LUX NATURAE

WHAT seems a strong barrier against believing in this omnipresent sympathy is the permitted existence of universal sorrow. There is not a human being without his sorrow. Why does the Deity permit, if, indeed, He does not create, this sorrow? The Deity, to whom all things are presumably possible, could in a moment transform the grief-stricken condition of mankind into one of unalloyed happiness. Why does He not do it ? Simply because such an action would be in direct contravention of His whole established system. He rules His universe by laws that dovetail, as it were, into each other with the minutest exactness. The collision of one law with another is an impossibility. They are not living beings with feelings, but instruments of the finest adjusted Mechanism. Their duties and courses are prescribed, and successful opposition to their action is utterly impossible. All misery. and joy come according to law, and are never specially produced contrary to law. If the people who are acknowledged to have received their misery by heredity were classed by themselves, the multitude would be very great. Of the still very many left, a vast number could be grouped who had indubitably and willfully, or carelessly, violated some law in Nature, and so originated their sorrow; and there is little doubt but that the misery of the remainder might be accounted for by the ignorant violation of these laws, which do their work irrespective of knowledge or ignorance. There is not a single human unhappiness that can justly be laid to the charge of the Governor of the universe. Statistics show that one out of every four of the population of London is underfed, and the incalculable attendant miseries demand the sympathies of humanity, yet on what conceivable grounds can the Deity be blamed for this lamentable condition ? While everywhere showing evidence of sympathy, He as universally shows government of unswerving equity. He could only change the unhappy condition of mankind by changing His laws; but His laws, suitable to the mechanism of the world, are, like Himself, unchangeable, and could not even be opposed for such ends without cataclysmic consequences far worse than the evils now existing. His laws are inexorable, but His ways are not past finding out, and if man will not learn His ways now --a thing he is capable of doing by his own free will and sufficient inborn knowledge -- then by law itself, and by law alone, man's perfection and ultimate goal will be attained by the regular and ordinary process of natural development, and not by any miraculous interposition of Providence. His ways are just and systematic, and without any violation of His established system of government. He will help man with the concurrence of law only. Chaotic anarchy could be the only result of interference with this law- controlled natural development. Even in mundane matters it would be bad policy to liberate a nation of slaves at a moment's notice, and dire results could only follow the folly of opening and setting free the inmates of the prisons and madhouses of civilized countries.

The fervency of the present-day desire for knowledge of things supernatural degenerates, as a rule, into a love of palmistry, fortunetelling, belief in dreams, etc. This is a miserable masquerade of the love of truth -- a mere pantomimic school of knowledge, having its playground on the very shallows of the depths of wisdom, with a natural net result of disappointment. Surely, this is a feeble resort for the divine mind of man. He who can command the forces of Nature, and successfully seek the assistance of her laws, can be little ennobled by trying to unravel the tangled skein of the conglomerate ideas of existence in a dream. The whole book of intelligent Nature lies open before him expressly for his edification yet he prefers to study the lines in his hands, and cannot see his descent from the sublime to the ridiculous. All the pleasures and powers of the universe are at his beck and call, but he can find time only to grovel for gold, the getting of which only creates an unsatisfying thirst for more. He prefers the bubbles of his own creation to the substantialities of God's, and cries like a disappointed baby when his bubbles burst. There are none so blind as those who will not see. Man, seek Nature and see God.

Although Nature is not the source, she is undoubtedly the reservoir of all true power and sympathy, as she is of all beauty. A very ignorant person indeed may see that these powers and sympathies penetrate far beyond her material boundaries, and are inexhaustible, from the hopes and new aspirations breathed on man by her morning air, to the soothing calmness of her still night. Man is, consciously or unconsciously, continuously inhaling bracing health, high spirits, mental pleasures, reinvigoration of mind and body, peace of soul and universal sympathy. As from her man copies all his inventions, she is the mother of thought and the matrix of fact. Of course, Nature is not confined to our crusted earth, but embraces, at least, all terrestrial influences. Ideas are constantly suggested to man by her appearances and thoughts generated by her influences, but it is not supposed by anyone that she actually speaks with articulated language. All people admit that Nature speaks, meaning thereby that she figuratively speaks, and that is exactly what this philosophy maintains in this respect, and its object is to show that this figure of speech in Nature is systematic and translatable. Seeing that any man of any age, country or language can understand and translate it for himself, it stands to reason that it must be a methodically arranged simple figure of speech. It must first be remembered that Nature speaks no language but her own, and it is a foreign tongue in no country. As she speaks to all people in one tongue, so she speaks to all the senses of man in the same tongue. There is neither complexity nor variableness with her. Like her Maker, she never changes, because she is law-bound. The alphabet of the language is simplicity itself, easier far than the dots and dashes of the Morse system of telegraphy. Her language is plain truth, without duplicity and without figures. Every man knows it better than any man can describe it. In a series of mentally compared ideas, one of the ideas must have been anterior to the others which doubtless arise by association. But association could not have originated the first idea. What caused it ? I look at a mountain and say it is big: how did the idea of size get into my mind ? I immediately associate the idea of its being big in comparison with another mountain I think of. The idea of the size of the second mountain comes distinctly after the idea of the size of the first. The first idea of size did not come by association: how did it come? Nature distinctly produced the first idea through the methods of her own speech. She telegraphed it by mutually recognised signs. When my eyes observe a colour they are acted on by a fixed series of vibrations, that is Nature's speech for naming the colour; and the same series of vibrations to any eye would be the language for the same colour. So her speech addresses the ear, and so it addresses the eye and all man's senses. When my eyes behold the mountain, they are materially affected by a certain series of variations of vibrations, and that is the signal-expressed language of Nature for speaking the size of the mountain. Exactly by this same means Nature is constantly speaking and declaring the everlasting truth of God. She addresses all the senses, so that the deaf may still see her, and the blind may still hear her, therefore ignorance can be no excuse. When are innocent children happier than when frolicking freely with Nature? They go hand-in-hand with her, think with her and speak to her in their prattling ways, and she fondles them and breathes upon them the beauties of health and the confiding sympathies of life. The children and Nature intelligibly understand each other. They are so anxious to embrace her that they romp and bound with an inspiring elasticity of mind and body that she alone can bestow. Old Mother Nature is specially fond of the children, because they never mistrust her like the skin-and-bone old gold-seekers who have retired to live upon their care-gathered disappointments, and watch with greedy envy the rich resources of the young who revel in Nature's luxuries, whence love of gold has not yet tempted them. Oh that the children would never forget the language that Nature teaches them, the sympathy that she instills into them, the innocence that she wraps them in, the knowledge that she gives them, and the inspiring hopes she ennobles them with.

All the laws that govern the conditions of matter, and all the principles inherent or adherent to matter, hold good in the mind, because mind by material connection, physically necessary, is only a continuation of matter. The natural element in which the mind subsists is the material ether, just as air is the element of living animals. The mental senses, emotions, and all mental conditions, are the resultants of the vibrations of ether acting on what may be called for the time the mental senses, which are affected exactly as the physical senses are. To put it another way, the ether is the clockwork of the machinery by which the indications or conditions of the mind are originated, continued, and made known. The ether, as has been said, is material, and, therefore, all the principles of His inertial are as true in its metaphysical region as in its physical. As matter at rest it cannot move itself, nor as matter in motion can it bring itself to rest. Every motion of it is some intelligible vibratory code-signal. The force required to generate motion in it is not inconceivably small; for force is not necessarily small because the medium or active agent of it is invisible. Think of the storms caused by the invisible force, wind; think of the invisible force, wind, being caused by the invisible force, heat; think of the invisible force, heat, being caused by the invisible force, vibration. Surely ether, the most attenuated and volatile of known substances, will be much more easily disturbed than the ocean or the air. A thought already in the mind will cause commotion in the ether; vibrations from the light of truth will move it, the wind of the spirit or the breath of the soul will disturb it; the motion of an angel's wing, the memory of the dead, the influence of the living, or the will of man or the will of God: there is force enough in any conceivable influence to agitate this tenuous matter. A word or look is sufficient to ruffle the temper of a neighbour, and to cause unlimited disturbance. No violent material explosion is necessary to absolutely destroy the happiness of a home, or to set nations at war. Great effects are constantly taking place that have no material or apparent cause, and yet they are caused; more easily than any of these is the production of vibratory agitation of the subtle ether, to which all the principles of matter are common.

This paragraph, by its small human comparisons, may seem the product of an irreverent mind, but there is no irreverence, seeing that to the pure all things are pure, and no earnest, honest search for truth can be too bold, nor can it give cause of offense to God or true man. If there be a God, why does He not say so in plainly articulated language? Such a question may be honestly enough asked, but it seems a practical absurdity, for if a voice from heaven were this day to declare the truth in all languages, it would fail in its object. The simple hearing of the voice would be a physical impossibility, and the reception of the intelligence would soon be put down as some delusive natural phenomenon. The voice would have to be repeated from day to day for the sake of rising generations, until the demands of the ever-multiplying dialects caused the huge Babel to be looked upon by man as the source of unintelligible thunder.

Suppose the sacred declaration of Jehovah to be depicted in the sky with beautiful stars artistically arranged in plain English. In common fairness to others, it would be written likewise in other languages. Even this would not please the unbelievers of this advertising age, no matter what the design of the sky-signs might be. If, as we believe, we are the sons of God, it is God's duty -- be it reverently said -- to speak to us. If we are His children, He ought to be at our beck and call in all seasons. To all, His declaration about Himself must, Godlike, be simple, that none may plead ignorance; He must speak to all and not to a favoured few; His communication must be constant and intermittent, lest in the intervals some soul might perish. By what language can all this be done ? Not, assuredly, by any human tongue or human pen. No inspiration of any prophet, nor of all the prophets combined, can be sufficiently simple, universal, and continuous. No human revelation by the Deity Himself could answer. There is but one voice sufficient, and that voice is the voice of Nature -- the voice of God. It is constantly spoken in and to each individual man by the vibratory signals used everywhere and understood by everybody. By the individual whispers received by each man from Nature, and not from the talk or writings of fellow-men, each individual man knows the truth. The proof of the spoken word is in and around every man, stronger than the logic of all languages. - To every one of ten thousand strangers I maintain there have been parents, and if you ask me to prove my simple assertion, I think I do well to content myself with saying, 'There must be,' and so, too, to the question, 'Is there a God who is our Father?' I say, 'There must be.'

The grandeur of simplicity adorns everything in Nature. She makes no mysteries nor delights in any of the eccentricities that man, with his coloured spectacles of doubt and prejudice, is always looking for. Her awe-inspiring grandeur her scenes of exquisite beauty, her soft zephyrs and howling winds, her thunder and lightning, her storms and calms, her manifold appearances and strange transitions, are all,and ever whispering to everyone the sweet secrets of life, and yet, in reality, she has no more power of speech than the tongue of a dead man. The body of man is fearfully and wonderfully made, but when the breath of life goes out of it, what then ? The senses are senseless then, and beauty soon decays into very loathsomeness. So take from Nature her life, and the destruction of her nerve system would result, and creation would crumble into inanition and chaos like a loathsome corpse. That secret action called life which permeates the living body distributes its influence throughout the whole nerve system of creation, and when that influence is withdrawn from any part that part is dead. That secret action which distinguishes life from death is the life or breath of God, that is, the essential part of His own eternal existence, for the word ' breath ' is but a poor, weak, human, comparative equivalent. Whether it be called ' life, breath,' or soul, it is that force or power in the Deity which is essential to His eternal being. All life has, in some degree, this same power, and the dissolution of it from any body resolves that body into something else, just as water dissolved into oxygen and hydrogen no more remains water. Now, all natural forces are used for working the laws of Nature or for defensively lying latent in the channels of their operation, and as this is an active force it cannot lie latent, but is used for the operation of those laws which control life. Thus, the essential part of the Deity's own existence is in constant controlling communication -- its own action being controlled by law -- with all life, and consequently the universal ether is immediately under His influence, and all transmitted influences - are correctly recorded on Nature that, being law-bound, cannot err, when man -- a free-will agent to a limited extent may fail in his correct reception of them. Both to Nature and to man these influences, including the thoughts of the Deity and eternal truth, are universally transmitted by the same vibratory signals. What man receives from Nature is a secondary transmission, but, nevertheless, her voice is the voice of God, and as such speaks to us most distinctly in all that is pure, lovely, and beautiful, whether in herself or in copied works of art.

To the pure in heart, to those susceptible of the ennobling influences of the beautiful, to true lovers of the highest ideal, to those who earnestly desire genuine sympathy, this still, small voice is most audible. Independent of darkness, distance, and time, it vibrates on the ethereal wing from the throne of the highest to the heart of the humblest. It is re-echoed by the majesty of the sea, the grandeur of the mountains, the beauty of a solitary flower, the sympathetic smile of a fellow-creature. It is respoken by the solemn silence of night as well as by the genial brightness of the day. The stars twinkle it forth, the birds sing it, the bees hum it, every living creature and inanimate object declares it continually to the eye and ear, and to all 'the senses of mind and body.

DOES the honest sceptic believe that truth ever has been revealed to man ? Let him subscribe his ' yes' or ' no' to this question. Revelation of truth, scientific, philosophic, or religious, is a knowledge of some new truth obtained directly by the inspiration of a Supreme Power. This inspiration never comes by supernatural power, but by media worked in accordance with laws of Nature. These media are attached to all, but the communications are not understood by all. New truths have from time to time been found out which are more the result of observation than of revelation, as in science. Truth itself is everlasting, but the knowledge of it is not so.

There is a time at which truth first becomes, as it were, the property of man. Has any truth ever come by revelations? Hindooism believes in revelation; Mahommedanism believes in revelation; Christianity and every kind of religion believes in revelation. Not to believe in revelation is a distinct stamp of being outside the pale of every religious creed whatever. The honest sceptic does believe that truth has been revealed to man. The Supreme Power that has once revealed a truth must have before that withheld that truth. If it be consistent with the prerogative of a Supreme Power to withhold or reveal one truth, why may it not also be consistent with the same prerogative to withhold or reveal more than one truth ? If it be consistent with this prerogative to choose the time for revealing one truth, is it an inconsistency to this prerogative to choose a time for the revelation of other truths ?

The Supreme Power chooses His time for the revelation of every truth, and He never has chosen that time except at the end of a period during which people have been specially educated or prepared to receive it, and, moreover, the revealed truth has always been consonant with the previous education. He works or educates in strict accordance with His established laws, and everything that happens, although it may have the immediate appearance of evil, has an educative or preparative influence on the race for the then coming advancement of truth. All creation shows that He works by His own established laws of evolution, producing progress from a lower to a higher grade. The whole trend of human life and creation has been, is, and will be upward and onward towards perfection, and perfection cannot be attained until all truth is known, and truth is only made known, from time to time, as the race is fitted to receive it. The education of the race in the immediate past has been scientific, and the next great revealed truth that will evolve the race to a higher grade must have a scientific basis. Such is the law of evolution as it has hitherto operated in accordance with the Supreme Power.

One truth has never been in conflict with another, and one revelation after another, in their natural sequence, has thrown greater light on the one grand origin and ultimate aim of truth, the complete knowledge of which is the final grandeur of existence. In age after age prophets have spoken the revealed truth, and until the whole truth is known there will be no cessation of this revelation, whether it comes through the instrumentality of religion, science, or philosophy, for all are media used by the Supreme Power to make known His truth. Scientists have shown that perfection can only come through development, and nothing can be more clear to the intelligent observer of history than that the Supreme Power is working out the ultimate perfection of the human race by a gradually developed revelation of truth, and in these latter days the development is more rapid and more clear than it has been in any past period of human history. When the goal of ultimate perfection will be reached no man can tell, but every good and evil since the beginning of time has tended to the attainment of that goal. There has been no retrogression, however much men may blindly lament the loss of the past or the degeneration of the present. The rise and fall of every nation has been part of a vast upward and onward movement in the great evolutionary scheme of universal human progress. Every life, even when apparently useless, has given its quota of propulsion, from iconoclasts and would-be exterminators to the ablest and most enthusiastic proselytizers and to the highest grades of genius. Men who have been great examples and those who have been awful warnings have played their part for the universal good. Drivers, brakesmen, and passengers are all in the train of progress. Where there has seemed a backward movement, there has been nothing more than an eddying in the great stream that has gone now with a headlong noisy rush, and now with a sluggish, deep, silent movement through the valleys and over the plains of Time, divided here and narrowed there, but never stopped, never turned back. The stream of Truth has ever rolled onward from the beautifully picturesque past, overwhelming individuals and multitudes in its floods, to the broader expanse of ever-widening and brightening truth that, like a shoreless ocean, covers all space and includes all people of every creed, colour, and country.

The kingdom of truth is always coming, yet never comes by violence, but ever by law-abiding development. Materials that are unpleasant to the smell may be very beneficial in the world. The existence of evils that unkindly affect us personally is necessary to the fullest development of the highest human life, and for the Supreme Power, who did not create this evil, to instantly terminate it, as He could only do by a violation of His own law, would cause a cataclysm in the moral world more disastrous to the grand scheme of creation than all the earthquakes combined would cause in the physical world. Examine the history of creation as penned by man, as geologically written in the bowels of the earth and deciphered by science, or as it is seen in natural history, and it will be seen that the revelation and discovery of truth have been most gradual, and that every new knowledge of truth has been a fresh impetus to advancement, a new light thrown on the grandeur of creation, and a new halo of glory around the beneficent Creator. Good, evil, war, peace, religions, philosophies, sciences, and discoveries are some of the working atoms that propel creation to the advancement of perfection, and all those work in their minutest details to the same great end. The Neros and Napoleons have unwittingly - worked for the same end as well as the teachers, preachers, and prophets. For this purpose have the poets lived, and so have all those who have shown us how to love all that is noble, beautiful, good, and true. Every form of existence points to the goal of gradual evolutionary progress.

No newly-acquired knowledge that is accepted as truth can be truth if it be in conflict with real truth, and no truth has been revealed to people until the people were prepared to receive it. The time is always prepared for the event, and no power can prevent the advent of truth at the prepared time. Thus, with the advancement of civilization truth suited to the prepared understandings of the people has been revealed. Even the truths of Christianity have been and are gradually revealed. What were only parables to primitive Christians are now, by the natural advancement of knowledge, well- understood truths. The way has always been paved before the truth has been revealed. Mohammedanism and other religions, falsely believed to be evils, have been permitted to be successfully established in order to pave the way for the highest religion, which contains all truths, whilst those religions only contain a part of the truth. Science and philosophy have also prepared the way, and only now, after Science has proved her giant powers and had her influence universally accepted, have truths of the most farreaching importance and provable by Science been revealed. At no former time could scientific truths that concern the highest interests of the race and the glory of the Creator have been accepted; and, moreover, the new truth, in order to be acceptable, must have a scientific basis. The world has been prepared for the new revelation of truth, and that truth, when revealed, will not be in conflict with any other truth, but will bring all other known truth into greater light, and that revelation would have been premature at any previous period. It will be in opposition to all false dogmas, and therefore may have a very hard battle to assert itself, but its ultimate success is inevitable, for the truth shall prevail.

Such laws of Nature as are known have only been revealed from time to time as the advanced condition of the race has been fitted to receive them with understanding. Creation is compulsorily governed by laws, and when all the laws in Nature are known, and life is lived in accordance with them, then, and not till then, human existence will have reached the goal to which all history and progress have constantly trended by systematic evolution. Why should it, then, be considered a wonderful thing that a new revelation of some truth should now be made ? The world has been educated for its reception, is now ready to receive it, and the wonder would be if there were no new revelation. Its advent is a necessary evolution. During the last fifty years the world has received and benefited by education more than ever it did in any other five hundred consecutive years, and the new revelation will naturally be proportionately great. Moreover, the world's education during these fifty years past has, above all, been in science, and the natural inference is that the world has been prepared for a revelation on a scientific basis. One natural result of this long training in science is that men are now so habitually-minded that they will not -- yea, cannot -- receive any (new) truth that is not capable of scientific proof. The new revealed truth must stand the science test, else it will not be received. The truth of no revelation has ever been forced upon men, but has only, naturally, been received by those fitted to receive it. The world is now fitted to receive a science-founded truth. Christian revelation has been forced on none, and never was revelation more mildly taught than by the Founder of Christianity. The new revealed truth will force itself upon none, but so universally are men fitted to receive it, and so convincing will the scientific proofs be, that the hold it will take will be more instantaneous, universal and wonderful than the acceptance of any new truth has been. Men will see, not miracles, but self-evident facts as wonderful as miracles, and will at once accept their truth, which until now could not have been accepted as true. Again, the tenor of men's minds as induced by this scientific education, is to despise and set lightly aside all prophecy, and, therefore, no revelation that is merely a prophecy can be accepted. But this new revelation is no prophecy, but at this very day an accomplished scientific fact. Such being the case, the great truth cannot but be accepted by civilized nations who have been educated to receive it, although they have no knowledge that their education has been a part of the great scheme of evolution, the trend of which has ever been to the highest goal of human existence.

It is a necessity of the age that this new light should have a scientific genesis, without which no (new) truth can at present be received, so the new light rests on the experimental discovery -- or revelation -- of a new element. The knowledge of the new element throws a glaring light on laws of Nature never hitherto understood, and therein lies the far- reaching truth connected with the highest interests of mankind. There is light where there was darkness, and knowledge where there was doubt. The connecting link between mind and matter is known, and the psychic forces whose influences have hitherto been looked upon as superstitions are understood. The origin of truth and its transmission by material media are explained.

THE new element -- ether -- is the medium of all psychic forces. Similarly sympathetic minds are attracted and bound by it, and those of enemies are so repelled. By it comes to mortals the ever-increasing influx of truth. This is the medium by which coming events cast their shadows before. Illusions are its misunderstood communications; visions are pictures actually presented by its means to the mind; dreams are whispers from sympathetic, etheric connections; and thought-reading is etheric telepathy. This ether is a volatile and spiritual-like substance, pervading the realms of soul and body, and is highly sensitive to every emotion and thought -- a latent force in which lurk all the psychological secrets of nature. As air is the medium of sound, light, heat, etc., so this element is a medium of great subtlety, conveying even the unexpressed emotions of the mind, and transmitting instantaneously the pulsations of one soul to another. The vibrations of a nation's feelings are conveyed through it, national emotions are thrilled upon it like telegrams over the wire, and by it the prayers of silent worshippers are immediately placed at the throne of grace. It is the immediate environment of all, and beyond it no life can get. Through it the lower animals give their confidences and affections to mankind, and by it the soul communes with God. The problems of life and futurity would be solved as soon as created, the mind would be hampered with fewer perplexities, futurity would be less obscured with misgivings, anticipations of fears and joys would be more reasonable, friendships would be more real and life more natural, were this link between mind and matter universally understood. (See 'A New Creed' and 'Vera Vita,' by David Sinclair. Digby, Long and Co., London.)

Ether has been chemically discovered to be one of the component parts of hydrogen, which has hitherto been wrongly considered an element. On this scientific discovery rests the fabric of the new philosophy. The physical existence of ether is positively proved, and mysteries that are simply the applications of this ether are now as intelligible as the work of the telephone and telegraph.

Sound, light, heat, color, electricity, etc., are vibrations. This ether has been vibrated practically by scientists, and they have measured and timed these vibrations.

These vibrations have been transmitted on ether as electricity is transmitted by wire, and the transmissions are recorded on the dial-plate of the brain as telegrams are registered by the magnetized needle on the telegraph clock.

These and other particulars about the ether have been physically proved, and in metaphysics the contentions are ('Vera Vita'):
1. That ether is the connecting link between mind and matter.
2. That ether rays proceed from the Deity, the Source of all life, to all life.
3. That these ether rays can be vibrated by will-force.
4. That man has this will-force as well as the Deity.
5. That man's will-force is a free-will force.
6. That sympathy is the mystic motive power of life.
7. That every sympathy is some series of vibrations on these ether chords.
8. That instinct is a grade of sympathy, or a vibratory force.
9. That all traits of character are sympathies, or vibratory forces.
10. That men have a sixth sense whose function is to distinguish sympathy.

No one can tell how the nose distinguishes smell, but everyone knows that it does. How knowledge is conveyed to the mind is, this philosophy shows, by sympathetic vibration. A material medium is required to convey sound from its source to the ear. A material medium conveys the image of a scene to the observer's eye. By the Material medium, ether, intelligence is conveyed from one mind to another.

Here are a few self-evident facts of daily occurrence within the indisputable knowledge of all, to show that minds are connected. It is a common experience to divine the thought of a friend. There never was a truer proverb than, 'Speak of a friend, and he'll appear.' Similar discoveries are made by persons far apart at the same time. Coming events cast their shadows before. In addressing a sympathetic audience, the speaker, without eloquence or force of language, carries his hearers with him easily, for his meaning is actually anticipated and more favorably interpreted than it could be by the mere use of language. Such an audience sees his meaning, and grasps his conclusions before he utters his syllogisms or lays bare his reasonings. The knowledge he wishes to convey is in the understanding of the hearer, by the medium of the ether, before the speaker puts it into words. So, too, an antipathetic audience misunderstands, and answers with its hisses and howls before the public speaker makes his statement audible. As in public, so in private, we feel that we understand the silent communings of a friend, and we feel an aversion to what we know is in the secret chambers of the enemy's mind. When a large school-class gives simultaneous answers, it is almost invariably the case that the class, without meaning it or knowing it, is led by one. Although one is the leader, he is not before any. So closely is the class sympathetically allied by this ether for the time, that the class adopts the thoughts of the leader, and expresses them quite as soon as he does himself.

Thought-reading is a common experience. If a person, blindfolded in order to be uninfluenced by looks or signs, be brought into a room where several people are silently assembled, he will be able to discover any definite prearranged thought the company may have unanimously agreed should earnestly occupy their minds for the time. The company by united silent will-force vibrate the invisible connecting ether, and the blindfolded one ceases for the moment to think of anything that is to vibrate any etheric chord attached to him, but permits the unanimously combined vibrating chord of the others attractively to attach itself to a similar chord in him which takes up the vibration, and so produces in his mind the same thought as is in the minds of all the others. Without speech or visible sign we often know that we know our neighbor's mind, and it is no unusual thing ' to take the word out of a friend's mouth.'

Such communications between mind and mind are simply a system of natural telepathy, the recognized effects of vibrations. The brain structure, with its gray and white matter, is the registration and interpretation department of all such vibrations. Light, heat, sound, color, electricity, magnetism, etc., are resultants of vibrations, and so the mental communications of intelligence are the resultants of the vibrations of ether. The working of the nerve-system of the body is analogous to the work done in the ether. If one's finger be cut, a vibratory motion of the nerve is thence immeditately communicated to the source of intelligence, and, as it were, on the dial-plate of the brain the indicator makes such vibratory disturbances as are translated into the feeling of pain, and knowledge of place where, etc. This translation takes place before one knows there is pain in the cut finger; i.e., the cerebral knowledge is anterior to the knowledge of physical pain, although the actual wound comes first. If one's toe were similarly cut, there would be a difference in vibrations sufficient to indicate a difference of place. Every time the same vibrations are made on the same nerve, the indicated intelligence on the brain-dial will be the same whether the intelligence be true or not. Thus, a man whose leg has been amputated has still the toe-nerve left, and when that nerve (as in such cases it frequently is) is vibrated so as to register on the brain- dial pain in the toe, the man feels that pain as if actually in the toe. In such a case the register is not true, although the registration is the true resultant of the given vibrations. All physical feelings and bodily knowledge are, in the same way, the interpreted registrations of nerve vibrations, and all knowledge that comes to man by intuition is, in exactly the same manner and by exactly the same law, the interpreted registrations of ether vibrations. The nerves are vibrated in one case and the ether in the other. All knowledge, of every kind, is first communicated as vibratory signs registered on the brain-dial, and to Englishmen and Chinamen exactly the same registration is made for the same intuition, but each one interprets it into his own language. Nature has but one telepathic code consistent with her universal simplicity.

All sweet music and every melancholy moan; the voices of friendship and enmity; the thunder in the air and the echo on the hillside; the roar of the cannon and the deep gurgle in the throat of the dying; the shout of victory and the wail of death, are all so many vibrations per second. The light of the sun and of the glow-worm, all illuminants natural and artificial, are so many vibrations per second. The sun's heat and the earth's heat; the heat of the volcano and of the common fire; the heat of the desert and the heat of snow, are vibratory forces. The magnetism that attracts and repels, and electricity, with its almost instantaneous transmission, are vibratory forces or disturbances caused in certain elements with regular mathematical precision. As such physical conditions are expressed by vibrations, so are all mental emotions.

All elemental disturbances must have a cause. There are continual disturbances in the mind of man, whether he is awake or asleep. As he reviews the labours of the day or anticipates those of the morrow, feelings of joy or sorrow, hope or despondency, gaiety or melancholy, cause disturbance in his mind which he habitually accounts for as the natural results of his thoughts, yet they are the translations or interpretations of the vibratory forces of the ether chords attached to his inner and real life. There are tens of thousands of disturbances in his mind that have no conceivable connection with his work, or even with him, as far as he can see. Involuntarily he thinks of friends and of familiar scenes; people he has never seen or heard of mentally present themselves in visionary places he has never known and yet for the moment feels he is familiar with; great truths flash upon him at most unexpected moments; he sees the far-off living and the long- forgotten dead. These are communications by vibratory forces that this philosophy can account for. Truth is transmitted from the Source of all truth, and from intermediate stations along the etheric chords, and is looked upon by those who do not cultivate their sixth sense, by which men read such communications, as mere mental disturbances, which they call delusions.

THE whole creation is one vast system of machinery with the least possible number of complications: machinery far from being understood by man, although nothing short of the complete understanding of it will ever reach the final goal, the attainment of which is the resultant of all component processes and progresses of civilization--the inevitable evolution of humanity and creation. This machinery has been in full operation from the first of time, and will for ever continue to be. Every cog, wheel, spring, etc., of the great engine was properly made and fitted at the beginning; there is nothing new except the knowledge about it. The sun, moon, and stars move in their adjusted spheres, and produce the vast results that are their proper work. Men may not understand this work, but it is done all the same. If a locomotive did not move until all the passengers in the train understood it, how far would it go ? Ignorance about the world's construction and governing laws has no effect whatever on its progressive movement or on the law of inevitable evolution. Heat, light, air and water are all important parts of the universal machine, and they would never cease to do their work, even if it were utterly beyond our ken. To think or feel assured we know their uses does not limit their uses; for our knowledge may end when we only step inward on the fringe of universal truth. The region of psychics is only another part of the machinery. All the elements that work in the different departments of the mind-world are material parts of the universal material machine. Mind and matter are indubitably connected. All light, all life, every emotion, every atom, and every element, are connections of this great mechanical contrivance, and so, too, are all mental and spiritual emotions. Every thought and inspiration is a mechanical operation, just as the growth of a blade of grass is, or as is the evolution through foetus, childhood, manhood, and old age. Yet the essence of life is not materialism. This vast machine never ceases to do its work, and yet it is no automaton. We men, in souls and bodies, are machines, or parts of the vast machinery of creation; but the work we do as machines depends on the motive power applied to the machinery and the carrying out of instructions. That motive power is under our own control, and ought never to be used in violation of the laws in Nature. Man is not turned out at birth as a wound-up machine, warranted to go through all the chances and changes of this mortal world. He is turned out as a completed machine which must go, but whither he goes depends on himself. He cannot avoid his natural existence any more than a fish out of water can avoid death. His whole life is part of the universal gear, and as such he must work in accord with the engine of which he forms a part. That engine -- independent of the motive power that drives it -- is governed and controlled by fixed law, and wherever there is opposition to that law there is friction. Friction may be in a part or in the whole. Opposition to this law causes all the friction of life, and that friction is oftener than not caused by the ignorance of there being any opposition. When a child kicks a stone and hurts his foot, he believes wrongly that the stone hit him. The Deity Himself does not cause one atom of unhappiness to any one of His creatures, for any purpose whatever. All unhappiness is caused by this friction against the laws of Nature. To our finite minds friction seems universal, and as if all the machinery were wrongly made or managed by fate. Naturally, we are more attracted by the immense friction which affects us individually than by the accumulated and progressive work done which concerns the collective race and creation. Of this lamentable friction in the world the Deity is cognizant, and permits it even to the injury of the individual, but He does not create it. If He loves all, why does He even permit it ? All progress and civilization tend to one grand goal of human happiness: why does the almighty Deity not make this goal a condition of instantaneous possession ? Why does He not cause us, as He easily could, to wake up to-morrow morning participants of the universal brotherhood stage, at which we shall all ultimately arrive ? Why not avoid the innumerable multitude of intermediate miseries by bringing about a state of immediate knowledge and bliss ? To Him all things are possible. What is possible is not necessarily expedient. Besides, to bring about such a condition would be to act in contradiction to His own system. He works by fixed laws, which He has Himself established, and for Him to bring about an immediate change of the whole human condition of misery to happiness would be to violate His own laws. His way is to gradually educate men to understand the law. The law is, that conditions from a higher to a lower, or from a lower to a higher, must be brought about by natural evolution. No sinner becomes a saint by instantaneous conversion, for the very same reason. The habits formed by sin go on working long after the sinner is pardoned. Justification by another does not preclude the working of contrary habits. Without violating law, and not by miracle, the Deity works out the results of friction against the law. If we understood the laws of Nature as He does, nothing that ever He has done would seem to us a miracle or supernatural work; for what we recognise as miracles are no miracles to Him. If we knew the laws of Nature as Christ, who was God, knew them, we could do what He did, and 'greater works than these' could we do.

Nature abhors idleness. Everything made has work to do, duty to perform, the neglect of which deteriorates the created thing. Even grandeur and insignificance have work to perform. Of the duties of the universe as a whole we know little; of the duties of planets and stars we have but a limited and superficial knowledge; of the duties of the laws in Nature we only know sufficient to give us an unbounded admiration of their immense possible capabilities. The duties of worlds are bound up in the duties of atoms. Worlds are believed too vast and atoms too minute to be completely comprehended by man's finite powers, and yet he has comprehended sufficient to satisfy him that he comes infinitely short of comprehending all, for the more true knowledge he gets the more he knows how little he knows compared with what is knowable. This he knows by intuition, that it is natural to work. A working engine is never eaten up by rust, and a watch that goes is in far better condition than one that is permanently stopped. It is unnatural for anything in Nature to have nothing to do; even a blade of grass, among its other duties, has to absorb the surrounding carbon, or wither and die. Everything that is idle decays, rots, dies. If a healthy limb of the human body be unnaturally bound up for a lengthened time it will become useless and practically dead. If any faculty of the mind be left unexercised, its disuse will give it the natural appearance of uselessness. If any moral power be discarded it will be feeble when called into play. If any innate knowledge be buried in habit or prejudice, its smothered voice must be dulled or deadened when heard at all. If fire have no air it will go out. If flowers have no heat they will die, and if they have no light they will be colorless. If metal be left in the damp it will rust. The greater part of man's powers is concerned with what he shall eat and drink and get carnal pleasure from; can it, then, be wondered at that those higher powers of his that are given to discern the concerns of his more particularly extra-mundane condition should be stifled by his indifference or blasted by his neglect ? Man's indifference about his true position in creation is the more remarkable inasmuch as he is thoroughly dissatisfied with his condition as it is. It may be true that fools rush in where angels fear to tread, but unreasonable timidity is not justifiable. What can be the use of reason to man if it be Divinely forbidden to use it in his highest interests? Why should this honorable distinction of reason in man be forbidden to be thus used by him, when every faculty, power and quality of everything else in creation is not only made use of, but is compelled to do duty ? Why should the otherwise universal law of utility place its barriers on the reason of man ? All other laws of Nature are illimitable; then, why should this one have boundaries, and that at the very place beyond which man's highest interests lie ? It would be worse than the cruelty of placing a hungry man before a dainty dish and forbidding him to eat. Yet nowhere else is there any cruelty in creation or Divine organization. To debar reasoning man from reasoning about his real condition would be the consummation of supreme atrocity, and this philosophy contends that it is the design of omniscience that man should think, decide, and do in strict accordance with his intuitive knowledge of laws that govern the whole creation, and that man himself has strangled those psychic abilities that are by Nature more infallible than his human senses.

Schismatic disputes about truth take place in a kind of regular periodicity. The same objections to prevalent beliefs arise, grow up, die out and revive with a persistency that defies annihilation, and thus shows their origin to have connection with the mainsprings of life. It is as impossible as it is undesirable to keep a reasoning and thinking man from thinking; and ideas that have been looked upon as the wildest theories in the region of thoughtful philosophy have had justifiable and natural grounds for their origin. New doctrines are not necessarily bad doctrines, and many excellent ones, that have certainly deserved a better or more generous fate, have come to untimely ends because of established prejudices, superstitions, and even from a reverent fear of Offending the Deity. Heretics have even gladly borne testimony at the stake for their convictions, and yet the truth they have proclaimed has failed for the time because the people have not been fit to receive it. Had the philosophic Greeks been practical scientists, the advance in their day of human knowledge would have been marvelous, for their philosophy is full of doctrines that science alone could practically establish. Science has done much to rend the veil from the dark existence of ignorance, and the people at large are now more liberally disposed and better fitted by education than ever they were to inquire into the truth and to stand by their convictions. Religion of late has received far more substantial assistance from Science than from Philosophy, but now, as it ought to be, like three modern graces they seek, hand-in-hand, the consummation of the highest interests of mankind. With united efforts they now unfold the truth with daring humility, and lay it bare with irresistible lucidity. There is no halting over barriers with mere delusive screens. Every obstacle is levelled and analyzed in their united presence, and their decisions are given without faintheartedness. There is no mock-modesty in their endeavours. Their earnestness is real, and their efforts are as genuine as they are noble. With a complete sacrifice of selfishness they seek the truth and nothing but the truth, discarding everything that will not bear the light of reason and reasonable faith, and assuredly their efforts will be crowned with that knowledge which maketh not ashamed, but maketh glad the heart of man.

BY understanding the laws that control this ether, much that now seems marvellous and miraculous will stand out in beautiful simplicity. If miracles are works that require supernatural powers to perform them, we are constantly surrounded by miraculous deeds performed by the laws of Nature, which are supernatural powers. According to the generally accepted belief, the working of a miracle necessitates the violation of a law of Nature, but every such law is inviolable. The Deity alone is supposed to be able to do miracles, but Christ Himself has put it on record that this is not so, for He declared, ' Greater works than these shall ye do.' For the working of a miracle the Deity is supposed to call into use some idle or latent power or to create some new power.

Now, there are no idle reserves in Nature, no dormant powers, and no new creations. Everything is made, and everything made has work to do, and is constantly doing that work. The whole universe is in constant and regulated commotion; every atom is ever performing its allotted work, and no law of Nature ever ceases to execute the minutest details of its duty. There is absolutely no idleness in Nature -- no standstill -- not even in the character of any created thing. Creation is perfect; therefore the creation of anything more must cause imperfection. What can be done by one law is never delegated to another superfluous law. There is no superfluity of law in Nature, but simply and sufficiently enough. There are many ' miracles ' that cannot be explained until the laws of Nature are understood, but these ' miracles ' are not therefore inexplicable. All miracles are works done in perfect accordance with fixed laws of Nature, and all these laws are capable of being understood and used by man. By them he, too, can work miracles. It is possible for man to work so-called miracles. An ignorant man may stand by and see a skilful surgeon perform a wonderful operation that might well seem a miracle to his ignorance. Yet the beholder could do exactly the same thing if he were trained to do it, which he is capable of being. It is his removable ignorance that makes the work an impossibility to him. A skilled mechanic could put together machinery which to a common labourer might seem a work of impossibility, yet which even he could do if he were trained to do it. If the laws of Nature were understood and rightly used, many things and conditions that now seem mysteries and miracles would be beautiful simplicities.

There is no impunity to the breaker of a law of Nature, nor are any extenuating circumstances recognised. Ignorance, wisdom, inadvertence are unconsidered by Nature. If a man take poison wilfully, the result is exactly the same as if taken unwilfully. If a man throw himself from a height, he will fall, although he fully believes he can fly. Breaking Nature's laws brings its inevitable effect. It is different with the law of man; yet no one considers the unswerving rectitude of Nature a harshness. If an alien were to come into this country and ignorantly break our civil law, the transgression would be looked upon with leniency. Man may forgive; Nature never forgives transgression. The inevitable results of breaking her laws cannot justly be called evils, misfortunes, or calamities, since they so naturally result. By the wilful breaking of these laws, evils and misfortunes, as they are called, are invited with open eyes and understood expectation. But there are laws of Nature still unknown, ignorance about which does not hinder punishment for violation of them. When all the laws of Nature are known and obeyed by all, calamities and miseries will cease, life will be prolonged, and end naturally in decay. Perfection of human happiness is attainable in this world, but it will never be attained in the face of violated Nature.

Notwithstanding the inflexible severity towards law-breakers, Nature is too sympathetic with mankind to be even apparently cruel, and so wherever any of her laws can be violated, there she provides her antidote. The natural result of breaking a law must ensue, but it can be cured -- cured, not averted -- and the cure is as truly existent as the law is simple, although ignorance of the cure may be as great as the ignorance about the existence of the law. There is an antidote to every poison, physical and moral; a cure for every disease, corporal and mental. Death is no disease. but a natural transition.

Man's world is only a corner of the universe or one atom among created worlds, but he has made of that a counterfeit sphere differing from the entire natural world. There his discordant ways seem dominant; hence living strictly in accordance with the laws of Nature one naturally comes into collision with the laws of man, which are only powerful in his own little realm. So, in acting in accordance with the little laws of man, which are so limited, there is constant collision with the great laws of Nature, which are universal. These laws of man are not in agreement or harmony. The whole natural life of man can be comfortably lived in accordance with the laws of Nature, but not so in accordance with his own self-made laws. The laws of Nature are dominant over the whole universe, of which man's portion is but a part, whereas man's laws are not truly dominant, even in his own dominions, and in many instances they are utterly at variance with the laws of Nature. The constant war between these laws is both unequal and unnatural, and consequently man has ever the worst of the contest. The greater laws are inviolable and unalterable, whereas man's systems of government are simply successions of failures of experimenting with human life. Man is constantly, and honourably enough, according to his false premisses, trying to find out whether this way or that way be the true way of life, and all his political attempts to solve the question are failures that only darken the mystery of life, and will be so until he governs strictly in accordance with the fixed laws of Nature.
This world was made for the good of man, and the goodness comes, as all true life comes, by sympathetic vibrations. The glory of the heavens, the grandeur of Nature, the beauty of the earth, the submission and affection of animals, everything grand and good, everything pure and noble, have for their highest end in this life the administration of comfort or sympathy, the mystic motive power of life. Man is the primary object for which all this special sphere was created, just as the Deity is the primary Object to be glorified by the whole universe. This planet is peculiarly man's inheritance, although it is only a province of the great hierarchy. Man holds his government as tributary, not to fate or chance, but to the Deity, who is the Lawgiver.

How different the world seems to real life as seen in the boyhood of man from what it does to the wise old man of the world whose acquired worldly habit has innocently made him a success ! Gray-headed men of worldly wisdom do not pity but envy youth this innocent simplicity as his calm head lies on his snowy pillow. The natural youth's dreams are as enviable as his life is pure. The sounds he hears are harmonies that vibrate in soothing sympathy with his natural feelings, and bring a flush of pleasure to his healthy countenance. No nightmare nor troubling fears disturb him as they do wise old men of the world who are not, as he is, in close touch with Nature. Like a giant refreshed, he smilingly wakes and looks with pleasure on the dawning day that smiles on him. The singing of birds finds a ready echo in his breast. The dewy meadows, dotted with their myriads of opening petals, gladly meet his smiling countenance. The Æolian breezes in the leafy trees are accompaniments to the music of his happy heart. The unveiling sky, like his own opening life, looks brighter as he observes it. The air grows warmer like his own young bosom. Everything becomes more lovely and sympathetic like his own desires to be up and doing. His pets frisk at his ubiquitous presence. Old and young are infected by his joyful appearance. All is hope, confidence and poetry. He rejoices in his youth, and all this simply because he is natural. To him the world is as it was meant to be, and so he is to it.

The wise and acute man of the world, far astray from the simple ways of Nature, who daily accumulates wealth through agonizing worries of inexplicable mysteries, lays his restless head upon his pillow and works again the turmoils of the day. If insomnia, the natural disease of this fast age, permits sleep at all, it is amid dreams of fear that twitch his limbs, and with nightmare that makes his rest more laborious than his work. With yawning gloom he wakes to face the dawn that ushers in new doubts and cares. The rising sun is less in sympathy with him than morning clouds that beget more gloomy thoughts. The singing of birds is an elegy in the churchyard of his buried dreams of youth. The dewdrops on the flowers are reminders to him of the tears he knows the mysteries of life cause daily to be shed; the flowers seem to open lazily before a world from which they expect no welcome. The breeze is but the melancholy moan in sympathy with the never-ending groans of humanity. The beauty of Nature is a chimera, and the gaiety of life a mockery. Everything is as unreal as it was never meant to be, but the fact is, that it is he himself who is unreal, because he is unnatural. The world is in mournful sympathy with his acquired habitual life, and consequently in antipathy with what he feels it ought not to be.

The most bigoted religionist cannot denounce the naturalness of youth. Can the same be said of manhood, and if not, why not ? There is but the very thinnest veneer of naturalness in the ordinarily successful man. He is not, like youth, in unqualified sympathy with anything in Nature. There must be something wrong either with him or with Nature; but Nature's laws are infallible.

As youth grows sharp in the world's ways he is steadily blunting the keen edge of his real nature. As water is squeezed out of a sponge when taken out of its natural element, so the innate and intuitive aspirations of youth are expunged as he becomes more and more a man of the world, until, like the sponge, it seems as if he were really more useful in his new sphere than he would have been in his former. As the great demonstrative sympathy in young pet animals leaves them as they mature, so the natural poetry of life departs from the youth who assimilates himself with the hard logic of unsympathetic life, which is less and less in touch with the source of all life and sympathy.

Every age and nation has, wittingly or unwittingly, contributed to the high ideal-goal for which humanity is destined. Idolatry, Buddism, Mohammedanism, Christianity, and every conceivable form of religion ever practised, have helped to pave the way to the highest civilization. The devastations of warlike nations have opened the way quite as much as peaceful realms have paved it. Every form of Christianity has added its quota to the grand inevitable advancement. The prophets of all times and nations have been labourers in the common work. Iconoclasts have done their share. Every discoverer and inventor who has added to knowledge, every poet who has increased the love of ideal beauty, every scientist even when fighting against religion, every enthusiast in any cause of human interest has beaten music to which the human race has kept step in its forward march. The dust raised at any particular period, seeming to darken the air, has silently fallen by the wayside, while the main impression has been left. The seed lives, but the husk dies. Both the rise and fall of great nations have been incentives to human progress. Forward ! Onward ! Upward ! have been the audible orders to the race through persecution, peace and darkness, and on it marches as inevitably as the river flows down its course, unhindered, though apparently delayed by the temporary obstructions of quasi-religions, philosophies and political convulsions, all-heedless of the croakings of pessimists, alarmists and dogmatists. Admiration for the palatial structure of the architect obliterates all thoughts of the toiling quarrymen, and of lives that may have been lost in the course of the work. By progressive evolution, nearer and nearer, though still far distant, comes the time when, by knowledge of and submission to the laws in Nature, which will ultimately all become his servants, as some of them are now, man, knowing himself and his Creator, will live in a recognised brotherhood becoming the sons of God.

At the end of this nineteenth century we stand on the threshold of a new story of the grand architectural structure of evolutionary civilization, whose door has been thrown wide open by that Science which narrow- minded religionists have denounced as the greatest iconoclast of Time, although, in reality, the best servant Religion ever had. Through the windows of heaven, ever open, men, with the assistance of Science, see more clearly into the arcana of truth. The fascinating intuitive truths hitherto unprovable, that have ever clung to man like inherited superstitions, now stand in bold relief among recognized facts. The hitherto unaccountable whisperings in the soul are now as explicable -- being similar -- as the transmissions of conversations by the now common telephone. The mysterious intercommunications between mind and matter, soul and soul, man and God, are conducted by means of the material connecting-rod -- ether. The Deity has made the fixed laws
of Nature for His service: He uses them as a workman does his tools, and we intelligently ascribe to Him the power when any work is actually done by the law, just as to a sculptor, and not to the chisel, we give praise on beholding his work of art. These servants of His are faithful, and although they cannot be swerved from their duty, they are at the service of those who work with them, and no opposition can successfully stand in their way. To know them and oppose them is madness: standing against them in ignorance produces all the miseries and mysteries of life: to work hand-in-hand with them is to bring man into full sympathy with all that is good, pure, noble, and true, and is the only perfect proof of the perfection and glory of human existence.

The great revelation has been made, is being proclaimed, and will be universally received. Is it strange that this, like all revelations; should be a revelation of peace ? Is the world at peace ready to receive peace ? On the contrary, it never was so troubled in its intellect. There have been times of war and rumors of war, when countries and homes were desolated by an apparently inhuman desire for shedding of blood in the interests of some supposed or real principle. Kings and heroes have fought, made history and died, still making history by their death. Nations that have led the way in civilization have tottered and tumbled in overwhelming ruin. Never, as now, has society in the whole civilized world been so convulsed, and that in every individual breast with one unanimous although indescribable yearning for a new state of affairs, which it neither fully understands nor knows how to attain, because it is not itself but Nature working in it, with its mysterious determination to bring about the inevitable reception of the revealed truth. Kings tremble on their thrones; the wealthy classes are being weighed in the balance and threatened with universal equality; the masses of working classes are moving heaven and earth to better themselves and rise higher in the social sphere; education is bewildered, and ignorance is making flights of superstitious fancy; but what men are wishing for or attempting will not be the true issue, for Nature herself is the great active evolutionary power which is producing the commotion, and the results will be such as Nature, and not man, is striving to attain. The darkest hour is that before the dawn, calm precedes the storm, and the widespread social commotion now evident is the natural antecedent of the advent of peace which the law of man can neither hasten nor impede. Man works in the dark and gets credit for his work, but the law of Nature knows neither darkness nor cessation of evolution.