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tute being. Accordingly, the original essence which formed the substance of infinity, existed as a necessity in the eternity of the past, —which can be conceived as easily as the etermity of the future. Thus the existence of matter may be comprehended as an eternal fact. In this case there was no alternative. Since nothing could not exist, something must be ; and this primitive something was obviously that substance to which all existing matter is capable of being resolved,—or, in other terms, a spiritual essence. It is not necessary in order to comprehend this statement, that the soul should be swallowed up in the boundlessness of the past, for the same original substance even now pervades the fields of immensity, and is viewed by the interior vision as the first and last reality of Nature. Thus it is found to be an absolute necessity which made the existence of spirit-matter, as without this there could be no space. This subtile and all-pervading essence of which space is formed, was, in a broad and general sense, the original germ of creation. With respect to nature this germ was a unity, though it comprehended the limitless infinitude. In other words, there could have been but one substance from which, as a primitive source, the harmonious and unitary effects of creation proceeded. But though this substance was the ALL–the original bass of being—the essence, in fact, from which all matter has had its birth, yet this was possessed of certain powers, qualities, and characteristics which were inherent in its nature. Besides the necessity of simple being, there were other necessities by which this being was modified and controlled. What these necessities were, need not be a matter of mere conjecture, since they are clearly set forth and manifested in the

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forces, tendencies, and principles which are exhibited in Nature. For instance, it is positively certain that the primitive essence was possessed of motion, as otherwise motion could not have been communicated to the grosser materials which have been derived from this source ; and this motion existed as an eternal necessity, because it could not be created by any power not possessed of the same principle, and hence could not be referred to any first cause in which motion did not exist. Again, it is equally certain that the uncreated essence contained intelligence; for, as intelligence is the ultimate principle of the most perfect created form, this must have a correspondence as an end with the nature of the creative cause; or, to render the proposition more clear, intelligence as an ultimate creation could only be derived from a source that is itself intel- * ligent; and this primary intelligence was also a necessity, inasmuch as, it being itself an ultimate, there is no power superior to this by which it could be created, and to suppose the existence of any cause back of this, would be to commence a chain of causation that would lead into infinity. But there is another consideration. Not only motion as a primary principle, and intelligence as an ultimated fact, were comprehended by necessity in the nature of original matter, but likewise form, including series and degrees, existed as an eternal basis on which might rest the progressive development of all other forms. Without form there can be no intelligence, the latter being dependent on the former. The most refined substance in being, though it should possess in itself all the essential elements of intelligence, could never manifest this property, except the substance referred to be so arranged as to form a definite and complete system; and the reason is, that


without the orderly arrangement which such a system would
give, there could be no method in the action of the supposed
substance, and consequently motion would tend toward no de-
finable end. It may be stated, therefore, that form as the
parent of intelligence, existed eternally by a necessity as abso-
lute as that which belongs to being itself. Moreover, within
this eternal and self-existent form, were included, as before
mentioned, series and degrees, these being necessary to consti-
tute the plane of development along which all created forms
are ever advancing toward perfection. The very fact that
the principle of progression now exists and is universally
manifested in Nature, proves conclusively that this was inher-
ently established in the substance from which Nature was
evolved; and hence the philosophical and far-seeing mind will
regard this substance as a form containing in itself a series of
gradations or different degrees of refinement, on which, as a
necessity, the prevailing law of progression is dependent.
In thus tracing the beautiful chain of truth back to the infi-
nite source of being, the reasoning mind will now be naturally
drawn towards the central and sunlike Soul, which, in the most
strict and radical sense, constitutes the Original Germ. The
vast expanse of spiritual substance extending through immen-
sity, was possessed of those inherent qualities and principles by
which it was rendered a complete and perfect system, the whole
leading in majestic gradations toward the ever-attractive
“Magnet of the universe,
Round whom all spirits tremble, and towards whom
All tend.”
Motion existed in the refined essence of space; and this, con-
forming to an established and systematic order, and tending

toward a fixed and definite end, produces intelligence. Intelligence, therefore, is the flower of form and motion; and since form exists in gradational degrees of refinement, and motion tends naturally in the direction of these degrees, this intelligence as the ultimate produced, must be an attribute or effect of the spiritual essence in its most highly sublimated and concentrated form, which is, in other language, the Divine Mind. So matter, pervaded by the principle of motion, becomes ultimately resolved into mind,—not that mind is created by this process, but that it represents the highest form in which matter can exist. Mind is the sum and perfection of that substance which, in a more outward sphere, exists in its elementary or rudimental state; and therefore it appears that the soul of the Divine Being comprises the Alpha and Omega of existence— the central Sun in which the essence of all matter dwells, and around which the circling realm of space revolves. Hence from the beginning of eternity, this great Soul existed as the Germ of being; and in this Germ were reposited all the elements and materials which enter into the composition of worlds and make up the existing system of the Universe. To bring the truth here stated more fully to the comprehension of the reader, it will be wise to illustrate its force and significance by reference to certain mathematical principles, which will be recognized as an established reality. Let it be observed that all numbers are derived from a unity, and, when separated into their component parts, are resolved back to this root. For instance, the number ten is but a combination of units, or the multiplication of so many ones. And however great may be the range of numerical figures, it can proceed from only one starting-point, as it has its origin in but one basis. The unit

is the germ of all numbers, and from this they may be expanded into absolute infinitude. Now, in applying this illustration, let it be supposed that the Divine Mind is the Unit—the ONE --from which all the inconceivable combinations of space are formed. Then the substance which pervades immensity, though it may exist in myriad different forms, and states, and degrees, is ultimately resolved into this one primary germ, on the same principle which governs the science of numbers—the unit being the basis of infinity. With the use of the same illustration, we are also enabled to conceive of the definite relations which subsisted between Matter and Spirit, as these were included in the original substance. It should be distinctly understood, as it is emphatically true, that both matter and spirit have existed from eternity as necessities, and that these, as to the primitive essence which forms their common basis, are essentially one. To show this according to the preceding illustrations, suppose a line of numercal figures extending from the unit to a hundred. The unit would represent Spirit as a germ or starting-point, and the figures— even though they should be infinitely multiplied—would represent Matter as different combinations of the same element that forms the germ. Thus it may be seen that Matter comprehends Spirit, and indeed is made up of this as a large number is composed of units; and at the same time it should be known also that Spirit pervades every portion of Matter, as the unit is contained in every number larger than itself. While, then, the Divine Mind existed as the eternal germ or unit, this may be called Spirit, and while space represented different combinations of the essence of this germ, this may be termed Matter; the one being the focalized and sublimated point in all

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