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understand the principle on which this effect is produced? This may be found by carefully analyzing the nature of the producing cause. The pebble thrown into the lake communicates its own motion to the water, causing its elements to be repelled in every direction from the spot where it was introduced. At the same time, however, that the pebble in its descent displaces and disturbs the water, it produces by this means a temporary vacuum in the same, so that, in the effort to regain an equilibrium, the recuperative power becomes equally as strong as the repelling force; and thus between the two currents flowing in both directions from and to the center of motion, the movement of the water is rendered circular, on a principle nearly analogous to that by which the planets of the solar system are caused to revolve around their parent-sun. The significance of this illustration may be readily perceived, as relates to its bearing on the formation of the spiritual spheres, to which allusion has been made; this distinction, however, being borne in mind, that the action of the pebble is but momentary and will soon cease, while the action of the Divine Mind is eternal and must be attended with corresponding results. From the foregoing reasonings and illustrations, it will be apparent that the substance of infinity was not entirely a mass of chaotic elements, but that on the contrary it ultimated in a form which is the most simple and natural, and at the same time most perfect, of any which the mind can conceive. But this form had no localized or independent position in relation to space, because it was a portion of space itself. So the circles or spheres of which this form was composed, were not placed within each other on the same parallel plane, like the rings of Saturn, but represented successive degrees of refinement and sublimation tending to a common center, one being the interior of the other by virtue of its increased purity, yet having no established place or position, except as relates to its nearness to, or remoteness from, the interior Sun. There is but one point, therefore, on which the soul can rest in its conceptions of infinity, and that is the great Soul of space—the Original Germ, which men term God. From this Soul radiates in every direction the divine light of which its very being is composed, and around this expands in circling spheres that living substance which makes its universal home. Let, then, the mind first endeavor to conceive of God as the germinal soul of being, which is a substance infinitely more refined than any form of external matter, and to be conceived of as the centralized and sublimated essence of Intelligence. In this conception the mind is furnished with a basis on which its thoughts may peacefully repose; and here too is presented a starting-point, from which it may extend its researches into the depths of the surrounding expanse, until at last, soaring in an aimless flight, it becomes almost swallowed up in the boundless | infinitude,—even as also, commencing with the unit, it may be lost in the computation of inconceivable numbers. At this point in the discussion of the present subject, it may be well to present a brief and comprehensive summary of the conclusions which may be entertained as the result of principles disclosed; especially as in these conclusions is contained the basis on which the process of reasoning to be hereafter unfolded, is chiefly dependent. 1. Space is a universal, all-pervading, and infinite substance —a substance which, though inappreciable to the outer senses, 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.

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THE special design of this Chapter will be to consider some of the cosmological theories on which the Philosophy of Creation 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 ?

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