other form, as quantity in w r eight ; number is but abstract aliquot parts of some positive or some given or suppos- able whole, even when the Self shall attempt to conceive 126 B. I. c. iii. § 29. infinity. When the ultimate impenetrability of matter is conceived, quantity, as representing extension and weight, will be seen as precise equivalents of the constituting, the creative forces which have entered into the construc- tion- of matter. If matter is a composition of forces, the extension and density and consequent weight of matter will be precisely as these forces are concreted — com- pressed in matter. I. i. 8-10, 6, 12, 25, 29 ; ii. 6, 8, 9 ; iii. 17, 18 ; v. 15. This will give extension, weight, and number as precise equivalents — let these resolve in- scrutably yet into the Moral Forces. This Pure Logic is but one of Form to be filled with actual or supposable quantities, Forces. But when the Self is turned from these Pure Forms to the actual material content, repre- sented by them in the objects of nature and life, the elements of use for an End, a causative wherefore in the End, inducing the creation of these things, in the love of the Creator, or in the gratifications of the cre- ated or in both, become essential and necessary to the thought of their creation. It is a necessity of Moral Thought. There is no Sense of Moral Obligation in the Formal Logic, either in its subjective processes or ob- jective Forms ; but the moment the Moral Logic enters the mind, the inquiry comes, wherefore ? to what end ? w r hat causative power induces to the production, continu- ation, and to the End as a reciprocating cause ? I. i. 15. When the Moral Logic, in its great, fulness, enters the mind, it becomes genial, inspiring, and inexorable in its preservation and demonstration of the Moral Life — the Order, the Justice, the Righteousness of God. God in his Logic starts from his Omniscience, and never errs ; Man starts in his analytic ignorance, and is but seldom right. God knows — Man learns. God alone can execute his order, justice, Righteousness ; he alone B. I. c. iii. § 30. 127 can claim vengeance — Ids vengeance which is satisfied with returning love suffusing and actuating the life, for he never errs, and this is all he can ask or does ask of man. I. ii. 19. But man, standing in his place in the on-going prolepsis, and imperfect in his knowledge, con- fused, perplexed, bewildered, violently controlled by the passions and affections, or some predominating one inwoven in his animalistic nature, and from which he is to be dis- enveloped, finds so frequently only a system of narrow and intense animalistic reason, unless in higher condi- tionings, for the gratifications of his human propensities, or the selfish and therefore divinely illogical justifica- tions of his human ambitions, politics, pride, covetous- ness, and for the gratification of his ideational mono- manias or fanaticisms — of their multipled secular and ecclesiastical forms ; and he only gets the genial and unfolding and, also, but in a holy sense, inexorable Moral Logic from the Martyrs of Love, (Paul at Ephesus among wild beasts, Peter on the cross,) sustained by the Lo\;e that disowns all native kinhood with Fraud or Force, and in earnest but simple meekness controls these animalistic and human orgasmic forces, and actuates the spiritual life of Moral Love into the currents of human life. As man aspires in this simplicity, he reaches up to the Primal Moral Logic. He will then, and not till then, under- stand the Method of Christ in his interview with Nico- demus ; for there must be a birth above the animal birth, above the human birth — a birth of the spiritual life, by which it can subordinate those and unfold into higher love. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. § 24. 30. To show the mazes in which the mind may travel in the pursuit of the Initiate Identities, and following the lines of special investigations as flowing from partial or 128 B. I. c. iii. § 80. truncated or broken and complicate and, therefore, un- analyzed elements of activity, and thus appreciate the necessity of gathering the colligating bands of the entire system into one concordant bond of union, it is proper to state, in a brief and authentic manner, the ends and the processes involved in all the systems of philosophizing heretofore pursued, and these as giving, inferentially, their methods of investigation. It has been said by accredited authority, (Mansel's Pro. Logica, ch. ix.,) " That in the investigation of mind as well as matter, phenomena are alone the legiti- mate objects of Science ; the substance and essential na- ture of both being beyond the reach of human faculties. Whereas Metaphysics has, from the earliest days, been distinguished as the science of Being, as Being in oppo- sition to " (rather as lying under) " all inquiries into the phenomena exhibited by this or that class of objects. How far such a problem is capable of solution is another question ; but the mere propounding of it implies an object totally distinct from that of an inquiry into the faculties and laws of the human mind." " The object of the older Metaphysics has been dis- tinguished in all ages as the One and the Real " — the to ttolv — " in opposition to the Many and the apparent " — to ovtcl, the phenomenal — the flowing and becom- ing. " Matter, for example, as perceived by the senses, is a combination of distinct and heterogeneous qualities, discernible, some by sight, some by smell, some by touch, some by hearing ; " and he might have added, by taste and by their pathogenetic effects on the system in producing diseases and curing diseases, and acting specifically on the various organs, " What is the thing itself, the subject and owner, each, of these several qualities, and yet not identical with any one of them ? What is it by virtue B. I. c. iii. § 30. 129 of which these several attributes constitute and belong to one and the same thing," and what are those correla- tions by which they act and react, unite and dissolve, produce disease and cure disease, and inflame or soothe the organisms ? " Mind, in like manner, presents to Consciousness so many distinct states and operations and feelings. What is the nature of that one mind of which all these are so many modifications ? The inquiry may be carried higher still. Can we attain to any single conception of Being in general, to which both Mind and Matter are Subordinate, and from which the essence of each may be deduced ? " " Ontology, or Metaphysics proper, as thus explained, may be treated in two different methods [?] according as its exponent is a believer in to ov, or in to ovtol, in one or in many fundamental principles of things. In the former, all objects whatever are regarded as phenomenal modifications of the One (to ov) and same substance, or as self-determined effects of one and the same cause. The necessary result of this method is to reduce all metaphysical philosophy to a Rational Theology, the one Substance or Cause being identified with the Absolute or Deity. According to the latter method, which pro- fesses to treat of different classes of Beings independently, Metaphysics will contain three coordinate branches of inquiry : Rational Cosmology, Rational Psychology, and Rational Theology. The first aims at a knowledge of the real essence, as distinguished from the phenomena of the world " (and therefore as the inquiry after the to 7rav). " The second discusses the nature and origin — as distinguished from the faculties and affections of the human soul and of other finite spirits ; the third aspires to comprehend God himself, as cognizable a priori, in his essential nature, apart from the indirect and rela- 9 130 B. I. c. iii. § 30. tive indications furnished by his works, as in Natural Theology, or by his word, as in Revealed Religion. These three objects of metaphysical inquiry — God, the World, the Mind . . . ." " The former of these methods, aiming at a knowledge of the real essence, is the bolder and the more conse- quent ; and, moreover, the only one which can be con- sistently followed by those who believe in the possibility of a philosophy of the Absolute. For a plurality of real objects being once admitted as the highest reach attainable by human faculties, these must necessarily be regarded as related to and limited by each other. Ac- cordingly, this method has been followed by the hardiest and most consistent reasoners on metaphysical questions ; by Spinoza, under the older form of speculation ; and by Hegel, after the Kantian revolution. But thus treated, metaphysical speculation necessarily leads to Pantheism ; and Pantheism, at this elevation, is, for all religious pur- poses, equivalent to Atheism. The method is thus con- demned by its results ; and the condemnation will not be retracted upon a psychological examination of its principles. Its fundamental conception is not thought, but its negation. The Thought, which is identified with Being in general, is not my thought nor any form of con- sciousness which I can personally realize. My whole consciousness is subject to the conditions of limitations and cor-relation of subject and object. A system which commences by denying this cor-relation starts with an assumption concerning the possible character of an intel- ligence other than human, and consequently incapable of verification by any human being." " The second method of metaphysical inquiry (Ra- tional Psychology) is less presumptuous, though perhaps also less consistent. It starts with the assumption of B. I. c. iii. § 31. 131 a plurality of Beings,, thus virtually abandoning the philosophy of the Absolute. This plurality is virtually manifest in the contrast between the subject and the object of Consciousness, between the Self and the Not- Self, as related to and limiting each other. But the consciousness of the cor-relative and the limited suggests by contrast [?] the idea of the absolute and unlimited ; and thus gives rise to three distinct branches of meta- physical speculation: the Ego being identified with the substance of the human soul — [Spirit] — as distin- guished from its phenomenal modes ; the non-ego being identified with the reality which underlies the phenomena of the sensible world ; and the absolute or unconditioned with the Deity." " The last of these three branches, commonly known as Rational Theology, endeavors, from the conception of God as an absolutely perfect Being, to deduce the neces- sary attributes of the Divine Nature It was the opinion of Kant, as well as of Reid and Stewart, that the subject of mental as well as of bodily attributes is not an immediate object of consciousness ; in other words, that in mind* as in body, Substance and Unity are not presented but represented. Those who accept this doc- trine are only consistent in regarding metaphysical inquiry in all its branches as a delusion." 31. This summary gives the resume of the history of twenty-five centuries of speculation. The same conclu- sions have been substantially affirmed by Schwegler in his " History of Philosophy," and expressly by Lewes in his " Biographical History of Philosophy." It is the common confession of learned men. Philosophers have been pursuing Substance, but grasped only phenomenal shadows. Of these various hypotheses or methods, as they are, without exactness, called, it may be briefly stated that : 132 B. I. c. iii. § 31. a. Rational Theology begins with a transcendental assumption of its so-called, but unanalyzed, attributes of Deity, in which the theologians, not analyzing their own complex mental phenomena into the simple, discrete, elementary forces, out of which the spiritual phenomena arise, so as thereby to be able to affirm that they have arrived at the fundamental causations out of which these respective phenomena are manifested in and form them- selves and unite in complex correlations, have not been able to reach the Essential Causations concerned in the work of creation. They anthropomorphize Deity by ascribing to Him the complex and concreted elements iu- woven in and functionalized — adjusted, and correlated for the limited agency and responsibility of man in a theatre of constantly changing vicissitudes of invincible causes and effects, and these depending to a great degree, so far as this limited agency and responsibility are in- volved and many of the economies of nature are con- cerned, on philosophical contingencies, producing, ever and forever, new combinations in nature, and new and ever-recurring opportunities and necessities for the exer- cise of responsibilities by man for the acquisition of moral Rights and the discharge of increased duties — respon- sibilities, thus elevating him in the knowledge and the exercise of his whole nature as correlated to the cosmos, and as capable of growth and expansion from zero to archangelic capacities, — this is the progress of individ- uals of all races from their inwoven orgasms to the com- plemental disenvelopment of the solidaric spirituality, — ■ the movement of tribes and races from the nomads of Asia and the savage denizens of Africa and elsewhere, in the education of the accumulated centuries in advancing forms of social and evangelic perfectibility. Rational Theology, following its unphilosophical and unintuscep- B. I. c. iii. § 31. 133 tible direction, will run a continual round of unfruitful labors, clutching at shadows, and holding nothing sub- stantial in its faith and practice, save the natural long- ings — the appetencies of the heart for something holier arid better, if it does not lose these in the disappoint- ments in its mere abstract processes and in its practical failures for the reconstruction of society. Man sows to the animalistic, and reaps the animal ; he sows to the human, and only gathers the bitter fruits of covetousness, pride, ambition, and the crops of human follies. The ruins of the system are all around us everywhere in the want of that consociating, educative, and positively coor- dinating Love which soothes and harmonizes, instead of exacerbating, by fanaticisms, these animalistic and human indulgences, — the passions of secularization. In this aspect of its philosophizing it is but a theory of empty and forceless generalizations, giving no Efficiencies for a Beginning, and a perduring and a proleptical working of nature, life, and providence. It does not give to man a method of inweaving into his life those spiritual forces which, like the action of all known forces, shall alter, change, and reconstruct the tissues and orgasmic powers of his Body and his Soul, and unfold the Spirit in its sublime simplicity. I. i. 1, 10, 18, 34, 42; ii. 5, 6, 10, 11 ; iii. 1, 3-15. Rational Psychology, heretofore dealing with the to ovra, the many- faced phenomena, which are incapable of being referred to one single underlying identity for such variety and discriminate classes of phenomenalizations, and incapable of finding, in its partial and fragmentary method or process, diverse powers with a positive force of causation for coordinating and harmonizing consentaneous- ness for the diversified forces and conflicting strifes in nature as well as in life, leaves upon the surface of history 134 B. I. c. iii. § 32. and society not its wrecks and its ruins, but its disjointed and formless parts, incapable of a syntactic unity of corre- lated adjustabilities and working efficiencies, in the ab- sence of such coordinating Powers. §§ 21-28. ■Rational Cosmology, in violation of all the laws of thinking, beginning in its philosophy of the Absolute, its one Identity, its eternal Homogeneity, and positing its absolute Unity, its Identity, its One — an unthinkable source of cause, without difference of subsistences and therefore without diversities for causation, must begin and end hi nihil — in nothing but its absolute Oneness, in- capable of Causation, as without creating energies or diver- sities of ontologic creative forces. Or if this Rational Cosmology starts with the Many — the materialistic plurality — to ovra, in like manner it has no method or process for finding a power or powers of coordinating and harmonizing control to furnish forth the concordant adj usabilities and the harmonizing strifes or subordinated contra-pellences of nature and life, nor the evolution of moral, intellectual, and affectional action in their discrete differences and in their complex action as Determinate Moral Will. 32. Disenvelop the Forces of nature and life, as they run back in recondite but not wholly hidden filamenta- tions, from their clear sunlight in the autopsic Self, down through their connected and inwoven forces in the human orgasms, the animalistic and the animal instincts, in the wisely weaving forces of the animal and the veg- etal autonomies, in the intelligible correlations of the plasticities, in the wonderful dynamics which poised and hung the planets on nothing in their prescribed places with mass and weight and tangential projectility, or before they had mass and weight — to the Autopsic Mover of all Forces — and, then, from Him back to the autopsic Self, B. I. c. iii. § 32. 135 consciously cognizing these forces and appropriating them to his own use in creative structures of meditation or deeds, and, at both ends, they resolve into the power to do — to objectify forth from the Self, the intellective force to do and objectify wisely and well, and a Love which coordinates their movements. And these, in their respective spheres, use and rule the intermediate Forces. BOOK FIRST. THE ARCHITECT. CHAPTER FOURTH. METHOD. SYSTEM. FATE. PHILOSOPHY. GOD. 1. All true Processes for arriving at a System of the Universe, then, are based on the Method of Intusceptive Analysis. And this Method must rule all processes in every inquiry into the constitution of nature, its general action, or into the being and nature of God. In matters depending on the conjunction or combination of Philo- sophical Contingencies, I. i. 13, the most probable element or elements on which the conjunctions or combinations may take place must be seized, on which the opinion, the hypothesis of possibility or probability of eventual action may take place or has taken place, and this so as to exclude contradictories in the theory or the details : in Transcendentalism, it is the systematic correlation of Ideas which will harmonize the actual facts in the phenomena to appear or which have appeared ; in a Pro- leptic History of the solidaric humanity it is the thread of catenation, the syntax of correlations for the Prolepsis which binds the whole into a grand and ordering and orderly movement of life ; while in Fundamental Philos- B I. c. iv. § 2. 137 opby it is the cognition and intusception of all Forces in their root-forces — the causative essences, which lie at the foundations of all movement at the base of the elemental system and govern its growth, of all that which is of growth, and moulds, within certain limitary lines, all that which is of autopsic normalation. In this their highest synthesis, all these are harmonious and consistent, and rule within the limits of their assigned Prolepsis. The comprehension of these phenomenaliz- ing forces — the actual grasping and verification of the fundamental movements of nature and life, or to reach to the Initiate Causations still beyond, the grasping of the Final Ontologies in their root-forces, can only be attained and comprehended by that analysis which takes off concrete after concrete, covering after covering, and beholds in their serene and clear essences the Forces as they well up from the eternal deep into the creations and living forces of nature and life. 2. When the Method of a fundamental philosophizing is the ideation of a cohering, as a simple ongoing or catenation in formal logical cause and effect, it will be purely ideological or rationalistic ; that is, it will arise out of the purely intellective processes, and will give, when turned exclusively to the side of nature in its material aspect, the unbroken chain of physical cause and effect, yet without any intelligible working contents to causes and effects — without the valid conception of the intelligible forces ; when confined exclusively to the pure operations of the Intellectivity, it will give Metaphys- ical Necessity — Intellectual Fatalism; and when the Affectional character prevails in a strong love of good- ness and purity, which the depraved world in its activities does not realize, and the Intellectivity cannot sufficiently fathom, in logical processes, the mystery of guilt and 138 B. I. c. iv. §§ 3, 4. goodness, and legitimate them in any consistent theory of life or the universe, it will end in Mysticism. 3. The conscious interpenetration — intusception of and into material phenomena gives their law-forces — forces which work blindly wise, in given forms, and producing certain results, which, when redactively for- mulated in the Intellectivity and enounced in words, are called the laws of matter. I. i. 24-31.. Here the Laws of matter are reached a priori, but by ascending through the analysis of the facts as they flow from the forces, and binding the facts, in the synthesis of their respective sources, the Self ascends to the transcendental stand- point and obtains the Divine Ideas which gave the forms^ and thus the substantive and constitutive forces of the things which produce facts are necessarily ideated. Law, in this sense, is the ideation, the actual intusception of powers — forces above and preexisting the creations — the facta, from those forces. It is the antetypal ideas and the forces for their actualization for the forms, organisms, functions, offices, and capacities of the subsequent crea- tions. It is a transcendental Intellectivity giving to matter the special and particular forms, and transcen- dental forces — powers giving substantive constitutions, in primordial and secondary and intermediary differentia- tions, by virtue of which they maintain their orders, &c, and produce their specific characteristics and their diverse actions ; and this whether the specific symbol is a pro- notozoon, a man, a planet, or an angel. I. i. 8-10 ; iii. 1-4. 4. But if the formal statement of Law is of a power or powers in matter, in et per se, in and of itself, it is not a Law, a transcendental idea preceding the formation and ruling its action and organic movements, but is only a purely subjective formula, gathered and generalized a posteriori from the uniform condition and action of mat- B. I. c. iv. § 5. 139 ter in itself and in its developing organic movements. It is but a knowledge of how matter acts by its forces, and does not at all, in correct modes of thinking or expres- sion, give the ideation — the valid conception of powers above matter producing it and imposing on it regulative forces which it must obey. It is but an a posteriori knowl- edge obtained in the Intellectivity. The distinction is valid and important. Thus: " Of the nature of Gravity we know nothing. We give the name of Law to the effects which it produces." — Smithson, In. Rep. 1858, p. 105. And so must all writers say, until they can see Powers above Matter, making it and functionalizing in organic and orgasmic forces. In strict thought, it excludes prece- dent, transcendental ideas of formation or creation, and so is only a subjective formula from on this side of nature and life, and is not a law — idea of forces above matter — from on the other, the creative side. On the ideation of a creation, the fore-plan must precede the executing force to bring forth — actualize the fore-plan : herein, the fore- plan is of the Intellectivity, and the working efficiencies are of these positive forces as they are differentiately functionalized and concreted in the symbols and forces of the cosmos. 5. The ideation for the movement of nature and life must be of a developing Essence or Essences, or of a Creative Personality — normalating the laws and the forces of his creation. This affirmation will present the inquiries : a. A mere Power or Forces to transform or in transforming ; b. A power and a self-impulse to produce — to emanate ; c. A power — force, and a spontaneous Intellectivity to produce, transform, correlate, and con- tinue ; d. A power — force to actuate, and an Intellective Force, determinate in means and ends, and in time and place, in unison with some coordinating impetus, appetitus 140 B. I. c. iv. § 6. animi, coessential love as a power, as the source and the causative end — subject-motive of creating — Love in creating for the wherefore of creating, — the why, in some gratification, which for he should create. I. i. 15. These are the root-ideas of all possible theories of nature and life. And they all require root-forces. 6. In the first instance it is Chance, in its lowest terms, as will appear in the subsequent considerations. I. i. 14. In the second, it is a spontaneous germ-force, from which the whole systems of things of the cosmos sprang, grew, ramified, and racemated from seed to stock, to branch, to the clusters of independent systems of existences, by orderly, coherent, and necessitated germ-forces, but with- out a proleptic and prearranged order of production ; a geometrization of the universe without a determinate geometry ; physical forces producing effects without the effects forecasted in intelligible series, or intelligent in the adjustments and correlations of the successive ap- pearances of the differentiate forces of nature and life which are to act and wait on each other in vast systems of adjustabilities, and which are not less significant in their antagonisms than in their harmonies ; and causes called Moral, without the vital principle — obligation of right and wrong ; a power and an impulse to action, blindly producing forms and movements of intelligibility without intelligence to produce and without intelligence to comprehend them ; a producing development, unfold- ing into conscious loves without a conscious love for their production or a conscious love for their attainment and reciprocal recognition ; an infinite power of actuation and endless ongoing in unbroken development without definite means, and not, as in man, autopsically applied in details, I. i. 33, 31, and therefore without intelligent ends or final cause ; a systematic correlation without a cor- B. I. c. iv. § 6. 141 related system ; an intellectivity without an intellect. T. i. 15, 36, 37, 41-43. These hypotheses are of chance- medleys or of germ-developments in the orders of nature, and of unpredeterrninate and therefore of unintelligent spontaneities in the orders of mind. They are in the former chance-begotten ; in the latter, the ongoing of an elemental germ, or, as in some of the ancient cosmog- onies, " an egg of night," or, as in a modern system, it is the " primitive egg with its germinating vesicle and germinative dot, indicative of the universal origin of all animals." As the chance-medley of atoms, it marshalled into harmonious systems of intellectual correlations con- trapellences and dependences ; or, as the great germ of the cosmos uncoiled from its rudimentary state, in the silent and motionless eternity, the orders of nature were developed without a ruling and controlling Intellectivity, in their proportionate and magnificent classes of differen- tiation, in a chain of invincible necessity. The logical mind cannot see how there can be beginnings or breaks and new beginnings in such a succession, even with the datum of the germ-beginning, and which, thus more con- clusively, excludes all new successionings. There can be no classes of differentiation, and the constant relation of fruit to branch, of branch to trunk, of trunk to root, and of root to germ, must pervade the entire series of the outgrowth, without intelligible beginning of the whole or beginnings of the differentiated classes and orders. The earth, teeming with the marshalling of atoms, in this impulse of emanation or development, in historic ages might, most surely, in the revolutions of the geologic periods, in the multiplicity of the differentiated orders and classes preserved in the stone leaves of nature's record, in their emanative and primitive embryologies, would, present facts of development imperfectly made, 142 B. I. c. iv. §§ ~ and of crudities in their transitional state emerging from the self-impregnate earth or passing from the inferior into the superior forms, as the distinct fact of outgrowth, some- what after the fashion of the fantasy of the poet, when but " half apper. The tawny lion, pausing to get free His hinder part; 7. In the third instance. Infinite Power and Spon- taneous Intellectivity can only give a developing con- tradistinguished from a normalated succession of cause and The Formal Logic and the Moral Logic m both be wanting, — the former from the want of fore to reason to its end of action, and the latter for the wan: a moral end of action. I. i. 33 ; iii. 28—31. Mere Power is blind ; and mere spontaneous intellectivity is not a pro foreseen and prearranged, and thi- present fori: spontaneously intellectual Fatalism, an J is fitly embraced in the various forms of Pantheism and some of the systems of German Rationalism, in which God is represented as arriving, through nature and life, at self-conscious: Bt This Fatalism is distinguishable in formal hypothe- and, as such, is to be dis ed from that view of fatalism intimately connected with, if not inseparable from, all systems of strict Rationalism, in all of which the Self, in its pure logical processes, ratiocinates, by a posteriori processes unmethodically applied a priori,^ the fore-plan of all movement in nature, life, and hist: and, in its rigid intellective post-ordinations, leaves no room for the divine economies of philosophical contingen- . I. i. 13 ; ii. 3 : ante. £§ 3. 4. of means for ends in the introduction of new forces of differentiation, or direction of forces, or for moral movements in the action of the pas- sions and affections. This latter is that philosophizing of the Greek stoics and others which makes God the B. I. c. iv. § 9. 143 servant of the invincible necessity of this purely abstract and uncornplemental fore-plan — this predeterminate foreordination, borrowed a posteriori and applied a priori. He is the 8ov\o. 207 language from the necessarily analytic standpoint of the human mind as a separation of Ideas from the eternal omniscience of God and positing them in existences in the order of his prolepsis, thus introducing as it were time into eternity and place in space. I. i. 7, 37, 41-43. These are the ante-types and the movement of the forces into creation, and the orderly on-going of nature and life to the Final Cause. I. i. 15. This is the descent of God the Teacher to Man the Learner. The Prolepsis begins. 1 6. Ideates are those pictures — mental views which the Self forms, intuscepts of the transcendental ideas, creative actuation, and deific impulse — Love, the Divine Orma. These individual ideations will differ as the solidaric Spirit is disenveloped from the coarser forms of the animalistic and human orgasmic forces and wields its actuous intellec- tive and moral affective powers, and as these are normal- ated in a lower or higher cultus. Properly, Ideation is the product of the Inteliectivity as it views the transcendental Omniscience and its coordinate Forces in its own clear, dry light of cognition — the lumen siccus intellectus. Yet it must always be borne in mind that the inteliectivity, acting in and of itself, is but a rationalism, and will for- ever be productive of error and an insufficient and in- complete system by the omission of important elements in the Created, and consequently in the Creator — the Initiate Causations. I. iv. 2-18, 30, 31. The Self, when it examines, and aspires to grasp Being through the dry, hard light of the Inteliectivity alone as solely re- spondent to its own inteliectivity, will to the end catch only one of the Three coordinations of Being — all of which must be grasped to gain the sources of all powers and their correlations in Existences. Yet to attain, obtain these cognitions of the transcendental order of existences before they were inwrought and actualized and 208 B, 1. c. v. § 17. made objective into creation, the Self, as tlie clear cog- nizing agent, must intuscept them with its own entire complement of spiritual forces, but examine them clearly and, it may be, coldly in the dry light of its mere intel- lectivity ; and it must move with the life and vigor of an undying Love to the heights and depths of creation to behold their vast unfolding Actualizations. So, while Ideates are those mental views completed in the dry light of the mere intellective cognition, they are composed of the actuous, the intellective, and affective forces in their primary normal elements in the self, and in their correla- tive activities. It is there seen that precisely as each self is capable of analyzing back to the foundational move- ment-forces and recombining them into a syntactic sys- tem, so is its actual ability to ascend and understand the Teacher — God. 17. This gives created points, in their respective forms, posited in time and space, II. ii. 16, 17, for the produc- tion of symbols, and it gives the objectiv-facient production of symbols in their own inner correlations and outer cor- relations to nature and life, as it also gives the cognition of the autopsic self in the fulness of its intusceptive powers. Then in the production of a symbol, as of- a planet or system, the points, molecules, will be ideated as appearing multitudinously, but not necessarily succes- sively. And these points of matter, to be capable of formation into further and other symbols, cannot be other- wise ideated (it is a necessity of thought, as it is the actual correlation of existence) than as endowed with internal adjustments for organic structures, and as possessing inti- mate and specific correlations of attracting adjustabilities for the shaping and form-giving autonomies, and of re- pelling antagonisms to secure the separation and iden- tification of specific symbols, and for the conservation of B. I. c. v. § 17. 209 identities and the production of secondary causations. This gives the root-forces for the affinitive correlations and the disjunctive contrapellences, (only another form of correlations,) for the production and working efficien- cies, and, in the redactive impressment of form, for the production and working efficiencies and preservation of the various organic parts of the symbol, and the independence and autonomy of the symbols themselves. Where there are many symbols — creatures — produced, which must, in the various economies of a world like this, have dis- tinct and separate existences, there must be, not only the correlations to bring together and to unite the homoge- neous and the associative elements to make each distinct organism of its kind, but there must be contrapellences, forces of separation, powers of projectile divulsion to separate, to keep separate and maintain the individuality, the differentiation of organs, individuals, species, families, departments, and kingdoms of existences, and especially of species in the vegetal and the animal, seeing that they are constructed out of the same forms of matter and plastic forces, weaving almost identical tissues in both, I. iii. 5-15, and approaching so near to confusion in the similarity of many kinds, and in animals permitting but not inviting hybridization. This gives correlations of harmonies, the unifying, the attractive force ; and it gives contrapellences, the separating, the repellent, the diremp- tive, projective force ; and it gives the directive, intellec- tive, redactive force. II. viii. 1-8. Thus again analysis, synthesis, and redaction appear not only as the rule of the method, but as the very forces of the method, and are found in the actual processes of the method in intuscepting nature and life, and as the intusception enlarges they unfold in the constant presence of these forces in their movements in the cosmos. 14 210 B. I. c. v. § 18. 18. After distinguishing, in the progress of life, between subjective and objective sensations, not as a sharp and consciously instituted process for the purpose of analyzing them, but as a simple fact of life, the first step in knowl- edge is the apprehension of the symbol ; and without symbols so apprehended and intuscepted, the Self can have no ideate of the transcendental forces which are the causes of their production and the working efficiencies of their diverse natures. It catches these forces first as physical forces ; projectility, attraction, and symbolic form is present to it everywhere in nature ; when it analyzes its own passions,* affections, and intellectivity, it finds them uniformly consociated with these forces, — the passions project, the affections attract, and the intellectivity gives forms and methods. I. iii. 9-15. Man is so consti- tuted that he must proceed in his apprehension of sym- bols by this analytic synthetic redactive process ; and without symbols so apprehended and intuscepted, the Self can have no ideate of the transcendental forces which are the causes of their production and the working efficiencies of these natures so inwoven in the symbols, — I. iv. 16, 17, 28 ; ante, § 6, — that is, it cannot in any degree reach the why, or w r hat motive-essence as causative-end in the Maker, for which the symbol was created, the how, or the causative-forms and method of creating, nor the ob- jectiv-faciency, the setting over in objective immanence of the creation. Man is so constituted that he must pro- ceed in his apprehension of symbols by a few and limited number of points at a time, in lines over surfaces, and in the cognition of qualities by each distinct quality. A patient and acute psychologist has said, — Hickok's Men. Sci., 117, — " If I would possess any pure diagram in sim- ple mental space, I must in my own intellectual agency construct it ; it will not somehow come into the mind itself. B. I. c. v. § 18. 211 I can have no pure mathematical line except as in my intellectual agency I assume some point, and produce it through directly contiguous points, conjoining all into one form, and thus I draw the line. Thus of all pure figures, simple or complicated." I. iii. 29. Now when the slow processes of infancy are observed in catching knowledge of objects, and if we attend to the exact outlining of objects or figures by ourselves or the artist, it will be seen that the process consists in taking a point and producing it. through directly contiguous points, until the exact figure is obtained. If the intellective agent must proceed by points produced into lines to construct the pure figure, much more must the Self in its cognition of objects pro- ceed by points to catch the combinations of infinitesimals in their aggregations and qualities. This clearly will not come somehow of itself into the mind. So the Self pro- ceeds by a very few and limited number of points at a time in its line or process of perceptions through the intervention of sensations. The Self proceeds by lines and surfaces in quantities, and by special forms of sensa- tions in qualities. The Self proceeds and puts these together by its continuous colligation of quantities and qualities, and makes the symbol in its own inner cogni- tions, thus gathered from external nature ; and when the process is completed, the symbol is apprehended in form, quantities in its parts, and its qualities, to the extent that these operations have been carried through the organisms which have been vouchsafed, and as they have been deteriorated by abuse or improved by genial culture. The Self perceives, and as it perceives, step by step in these processes, it cognizes the sensations brought to it from one part or quality of the symbol and then from another, and thus collects part by part in form, color, taste, smell, &c, &c, — quantity by quantity and quality 212 B. I. c. v. § 19. by quality as effects from their causes ; and retaining in the memory each part and quality, so ascertained, the distinct parts and qualities are correlated and synthesized, by this attractive holding together of the registrating memory, into the whole of the symbol. Ante, §§ 1-8 ; I. i. 38-40. Now it is evident that the Self in these processes, as it passes from each single perception to each subsequent perception, loses the prior perception as an actual con- tinuing perception ; yet they are posited in the memory by some means of registration from the external world, as also from the orgasmic impulsions ; and the notations from the Self outwardly are also registrated, for they act coincidently and are coincidently reproduced. When reproduced in after-time?, they are in the memory. It is the remembering Self going into the Registrations by its own reproducing intusceptiveness, and reenlifing them and bringing them up into reflex observation. I. i. 1-4, 38-40 ; ii. 13, 16 ; iii. 16-19. When this cannot be done, they cannot be voluntarily reproduced ; yet in virtue of their associative and associated connections in the Self, through the impressment made and in virtue of the elemental affinities of the underlying agencies at work, they may be associatively reproduced — association of ideates. This involuntary reproduction, coming when least expected, coming when the direct intent of the Self is turned away, shows the independence of the or- ganic functions of the soul-organisms concerned in the operation, and their inosculation with the Self. The Self, acting consciously in these processes, reaches the creative ideations, when it can transcend time and space and see the Creative Forces going or as they have gone into actualization — - into objectiv-faciency of stabilitations and moving forces. 19. The symbols of nature constitute an alphabet. B. I. c. v. § 19. 213 These letters have their syllabification, their words, and their complete sentence, and they point along the return- ing lines of the radii of their circle to a consistent and harmonizing centre of creative Objectifying Force, Intel- lectivity, and, as it will be fully seen, of Love, for their fundamental origin and movement. The processes of educating the Self, in the tribal and historical movements of mankind, and in the accuracy of individual culture in self-normalation to the rapid perception of sensations and their conscious registration, is the slow work of infancy in tribes and individuals and in the more matured labors of advanced progress. These facts become more clearly conscious and sharply denned in those higher regions of spiritual knowledge where men escape from the cant of professional life, and reach the practical, if not the meta- physical analysis, that the Actuosity is the executive power of goodness or sin, and seems to work almost in- dependently in the habitudes of the animalistic or the human uses to which it has been applied through con- tinued indulgences or applications ; and that, in all new modes of actuation, the intellectivity devises new forms and means and processes by which the actuation is changed and altered to meet the exigencies of a new motive-end presented for action, and the Self by a new direction of action, from' a new-renewed knowledge, as- cends to a higher life of actuation, or descends to lower and more inveterate indulgences ; and in either case the object for which, the motive-end by which the Self is attracted, is found and only can be found in a love seeking its gratification — in the love of goodness or vice or sin- fulness. Thus the Self w r ill have a clear cognition of its own image, of its own intrinsic movement-forces as being guided and controlled by its animalistic and human or- gasms, or as controlling these by its spiritual powers to a 214 B. I. c. v. § 20. higher end of action. In the suggestive highest exalta- tion of itself it will recognize its supertendencies to the " height above all heights," and its likeness to Him who created, and as Creator inwove and integrated into the created that which was consistent and consimilar to his own essential powers, his own coordinated, causative, and, as such, creative forces, yet with a limited independency on which to hinge the moral responsibilities of life and the movement of his prolepsis. 20. The processes of the Self, it is becoming apparent, are of exact analysis, synthesis, and redaction, yet through- out of a triplicate intusceptiveness to catch the movement of life and of history. When the components of existence are ascertained, and the specific components of each symbol are recomposed in the intusceptive reconstruction of the symbol, and the positions of the symbols are dis- tributed to their proper and correlative and relative syntax in the whole of the system of the world, and thus their places in the history of the movements are found, the Self has reached the idea of creation in its transcendental purity and the ordination of the prolepsis. This is in virtue of its intusceptive processes in going into and seeing whatever is intellective in the Intellectivity, what- ever is Actuous and Objectiv-facient from its own powers of actuating deeds and words, and whatever is of Love from its own unselfish and depurated love. The volume of human language exists ; a man does not take the volume and analyze it, although he may do so, into its component points, letters, syllables, and words, but he only can understand it in virtue of his previously acquired knowledge, which was, in fact, by a slow analysis and combining synthesis, and gathering their forms, and the form of the whole and the underlying movement-forces which produced it. He intuscepts the volume ; he re- B. I. c. v. § 20. 215 lifes its life-content, or he catches not its life. He has taken, in his antecedent processes, the alphabet, the sylla- bles, and the words and points, and ascertained the ana- lytic value of the respective elements, and from this ana- lytic detail he - reconstructs the volume. As the self learns, constructs a letter, a word, a sentence intelligibly, it has intelligently for itself made the letter, the word, the sentence, the volume. I. i. 3, 4, 5. But in all volumes more than mere intellectivity has been employed or^is administered to, and some want, desire, gratification in the Self, and for other selves, is embodied. When the Self is learning the A, B, C, it is a dry, hard, intellective process of cognition ; but as. the use of knowledge as administering to some want, some desire, some gratifica- tion, lower down or higher up, becomes involved in the progress of knowledge and of life, it is lighted up with a new and correlate power, appetizing to the acquisition and the use. Thus, and only thus, it grasps the intel- ligibilities inwoven and concreted in the symbols by virtue of its own intrinsic intelligible elements. Thus man rises through forms, I. i. 24, to the essential forces which create them ; to the suprasensible, yet always through the Sensible. God reveals himself through his own alphabet, yet man must cowork with God. So man will, particle by particle, piece the rock, stablish the mountain, ideate the streams and the ocean, build the earth, geometrize, in material content and their forces, the star-systems and find their forms, and in his grand and noble synthesis in which he collects the entire analysis, or so much as may be allowed to his intusceptive capacities, into one Central Unity of Objectifying force, directive and controlling In- tellectivity, and all-embracing Love, he will give it a personality and a name ; and whatever that name may be, in any language or nomenclature, it will be of some 216 B. I. c. v. § 21. ideation of God, more or less perfect as these processes are complete. And below this it will be materialism, fetichism, or polytheism, with all their want of moral life, or confusion or want of moral responsibilities. But as man cannot wholly comprehend God, because of the limitations set to his own powers, he cannot redact Him to formal limitations. I. iv. 30, 31. 21. This procedure, starting from points and passing out. into lines and surfaces, is the perception of sensations by sight and touch, and it may be of taste, hearing, and smelling, and is the rudimentary perception of form, color, sound, savors, and odors. And this is true, although sight is by reflected light, and sounds are vibrations, odors are radiating particles, and taste and touch are of more im- mediate contact. In touch the process is of the most conscious appreciation, as any one can see who observes the blind seeing over surfaces through this organism ; in sight it becomes consciously appreciable in learning the exact outline, or the component details of any compound ; in hearing, sounds are attributed to different sizes and intensities of the material producing it ; in sight and sound the vibrations of light and of air have become scientifically demonstrated as affecting these particular organisms ; and the effects on the organisms of taste and smell are in like manner, though recondite and more hidden, assignable to quantities and qualities in causes, acting on their organisms, but cognized, not by observ- ing the outward relations of things, as in sight, sound, and touch, but by their quantitative and qualitative effects on these organisms. Quantity and Qualit}' modulate ail things. In like manner the sensations arising from the internal senses, hunger, thirst, erotic desire, motions of nature, are from modifications of their specific and peculiar organisms, depending on the volume and intensification of B. I. c. v. § 22. 217 the agencies affecting them and the conditions of their appropriate sense-bearers — their afferent nerves carrying their special demands in to the common point of percep- tion ; so it must be seen that the spontaneities of man in his soul-organisms radiate their special functionalized powers in to this Self, which receives the respective telegrams of the whole of these moving forces, and from this centre, through its efferent nerves, it issues its con- siderate decrees of respondent action or of restraint of action in breaking up the connection between the animal- istic and human impulsions and those other organisms of its system by which these impulsions are executed, or by which they are retained in the mind for guilty or innocent contemplation. In the impulsive action and conduct of human life, in which this circle of respondent action is performed without any conscious and determinate break in the movement, there is the correspondent equiva- lent of the internuncial circle of the lower orders. The philosophy and science of these self-analytic perceptions and of these considerate decrees, in their notations out- wardly, and in controlling and modifying these repercus- sions inwardly, belong to the consideration of a conscious and consciously self-determining Self, and this of its In- tellective power, yet as of determining between this and that gratification, and by this or that means of actuation, and in its time and place of action. I. i. .30-34. 22. Intusception will, now and again, be understood as meaning and as being that process by which the Self, made self-conscious in the tribal education of life, and in its own reflex self-culture, goes, as it were, from its own centre of perception — of cognition — into nature or into the impulsions of its own organisms, and catching them in these outward sensations, in the animalistic impulsions, its psychical psytations, and its own conscious notations 218 B. I. c. v. § 23. of direction, restraint, or control. It thus catches the momenta moving other selves, and in the discipline, in- struction, and education of life normalates its own life and its system of the universe — whether as the brute it dies as an animal, or as a mere human instrumentality of its passions and undepurated love, or aspires to its likeness with God and its fellowship with the pure in heart, who see and shall see the kingdom of God. It thus beholds the Forces of life, not as in a mirror, nor as in the dimly illumined cave of Plato, but as in this re- peated, self-produced, self-re-created phenomena of nature and life, and wherein it sees itself on a straight and nar- row way ascending upwards, or with retrogressive steps lost in the devious by-paths of its many animalistic and human appetencies and desires, leading astray. 23. In thus intuscepting the fundamental and initiative momenta of itself, the Self cognizes the exercise of three classes of powers which eventualize as forces, and which are still further analyzable into three simple discrete elementary powers. It will be shown more fully here- after, and it is now affirmed in the conclusions already attained, that all forces, dynamic, plastic, autonomic, and autopsic, as well as the mechanical, physical forces use^ by the Self, or in combined machinery, result from the three metaphysical forces herein brought forth to light,—* namely, in going out from the centre or Self, or drawing to this centre, or guiding, shaping these two forces around the centre. To limit the statement and yet suggest the illustration, for the present, it will be seen, by bringing the Self sharply to analyze its own processes and its operations, that the mechanical powers are the effects of forces projected from and retracted to a centre, and by an intercorrelating force controlled into a curve or the circle. The only mechanical forces are the projectile, centrifugal, B. I. c. v. § 24. 219 — the retractile, centripetal, — and the curve or orbital. The projectile force, in and of itself, is a force projecting in a straight line forever ; the retractile, attractive force, draws in a straight line to the centre. The equilibrium of these forces is a stationary, stabilitated point. The libration of these forces, under a directive force controlling both and uniting with the one and the other, produces the circle. I. i. 8-10, 17-29 ; ii. 6, 16, 17 ; iii. 1, 3, 20-25 ; iv. 3, 4, 13, 27 ; II. viii. The attention of the Self, in the matter under consideration, is seen in the mind, being projected outwardly towards nature, and receiving its tele- grams from its various orgasmic impulsions, and going into them in their most remote location in the system, and there and from thence cognizing them in their effects on the viscera and in notating its considerate decrees to its animalistic and human impulsions, and, outwardly in nature and in life. It is spontaneous in anger, self- defence, &c. The holding together, the retaining, the cen- tralizing in the self, or of points or masses or of parts, is a retractile, unifying, bringing together, a centralizing force, and in the conscious Self is an attracting, affective force for use, construction, preservation, or dominion. The direc- tive, shaping, redactive force becomes consciously manifest in its control over the other two named forces when using them as physical, mechanical forces, I. iv. 1 3, and in the determinate control of spontaneous anger, or fashion- ing it in determinate means of self-defence, and in the control of the gratifications — the attractive appetencies. These three forces in combination make the perfect circle, and in the higher balancing and movement of these forces in the Self, in the moral life, they make the perfect man. 24. Analysis is diremptive, and is the taking asunder, either in actual or mental processes. It is a separating into parts, a projecting and positing in detail for use or 220 B. I. c. t. § 24. contemplation ; it is the unfolding, diffusing of the Self. It is objective - — objectifying. It is represented in per- sonal judgments by all objectivities, as out, outwardly, thou, thine, theirs, his, hers, its ; it is objective, discursive, diversity, profligacy, squandering, — centrifugal, throwing or putting off from the self-centre, from any and every centre. Synthesis is drawing together, collecting, en- folding, holding together, centralizing, retaining in mem- ory ; it is centripetal. And it is represented in personal judgments by in, inwardly, I, mine, conscious identity, secrecy, selfishness, centrality. Man gathers knowledge, and as he gathers knowledge there is in most natures of this kind, infolding higher forms and more auspicious organisms, a tendency to diffuse it ; in the former col- lecting, there is a centrality drawing to the Self, and in the latter a -projectility tending to diffusion. The affec- tive — affectionate man loves and embraces his wife ; he gathers his children on his knees and around his hearth ; he adds acre to acre that he may be alone in the land, or that he may subject to his love of dominion ; the miser centripetates ; the prodigal centrifugates ; in the good old English, he is a " scatterling." In all men, the equanimity of character, wherein the well-balancing of the actuating and the affective forces is observable, will be attributable to and be found to consist in an equipol- lency of these forces, which, under the determinating guidance of the conscious Self by the controlling power of the intellective force, equipoises and adjusts the force which projects, diffuses, disintegrates, disunites, loosens, and destroys with that force which restrains, retracts, centripetates, holds, maintains, memorizes. It correlates both forces, and all unite in normal action. Analysis is, fundamentally, diremptive, taking asunder; in its blind and uncontrolled action it destroys ; it anatomizes man and B. I. c. v. § 25. 221 the universe when united with the intellectivi ty in the love and the pursuit of knowledge. Synthesis is collect- ing, aggregating, bringing and holding together. Redac- tion is form-designing, means-devising, — the arranging and controlling force. Their joint production supplies forms, organisms, orgasms, and forces to nature and life, and subjected the primordial elements to the dynamic forces, in their times and places, and wheeled the planets around their sun-centres, and the systems of suns in their systems ; for simple projection would have sent them out into space in right lines, and mere centripetal force would have drawn to the centre. In all their operations they must move into form, I. i. 24, — symbols, creeds, philosophies, governments, institutions, planets, suns, and systems. I. i. 29. In man they are the Micro- cosm, and they are the movement-forcesof the Macrocosm. In their creative manifestation they are tne one birth of time, and were born — inwoven into the first created thing ; nay, they are the eternal coordinations, and were the prime potentialities of the Almighty. III. iv. 25. Self-analysis is the only means and furnishes the only method for cognizing phenomena, as it begins with the discrimination of that which is the Self and that which is the Not-Self, and hence furnishes the grounds for the affirmation of the Subjective Identities and the Objective Identities. I. iii. 17, 18. By modifications of its own Self, and by its own modification of matter and forces, it is enabled to affirm its own powers, and the quantities and qualities of matter and forces. And by the modifications of its own continuous life, from itself and from the forces of nature and life, and its own modi- fications of the lives of individuals and humanity around it, it gathers the fact of a modifiable Humanity arising in its solidaric life, by disenvelopment out of the geotic 222 B. I. c. v. § 25. and tribal conditions of its early history or lower con- dition. To return to the phenomena of nature. If the forces of these phenomena and life are not discovered from within and eliminated by its processes, then to it effects are but sequences of unknown causations, and no law or forces as above matter, or as giving intelligible sequences from intelligible causes, can be discovered exteriorily outside of the Central Self which receives only sensations from elsewhere. Whatever else is given must be necessarily received from its own supersensible side. It is seen : a. That sensations from the material world are registrated inwardly, through organisms of similar construction, common alike to man and animals. b. That ascending higher in perfection of organisms there are animal appetites and desires inwoven in the human organization ; and that these have the same tendency to repercussion as in the flytrap and the polype, and also as in the higher animal organization, having a more highly endowed brain-organism, c. That still ascending there are psychical phenomena peculiar to man, yet of kindred character, in many respects, with those of the more highly endowed animal functions, and with higher correlations to nature and life. d. That still higher there is a point or centre for the origination or disposal of forces from within to control all the subsidiary, and, in a moral life, subordinated forces at play and work within this com- plex organization, and to project outwardly, in moral action, into the currents of life, and make the sum of history and of individual responsibilities, e. That the Insistent Truth, as it has been rigidly defined, I. i. 35, is given directly by Intuition, as of the native, elementary constitution or essential nature of the Intellectivity. I. i. 20, 23, 24, 40 ; iii. 9, 29 ; iv. 7-14, 25. /. That the whole complement of forces, in their actual underlying B. I. c. v. § 26. 223 identities and their correlations to one another, and their systematic syntax in nature and life, are only found by the ideative intusceptiveness in its threefold move- ment from the Self into nature and life. I. iv. 28-31. This may be 'perfected m detail in the complement of all the organisms, yet the law of the Life may be attained with some of them — the Blind, Mute, &c. It is not the pur- pose, nor is it necessary to the conclusions, to analyze the organisms through which the Self manifests itself, and say what material or psychical organism is constructed for the exercise of this or that particular mode of phe- nomenalization, but as the Self sees by the eye, hears by the ear, gratifies the hunger by the stomach, or other im- pulsion to gratification by other organs, walks by the legs, strikes or lifts or works or shapes by the hand, or moulds the statue or actualizes the poem in imperishable letters with fingers made cunning by the intellectivity and the love of order and beauty ; or how in hemiplegia the affective emotions are demonstrated, when the will, the actuous power, cannot act determinately and demon- strate itself, I. iii. 6, 7, 9, 11 ; nor by what organisms and intercorrelations of the whole the Self, to so great an extent, obtains the mastery over all the animalistic and human powers, and normalates them into the living and sparkling and more or less transparent symbol of the Spiritual Life, yet it has a whole of organized life. 26. The Self, then, self-analyzing, intuscepting, goes into its sensated or effected organism and reproduces a sensation or effect that has been registered, and which can be more or less clearly reproduced, thus calling it to memory, and thus forms or reproduces what may be, and by some authors (Mansel) is called, an Imaginate : — " Music, when sweet voices die, Vibrates m the memory. Odors, when sweet violets sicken, Live within the Sense they quicken.'* 224 B. I. c. v. § 26. In every Thought there are three elements, namely, — a, The Thinking Self. b. The object about which the think- ing Self is engaged, c. The Imaginate, the figure, the form and quality, which has affected its appropriate organism and left its modification in the memory. The latter is the link of mediation which unites the two former, absent or present. That this is so when absent, will be readily perceived. That this is so when the object is present becomes' evident when it is seen that in successive periods of time, in every identification of the object in the v memory, in every successive moment, a memory of the object in past time is necessary for its identification in the present ; and this is but a comparison or continuation of the original impression to such pres- ent time. Brewster, in his " Letters on Natural Magic," shows that when a natural object of sight is recalled to the memory, it is repainted on the retina of the eye. Interior observation of the internal senses, and of the passions and affections, will show, satisfactorily, that this is the case with each of them, as thinking of each tends to produce each, as in appetites, anger, love, &c. And this tends to explain all those sympathetic movements of which man is the subject, and in so many ways the victim, in the preponderance of his animalistic and human orgasms, wherein the presence of their correlated objects in nature and the antagonisms of life excite the respondent passions and desires for gratification,, § 10. Such are the penalties of improper early impressions ; and in the bland and genial impressment of the Forms of culture, truth, and holy life on the fresh minds, these terrible orgasmic forces may be modified, controlled, and, by the unfolding love of the higher life, subjugated. Imaginates, good or sinful or morally indifferent, are thus the reproductions, in greater or less exactness or force, B. L c. v. § 26. 225 of the impressions previously or habitually made. In their determinate reproduction it is shown that the Self, from its own interior centre, projects, intrudes itself into the organism affected or the respondent viscera to which it has been repercussed — reflexed, and reproduces the sensational images or impulsions. When this is not determinately done, it is produced by the sympathy of the passions or affections and their repercussive inter- actions, or by the spontaneous action of the registrated organism itself when the overdue tension of the inten- tive Self in trying to recall is withdrawn. §§ 9-11. When the Self contemplates an object, the Imaginate of that object appears in the appropriate and correspond- ent organism. These various organisms are frequently seen to act automatically or spontaneously, as in reveries and impulsions of the desires and passions, and in these last two instances like most of the cases of the unnor- malated life when the violence of the animalistic or human orgasms is the rule rather than the exception of conduct, as is nearly always the action of the two spontaneous forces, I. i. 17-23 ; yet they are susceptible, to a greater or less extent, to culture or suppression, and are then brought into direct and conscious regulative correlation with the autopsic Self. Yet in the most of life it will be seen, when closely inspected, how little of its action is from the direct and independent Self in its disen- veloped solidaric independency, ruling these orgasmic powers, strengthened as they are by constant exercise in the indulgences and pursuits of life. The proper in- dependent Self, in the sanctitude of its spiritual, solidaric freedom, is almost relegated from the domain of active life, or is made the instrument and the slave of the animalistic and the human passions and affections. I. i. 32. As the conditions of the human selves approach 15 226 B. I. c. v. § 26. that point where the Proper Self is incapable of exercis- ing any clear independency of action, it may be expected that then the organisms will be more likely to act auto- matically and upon foreign influences, as in hypnotized, mesmerized subjects and rapporting mediums. The independence and the dependence of the Self in its psychical organism may be illustrated from facts suf- ficiently established to find a place in. a standard work on Physiology. With the explanation, that, in the delicacy of organism which is necessary to give the Self the power of acting on the various organisms for its owri manifestation and their control, these organisms may become so automacized or so inordinately excited and, in the instances referred to by Carpenter, so hypnotized, that they may act independently, and in extreme cases, as in manias, &c, react upon the Self and prevent its normal, autopsic manifestation and control. I. iii. 15. And it will prove in these cases, as in all cases of con- tinued indulgence, of a yielding up by the proper Self to the demands of the animalistic and the human appetites, passions, and affections for their natural orgasmic grati- fications, that they will more constantly prevail, until this proper Self sinks and disappears from its regulative supremacy. In the instances hereinafter given, it will be seen that the hypnotic effects produced were in those organisms which had been frequently used, and that they were only the old currents in their registrated lines re-excited into independent, and as it were in their local organic action, and they will serve to show the biologic action which involves communities in the madness of popular infuriations, and sets in high moral relief the nobler and better portions of society who are able to con- serve their powers and maintain their moral independence against bloody and remorseless or wildly extravagant B. I. c. v. § 26. 227 fanaticisms. They show that these temporary hypno- tisms or mesmerisms are in the nature of temporary in- sanities, or that monomania is like a mesmeric state im- pressing a particular function with a line of thought or a state of feeling. Carpenter says, " Artificial somnam- bulism induced by the (so-called) Mesmeric process, (§ 696,) or by the fixed gaze at a near object, (as practised by Mr. Braid under the name of Hypnotism,) is essen- tially the same as that of the ' biological ' condition, save in the different relations which they respectively bear to the waking state ; for there is the same readiness to receive new impressions through the senses, (the visual sense, however, being generally in abeyance?) and the same want of persistence in any one train of ideas, the direction of the thoughts being actively determined by the suggestions which are introduced from without. In either of these extreme forms of Somnambulism, and in the numerous intermediate places which connect the two, the consciousness (?) seems entirely given up to the one impression which is operating upon it at the time ; so ■that, whilst the attention is exclusively directed upon any one object, whether actually perceived through the senses or brought suggestively before the mind b}' pre- vious ideas, nothing else is felt. Thus there may be complete insensibility to bodily pain, the somnambulist's whole attention being given to what is passing in his mind ; yet, in an instant, by directing his attention to the organs of sense, the anaesthesia " (this isolated condition of the functional action) " may be replaced by ordinary sensibility ; or, by the fixation of the attention on any one class of sensations, these shall be perceived with most extraordinary acuteness, while there may be a state of complete insensibility as regards the rest. Thus the Author has witnessed a case in which such an exal- 228 B. I. c. v. § 26. tation of the sense of Smell was manifested that the subject of it discovered without difficulty the owner of a glove placed in his hand in an assembly of fifty or sixty persons ; and in the same case, as in many others, there was a similar exaltation of the sense of Temperature. The exaltation of the Muscular Sense, by which various actions that require the guidance of vision are directed independently of it, is a phenomenon common to the ' mesmeric ' with various other forms of artificial as well as of natural somnambulism. The author has repeatedly seen Mr. Braid's * hypnotized J subjects write with the most perfect regularity, when an opaque screen was in- terposed between their eyes and the paper, the lines being equidistant and parallel ; and it is not uncommon for the writer to carry back his pen or pencil to dot an i or cross a t, or make some other correction in a letter or word. Mr. B. had one patient who would thus go back and correct with accuracy the writing on a whole page of note-paper ; but if the paper was moved from the 1 position it had previously occupied on the table, all the corrections were on the wrong points of the paper as regarded the actual place of the writing, though on the right points as regarded its previous place ; sometimes, however, he would take a fresh departure, by feeling for the upper left-hand corner of the paper, and all his cor- rections were then made in the right positions, notwith- standing the displacement of the paper. So, again, when the attention of the somnambulist is fixed upon a certain train of thought, whatever may be spoken in harmony with this is heard and appreciated ; but what has no relation to it or is in discordance with it, is entirely disregarded. " It is among the most curious of the numerous facts which Mr. 'Braid's investigations upon artificial Somnam- B. I. c. v. § 26. . 229 bulism have brought to light, that the suggestions from the Muscular Sense have a peculiar potency in deter- mining the current of thought. For if the face, body, or limbs be brought into the attitude that is expressive of any particular emotion, or corresponds with that in which it would be placed for the performance of any voluntary action, the corresponding mental state, that is either an Emotional condition affecting the general direction of the thoughts or the idea of a particular action, is called up in respondence to it. Thus, if the hand be placed upon the vertex, the Somnambulist will frequently, of his own accord, draw his body up to the fullest height and throw his head slightly back ; his countenance then assumes an expression of the most lofty pride, and the whole train of thought is obviously under the domination of this feeling; as is manifested by the replies which the individual makes to interrogatories, and by the tone and manner in which these are delivered. When the first action does not of itself call forth the rest, it is suf- ficient to straighten the legs and spine, and throw the head somewhat back, to arouse the emotion, with its cor- responding manifestation, in full intensity. If, during the most complete domination of this emotion, the head be bent forwards and the limbs be gently flexed, the most profound humility takes place. So again, if the angles of the mouth be gently separated from one an- other, as in laughter, a hilarious disposition is imme- diately generated ; and this may be made to give place to moroseness by drawing the eyebrows towards each other and downwards upon the nose, as in frowning. So again, if the hands be raised above the head, and the fingers be fixed upon the palms, Jhe idea of climbing, swinging, or pulling at a rope is called up in such as have been used to such kind of exertion ; if, on the other b. l c t. § aa. :::-" n:^;r> :-f r-.x;:. "lit" ::.; ..nr. :? down ax the side, the idea suggested is that of lifting a ":._:: ;-.:.i i: :;.-■ f.v.v.-: r ::..:: -. :« :-.;.. I -. ■ : t_ :':.-: :.:::. is advanced forward in the position of striking a b. : f : : .iv. :: ::::::::>:: ;:::r -::.:-::. ::.:::: S ;:l- :.:-.:.. - bulisi is very apt to put it at once into iiuiuidiaU c cation.' - .he same authors notes for other instances . - :" - i.v.v- k.i.l :". ;:~ v- : -. .". -jy.;.- _;-;:-:;: -_ \;£--: ;■-- v -: r L s. :,-..-i: .-.-::.:r::-. ..-.:;: :.:.: :>r :.;:« .::-. :..r .._::; :.:..:; - u.i:rf :..::; 1.5 :: :\: : .:V : . -;.: ...«■ ./.-"..:;"„ '. . t- :-:-:-_ ...;jjri vr-.ih kJaiad t fe of action as veil as by their intelligential fumliou of special activiry. It is hat the excited action ::' :"_f 5 v- -r.V-f.v. ::. 1:5 >-;.:..:- :..:;::;:. ~..u_i-5:- ing the special form of activity with which each is en- dowed, without the conscious ptc£< !j *x or control of the SeJ£ The acts done under such circumstances are not ~i_ '.fr.-I :r ::::." :_;::::::.:;: :L- iz:;r~-.:-..\:e is in abeyance. It will explain much of the spontaneity of human action. L iiL 11. K That the exhibited are -called up in snch as have :; r:."_i::.: :: ri::::.-_. ?i:-l:.^ ::. : r-~:: .5 in the organism or original function as inwoven by nature in the organism is necessary to the reproduc- tion of the uwuifi Ulwi These phenomena will not take place with the idiot, nor will an emotion or muscular i?:i:r. :: :. ir:-_::: i.:^ :..kf -'.;.:••=■ iz. :i: ~i: b.\? r_:: previously exhibited the emotion, or been accustomed to •■:r.-:'_: :..>. Z: fl_: — s i:~ :'■-- L_z:.l : :_.: ::^ may ln.uanr automatic; and it tends to explain how ;_r izi—J. .:z~-'~i .: :b- ".:..:. :...:: :_..; .- .m! ..:- B. I. c. v. § 26. 231 special senses as to act and react on each other by simple internuncial Repercussion, and without a consciously su- perintending Spirit, and how in their subjugation to man they may be more or less hypnotized and made obedient, more or less permanently, as the animal is organized, to the controlling energies of man. It shows how easily strong passions and affections are persuaded or tempted, I. ii. 15, as it also shows the dangerous tendencies to religious and fanatical influences among men, themselves in those states of individual or social life where the organism is unbalanced by controlling or librating organ- isms, or the culture of life, § 10, and the moral indepen- dence of the Self does not exist. In the delicate machinery of the human organization, made exceedingly delicate to respond to the direction and control of the Self, this very delicacy subjects the various organisms, which are the instrumentalities of the Self and the means of communicating in to the Self, to extraneous influences, and they must in turn be subject to various disturbing causes from without and diseases and disturbances within. That these are under the control, to a greater or less degree, by medical treatment, is also well known, which, in many instances, restores them to their normal condition of action, and thus the Self can again act on and through them. To one school of Medicine these facts are well known, and anguish, vexation, audacity, obstinacy, despondency, hysteria, &c, &c, are the subject of direct medical treatment, by operat- ing upon and, in some degree, modifying the condition of the organism concerned ; while all know that the surest and only radical remedy is the enthronement of the Conscious Self in its regard for Rectitude, Order, and Submission to the Divine System of the government of God. The importance of the facts, and the distinctions 232 B. I. c. v. § 26. will appear. I. i. 31, 32, 33 ; ii. 5, 7, 8, 14, 15 ; iii. 5-16; Book II. passim. They are the reproduced imaginates without the Conscious presence and control of the Self. II. iv. viii. Pointing out the fact that the psytations as natural impulsions of their respective orgasmic forces only occur in the organisms of the two spontaneous forces, of the passions and the affections, and yet that they are regis- trated in the viscera as Imaginates, but that the Imagi- nates of the Intellectivity are not native and instinctive to it, but are gathered through all the avenues of cogni- tion hereinbefore brought into view, and having pointed out how the Imaginates are restored by direct recall and associative sympathies, it may be asked how the unhappy race of mortal men may be improved and elevated ? Surely the first step will be to prevent and counteract these vulgar, vicious, and sinful Imaginates which so constantly return and settle into habitudes of the Soul. And this can be done only by giving to the early mind the Forms of Thought animate, glowing, and intelligible with the imperishable Life. Language, as has been in- timated, § 24, and as it will be more fully shown to be the germinal growth of the triplicate powers in the Self, is most frequently purely representative of each in its direct and discrete difference, and also of their complex combinations and correlations ; and language from the earliest to the present times has shown the general mas- tery of the animalistic and human impulsions to conduct over the spiritual powers in man, yet throughout they have been separated, in virtue of these antagonisms ly- ing in the very roots of our existence, almost as light and darkness. The animal-man has always had a lan- guage and a literature expressive of the powers impelling him to' thought and action, and indicating his loves of B. I. c. v. § 27. 233 gratification. It was and is a faithful expression of the animal-man. It expresses directly and implicitly his great lusts, pride, cupidity, and voluptuousness. In form and spirit it is at times fierce, hard, haughty, cold, prag- matical or hypocritical, but more frequently elegant and voluptuous, either to cover the shame of its vulgar and unworthy motives of conduct, or to give attractions to the wretches it would betray, and the poor dupes it would use for its instrumentalities. But the types of the thoughts^ the feelings, and the eventual action of the other is essentially spiritual. It is rich, simple, sublime ; most elevated, most profound, most chaste. It is solid in its intellectual constructions, and it is brilliant in its glorious adornments. Like the life which produces it, " it is, in turn, rich, spiritual, simple, sublime, true, sweet, chaste, serious, and modest," or glorious in ornament as the richest garniture of the skies, or swells with the very grandeur of the Heavens and the awe and reverence of the majestic Presence ; and it is the constant preacher of Spirituality. Light and Darkness bless the Lord ; Types of the Thoughts which sever — Types of good and evil Word — His love or justice praise forever. 27. As an Imaginate is thus representative of forms and qualities and movements in nature and life, and of the psychical and spiritual phenomena within, so the Self, in its ascent and educational progress, stands in need of some more general symbols or tokens for races, species, classes, families, — generalizations of individuals of a similar kind or organization in the aggregate. The form of expression must be more inclusive than when speaking of a designate individual or any number of individuals of the same kind or organization. It must include the 234 B. I. c. v. § 28. whole. Concept is then that mental expression, repre- senting by its arbitrary term the general fact that there are a great many things of the same kind or organization of which we can affirm there is an individual thing, as the man, a man, man, in the last instance, for men gen- erally or for mankind. Some general characteristics of the class are analyzed and grouped in the mind, and there represented, contracted, stenographed- in the symbolic term ; and each one in the use of the symbol, in so far as he gives it a content, must do so from his own Self, his imaginates or sensates, and in intuitions from his pure intellections, yet as borrowed from actual forms. I. i. 24. From the want of that Speciality and individuality, which is the character of Imaginates, concepts will be the more vague and indistinct. 28. In the investigations of philosophizing it is claimed that there is a something, a somewhat which underlies all phenomenalization, II. iii. ; that phenomena alone are recognized, and can only be made known to the Self as indicated in sections six and seven, while the underlying identities which produce the phenomena remain unknown. The proposition may be exemplified thus : — the tulip, the lily, the hyacinth, and the onion are bulbous roots, similar in appearance, and planted in the same soil, w r atered by the same moisture, and growing in the same air and light ; they yet produce different forms of plants and flowers ; but that autonomy in each which with such cunning in- telligence and positive exhibition of force takes up the plastic elements of nature, earth, air, water, and light, and produces these different forms of plants and flowers, escapes all the tests of the senses. This base for the autonomy is nationalized, as it has been called, and the mental result is called the " notion." The unknown Somewhat, reached in this way, which is the same herein- B. I. c. v. §§ 29, 80, 81. 235 before used,. I. i. 38-40, 26-29 ; iv. 28, is the differentiate autonomy. It is, in phenomenal metaphysics, the subsist- ence — the noumenon for the phenomenology of the manifestations. Here again it is seen that in every effort to reach the inner underlying forces it is a process of going in through the outer covering of forces to their causations ; and that here again are found the three forces, in some form of combination — the intelligential force moulding the particles as they are attracted to and by the germ and expanding the limits of its form. 29. For the conduct of life, and in reference to the con- duct of others, and in considering many of the operations of nature, e. g. as in the weather, there are numerous philosophical contingencies, £ i. 13, to be taken into con- sideration in the formation of judgments as to what has been done or what will be done or come to pass, or who or what agency did it ; and the process by which these judgments may be formed are properly called opining — a bringing together of the philosophical contingencies involved in the agencies at work, and declaring the probable issue in the judgment of the thinker, and the result is opinion. It is but the process of ideation ap- plied to the philosophical contingencies of nature and life in the common occurrences of life. 30. Intuition has already been sufficiently set forth as the dry and pure logic of the intellectivity disposing of the correlations of quantities, whether of surfaces or weights. I. i. 35, 36 ; iii. 29 ; iv. 19, 25. And Ideation as the triplicate processes for obtaining the Divine Ideas, and the Proleptic Morality, the Transcendental Being, and his prolepsis for the movement and order of the Cosmos. I. i. 36, 37-43 ; ii. 2, 3 ; iii. 29 ; iv. 3, 4, 18, 19, 20, 28; ante, § 16. 31. The processes brought into view seem mainly to 236 B. I. c. v. § 32. refer to the exercise and manifestation of the Intellec- tivity ; but while it is theoretically separable in pure Formal Logic from its cognate correlative powers, yet it is in actual life always connected with them, for it is exercised for some use which involves them. But at every turn of the processes the two other distinct elements, subsistences as forces are brought into view, and cannot, without violence to the whole system of the universe, be disregarded, based as they are on essential differences in their phenoraenalizations in physical nature, and per- forming their offices in the moral economies of the indi- vidual, and in human and in animal life. They are, as so often has been brought into discriminate notice, the Actuous, the Objectifying, Objectiv-facient Force, and the Attractive, the affective force of all temptations, solicitations for the things of nature correlated to its action, and thus the Self to them ; and this Love is the inherent Appetency of all life, the Attractive force of all nature. And these two latter elements are not only found in the actual, empirical psychology, but not a step can be taken in a completed Rationalistic Psychology without their prompt and efficient recognition. When once possessed by the Self, they are like its own Con- sciousness, they cannot be denied ; and every effort to remove them from the realms of nature and life will make them irradiate more and more their light and their place in the universal system. I. iv. 32. The Actuous Force is that objectifying power with- out which Nature cannot be conceived as having been set over in objectivity from its creator, or as having any immanent existence. It is the power by which the Self is carried, and in conjunction with the intellectivity is determinately sent out into overt action ; and it manifests itself in spontaneous and thus in indeterminate movements. B. I. c. v. § 33. 237 It demonstrates itself with greater or less power, from the expression in the eye or on the brow or lip, or in the terrible blow of the convulsed arm and hand ; and is modulated by the intellectual culture and love of art in moulding the statue, the poem, the book, and all works of art, and in the civilizations and in the evangelization of life. Yet in all it is seen in its correlations wkh its cognate forces, and as deriving intensification and direc- tion from them, except in its simple spontaneities of anger and self-defence, &c, and it loses much of this characteristic in the culture of life, and still more in the spiritual subordination which binds it with the chains of a holy Love. S3. Love is a term, perhaps, of as much indefiniteness, yet always definite, as any one in the language. Between the sexes it is frequently the synonym of lust ; in the citizen, it is patriotism ; in the parents and children, it is affection ; in marriage, it is the foundational element on which all the institutions of Christianity are founded, and without which Christianity itself is a rope of sand, having no ligature to bind families into a holy solidarity, parents to children, children to parents, and all to society, and society together. Yet in the mob and animalistic populace, or mere human associations, it is an indefinite impulse which produces the hurrah for this leader or that, this party or that, this flag or that, and as such is a delusion and a folly, it may be, crime, when it observes secular forms which are comparatively indifferent, and yet forgets the weightier matters of the moral coherencies which should bind man in families, governments, society, and the evan- gelism of the universal society, based on the solidarity of the races, yet in the moral correlations of their tribal and historical conditions. In the gourmand it is gluttony, in the miser it is avarice, in mere human government it 238 B. I. c. v. § 33. is centrality and despotism, in the evangelist it is charity, and in Christianity it is the universal brotherhood of the races, yet under the conditionings of the Prolepsis of the Almighty. Throughout the entire range of natural ap- petencies and moral attractions it is Love, until we reach the comprehensive and all-comprehending Charity, and thence truly attain the great height where we learn in the conscious and unfolded yearning of the Spiritual Self, that " God so loved the world " that in the consummation of his ages " the fruit of the Spirit is Love," and thence feel inclined, nay, are attracted and drawn to look pro- foundly into nature and life and see what hidden and yet open element in the constitution of things it is which binds all things together, and makes physical causes and effects the instrumentalities of the moral life, and binds in the normalation of all languages all these seemingly heterogeneous desires for gratification and the affinities in nature under one common appropriate designation of attraction, and w 7 hich under all forms of expression, whether of appetency, sense of gratification in a sense to be gratified, temptation, solicitation, or love, is only under- stood and appreciated fully when it is seen and felt as an attractive force, showing ever in this its intelligible language, its action, and its correlations in nature and life. In its highest ideation, this movement in the spiritual manifestation of Deity is best represented by the Greek word, opfxr] — orma, translated into Latin by the terms impetus, impetus animi, movement of the mind, and derived from opaw, orao, to see, to understand, a discern- ing love. And so the Ormaic Love is occasionally used, when speaking technically, of the coordinating force, the third coessential element of Deity. I. i. 8-10, 17 ; iv. 3-16, 20, 21, 28-31. It is necessary to complete the ideation of any act of creation by the Deity, whether it is B. I. c. v. § 34. 239 viewed as the exercise of physical power or as the move- ment of moral Personality. In the Self it is found in the Consciousness, and no normal moral act is conceivable without it. I. i. 17 ; ii. 13 ; hi. 9. This third coordinating power is the ormaic essence in Deity in virtue of which Love is the base of gratification in nature and life, and the attracting end of all spiritual aspiration, both in its own intrinsic nature and the moral necessity for recipro- cation. Love must have Love returned. They correlate each other, and the necessity of thought requires both. I. i. 15. So Love is the base of the affectional emotions in man, and is in him personative and representative of the divine creative orma. This love in man, in its unfallen or its disenveloped and depurated normalation, is seen as the profound unselfish and purified love, such as a Spirit must have for a spirit where there are no fleshly, earthly en- vironments of attraction in its many forms of interests, wants, desires, appetites, comforts, conveniences, and en- joyments of the animalistic and the human organizations. Such love, in its own entire self-abnegation from these clinging impurities, such as the sainted living have for the sainted dead, would be, in the complete Self, an im- pulse and a principle of goodness, and thus not only the image, but the likeness of God. "Who will ascend, who will intuscept with Christ, the great Teacher of Life, in this the only Method of attaining it, into this region of holy, contemplative, and active Love ? II. viii. 34. This gives three entities — three diversities in the Self. Into these three diversities the Self can enter and thus intuscept them. It can stand by the Actuous power and interrogate the Intellectivity, and demand from its cognition of the whole realm of organized existence the exhibition of its whole fund of cognitions and fancy and argument for what motive-love it should actuate ; it can B. L c t. § 35. stand with the Intellectivity, front to front, to this exec mire i rttului . and demand that for such end seek motive end of conduct, end by such means end in seek manner, it 5_ ." :e ;:; r_:f ~ :: ; ;._: ::.:.:: . ;.:;.: rxe-::::e ;.:.- r:;:j or vindicate motive, and in vindicating it, enjoy it ; while it turns to the loves and sefec : rthy or en worth j motive-cause, end finds its cense to actuation in th: that causative-end of gratification- the - - ■ . ' - - ... lr~i:. : :"_f ':--:.r.'~ : :_f L:.z..-: :::rii. :; :. :r. ::_ :. _ t: :.:::. ri;: ;.:-?::: : : .■ :-rziiz: zzl :~:t"~:~:.U gratifications, and. aspiring to a still higher excellence in the fuller normals don of its fife from its intuitions end ideations, eaten the moral effluence raving out through the realms of nature and life, and, in the conjugate exer- :ise - - : : j ~ - 3 .--■:-:«. :: :;i_ : zz :'..- zz-:z:*i :: zr I : . ■_ ■ - . ' . ". :t . . . ' ... - ._ - - .:: ".. ~r the Beatifications of die Pure in Heart. This gives the ..z. :.'. '.. _> ;:: :if r ; :_-: .: = :: ' ;z- 7. .:-"i"r. :'_c \z- tuseeptive. die threefold Kte-moving Self In the line of its infinite progr the conscious self -accumula- tion and exhibition of those powers which, in themselves, contain the meamsamd tkc end of the progress, yet only as ■'z.-- ::- : .:::. i-~_ :: Lt zz::\Lzzz ".:~t ~:.i-r ~ :~z.- :: die Lore which accords. This leads fife to sovereign Moral Power, and the action and endurance of these ~ :--.. - y.z t~ :1- S : * ::r "_:~'_t: _:::z. ;.-. I :"ie Ir.z'l- cate Wul, circling through all experiences, unfolds into die cognition -and actualizing appreciation that Pure 11:::'. L ~ :- ;err-:: Jrr-r'izi. 3: becoming apparent, that, starting from the interior of the Self — from the selfeentre, in the per- B. I. c. v. § 36. 241 in the analyzation of special details, in synthesizing the details into articulated wholes, and joining such wholes into a syntactic system by their filamentary correlations in the formation of opinions, notions, intuitions, and ideations, attaining the Divine Ideas and the Proleptic Morality, indicating a Creator coordinated in an Im- mutable Morality, to which all these supertend, there is an egressus, a going forth of the Self, and there is a gradus, an ascent as stated by the philosophic Hermes. § 1. This gradus is through the beholding by the Self, through sensations, imaginates, thoughts, judgments, con- cepts, opinions, notions, intuitions and ideations ; and in conjunction with these there is a gradation of life — of living movements — through instincts, passions, and affec- tions, to the purified love, carrying this Self into its act- uation into life by a new knowledge gained in the ascent of the gradations through animal and man up to the angel standing by the Throne of Everlasting Love, and reveal- ing to the ascending Self, in his exaltation, the likeness of the triplicate image to the coordinated Trinity in its Unity of law and order ruling into life, the life of the infinitesimal protoza, and unfolding the love in conscious races which is incomplete and abnormal without a recipro- cating Love. The Self, making from its own centre its egressus, by the education of life and the Grace of God — his Love reciprocating — passes over each step of the ascending gradus. 86. A main purpose therefore has been and will be, yet further, to establish the separate, distinct identity of the threefold correlate elements in the Self, their mu- tuality and their dependent correlations on each other and to nature and to God, and that they are personative and representative of trinal essences in Deity, which subsist each to the other, each with the other, in neces- 16. 242 B. I. c.'v. §§ 37, 38. sarily eternal coordinate coessentialities. As we can see the three correlate elements in man exhumed from this envelopment in the environment of their animalistic and human orgasms, and their proleptic and progressive exaltation in the restored condition of their depurated activities, the Self will become sinewed with action for further action, in the redintegration of the living forces which in the fulness of life will give the likeness of Him which created and who is the fountain of all life. 37. This is reached by the egressus and gradus, and is, throughout the ascending gradation, the intusception of the Self and through the Self of nature and to the tripli- cate ideation of the All-Mighty, All- Wise, All-Loving God. It is, throughout, in every step of actual progress, an analysis, a concurrent synthesis, and a final redaction into completed form, yet, throughout, by subsidiary and ascending forms. I. i. 29, 23, 24, 38-42. The diremp- tive analysis breaks up and disintegrates the solid wall of life and existences which separate the Self from the suprasensibly Actual — the spiritual — the Creative Forces. And then the synthesis, from the broken and disintegrated materials of disorganized forms, dissolved organisms, powers spent in action yet never lost and con- tinually renewed in the prescribed economies of the cor- relations of life and nature, functional forms and orgasms exhausting and exhausted, yet their debris furnishing sustenance to new vitalities and onward movements, gathers the laws and the forces of normalation by which to re-form, redact the arch which must span the gulf that separates man from beholding the spiritual forces in their intrinsic identities. And this arch is the pathway which leads the progressive soul over the abyss of nature to God. 38. Empirical Psychology is based on the facts of B. I. c. v. § 38. 243 Consciousness rigidly ascertained and accurately defined, and each referred to its appropriate place and connection — correlation in the Self. And Rational Psychology claims to " lie originally in a very different field from experience," and " to seek for the rationale of experience itself in the necessary and universal which must be con- ditioned for all the facts of a possible experience." — Hick. Rat. Psy., 1, 2. This is not true nor scientific, unless re- ceived with limitations which will confine it to the Formal Logic, or necessitate the inclusion and consideration of elemental subsistences which cannot be found in mere intellection, and which must come from experience in the movement-phenomena of other intrinsic forces. These limitations are : a. The only necessary and universal which is contained in a mere Rational Philosophy — any Rationalism, is and only can be the Insistent Truth. I. i. 35. This has been and will be further shown to be only of forms of , quantity, and as such are necessary and universal, b. The Immutable Morality of the Divine Self, while it must be postulated and affirmed, cannot be circumscribed in any forms of human thought, I. i. 36, but the Divine Ideas must be seen as adjustable forms for creation and adaptable and adapted to the selected place for this planet in its place among the planets, and therefore as neither necessary nor universal. I. i. 36, 41, 42, 29, 25 ; ii. 19 ; iii. 1, 28-31 ; iv. c. In like manner it has been and will be more completely and conclusively shown that the Proleptic Morality is a special appointed or statutory law for the government and progress of men in their specific autonomies on this planetary theatre of action, I. i. 35, iii. 1 ; and also as not necessary and universal, except with reference to creatures so organized as man in a theatre of life and action such as this world, and moving onward to a theatre of higher or other ac- 244 B. I c r. | tkm. d. That lite and nature, as empirically known — experimentally seen, can only be transeendentalixed as from a creative source and by a represet having Acinous power. Intellectivity. and Love, and from its point of transcendentalization feels and lives and knows these forces as they are inwoven in the move- ments of creation. The most favorable judgment which can be allowed to Rational Psychology. I. iii. 31, is, that it is bat a restatement of the Empirical Psychology from die synthetic side, after the empirical analysis had aseer- :;.::.ri r^i ir--iri ziz :V.::s. c.zi rriri:-^ r:..h :;..:. 7 the concurrent synthesis, to its appropriate place and connectio ns. In this sense, in rational psychology, the facts which seem to be abnormal, eccentric, and individual, as well as those which are common to the race, ar be rigidly ascertained and restored to their systematic unity in the relations of time and place and exact history of their appearance, together with their more or less gradual normalation into the life of a people and their formulation into language ; and thus, under the processes instituted, the concrete, the actually conditioned. may be seen in itself and its correlations, lyin. v:::. ii ::: "i:L- ~:r.:.z. :: :lir ;.r":: _ T :::;_:.:;::;-: and this will give spontaneity and a progressive normala- tion of life. As these types and ectypes, and their con- iting and constitutive forces, are pursued by the Self. k will intnscept nature and life otherwise than by an in- tellectual anatomy, which only kills the living life to find and get the moveless skeleton. It is manifest that there is a large class of minds winch cannot see philosophically ; cannot grasp the ante-typal idea in itself, nor. conse- quently philosophic and appropriately appointed correlations from any number of facts, however great ; L iv. ; ante, § 18 ; and that another can only grasp these B. I. c. v. § 39, 245 general laws, executing themselves in law-forces, from an accumulation of direct facts and the comparison of collateral facts ; so there are synthetic minds, which, from a comparatively few facts, will boldly reach at the general law, the transcendental ideas and the forces for executing them from the Initiate Causations and as they are inwrought and inwoven into the facta — the things made. Empirical philosophy, when consciously conducted by the triplicate activities of the Self, gives the facts, and shows how the facts actually correlate and adjust one with another ; and as they are seen and felt to be intelligible in this very intelligibility, they require the intellectual foreplan which ruled the phenomenalization of the facts. A full psychology gives the intellectual foreplan, and in. the intusceptive ideation of the divine forces, functionalized into the law-forces at work, it gives the divine prolepsis and traces the facts as they appear, flow from — are deter mm at ely produced and actualized from the primordial causations. The rational psychology, if as such it is at all possible, is purely formal, and as lifeless as the pure figures of geometry ; the empirical psychology, when conducted as a pure intellection, is but a learning of nature and life from its under side towards man — an a posteriori knowledge, I. iv. 3, 4 ; while the a priori cognition of the Divine Ideas, the Proleptic Morality, and of the movement-forces of nature and life, and the self-possession of the whole which makes these intelligible, makes him who reaches this union of the divine and human, a son of God, and crowns him with Light and Love. But in this long travel there are Teachers and Learners, docile and indocile, the obedient and those who must be submissive. 39. The only perfectly synthetic mind is Deity. In his transcendental Intelligence, in his Omniscient In- 246 B. I. c. v. § 39. tellectivity, lay the universal cosmos in its divine, unact- ualized, unmaterialized foreplan — in its unsymbolized idea. This was fashioned forth in the multitudinous, complex, yet consistent and correlate details of creation. In' this proleptic idea was, is, the absolute synthesis. This synthetic state, in the actual movement of the coordinate forces, descended into the practical, into the material, the concrete. God descends from synthesis — his omniscience — into his analysis, the creation of things in detail ; man ascends, can only ascend from analysis to synthesis, in whatever formal manner he may declare the processes and the results. Creation exists only in details ; it can only so exist, and man can only catch the synthesis, part by part, in his fragmentary analysis of the details. This divinely concrete, in its actual com- binations and adjustable correlations, is presented to man under various synthetic conditions, as water, air, bodies and instincts of animals and souls of men, and in less or greater systems ; but their preestablished correlations — preestablished in the very conception of their adjustabili- ties — bind the whole into a determinately arranged sys- tem. Man must, he only can, by slow analysis solve this natural, and ascend to the spiritual synthesis, that is, analytically reconstruct, re-form the synthesis. These he does only in virtue of the Intelligibilities inwrought in the concrete. These Intelligibilities are intelligible to him only in so far as he sees that which he himself possesses ; he understands actuation in others or in Deity only in virtue of his own power of actuating. So of the intelligential workship in plants and instincts in animals, and so of the intelligence of men or angels or God. So of the affections in their diversities of func- tional zations, and in the simplicity and singleness of the Love which is the base of all gratifications. § 35. E. I. c. v. §§ 40, 41. 247 The physical law-forces are on the outside toward and in nature, and they are the resultants of moral forces ; hence physical life must be first comprehended or ap- prehended before the moral life can be reached. We must go back through the acts and conduct of man to the moral life of the man, and through nature to God. 40. Starting from the ground of sensation in the organisms, and passing through the gradus of cognitions in perception and their colligations in opining, notionaliz- ing, intubating, and ideating, and embracing the conscious actuations and affections, and claiming that, now in the history of the human consciousness, and as it can now be observed in the gradations of tribes and nations, there is a historical unfolding of the solidaric Self, and that, as it unfolds in the complement of all its powers, in its deob- scuration from its organic autonomy, it comes to know and love God, and by the very sympathies of these powers, in actuating its life, seeks order, justice, righteousness, and eschews Fraud and Force, the twin children of Iniquity. Finding that the synthesis of nature and life in their mutuality and difference, and in the preparation and adjustment of physical facts and forces to moral agents and moral forces, has been given to man for the exercise of his highest powers, and a method has been bestowed upon him by the great Teacher wherein he can attain the highest law of self-government for the moulding of his own actual positive life, and from him- self, in some degree, impart new life to others, the foun- dation is laid for binding the whole into one syntactic system in the reconstruction of the universe from the Power, Wisdom, and Love of God as living, coordinate Forces, and radiating their triple light in our own lives and into the great current of human life. 41. The harmony of all views which are true is 248 B. I. c. v. § 41. their just and syntactic combination by a view or method common to all truth ; and Morals and Physics, Mind and Matter, must be seen to be harmonious by a posteriori laws or by a priori forces ruling and ordinating both in their very creations, and arranging the correlations for their adjustabilities, or in some theory of Emanation, Transformation, or Development. Nature is given to man in greater or less synthetic detail, and the Thoughts of a Holy Wisdom have been gathering in the ages in words of light ; and from the very nature of the facts and circumstances, the times, the places, the agencies employed, some of the facts exhibited and doctrines enounced with greater simplicity or clearness at different times and by different persons, it is the province and the duty of the Self, standing on this parallelism of facts joined together by the very laws and mutuality of forces which unite or intercorrelate the moral and the physical natures, to reach forth, through the broken, disintegrated and ever-changing materialism of nature and the con- fusions of creeds and inconsistencies of faith and practice, and the superstitions common and native to the human mind, and the constant tendencies of mankind to malver- sate the highest and holiest forms of Truth to the gratifica- tions of their human passions and affections, and thus re- turn, more or less degradingly, to their native conditions, and, passing through all these, reach to an ultimate synthesis, and, consequently, to a concordant philosophy and a coordinate Religion. In each step — and the appeal is to the intelligent consciousness — new and brighter and serener light will irradiate upon the path from the intel- ligibilities within and beyond, and which are inwoven and implexed in nature and life ; and each new ray of light, as it is gathered, will increase the volume of light, until, in the highest upward progress, all the stones and beams B. I. c. v. § 41. 249 and apartments of the great superstructure of the Temple of the Universe will be seen to be bathed in the efful- gence of Light and Love, and the Stars of the Morning, which sang for joy in glory of their creation, in their Living Forces, still hymn their Praise. BOOK FIRST. BUILDING-STONES. CHAPTER SIXTH. MATERIALS OF CONSTRUCTION IN FURTHER DEFI- NITIONS. 1. All philosophical investigation and all positive knowledge in formulas of science, as well as in popular and common acquirement of information, belong to one or other of two chief divisions — Physics or Pneumatics — LTrerqa, Spirit, in its threefold spiritual meaning. 2. Physical Causes are the result or the determinate effects — production of Moral Causes, I. i. 8-10, 15, 16, 18, 19-25, 41, 42 ; ii. 2, 19 ; iii. 1, 19, 20, 25, 29-31 ; iv ; v. 15-17 ; and as physical causes are seen to corre- late and specially effect different organs or orgasmic powers, tempting human passions and appetites, and soliciting the various distinctive instincts of the animal and human natures, I. i. 30 ; ii. 11, 12, 13, 16, 18; iii. 3. 4, 5-15 ; iv. 24, 26, 27, 30 ; v. 7, 8, 9-14, 31 ; and as each part of the human system is generally and, most of its organic parts, specifically, effected by different medicinal or poisonous or nutritious agencies, I. ii. 19 ; iii. 5-15 ; and as it is well known that the whol% or diverse parts of the human organization are effected by B. I. c. vi. § 2. 251 mental conditions, producing prostration or over-excite- ment of the psychic organization itself, and of the visceral parts connected with these spontaneities, these psyta- tions, I. ii. 33, 34 ; ii. 7, 11, 14, 19 ; v. 12 ; and as it is known to the whole class of learned men in the medical profession that medicinal agents, properly applied under certain circumstances, produce certain general and special and specific effects on what is by them called the Mind, as intoxicating drinks, opium, hashish, canabis, &c, and that one branch of this profession apply specific agents to specific characters of mental diseases, as they are called, and this in the decided conviction, as gained by experience as effecting them, as aconite, pulsatilla, stramonium, calcarea, &c, &c, I. v. 25, and medicinal agents and topical applications will be seen to be ap- propriate whenever the fact shall be distinctly grasped and acted upon and the effective, the special remedial agents shall be discovered and applied, that over-excited organisms send their maligned influences along their afferent nerves in to the Self and overpower its proper normal action, and as these are excited or reduced in action, so is the effect on the Self modified ; and as the effects of mental hallucinations — combined diseases of the affectional, passional, and ideational functions — in producing various effects on the human organization, are seen in visions, swoons, wasting of flesh, hysterical bleedings, unnatural appetites, as for human flesh among the were-wolves of Silesia, as they were called, &c, &c, and in their nameless numbers of diversified forms and perverted malignancies, as detailed by the numerous in- telligent authors who have written upon manias ; and as the impressibility of human powers on the domestic and other animals in their general and special training is manifest ; and as the influence of hypnotism and mes- 252 B. I. c. vi. § 2. merism, and the recurring effects of degrading or ordinary Imaginates on the whole nature of men who have not been taught or have not the normal power of self-posses- sion and moral conservation of their higher nature against this- charlatanerie, have become settled facts of science, and these early vicious impressions are seen as originat- ing in a fundamental law — in law-forces of action and reactions ; and as the influence of repeated opinions, in- volving the actiop.of the spontaneous forces of the Self and the manifest effects from a very ordinary eloquence and false glossings of editorial non-responsibility upon any subject and in any direction in which the popular mind is prepared and impressed, show the reciprocating correlations which subsist and which are so constantly manifesting themselves between physical nature, somatic organization, the instinctive, the psychic, and the spiritual phenomenalizations, — the foundations are laid for affirm- ing the immediate kinhood of the underlying forces which thus reciprocate and interact. In the multiplicity, certainty, and definiteness of these facts, the suggestive conclusion, yet for further elucidation, is affirmed that the substances, subsistences, noumena — these antitheses and causative origins of phenomena, I. iii. 20 — in their secondary conditions and provisions for causations and intercausations in the physical and moral economies of the world, although scientifically different and separable into distinct sciences, yet so interpenetrate and effect each other, in a fundamental philosophy where all the correlations and relations of nature and life are con- sidered, that to a rigid analysis they constitute but one philosophy, namely, Spirit, Hvevfxa, in its broadest sig- nificance, actualizing itself through material forms in spiritual processes from its certain definite underlying ontologic forces. B. I. c. vi. §§ 3, 4. 253 3. While the Spirit of man modifies the material and the psychic autonomy in which it is complexed, it is modified in its manifestation by this material and psychic complexus and by the reciprocating orgasmic forces inter- woven therein and thus correlated to all the forces in- woven into nature and life, and by its own autopsic spiritual independency and reaction within prescribed limits — constituting its allowed circle. Beyond his allowed circle he may not pass. It is not given to him to institute an Insistent truth ; however reasonably or fantastically he may apply that which is simple, attain- able, and true in its elementary forms, and however va- grantly and lawlessly he may form his ideations, he cannot, in a system of correlations, escape from the Divine Ideas in themselves and their correlations as woven around him ; and whatever system of secular polity and disci- plinary and active morality he may institute, it can only be for a humanity founded in positive gradations and un- folding in a normal prolepsis ; — and whenever he passes these bounds and prescribes an Immutable Morality for the Almighty, he will reach those moral contradictories, more irreconcilable and distressing than those which rationalism finds in physical creation, and which involve the moral sciences in doubt, if not in despair, and drench the earth in blood for Revolutions to install the Rational Principles of Nature, which forever escape in the ruin and desolation and oppression of the people. 4. In the material,, forms, organic complexures, func- tional forces of their differentiate kinds, psychical proc- esses, and evolutions and normal unfoldings of the Self, and in the intuitions and ideations, and in their syntactic correlations as cognizable by this Self, are the foundations of all philosophizing and the consummation of all science and progress. When facts are recognized as phenomena 254 B. I. c. vi. §§ 5, 6. of nature or mind, it is knowledge, and they are passed over to the domain of Positive Science. Beyond this ever-widening horizon of knowledge, but articulated on it by the correlations to the transcendental synthesis, I. v. 39, lies always and ever onward the region of philos- ophizing and the unfolding limits of Religious Thought, yet based on those Intuitions and Ideations which em- brace and complex and correlate the whole. 5. All elements of knowledge, as they are presented in the Consciousness, are there subjective, either as sen- sations, instincts, psytations, imaginates, concepts, notions, intuitates, or ideates, and as they are inw r oven by their correlations into actuation by the Intellectivity for the gratification of the passional or affectional nature — and below this they are the internuncial spontaneities of instinct. Whatever may have been their original sub- jectivity in the Self, or the objectivity of the phenomena which produced them, they must, as objectivities to the Self, become enfolded in the reflex consciousness, and be subjected to its scrutiny in its threefold light, and thus become subjective-objects ; that is, they must be received into the clear consciousness and there be thrown into objective position before they can be scrutinized and made elementary to knowledge, philosophy, and religion. Here they are enlifed, infecundated by the Self from its animalistic, human, or spiritual subjectivities. 6. When so posited and become objects of meditation, they are subjective, I. v. 20-22, ^and when its own orgasmic motions in its animalistic impulsions and psy- chical psytations and its own self-conscious action, on and through these, are subjected to ratiocinative processes, the contemplation or analysis of these direct acts, pas- sions, or affections, is the reflex action of the Self, which can only occur upon the reproduction of sensation, B I c. vi. § 7. 25,5 impulsion, or psytation as an Imaginate, and this through the intervention and use of concepts, opinions, notions, intuitates, and ideates, at every step involving the cor- relations — the action and reaction of the forces inwoven into nature and life. I. v. 25-35. A reflex act is the Self reacting on the Imaginate restored to the conscious- ness by this re-enlifing process and in the ascent to more abstract processes on the previous processes thus, in like manner, reproduced. II. iii.-viii. 7. The only insistence which has clear and distinct eternity, in its formal permanence, aside from the Creative Forces, and which, in any final sense as a predicate of language or rather as a category or essence of the Intellective Power, of the divine Omniscience, is the Insistent Truth. And yet this must be discriminated against as not being ontologic, and as having only a formal insistence ; otherwise this would be a return to what has, by man}', been imputed to Plato, namely, ideas as eternal types or self-subsisting patterns. Being alone is ontologic, and this is attained by the ideation and not by the intuition ; but the insistence of this truth being seen as an ever-accompanying law of concretion when- ever any factum or created thing enters into existence in time and space, it is to be recognized as the law of its quantity. I. iii. 29. All else in nature and life is phe- nomenal ; yet the substrata of phenomena, by the objec- tive act of creating, by the assigned immanence of the eternal Creative Powers into it, may have an endless duration, e. g. the souls and the spirits of men. When the mind escapes from the theories of transformation and emanation, I. iv. 8-10, and intuscepts creation, it can only find immortality, eternal life, as a subjective iden- tity, in the stabilitation of the eternal Will. I. i. 17, 18, 12; iv. 25. *2o -: B. L c ri. §§ I 11. 8- When phenomena arise out of and. from the from the conscious exercise and normalative control or direction of some or any of its ic or p funetio are notated with them in the organisms, and so are or may be made the objects c: ^plation he reflex action of the Selij — they are strictly sub- jectively-objective. L iii. 17. n the animalistic or human orgasmic psy cations are not made the objects of reflex action, they are spon- taneities ; and pure simple spontaneities, per se. do not, nay, cannot, gn dve knowledge — human wisdom. It will be spontanT l^e end. Conscious self-direc- tion and normalation is required for self-direction and -:-ulture in the cognition of these spontaneities and their subjection to the Prof _en phenomena arise without the Proper Self and without the somatic and psychic com pie: that is, are ed from and through the the ouier worl are objectively phenomenal, but become subjective by the correlations which unite the whole in and to the Self. Let the notion of pure objec- :y be taken as a somewhat standing over in objectivity from the Self, or some determinate act ^elf put : from the Self, and inwoven into the material con- tents of nature in form or action, and thus subsis sub modo as from the determinat: Thus na stan from God. IL L ; HI. iv. 11. j£ pure Pneumatics, w! *ing of the human solidaric Self, becoL- . and a ruling, di: and oe orgasmic forces in the a human organisms. L i. 1 -_ . . 19 ; iii. 9- 15. - : iv. 0-12. 23-30; v 12-14. 21, 22-34. In these processes it has ren that the autopsic B. I. c. vi. § 11. 257 spiritual powers exercised by the conscious Self were the demonstrating Actuous power, the Intellective power, and the Affective power. These in their simplicity and in their complex combinations, as they arise out of or in the mental states, are seized and held and, as it were, are re-posited in the Self, and thus become subjective objects of discriminate cognition. I. v. 26. The want of this discriminate cognition leads to profound and continual error. This will be made apparent in the simple state- ments from the Philosophies Institutiones of - Tongeorgi, the most concise and comprehensive system of philoso- phizing yet submitted to the public mind. Lib. III. cap. I. art. II. § 277, 5°. " Volitio est tendentia qusedam in objectum cognitum. Nullus ergo potest exeri voluntatis actus, nisi cognitio aliquid voluntati prffiluceat, objectumque proponant. " Pone nunc in subjecto non simplici volitionem. Erit in illo etiam cognitio. Die, quasso, utruni cognitio et volitio pertineant ad diversas partes, an vero utraque in una eademque parte resideat. " Si primum dicetur, absurdum dicitur, et quia est contra in- timum sensum, et quia impossibilis volitio est, nisi in eo qui vult, sit, cognitio. Si alterum, non te extricabis, nisi subjectura in quo est cognitio et volitio in eo qui vult sit cognitio." Again, Id., cap. VI. art. I., be says, "Appetitus est tendentia in bonum apprehensum. Entia quae cognitione pollent, in hoc differunt a rebus cognitione carentibus, quod non solum ab ob- jectis quae extra ipsa sunt, sed etiam ab objectis quae in eorum apprehensione per sui speciem existunt, moveri possunt, si haec ipsis convenientia sint. Et bis motus appetitus. " Duplex est in bomine appetitus, sensitivus et intellectivus." " Volition is a certain tendency towards a known object. Consequently no act of the Will can be exercised unless knowl- edge foreshadows something to the will and places before" it the object. 2sow give volition to a subject, not simple. There will then be knowledge in it. Tell me then, I beg you, whether knowledge and volition belong to different (diverse) parts, or whether does not each reside in one and the same part. If the for- mer be asserted, an absurdity is uttered because it is opposed to 17 2/>8 B. I. c. vi. § 11. the intimate sense, and because volition is impossible unless in him who wills there should likewise be knowledge. If the lat- ter be asserted, you cannot escape unless the subject in which there is both knowledge and volition should have in it volition." " The appetite is a tendency toward some good that is appre- hended " (appreciated — desired 1). " Existences which possess knowledge differ from those wanting knowledge in this, that not only are they influenced by objects outside of themselves, but also by those which in their apprehension exist in their own proper species, if these be appropriate to them. And by these is the appetite moved. — In man the Appetite is twofold — sen- sitive and intellectual." In both of the extracts, applying as they do to the identical Self, there is a tendency ; in both there is cognition ; and in both there is intellectivity for this cognition ; and in the last there is the same volition which is in the first, and therefore in the processes pur- sued by the author there are in one and the same thing, as a simple, elementary, or ontologic identity, cognition, volition, appetite, (appetency,) and tendency, if these two latter are not identical, and therefore in this homogeneous identity a tendency, a cognition, a volition, and an appe- tency. Li. 8-10, 17—23; iii. 9; iv. Omitting any criticism which might be allowable on the change of volitio into voluntas, and this continued into vult, both- of which may express wish as well as will, and referring to, I. i. 18, where will, counsel, and wish or desire are used convertibly in the Greek language as they are so frequently in the Latin and English, it is seen that the thought is as complete or defective if read, " because volition is impossible unless there be cognition in him who wills," or, " because wish, desire is impossible unless there is cognition in him which 'wishes, desires," or, "be- cause to will is impossible unless there is desire (wish of some kind) in him who wills," and that each is im- perfect as describing full normal actuations of the Self, B. I. c. vi. § 11. 259 and that the three, the acts, the intellection, and wish or desire, are requisites and facts of every complete normal act of the Self. The Self can have a certain tendency to a known object only in virtue of a cognition more or less open and intel- ligent, and that to call forth this appetency in the Self, this known object must have a use in some gratification for this tendency : and the self-conscious tendency to any apprehended good, or escape.of apprehended evil, — a negative form of good, — is appetency. Appetency and gratification are as convertible as cause and effect ; there can be no gratification except as there is appetency and object and subject for the gratification. It must be further seen that the appetency may exist without the cognition, and to be called into action when the cognition occurs, and the cognition may exist without the appetency, and that in the human organization they must be correlated to each other, and to the particular objects in nature and life, to produce the phenomena stated ; hence, in some degree, the diversity of natural appetites and psychical tastes. And the Self may know an object, may have an appetency for the object, and yet not actuate for the object, until the cognitive Self, from its other cognitions, shall determine for which known or apprehended object and appetency it shall act. Each product of these powers thus discretely complex in the autopsic Self as it is generated, produced, or mani- fested, each in its province, is purely subjective and dis- crete in its genesis, whether the exciting cause is exter- nal or internal, but when reproduced from their notations in the memory and made the object of these reflex processes, is subjectively objective. Pure Metaphysics as reaching to these correlate forces in the Self, and to ontologic causations in Being, is there- 260 B. I. c. vi. §§ 12, 13, 14, 15. fore subjectively objective, — its facts being subjective facts presented under conditions of thought which must carry them up to the a 'priori law-forces which ruled the creation of existences and established their correlations in the grandeur of their vast and implicate system. 12. The Intelligibilities pervading the Self in these triplicate activities, and in the animal and vegetal orders in their intelligential functions, and in the former in their various instincts, (with but one general law for in- stinct, I. i. 30,) and matter as menstruums for recip- iencies of more open and active forces, and these as wisely correlating forces, § 2, ante, necessitate in their systematic syntax the opinion, the notionalization, the ideation of ontologic forces coordinated in a base of Con- scious Unity, the source and artificer of all in their im- pregnate and differentiate forces interacting in systematic correlations throughout their vast complexure. At the end of an ultimate analysis, on any of the filamentary connections of system, is God, the Creator, in the ormaic omnipotence and omniscience of his synthetic movements. I. v. 39, 41. 13. This gives the primal objectiv-faciency in creation, and the primordial division — Being — Existence. I. ii. 1. 14. Existence is matter in its differentiations, and differentiate forces, in all their forms of stabilitation, organization, and functionalization, and the Self with its complexus of triplicate coefficient powers in its threefold complexure of body, soul, and spirit. 15. Matter, each in its kind, is a somewhat- — a sub- stans, held together by its own inner constituting forces, I. i. 8-10, 12, 11, in which may inhere a congeries of qualities held together also by their own inhering cor- relating forces, yet capable of yielding their attractive tenacities and intensities to other qualifying, separating, B. I. c vi. § 16. 261 or more comprehensively combining forces, and thus throughout of adjusting modifications. Or, on the theory of Boscovich and Faraday, matter is forces in situ, or a complexure of forces held together by their cohering correlations, yet also with inhering contrapellences — powers of divulsion and repulsion. I. ii. 6 ; iii. 3, 7, &c. This is not given as the exact definition of that School, but it is the philosophic base of their doctrine. It will appear, as this system unfolds, that this stabilitation of forces is substantially correct, yet that there are created elements of matter, infinitesimals, as vehicles or men- struums for other differentiate forces, and all for the grand and majestic movements of the planets and star-systems in their places, the orderly working of organizations and the delicate tissues of the human brain which shall give discriminations of all to the autopsic man and from him react on nature and in life. 1 6. The Facts of nature — the finite — the concrete — physical phenomena always appear in serial orders, in causes and effect. Their consideration directs and leads the inquiring mind downward in their linked series through their actual and potential sequences to inter- mediary effects flowing from their intermediary causes to the final cause — when attainable and which is unat- tainable except in a moral system where the causative- end is enfolded in the beginning and rules the movement by a proleptic purpose — or, upward, to some causal idea coordinated in intelligent power and motive-love for their differentiate beginnings, their sustensive iden- tities, and their actual and their phenomenal continuity. If the mind can overleap or rather connect and articulate in an unbroken series across the gulfs which seem to separate the beginnings — the genesis of species from their previous non-existence when new and differentiate 262 B. I. c. vi. § 17. causes commenced their action, then the ascent back may be to the first egg of night or germinative dot. I. iv. 5-8. But from the infinitesimals, falling into order under the control and ordination of the ruling forces, through to Autopsic Man, there is the harmonizing system of correlations indicating the omniscient eye that sees all, the governing power that rules all, and the wise love that, in the prolepsis of his movement, cares for all, and in the end this Love will, through his loving creation, reciprocate the love in the beginning. I. i. 15. 17. The autopsic Self intervenes, or is superimposed, upon all. Psychical spontaneities, and the autopsic Self in its determinate movements, break up, alter, change, direct, combine, and, with spontaneous or conscious pur- pose, use or abuse the serial orders of nature. This conscious Self avails itself of that vast area of Intel- lectual and Moral Freedom presented in the philosophic contingencies by which secondary causes may or may not be brought into action, and the spontaneous or, in its higher conscious life, the determinate Self is constantly the agency by which this link between causes, more or less remote from each other, are brought into contact and causation for effects. These are conscious causations constantly at work in multitudinous numbers, thus alter- ing, changing, directing, combining, and using or abusing the serial orders of nature. To what extent they thus act upon, or may, in a general harmony of intelligent and exalted motive-end, affect the general disposition of nature, philosophy or science or religion, we have not seriously inquired, nor yet proposed as a definite end of inquiry, although nature in many localities and in some of its species is evidently improved by the sporadic or spontaneous, rather than by any determinate movements of, civilization for a determinate system of improvement, B. I. c. vi. § 18. 263 while the fact of stationary or retrograde condition of man everywhere on the earth is actually typified in the condition of the country which he inhabits. This may be illustrated by the condition of Judea and Galilee in "the mantle of barrenness with which the demon of Islam has covered it," in the improvement of the cold and inhospitable forests of Germany, in the greatness and in the improvement, wealth, and comfort of the Netherlands, in the valley of the Nile, in the plains of India and the wastes of Africa, and in daily life in the dilapidated fields and home of the drunkard, in the viciousness and contaminations produced by the ex- penditures of the profligate and in the contracted poverty of the miser, and in the world everywhere, where man touches it in his rich penury, in his lusts, voluptuousness or pride, or desolating power. The psychical phenomena, thus closely interblended with physical nature, more or less typify these serial orders, though seemingly more irregular, erratic, and incalculable from the automatic acts of insanity, monomania, or unbalanced organization to the conscious acts of deliberate autopsy, and through- out they are subject to the calculation of opinion in the fact that all nature and life are bound together in a system of correlations. These spiritual causations in man, in the selection of his ends of action, in the inten- tional breaking up, altering, changing, directing, and using or abusing the serial orders of nature and the moral forces in life, and shaping, moulding, and con- structing from them means and instrumentalities to the selected ends, manifest and vindicate their own indepen- dent and autopsic character, yet always limited to means and ends within the range of the appointed prolepsis and its own relations in its time and place. 18. This autopsic Self, in its higher foundational — 264 B. I. c. vi. § 19. solidaric action, is that unity in triplicity which possesses the consciousness of sensations, external and internal, and of the direct acts and reflex consciousness of objec- tifying, intellectualizing, and loving. I. i. 4, 17, 34. Its sensations must be as the natural world is correlated to it in appropriate organisms for perceiving its quantities and qualities. And these must be as the place of our world in its star-system and as the place on this planet. I. iii. 1. In such a theatre and in such an organization it must ever be the slave or the master of the objectivi- ties with which it is surrounded, or it must aspire to an End above these objectivities ; but it can do so only on condition of passing through these articulations around itself. At any point in the movement in which it stops, there its progress and ascent ceases. Well is it for him to whom change, vicissitude, sorrows, and deaths come as messengers loosening his fetters of the low r er conditions and bidding him to aspire. His end is not found in the animalistic or human loves of gratification of this world. 19. Consciousness — Self-consciousness is the foun- dational fact of autopsic life, whether this be found in the knowledge and love and actuation of goodness or guilt. It is the primary fact and foundational cognition for any fundamental philosophizing. Its spontaneity is impredicable to philosophy. It cannot be thought, and any philosophy of life be preserved. And in Omni- science all spontaneity is of necessity excluded. Omni- scient Consciousness is universal cognition ; and circum- scribed consciousness is limited cognition, and as these . limits are enlarged, man ascends towards the universal cognition ; so in the love and so in actuation. So Man learns and aspires. . Again, the End is seen in the be- ginning. This consciousness in the Self is the eye, if not " the light of our seeing." . It is the witness of feel- B. I. c. vi. § 20. 265 ing, of actuation and loving in the dark labyrinth of the organized Self to be brought to light in its great fulness and ever onward realizations of its conscious intuscep- tions. It is the self-cognition of the abiding energizing of the Self in all its normalation. It is the only attest- ing witness of every such exercise or act of mind, and through all such mental phenomena it cognizes its own identity, which it never loses, save in insanity, pure in- stinct, sleep, unconscious revery, spontaneity of passion or affection, or in some lesion of the brain which breaks up the intercommunication of the Self with the outer world, or so affects the organism that the Self has no control over it, and the organism so affected ceases to be the organ, so far, of the Self in its intercommunications. In the fact of its control, in the normal conditions of the organisms, is seen the independency of this Self, — and in the automatic action of the organisms their separate and organic use and action are made apparent. 20. It has been shown, I. ii. 7, 8 ; iii. 5-15 ; v. 2, 3, 7-14, and the influence of these facts will more fully appear hereafter, II. iv.-viii., that all sensations are effects upon an outer organ or upon an inner system of afferent nerves which carry the registration of the quantities and qualities of objects or the modifications of some of the internal senses, as hunger, thirst, erotic desire, &c, to the place of perception, the locum tenens of the Self. Around this place, this locum tenens of the Self, are placed those organisms which assimilate man in so much of his human passions and affections and capacities with the nobler forms of the animal races, — the cunning of the fox, the wonderful constructiveness of the bee, which performs blindly- wisely that problem which required the highest mathematical skill of four of the ablest men of Europe to solve and determine, the singing of the 266 B. I. c. vi. § 21. mocking-bird, the ferocity of the tiger, the accuracy of the little choetodon which, from its denser medium in the water, can shoot a drop and strike a fly in its rarer medium and make it its prey, the boldness of the lion, the sagacity of the elephant and the dog, and the mater- nal instinct of all animals, and from its superior and more or less independent position the Self must use these organisms in its consciously normalated life. The fox is not cunning because it self-consciously determines to be so, but when the impinging of its hunger repercusses to this organism, ,the whole animal is reflexly put into motion to accomplish its gratification and its cunning acts instinctively, as ideational, passional, or affectional manias act in man. But in the life of self-conscious normalation the Self must say to this cunning, Shall it be used for fraud or to attain a proper end by proper means ? it must say to its bird-singing capacity, Shall it be aesthetically cul- tivated for the pleasure and adulation of men, or shall it be for praise and joyousness and gratitude, or for the sor- rowful songs of wrong and exile where they " sit by the waters and weep " ? or to that ferocity, terrible in all animals, but more terrible in man with his murderous instrumentalities, shall it be used in deeds of horror and. shame, or shall it too but lend its forces, abstracted from it as the fish became blind in the cave, to the moral powers to sustain them in the otherwise unequal conflict with Force and Fraud ? And so from its independency and supreme height the autopsic Self surveys the powers of nature and life and ascends to higher heights. I. i. 1 ; iii. 29 ; v. 12, 14, 15. 21. Phenomena are the manifestations in and through the sense-bearers or some appropriate organism, to the Self, of the law-forces operating in and from material substances or in and from animalistic and psychical or- B. I. c. vi. § 22. 267 gasms and their organs, and outwardly from the autopsic Self and other selves. I. v. 3, 4. 22. Cognition, in its most comprehensive meaning, is the simple act of mental beholding, cognizing by the accurate perception by the conscious Self. The simple fact of cognition can be negatively raised by the scrip- tural expression, " having eyes, they see not," having the organism and the cognitive power, they do not cognize. In beholding in or through the senses, the cognition is at first slow and progressive, the capacity of cognizing clearly increasing with the expanding consciousness — in the expansiveness of the cognitive power breaking through, as it were, and enlarging its organisms, — not in the intensiveness of the pursuit which tends to blur the consciousness. When this intensification is subdued by reflective habits, it makes the cognitions more sharp and incisive, more in relief, while the intensification of the passions and the affections, as has been so frequently shown, gives a constant tendency to automacy in some of its many forms. I. iii. 9. In beholding in or through the senses, the cognition is direct, and in some instances the single cognition, so made, is the only test which the Self possesses for the verity of the cognition, while in other instances the Self has the means of verification in some other or others of the senses. There is the same certainty in the conscious cognition and appreciation of the Registrations brought by one sense that there is by another ; and although the Self may, at times, appropriate the sensation brought to some other than the true object, yet in the sum of all the verifications given by the organisms, which apply with so many correlations to the objects of nature, there is a general and satisfactory verification of knowledge. In these several processes the Self is in the conscious state of a clear beholding, 268 B. I. c. vi. § 23. applying the seeing by the eye as a metaphor to the other sensations and to the psytations, and this behold- ing is cognition. To see is to know by the eye ; to hear is to know by the ear ; to taste is to know by this sense ; to hunger is to know by the stomach ; to feel anger, wrath, love, charity, is to know by the palpable regis- trations of their effects on their various correlate viscera — as in bowels of mercy, shame on the cheek, sinking of the heart in distress, firing of the chest in indignation, fear in its effect on the system generally, and in much fear in relaxation, of the sphincter muscle, &c. &c. I. iii. 9fc Here, in the region of the Sense, discriminations become necessary to, and are a law and fact of, the mind ; and are only the cognition of the Self limited in its .cognition by the limited nature of the object or subject- object which gives the fact, and by the limited nature of the organism which conveys the fact in to the Self. The Self retains the facts, and recognizes their kind, their similarity and difference, simply in virtue of its cognitive, its intellective power. So through the entire region of its cognitions. I. v. 8-14. 23. There is an external relation which all objects in nature bear to each other in time and space ; they, are situated here or there ; they are up or down rela- tively ; they float in the air, or creep or crawl, &c. ; they were, or are, or will be ; and these relations in their primary cognitions are of the sense knowledge and they give time and space. But there are correlations of things in themselves and of things to each other which are seem- ingly not given in the sense, but such correlations are seen to unfold themselves through the Sense to the Self when the diremptive analysis is applied, and they are taken apart piece by piece, constitutive element by element, and the correlations conjoined in the cognizing B, I. c, vi. § 24. 269 synthesis of the Self. I. v. 17-20. The conjoining is given in this actual cognition of the actual correlations. The cognition of relations and of correlations is a simple be- holding — cognizing by the Self. When all these relations and correlations are seen as the web of a great complexure surrounding the Self^ and touching and interweaving with its whole nature of knowing, doing, and loving, as these unfold in the Self, they are bound together in the very filaments of this ever growing and expanding web. The simplicity of the process would be more apparent, did we not so constantly get the mere results and not the processes, as " Kant, reflecting on the differences among the planets or rather among the stars revolving around the sun, and having discovered that these dif- ferences betrayed a uniform progress and proportion," conjectured the existence of Uranus — he but widened and applied the correlations already known and attained in many centuries, by the same process, to a point in space which needed this new correlation to make the system of correlations perfect. Franklin surmised that the electrical spark and lightning were identical, yet what facts had he collected, cognized, before he bound them together, and in the cognition of the identity of their phenomena pronounced them the same. So Newton, standing on the vantage-ground of all previous approaches to his great cognition, saw in the fall of an apple the correlating force and law of gravitation. 24. Sir Wm. Hamilton speaks of the Noetic Faculty, (the later German, French, and English metaphysicians and psychologists call it the Vernunft, or by an equivalent term, as contradistinguished against the Verstand, now affirmed as the mere organic understanding of animals and man,) and claims the former as being the locus prin- cipiorum, the place or faculty of the Common Sense of 270 B. I. c. vi. § 24. the Scottish School of thinkers on this subject, and as giving from itself, from its faculty, locus principiorum, place of principles, certain primary cognitions — not as cognitions but as of original inherent knowledge. I. i. 35. It is not the purpose to discuss the number, character, or special uses of the organisms, I. i. 17-23 ; iii. 7, 13, &c, through which the Self manifests itself to the outer world, satisfied that it can only so manifest itself by and through special organisms, and that it is in this way alone it can be apprehended by other selves, and that it can in the same way, only,, gather through organisms all that the outer world has to give or convey to it ; yet it must be seen that the cognitive Self, as a pure intellective agent, as a simple intellectivity, is a something, one and indi- . visible in itself, while it must gather its cognitions through organisms, and thus " be renewed in knowledge." If the intellectivity, the cognitive power, is other than a simple unity manifesting itself through organic functions, it can have no sovereign authority for direction of conduct, for election of ends, for arranging in harmonies of unitary system the vast accumulations of its various cognitions, passions, and affections. But all these, the elements of its cognition, can only be received from a world of organized correlations through organisms adapted to their transmis- sion ; hence in the history of the human mind there is a progress in cognitions ; and hence it is that, as a higher or lower form of civilization or of religion is written upon these organisms by education and position in the prolepsis, the whole mental characteristics of the race so approx- imately correspond to the impressment made. The only intelligible argument for the being of God is the unity of design which binds all nature and life in a system of relations and correlations. It is the unity of the Omni- scient Interactivity of God. Omniscience is universal B. I. c. vi. § 24. 271 cognition. The unity of the Intellectivity of man while it is manifest in the receptivity of its cognitions of the facta of nature and life and their correlations and of its own conscious demonstrations and of its arrangement of all these elements of cognition into intelligent system, so these can only be attained and normalated in virtue of its own unity, by which it reconstructs the facta and restores the correlations to their appropriate adjustments. The cognitive Intellectivity which perceives, knows this, is the same intellectivity w T hich knows that ; the same intellectivity which knows this and that, knows, cog- nizes them in their differences and similarities, and the same intellectivity joins them in their correlations and perceives them in their repulsions ; and this again is but analysis and synthesis and redaction, yet is but the one cognitive Intellectivity, As the organism is imperfect or inauspicious, the Self may fail in one or both. It may not gather the facts properly or fully, and it may not arrange them in the disorder or want of normalation or normalative condition in the organisms as its instrumen- talities. It mobilizes through its organic instrumentalities. In any other view the Intellectivity is but as the natural life, the result of organization, and is not an indestructible something unfolding its power as it perfects its instru- mentalities, or as they are perfected in the causations which are at work in the philosophical contingencies in the web of complexure in which it is placed. I. i. 13 ; ii. 3. And the argument which shall make the Intellec- tivity the result of organization will establish the propo- sition that the wisdom of the universe is the result of organization, not that a Unitary Intellectivity organized it. The facts of life are constant, and there is a certain uniformity in the facts which show that the organisms are constantly improving or deteriorating in the wear and 272 B. I. c. vi. § 25. tear of life, and in the philosophical, religious, moral, governmental, and geotic influences which surround the Self in their actions and reactions on each other. If the Intellect ivity is the result of organization, or something which in itself is alterable by these causes, then it is a pure accidence of these causations, and so is not the simple unitary correlate in man or coordinate in God. The Cognitive Self is one knowing agent which cognizes and affirms its cognition in words or deeds simply in virtue of its cognitive Intellectivity from elements obtained in percepts, imaginates, judgments, concepts, notions, opin- ions, intuitions, ideations, differing in individuals in the clearness of the cognitions and their arrangement into system in some definite relation to the perfectness or im- perfectness, sanity or insanity, congenital or superinduced automacy or lesion of the organisms. II. ii. 25. All cognitions are simple affirmative judgments of the Self. Each cognition is a judgment ; it is so or it is not so ; a man is seen at a distance, and the object is judged to be a man ; as he approaches and the cognition becomes more denned, he is cognized as a man ; as he approaches more closely, he is judged to be this man or that, and in the certainty of cognition of the knowledge i,t is a certain man. Revise the process : the Self approaches truth by uncertain and ill-defined or imperfect cognitions, but as the Self, in its intellectivity in pure intellections and in its triplicate intusceptive processes, in cognizing nature and life, approaches, in its gradual cognitions of objects in themselves, their differences, similitudes, and correlations and opposing identities, I. iii. 18 ; iv. 3, 4; v. 6, 8, 19, each step is an affirmative cognition, and in a fundamental philosophy it is the cognition by the intel- lective Self of its own intellections, actuosity, or love, as they apply to objectivities as moral or physical causations. B. I. c. vi. § 25. 273 § 1, ante. These cognitive judgments are affirmations made in the analysis of observing parts and elements ; in synthesis in putting these parts together ; and in redaction in seeing — apprehending them in their forms. a. An analytic judgment is a diremptive or discrim- inative affirmative cognition. In a lengthened process it is an affirmation of successive affirmatives. In the elimination of truth from error it is the process of putting successive affirmative cognitions in their correlative order so as to exclude the error, or it is the affirmative negation of the erroneous affirmative implying in the negator a previous affirmative cognition of something known — cog- nized by him. Thus from the definition of a point, a line, angle, to the demonstration of the most abstruse proposi- tion, it is a succession of affirmative cognitions obtained in previous analysis or separate cognitions, and bound together in the process of the demonstration by the syn- thetic cognition discerning the parts in successive pro- cesses and in the whole. In physical natures parts are cognized and joined in greater parts, in fragmentary systems, and in a final system. In moral life the cog- nitions come through the animalistic and the human orgasmic powers and passion, affection, lust, cupidity, and voluptuousness, and the cognition which leads to action must partake of the elements of cognition and the affin- itive forces which are brought into action. The process of the divine prolepsis interposes in its ruling ordina- tions, and in the griefs, sorrows, and disappointments of life breaks down these passional and affective influences ; and as this is done, the intellectivity may become deob- scurated, according to its relations in time and place in the movement, and be correlated by progress to a higher range of life. b. A synthetic judgment is the affirmation of accordant 18 B I S&. or in tbe biggest «^niw«i5 it is of the in ifce miaul Caas&ti ve Forces. The srn- 1 :■;.: .::-: :; .. i f :\ I :fllf. .v..l S~?: r ~ :5 rr:— :if r = : r fl-r: fill ;v.::.::; .:':" r :r. .:rl :-::->: 17 . bat the synthesis which binds aatnre ioto a Moral S)l4m bl :« ::-;~ : if ;•: r; ;;~: :. ;:;:~ ;: :: -: :: v . _7.:f v :~ : r> ::. :: e Self. JLnd ttss it ill be seen Oat as man is is * low ; r ■■ ■' - --:-ii:::- :: :rr.-.r.:.- .-.::::-. 1> >:-i «r.i 1 f af 6be vorbl anal have s- exact ir li.f .-:-7>r! rr:~ lif rc-i :-.r £ 1 f —ill " - '_ ..f 11:1 li= r_ .if lif : j Izil 75 ;: lif — firf riiif I-rr- 1 fliirl s: li£f liTisf!: 1 1: — if- if :: ir s :zi-.~l:i— ni r-ii:: : 1 f -if fii :±z :■■-:■- ::' :. 1* frnii of Ht sjara wffl be lore wbieh shall Cross, « E pbesns anaoa* the wild leasts. at Rome in the bloody F ere«itions. in own obe&ence to Tnni | ». I_f r-i ;n-f : _i_ :. 1 if :_ 7 rrfSfiriiirr. in — :r£. ~~jem. in scene forau of all the previoos pro- of OGensaon. or cf detailed parts or of any ■hole, oftkewkole. As Deny mben be creates can orJy Pbram, L. L 23. -4. most of nature and fife is ; :- : L; ^rl: l th- 11 1 :_ — if i_i-: " irii 17: ii all ,1 ir to obtain tbe anKs by wbieb tbe Great ^Btbese into the details of Lw. 39. B llf B. I. c. vi. f§ 26, 27, 28. 275 tellective processes it is pure form, as in geometry ; at the end of all the processes by which the Self would grasp nature and life by its threefold intusceptiveness it must be God in his coefficient powers. I. iv. 28, 31. 26. A negative judgment or cognition is, therefore, only the denial of an actual or presumed affirmative cognition. It is the negative pole of the affirmative, and therefore in the processes of the disenvelopment of the true may be a negative pregnant containing the affirmative truth, or it may be, simply, the negation of an error ; but this can be only on the ground of some actual cognition contain- ing in it the contradiction of the error — the orderly arrangement of correlations showing the negation is true. 27. These views exclude, except as a mere rationaliz- ing form of routine, the logical formula of u Contradiction and Excluded Middle," as being a mere logical negation of one of two affirmatives, one of which the cognizing Self knows, perceives to be untrue, or one of which it knows, cognizes to be true. In the proposition that a thing cannot be and be-not at one and the same time, there is only an affirmative that the thing is or that it is not, — in the latter instance implying an affirmation that is cognized ; and it is thus only the elimination of the for- mal contradiction between an affirmative and a negative affirmative, leaving the proposition still to be determined by the simple affirmative of the cognizing Self, and which is the final affirmative in all processes of cognition. 28. Philosophy is, therefore, the cognition of facts (physical, psychical, and spiritual, in which the correla- tions in their syntax are as much facts as the more con- crete forms of facta) in affirmative explications, and as those facts and their correlations are presented in the modes and in the manner set forth. I. i. 31-33 ; iv. 28- 31 ; v. 1-16. 276 B. I. c. vi. § 29. 29. These processes again return to and philosophically necessitate three inquiries, which have been hereinbefore broadly stated and illustrated in general views, but which will be demonstrated in the positive cognition of the facts and correlations of nature and life. a. What Causative Power extruded, produced, pro- jected into objective immanence, matter and soul, so wholly and phenomenally unlike, if not antithetical in their phe- nomenalizations, and yet in the latter so like the forces which move and rule and subordinate matter in the dy- namics, plasticities, and autonomies of nature, and super- imposed upon them the Autopsic Spirit, which, within its assigned and allowed circle, moves, rules, and subordi- nates both under laws of moral correlations, yet in virtue of the very correlations by w 7 hich it moves and rules and subordinates, and is reacted upon by them. I. v. 31, 32. b. What Causative Intelligence, Wisdom, Intellectivity, gave them their modality in detail, their formal redaction in their existences, as species, &c, and integrated, inwove, in them, from his preexisting Ideas and coordinate forces, the forces differentiated for their functions in dynamics, plasticities, autonomies, instincts, psychical orgasms, and the endowment of the Autopsic Self and their wisely adjusted correlations, for their permanency, phenomenal development, and action and interaction ; some with more or less stabilitation, others with plastic forces of action and reaction, others with autonomic forces of develop- ment, growth, and decay, and reproduction, others with instincts fiercely blind and intractable or docile and duc- tile, others as fierce, as docile and ductile, operating in like manner in the human brain and on the viscera, and the other and the last possessing or capable of unfolding the conscious power to modify and rule all these, and from his transcendental ideations and intuitions to apprehend B. I. c. vi. § 29. 277 a system of moral life for itself, and to exhume, from its degradation within him, his holy love, and from these ideations unfold in it the Sense of Responsibility, and, in the mazes of the labyrinth of his life, to feel and perceive the necessity of commands and obedience for his lower life, and in this very obedience to commanded duties, sinew the soul by the integration of higher assimilated and depurated forces, which, in the movement of the ages, mould brain and skull and face and form. As into the blacksmith's arm, the Self, by its determinate actuation, throws its vitalizing influences, so the Self notates, vital- izes the brain and the respondent organisms of its psy- chical powers. I. v. 25 ; II. iv. The Self thus builds up around itself its correspondent form and its respondent destiny. As it sows, so shall it reap. I. v. 31, 32. c. What was the impetus animi, the coordinate orma, speaking as Aristotle intimated when he said, " the prin- ciple of reason is not Reason, but something better," which Tongeorgi but yesterday implicitly sought when he said that there was an intellective appetency — appe- titus intellectivus — which the yearnings of all noble phi- losophies indicate in their desire for and in the pursuit of the Good, the Summum Bonum, and which forever fails in mere intellectual systems and human pursuits. What was this impulse, holiest of holiest, which induced their extrusion, and placed all things in time and space, in their concrete relations and conditions of development and norrnalation in the complexity of their surrounding and supertending correlations, and inwove a love in the foun- dational movement of all life, weaving the web of exist- ence with threads of golden light, showing the Causative Love in the beginning leading to and designating a re- ciprocating Love in the Causative End. The Prolepsis moves onward. I. v. 31-34. 278 B. I. c. vi. § 30. 30. Following in nature the series of effects and causes, upward, through its linked processes, and over the broken and disrupted chasms of old series and new beginnings, where beginnings of new species differing by wide forms of organisms and differentiate functionalizations of forces, I. ii. 12, where the beginnings of these new differentiate species are seen, the Self is conducted to Efficient Cause, binding nature fast in its fate of cause and effect, and governing nature by its superintendent determinations in its new creations, and retaining scope for special prov- idences by the adjustment of correlations dependent on the philosophical contingencies. Following them down- ward, holding the clue of intelligible causes and effects, .thus enlifed with the depurated powers of the Self, in one hand, and the proleptic light of causes working to higher ends and pointing to the future in the perfectibilities of existence which illuminated the past, and radiates, al- though through red and sulphury clouds, on the present, the Self comes, in its intense serene, to the investigation and some knowledge of the Initiate — the Efficient, the secondary, intermediary, and the Final Cause, — being in one whole the Final Cause. Efficient; — Initiate Cause and the Final Cause, though separated by the whole inter- vening series of causes and effects and autopsic powers, acting within their allowed circle, must be coincident and consentaneous ; for the idea realized, actualized by the creation in formulations from the deiflc intellectivity, and, infecundated and enlifed by the ormaic movement which in his Love arranged the prolepsis, organized creation, imposed dynamic and plastic forces, and autonomic forces of development, psychical forces in the impulsions and solicitations on which to hinge, unfold, and perfect the sense of responsibility in the autopsic Self into a free obedience to holiness, and will close the period in accordance with E. I. c. vi. § 31. 279 the primal idea. Rigid stabilitations of the thick-ribbed earth, giving oceans, continents, impassable mountains, and deploying lines for the children of the races writing and completing in the great drama of the world the sub- lime Unity of its thought, by which all are bound together- in an accordant and irrefragable system in which, while ultroneous natures shape their own destiny or ascend to Truth and Love, reveal and actualize the unity of the Divine Idea. I. i. 41-43. This idea, in its threefold constituencies entering into the constitution of nature and life, and running throughout the many-folded series, is the Prolepsis which binds the objective, immanent whole into one unitary movement. 31. No one Self is wholly intellective ; no one wholly under the dominion of any one love or pursuit of gratification ; no one is wholly actuous ; nor indeed can be and be man — or Deity. But as either predominates, the character will correspond. These elements are mingled in each self, and this with more or less com- plexity of the animalistic and human organisms, and their capacities for assimilating their special orgasmic forces. I. iii. 9, 15. The great diversities of races, tribes, and individuals, in the vast successions of life, in their diverse localities, give the actual conditions of human gradations from where the distinction between the animal and the man is scarcely perceptible except in outward form, through, up to the ministering agencies of the holy Love ; and they give throughout the moral necessity for discipline, instruction, and education to re- ceive or perceive the higher ministrations unfolding still beyond, and to secure further progress by obedience to the command, which, slowly, at first dimly, but gradually and surely, leads to higher cognitions and purer love, — and below this is the actual and positive necessity of sub- 280 B. I. c. vi. § 81. mission superimposed for the order and peace of society, and as the preparation for instruction and education in the centuries. , From these diversities results the neces- sity for government, the institutions of society, and the . higher moral necessity for the teachers of truth and holiness in the Lord. But all governments are incom- petent to attain order and peace, as the history of the centuries plainly attest ; nor does ecclesiasticism give the conciliation ; and both united frequently, almost always, in the complexity of the causes at work in human life, gives the intensifications of fanaticism to the secular power, and the secular power lends the sword of decima- tion or extermination to ecclesiasticism ; and thus united they solidify in centralism and a rigid despotism ; while the unnormalated conduct of men, without that govern- ment which every community ought to furnish for itself to keep order and peace in its own borders and punish Fraud and prevent Force, will end in confusion and anarchy. Such are the paradoxes with which humanity must deal. If government oppresses, man will rebel ; if ecclesiasticism, of one kind, breaks the idols and pro- fanes the temples where others offer sacrifices of folly and blood, the knowledge and the love of which are inwoven by persistent registrations in their hearts and brains, and affeetional intellective organisms, I. v. 26, the direst vindictiveness is aroused to atrocious actuation ; yet if to thee has been bestowed the terrible but lovely gift to know God in the genial, inspiring, and inexorable Moral Logic, teach thou those lessons of purity and love which would lighten the labors of all in the self-normalation of a holier life, though ambition and pride and cupidity and lust shall pursue thee and baptize the truth and the life in sorrow's and blood, — for the Sufferings of Love, in less than three centuries, amid the most horrid in- B. I. c. vi. § 32. 281 humanities of secular power intensified by the fanaticism of the ancient ecclesiasticism, through ten persecutions which filled the world with fire and slaughter, made thirty millions of converts to the doctrines of Peace and Love. 32. Man, in his organization, is animalistic and human, and he is Spirit. To amplify and not to degrade any con- ception of his nature and destiny, but expose the conflicts he must encounter and the victories he must achieve ; the swine, in his organization, closely resembles man in nervous tissues, muscle, and viscera ; they have appetites, passions, and affections in common and alike. Here the laws of the accumulation and expenditure of forces intervene. Contemplate the volume of forces taken up into their respective systems from the air, the food, and water. I. iii. 5-15. The expenditures of these forces are palpably appreciable in the motions and exertions of their bodies, and these must be seen as flowing in their natural currents to supply the exhaustion occasioned by the exertion, and to strengthen and increase the organism exerted, — the blacksmith's arm. The expenditure of forces is none the less appreciable in the action of some of the more intense gratifications inwoven in the organ- isms, as in sexual intercourse, and the law of natural supply in animal and man is the same. And that the effects on the respective systems in altering the organisms is the same, is equally apparent. When alteration is the result of moral control in man, it is seen producing effects on his system greatly different from those by natural excision, while man can become more brute than the brute by the infusion of his conscious powers into the animalistic orgasms. Ascending thus throughout the animal, and the animalistic, and the human organiza- tions, it is appreciable that the organisms through which 282 B. I. c. vi. § 32. the Self works out into actual life are supplied by forces from the assimilations of the plasticities prepared in the processes of nutrition, circulation, and assimilation, and as these fail, their demonstrations fail. Up to this point it is seen that in the ganglionic centres where these re- spective forces are prepared for their specific offices or functions there is an intelligential power inwoven which acts ganglionieally in its prescribed order to produce the specific action of that part of the natural body ; and the brain is the centre of ganglions preparing the psychical forces. I. iii. 5-15. But here it is that the conscious Autopsy comes in with its determinations of conduct from a higher and other source to react intelligently on these functionalized forces and modify, direct and control, and use or abuse them. In this ascent it must be seen that the animal, impelled to action by his orgasmic forces, cannot rise higher in conduct than the driving forces of his nature, and that man, in so far as he is governed by his animalistic nature, is but animal, however he may cover up these indulgences in the embroidered mantle of his aesthetic forms of culture. In man he is but man by the human laws and forces of his mere human movement in such his higher organization. This view gives the facts and the laws of the two lives. Directly opposed to these is the Spiritual Life, yet with power to mould and use these natural organs in a sanctification of means to ends, and, by denuding them of their animalistic and human tendencies, to build a higher organization. I. iii. 15 ; ante, § 2. As animal he is but animal; as man he is but man ; and as man he may reason and act from the ani- malistic impulsions, and as he gratifies them he increases their fatal tendencies ; so as man he can only reach to the heights of man with all their chances, changes, and disappointments, and throughout his logic will be as are B. I. c. vi. §§ 33, 34, 35. 283 these passions and appetites. I. iii. 29 ; v. 26. In the full possession of his spiritual nature and destiny before him, he aspires to his end in Love for Love in the End — which is God. So he must aspire by his intellective and moral freedom through forms, ideas, commands, laws, principles, motives, sentiment, and grace as provided in all the Revelations and Inspirations for his ascent — and this in virtue of his Intellectual and Moral Freedom. The Imperfect aspires to the Perfect, and so long as these clinging impurities shall stain and shall have stained by their direct ingoing action the purity of his spiritual nature, he cannot stand in the Solemn Presence, and therefore there must be, in some more or less inscru- table way, a long line of depurating efficiencies cleans- ing his nature, or a conciliation by some satisfactory mediation, or by the combination of both. 33. Intellectual Freedom is a choice of means, morally indifferent in themselves, for the attainment of an end, which end is a moral indifference. 34. Moral Freedom is a choice of means to an end or a choice of ends, in which means and end must be selected in conformity to Principle inwoven in Law and Command, or the command and the end be pursued in obedience to the law or the command, on condition of penalty ; — the law and the command, the means and the end, involving the actualization of a principle in a spirit of obedience in love. 35. Command, as a subjective noun, is the personal right and power of governing intelligent personalities with exclusive authority. It implies moral government in the direction and control of the powers of the governed. It implies power to enforce and regard for the com- manded. It includes intelligence to perceive the moral end and define the just mode of the government ; and it 284 B. I. c. vi. § 3G. supposes a moral defectiveness which can be improved by punitive causes. The right to command, govern, can only intelligibly be found in the end, and the end must be proleptically contained in the command ; that is, the command must foresee the end and shape the command so as to conduce to the end, and the end can only properly correlate to the command in the temporal good of a temporal government and the' eternal good of an eternal government. This correlation not only im- plies intelligence for the adaptation of means to an end, but it implies regard, care, love for the governed ; an interest in their welfare that the means shall be adapted to the end, and the end shall be the welfare of the governed for the reciprocation of this regard, care, love. This intelligence to devise — select means — the power to enforce their observance in the demonstrations of effects, and this love of the final end for the good of the governed, must be found in an Unit or Unitary complexus, and must have the three elements of a Personality herein included and set forth ; and this, whether it is an aggre- gation or corporation of many persons collecting these elements into the governing centre, or whether, in an eternal government, this Unitary Centre is the coordina- tion of Infinite Pow T er, Absolute Intelligence, and Un- failing Love in one Supreme God. 36. Command, as an objective noun, is a rule and a principle of action prescribed for a moral inferior ; im- posed by one having the exclusive right and power to govern; which the inferior should in the light of a suf- ficient and enlightened intellectivity obey, for his own welfare and obedient love to him who commands ; which he must obey under penalty of displeasure of him who commands to be manifested in special and appropriate discipline ; yet the principle inset in the command may B. I. c. vi. § 37. 285 be disregarded, and the command disobeyed by the per- son commanded, on his own choice of self-gratification in what is prohibited or incurrence of discipline and penalty. It implies in the person commanded intelligence to com- prehend the command, and more or less of power to obey ; to do the positive, to keep the negative com- mands, and to reciprocate the regard, care, love, which instituted the command. It virtually evokes or chal- lenges a love for the sake of the Wisdom, Power, and Love employed in the government of the commanded. Command, therefore, differs from law, in its proper, philosophic meaning or rather law-force in this, that law-force by its inherent force inwoven in the means (e. g. instinct in animals, gravity in the falling stone) secures its end ; — the command may or may not be obeyed. Command, as aforesaid, may also be applied to per- sons of inferior intelligence with or without capacity to learn, but who may be compelled to submissiveness for the sake of the order of the whole, and in those who can learn as the discipline for further instruction and education. It therefore follows that government cannot command any temporal policy which is not for the temporal wel- fare of the whole, and that it cannot command obedience to a moral wrong. 37. There is no word in the English language, and in the correspondent terms of all languages, more fre- quently used without a vital thought to enlife it than the term Law, vofjios, lex, &c. When the term Law is applied to a command to an intelligent and responsible inferior commanding some act or line of conduct to be observed or omitted, and which he must perform or incur a penalty, this is Law. But when the commanded, in 28G B. I. c. vi. § 37. virtue of the law, observes the injunction, or violates the law, and the penalty is inflicted, then it is seen that the Law, in and of itself, does not execute itself: — ■ in the first instance, the agent commanded executes the law by an intelligence and a power personal in himself respondent to the intelligence which gave the Law ; in the latter in- stance, in the infliction of the penalty by the law-giver, there is a new element brought into exercise, namely, force, in some form, for the infliction of the penalty. When Law is applied to a conscious agent as a rule of conduct which he must responsibly obey, it is a far different thing from law applied to unconscious matter ; and if applied in both instances in the same sense, one of them must be absurd. In this latter sense it is almost, if not al- together, used in current philosophies and theologies. In I. iv. 3 and 4, the process for arriving at the true mean- ing of Law and Law-forces is brought into view. Law, therefore, in the latter sense, is but a cognition of the how, of the mode of forces acting in matter, and does not at all, in correct modes of thinking or expression, give the idea- tion or valid conception of powers above matter inweaving in it regulative and functionalizing forces which it must obey, and by which it executes the movements of nature and life. Law, as a precedent idea for the inweave- ment, functionalizations, and stabilitating and moving efficiencies of nature, is only the precedent intellective form which is thereafter to be filled and enlifed with a content of positive forces. It is but idea — the Divine Ideas. I. i. 37, 36, 35; iv. 15. Starting from this point, it must be seen that the antetypal idea and the stabili- tation and functionalization of forces are correspondent one to the other, and that the latter is representative of the former in the concretion, actualization, and actuation of the primordial forces which created. Law, in this B. I. c. vi. § 38. 287 ideal sense, is not actual or potential cause, I. i. 8. It is but a formula of words or thought until the Forces themselves are prepared and correlated to act and inter- act on each other and are put into actuation. 38. Law-Force is the Positive "Forces actualizing the Ideas — this lifeless Law. In the highest ideation it is force, forces impregnate from the Powers of God. and actualized from the Divine Ideas, impressing upon it, concreting in it from the fundamental forces, specific ad- justing correlations. It is, in each, the transcendental idea as it is concreted in forces. It is the synthetic creating and continuous energizing in virtue of the idea and the forces inwoven in the very creating. As ideas are diversely subjective, in this sense, so in their actualization they become objective and diverse ; they are then the acts of Deity gone forth from Him, and stand over in an objective correlation to him, and throughout must main- tain, in virtue of their unitary origin, their correlations to each other and to him. § 10. The Law, as it is called, always remains subjective as ideas, but when concreted in acts of creation they pass over, must pass into objective immanence in the symbols created, or they are only ideas in their subjectivity in the Divine Self. Passing over into an. immanent objectivity, these ideas concreted in forces become Law-Forces, (ectype and type,) and rule the differentiations, phenomenal order, and interplexed series and articulations of nature and life. Thus the implexion of forces is seen in the rock lying at rest on the ground ; though at rest, the attractive force is in it and also in the ground ; raise it aloft and take away the sustaining force, and it falls back by virtue of the recipro- cating attractions concreted in it and in the earth. And there are the forces which stabilitated the rock itself, and the conscious forces concerned in the determinate uplifting. 288 B. I. c. vi. § 89. Here different implexions of forces are at work in these two bodies, and none can say where the creative forces, in their descent into nature, ceased to be moral forces, or how these forces in nature and life are physical, psychical, and spiritual ; but they start in these intelligible differen- tiations as moral forces from Deity, and they emerge into intelligent and intelligible moral forces in man. These phenomena in nature and life are but in virtue of positive forces, and their abstract laws are but the a priori, the transcendental ideas on which Deity implexed his forces and arranged the proleptic immanence and ongoing of his creation, — or nature and life is a materialism or a pan- theism. These law-ideas are attained by the processes by which the Self, in its triplicate nature, ascends, trans- cendentalizes, and gains the ideation of God and his intel- lective and efficient system of the Universe. Passim. 39. Thus the harmonies and the conflicts of the forces in the physical nature, and still more in the conjunctures of the physical, the psychical, and the spiritual or moral natures, become apparent. In physical nature the forces effectuate themselves in sequences and certainties of causes and effects in virtue of the intelligential function- alizations of the forces themselves, in their differentiations, moving and actuating nature. In the psychical life the differentiate orgasmic forces act in a manner akin, if not wholly as cause and effect in nature, as may be seen in the internuncial reciprocation between the afferent and the efferent systems, in the impulsions of the appetites, the ferocity, the constructiveness, and the cunning, &c, when not consciously restrained and brought into subor- dination, and in mania, monomania, reveries, and spon- taneities. But the autopsic powers come in and manifest their discreteness in conscious determinative regulation and control of all these subordinate and subsidiary forces B. I. c. vi. § 39. 289 when so properly used, regulated, and not abused. Now man needs not a command to execute his natural forces ; they execute themselves, and, in no metaphorical sense, they grow upon what they feed, and in their exertion and unrestrained growth they keep man as an animal and as a man, and make him more so. But to attain the loftier heights of his spiritual destiny from the depths of his tribal conditions, Command from a superior, sub- mission from the lower, and obedience from the progres- sively advancing natures is essential to the movement ; and when the command incorporates the exact intelligence of the causative forces at work in the physical and psy- chical natures and the actual and the progressively pos- sible capacities of the Spiritual nature to regulate the others, and when this regulation is necessary to the progress involved, the Command is seen as coincident with the penal consequences inwoven in the natural action of the forces as constituted into the animalistic and human natures of man and producing punitive effects, and as the love which is in the command and working in these disciplinary agencies is evolved, the Command will be seen to be wise, just, and merciful. If the indulgence of lust, cupidity, ambition, pride, and the dark catalogue of human vices and sins, bring direful consequences to the human Self in its system and in society, surely the command is wise in pointing them out beforehand, in preventing them by penalties denounced, in lifting up the Self above the conditions which they inflict here, and which, in the upper light to which they lead, show the stain they impart to the spiritual nature. Those who can enter into the interior life and, with an observant eye, behold the movements of nature and life, and see the deep chasms and the gloomy intervening distances, with their horrors of vice and crime in battle- 19 290 B. I. c. xl § 40. field and brothel, and drunkard's den and felon's cell, and gilded resorts of aesthetic voluptuousness, in official frauds and official irresponsibilities, in history and in the ever recurring present, which separate those who normalate their lives in obedience to the Commands from those who will not learn, even by the penal consequences in- woven in the causes and effects of passionate and appe- tive indulgences, will thank God for his merciful and loving ministrations in a system resting on Commands, radiant with the light of that intelligence which com- prehends all causes and effects, and a love leading the children of men to a higher love, yet serenely terrible in the calm order which exacts that the spiritual man shall, maintain his supremacy over the animal and the man. 40. It cannot but be that the Self, from its position in the web of its animalistic and human complexures, its early instruction through its sensuous nature, and its intercourse with a corrupt world, will be educated by their vulgar, selfish, and destructive Imaginates, I. v. 26, and their many vile or voluptuous or degrading habitudes of soul, in gluttony, drinking, sensuous habits, fashion, and guilty fame that seeks notoriety, not for the good which may be done, but for the pride or the gain that may be enjoyed. And all these can be conquered only by sacri- ficing them. This is the price of victory. ' However slightly you may reflect, you are reminded that the past, the present, and the future comprise all, and that this all is nothing. The past is already past, the present is fugitive, and the future is not — and yet it is! The necessitous are overwhelmed with privations, the rich are satiated with abundance, or wretched in the insatiate avarice which consumes their lives, the powerful are tortured with their pride, the idle suffer weariness and the fierce solicitations of their unoccupied passions and B. I. c. vi. § 40. 291 appetites, the inferior are envious, the rich and the great are disdainful. The conquerors who overwhelm nations are themselves overcome by their passions, and they trample upon others in order to fly from themselves ; and the multitudes who rush to war but adopt or possess the passions which ruin countries, and degrade and dissolve society. Luxury consumes with its shameless ardors the life of the youth, who, when he becomes a man, is inspired by ambition and devoured by the flames of this passion. "When luxury and ambition are weary of their victim, avarice takes possession and gives an artificial life which may be called wakefulness. Avaricious old men only live because they do not sleep ; their life is simply watch- fulness. Regard the earth throughout its length and breadth, and consider all that surrounds you, annihilate space and time, and you^will find among the abodes of men only what you here behold — a grief without inter- mission, and a lamentation that never ceases. But this grief freely accepted is the measure of all spiritual great- ness ; for there can be no greatness without sacrifices, and sacrifice is only grief voluntarily accepted.' — Cortes. But how conquer, how make the sacrifice? Only by the possession of Ideas in all their grandeur and their universal moral correlations. By early training in the impressment of beautiful and lovely forms of spiritual Power, in solemn symbols of the severely serene Truth, and in the exalted sacrifices of Love, all — all — instinct and intelligible with the Living Spirit within, and thus rising up above the vicious and sinful Imaginates, the Self aspires to the Divine Ideas — to the deific Fore-plan in the solemn majesty of the Almighty Presence, inweaving his Power, his Wisdom, and his Love into the Prolepsis of the solidaric movement of Humanity, wherein His love in the beginning can only reciprocate to our love in the 292 B. I. c. vi. § 40. End. The Causative Beginning and the Causative End. I am the Alpha and the Omega. God knows; Man must learn. Idea is therefore properly used in two significations only. a. When speaking of or distinctly referring to the Platonic Philosophy, it means " an eternal pattern which subsists according to sameness, unproduced and not sub- ject to decay ; receiving nothing into itself from else- where, and in itself never entering into any other nature, but invisible and imperceptible by the Senses, and to be apprehended only by the pure intellect." — Timceus, ch, xxxi. vii. ; § 7, ante. b. Idea as herein used is the complete or approximative ideation of the transcendental system, from before the Beginning, in the divine Omniscience of the cosmical movement wherein the divine creative Ideas were selected from his omniscience and inwoven from his co- ordinate forces into the appropriate kinds or differen- tiations of matter, forms of organizations, forces of action, functions of powers and their correlations, — as in star- systems, suns, and their planetary and cometary systems, continents, mountains, coast-lines, rivers, &c, and in the vegetal and animal orders in species, families, and classes on this earth, and men in their diversities with their moral correlations to each other and to the whole, out- lining the tracts of migration and history, for the rough- hewn destinies of mankind, in which nations and individ- uals shall write the records of their existence, yet in the consciousness of their responsibilities, in these adjust- ments, leaving room for human motives and intentions, but in the great movement of the whole the parts are so adjusted, for the intervention of the philosophic and autopsic contingencies of action, that the individual inten- tions and motives, and the rise and the fall of nations, are B. I. c. vi. §§ 41, 42. 293 controlled in the operations of the general design to the Final Cause. The obtaining of the Ideas, in their syn- tax of forces for their realization, is the foreplan of a creation and history in outline, in which individuals or nations, acting regardful or regardless of their conscious position, may succeed or fail as individuals or as nations, and yet the ultimate end, inwoven from the beginning in and for the end, shall be attained. c. Idea should not be used subjectively. Ideates, as a subjective term, will be free from misapprehension. It is recommended by its cognate derivation from Donne's verb to ideate, to form in idea, thus having already its subjective impress, and is in harmony of language, yet is the direct antagonist of all the foul and unworthy Imaginates. 41. Motive, in Intellectual Freedom, is the means or ends, or both, presented to the Intellectivity for its choice and election as a subject and object of contempla- tion, or to be by it delivered over for execution and ac- complishment, and which involve no sense of obligation. Motive, in Moral Freedom, is the means or ends, or both, prompted by some sense of animalistic gratification or human purpose, and which is presented to the intellectivity with a moral alternative in some love, higher up or lower down, for contemplative use, or to be delivered over for actuation in some or any of the deeds of life, and thus always involves the moral obligation to do or not to do for some gratification involved as alternatives. 42. Motive is to intention somewhat as cause is to effect. There can be no intention without motive. This again gives the intellective appetency — the intellectus appetitus of Tongeorgi. But as motive is always pre- sented in alternatives, it is not as cause and effect. Inten- tion is therefore the motive selected on which the Self 294 B. I. c. vi. §§ 43, 44. intends and pursues its course of Thought and Action. That there are organizations so constructed, in the human diversifications, which cannot but yield to certain tempta- tions or impulsions, it does not follow that there are not, in them and in others, in the different degrees of their ascent or conditions, points along their lines of movement where Election is their province as it will prove their duty. 43. Sentiment is a passion or affection, or both, moulded by the intellectivity into a more or less consistent and persistent state of feelings, and as such is a motive and influence to conduct, — e. g. a sentiment of honor, of pity, piety, &c. 44. In I. i. 23-25, 35 ; hi. 29, and throughout, it has been shown that the operation of the pure intellectivity can only be concerned in the pure forms of quantities ; in I. 35, 36, 37, and throughout, the Proleptic Morality is brought into view as those moral correlations which are adapted to men in their individual separateness and in their communal solidarity, by which, in this particular planetary existence, progress through the prolepsis up to the divine life alone is attainable ; — in this movement, character, at each step, results from the combinations of the elements brought into action, and it is more or less animalistic, and more or less human, and more or less spiritual, as the one or the other predominates ; and the motive, intention, and sentiment are colored and stained, or translucent as the Light and the Love of God. As the Self passes from the submissiveness to command to the self-normalation of life in the ideational cognition of Deity in his correlations to humanity, its consciously adopted and governing rule and law of conduct is Princi- ple. Principle, therefore, is that growth and modification of those powers of and around the Self, by which it gains and possesses and conserves its proper spiritual life. The B. I. c. vi. § 44. 295 dynamics, integrated as law-forces into the astronomic bodies, produce tlie uniformity of causes and effect, as other differentiations of the forces produce their correlate effects in their respective physical orders ; but the uni- formity of cause and effect does not in like manner pre- vail in the conduct of personalities in human life. In animal life their orgasmic forces collect, from time to time as they are exhausted by use, and appetize when the occasion and the object occur which solicit or tempt them, and they are aroused into action and thus act as cause and effect ; so too in the human appetencies and passions ; but here the conflict with these orgasmic forces and the independent action of the autopsic Self in its more or less capacity of acting from itself, or in its sub- jugation to the animal, make the results uncertain and contingent. As man ascends above # these conditions, and .brings them under the control of his Proper Self in the normalation of Principle, his conduct again becomes stable and fixed, and therefore more likened to cause and effect, until it is appreciable that the conduct of a man of thoroughly inwoven principle has all the certainty -of cause and effect ; but it is conscious self-directive cause and effect. It is from this point he can ascend and see that an Almighty causation, Omniscient in its purposes, and its purpose one which shall harmonize all his multi- plied causations in nature and life, always acts with the certainty of Cause and Effect. This is Order ; and moulding humanity by the movement of his great prolep- sis to this Order is his Justice, and this order and justice in the Causative-Love inwoven in the Beginning, and unfolding and reciprocating in the end, is the Conciliation . — Karak\ayy]v — of man and God. I. iii. 27-32. The abstract Morality, as a dry intellective system, as a ration- alism, I. iii. 31, without the distinct recognition of God 296 B. I. c. vi. § 44. as a Personality requiring obedience, and without obedi- ence rendered from Love and Reverence, is only a rule of action, and its only obligation ! — inducement to adopt it, is Prudence. . Principle is the system of Moral Life adopted for conduct through reverence for the God who has created and correlated the Self to Moral Life as the essence of his nature, and for the love of duty as love of order, in a love to God. a. In a simple grasping of the Moral Correlations of life by the intellectivity, without any sanctions, given in commands or deducible from the consequences of conduct, the Self can only weigh this abstract and unsanctioned morality against motives, sentiments, and passions of the animalistic and human natures, and act accordingly. When it finds its spiritual nature, it at once must find God in these processes, and the whole force of the question and subject changes to Principle. b. If to this abstract a posteriori morality, I. iv. 3, 4, is added a temporal self-vindicatory energy, in causal consequences inwoven in and injurious to or affecting the organization of the Self, or even if they extend into a future state in one form or another, it forms, also, only a balancing of prudential considerations in which pains and penalties are weighed against w r ants, desires, passions, appetites, &c, in their burning prurience. Yet the fear of God is the beginning of wisdom. II. v. c. So far, this vindicatory Reason, only made vindica- tory in these causal effects, imposes on this Self the persuasiveness of the ought as a question of prudence. It does give the Sense of Obligation as a Moral Duty. It does not give the obligation of duty. Its only obliga- tion is the fear of punishment, without the Sense of Love which gives the Love and the Moral Freedom of doing the Duty in a love of duty for the love of God. B. I. c. vi. §§ 45, 46. 297 45. And so Morality, claimed. by Rationalism as an eternal system of truth existing in nature and without God, — as the Eternal Principles of Nature, the Eter- nal, the Perfect, the Absolute Reason, — is but a rule of conduct to be tossed to and fro on the balancing ad- justments between prudential considerations and human passions and fanaticisms. And Morality as logically deduced in any system of pure Rationalism with or without the admission of the being of God, omits that counterbalancing element in all human conduct in which the deep and hidden love in men, commencing in orgasmic appetencies and controlled by authoritative and disci- plinary sanctions and punitive retributions in individual and national life, unfolds into Principle — a Love of Purity and Holiness. The true and full ideation of the human or proleptic morality therefore involves and in- cludes a power of actuation for good or guilty deeds — an intellectivity to elect between sinfulness and goodness, and to select and arrange means and modes of actuation, and to determine time and place, and a love oscillating between the gratification in goodness or vice and crime, and thus capable of degradation or elevation. 46. Come now with the depurated and full preparation of the Spirit, for where we enter is the Holy of Holies. God is Power. His first manifestations to human Intelligences must be from and by Power in some form of objectiv-faciency setting over nature from God, whereby the Self occupying its conscious, self-objective position can cognize the symbols and forces of this manifestation of Powers. When Powers create Sym- bols and differentiate forces, and thus give them Forms and Qualities, the affirmative cognition must come that Power is wise — is Intellective. And when this Self perceives and knows that in all sane action of a conscious 298 B. I. c. vi. § 46. intellective and actuative power there is Intention, an end in some gratification, it must find this in God — as Love. Power, in some form of manifestation, stabili- tation and action, although the last act, as it were, of the Divine Self concreted in symbol, is the first presented to the human mind. The symbol must be seen — in the senses — before there can be any inquiry or cognitive perception of the wisdom, the ihtellectivity by which it was fashioned. I. v. 6-15. And in like manner the correlations of the thing and its adaptations to use and gratification must be intellectively and intelligently ob- tained before the Love in the uses and ends can be ap- preciated. The Self, in its threefold powers, thus intus- cepts the divine forces in their Trinity and in their 'ontologic coordinations as Unity. I. v. 39. Thus God presents himself in the intelligible symbols and forces of nature and life to the intelligent self on this side of nature, and in this presentation he is found, in all his acts, a triplicity of Powers. All of his coordinates are Powers, and none of them are empty and lifeless ab- stractions of the Rationalisms and current theologies. Thus we ascend and find that God is Creative Power, is Creative Intellectivity and Creative Love. Wherefore should Powers create ? wherefore should Intellectivity count and plan and arrange the infinitesimals in their law- forces for and in the protozoa, and in the complicate ar- rangements of all life and nature, and hang the stupen- dous systems of the illimitable worlds on the action of his Forces ? Infinite, Holy Love — or else there is no God! I. iv. ; v. 31-41. Dr. Nathaniel Emmons, a distinguished New-England divine, says, (Park on Atone- ment, p. 116,) "All the moral perfections of Deity are comprised in the pure love of benevolence. God is Love. Before the foundation of the world there was no B. I. c. vi. § 46. 299 ground for considering the love as divided into various and distinct attributes. But after the creation new re- lations " (correlations) " arose." Before the foundation of the world there was no object for this love in it, and so far it was not benevolence, and Love, therefore, subsisted only in its coordination with its coessentialities ; and after the " foundation " only it was divided, and so could be only in virtue of these coordinations ; and distinct attributes are only the subjective ideas in the Self for these estab- lished correlations thus effluent and objectified out of these coordinate Powers. But this language, as that of all sound philosophy and theology, implicitly affirms the simple ontology of the Love. ■ I. i. 20. Dr. Maxcy, id. 94, says, " The Law, whose essence is Love, tends in its nature to secure the highest happiness to all rational creatures." This is the universal expression of all ad- vanced thinkers. This Love in the Law, ante, §§ 35-37, 45, is adjusted to the correlate love in the rational and loving creature for whose discipline and education it was instituted. Deity is thus presented in his ontologic co- essence as Love, — man comes afterward, but the Law must be seen, as preexisting in the divine intellectivity and moving into the order of his great arrangement, or else it is ex post facto, and as such harsh, cruel, and un- just ; and this very view destroys the conception — the ideation of God as a God of previsory Wisdom and of provident Love. Love, Wisdom, and Power preceded the creation of man, and they enter into all his works, not in the perfection and harmony of his precreative coordinations, but in the unfolding grandeur and glory of his appointed prolepsis for the conscious intusception of his obedient and loving children. So man learns. Their joint effluence is the spirit which he has poured out on all his works, (Proverbs viii.,) and the great day 300 B. I. c. vi. § 46. of his prolepsis is manifesting it. This view is neces- sary to any theology, and no philosophy which accepts a God can, in the light of these Three Essential Powers, otherwise find a root for their origin or construct a system of the universe. So Donoso Cortes, in the processes of philosophic thought and under the sanction of " one of the most eminent theologians of Paris belonging to the glorious school of the Benedictines of Solesmes," says, " Providence is a universal Grace, in virtue of which all things are maintained and governed according to the divine counsel, as Grace is a special providence by which God takes care of man." All these views are phe- nomenal, but they all imply underlying ontologies from which Law, Counsel, and Grace are effluent ; I. i. 17-23, 18 ; title-page ; and Law and Counsel can only be found in the Divine Intellectivity, and mercy, benev- olence, beneficence, Grace in Love, and both only as wise and just in their coordinate union for Actualization, and to be harmoniously justified in their Causative End. In God the one element cannot be found without the other ; and again the creation and the government of God is the unity in manifestation of his coordinating Power, Wisdom, and Love, distributed in the Past- Future-No yv of his omniscience for the order of his prolepsis through- out the flowing ages. Grace is, therefore, that arrange- ment of his counselled Love, in the order of this move- ment, by which the Love in the Beginning reciprocates to the love in the progress and to the causative-end which is in the Love at the End. I. i. 15, 18 ; iv. 20; v. 24. Its end is the causative-end in God, and it is the end for aspiration in man — his attractive, causative end. See the kinhood of §§ 41, 42, 43, 44. The instinctive and the determinate language of life, philosophy, and of religion, as to the causations and offices B. I. c. vi. § 47. 301 • of the Attractive Love, may be gathered from the follow- ing authoritative remarks. " The Holy Ghost, in convey- ing to us an idea of perfect love in the Scriptures, gen- erally employs terms expressive of union. Thus St. Luke says, the multitude of believers had but one heart and soul. Acts iv. 32. Our divine Lord prayed for the faithful that they may be One. John xvii. 11. St. Paul desires that we should be careful to keep the unity in the bond of peace. Eph. iv. 3. This union of heart and mind is certainly a mark of perfect love, since it unites several souls in one. It is said -in the Holy Scriptures that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. The great apostle of France, in describing the properties of Love and quoting the opinions of his master Hierote, repeats above a hundred times in one chapter that Love is unitive, that it unites, assembles, collects, and com- presses all things, reducing them to unity." — De Sales's Love of God, B. I. ch. x. ; I. i. 17-23 ; v. 31, 33, 34. 47. In the organization of man brought into view it is seen that he is a Cognitive Spirit in a complexus of somatic and psychic organisms moving into action, and eliminating his self-conscious Powers and mastering his orgasmic forces ; that his only means of* cognition are his various senses, but that he ascends from these to his intuitions and to his intusceptive ideations ; that from his intuition he only gets the Insistent Truth, and from this, in his pure intellectivity, he moulds the Formal Logic ; I. i. 34 ; iii. 29 ; that by his intusceptively idea- tive processes he catches the Proleptic Morality, and from these he moulds and lives the Moral Logic. I. iii. 29. He thus gains the prolepsis for the creation of the world, the successions of the geologic eras, and the tribal and historical movement of the races of men. Thus 302 B. I. c. vi. § 47. •• man attains the Suprasensible. He only can so attain it as he lives it and inworks it into the very roots of his existence by the accumulated experiences of the ages ; or as he may be creatively formed for attaining it in shorter time and with less disciplines of tribulations. I. v. 38. Any Prophecy, Revelation, and Inspiration is only possible through these means. The distinctive mark between God and Man in this aspect is, God knows and Man learns. It will be found the surest dis- tinction between Creation and Emanation or Pantheism. It is the key to the mission and the method of Christ. Prophecy is impossible without a prolepsis, more or less general or special, in which the coming fact or man, fore- told, is prearranged ; — and this prearrangement is inti- * mated in the location of oceans, continents, islands, in the construction of mountain ranges, rivers, and coast-lines. §§ 40, 39, 35-38. Revelation is only possible or appro- priately probable in reference to some fact or facts in this prolepsis. And Inspiration is only possible or appropriately probable in reference to some truth or doctrine connected and inwoven with the facts and pertaining to the conduct and moral destiny of man as the subject-object of the move- ment, and which is given above the method by which man, in his natural order, gains his ideative cognitions. Revelation and Inspiration are possible only in the higrfer organization or higher exaltation of the organisms, pro- duced by the cooperating agencies at work in history preparing the agent receiving the' Revelation or the In- spiration. Preparation in some form is essential to him who receives and transmits, as mentalization is necessary for those to whom the communication is to be made and for whose use the communication is given. Or else, a constant miracle is evoked to account for the prophecy and the revelation and the preparation of the races to receive it. B. I. c. vi. § 48, 303 Such a constant effluence of the divine powers would be God permanent in Humanity, and confound all just con- ception of moral cause and effect. I. i. 4, 17-23 ; iii. 30, 31. This would be pantheism, and destroy the moral order of the universe. The higher ideation will behold what the lower cannot, and greater capacity for ideation will intuscept and comprehend what its capacity for ideating can reach, and not anything more. I. ii. 17 ;. v. 20. If revelation or inspiration gives any more than this, they can only give it by increasing the capacity of the cognizing Self, both of that one which receives and communicates and that which receives. Each must per- ceive and know for itself, and this only as higher or lower powers are vouchsafed, or as it co-works with the order of the Almighty, and normalates its life to the upper light, and catches the Light and Love of that Providence which is a universal Grace, and which ac- cords to the conscious co-worker with him the power of further progress in the conscious causality of the sym- pathies for a diviner life ; — "It seemed good to the Holy Ghost and to us." This defines Revelation and Inspiration, as it gives the human means and modes, again in turn, for analyzing, synthesizing, and giving rational form, and imposes the responsibility for making the progress which they imply and unfold. Thus they are inwoven into the life by the conjoint action of the triplicate powers in the Self, concurring to the divide order, and giving the purification and the perfection of the theologic Will. I. i. 17, 18. This is the Mentaliza- tion of the Nations. 48. The crowning height of four diverse divisional movements of the Supreme Mind, with many beginning orders of differentiation in the geologic eras, in animal creations, is Man. He is the conscious autopsic Ego, 304 B. I. c. vi. § 48, the King and the Slave of all. The elements are all mixed in him ; the dust upon which he treads and feeds, the rock which he calcines and casts on his fields that he may live from' their fertilization, the grass of the fields, the grains, the fruits, and the very animals prepared for his use by their autonomic growth and their instinctive adaptations for his use, the air, the water, and the light by which he and they grow, and the animal appetites, wants, passions, and instincts, with wants, passions, and fears and loves and hopes peculiar to himself, are all inwoven into and around his nature ; and central in all this complexity stands this Self, this conscious Ego, and out of this maze by his own conscious self-normala- tion, responsive and aspiring to the Love which over- souls all, he, each, must rise on the force and dignity of his spiritual nature, by obedience to the command en- forcing purity and holiness, and the normalative inwork- ing of that Charity which gives a new purpose to his unfolding " life, — or he must remain forever fallen, wrapped in the foul cerements of his animalistic and human natures, responsive to and increasing his moral depravity by tlie deadly infusion of his conscious forces into these orgasms, augmenting their intensity. This gives the Self in its entire scope of exploration and of labor, of Spirit and of Soul and of Body. He unites all the characteristics of King and Slave ; toiling through the mazes of the great labyrinth, there is much that he must know, but in pain and sorrow he must gather his dearest, noblest knowledge ; he must rule his own passions, and be ruled by the rightful and inexorable command, yet given in love ; he must ascend to the clear cognition of the Divine Ideas, and see and live them as they become Law, and conform his own life to their system ; he must govern his own love of wrongful B. I. c. vi. § 48. 305 gratifications, or be subdued by them ; he must enthrone his own reason in a depurated love amid the unyielding steadfastnesses of the eternal Principle and the appointed moralities, or it shall be dethroned by the busy cunning, and restless intrigues of fraud, chicane, and expediency ; to receive mercy, he must show kindness, yet in the order of the Almighty which closes around him at every step ; to be forgiven, he must forgive ; to receive of the charity which may cover the sins of his threefold nature, he must exercise that threefold nature in consentaneous deeds of Charity ; from the Primal Source he must re- ceive and inweave Love into his own heart, to be worthy of the Love which giveth so much ; to attain moral elevation he must battle like the humblest in the great empire of man, where God governs against a host of vices, follies, and infirmities ; standing on the topmost summit of the animal.generations, and enthroned in the conscious magnitude of his willed force, of his intellec- tivity and love, he still sees Powers and Dominion above him, which he, in humility and justice, gentleness, meek- ness, and love must confidingly serve, in the discharge of his proleptic duties. This , King-Slave, the Self, pervading all the con- scious activities in loving and intellectualizing and in the deeds of life, is the immanent solidaric agent, identifying itself in its continuous and articulated cognitions, and which must scrutinize the facts and declare their philos- ophy, and in obedience and hope be lead by command and law to the Freedom of Love. This conscious Ego is the immanent Self in its own solidaric activities. With ability to actualize in positive force, with intellectivity to declare determinately its mode and means and end of actuation, and to control its self-forces to its own elective ends, and with loves in 20 306 B. I. c. vi. § 48. diversity and complexities of gratifications to be con- sciously gratified, or withheld from gratification as the * ends of its thought and action, it stands amid the opera- tions of nature, and touching on all sides the filamentary correlations which unite it to other selves and all to the Unitary Source of origin, it is within the limits of its own allowed circle, a lover, a thinker, an actor — main- taining good or projecting its own created evil into the series of moral causes and affecting them to the third and fourth generations, and until in the deepening cur- rents of the vicious multitudes the vindication of the Law and the Command is written in the blood and deso- lation of nations. BOOK FIRST. MASTERS AND WORKMEN, AND THEIR WAGES. CHAPTER SEVENTH. LAW, PROGRESS, VICE, EVIL, SIN, JUSTICE, GOD. 1. In I. i. 35, 36, 37, the Insistent Truth, the Divine Ideas, and the Proleptic Morality are brought into view, and, throughout, the validity of their intuition and ideation has been demonstrated as the Forms by which God created all things, and as giving the correlations which bind the whole in their system one to another, and to himself; in vi. 40, 41, 42, 43, 44, Ideas and ideates in their neces- sity and influence in the formation of motives, intentions, principle, and for the elimination of the proleptic morality as the rule and obligation of conduct, are placed in their appropriate system, and as they present the alternatives for the Intellectual and the Moral Freedom, vi. 33, 34 ; in vi. 35, 36, commands in their subjective and objective significance are defined ; in i. 41, Transcendentalism, as the Standpoint above and prior to the facts, the deeds, the actualization of creating is obtained as the foreplan of the creation ; in i. 42, Prolepsis, the divine transcen- dental movement by which the creating is objectified forth from Deity in its system of forces, is given in general 308 B. I. c. vii. § 2. terms ; in i. 34, the Solidarity of the Individual and of the Races is found by that regulative law which gives cause for effect, and underlying forces or ontologies for phenomena, iii. 20 ; in i. 26 ; ii. 7, 8, 14 ; iii. 3-5, the Autonomies of the individuals, and of species and races, are presented in their underlying formative forces ; in i. 31 ; ii. 17; iii. 9-16, the conscious Autopsic Self stands forth in its independency ; in i. 34, the Communal Soli- darity of the Race is determined ; in i. 33 ; iii. 9, 14, Spontaneity and Normalation are described and contrasted and set forth as the movement-forces of individual and historic life, and these spontaneities as being controlled by the Intellective force ; and in vi. 47, Grace presides over the order and harmonies of the world, and is that • everlasting counsel of Love whose light guides, whose power sustains, whose love nourishes, and whose gift, in the fulness of these powers, is immortal youth ; in v. 47, Prophecy and Revelation appear as that exaltation of the ideative process by which facts arranged in the prolepsis yet to come are foreseen, however this exaltation may be derived or given, and in like manner Inspiration can only be of doctrines and moral correlations, then or yet unknown ; in iv. 24, and in the whole of the processes evolved, it is seen that the New Birth into the Spiritual Life is the normalation of the whole life of the Self in its entire complexure of body, soul, and spirit, to the Knowl- edge and love of Holiness, and the Spiritual presidency of the Self; now Sin must have reference to all these subjectivities and objectivities, and in the system of life as, throughout, is set forth. 2. From these grounds or data, the idea of Law, not only as a rule, but as a command to obedience when- ever and however they are clearly presented to and obtained by the Self, must be raised and perfected to the B. I. c. vii. § 2. 309 consciousness of the Self, and then Sin will appear as a conscious, and vice as an unconscious breach of this Law. The following definitions of Law have been submitted by various jurists and men of ability : — a. " Law, in its most comprehensive sense, signifies a rule of action;" and is applied indiscriminately to all kinds of actions, whether animate or inanimate, rational or irrational. This, then, is the general, verbal definition of law. Such a definition can give no philosophy or science. I. vi. 37, 38. In attempting to build either by the use of this term, it means something that is the cause of effects in different senses. b. " Law is a rule of action dictated by some superior being." c. " Municipal Law is a rule of civil conduct prescribed by the supreme power in a state commanding what is right, and prohibiting what is wrong."- — Black. Com., I. 38. 39, 44. d. " Lex est ratio summa, quae jubet quae sunt utilia et necessaria et contraria prohibit." — Coke, I. 17. Law is the Supreme Reason, which commands those things which are useful, and prohibits the contrary. e. " Lex est justorum, injustorum distinctio, quiddam eternum in mente Dei existens ; recta ratio summi Jovis." — Cicero, De Leg. lib. I. et II. Law is the distinction between the just and the unjust, existing as an eternal insistence in the Divine Mind. It is the right reason of Supreme Love. f. " Lex est regula actuum moralium obligans ad id rectum est." — Grotius, lib. I. c. 1. Law is the rule of moral actions obligating to that which is right. g. " Law is a rule which an intelligent being setteth down for the framing of actions by." — Hooker, Ecc. Pol., B. I. 310 B. I. e. vii. § 3. h. " Lex est sanctio justa jubens honesta, et prohibens contraria." — Braxton. Law is the just sanction com- manding the honest, and prohibiting the contrary. i. " Law in reference to moral actions expresses the sense of the law-giver as to what is right and the value of the right." — Barnes, Atonement, 80. 3. Law has been brought into notice as the a priori — the antetypal ideas, and their arrangement in their sys- tem of correlations, by which things and forces are to actuate when the law-forces are inwoven into them and put into operation. I. iv. 3 ; vi. 37. It has also been noticed as the deduction which is made a posteriori, as a mere generalization from the facts and forces in existence. Neither of these in their simple apprehension can give the ideation of law to rule the conduct of the Self. They must both be carried further into consequences as flowing from forces which may or will enforce their observance in their effects. If this view goes no further than the perception of forces executing themselves, then there is no moral obligation to observe them other than to mitigate or avoid these evils, or to choose the alternative of gratifi- cation, and the evil effects of the gratification which the exercise of these forces as passions or indulgences will or may produce. I. vi. 44. To give them the validity and the obligation of Law in the sense in which this term should be always used in reference to conscious autopsic natures, Law must be seen as these preexisting and antetypal ideas arranged and correlated to penal effects for the government and welfare of those creatures to whom they are thus adapted in the creations which are produced and thus made the subjects of these ideas as laws. This is the Common Law of man as a responsible agent. It may be likened to that great body of Common Sense which men must exercise in society and government B. I. c. vi i.§ 3. 311 where there is no positive law to regulate their conduct, and which courts of justice in their wisdom enforce in the absence of positive or statute law. Yet in this view Law is seen from the first, in its antetypal institution, as a positive command, yet as something which he must obey other than for the penal consequences connected with its infringement. He must obey it for its effects on his own welfare, and on the members of society with whom he is associated and thus correlated in giving moral life, and which he should obey for the Wisdom and Love it im- plies and demonstrates. Adopting Law then in this signification, Law as it is applied to an imperfect moral creature is not only a means for disciplining moral vice and punishing crime, but it is a process for preventing by educating to a knowledge of the vice and the sin in the individual and the race which the law implies, and for unfolding a love of the order, justice, and righteousness which, in the perfection of life, is its unfolded mentaliza- tion. And this order, this justice, this righteousness, can- not coexist with the moral vice and sin which is thus the subject of the implied or the express inhibition. The definitions set forth are therefore imperfect, and do not give the elements from which the nature of Sin can be collected, for — a. There are sins which are not defined or even sug- gested by the terms " rule of action," for the animalistic nature of man has one rule of action, in the sense that this phrase has always been interpreted, a law-force executing itself, and the moral nature of man another rule which he must wisely and lovingly adopt, not only for his rule but his love of action. The first, of itself, acts as unconscious cause and effect, and the latter as self- conscious cause and effect. I. vi. 32, 44. The sinful- ness of the former may depend on circumstances, for 312 B. I. c. vii. § 3. adultery is prohibited both by this common law of nature and the wise command which conserves and builds up the moral nature of man and the system of society. I. v. 33. In the former, in the vegetal Kingdom, the con- tinuance of the species is by the inherent law-forces executing themselves, upon contingencies, yet which are so closely inwoven in the correlations of pistil and stamen that there is scarcely any chance of failure ; in the lower animal orders they internuncially execute their offices ; and in the higher they always tend to execute themselves, yet are not self-conscious, and in man they are inwoven into his organization, so that they are in constant inoscu- lation with this self-conscious autopsy, and are to be ruled by him into moral order. The law of the one is the law- force which executes itself; in the other it is conscious self-direction which executes as animal, man, or self- normalative Spirit ; and the same term applied to both is a confusion of thought and a want of analysis. b. In b, the same confusion prevails, for both conditions are equally prescribed by a superior for the rule of action of the inferiors, and no discrimination can be made with- out higher distinctions. c. Nor does the Municipal law always command simply the thing which is right, and prohibit that which is wrong in and of itself; nor does it pretend to this, for its laws are founded not so much on that which is malum in se — wrong in and of itself, as on those intentions and senti- ments of artificial policy which require men to sacrifice their highest convictions of what is right, both according to this Common Law of Morality inwoven in the order of the universe, and in the Commands which tend to its higher cognition and its more authoritative sanction and obedience. This artificial policy is constantly changing With the changeful forms of government, and with the B. I. c. vii. § 3. 313 policy and ambition of artful and unscrupulous men, governed by human passions and maligned sentiments. The law regulating property is always an artificial sys- tem, depending more or less upon the policy of the gov- ernment, and this more or less upon the condition and progress of society. Its extreme artificialness is exem- plified in the fact and in the many changes of the Feudal Law in England, and in the effects and influences which it has upon all questions of rights and remedies in Eng- land and America at this time, and in the diverse forms it has assumed in the various governments of Europe, regulating successions and remedies, &c, &c. It is the result of artificial systems, which recognize and enforce these artificial Rights of individuals, and permit one man to recover one sum for a day's labor, and another a different and a larger sum, and without regard to the moral condition or wants of the parties. It is strictly artificial. It enforces the gambling contracts made on the fluctuations of prices, whether of gold or grain or other things ; and if the monopolist can foresee a scarcity of the necessaries of life, and can gain the control of the market, this law not only protects his property thus obtained, but enforces his contracts at exorbitant prices produced by the scarcity which he himself has occasioned. It protects the title to land which was obtained a few years ago by robbery or fraud from the Indian, and secures another title by the statute of limitations, and which was com- menced in personal fraud, or in an adverse possession against the legal owner. Everywhere it is an artificial system, directly the reverse of any abstract horizontal level of equality or theoretical justice. And the whole body of the Municipal Law gives no definition of Justice. Yet Law is necessary to the wellbeing and moral and in- tellectual growth of the Individual and of Society ; but it 314 B. I. c. vii. § 3. must be, in the conduct of individuals and the movements of governments, subordinated to the Proleptic Order and Morality of the Almighty, or vindicated in revolutions and reconstructions. Deal wisely with the paradox. d. Nor is it simply in " the highest reason which com- mands the useful and the necessary, and prohibits the contrary," for this omits or only implies the subjective sense of obligation — the moral principle of obedience, and makes law to depend on the positive power which commands, relegating the subjective Self of the individual as the recipient of the command and as the conscious respondent to its requirements, in his intelligence com- prehending the value of the law and loving the law for its intrinsic value. This definition is logically correct when applied to Deity as giving law, commands to a full autopsic agent wholly comprehending the law in itself and in its consequences of obedience and disobedience, and with full freedom or equal election for the obedience or the disobedience. It wholly omits that view of Law or of Institutions wherein intelligent and loving power is exercised for the control of unmentalized natures for the suppression of their animalistic and human impulses to action, their undepurated motives, sentiments, and in- tentions of conduct, and this for the unfolding, the disen- velopment of the spiritual powers into a love of order, justice, righteousness. e. It is not merely in the distinction of just and unjust which exists eternally in the divine Mind — the recta ratio summi Jovis — for this gives no sanctions ; and there are forms and ceremonies and observances in society, in governments, and in all religions, which are not wrong or right in and of themselves, but which are simply dis- ciplinary and educative, and which may be wrong or right as means and instrumentalities for reaching a knowledge B. I. c. vii. § 3. 315 and a life of that which is right in itself, for educating the individual or the tribe up to the full stature of autop- sic manhood. I. vi. 44; II. viii. vi. vii. And these will vary, at least in application, as the progress in the fulfilment of the prolepsis varies. /. and h. For the same reason it is something more than the rale of moral reason obligating to do that which is the Right in and of itself, — as the Ceremonial Laws of the Hebrews were of temporary enforcement, many of which were applicable to a small territory and a limited population, leading that people to the recognition of the permanent obligations contained in the Wisdom and Love of their Decalogue. I. vi. 47, 46, 40. And so in domestic and social life, and in all paternal governments where the moral destiny of the people by the repression of vice and the promotion of intellectual and moral freedom is an end proposed, these, in some forms, must appear. So in the culture and progress of rude tribes. g. This assumes or omits the essential morality and loving care, I. vi. 36, 37, 44, of the Intelligent Power " setting down the rule for the framing of actions by ; " and when the rule is to act objectively on others, it assumes their intelligence and regard for the rule, and does not provide for the want of them, nor for a progres- sive mentalization and movement. In i it confines strictly as to what is the Right in it- self and the value of this Right, and omits -wholly the educational means and processes for attaining to cog- nitions of the right and the fact of normalating the Self and of being moulded by discipline, instruction, and education up to the knowledge and the love of Right ; e and g. The love of the Right is the value of the Right to the Self. The love of the Right, as the universal con- dition of the race, is the full and perfect love of the 316 B. I. c. vii. § 3. Right for itself. Where all are in the knowledge and love of the Right, it is order, justice, righteousness ; and the law, as an objective instrumentality, ceases its opera- tion, except . to prevent each Self from a " fall " from this Order. This would be Moral Freedom perfected. To a humanity like the vicious and sinful inhabitants of this planet, the education of the movement is that they may attain their end as Humanity in the knowl- edge and Love of the Right, and this is ordinated in a prolepsis in which all the elements brought into view are means educative to the end. Hence as God is the creator of man, and he has assigned a proleptic morality for man discernible in the moral correlations of life — this Common Law of Humanity — and in statutory com- mands giving more definite significance to this Law, the end of man is the attainment of the Moral Life, through the means and processes instituted by Him, for the knowledge, the love, and the practice of the Right as it unfolds in the Movement. The insufficiency of language to convey the wide and solecistic distinction, whenever the attention is turned to it, which subsists between Law as a rule of conduct which the Self must observe or. violate on its own sense of responsibility, and Law as differentiate forces in- woven in the positive causes of nature and life, which, each in and of itself, tends to its own execution as cause producing its own specific effects, is seen in Saint Paul. " Now if I do that which I will not, it is no more I that do it, but Sin that dwelleth in me. I find, then, a Law that when I have a will to do good evil is present with me, for I am delighted with the Law of God according to the inward man ; but I see another law in my members, fighting (repugnantem) and captivating me in the Law of Sin that is in my members." — Rom. vii. 20-23 B. I. c. vii. § 4. 317 Law, leX) vo/jlos, is the term throughout his whole dis- cussion, and it is clearly used in two several distinct mean- ings : namely, in the first, as the rule of conduct of the inward man by which he is to elect his line of conduct on his sense and belief of his responsibility ; and in the other it is the orgasmic forces in his members, which, in virtue of their active, appetizing, and impelling momenta, are inciting to their respective gratifications. The one is the rule of conduct, the other are those orgasmic forces in the members which, by the rule of conduct, must be resisted and rejected. One is unconscious cause in life, yet acting, in virtue of the autonomical organization into which as orgasmic or psychical forces it is inwoven, directly on the Consciousness of the Self, the inward man, I. i. 27-34; and the other is the conscious control by the autopsic self of the cause — the forces in the members thus differentiately impelling to their specific gratifications. 4. There can be no true ideation of Sin without refer- ence to the antetypal ideas and their pre-creative correla- tions, and then as seeing these as having a positive institu- tion and a conformity in that organic constitution of man by and through which the Moral Life of the individual is to be attained and consummated in a love of obedience, conforming and reciprocating to the Love which rules and ordinates the movement. This prescribes and legit- imates the intermediary processes of discipline, instruc- tion, and education, and gives the sanctification of suffer- ing and sorrow. I. vi. 40, 48. Law is therefore the con- forming of the Self, in its triplicate life, to the perfected order and harmony of its own essential correlations. These higher ideations come with more or less fulness, and more or less late in life, according to the relations and the correlations of the particular Self in its order in the great movement, and the conscious normalation of the 318 B. I. c. vii. § 5. life upwards toils on slowly after. " The Kingdom of Heaven is like a grain of mustard-seed, which is the smallest of seeds, but when it is grown, it is the greatest of herbs." It has its laws and its forces of growth. 5. The divine coordinations move into actuation only in obedience to, only in harmony with, the pre-creative ideas. I. iv. 23-25 ; vi. 46. These coordinations do not move simultaneously in the human sense of the same time, but follow in successions in human time, for to Omniscience a thousand years are as one day, and one day as a thousand years in its cognition, I. vi. 41, b, 46, and in the world-structure the Powers as objective-fa- cient most forcibly and conspicuously appear, and in the lengthened intervals of dark and gloomy periods, evolv- ing from the geologic successions and the historical deploy- ments, the light of Wisdom — of Intellectivity beams and shines through the sweltering masses of terrific powers, and only in the last ages the Love appears and uprises through the order of things, struggling, as it were, to its final and supreme manifestation. So in the history of the races of humanity, so in the Scriptures, God reveals himself, first, as Elohim, the Almighty Forces, and throughout the earlier manifestations his Powers are the object of awe and submission and his chief manifestation ; in the geologic world these powers cease their more forcible demonstrations, greater har- monies appear in the action of nature and reason, in- tellectivity dawns on the pathways of nature and of history, — and this continued until, in the concurrence Of the ages, the Wisdom, the Logos, in its proleptic time, lightened up with its Intellectivity the Way, the Truth, the Life which man must live, but which, like the apostles of old, he cannot live by his intellectivity alone, nor until the Love, in its genial unfolding or in the gradual B. I, c. vn. § 5. 819 accretions from the grief of life, shall give an object, a content, an intention, a motive, a sentiment, and a principle — in an end of attainment to the Spiritual Self. But the coordinations move into action in con- formity with the pre-creative system. Obedience, then, to the proleptic Morality is the perfectibility of the earthly moral agent ; but this is at the end of all his struggles, and purest and gentlest and self-sacrificing norraalations of life. II. viii. ; III. xi. This obedience is the result of many subordinate processes as imposed in the actual strifes and discords of individual, domestic, social, political, religious, and moral life, as differently modified by tribal autonomy and geotic causes. Therefore obedience in the subordinate condition, so as to attain the final obedience in the love of Final Truth for the dis- charge of Duties, is necessary to the consummation of the character of the ascending and unfolding Self. Hence all means in the ascent for obedient purification from the conduct produced by the impulsions of the animalistic orgasms and the mere human and prudential motives of action, (and both continued in their filthy and selfish imaginates,) as the temporary and progressive forms of law and obedience, are to be brought into action, and many of these will be seen as always necessary. It is true of the moral life in its progress as it is said to be of language, " everything that is abstract in language was originally concrete, and languages are formed by a process, not of crystalline accretion, but of germinal develop- ment," and most assuredly of norraalated perfection. " Every essential part of language existed as completely " (although implicitly) "in the primitive germs as the petals of flowers exist in a bud before the mingled in- fluences of the sun and the air caused them to unfold ; " and the spontaneous and the normalative processes of the 320 B. I. c. vii. §§ e s 7. human autopsy unfold the life of the germs — the spiritual from the concrete, in both the animalistic and human, and ever and forever in its redactive processes, still reeloth- ing — rehabilitating them in new but more transparent forms. Yet in language it is seen that this rehabilita- tion is but the new covering of the new thought and life. II. i. ii. 6. This is the plan of salvation — of elevation from the envelopment of the animalistic and the human natures to the presidency of the clear autopsic Self in the ac- cordance of its spiritual life to the higher life of knowl- edge and love and duty, which is but the actuation of both. This can only be attained by man in a spirit of meek and gentle and long-suffering obedience. Take the dark catalogue of terms — of root-germs, as they have welled up from the animalistic and human passions and appetites, and their diversifications of moods and com- ponent significations, and contrast them with those few simple, pure, chaste, and solemn words assigned to the use of the spiritual life, and their difference, antagonism, and eternal war are revealed. Fact and language show that obedience in self-control and self-adjustment of the powers in the Self to the ideated Divinity, I. vi. 46, 47, is the law of human progress and final conciliation. The two terms, in the full sense of all the subjects, objects, and processional movements, are convertible. It is the normalation of our instincts and spontaneities, whereby the somatic, the instinctive life is subordinated to the human — the psychic life, and the human to the spiritual — the zoic life. II. ii. 7. Yet elevation of moral life is only possible in the fact and exercise of some Sense of moral responsibility. I. i. 35-37. What is the Sense of Moral Responsibility ? It is a subjective condition of the Self which is different B. I. c. vii. § 7. 321 in the child, the adult, the middle-aged, and tne elderly man ; it is different in Africa, Asia, Europe, and America ; it is not precisely alike in any two human creatures ; — yet in all it is, at base, the same, and at the base it is something struggling to get free, and thus to think and love and act in a higher form of life. It is something capable of change and of improvement, or capable of un- folding disenvelopment, as it is capable of loss or greater obscuration in the self-indulgence of the animalistic and human appetencies. I. i. 33, 34. It consciously enlarges its own boundaries, and they are enlarged by instruction and discipline, and in a certain condition of education in society and in certain trains of thought in the individual are almost always enlarged by the vicissitudes and the sorrows of life, — nay, however enlarged the theory of life, and however firm the moral convictions may be, they are much other and different after realizing them in tribulations to what they were before. At base it is something which requires and acquires knowledge — cognition of the Right, and an unfolding and an unfolded Love of the Right, and in this Knowledge and this Love to do — to actuate the right as unfolded in the Self in the proleptic — the progressive order of the Almighty. The first consciousness of the Self, in life, is of its envelopment in its inwoven connections with the somatic and psychic lives, I. iii. 5-15, where it finds these burning animalistic and importunate human appetencies seeking and impel- ling to their respective gratifications. Now it is out of and through, but not intrinsically from this cluster of passions and appetencies that the Sense of Responsibility arises ; therefore, what is it ? It is the Spirit grasping at a freedom from these impulsions and importunate 'appe- tencies in which " we all had our conversation in times past, fulfilling the desires of the flesh and the mind." 21 322 B. I. c. vii. § 7. As this knowledge and this love of the Right, II. vi., in- crease and unfold into the ideation of a divine purity, the desires of the flesh — the animalistic life and the human appetencies lose their controlling importunance, and as the Self subordinates and, in turn, controls these, so far it becomes free, and in a point in this line of progress it becomes conscious of its efforts to become free, and the settled and constantly progressive habitudes of these efforts ripen, under the conscious normalation of life, into Principle. I. vi. 41-44. In a fully unfolded love of moral purity, the Self, thinking the right and doing the right, loses this Sense of Responsibility in the very perfectness of its knowledge and love. Love is the ful- filling of the Law ; Perfect Love casteth out fear. The Spirit is placed amidst the organic instincts, passions, affections, and with organic powers of intellection akin to the instinctive intellections of animals, as cunning in the fox, constructiveness in the bee, the wasp, the beaver, the nest-building and singing of the bird, the teachable sagacity of the dog, the horse, and the cow, &c, but it uses — consciously normalates the whole. Without these instincts, passions, affections, and organic intellections, it would not be man. And when, by the conscious ex- ercise of its spiritual powers, unfolding its Sense of Responsibility, it clears up and escapes from these in- fluences and organic powers, it ceases to be what it was before, but it does not cease to be. I. iii. 29. The whole argument of materialism, and surely of spiritualism, affirms that it does not cease to be. No substance or essential Force is ever lost, but on the contrary, in this instance, the powers of self-government, of autopsic normalation, are constantly increasing, and become more manifest as long as the organisms remain perfect to re- spond to their conscious action. As the Self ascends to B. I. c. vii. § 7. 323 this supreme power of self-government, it only attains its higher and clearer life. The worm that crawled upon the earth now flies and moves in the sunlight of heaven. As this Self thus acquires powers to act in its spiritual freedom, it escapes from its animalistic and human environment, and unfolds until this Sense of Responsibility is the perfect freedom of its nature to act according to its exalted or disenveloped spiritual exist- ence. So far and in this way we can follow the Spirit to its clear Subjective Identity. I. ii. 14-18 ; iii. 25, 17, 20. There it is stripped of all adventitiousness, or, as the logicians call it, accidence, and there the humblest reasoner who can follow these processes will see it as Spirit in its triplicate unity, above material organization, yet using these organisms as its material instrumen- talities. And nothing higher or more fundamental than this can be conceived except the prime creative Forces. These are the basal elements of all freedom. Man may beat around the dark walls of his animalistic and human passions and loves with their endless conflicts within and the fierce struggles of life without, and he will only escape from their gloomy and burning environment as he catches the light — the Knowledge of Moral Freedom in the Love of a higher life, and taking this Sense of Respon- sibility so constituted of this knowledge and love, and holding it as the clue to guide himself, as he follows it from this labyrinth of passions and appetencies, fanned and exacerbated, as they are sometimes, to flames of fanaticisms, he will arrive at length at the calm and serene life of Moral Freedom. It is only in the system of a true life of the Self that its Moral Freedom can be cognized and attained, for any other supposed free- dom is but the degradation of animalistic passions and appetites, or the enslavement to the human appetencies 324 B. I. c. vii. § 8. of this local, planetary existence. I. i. 35-37 ; ii. 2 ; iii. 1. When man follows the impulses of these violent passions or fanaticisms, he certainly does as he wishes, but this is not Moral Freedom ; but when he conquers these pas- sions and appetencies in the Love of a higher life, he also follows his wishes, but they are of a different character, and this is Moral Freedom. When a man subjugates the temptations of these animalistic and human desires, and acts in the clear consciousness of the rightful purity, he is seen as a Freed-Man, in the highest form of spirit- uality. I. iii. 29. Life is a struggle, a discipline, an in- struction, and an education for Moral Freedom, yet always in the order of the progression of the Almighty ; and his perfection consists in discharging the duties of 'the moral life assigned to him in the time and place and environment of his own and the world's progress. If he is called to be a father, let him be a moral father ; if a son, let him submit in moral obedience ; if a priest, let him be so in gentleness, humility, and piety ; if a servant, let him sanctify his life ; if a citizen, let him yield to the Caesar all that is morally indifferent, but in the whole, in all things, let him strive for the per- fection of the Sense of his Responsibility, for in it is the sanctitude of his Moral Freedom. Man must learn, must love, and must actuate his knowledge and his love in the obligations of his spiritual nature and not in the violence of his animalistic and human desires. II. vi. vii. viii. 8. In the historical ministration of Moses, the ideated God and the proleptic morality are given in the concise, but complemental system of the Decalogue. It is the synthesis of duties bound together in the highest con- ceptualization of the Love. It correlates the passional, intellective, and affectional elements in man, and subor- dinates the whole. It is the concentration of the whole B. I. c. vii. § 8. 325 sum of the movement for the moral life of Humanity. It contains what is essential in all generations, epochs, and localities of the world for presenting and preserving the purity of man in and nnder this morality and the awe and worship of the Almighty God who made man of the dust of the earth, and gave him an Inner Eye to see Truth in God, and draw and bind him by the chains of a loving obedience to the discharge of duties. But now, as then and in all ages, and in the ages yet to come, large masses of the children of this proleptic and educative movement have not reached, certainly do not possess the mentalization for grasping this proleptic truth, and for perfecting in their minds an image and likeness of God ; and to restrain, instruct, and educate these, the wise ministrations of this age must provide its system of forms and ceremonies, yet free and flowing, and such as are adaptive to the current of the ages. I. vi. 47. Around the ancient Decalogue, always old as the pre-creative ideas, and always new as the human motives and inten- tions which are to be governed and directed and elevated, was built up that wonderful but temporary system of ceremonial forms and severely punitive laws, so strangely, and, for that age, superhumanly adapted to those early times of undeveloped and unnormalated life of the tribes, by which to conserve, unfold, and inwork into the life of Humanity the everlasting obedience to the comple- mentary correlations of the Law, which binds all to- gether. II. viii. The Law has its perduring sanction as long as man is in this theatre of life in his present organization ; the temporary system had its temporary obligation only as it conduced to the knowledge and growth into the moral life of humanity of the former ; the former subsists, the latter historically remains as the scaffold- ing which aided to build up the ideation of God and of 326 B. I. c. vii. § 9. Law in the life of Humanity, and make it the great temple of living truth. Obedience to some of the many forms which the latter assumes in the currents of the ages, in the house, the farm, the school, the shop, the street, the forum, the church, is essential as a process for the attainment and conservation of the former. But these are only hindrances, except as they are taken as expansive forms through which the introduction of the former may be commenced and consummated. Obedience to God, who formed man with his correlations to the divine Self, requires submission and moral obedience to the processes for attaining the knowledge and the love, and inworking them into ourselves and into others, in the full comprehension of that law as a life — as the life-forces of the proper Self, as the means of human progress and the final atonement — KaraXXay-qv, I. vi. 44, of Humanity. If any child of vice and sorrow has any ideate, however low, of God, it is not to be destroyed, it is to be taken and expanded — unfolded. This only is growth, is learning, education. 9. If there ever was a human creature which fulfilled — was obedient to the Law, in this its highest sense, he was perfect, and no atonement was necessary. " He that' keepeth the law bringeth offerings enough." " Love is the fulfilling of the law." To the extent of disobedience is conciliation necessary. To the extent of the self-imper- fection, to the extent of the animalistic strength of the human autonomy — the " will of the flesh " which over- sways the proper Self, and to the extent of the imper- fections and perturbations of the ps} T chical orgasms which give force and preponderance to human desires, ambi- tions, pride, vanity, mesmerisms, and fanaticisms — the " will of man" and the consequent obscuration of the spiritual solidarity, will an ascending normalation — B. I. c. vii. § 10. 327 atonement — be necessary for the conciliation to the " Will of God." I. vi. 44. Enoch, Elijah, Christ. And it will be seen in the complexures of tribal and historical life, that in the more cultured nations, and in the more highly organized and mentalized individuals, there will be those who grasp these ideations readily, and by a self- imposed obedience conquer and subjugate the animal -man ; and that many require the temporary frameworks and the discipline of human laws and social opinion and coer- cive restraints to bring them slowly to their cognition and observance; and that multitudes are beneath all such influences. As, therefore, obedience in love — in moral freedom — is the fulfilling of the law, so, when this obe- dience is given, the law is perfected and the atonement is accomplished, or, in other words, no breach of the law, no atonement. The conciliation between the zoic life in man and the life of God are at one. The imperfection, the depravity in man consists in the low standpoint which lie occupies beneath the knowledge of the law in its vast range of correlations, touching as it does the highest and the lowest extremes of humanity, and in the want of that love which works meekly and calmly in the actualizations of life in obedience to that divine prolepsis which requires him to ascend toward the deific standpoint in the everlasting immutabilities of Wisdom and Love, and in this living and ascending life to radiate light and love into the dark valleys and deep chasms beneath him. 10. The Prolepsis moves on ; and in the centuries, in each century, brings the billions of human agents, teeming in every latitude and longitude of the habitable earth, in varied aspects of autonomic organization and moral con- dition. In moral life, as in nature, God acts by secondary causes and intervening agencies ; yet he will be Governor in virtue of the prearranged prolepsis which, as Creator, 328 B. I. c. vii. § 10. is the necessarily instituted foreplan of his Wisdom and Love, but with contingencies for ever-changing vicissi- tudes and recurring presentations to these multitudinous numbers of discipline and instruction and educative growth in the manifold forms of individual, domestic, social, political, and religious strifes and harmonies. Amid these strifes and harmonies the sense of moral obligation slowly unfolds. Conscience begins its work. And in the more or less complex vicissitudes of life and character it settles into some compromises with the animalistic and human passions and appetites, and presents in the spiritual life the same distinguishing characteristics which the natural laws present in pygmies, dwarfs, deformities, and monsters ; and as these have more or less likeness to the human form in its nobility and majesty, so those other present their spiritual similitude. But few, few reach that full birth, which comes sometimes, with those throes of agony which the mother feels in the birth of her first child ; I. iv. 24 ; vi. 18, 40 ; and yet again to be repeated in the ever-renewed contest with the fleshly and the human desires, and as these prevail to sink down into the form of man or the animal, *or if the Spirit shall conquer, to rise into the majesty of a sublime simplicity. Through- out the whole of the movement there is a necessity for the subordinate processes, as the rungs to the ladder which rests on earth and its top in the heavens. These subordinate processes are the means by which submission and obedience are secured in the preliminary and ad- vancing gradations by which the Self escapes from the dominion of the animalistic impulsions, and the human and earthly loves to the normalation of its higher life, and which strip the solidarity of all that is earthly and human, and bring it into concordant harmonies with the divine perfection. I. vi. 33. And thus it is that " if any B. I. c. vii. § 11. 329 man build on this foundation, gold, silver, precious stones, wood, hay, stubble ; every man's work shall be made manifest : for the day shall declare it, because it shall be revealed by fire ; and the fire shall try every man's work, of what sort it is ; " " for the mercy of man is toward his neighbor, but the mercy of the Lord is upon all flesh ; he reproveth and nurtureth and teacheth and biingeth again ; He hath mercy on them that receive discipline, and that diligently seek after his judgments." 1 Cor. iii. ; Eccus. xviii. 11. In this ascent the importance of the subordinate ceremonial and disciplinary processes securing submis- sion unfolding into obedience are seen. The fear of force, of wants, and of human discipline in human laws and actions, is the beginning of human prudence, and the fear of the Lord in the discipline of the natural, physical laws, and the effects of indulgences in the animalistic and the human orgasmic forces bringing their causal punish- ments inwoven in the organization of man, and the pro- leptic providences in the history of nations, is the begin- ning of divine wisdom in man. Here is seen the double aspect of discipline and obedience. There are some who grasp the higher law of obedience, and others only the artful cunning of human prudential obedience, and others again only the " rule of conduct " ingrained in the animal- istic impulsions. And this gradates civilized societies as it gradates the tribes of men in their savage, barbaric, and semi-civilized conditions. The spiritualized man has his law of obedience, which, at once, is seen as other than the cunning, artful prudence ; as his law, in turn, is differ- ent from the animalistic man below him ; but the grades imperceptibly mix in deepening and darkening colors or clearer lights from one into the others. In the whole of the ascent there is an escape from lower to higher laws. 330 B. I. c. vii. § 11. I. vi. 41, 44. As in the Mosaic Ministration some had the law of obedience in their own clearer ideations, but in their double face looking still to perfections above them and to degradations beneath them, yet higher ascent was impossible for them without duties of elevation to those beneath. It is now not only the law of spiritual growth for the superior, but it is the law of temporal security against the ruin and desolation of nations in the multitudes which otherwise will fill and throne; and seethe and ferment in their deep corruptions ; while under the ceremonies and municipal institutions, in the effects of successive ages, the HebreAvs redacted, crystallized, as it were, into a permanent race, yet did not sink into the degradation and corruption of the Assyrian, the Syrian, the Egyptian, the Greek, or the Roman. They still con- serve their moral identity. Their system of temporary obligations educated their race to a point far above the synchronic tribes of that time. Through them a com- plemental system of law, correspondent to the Personality of the Godhood and to the correlations of man to him and of man to man, was thrown into the current of historical human life. The Wisdom of this Law was affirmed in the Wisdom — Aoyos — which appeared at Jerusalem, yet by the unfolding of a higher form of the Moral Wisdom, II. viii., and its struggle in and with philosophic thought and human passions and affections for eighteen centuries has been the unfolding of its great fulness reaching to all the moral wants of humanity ; and the fluctuations of governments in their ever-changing vicissi- tudes of forms, dynasties, prevailing opinions, and phi- losophies, in their incapacity for making provisions for moral obedience in the Superiors and a foundational sub- mission in the multitude which shall be a moral system leading directly, in its disciplinary education, into moral B. I. c. vii. § 11. 331 obedience, lias but strengthened the intellectual and moral foundations of that Law, and built its superstructure in the fabric of society — yet, however, rude and unfinished and discolored and stained with the blood of governmental and ecclesiastical victims and the corruptions of the race. Dynasties appear and disappear ; kingdoms and empires melt like brass in the furnace only to be recast inio new forms, and grow cold and harden into despotisms ; republics pass away in a tempest of human passions and corrupt desires, and the armament of the battle-field is the iron foundation of the future empire ; and there is no peace nor hope for man, guilty or guiltless in these disasters, save in the consciousness of his spiritual life, and in this consciousness, in harmony, with others, conserving the Truth as the seed-time of a future harvest. When not trained by ceremonies and forms as the instrumentalities of peace and charity, these sad vicissitudes are the school- house of humanity, and the memory of victims may make the remorse which shall pray for mercy, and sorrows for a ruined land which shall kindle fresh sympathies in every age. The cultured Few, the appointed or provided guardians of Moral Life, from generation to generation, can only use their advanced position under the direction of the ideations and life of love involved in the move- ment, — in the peace and love and gentleness of that suasive intonement given by Wisdom and the holy Spirit of Love, and which in the dissolutions of the ancient governments and societies provided the elements of a continual re-formation for the ages coming and to come. It is their duty to evangelize society in forms instinct with the divine intelligibilities, and avoid the fraud and force of human instrumentalities, and not permit their holy offices to become secularized, for the spirit then sinks down to the man or the beast. And woe to that 832 B. I. c. vii. § 11. people whose pastoral guides and spiritual leaders shall secularize their hearts and minds with time-expediencies and governmental fanaticisms, instead of intoning them to deeds of gentle love and peaceful duties, and who shall play the panders in the strifes of elections, and thus conciliate the selfishness of the mart and the exchange, and propitiate the demon of Secularization they may have contributed to arouse, and which can only be exorcised by streams — many streams of human blood, from the avengers and the victims. Woe, when the Priest, of any sect, fatally secularizes this multitudinous mob and debases its motives of action to its human purposes and objects, and instructs it to deeds of violence, that good .may come, for its unevangelized purposes and passions are as a two-edged sword cleaving both ways, the teacher and the taught, and sharp with the jealous wrath of Almighty God for the vindication of his own laws as given in the ministrations of his Wisdom and Love. Woe, when the hand of fanaticism and the weapons of the unsanctified orders are red with blood ; the axe of the executioner is sharpened, the omce of the hangman is dignified, the bigot's iron rule of narrow thought is the measure of conscience, the fagot is given to the incen- diary, the most cruel monsters are the most highly hon- ored, and in their guilty glory and vicious praises the mob sinks deeper in corruption ; society is, for the time, dissolved, and rape and plunder and unhallowed desola- tions are the work of those fierce multitudes which rise up in all revolutions and follow their temptations and indulge their appetites ; and honor and virtue and hos- pitality and piety have no security, and " the blood of the people is poured out as the dust, and their flesh as dung ; " — but glory and grace light up the world when the enthusiasm of the Divine Love inspires. It is Caesar — or it is Christ. B. I. c. vii. § 12. 333 12. Man is placed in life in such conditions that he can only develop and there normalate his life. This he does as governing and as governed, from the child at the fireside to the boy in school, the apprentice in the shop, the servant in the Sabbath of his master, the workman at the bench and in the field, the citizen at the mart, the forum, the election, and the priest at the altar-service, and this from the elements within and around himself. In his early life and in his lower tribal forms he can only know the law by its infraction or by the tendencies within himself to commit the breach, and by the superimposition upon him of a disciplinary education, by subordinating instruction in coercive restraints and mandatory duties, by a ruler or power having a higher normalation of the law into his life. I. vi. 35-39. He cannot comprehend the higher forms of law and the life of the law ; but, as the autopsic Self becomes self-conscious in its movement up- ward, and clears up from the disciplines and instructions and education of the progress, the consciousness of want of conformity of the individual life to the ascending higher life, always just above it, enters, and the Self begins its ultroneous movements into its lower or its higher gratifi- cations, and sin is consciously accumulated, or a depuration — a draining off of the dregs — a purification is exalting humanity. Involution in this maze is the normal con- dition of man as an individual and in his tribal divisions. In the processes which intervene between the imperfec- tion — the depravity of the race, and the clearing up of his ideative intusception into the meek and unselfish love, there is an ever-recurring miracle, or there is a greater or less lengthened term of suffering, discipline and education ; — and even with the former the latter is a constant accompaniment. And this is his evolution. I. vi. 41, 44, 48, 49. The blind, actuous, objectifying 334 B. I. c. vii. § 13. power acts very much as a spontaneity, although in the conscious presence of the Self, from the stimulus of the animalistic and the human appetencies ; the intellectivity opens slowly, and light as knowledge comes by degrees, and the order and harmony of life, commenced among the wild nomades and hunter tribes by the observance of forms and ceremonies, and in modern life by the com- plexures of civilization in its governments, wants, neces- sities, and comforts and sciences, its philosophic thought and its religious dogmas, lead, in the main, to ideative views which unfold into clearer vision of the higher life, and to the knowledge of the superintendency of the Divine Master of all life. The Love, wrenched by sufferings and the mutations and trials and disappoint- ments, in the destruction and change of earthly objects, and the fruitlessness of human successes, seeks God in the ideative fulness of his power and excellency, and finds Him coordinated in his glorious Coessentialities to man, through his ever-widening correlations, building up his moral life. In this ascent, in tribal, historical, and in individual life there is an ever-expanding Law which unerringly seizes him at every step and places him on his election for goodness or crime towards himself and the multitudes around and beneath him, yet in such way that he can and cannot give, and they can only receive as they openly aspire and win. 13. As in any mechanism there are difficulties and dangers which are unremovable, as in the natural ar- rangement of hill and valley and watercourse incon- veniences and injuries may arise, as in the production of fire which may burn, and water, essential to life, which may drown, as in any system of human thought, in some direction, contradictories must evolve, as in the conduct of life there must be conflict and suffering even for moral B. I. c. vii. § 14. 335 success, as in forms of government the form, which in repressing the lawlessness of the many gives too much power to the few, and which in giving power to the few takes too much of liberty from the many and robs them of the means of comfort and moral progress, aid which cannot be obviated by any change of form or modification of the system, — so in the economies of the divine prolep- sis towards man there are disturbing influences in the moral system which arise out of the imperfection, the depravity in man, however derived or why permitted. Accept the positive fact. This is the Vice of the systems both physical and psychical. Distinguish the thought from all previous use of the word as implying Sin. Human life in all its multitudes is therefore vicious in its want of knowledge and love, and these it can get only in a normalative life. Such was the life of Paul, and in his humanity " the Captain of their salvation was made perfect (TeAetco^ets) through sufferings." II. viii. Hence the intermediary processes for attaining this knowledge and realizing it fully in the Consciousness and giving it a living intusception are found in the temporary and changing vicissitudes of life, as child, man, parent, servant, workman, neighbor, citizen, and saint, each with its ever-changing and varying lessons in the education of life. Thus man gets the appreciation of the higher life. 14. Evil — evils are those results of any causes which produce suffering or prolonged inconvenience to man as the mediate or proximate effects of such causes ; e. g., a, tree may fall and injure or kill, or a beast may kick or gore ; or it may be produced by a free agent in the proper exercise of his appropriate functions without any sin on his part. Evil is therefore not properly synonymous with Sin, nor always with the effects or consequences of sin; for, in the adjustments of God, sin may produ'ce 33« B. I. c. vii. § 15. good ; — "it must needs be that offences come " that God's good may come. Evil always includes the con- sequences of, sin, which are hurtful and injurious, whether to the one who sins or to one who is injured by the Sin. Even subjective evil in its intrinsic fact, as in idiocy, congenital monomania, is but synonymous with vice in the guiltless imperfection of the organization. Evil may therefore be the result of sin or vice, or of the working of moral causes, which is but a further illustration of the term vice. The jury or judge who condemn a man to a heavy fine may take away the sustenance or means of education of the innocent. 15. Sin is therefore the conscious violation or non- performance in thought or word or deed, or where these are proper, in all of them, of anything which is profitable to the attainment and conservation of that state of the Body, Soul, and Spirit in which the actuating power objectifies its thoughts, words, and deeds into the currents of its own and others' lives and is subordinated to the intellectivity, and in which the intellectivity is expanded and normalated inljp. the knowledge and actuation of life under the suasive attractions of that Love which was the Causation in the beginning and is the Causative-end in the end. In the aggregate of this complex movement, as it must be caught by any full synthesis of thought, or as the analyzation of individual experience or historical revolutions and its power for the rejuvenescence of society unfolds and brings it to light, it will dawn on the mind that this Law is of the nature and essence of God, and that it is the movement in Deity of his coordinate powers in their coessential equality. Man in striving to this gains his likeness to God, his obedience to law. It is forever the Law seizing the individual and placing him on his election ; yet in the large range of the move- B. I. c. vii. §§ 16, 17. 337 ment upward it is the election of submission to authority, and its end is discipline and instruction in ceremonial observances, distinct commands, punitive law-forces in their causal consequences, until in the processes of men- talization in individuals and tribal types, it ripens into the genial and loving obedience of that Law which is Power and Wisdom and Love in coordination. 16. In a system of proleptic, unfolding moral order, Subordination is neither the Vice, the Evil, nor the Sin of the System. It is the system itself of the All-Mighty, All- Wise, All-Loving Divinity. Other resultants may be the vice or the evil of such system, and Sin may be, nay indeed is, the conscious abuse or misuse, by ruler or ruled, of the subordination which is the very life-idea of a pro- gressive moral order. Moral Progress is the Intermediate, and Moral Freedom is the Final Cause, I. i. 15, 42, 43, of an unfolding progressive moral order — the Prolepsis of the Almighty. Vice and Evil and Sin are hinged on and in the contingencies of Nature in its physical causes, I. ii. 19 ; iii. 3-8 ; iv. 13 ; vi. 2, and of Life in its in- stinctive and psychical causes, and in the Autopsic action of the Spiritual Self out of which this progressive moral order, this Education of Humanity, has heretofore and has yet to arise and advance. Government, in some of its historical forms, Subordination, in some or all of its manifold forms of domestic, social, political, and moral obedience, shape the advancing gradations from the savage and barbaric conditions through to the full, normal, and complete Emancipation of the Solidarity of the Race. I. i. 34, 33, 31. 17. It is seen that there are momenta to action incor- porated into the organization of man, similar if not con- substantial in kinds to those inwoven into the animal organizations, such as the appetites of the stomach, the 22 338 B. I. c. vii. § 17. venery, instinctive self-defence, &c. It is as fully ap- parent that man as man also possesses passional and appetizing momenta to action in various directions, and towards various pursuits in life, and that these are more or less variously complexed with or in higher or lower forms of organic intellectivity, as in the natural artistes and geniuses of different kinds, which impel to action with great uniformity, not only throughout the life of the individual, but in many of their forms as the general characteristics of the race. Many of these differentiate powers, thus inwoven in the human economy, come clearly out to view as the orgasmic propensities common to this human nature ; and that such is the case is seen in the spontaneity and separate action of organisms, as in dreams, monomanias, reveries, senile insanities, &c. ; and in their visible and sensational effects on different viscera of the organization, as shame on the cheek, awe on the scalp, anger on the chest, fear on the lower mus- cles, bowels of mercies, &c, &c. ; and in their control, modification, and repression or intensification from the autopsic direction and concentration or withholding of forces by the Self, — which latter is only a concentration of forces in some other direction. These orgasmic forces, animalistic and human, are continually in the life of the individual and the tribes impelling and appetizing to action and gratification. I. vi. 32. These are the animalistic and psychical momenta to action, and they necessarily imply diversity and locality of organs in a system of differentiate organisms for the specific manifes- tation of their separate functions, and these for their abiding inherence, intercorrelations and diversities of action, reaction, and interaction, and for their subordi- nation to the unitary, the systematic control by the con- scious autopsic Self. I. v. 1-14, 31-35 ; vi. 2-5, 16-20, B. I. c. vii. § 17. 339 39-44, 46. Such an organization, composed of so many separate functions for building and enlifing the various parts of the somatic structure, so many of animalistic instincts, so many of human passions and appetencies, and all mediately and immediately under the control and direction of the autopsic Self, makes it a necessity of thought to transcendalize the idea of a wise adaptation of differentiate functions and of special organisms for demonstrating their respective actions and the eminency of the conscious, autopsic Self. I. iii. 5-15 ; iv. 3, 4. In this complexure of interwoven and reciprocating organisms is the autopsic self-determinating Self. This Self begins at zero in its ignorance, the tabula rasa, or blank sheet of Locke, and its cognitions and its com- binations of these cognitions into systems, I. vi. 25-28, are mainly, as is its time and place, in the tribal or his- torical movement in which it appears. In its time and place in the prolepsis it gathers its cognitions, its in- tuitions, its ideations — its religious opinions — faith. Around this Faith, such are the historical and daily observable facts, whether it is fetichism, obeeism in any of its forms of snake-worship, polytheism in any of its forms of superstition, with or without human sacrifices, or monotheism — around these ideative forms, low or higher up, these orgasmic passions and appetencies cluster and swelter and appetize and impel. Are the Forms of Faith, (whether derived originally or they are, in the processes of life and education, impressed by all those means which contribute to the formation of habits of thought and action,) the doctrines and ceremonial forms of Mohammedism as thus impressed upon the individual and the tribe in the time and place of their historical movement, then, these orgasmic powers give vitality, powers, forces, actuation, and Mohammedism is actualized 340 B. I. c. vii. § 17. by and through them — thus is it demonstrated into life as the actual, practical religion of such people. Without this vitality, derived from these passions and affections, it is only a dead faith ; and as a living faith it actually represents the doctrines and emotional qualities which so together make the faith. This faith, of whatever particular form, when inwoven into the habits of thought and action, moulds and intensifies those orgasmic powers which are most naturally allied and correlated to its doc- trines. If it teaches fatalism, its followers are bold and reckless ; if human sacrifices, they are bloody and remorse- less ; if the worship of Aphrodite, they are lascivious and voluptuous, — so is man a stoic, a cynic, an epicurean, and the natural character is intensified by the doctrine. So the actual life corresponds to Buddhism, Brahminism, Obeeism, Fetichism ; and when Christianity is taught as a religion of vengeance or strife, the terrible orgasms inwoven in the organization of man, ever prompt for ac- tion by their very spontaneities, are brought into play, and give frenzy and virulence to the internecine slaughters and persecutions of civil and religious war, while a higher culture of'life in a purer doctrine gives the patience, the charity, and the self-sacrifice of the Moral Logic con- trolling and moulding these orgasmic forces to higher uses. I. iii. 29, 5-15 ; vi. 24, 40, 47. Whatever the Faith may be, it becomes by the growth and habit of life inwoven in the very fibres of the concrete existence. It is not a mere abstract ideality. It is a concrete growth. The child of genial organization in a well-ordered family loves his parents and brothers and sisters tenderly. This is so uniform that it seems as if nature had not only implanted this aptitude or necessity to love, but that it gave an instinctive knowledge of the domestic relations, and as so it received the name ofstorge. Franklin proved B. I. c. vii. § 17. 341 the fact to be otherwise, as but slight reasoning would have suspected or determined ; and the clear distinction between the intellective cognition and the affection, in- stinct, or feeling is apparent, and the same child of genial organization, if raised from infancy among kind strangers as their child, would feel the same affection for its foster- parents — all things equal. If reclaimed by the parents at puberty, and compelled to leave its happy and genial home, where so many attractions in so many forms of love, I. v. 33, had grown and strengthened in his nature, these affections would be lacerated, and the metaphor, of nerves torn up by the roots, would be realized. So it is in the progress of life or the movements of civilization, when individuals or tribes move onward from lower to higher conditionings — - from a lower to a higher Faith, — when they advance from the animalistic to the human, from the human to the spiritualistic, — from the obscura- tion of individual or tribal infancy to the clear veracious light of spiritual manhood. So man loves the lowest forms of Faith in which his infancy has been nurtured, and the struggle to rise to higher Truth is the laceration and breaking up of these habits of thought and feeling and actuation. I. vi. 31. So when he sinks — falls from his better estate. It is in and out of these conditionings that the Sense of Responsibility unfolds, gathering in its advancement knowledge and love and actuating power in higher forms of moral life. This Sense of Responsi- bility reduced to its elemental components embraces a knowledge, Cognition of the Right, Love of the Right, and objectifying power to Actuate the Right. Ante, § 7 ; II. vi. vii. viii. The Self is in this vast complexure of mul- tiplied and various organisms, and these organic powers are seen as constantly improving or deteriorating under the diverse kinds of life demonstrating in and through 342 B. I. c. vii. § 17. them. They are seen as the mere instrumentalities of the animalistic or of the human life, or of the spiritual life, or complexed of all of them ; and they constantly correspond to the life so demonstrated — actualized. Thus the Faith of the individual, tribe, or people is man- ifested, and presented in actual life. When these or- gasmic forces are exacerbated, and are acting with the violence and fury of a popular madness, what voice of reason or charity can be heard ? There is an action from all causations in nature and life, which environ it, on the Self, and this Self reacts on nature and life. In this reciprocity of action and reaction, the Self, in its capacity and modes of acting in its animal- istic and human organisms, is altered and changed. I. vi. . 1-3, 17, 32 ; iii. 5-15. The Alterability of the human and even of the animal organizations by the action and the direction given to these orgasmic forces as they move into action in a mere state of nature, or. as they are modified in the forms and uses of civilization and of religious faith, higher up or lower down, and this modifi- cation of the organization of man as the movement of his conscious aspiration after goodness and purity in self- control and self-direction, which have, so frequently and palpably, been presented at various turns of this unfold- ing system, tend constantly to mould the individual, tribe, and nation in bodily, psychical, and spiritual conformity to the predominate direction given to the tribal or national life, yet subordinate to the final education of the race, and to be inwoven into its general purpose and end in the progressive fulfilment of the deific prolepsis. I. iv. 25 ; v. 14, 20. Thus again is presented the importance of cultivating the ideative processes in the education of the race for the direction and control of these orgasms, and so for the disenvelopment and consequent depuration B. I. c. vii. § 17. 343 of the proper Self. I. i. 1-4 ; v. 26 ; iii. 5-15 ; ii. 13- 15 ; iv. 18-20, 30 ; v. 8-14, 31-35 ; vi. 39, 40, 44, 46. When the true Moral Logic is not truly normalated for the subjection and direction of the passional and affective spontaneities, and these, instead of being restrained and directed by the Self to the consummation of the order, the justice, righteousness, of the All-mighty, All-wise, All-loving God, are or shall be misdirected by perversions and false teachings of Faith and Practice, and intensified by the infusion of the conscious, the autopsic powers of the Self into these fatal orgasms, the end must be intel- lectual and moral confusions and desolation among the peoples. It is thus that manias, monomanias of individ- ual life, of endemic insanities, and national and ecclesias- tical fanaticisms, are so frequently engendered and pro- duced. I. v. 9-14, 22-25 ; vi. 17-20, 28-32. Thus the tiger and the monkey in their organic characteristics re- appear in the human successions, and murder and mow and chatter in the crowds and processions of life, and make history the record of their passions and their per- siflage in the desolations and desecrations of Humanity. I. ii. 12-15. So to the observant eye the animal charac- teristics appear in various forms in society, — the crow, the beaver, the mocking-bird, the leopard, the lion, the fox, the badger, &c. ; and it is only by the supra-tending action of the spiritual Self that it reaches to knowledge and Love, and a power of Actuation of such self-actualization, and assimilates more and more to Deity. In animal nature, and in the animalistic orgasms in man, these organs act in virtue of the law-forces inw r oven and differentiate in them, giving them their special forms and functions ; this is their " rule of action." I. i. 30 ; ante, §§ 2, 3 ; iv. 3 ; vi. 37, 44. So in the functions of the merely psy- chical life in man the organisms act in obedience to the 344 B. I. c. vii. § 17. ^consciously intelligential yet differentiate forces in- wrought into their respective functional activities — and this is their " rule of action." They act directly as cause and effect, so far as they act or are permitted to act without control by the self ; and clearly so when they overmaster the Self. I. vi. 44. But when the Self acts in its own conscious autopsic independency, it does not act as blind cause — as law-force producing designate and invariable sequences as effects, but it is consciously autopsic Self- Cause determinating and producing effects, I. iv. 5-16, and the whole moral nature of man lights up and unfolds into its spiritual presidency, controlling, subordinating, or in lower or higher forms of moral life moulding these animalistic and human law-forces, and reaching forth, " consciously and aspiringly, to its moral "destiny in the knowledge and love of God, and in the meekness and gentle firmness of this love to the actuation of its duties. All along this line of progress the distinctions between animalistic and human functions, yet in the consubstan- tiality of their underlying forces and the clear conscious- ness of the autopsic self-cause in man, come out to view, and in the gradations as distinguishing individuals, tribes and nations and peoples, which all the causes at work in and on and around the organization of man concur to produce, the vice of nature and of this composite life is seen as inherent in the system of things, and Evil flows alike from natural, instinctive, and psychical law-forces of their various kinds, and their necessary conflicts or different forms of power and action, and from conscious sinful cause warring against the purity of this spiritual Self-Cause in man. These causes gradate society, and the order of the Almighty is an order of proleptic prog- ress which imposes at every step in the procession of Humanity the duties of the Teachers and the lessons of B. I. c. vii. § 18. 345 the Learners. Do not mistake the half-taught and less than half-learned instruction of words — words which become cant, for the ministrations of duties in actual, positive life. I. vi. 32, 39, 46-48; vi. 1-3, 22, 40. Thus it is seen that all thinking, loving, actuating, which have not impressed upon them the love and the service* of Almighty God in the constant presence and control of the Moral Logic, are purely animalistic or purely human, or complexed of both of these, and therefore have no element of love or conscious service of God, and are of the earth, earthy. To comprehend these things, man must go into the depths of his own nature and under- stand Saint Paul when he said, " For what man knoweth the things of man, save the spirit of man which is in him?" Li. 1-3; iv. 29-31. 18. To take a more metaphysical view of Evil and Sin, and avoid the moral contradictories and reconcile the historical and geologic facts involved and the general hypothesis of theologians that physical evils, which long preceded man, were the result of man's sin, authority and reason may give a conciliation ; — " The Church has never defined the duration of the period of time which elapsed between the creation of the first elements of the world and their coordination on earth and in the heavens," and it has never " defined that the days of the Mosaic Cosmogony were days of twenty-four hours." — Prot. <§r Inf. c. iv. § 4. " Did Christ come to teach men the arts of commerce, to render them skilful money-makers, to train them in the construction of .railroads, steam- boats, and cotton-factories ? " — Id, c. iii. § 2. Evil must be cognized as a metaphysical accidence, I. i. 6, and as resulting from good intentions or bad intentions, or from no intentions and from physical causes. Evil is an effect of something else. It is not in itself a positive essence ; 346 B. I. c. vii. § 18. while sin is positively subjective, and involves the con- sciousness of guilt, and although not an essence, but an accidence of the subjective Agent, it may obdure as long as the sinful agent subsists, in his sinful disposition. Sin is the accidence of the Spirit, or else it is essential to it, "and therefore sin as an ontology is eternal, or else it was inwoven in its creation and so the direct act of Deity. It only supervenes in the progress of life. Offence must come that God's good may come. It is therefore an accidence and capable of removal or remedy. That evil, or those things which are capable of producing it, are the direct work of God, may be affirmed upon these intel- ligible grounds and upon Scriptural authority, — "I form the light, and create darkness ; I make peace, and create evil : I the Lord do all these things," — Is. xlv. 7 ; Am. iii. 6, and destructive monsters and venomous reptiles and destroying agencies of nature accompany the geologic eras long before man appears on the earth, and at the time of his appearance. The Evils of nature, the "disorder" as it is called, pervading the world, was not then a consequence of man's prevarication or fall in any sense of cause and effect, or in any sense of penalty for a fault committed ; for these preceded and accompanied the appearance of man on the earth — unless mankind had a previous existence, and the earth was created as his prison-house to probate and improve or punish him. And this only removes the difficulty one step further back, and increases the improbability of any solution. This brings to view the broad distinction between Evil and Sin. Evil, thus being a pure metaphysical accidence, may arise directly from* essential causes in the combinations of secondary causes. Until secondary causes appear, there can be no sin ; but sin, when it appears, is a subjective personal fact, and it appears as conscious cause and B. I. c. vii. § 18. 347 effect. I. vi. 44 ; vii. 18. This strikes at the root of all Manicheism — a duality of Gods, one good and the other bad, or that Justice and Goodness and Sin are in one God. Evils therefore are not sinful, but acts which produce them may be. Now ideating God as omniscient power and omniscient intellectivity and omniscient love in their coordination, (without which there is no God, I. iv. ; vi. 46,) neither Sin nor Evil can be predicated of him in his essence ; the mind starting with these elements of thought, cannot think it. But when the secondary causes come into play as physical causes, psychical activities, and conscious, limited moral agencies, and as they act and react on each other and the last may consciously use and abuse the others, nay, in the growth of life must misuse them, evil and sin may, w T ill both appear. The mind cannot but think them as the necessary consequences of the secondary causes. In a divine prolepsis, all of the coordinations are present, and rule the plan of the move- ment. But in a prolepsis, a foreplan is implied of some- thing to be done and consummated through successions of eras, an imperfection and an intercurrence of evils to be guarded, abated, or remedied, a vice in the system to be removed or modified by the intervention of higher and other causes, a sin as a necessary precedence to knowl- edge, and suffering as the condition of higher love ; and as this conviction is unfolded, and this love becomes more conscious and open in the growth and discipline from infancy to age and from tribal degradation to tribal and national responsibility, and evolves the noble grandeur of Moral Freedom, the prolepsis will be seen as moving in succession to attain the end of the succession in doing. That which is at the end of the doing is the object to be attained, the gratification, the love to be enjoyed in the attainment. In a prolepsis the ultimate gratification is 348 B. I. c. vii. § 19. ; at the end of the movement instaurated as causative-end, and therefore the Love, in its richness and glory, is sepa- rated from the Intel! ectivity and the Power by the whole series of causes and successions from the Beginning to the End. I. i. 15 ; iv. 10-13 ; vi. 46. Man, then, placed in the great web of these causes and their effects, and begin- ning in infancy as man and in a state of autonomic en- velopment as tribes, must in and of and from himself, yet in constant correlation with each other, and all depending on the correlations with God, move forward through the tribulations of vice and sin and evil to the incarnation in themselves of the Knowledge and the Love and the Actuation of Justice, as ordinated for the movement. 19. Justice is, therefore, that Law which seizes man at every step of life in his actual moral condition, and subjects him to the discipline, instruction, and education of the prolepsis for a still higher moral condition. Thus all adversities may be sanctified discipline, all struggles but instruction unfolding the Intellective Powers, and all sorrows an education to that Love which would impose no adversity, no struggle, and no sorrow, save in main- taining that order which best conserves to the moral growth of life. This is the Education of God for Humanity. God knows ; Man will learn. The same application of the law, as a great horizontal line of equality, to all the members of society, to all the tribes and nations of the world, is folly, and it is madness. Each can get but what they are capacitated, mentalized to receive. It is a law of progress, and not a constant miracle. It is not pantheism. I. vi. 47. As positive fact, to those who only can see facts, but in the transcen- dental system, for those who can see God, there is an arrangement of appropriate moral correlations between man and man, and man and God, as inwrought in the B. I. c. vii. § 19. 349 differences of the organic constitution given to each in- dividual in society ; and in their conditions in the world and in these very differences the moral correlations to God are necessitated on any system of thought which finds Power, Wisdom, and Love in any form in the universe. They are the coherences of society, they are the bond of union in state and church, they are the conflicts of all time ; and their removal, in the conciliation of their ele- vation to the full spiritual disenvelopment from these Differences, is the Divine Concord. Man, in these dif- ferences, is placed in the complexures of this onward movement of life, and always around him, as active or passive, is woven the web of circumstances so as to pre- scribe to him the nature, the means, and the occasions, at every stage in his progress, for raising the questions of duty and promoting the growth and expansion of his mental faculties and his responsible election of conduct in the constant occurrence of identical or new presen- tation of higher problems of conduct on which his higher knowledge and his purer love shall be successionally evolved. The successional billions coming and to come can only thus be disciplined, instructed, and educated. The circle of these circumstances, so as to evolve the occa- sions of election and conduct, must be comprehensive as the race and minute as the distinctions between the individuals ; for one will violate this law, and another that, and all in greater or less degrees of temptation, or as they are in greater or less advancement of moral life. Justice is, therefore, no fixed and absolute application of a fixed and absolute law to every individual of every tribe and tongue as standing on the same horizontal level of equality, instead of that inclined plane over which all are making the moral ascent or descent of life. It is a principle of administration in the various offices of life 350 B. I. c. vii. § 19. for each Self and towards others, changing with the con- dition and character of individuals, tribes, and nations. Reverence to some, regard to others, submission here, obedience there, authority now, and moral resistance to moral wrong everywhere, and charity, love for all. Such is the order of the movement. It is so found in the demonstration or on the concession of any God. It must be so in a God of Wisdom and Power and Love, forecasting the fact and the order of the creation, and providing for the discipline, instruction, and education of a race where there is an infancy of individuals and of tribes or races. It is the positive fact of life and of history. It is the Prolepsis. The child of tender years is not governed by the same fixed rules, either on the part of the parent or child, neither can he be nor ought he to be, as the child of maturer years ; yet the parent, in obedience to his higher knowledge and the previsory love which provides for future growth and education of the child, must guard against his own inordinate human love, and he must educate him for a life in which he must act with and against others ; nor is the child arriving at puberty to be governed as the full-grown man living under the paternal roof ; yet throughout, the general spirit of the intercourse and the government should be the same — a proper admixture of Love and Power tempered to the age, qualities, character, and prospective duties in life. Nor are the same laws of action and conduct, though similar, applied or applicable to the individual in society and government which constitute the proper rule of Justice in the family. Yet there is a submission and obedience necessary in the family, an obedience neces- sary in society, and an obedience necessary in the government ; yet they are all obedience, and each is different from the other, and each, in turn, is displaceable. B. I. c. vii. § 19. 351 They are correlations, one of the other ; and where sub- mission or obedience is proper, authority — power is necessary. I. vi. 35, 36 ; ante, § 3. Yet always the authority, the power must be founded in moral right. You who have passed through these things and appreciate, will understand them, whether they are further illus- trated or not ; and others cannot appreciate them until their mentalized lives can intuscept them and give to them a life, a spiritual content. I. vi. 47. But in the child, in the man, in society, in government, in church, there may and must be an obedience, a submission beyond the capacity to understand the occasion and the reasons for the obedience, or else order is at an end. But at this juncture, in the organizations and conditions of individuals and of the races of men, occasions will, and, in the very nature of the agencies at work, must arise, when authority shall cease, when the parent forfeits his moral right, and manhood must meet its own responsibilities, when government shall violate the public sense of justice too far, and tyranny in actual forms of force and in destructive taxations sapping the moral life shall become insupportable, as well as when society shall, in its unnormalated and undisciplined numbers, become corrupt, and the accumulations of viciousness and crime shall result in immoral disobedience. But it is seen that there is a justice which rules, yet changes from beginning to end, from infancy to old age, and from the lowest envelopment of tribal degradation to the competency for a wise and rightful nationality of self-government, which is but the growth in the very order of the prolepsis ; and that, throughout, this Jus- tice is but rightful obedience to the Master of Life. Authority is to be exercised in a spirit of Love; and obedience is to be rendered in a loving, just, and dutiful subordination. I. ii. 15. 352 B. I. c. vii. § 20. 20. In a state of things where perfect Order exists, the Actuating Power, the Intellectivity, and the Love are perfectly coordinated or correlated in their fulness. When the Actuating Power is weak, the plans, designs, the modes pointed out by the Intellectivity, and the means selected, cannot be used or made efficient ; when the Intellectivity is circumscribed, to this extent the In- telligence of the agent is limited, and error in ends, modes, and means of doing is or may be introduced, and confusion, disorder, and evil prevail ; when the love unconsciously, without a consciousness of higher duties, rests in the animalistic or human gratifications, the loves, then, for which this agent toils, is animalistic or human, and in the absence of a conscious knowledge of the Law is simply vicious ; § 13 ; when the love consciously pur- sues the animalistic and human gratifications, then it is consciously human and animalistic, and is sinful, as in the former case it is vicious ; but when the Love is divinely directed, then the whole of the powers, whether weak or circumscribed or enlarged, are turned towards Divinity, yet with an aspect towards nature and life, in virtue of the attractive sympathies of the Universal Love, and so for the purification and uplifting of all, the Self aspires and gathers knowledge, love, and power. Justice — Righteousness, then, is simply the Divine Order working in the confusions and disorders of humanity. Human justice — righteousness is, therefore, but the approximative at- tainment of human conduct for moving wisely and lovingly in the divine order for the purification of ourselves and the onward movement of the whole. It requires the regulation of our conduct towards others by which to maintain, and by maintaining attain still loftier heights of purity and divine love, yet in that humility and meek- ness which will return and act upon the raw and rude B. I. c. vii. § 21. 353 elements of society so as not to involve the loss of any of the elements of our own purity, meekness, and humil- ity, but so as to lead them through the ages by purified agencies to the Divine Order — Righteousness, Justice. §§ 8, 11. God is Order ; and Power, Wisdom, and Love, in coordination, is Order ; and a constant progress towards this, in unfolding these powers in the Solidaric Self and in the Communal Solidarity of Humanity, is the move- ment towards universal Order. § 16. 21. Such is the slow and solemn march of the great movement. Amid evil, vice, and sin, man must toil and move on to his perfection. Fraud and force are not his ministers, however constantly the Great Ruler may so ordinate these that good may come and make the wrath of man to praise him ; but he who uses them has stained the brightness of his glory, and written on indelible history, or registrated in the tablets of his own organization, the record of the violence of his passions. The great day of the thousand years will move on regardless of the utmost love of power, place, fame, wealth, or ven- geance, however it may be exacerbated into fanaticism. The mighty fate of the Prolepsis seizes all, in some of its many forms of agencies at work — the animalcule, the lowest dwarf of humanity and its noblest genius, and each only works in their time and place in accord- ance with the causes around him, and no earthly power can lift any out of its intrinsic condition. We are akin to all nature, and all nature conspires against man to discipline and instruct him, and all nature is his friend and ally for his education and advancement. The lofty cannot subsist without the lowly, but the low will only toil and swelter in anarchy and confusion without the gracious and exalted. The scholar, the artisan, the laborer, and the servant, of whatever form, are correla- 23 354 B. I. c. vii. § 21. tives, and the position of each is as he sanctifies his position. Each can receive only the ministrations of this order, and this worthily only as he worthily wins it in the struggle to rise to a higher position conditioned in the moral correlations which he holds to all around him. Wealth, fame, power, in the possession of the unworthy, are but means and solicitations to greater abasement and more obduring evil. Divide property to-day, and to-morrow fraudful cunning will more than regain its share. The parent may accumulate, and the child shall waste. Destroy one tyrant, and many shall rise in his stead. Governments may change forms and dynasties, but humanity has but one lot — to work wisely and well in the order of the Almighty, and aspiringly unfold in wisdom and love, or, as the slaves of passions and misdirected affections, grope in confusions and bat- tle in vain against those everlasting barriers of the divine order which close around him in his fierce con- flicts and crush him in tribulations and sorrows which give no wisdom and no love. Force may gain power, and Fraud obtain unhallowed wealth ; but the knowledge of the one shall perish or remain a memory of infamy in the desolation or silent despotism which always accom- pany it, and the moth and the worm shall eat the other from his clutches, or folly and guilt in vicious and criminal indulgences shall hold their carnival over his grave. Yet stand firm and look from your prison-house, with your fellow-victims who suffer or perish with you, and behold the Star above you. It rolls on forever, and its light has been a glory and a guide. You are in nature; and in nature all is cause and effect ; I. ii. 19 ; vi. 2, 44; in animal passions all is cause and effect; in human passions, appetites, and affections there is vicious cause and effect, and in their conscious use they are B. I. c. vii. § 22. 355 criminal cause and effect as 'the instruments of violence and fraud, or they are the ministering agencies of Wis- dom and Love. God is his own Avenger ; I. ii. 19 ; hi. 29 ; and his deepest vengeance is sorrow for the misuse and perversion of the powers which should have been a bless- ing, but which have been used as a curse and a desola- tion. The Roman, the Goth, the Hun, and the Vandal — Titus, Alaric, Attila, and Genseric, were the ministers and the scourges of God ; but Jesus Christ and his fol- lowers were the ministers of Wisdom and Love and Moral Power which reconquered by suffering. The earth is planted with the blood-seeds, and they grow and ripen from age to age. 22. Man is in the web of the Prolepsis. And there is a vice in the whole system of nature and life. There is scarcely a fact, a factum in it which may not pro- duce evil. His whole organization is vicious, and he escapes from the evils which the vice in the system of nature will constantly produce, only by the cultivation of his own intellective and moral powers. As he studies nature in his daily struggles with it, or in the pursuits of science, he learns how measurably to avoid the evils which the vice in the system of nature will constantly inflict. He gains the secrets of her powers and converts them to his use and misuse, and he or others learn by the misuse. He turns in upon himself, and in animal appetites and human passions and affections it is vice, with a constant tendency, in indulgence, to increase the vice and multiply the evils which flow from them and their increased solicitations by their indulgence. But man, standing in his place, in the early conditions of -the opening prolepsis, imperfect in all his knoAvledge, con- fused, perplexed, bewildered, violently controlled by the passions and affections, or some predominating one in- 356 B. I. c. vii. § 22. woven in his nature, and from which he, in his spiritual, solidaric Self, is to be disenveloped by his own Conscious Causation working in the 'ages, how shall he move for- ward to its attainment? I. iii. 29. Certainly by his own reason, as evolved in the processions, and as certainly always in doubt, if not in despair, — yet certainly by his own reason, — and for this it was necessary that " the Law should enter that Sin might abound." I. ii. 19 ; vi« 34, 40, 35, 36, 44, 47, 46. The consciousness of moral offence is essential to an escape from the viciousness of the natural condition ; for without this conviction of moral offence it is only a question of prudence in indul- gences, and this so as merely to escape the natural evils occasioned by the indulgence, and to make the best compromise with the penalties involved, as all the moral philosophies, ancient and modern, based on such views, attest. I. vi. 44, 45, 47. Without this consciousness there is no inducing cause, no motive, and can be no in- tention to reach to a higher law or cause for conduct ; while Law as Command, and in its form as Command, takes the inquiring Mind up at once to find the authority of Command, and the foundation of Law is ascertained and determined. And this, in its processes and end, corre- lates man to God and to all between man and God. Vice, evil, and sin are therefore necessary in a prolepsis where man must make his ascent through symbols and signs and forces in nature and life to the Supreme Powers of all life. § 16. Evils, which are the result of im- perfection in a system which produces creatures without any fault or causation in themselves, and which are by their very constitution vicious, but yet are so constituted that by various means of discipline, instruction, and edu- cation they are capable of progressing to a clear self- cognition of the vice in their own natures, and must B. I. c. vii. § 22. 357 thereafter normalate and unfold their own conduct to guilt or innocency, are necessary. Such agents are not the subjects of the same laws, in the same manner, in the earlier as in the later condition. In the former, evil, punishment is disciplinary and only can be: and in the latter, it is punitory as well as disciplinary, for all punishment in a wise government is disciplinary, and God is wiser than man. The former cannot be the object of punishment in like manner with that creature which is consciously sinful or wilfully blind and dis- obedient to the means of lifting himself above this sinful ignorance and this vicious condition. Hence the moral propriety that Command should lead to the vast compre- hension of Law — of the Divine Ideas in their ever- widening correlations. But neither the sinful nor the vicious nature can be tolerated by the Divine Justice. The consciously sinful nature is clearly at war, and in its own consciousness, with the deific attributes of Wisdom and Love which, in their coordination, is ideal, theoretical Order ; while the latter is also at war with both, but unconsciously. With neither class can Deity have any harmony ; he can have no harmony with wrong- headedness, for it mars and violates his Wisdom in his divine arrangements ; he can have no sympathy with wrong-heartedness, for it violates his Love — in the pro- cesses and in the end of his divine arran cement. When head and heart are both wrong from automatic or con- genital causes, there can be neither harmony nor sym- pathy in this sense, for both are violated, and it may be, not in the conscious sinfulness of the Self. In this lat- ter case he can have no harmony of action, or of thought or sympathy of Love ; yet the Solidarity of the family, the tribe, the race, are concerned in these correlations which bind moral causes to moral effects and the natural 358 B. I. c. vii. § 22. and psychical causes to their effects, and all into a system of divine government, I. i. 32, 33, where Wisdom, Love, and Power in actualization is practical order — justice, always revealing enough to teach wisdom to the ignorant, and always concealing enough to humble pride, and place man on his meekness and humility, and to teach him that Divine Justice is something other than the measures of human vengeance, and, ever and forever, is inducing to further knowledge and more chastened Love, still aspir- ing, until by the action and reaction of the forces in nature and life, and the action and reaction of the forces woven into and intrinsic to the Body, the Soul and the Spirit returning to the creative concordance of the primal % image and likeness, "the day of everlasting brightness shall dawn, and the shadows of figures shall pass away." END OF BOOK FIRST. THE LIVING FORCES OF THE UNIVERSE, THE TEMPLE AND THE WORSHIPPERS, BY HON. GEO. W. THOMPSON, OF WHEELING, WEST VA. <** This work has received the commendation of some of the first minds in America. Divines of the various Schools of Theology have spoken of it in terms of high praise, and its general circulation will be pro- ductive of great good in disseminating truths which, if fairly considered and candidly applied, will tend to change the materialistic doctrines and infidel radical- ism which now so largely prevail to the injury of the morals and religion of our people, and substitute a conservative radicalism which will improve society, conserve its institutions and promote progress. Its method and its processes are entirely new. It offers a new solution for the unity of the human race. It solves the paradox of their intellectual and moral di- versities, and lays the foundation for a new moral science. It gives more definitiveness to the formulas of scientific expression, and in establishing the under- lying identities of the intellectual and moral power of the human race, and their image and likeness to the triune essentials of God it harmonizes the correla- tive unity of all science and literature. It is the first decided step toward an American philosophy. Price $1.15, or 12 copies $15.00. HOWARD CHALLEN, Publisher. Philadelphia. 3477 b Deacidified using the Bookkeeper process. Neutralizing agent: Magnesium Oxide Treatment Date: Oct. 2004 PreservationTechnologies A WORLD LEADER IN PAPER PRESERVATION 1 1 1 Thomson Park Drive Cranberry Township, PA 16066 (724) 779-21 1 1 LIBRARY OF CONGRESS 013 194 709 4 Hi Hi H ■r SB .'.ifc"l'"v*# Hn BOB l^HH i^H ^B In ■H ■ Hi ' ^■1 jg H ■I Hi I .*.#;, ■ l H HHfl