an almost infinite complexity of molecular combinations, subject to definite changes under the stimuli of heat, moisture, light, electricity, and probably some unknown forces. But this greater and greater complexity, even if carried to an infinite extent, cannot, of itself, have the slightest tendency to originate consciousness in such molecules or groups of molecules. If a material element, or a combination of a thousand material elements in a molecule, are alike unconscious, it is impossible for us to believe, that the mere addition of one, two, or a thousand other material elements to form a more complex molecule, could in any way tend to produce a self-conscious existence. The things are radically distinct. To say that mind is a product or function of protoplasm, or of its molecular changes, is to use words to which we can attach no clear conception. You cannot have, in the whole, what does not exist in any of the parts; and those who argue thus should put forth a definite conception of matter, with clearly enunciated properties, and show, that the necessary result of a certain complex arrangement of the elements or atoms of that matter, will be the production of self-consciousness. There is no escape from this dilemma, either all matter is conscious, or consciousness is something distinct from matter, and in the latter case, its presence in material forms is a proof of the existence of conscious beings, outside of, and independent of, what we term matter. (Note B.)

Matter is Force.—The foregoing considerations lead us to the very important conclusion, that matter is

essentially force, and nothing but force; that matter, as popularly understood, does not exist, and is, in fact, philosophically inconceivable. When we touch matter, we only really experience sensations of resistance, implying repulsive force; and no other sense can give us such apparently solid proofs of the reality of matter, as touch does. This conclusion, if kept constantly present in the mind, will be found to have a most important bearing on almost every high scientific and philosophical problem, and especially on such as relate to our own conscious existence.

All Force is probably Will-Force.-If we are satisfied that force or forces are all that exist in the material universe, we are next led to enquire what is force? We are acquainted with two radically distinct or apparently distinct kinds of force-the first consists of the primary forces of nature, such as gravitation, cohesion, repulsion, heat, electricity, &c. ; the second is our own will-force. Many persons will at once deny that the latter exists. It will be said, that it is a mere transformation of the primary forces before alluded to; that the correlation of forces includes those of animal life, and that will itself is but the result of molecular change in the brain. I think, however, that it can be shown, that this latter assertion has neither been proved, nor even been proved to be possible; and that in making it, a great leap in the dark has been taken from the known to the unknown. It may be at once admitted that the muscular force of animals and men, is merely the transformed energy

If

derived from the primary forces of nature. So much has been, if not rigidly proved, yet rendered highly probable, and it is in perfect accordance with all our knowledge of natural forces and natural laws. But it cannot be contended that the physiological balance-sheet has ever been so accurately struck, that we are entitled to say, not one-thousandth part of a grain more of force has been exerted by any organized body or in any part of it, than has been derived from the known primary forces of the material world. that were so, it would absolutely negative the existence of will; for if will is anything, it is a power that directs the action of the forces stored up in the body, and it is not conceivable that this direction can take place, without the exercise of some force in some part of the organism. However delicately a machine may be constructed, with the most exquisitely contrived detents to release a weight or spring by the exertion of the smallest possible amount of force, some external force will always be required; so, in the animal machine, however minute may be the changes required in the cells or fibres of the brain, to set in motion the nerve currents which loosen or excite the pent up forces of certain muscles, some force must be required to effect those changes. If it is said, "those changes are automatic, and are set in motion by external causes," then one essential part of our consciousness, a certain amount of freedom in willing, is annihilated; and it is inconceivable how or why there should have arisen any consciousness or any apparent will, in such purely

automatic organisms. If this were so, our apparent WILL would be a delusion, and Professor Huxley's belief" that our volition counts for something as a condition of the course of events," would be fallacious, since our volition would then be but one link in the chain of events, counting for neither more nor less than any other link whatever.

If, therefore, we have traced one force, however minute, to an origin in our own WILL, while we have no knowledge of any other primary cause of force, it does. not seem an improbable conclusion that all force may be will-force; and thus, that the whole universe, is not merely dependent on, but actually is, the WILL of higher intelligences or of one Supreme Intelligence. It has been often said that the true poet is a seer; and in the noble verse of an American poetess, we find expressed, what may prove to be the highest fact of science, the noblest truth of philosophy:

God of the Granite and the Rose!

Soul of the Sparrow and the Bee!

The mighty tide of Being flows

Through countless channels, Lord, from thee.
It leaps to life in grass and flowers,

Through every grade of being runs,

While from Creation's radiant towers
Its glory flames in Stars and Suns.

Conclusion.

These speculations are usually held to be far beyond the bounds of science; but they appear to me to be more legitimate deductions from the facts of science,

than those which consist in reducing the whole universe, not merely to matter, but to matter conceived and defined so as to be philosophically inconceivable. It is surely a great step in advance, to get rid of the notion that matter is a thing of itself, which can exist per se, and must have been eternal, since it is supposed to be indestructible and uncreated,-that force, or the forces of nature, are another thing, given or added to matter, or else its necessary properties,—and that mind is yet another thing, either a product of this matter and its supposed inherent forces, or distinct from and co-existent with it;-and to be able to substitute for this complicated theory, which leads to endless dilemmas and contradictions, the far simpler and more consistent belief, that matter, as an entity distinct from force, does not exist; and that FORCE is a product of MIND. Philosophy had long demonstrated our incapacity to prove the existence of matter, as usually conceived; while it admitted the demonstration to each of us of our own self-conscious, ideal existence. Science has now worked its way up to the same result, and this agreement between them should give us some confidence in their combined teaching.

The view we have now arrived at seems to me more grand and sublime, as well as far simpler, than any other. It exhibits the universe, as a universe of intelligence and will-power; and by enabling us to rid ourselves of the impossibility of thinking of mind, but as connected with our old notions of matter,