literal and the spiritual senses of the Word. On similar grounds I account for the universal prevalence of the doctrine of metempsychosis, which Pythagoras himself derived from Egypt. Apply this law to the Bible, and we shall come to the result already stated, that observance of the precepts of the literal sense is precisely the way in which we may be elevated into the purer atmosphere, where the voice of an inner law may be heard.

So, too, there are applications of the science of correspondence to the ancient classical mythology, which often make it significant. Sisyphus and Tantalus, and the like, are no longer the wild and meaningless creations of fantasy, and we can understand their permanence, and charm, and power, amid the beautiful cultivation of the Greek mind. Pegasus, the winged horse, again alights upon Helicon, and opens a new Hippocrene, and again Minerva tames his fire, and gives him to the warrior who is called to do battle with the monster Chimæra. But these things would carry me too far, and perhaps it would have been better not to have referred to topics which I have not space to explain.

To Emanuel Swedenborg was revealed, and by him was published for the instruction of mankind, the spiritual sense of Genesis, Exodus, and the Apocalypse. His works on these subjects consist of about eighteen octavo volumes ; and in them very many passages from other parts of the Bible are incidentally mentioned and explained. In his other theological writings, which amount to seven or eight volumes more, he treats often of the science of correspondence and its principles. Books have been written by others, intended to assist in the study of the works of Swedenborg; and on the plenary inspiration of Scripture that by Mr. Noble, of England, is perhaps the best we have. The sermons of the New Church are generally explanations of Scripture. Let him, or her, who would inquire into this science, apply to these books and aids. Every single passage or text of Scripture, which is so learnt and understood, leads to others. When the mind is employed in the endeavor to apply the principles of correspondence, it may happen that a supposed meaning is not the true one, and a better knowledge will correct the error. As more and more examples of the spiritual meaning of the Word are understood, they will throw light upon each other, and gradually lead to a comprehension of the principles of the science of correspondence. In this case, as in all others, true knowledge will become the parent of knowledge. The progress may seem to be slow; sometimes it will be toilsome and difficult; but it will be PROGRESS. And it depends only on the mind, the motive, the purpose, and the heart of the student, whether that progress shall be eternal.

THE HUMAN FORM.

It is seldom that the word " Form " is used in any sense which would not be adequately expressed by the word "shape.” Indeed these words are usually regarded as synonymous. But this is an error; and an injurious error so far as it limits the idea of form to its lowest and most external manifestation ; for shape is but one manifestation of form.

. It is far nearer the truth to regard Form as the mode of existence. We can understand it better by considering it in its relation to its correlative idea

For this purpose essence may be defined as what one is, while form is how one is. Essence is that from which a thing derives its quality and its power, while form is that by which a thing manifests its quality and exerts its power.

It is somewhat difficult for those who are accus. tomed to what has been called Philosophy, until quite recently, in England and this country, to ad

essence.

mit that essence has any reality. For this philosophy is the philosophy of sensuous thought, and it rests upon the foundations which were laid by Mr. Locke, in his Essay on the Human Understanding, with admirable skill and consistency. He proves, with all the force of demonstration, that if reflection makes use of no materials but the facts of sensation, and acknowledges no entities of an higher order, it can form or recognize no idea of essence; and as sensuous thought admits of no other materials, and acknowledges nothing more, he concludes that essence is nothing. And it is nothing within the range and scope of his system ; for the idea of essence and whatever belongs to this idea, transcends the faculty and function of sensuous thought; and it is therefore true, that, viewed in this way, essence has no existence.

It is also true in fact, and as a conclusion of the strictest logic, that essence has no separate and independent existence whatever, because whatever exists must have its own distinct form or mode of existence. And it is also and equally true, that form has no separate and independent existence, because whatever exists must manifest outwardly and bring forth into effect its essence, or its own essential nature and

Thus these two, essence and form, must combine to make up the whole of any real entity.

We repeat, that it may be difficult for those who are accustomed only to a sensuous philosophy, or are wholly unused to consider subjects of this kind,

use.

to understand the relation between these two things. It is, however, of some importance. As soon as the words " Essence" and "Form" are presented to any

6 mind, a dim conception comes at once of the superiority of essence over form; and a common use of the words 6 essential” and “ formal ” is expressive of the common sense of mankind, and is built upon and implies this conception. A negative and narrow philosophy, finding itself wholly unable to remove the dimness of this thought, imputes the darkness, not to its own eye, but to the object. It finds, in the very blindness which cannot discern the higher principles of mind, good reason for denying their existence and denouncing the results to which they lead. But a better philosophy takes us back to common sense, and at once confirms its impressions, and defines and illustrates them by the light of its own clearer views and loftier principles. Such a philosophy must recognize the soul, the destiny of man, the laws of his creation and his life, the purpose of

, his being, and his relation to its Infinite Source. It cannot but discern, that whatever exists, be it spiritual or material, of the highest or the lowest worth, exists by virtue of an inherent and indispensable quality upon which its identity is founded, and which determines what the thing is; while it also exists in some particular mode, which is exactly suited to its true quality, and by means whereof that may come forth into action and influence, and perform the function for which it exists. If the true