senses.

that all belief in the High and Beautiful, in the Spiritual and Supreme, in Theism and Immortality, comes into practical form only by the soul's development. But unless this supersensuous development, this private genesis from ignorance to the broad table-land of Wisdom, be well proportioned and regular, and considerably elevated above the magnetism of sense, the mind can not realize or believe in any definite life after death. All men are intellectual skeptics, therefore; because all are born into the And it is not Christianity, but intuitive Reason, which comes to man's assistance. If man was not born an Atheist was not an intellectual skeptic in everything to begin withthen, REASON would subserve no great purposes in those vast realms in which it now begins to reign so triumphantly. Riches come by industry. Discovery is the road to prosperity. Nothing is obtained without effort. Shall the knowledge and prosperities of the soul's immortality come to us in violation of this law of industry? Can we reasonably expect to become thus wealthy, thus prosperous, and unspeakably full of joy, without industrious efforts at discovery?

Among the higher order of Truths, developed for the first time to mankind by the Harmonial Philosophy, are to be found three positive evidences of the soul's continued existence. And here it may be said, to all who set themselves in opposition to this philosophy, that, unless these three evidences be accepted by the intellectual faculties, there is no scientific proof whatever that man may continue a pleasurable existence after the event of death. All external or inductive sciences, and all outside analogies in organic Nature, are strictly in favor of that doctrine which teaches that the soul at the moment of death goes forth like a thin galvanic current into space, and hides itself in the soul of the world-mingling, mixing, and interfusing itself with the invisible, imponderable dynamic principles of the Universe-its individuality becom

ing thereby extinguished, the same as the life of trees, as the fragrance of fleeting flowers, as the mentality of the beast, which dieth and is henceforth " no more for ever"!

Now the Harmonial Philosophy rescues man scientifically from all possibility of this horrible fate. It places his feet firmly on the mountains of everlasting Truth. It brings out and shows to the intellectual faculties the hidden chemistry, the occult mechanism, the subtle science, the organic theology, and the lyrical principles, of the Universe; upon which, as so many granite strata fixed in the globe of life, rests intelligently the immortality of each human mind, and all the infinite results that rise sublimely out of it. The use and end of this chapter is, to divulge the philosophical explanation of that law operative in matter which renders the human mind eternal. The three positive evidences before alluded to, but hereafter to be explained, grow out of this fundamental Law. To bring this Law definitely out, it is first deemed necessary to explain the origin of organic life on this earth; because, if you can see clearly into the beginning of things, and learn by heart the alphabetical lessons, you are then quite certain of appreciating the scope of the higher TRUTHS and results which so gracefully roll out of them. But of this more in subsequent pages.

It was affirmed that Reason came first to the rescue. And here it may be further remarked that Christianity, as a theology, is utterly incapable of furnishing an argument for immortality which can withstand the test of Nature and Reason. These are the authorities to which, as the race advances, every theory and institution will be subjected. The resurrection of Christ is no proof, because the Church calls Jesus "God," and God's ways "are not as ours." It is measurably owing to this vital weakness in the Church-evidences of immortality, that a skepticism on this subject so universally prevails. And now be it remembered, that, should Christians continue to repudiate the Harmonial Philosophy, and

begin to substitute philosophical arguments as the legitimate teachings of their system, then, without any lack of reverence, or injustice, we may say that they are guilty of engrafting new twigs on an old dead tree, of conjugating philosophy with empty mythology, of putting new wine in musty bottles, and of appropriating IDEAS and discoveries not their own, but which took their rise within the flowing founts of the NEW DISPENSATION. Now we object not to this pulpit custom of appropriation, this sly embezzlement and promulgation of modern spiritual truths, if the parties will but give Beelzebub his just credit.

That the law of action and reaction is operative in mind, as it is in matter, is clearly set forth in the history of human speculations. In his carefully-measured exposition of the Pythagorean Philosophy, OVID has revealed the faith of millions of men :—

Death, so called, is but old matter drest

In some new figure and varied vest.

Thus all things are but altered, nothing dies;
By time, or force, or sickness, dispossessed,
And lodges where it lights, in man or beast;
Or hunts without, till ready limbs it find,
And actuates those according to their kind;
From tenement to tenement is tost

Life is still the same, the figure only lost.

This faith, accepting the indestructability of matter, teaches the immortality of works and elements, but not the duration of personality. Death dissolves all forms, it says, and liberates life but there is no conscious post-mortem existence. "Immortality," is a word applied to the everlasting duration of the elements and principles which constitute the soul, but does not mean to include its individuality throughout interminable ages, as demonstrated by the Harmonial Philosophy. This doctrine is believed, to some extent, by the Chinese, who think the evidence is conclusive that souls go from one organism to another. The Japanese, also

accept this metempsychosis and transmution of life from man to beast, and the reverse. And it is my impression, that thousands of our own countrymen believe this doctrine almost without modification. It is one phase of philosophic skepticism; the view which grows out of Reason's first inductive observations.

The next phase is reactionary, a reflex of the foregoing. It accepts the immortality of the shape and individuality, as well as of the essence, of every living thing — fish, reptile, bird, mammalia, and Man! Many distinguished scholars have hospitably entertained this doctrine- many who lived before, as well as since, the authors of the New Testament. Thus the Apostle Paul speaks authoritatively of the "restitution," the "reconciliation," or the "subjection," of all things to the Father. “ All things" must signify more than mankind. In Collossians, 1 : 20, we read: "For it pleased the father, that in Christ should all fullness dwell to reconcile all things to himself; whether things on earth or things in heaven!" Several book-men have received this doctrine as meaning and proving conclusively the future existence of all species of animals, as well as all men. Such men, for additional confirmation, open the revelations of John, 5 : 13, where it reads, " And every creature which is in heaven, and on earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing and glory and honor be unto Him that sitteth on the throne, and unto the Lamb for ever and ever." This whole doctrine is thus briefly stated by James Montgomery :

All that inhabit ocean, air, or earth,

From One Eternal Sire derive their birth.
The hand that built the palace of the sky,

Formed the light wings which decorate a fly
The Power that wheels the circling planets 'round,

Rears each infant floweret on the ground;

That bounty which the mightiest beings share,

Feeds the least gnat that gilds the ev'ning air.
Thus, all the wild inhabitants of woods,
Children of air, and tenants of the floods,

All, all are equal - independent — free
And all are heirs of Immortality!

This doctrine, that "all are heirs of immortality," originated in the reactive phase of the former faith; but it finds no scientific foundation for itself in the laws of Nature. It is a dogma among some book-men who believe in miracles, which disturb fixed laws, and in special creation also, in spite of Nature's oppositional declarations. But the reaction of this doctrine presents still another phase of skepticism; for, as you have seen, Atheism and Supernaturalism generate and procreate each other, and they play at random in that mind which is badly built. For example: Lucretius, in versifying the doctrines of the Epicurean Philosophy, gives us the other side:

"We know not yet how is our soul produced,
Whether with body born, or else infused;
Whether, in death, breathed out into the air,
She doth confusedly mix, and perish there;
Or through vast shades and horrid silence go,
To visit brimstone caves and pools below,
or, into beasts retires."

This states the general skepticism concerning the creation and destiny of mind. Now, if the Harmonial Philosophy can not explain the Law in matter which, without miracle, renders the mind eternal, then it can impart no comfort to those who think in either of the opposite phases described. Reason, I affirm, at first finds all men skeptics. Although man is by nature religious and devotional, yet is he at first more animal than angel, and more materialistic than spiritual. If man was not born in ignorance, a skeptic, and a disbeliever of everything, then indeed would reason be an idle faculty, the senses useless, and all education