strous vagaries of Hindoo superstition in which the meanest form of matter is regarded as in itself God. As Transcendentalism is the exponent of "Naturalism," is thus a worshipper of Good in the Beautiful, and is governed by the laws of diversity, partiality, and separation, it contains a tendency towards externalism, materialism, and sensualism; and, although these appear in an exalted form which corresponds in some degree with an ethereal condition of being, there is an attraction between the transcendentalist and those who are the most grossly affectional, external, and individual, because these are unconsciously governed by the same laws which Transcendentalism conceives and applies in a self-conscious manner as laws of the individual belief and life. Both become disorderly in the same direction, because Naturalism, combined with Individualism, is the common ground of activity in both, and thus both are disposed to repudiate the common external relationships of social and of domestic life; although this is done from different motives, the first, having come down into an individual sphere of affection, from individual caprice, or natural inclination, which is destructive from an external point of view; and the second from a higher and more legitimate motive, which demands the recognition and appropriation of opposite, internal relationships as the productive laws of the individual life. Besides, as we have already said, Transcendentalism is combined in the same individual with external and sensualistic proclivities, and thus these two opposite spheres of experience become so confounded that it is impossible to separate them from an external point of view. For these reasons, we have undertaken to contemplate this subject from an internal or purely intellectual point, making use of external phenomena in the illustration of these conceptions; it being only in this way that we can separate Transcendentalism from the opposite external things which have been connected with it, and in which it must become incarnated and represented.

We have already seen, that when the soul throws off its subjection to the vital laws of the Sentimental Nature, as embodied in the representative forms of the Church and of the State, under the unconscious influence of the destructive sentimental laws, it descends into states of intellectualism and affectionalism of the most external kind, in which Good becomes the supreme principle, a form of its development that is known as Unitarianism. We have seen, that, though the soul has become elevated with

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regard to its individual life, because it has become more self-conscious, and therefore more real,—with regard to the forms of its life, as realized through the mind and through the will, it is the lowest condition into which it can come, because it completes the entire circle of experiences which are appropriate to this lower atmosphere by a development from within outwards. We have seen, that, when these have been completed, the soul commences a new circle of experiences, in an internal sphere of consciousness, from a self-conscious point of view; that is, it becomes conscious with regard to the manifestations of both the mind and the will, and internal with regard both to the principles of the mind in which its development commences, and to the quality of all the manifestations of the mind and of the will. By coming into an internal sphere of consciousness, the soul experiences a new birth, by which from external it becomes internal ; and, consequently, the appropriating and constructing personal principles demand the conscious realization of internal laws and forms of truth and of good, and the mind becomes conscious from the most internal regions as a point of departure, and realizes self-conscious conceptions of relationship through its internal and intellectual receptive principles. In this conscious return to the highest regions of the mind for the laws of truth and of good by which the powers of the mind and of the will are to be developed, the affective principles become the ruling powers, and the individual comes under the government of destructive universal laws corresponding with personal individual want, instead of vital universal laws which demand the sacrifice of this want. The manner in which this is effected is as follows: In commencing a new circle of experiences under the laws of "Contrariety" and "Circularity," although the highest regions of the mind become operative, as this movement is a spiral one, instead of being a return to the unconscious and spontaneous operations of the vital intellective principles which characterized the commencement of development in an external sphere of consciousness, it is a return to the conscious operations of the destructive affective principles, by which an inversion of all the legitimate forms of truth and of good is produced.

We have already shown that the development of the individual consciousness is obtained through the influence of the Sentimental Principles, which are the governing powers of the mind, because they establish the supernatural laws of truth and of good; that this development commences in the most external sphere of this

consciousness under the superintendence of the most external Church, supported by the unconscious influence of the intellective sentimental principles, which are relatively vital, and are "Spiritualism" in the religious, and "Justice" in the moral department; — that through this Church religious Symbolic Forms and secular Institutions corresponding with these vital principles are established by supernatural agency, and that the individual is brought under subjection to these through the operation of the most external receptive sentimental principles, which are "Veneration" in the religious, and "Approbation" in the moral department, by the appropriation by the personifying principles of these external receptions, and by the application of these as governing laws of the individual life through the principle of "Direction" in the Will; -and that, in this way, the Natural becomes vitalized by the operation of a productive supernatural or representativespiritual principle, and a harmonious combination of truth and of good incarnated in ecclesiastical and civil forms is effected; by which, natural uses, representing the spiritual marriage of good with truth, are realized. We have shown that this development of the individual in an external sphere of consciousness is continued under the superintendence of Protestantism and Unitarianism, as established in their Churches and Schools, upon the ground of Individual Liberty in both sacred and secular things: in the first, by individual interpretations of the Bible and of the State from a Trinitarian point of view, through conscious conceptions founded in intuitions from the vital sentiments of Spiritualism" and "Justice," by which good is made subject to truth, and Religion is established as supreme; and, in the second, by interpretations of the Bible and of the State from a Unitarian point of view, by the application of individual natural thoughts and experiences realized through the unconscious influence of the destructive laws of "Naturalism" and "Sympathy," by which truth is made subject to good, and Morality is established as supreme; these interpretations being appropriated by the personifying principles, and applied as governing laws of the individual life through the principle of "Relation" in the Will; and that, by the latter, the religious doctrines and social ideas realized by the former are gradually perverted and brought under subjection to naturalistic, affectional, and sympathetic influences in the development of the mind and of the will, by which the foundations of both Church and State are gradually undermined, and prepared for dissolution.

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Upon the entrance of the soul into an internal sphere of the natural consciousness, in which the experiences now being described as Transcendentalism are realized, the development of the individual is continued in a really internal and self-conscious manner by a return, under the law of Circularity, to the highest regions of the Sentiment, through which supernatural laws representing the spiritual are communicated to the consciousness; but instead of being a return to the intellective laws, which are vital, it is a return to the affective laws, which are destructive, these being "Naturalism" in the religious, and "Sympathy" in the moral department. These, therefore, become the governing laws to the individual consciousness; and the development of the soul in this sphere commences under the direction of these laws,-separated from and antagonized to the intellective laws, which alone can vitalize them, -assisted by the intellectual receptive sentimental powers, which are relatively vital, and are "Intuition" in the religious, and "Satisfaction" in the moral department. Through the operation of these internal receptive powers, under subjection to these affective laws, the individual becomes receptive of internal conceptions; and these internal realizations are appropriated by the personifying principles, as corresponding with the present want or condition of the individual from growth, and are applied as governing laws of the individual life through the principles of "Relation" and "Consciousness" in the Will. A complete emancipation of the individual from all external influences is in this way secured; and a reconstruction of all the forms of thought, and a re-organization of all the forms of life, are commenced. Now, as these affective laws are related to the opposite intellective laws, as "death against life," this development of the mind and of the individual consciousness in an internal-natural sphere must be accompanied by the perversion and inversion of all the religious symbolism and forms of thought, and of all the legitimate social principles and institutions, which have been established by supernatural influence through the operation of these vital intellective laws, and of the constructive sentimental principles, and to which the individual had before been made subject through an external, unconscious reception from the Church, and through conscious intuitions and conceptions of the religious and moral sentiments. In this way the Bible, the Church, and the State are destroyed: all the vital ideas in which these are founded are inverted, and a form representative of Absolute Falsehood is realized and established as the supreme law of

the individual life. By establishing, as the only forms of Truth and of Good, internal conceptions of individual want founded upon destructive sentimental laws, which demand the subjection of the universal to the individual for personal ends, and by realizing an affinity for these in the personal constitution, two consequences result. The first is the establishment of pure Individualism upon the basis of Naturalism, by which the idea of subjection to any thing external to the individual is repudiated, and every thing not corresponding with the individual's conception of truth and of good is denounced, and its destruction demanded: while the second is the establishment of personal want as the governing law of the individual life, which is the subjection of the universal to the personal, or of the "not me" to the "me;" this being Selfworship, the deification of the Individual through the worship of the Female Principle, which represents the worship of Absolute Death in the form of Absolute Falsehood. And this worship of Self, or demand for self-assertion and self-gratification from a universal point of view, appears in the recognition of Feeling as the absolute law which must govern the individual, and to which all Thought must be made subservient; because the ground of this experience is simply an affinity for that which corresponds with personal want, which, as it is undefined by any intellectual law, and is confined to an apprehensive recognition which is separated from comprehension or thought, necessarily appears as the supremacy of feeling.

To show that this statement corresponds with the fact, and that the feelings are indeed now recognized, as the guiding and governing laws, while the intellect is made completely subservient to them, we will quote from a transcendental writer what we presume will be responded to by every transcendentalist; this being an inversion of the commencement of Locke's "Essay on the Conduct of the Understanding: "The last resort a man ought to have recourse to in the conduct of himself is his Understanding; for though we distinguish the faculties of the mind, and attribute the clearest conception to the Understanding as to the distinctive faculty, yet the true course of nature is, the man, which is the agent, ought to determine himself to this or to that voluntary action, upon some primitive motive in the feelings, which can never be an apparent one. No man should ever set himself about any thing upon some view or other, and thus make the effect of what he does serve him for a reason for what he does; and whatsoever faculties then he employs, the feelings, with that