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things in the universe, WhO is to be revered, to be adored, to boloved; and that the providelice of Our reason is respectivelynothing, While the providetice of his Wisdom is ali in all. But
to reveat in his holy testamenis and oracles. Only supplicate his pardon, HSe the appotnted means, Weary him Vith prayers, Speali Dom the foui, not Dom a beari covetous of the wOrid, and furer thau certainty he Will open to yOu the sanctuaries of his gractous favor. Ρari I., Π. 298.)267. Furthermore, by the omnipresen e and universat insuae of this life into crealed mallers, ait thinos solo constantly in aprovident order from an en through endes, to an end. See fari II., n. 236, 237, 364. For this life is Wisdom itself, and hetice
in the present, vi eWs and comprehends the future and the past; that is to say, at the samo time vieWs and comprehends the lastoud or the first, and the intermediate onds also. Most Stupendous is the ordor and connection os ali things in the worid andiis threo Lingdoms. All things 1loK Dom an eud, through end8, to an end. There is a most universat providenoe in the vertest particular8, to recount the arguments in proos of Whicli, Wouldbe to impose an impossibility upon the most untiring longue byruason of the influite eviden es With Whicli creation OverssoWs. To bu lost in silent astonishment, there re, at this display of Divine Wisdom, is more beeoming Our Dature, thau to OVerburden Ourselves With proose of iis existence. In ali thoheavens there is nothing, throughout the wholo earth there is
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lib. i. , cap iv.) Nature malles those things that being continuatly actuated by an internat principie, arrive at a givenend. Natur. Ausculi., lib. it., cap. viii. ; De Part. Animal., lib. i., cap. i. Whethor theres ore in the very beginning, Or at the creationos things, there may have been an essentiat unition of the spiritos God villi created subjecis, as in the first man; aud aster-Wardes an influxion of virtve, so that things createn might thus conspire most perfectly to the end of the universe; is a questiontoo Iosty for the human understanding, and it Would there re
269. There are then tWo distinet principies that determine this spirituous fluid assumed as the foui; the One, naturat, bywhicli it is enabled to exist and bo moved in the world; theother, spiritual, by Whicli it is enabled to live and be Wise: of these a third, as properly iis oWn, is compounded; namely, the principie os determining isseis into acts sultably to the ondsof the universe. But this principie Os self-determination regard sthe ultimate WOrid, or the earth, Where the determination talies place; and hence the foui thus emprincipiest must descend byas many degrees as distinguisti the substances and forces of the Worid: and by consequence form a body adequale to each degree in Succession. There are, then, SeΠSOry and motoryorgans; both of Whicli are distributen into Dur degrees. Thesrst of the organs is the spirituous suid or solii; Whose ossice itis to represent the universe, to have intuition os ends, to beconscious, and principalty to determine. The nexi Organ under the foui is the mind; Whose ossico it is to understa d, to thinii, and to Will. The third in ordor is tho animus, Whose office it isto conceive, to imagine, and to destre. The murth or last is constituted of the organs of the sive externat Senses, numely, Sight, hearing, smeli, ta8te, and touch. SO also the moto
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organs, Os Whiel, the muscies are the last. Theso and tho Sensory Organs constitute the hody, Whose ossice it is to sesel, toform Jooks and actions, to be disposed, and to do What thehigher lives determine, Will, and destre. Although there arethis number of degrees, yet the animal System consisis Os nothing but the foui and the body; for the intermedinte organisms are Only determinations of the foui, Os Which, as Woli as
270. There are then two distinet principies that determine this spirituous suid assumed as the foui; the one, naturai, by which ilis enabled to emisi and be moved in the world; the other, spiritua by which it is enabled to live and be wise. From What has gonebefore it is clear, that the principie os motion, or the naturalprincipie, soWs in aster one manner; and life aster another : infaci that the natural principie in this eminently organic and perfectly suid substance, posseSses itS cooperant or mediant,namely, the sirst aura: but nos so the latior, is there bo noessentiat unition With the spirit Of l1se; so that the relation is usbetWoen the operation in is and the operation iapon it.
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272. Aut this princisse of self determination regat δε theldtimate worid, or the eurth, where the determination tu es place; and hence the foui thus emprincipDd must descend by as many doerees as distinguish the substances anil forces of the woride and by consequenoe form a body adequale to each Gyree in succession. The auras are the forces of the Worist, hecause they are the forms of the forces of the universe, as We have Often ShOWn ΟVO.Τhe phenomena of the wortu plaiuly declare that these auras arefour in number, perfectly distinet hom each Other, and one prior and Superior to the Other, and more universat und more perfeci than the other. Thus that there is an uir by Which Weare SurrOunded, is incontestably proxed by hearing, respiration, the air-pump, and the Whole range of experimental physios.
That there is an other or subiter air, is proved by the Sight, asWeli as by the air-pump, sor light and shade are stili distinet, Rud colores furvive, although the air be exhausted Dom thereceiver. That this ether is a real but hi glier atmosphere, is demonstrated in iis oWn light by the organism of the eye, and by the whole of Optical experieneo; for the matter of the organ isseen to be exactly determined to the form of iis modifications ;in ordor that it may be sui tably touched, modissed, and assected;
for a Vacuum admits of no affection, a d has no Organte formScorresponding to it. That this aura is prior to the air, is also evident froin the faci, that it cari subsist Without the air: thatit is higher and more perfeci than the stir, is olear Dom the faci, that the found s of the ear correspond to the images of the eye, or of the animus. Modis est fornas are also similarly reflected, infracted, are resilient at the angle Of incidetice, posse8s thehighest elastici in contain cro Wds of esstuvia, carry ab ovi and agitate them, giving rise to phosphorie appearances, Wandering meteOPS, and many other phenomena, Whicli, Dom their mysteri OuS nature, carry aWay the rational sight tuto a sori os ignorantastonishment, and occasion perpetuat discordatice in Meountingsor their origin, so long as We deny the existence of suci, an aura: c. That a stili purer ether Or higher aura exisis, distinctfroin the ether just spolien os, is evident Dom the magneticlarce seu my Principiu), also stom the vortex Of Our earth, Within Whose sphere the Inoon is carried round, and Whicli great vortex has tesser vortices circumgyrating exactly in the same
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manuer as iiseis; sor hom the form, nature, and mode os actingos aggregates, are disco verable the form, nature, and mode of
os iis universo. Ibid., n. 105, 159, 306; and ab ove pa88im. The existetice of this aura is proved also by the instincts of brute animais, Whose purest suids OWe their origin to it, audare assected by it; for they know hos to turn accurately to the quarters, and by the Sole guidance of a natural force to 1 etiam to their homos many miles distant, by Ways they have neverbe re smeli or tried; they know ho to extricate themselves at onee si Om labyrinthine mages, and 8o they aut as living
highest, the most universal, and the most perfeci,-this positionis the consequent of the antecedent positions, beenuse the nuruitself is the antecedent of the consequent auras. NoW is theaura just mentioned describes vortices around the earth and the
grand vortex, and that previoHSty Spolien O mu St mutuntly QOr- respond With ench other in the relation of Superior and inferior. So too is the magnetic aura just tolached upon assecis tho fluidsOs brute animias, there must be a superior aura that assecis thehighor humati suid, for Without the mediation os sueti an aura, no light froin the sun, muel, le88 Dom the Stars, WOuid everreach the eyes of the inhabitants of our earth; ior, as We be re Ob SerVed, a Vacuum, or What iS the Same, nothing, admits olno assection. A Dd Without this supreme aura the minui est sortiis could not be held together in connection, nor could effecis flos Dom their first causes according to the order Os nature.
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equally, Whether triae, or salse) rivetted there, by long customand education, beyoud ali possibility of being pulled out again.
fashioned just to the fige of a received hypothesis. Ibid , k II.)
273. Is thorosore the auras of the World are laur, and is these are so many larces of the nature of the universe, the fouimust descend by the fame number of degrees, and adapt itselfio lach, and 1 Orm au Orgaui Sm correSponding to ait; and this,
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274. The 'st of the organs is the spirituous suid or soul;
whose ossce it is to represent the universe, to have intuition ofenda, to be conscious, and principalty to determine. In the consideration os this subjeci, the sollOWing positions must be eX
ordor, truth, rute, laW, Selence, art. Consequently iis officeis, to represent the universe; to have intuition os ends; to boconsciolis os nil things; principalty to determine. It is a faculty distinet Dorti tho intellectual miud, prior and Superior to, and more univerSal and more perseet than, the lalter. And it flossinio tho intellectual miud much aster the manner of light.
Consequently a notion of it can hardly be procured Whilo Welive in the body.
275. The spirituous suid is the si si of the organs, or thesupereminent organ, in iis animal boi . See Pari II., n. I98, 4 99; fari I., n. 65-68, 594, 604, 635. In ordor to be an organ, there must be in it a Series of things, and a forni osthings. See fari I., Π. 260, 261, 586. That it is the sortii offorms, See Mart II., Π. 228; Pari I., n. 253-256. Howeverobscure Our idea may be, yet We Shali clearly perceive by a litile attention, that the stupendous machine of the animal bodycould by no means have come together Without a positive directive force; and We shali acknowledge ut once, is We thinti up to causes and origitis, that suci, a directive or formative forco ignot Without but Within the chicli or embryo; and that it must exist Within that substance that was the sirst in the ovum, and
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that has liso or foui Within it. Now is We consuli the anatomyos bodies, particularly those of early foetuses, Or those that arestili in the ogg, Wo shali meet With a certain most fluid matter, that fro in the sirst stamen, by a Wonderfui determination, SUC- cessively projecis, delineates and describes the entire image of the future body. Surely thon me must grant, that this directive forcu is sented in this suid, and is so, We must alSO COI1- clude froin the infinitu varioty os particular essecis, that itinVolves a certain Wonderful form in the wholo and in ali iis paris; for is nos, mighty miracles of sormation Would result
pend our bellos in this utilii the microscope shali visibly presentit to the eye, is Only to appeal to future generations, Whicli Willcertainly cheat our liope. Is it not enough that an army of effecis expound s it to the rational sight; and that at the fame time the doctrine of the ordor of the universe declares that allthings are involved more persectly in firsi substances; and that the fit si substanee or force of every series plainly exhibiis iis
the name and prerogatives Os a supereminent organ.
investigates the essentiat order of nature, investigates truth; and he that investigates truth, investigates the rules and laWs of order. For the discovery of these We require Selenee andari, together With advancing years; for laWs and rules are reduced to a science by the mature poWers of the mind. Who-ever Will mount Dom the posterior to the prior Sphere, mu Stinevitably advance through sciences and aris, and through theirrules and laWs; just us the humati mind, Whicli must attain Wis dom in the a posteriori Way, or by experience and the 118e Ofthe externat senses. But those Who descend Dom the prior OrSuperior Sphere to the posterior Or inferior, stand in Do Deed of Sciences and aris, but are above them, and uot hom their prin
mate und secret rules and laWs of the sciencos. Such is the
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case With the human solit, or the force directive and formativo of tho lower things of iis body. But let iis be instructod onthese subjects by essecis, for We ought to be taught analytically, in the fame ordor in Which Our minds are instructed, Whether What is suid be true Or not. We knOW Dom Sight that the pye, With iis conis, humors, retina, nerves and fibriis, is constructed exactly on the type of the modifications of the ether: thoear, With iis ossicles, tympanum, feneStrae, cana S and cochlea, exactly on the type of the modiscations of the nir: the tongue, Mith iis complicated fibriis, papillae, gland 8 and motive formS,on the very modet of the Whole variety of soWing, touching and titillating puris in the laod : that the muscies are construeledio represent the series of ali the actions of the body; the lungs With their numberless pipes and vesicles, for the reception of the smallest volumes of nir: the organs os conception and reception, I mean, the genital organs in both sexes, for frustibirilis and neW formations sui generis, hom the first stamen and ovum, Ac., kc. ΝοW is ali these und other Wondors Osanimal nature procoed Dom their oWn directing force, or Domtheir solat, they must necessari ly prooeed Dom a foree or solitthat is placen above nil the sciences and aris of iis oWn World; or that is iiself essentiat science, ari, rute, laW; that is, truth and ordor. For did the stightest particular that lies in any Science escape it, assuredly it Would have been unable to
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of the milid, in Whicli a Lind of hight y rational philosophy,
and a peculiar logic appears as it Wero connate from the sirstbeginning of Our sensations, and Whicli is perfected in proportion to tho growth of the understandi g. Is we Would Require these sciences, and cast them into the mould os Ioarn-ing, We must enter into Ourseives, and diligently resect uponali the operations os our minds; then the more deeply We reseci, tho higher We Shali penetrate into their secrets. Thus the more We are instructed Out Of Oursolves, the Wiser philosophers do We beeome. Must there not then be that Within us Whose activi ty is essentiat Science, and whose action embraces ali science: I say all, beeause the sciences so respect and touehoach other, that is one be Wanting, a linii is immediately deficient in the chain. On this subjeci the illustrious Loche spealis
Consequently iis ince is, to represent the universe. InaSinuehas the foui is ordor and truth, and in the prior sphere of ali the