sciousness, or to account for, define, and reconcile the opposite things which are there found to be combined. These natural substitutes for philosophy have thus been without vitality, because the natural mind is necessarily governed by the law of diversity, which includes discord; because the phenomena which are recognized by it are false and deceptive, being the opposite of what they seem; and because the laws which are conceived and applied in the construction of these substitutes for philosophy are simply generalizations of these phenomena, and must therefore partake of the same partial, discordant, and deceptive character. Philosophy can be realized only by the conception and application of Absolute Truth, which is nothing less than a revelation of God Himself in the Consciousness; and the necessity for this may be seen from the fact, that all things are created to represent the Universal Laws of Being, and their operation in the realization of God as a Tri-Personality. It is therefore that "the invisible things of Him from the foundation of the world are clearly seen, being understood by the things which are made, even his eternal Power and Godhead." We may, therefore, see that the realization of Truth, or of Philosophy, is possible to man only because he includes a capacity for becoming conscious of Universal Spiritual Causes as well as of the laws and phenomena of the universe; and of the form of God as well as of the form of Nature; it being only upon this condition that Philosophy can be realized in its legitimate form as Absolute Science, including ontological, theological, and psychological Truth in one harmonious form as spirit, soul, and body, realized by the conception and application of the universal laws of Being. To show that these laws could not before have been conceived, we will briefly consider the history of Philosophy from its commencement to the present time, show the laws which have governed it, and the causes which have led to its destruction.

There is one prominent and important fact that presents itself at the commencement of this investigation; which is, that Philosophy has, in each sphere of its development, taken its departure from Religion; being at its commencement simply a defence from the point of the Understanding of the religious conceptions of the Church and this is an important fact, because it shows that the ground of both must be the same, and that the legitimate demand of both is the realization of Absolute Truth. This will account for the pertinacity and consistency with which Philosophy has always sought for a rational ground for thought, instead

of the sentimental and irrational one that has been occupied by the Church, notwithstanding that in its development it has been brought into a natural region of thought, which is antagonized to spiritual and real knowledge. We can understand why this intimate relation should originally exist between Philosophy and the Church, because we can see that the foundation of both is constituted by ideas derived from the Reason, which are natural forms of universal laws from which conceptions of the nature of God, of man, and of the relationship that exists between them, are derived; the principal difference between them being, that in the first these are contemplated from a universal, and in the second from a personal, point of view. We can also understand how it is that they become divided and antagonized, and that they invariably become hostile to each other, as soon as Philosophy throws off its subjection to the Church, and assumes an independent attitude. Philosophy takes its departure from the Church, because, as the mind is developed from within outwards, in the incarnation of these ideas a sentimental and religious form, that is addressed to feeling rather than to thought, must precede the intellectual and philosophic form in the order of realization, because it is relatively internal; but when Philosophy leaves this internal ground and descends into the intellectual region, or when the intellectual instead of the sentimental becomes the ruling power, she necessarily becomes antagonized to the Church, because this intellectualism belongs to the natural region of the mind, while the religion of the Church belongs to the supernatural region, and these are opposite and antagonistic. Although these sentimental developments of Philosophy are the most internal and vital, they have usually been excluded from the pale of philosophic thought. Some historians of Philosophy, among whom Ritter is conspicuous, have for this reason ruled out the philosophemes of Arabia, Judæa, Persia, and Egypt, as not coming within the limits of philosophical investigation; while they have recognized as philosophical the writings of the Hindoos, because this nation constitutes among the races the representative of the intellectual principle, and their writings are therefore characterized as intellectual; although, as the productions of an imperfect, unimprovable race, they cannot belong to a real development of philosophy, but must be regarded simply as poetical and representative. We will therefore first clear the ground of obstructions by showing what are and what are not the legitimate sources of philosophy, or by whom it has been developed.

If the reader refers to our illustration of the laws of Correspondence, he will find that the most general division of the human family, and the one that has been most generally recognized, is to be found in the Indian, Ethiopian, Malay, Mongolian, and Caucasian races, that the Indian and Ethiopian races represent the intellectual and affectional principles, and constitute an external and destructive social sphere which is Savage, that the Malay and Mongolian races represent the intellective and affective principles, and constitute an internal and representative social sphere which is Barbarous, and that the Caucasian race represents the active and constructive principle, and constitutes a vital and real social sphere which is Universal and Supernatural; to which alone, therefore, the realization of Christianity and Philosophy is possible, and to which a progress that includes all the possibilities of human experience is to be attributed, the other races being partial, imperfect, stationary, and unimprovable; and these races are thus related because these five principles constitute, under the universal law of Existence, the form of every department of life. The reason why the Caucasian is the only race that can be instrumental in accomplishing the development of Philosophy, is the same that determines this race to be the only one capable of realizing Christianity; it being the only one which is capable of progress or of development, and of realizing Spiritual Life through Marriage, or the union of opposites through sacrifice, both of which are essential in the realization of Christianity and Philosophy, while the first is essential even to their natural representation. This makes the Caucasian the only philosophic race, because philosophy is developed as a consequence of the development of the human constitution, and is only a record of the changes through which the human consciousness has passed in the search after truth; for, in the development of Philosophy, it is not sufficient that truth should be partially and artificially represented, as we find it to be in the imperfect and stationary races, but particularly in the Malay as the representative of the intellectual principle: it is necessary that it should be lived, or really experienced in the consciousness by actual production from its sources in the mind, before it can be converted into material for Philosophy. It makes the Caucasian the only Christian race, because, as the only universal race, it is the only one capable of realizing a full development of the opposite sides of the human consciousness, as a preparation for the presentation to the individual of opposite

a presen

spiritual laws between which a choice must be made, tation and choice which are indispensable to the realization of Christianity for until the individual has passed through every variety of natural experience in the process of his natural regeneration, constituting his birth by blood and by water, his birth into the spiritual cannot take place; and consequently he cannot experience Christianity, which is the marriage of the soul to God, through the spiritual act of Faith. If this natural development is really necessary to the realization of Christianity and of Philosophy, and that it is so we shall clearly demonstrate in the course of this work,—it must be at once conceded, that the Caucasian race is the only race that is capable of their realization. Let us, however, consider what claims the imperfect races have to be included among those to whom the development of Philosophy has been intrusted, that we may add the evidence of facts to that of theory, by which all but the Caucasian race have been excluded.

A philosophic capacity will not probably be claimed either for the Indian or the Ethiopian race, even by the most inveterate abolitionist; for it is impossible to point to even the most insignificant contribution that has been made by either of them to Philosophy. With regard to the Chinese, which is the most important nation of the Mongolian race, even the cautious Ritter acknowledges that "they have never been able to realize any philosophical doctrine;" while Hegel represents them as being totally unconscious of any moral as well as of any philosophical principles, unable to distinguish between what is real and what is accidental, and entirely dependent upon instruction, or external direction, for the performance of all domestic as well as of all social duties; both of which, carried out into the most minute particulars and pervading the whole life of the individual, are perpetuated by record and by tradition through the legitimate mediums. With regard to the Hindoo nation, however, which is the highest of the Malay race, this philosophic incapacity has not so readily been acknowledged. Indeed, by some of the leading transcendentalists, the Hindoo writings have been considered as containing the highest and most spiritual of all philosophies. We will therefore state some of the leading facts with reference to the mental manifestations of this people, that we may show that this race has been correctly classified in our science, and consequently that it is a partial and imperfect race, representative of an internal-intellectual principle alone; is destitute of that rationality,

derived from the Reason, which antagonizes those things which are opposite, while it demands their union by the subjection of the lower to the higher; is a representative of the principle of Naturalism, and is therefore governed by the law of diversity, by which opposites are confounded, and life becomes dissipated; and is destitute both of that self-consciousness which constitutes a philosophic capacity, and of that variety of individual experiences which constitutes the material for Philosophy.

That the Hindoos belong to a partial and imperfect race may be known, because they exist isolated from all other nations; because they are stationary, and unimprovable in their condition; and because they are divided into castes, this being similar to the division of the North-American Indians into tribes, and including an antagonism so extreme, that nothing is recognized as belonging to them in common. Thus, with them, " every caste has its especial duties and rights. Duties and rights, therefore, are not recognized as pertaining to mankind generally, but as those of a particular caste. While we say bravery is a virtue, the Hindoo says bravery is the virtue of the Cshatryas." That they represent an internal-intellectual sphere of thought may be known, because an internal contemplative state, combined with external fixedness or repose, constitutes, according to them, the highest position of the soul; and because an extreme asceticism prevails among them, destructive to the bodily wants and to the affectional tendencies, which, as external and affectional, are antagonistic to an internal and intellectual principle and state. That they represent the principle of Naturalism, and that the law of diversity governs all the manifestations of Hindoo thought, may be known, because we find in this thought a complete inversion of Spiritualism, and a confounding of opposite things, which brings it into a chaotic condition; and because the highest condition conceived by them is that of Annihilation. To such an extent is this naturalism carried, that they not only do not distinguish between the natural and the spiritual in the experiences of the human soul, but do not even distinguish between gods and men; indeed, between the supreme god and the meanest form of material existence for Naturalism, while it always commences with the belief in one principle, and therefore with confounding together spiritual and natural things which are opposite, always ends in the greatest diversity and discord. We therefore find that both

* Hegel's Philosophy of History.