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existence, and the other being the forms, degrees and stages in which the substance of this point may exist,-yet both eternal, essential, and united, mingling forever in beautiful harmony to make the perfect melody of Creation. As an inference from these truths, it may be properly mentioned in this connection that the organized intelligence termed God, is not, in a strict and absolute sense, infinite as to extent and quantity of being, the reason of which will be readily apprehended by the philosophical mind. It is only necessary to view the subject in the light of natural principles instead of the darkness of theological prejudice, in order to perceive the reality of this thought. Hmtelligence, it is conceded, results from an organization of elements; this organization must from its very nature be characterized by form; and form, being necessarily described by, certain outlines, either defined or conceivable, can not be strictly infinite. Since, therefore, the Supreme Mind is an intelligence whose very being is based on a certain arrangement of elements resulting in form, it follows that this is not infinite in itself as an absolute reality, though it may be so in a relative sense to all lesser minds. This idea is significantly illustrated in the relations that exist between different forms and beings in the sphere of human observation. For instance, the expanse of the majestic ocean is to the tiny fish that swims in its depths apparently infinite, since within the range of its narrow vision the moving elements have no bounds; but to the being that resides on a higher plane of development and occupies a position which is above and beyond the ocean, this mighty world of waters, though infinite to its own inhabitants, is known to be really limited in extent. So also the minute beings—the animalculae—that dwell in the rivers of the human blood flowing through all the veins and arteries of the body, might, were they possessed of intelligence, regard the world in which they live as infinite; but to the man who comprises the whole of which these are only minute and insignificant parts—who can comprehend the bulk and extent of his own being and look forth beyond himself on other surrounding forms, his body is really so far from being an infinitude as to appear almost an atom in immensity. Let now the illustration be applied. We who are but parts of the Divine Being as the animalculae are but parts of the human system, may regard that Being in whom we move and have existence, as an absolute infinity—because to our limited conceptions there seems to be no boundary by which the great Intelligence can be circumscribed; but to the Divine Being himself, who is supposed to comprehend his own nature as man can understand the peculiarities of the physical body, his constitution is not absolutely and literally infinite, or, as this would imply, without individuality and organization; since even He can look forth beyond himself on the all-expanding sphere of less perfected substance, in which he lives and breathes. It should be known that the Positive Mind resided eternally in a world of corresponding substance, even as Man is surröunded with the beauties of an appropriate sphere. But the world which corresponds with the nature of this Being, may not be measured by the powers of the human mind. Within the vast and illimitable sphere of the Divinity, there is no beginning and no end. Infinity in space is as essential as eternity in time, and both extend beyond the comprehension of mortals. Yet as eternity is made up of moments, so infinity is composed of atoms, it being an unending combination or continuity of these atoms which is termed space, whose soul and sun are God. Thus eternity was in the beginning as eternity is now, inconceivable but real, and so infinity was then, as infinity is now, incomprehensible but necessary. Moment after moment makes the deep of endless years, while atom after atom composes the expanse of endless space. Picture then to thyself, O soul, a boundless immensity of substance inconceivably refined, within whose bosom is enshrined the Divine Soul. Feel now that God is the perfected essence from which the human spirit is itself created—that his very being is composed of that living fire of which thou art but a feeble spark, and then see in him, together with the unlimited realm by which He is surrounded, the pure well-spring from which all the streams of universal life have flowed—the self-existent and productive seed from which the flower of creation has bloomed in beauty. What has been referred to as the Central Germ of being, is not only eternal and indestructible in its nature, but likewise fixed and perfect, in its form and essence. It is a sun of spiritual light and fire which contains, in a concentrated and perfected state, the elements of immensity. This, therefore, was and is the positive and controlling power in the infinite system of being, from which an irresistible and life-giving influence flowed ever out into the bosom of space, and toward which all things are ever tending by the force of a necessary and all-powerful attraction. In this manner were created, as may be seen, two forces or currents, one of which is constantly flowing from, and the other as constantly returning to, the Divine Germ. By virtue of the positive relation which this germ sustains to allexisting substance, it naturally throws off an emanation or atmosphere as an effect of the sublime and unceasing motion which is a principle of its existence; and so, on the other hand, by virtue of the same relation, it naturally attracts to itself as the magnet attracts particles of steel, all suitable and homogeneous elements, or, to speak more correctly, draws from all directions that portion of the universal substance which, by refinement, has been prepared to assimilate with its own nature. These currents or tendencies, it is perceived, correspond with the centripetal and centrifugal forces whose action is rendered apparent in the movements of the heavenly bodies, causing them to revolve in circles of greater or less perfection. Hence in the operation of these two forces as connected with the original condition of matter, the entire mass of refined substance within the sphere of the primary Germ, was caused naturally to assume a circular motion around this as a center; and this motion being more or less rapid and intense, in proportion to the distance from the center, the substance thereby affected was accordingly resolved into different states or spheres of refinement in the same proportion, these expanding and widening in every direction as brilliant circles of light, until they become merged and lost as it were in the ocean of immensity. The reality which is here expressed will be found to correspond with the principles that govern the existing constitution of things. From the revelations of Science it appears as a probable certainty, that the entire system of the Universe represents a connected series of concentric circles or spheres, all of which revolve around some distant and unknown center in the immensity of space. This fact may be recognized as a suitable index to a more interior reality. The movement of the planetary bodies in their several orbits around the sun, and the movement of suns in all their inconceivable splendor around a
parent-sun of still greater magnitude, should be viewed only as an external manifestation of the same immutable and eternal principles, by which matter in its refined and spiritual essence was arranged in circling spheres that surrrounded the central Germ of being. In this instance we are not without a reasonable data on which to base our conclusions. From the effects which are every where apparent to the external view, may be easily traced an analogy which will reveal the effects that were produced previous to the formation of material bodies, since the operating laws in both cases must have been essentially the same. Thus if it is found that the gross matter of the Universe, consisting of planets, suns, and systems, is subjected to a circular movement by the action of two forces proceeding from a common center, the inductive mind will readily perceive that the primitive elements of which this matter is composed, must inevitably have manifested a similar effect as represented in graditional circles, this being a consequence attendant on the inflowing and outflowing influences of the great Spiritual Sun.
It is possible to illustrate the manner in which these circles are formed, by referring to a simple, yet beautiful analogy in Nature. Let the reader stand by the side of a still, calm lake, whose waters are unruffled and serene while the zephyrs sleep. Now take from the shore a pebble-toss it forth on the bosom of the water, and carefully note the result. You will observe that there occurs a peculiar movement of the water commencing at the point where the pebble falls, and continuing as far as the motive power extends,—which movement will be manifested by a series of complete circles, one succeeding the other and expanding from the center of motion, until the last wave reaches the shore on which you stand. Will you now seek to