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contains the elements of those hidden and mysterious forces, whose effects are apparent in the visible movements of Nature.
2. The substance termed space was eternally pervaded with the principle of motion ; this principle, acting in the direction of a definite end, ultimated in the coexistent flower of intelligence.; and this intelligence, being attained through successive series and degrees of refinement, was by an equal necessity connected with form; so that motion, intelligence and form were the essential characteristics of primitive being.
3. As motion was an eternal principle in the pervading essence of immensity, so intelligence as the ultimate of motion, attained through the medium of ascending gradations, was a quality belonging to this essence in its most concentrated, refined and intensified state; and this essence in its perfected form, being arranged in the complete organization on which intelligence depends, constituted the sun and vortex of the great Positive Mind.
4. Existing eternally in the depths of space as the highest form and state of the one pervading substance, the Positive Mind was the center of circling spheres of radiance, which extended in every direction as far as its own radiating and attracting power could reach, mingling at last with the infinite sea of light where motion is resolved into its most simple form.
5. All space begins and ends in its own central Soul as above denoted; and from this. Soul, encircled by the spheres evolved by its inherent forces, were progressively developed all the external creations of the surrounding Universe.
In these conclusions is presented an exceedingly simple and natural view of the original basis or germ of material existence. It is true that there exists much difficulty in embodying in language the conceptions that pertain to a realm of intangible being, which lies not within the boundaries of the sensuous vision. Yet the realities expressed will make their appeal to the highest intuitions of the soul. Standing on the surface of the visible creation, we can behold the sparkling streams of life that gush up from the invisible depths of being; and we are then almost forced to recognize the fact, that all external forms have sprung from the elements of a hidden power, and that even the worlds in their majestic glory, are but shining bubbles floating on the bosom of the Divine Fountain. To find the germ, therefore, of material creations, we must look beneath the creations themselves; yea, we must look beneath the very space in which these exist, for space is not a mere empty void, but it is an imperishable substance forming as it were the foundation on which the temple of Nature has been reared; and then descending beneath this through successive degrees of unfolding, we arrive at last to a perception of the inmost, sunlike Spirit.
PHILOSOPHY OF CREATION.
The special design of this Chapter will be to consider some of the cosmological theories on which the Philosophy of Crea- v tion has been based by different minds, and thus to show by contrast the beauty of those higher realities to which reference has been made in the preceding portions of this work. It is evident that the original state of matter is not presented in the aspect of surrounding things. The myriad forms of beauty that adorn the earth and heavens, point distinctly to a previous period when the present constitution of Nature began to exist. And the manifestations of progressive development which are everywhere apparent in the expanse of being, render it obvious that the present form and arrrangement of the Universe have not existed from eternity, but have been derived from a combination of materials existing anteriorly in a different state of refinement and perfection. Therefore the inquiry arises in every investigating mind, whence came the first dawn of Creation's morning ?—whence originated those primitive materials from which innumerable systems of worlds have been ushered into being?
In attempting to solve this problem, the philosophers of all ages have exerted their strongest powers of analysis and investigation; and, as a consequence to be anticipated, several different hypotheses have been formed on the subject, which, though they may not prove to be satisfactory in themselves, are nevertheless indications of much profound thought on the part of their authors. The first theory which should be noticed in this connection is that of the eternity of matter. This, as it appears from historical records, has quite an ancient origin, and may be traced through most of the schools of Greece. "If," says a noted writer, "we search into the systems of all the ancient schools of philosophy, amid an infinite variety of different opinions in other respects, we find them, perhaps without an exception, concurring in a belief of the eternity of matter, or that general substance which constitutes the visible world around us; which was sometimes conceived to be intelligent in many of its corpuscles, and unintelligent in the rest, as was taught by Democritus, sometimes intelligent as a whole, though unintelligent in its separate parts, as taught both by Aristotle and Plato; and sometimes unintelligent in all its parts and particles, whether united or disjoined, which formed the dogma of Epicurus. Under some modification or other, however, the doctrine of the eternity of matter appears to have been universal among the philosophers of ancient nations."
This hypothesis is one which we might suppose would be naturally first generated in the contemplations of materialistic minds. Viewing external matter as comprehending the entire realm of being, and having no conception of the existence of an essence more refined than the particles of which matter is composed, they were in a measure compelled to regard that as eternal, which they were unable to trace to a more sublimated source. The theory here referred to, therefore, is a good representative of the materialism of the age in which it originated. When the mind ascends to a spiritual plane of thought, it can easily perceive the difficulties with which such a theory is beset. Matter, in all its visible and tangible forms, is constantly undergoing the process of change. Even the very particles which make up its whole, become etherealized into an impalpable substance which extends beyond the reach of the senses. For this reason matter can not be eternal in its tangible or compound state, as otherwise it could not be reduced to an inappreciable form. But when we come to ascertain the primitive and substantial basis of matter, extending our view beyond its temporary and changing forms to the refined and spiritual essence into which it is capable of being resolved, we can recognize the fact that this alone has an eternal existence, as the medium through which the Divine intelligence is expressed, and through which also all external matter is moved and governed.
To assert the absolute eternity of matter in any other sense than this, is to make a theory which can not stand the test of reason. The difficulties which lie in the way of such a theory, are ably set forth by the author before alluded to, as follows: "We may regard matter as essentially and eternally intelligent, or as essentially and eternally unintelligent; as essentially intelligent in its several parts, or as essentially intelligent as a whole. The dilemma is equal in all these cases. Matter can not be intelligent as a whole, without being intelligent in every atom, for a concourse of unintelligent atoms caii never produce