discovered the organs through which these personifying principles are manifested, and have made a variety of observations with reference to them, under the names of "Firmness," "SelfEsteem," "Secretiveness,” and “Acquisitiveness:" the first being described as giving consistency of character, and as being "mistaken for the Will;" the second, as the source of "pride and self-complacency," and as "the love of ruling over others;" the third, as manifesting falsehood and cunning, the desire to conceal and to defraud, and the power of controlling and directing the individual manifestations; and the fourth, as the sense of property, which covets, and desires to appropriate for personal use, and also to hoard up, whatever is desirable to the individual. Swedenborg recognized two of the functions belonging to these principles as constituting what he named "the proprium" of man, and describes them as follows: "Man from inheritance wishes to become great, and also wishes to become rich; and, so far as these loves are not bridled, he wishes to become greater and richer, and at length the greatest and the richest; and he would not then be at rest, but would wish to become greater than God Himself, and to possess Heaven Itself. This hankering lies hid in man's life and his life's nature." Swedenborg, however, has here not only given a one-sided view of these personal principles, but has confounded natural with spiritual things, in making them infernal in character; and this is the more remarkable from the fact that his position was a pantheistic one, which claimed that all things were produced from the Divine Love, by the Divine Wisdom, and that the divine providence constantly operates to draw the soul from Hell, in which its "proprium" is founded, into Heaven. We do not know which is the most absurd, the idea of an infernal production from a Divine Substance, or the idea that this infernal production is gradually brought back to the divine: a notion that seems to be a version of an old Pagan idea, revived by the German Eclectics, that the Infinite, in going out from itself, produces the opposite of itself; and, in returning back to itself, produces the union of opposites. The theory of Swedenborg, however, is even more absurd than this, because it connects with this pantheistic idea the notion of individual freedom; so that this return to the Divine is made to depend, not only upon the individual consent, but upon the continuous free self-determination of the individual. It is true, as we have seen, that the life of human nature is constituted by laws corresponding with the Finite, which is the source of infer

nal life; but this was not the idea which Swedenborg intended to convey, because this life belongs to all natural things, and some of these he supposed to be Divine, and some are representative of divine things. It is also true, that the personal element included in each personifying principle is the most concentrated form of self-love and representative of the Finite which the human constitution contains, and therefore appears to be especially infernal in character. But these personifying principles must in each individual be constituted to appropriate material for all the natural forms of life, both vital and destructive, for the manifestation of which he was originally designed to be the medium; and must also contain affinities for opposite spiritual laws and forms, of which the individual becomes conscious in his resurrection into the spiritual. This sphere of the human constitution represents in a particular manner the Infinite as well as the Finite, because it is the supernatural sphere of the Soul; and it contains affinities for universal and vital as well as for partial and destructive laws and forms, not only because it is created to represent both Infinite and Finite, but because its substance corresponds with both, and is not, as Swedenborg supposed, simply Finite, and opposite to the Infinite. Even the demand that is here made for actual knowledge and susceptibilities for use, which is so literal, and destructive to supernatural ideas, communicates a consistency, reality, and efficiency to the life, that could not be given by any spontaneous and unconscious manifestations; and although this department manifests the desire to become great, or to rule over others, and also the desire to become rich, or to accumulate property, it also manifests the desire for Self-Government, and an affinity for Universal Law, which is the crucifier of the Individual. As the personifying principles are so remote, concentrated, and indefinite, and include opposite forms and modes of manifestation, it has been extremely difficult to obtain any adequate conception of them by the ordinary, unitarian methods of investigation; and it is probably for this reason that the personal department or sphere of the human constitution has been less understood than any other. This difficulty may be inferred from the fact, that, after such a multitude of observations by the Phrenologists, with the advantage of having discovered the organs of these principles, the results are so meagre and superficial.

It now remains for us to consider the nature of the Will, as the supernatural manifesting principle of the Individual. From what has already been said upon this subject, it will be seen that the

Will is not a concentration and individualization of the facts of the general consciousness, because we have seen that only what corresponds with the present want of the individual is appropriated by him for personal use, and also that these manifestations of the mind are spontaneously produced, and include supernatural manifestations which are realized in a manner incomprehensible to the individual; while the Will must appear to construct a plan of life in a self-conscious, comprehensible manner, founded upon causes and consequences known to the individual, so that it is contrasted with the manifestations of the Mind, as self-conscious and calculated, against unconscious and spontaneous. It will also be seen that a double function necessarily belongs to the Will, as both a self-conscious and a supernatural principle; and that, while, externally and apparently, the individual seems here to calculate all his manifestations upon the ground of cause and effect in endeavoring to secure what is good for him upon the whole, internally and really, all the manifestations of the Will are directed in their production by the divine providence of God in the realization of what is really the greatest good for the individual. have said that the Will is realized in three spheres of personal consciousness, or as a tri-personal form of spirit, soul, and body; the spirit being self-conscious, vital, and real, the soul relative and representative, and the body externally productive and internally destructive. This threefold form, which is constituted by the principles of "Consciousness," "Relation," and "Direction," we will now describe.

The external principle, which constitutes the Body of the Will, and which we name "Direction," is the manifesting principle of the Individual. It therefore presides over all his physical relationships, and controls all his external manifestations, calculating means to ends in the relation of cause and effect for the production of what, upon the whole, or in view of all his knowledge and experience, he believes to be his greatest possible good, as this is seen from the most external point of view. It thus realizes the most external, affectional, feminine, and receptive condition of the individual, for the reason that it is developed while he exists in his most external and unreal condition; and becomes inactive, as he advances and becomes internal and real. It is therefore principally confined to an external recognition and individualization of those duties and most external relationships imposed upon the individual by the Church and by the State, and therefore realizes that development of the Will which is coincident

with what is termed "the birth of the soul by blood." As it is the body of Will, or Individuality, and therefore its manifesting principle, all the internal appropriations of the individual, which are realized in the development of, the higher principles of the Will, here become manifested in the production of their most external results; it being through this principle that the individual constructs a plan of life for himself in which all his internal recognitions, conceptions, and determinations become incarnated, and from this that they become manifested in the most ultimate form through the body, in a calculated system of muscular movements; although in the natural, where development and growth are partial or one-sided, and all things must become manifested in diversity and discord, only a partial realization of this threefold function becomes possible. It is relatively the destructive element in Individuality, for the same reason that the Catholic Church, by which the development or growth of this principle is superintended, is the destructive element in the Church; and that is because, as body, it is confined to what is external, and thus contradicts and prevents the realization of what is internal and it is relatively the productive element in Individuality, not only because it is the manifesting principle of the Will, but because it is through this principle that the divine providence operates in the external direction of the individual in production, and thus in counteracting and in directing the individual determinations, so that his real wants may be provided for, and what is really good for him, upon the whole, secured.

The internal principle, which constitutes the Soul of Individuality, or of Will, and which we name Relation," is the reconstructing principle, and presides over all the internal and personal relationships of the individual, calculating means to ends for actualizing those relationships which have been adopted by the personifying principles as laws of the individual life, establishing internal forms of personal manifestation in the combination of these, and thus demanding a reconstruction of the principle of "Direction," in order that these may be included in the external plan and manifestations of the individual life. It therefore corresponds both with the internal or sentimental sphere, which constitutes the soul of the mind, and with the internal sphere of the consciousness, in which internal conceptions of relationship are realized by the individual; and it is through this principle, therefore, that opposite moral and religious obligations are combined and manifested in a supernatural manner. It is upon this prin

ciple that the Sentimental Nature operates in that natural regeneration of the individual which is designated, in the Scriptures, baptism and birth by water; its baptism or partial regeneration being effected in an external, and its birth or total regeneration being effected in an internal, sphere of the natural consciousness. It is so designated, because water is an externally purifying and an externally or physically elevating substance, the effects of which are most perfectly representative of this external-natural regenerating process, and is thus connected with the sentimental nature, and with its regenerating influence through the principle of "Relation," as a supernatural correspondence; and this nature is therefore made to constitute the element of water, in the threefold form of "blood, water, and spirit," into which human nature is to be regenerated. These processes of baptism and of birth, by which the partial and the total purification and elevation of the soul are effected, constituting its natural regeneration, are therefore symbolized by the Church in the Sacrament of Baptism; the first by the partial use of water in sprinkling, and the second by the entire submersion of the individual. Now, as the sentimental nature contains two opposite departments, we shall find that two opposite classes of manifestations are to be referred to this principle, one corresponding with its moral, and the other with its religious experiences, in each sphere of the consciousness. In an external sphere of consciousness, it is calculated, in the first place, for obtaining conceptions of the external forms of individual relationship corresponding with the external directions of the Moral Sentiments, and of establishing these as governing laws of the Will. It thus connects the individual with others, in all the various relations of life, from an external point of view; these relationships being used by the individual, in a systematic manner, as means for the production of ends; and establishes forms of manifestation, with regard to them, which are the best calculated to secure the realization of the ends proposed in these conceptions. In the next place, it is calculated for obtaining conceptions of the external forms of individual relationship corresponding with the external directions of the Religious Sentiments, and of establishing these as governing laws of the Will. It thus connects the individual with a supernatural order of thought, secures the performance of the religious duties connected with it, and becomes receptive of immediate supernatural influences, as well as of those which are communicated through the religious sentiments; and thus religious ⚫ ideas and obligations, and supernatural impressions, are introduced