The living forces of the universe ...

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Book Second

THE PHENOMENOLOGY OP NATURE AND LIFE, OR NATURE AND LIFE AS REPRESENTATIVE OF AND PHENOMENAL OF ONTOLOGIC BEING.

CHAP.

I. LIFE J THE INWEAVING AND.. CONCRETION OF FORCES. II. THE TRINOMIAL ROOTS OF FORCES AND THEIR BOND OF UNION.

III. THE FHILOSOPHY AND THE SCIENCE OF THE PHENOMENAL.

IV. INSTINCT — THE KEY OF THE PHENOMENAL. V. THE TRIPLICATE POWERS IN MAN.

vi. actuosity ; will; conscience;, responsibility;

GROWTH OF HUMANITY.

VII. INTELLECTIVITY ; LOGIC ; RIGHTS J MAN THE TEACHER AND LEARNER.

vin. love; forces; feelings; fanaticism; morality;

CONCILIATIONS ; CHRIST ; GOD.

Book Third. Ontology And Phenomena In Their Prolepsis

OHAP.

I. ACTION AND REACTION OF PHILOSOPHIZING IN ITS HIS- TORICAL MOVEMENT.

II. GROWTH AND LIMITATION OF INTUITION AND IDEATION ; THE GROWTH AND LIMITATION OF RELIGIOUS THOUGHT.

III. BEING, IN ITS HYPOSTATIC COESSENT1ALITIES.

IV. GOD, THE ETERNAL CENTRE; THE MECHANICS AND LIV-

ING FORCES OF THE UNIVERSE.

V. THE PROLEPSIS ; MATTER NECESSARILY CREATED, AS A NECESSITY AND MORAL PROPRIETY OF THOUGHT ; ORGANIZATION.

VI. EL-SHADDAI ; THE OBJECTIV-FACIENCY OF DEITY. VII. OMNISCIENCE ; THE GOD-INTELLECTIVITY.

vin. orma; the god-love.

IX. THE DESPOTISM OF FEAR; HISTORICAL NORMALATION. X. THE FREEDOM OF THE NORMALATED TRIPLICITY ; THE INTONEMENT AND THE ATONEMENT.

Book First. Definitions And Foundational Thoughts

The authorities adduced are the most orthodox and exclusive in Religion, the most approved in the respective Sciences, and the most conservative in Philosophy.

In the References, throughout, the Numerals and Figures, as follow, will refer to the Books, Chapters, and Sections of this "Work ; thus : I. iii. 15, is B. I. c. iii. § 15 ; and II. vii. 31, is B. II. c. vii. § 31, &c.

Well knowing the tendency to degradation in vulgar, rude, animalistic, and human Imaginates, and in a language which corresponds with and embodies them, and conscious of the necessity of pure Ideas and of the proper dignity and exaltation of expression which should accompany them, the latter have been adopted, and rather than lower these to the standard of a life -which needs all elements of purification and elevation, a Glossary of a few words, not current among general readers, is added with the hope that the work will be more widely useful and acceptable. B. I. c. v. § 26 ; c. vi. § 40.

GLOSSARY.

Accidence. A property or quality which may or may not be

superadded to a thing, or to the condition of a thing. That

which may belong to the thing, but is not essential to it. Adumbrate. To shadow forth from an inner light. ^Esthetics. The science and culture of matters and forms of

taste.

Afferent. Nerves which carry inwardly or from a ganglion of

originating force communicating sensations or nervous

power.

Afflatus. An inblowing, inbreathing of spiritual life or power. Antithesis. An opposition or reverse power of action or mode

of thought.

A posteriori. I. iv. 4.

A priori. I. iv. 3.

Autocthon. One who rises or springs from the ground which he

inhabits.

Automatic. I. i. 32.

Autonomy. I. i. 27.

Autopsy. I. i. 31.

Axis-cylinder. The central substance of a nerve-fibre.

Caudate. A ganglion or nervous centre with a tail-like pro

longation.

Causal. Containing in itself the elements or an element of

causation.

Centripetate. Tending or drawing to the centre. Ckarlatanerie. Science or art prostituted to fraud or quackery. Circumfer. To flow or bear around and touch at every point. Commissural Fibre. The rudimentary brain of the lower orders

of animal life.

Compages. A system of structure of many parts united. Complement. That fulness of quantity and quality — the content,

which makes a thing or subject complete. 6

XV111 GLOSSARY.

Concrete. Is opposed to the mere abstract idea — the empty form. It is that union or concentration of all which is necessary to constitute the substance of the thing and give • content to the Idea.

Congeries. A collection of several or many organs to complete a body or aggregate, and make it a more or less perfect whole.

Consubstantial. Substances which in cause and effect produce similar or identical results.

Contingency. I. i. 12.

Contour. The outline that defines a figure.

Convolute. The* brain presents the appearance, somewhat, of leaves in the bud or petals in an opening flower. Each of these convoluted may well be supposed to have its office or function.

Coordinations. I. i. 4.

Correlations. I. i. 6.

Cosmos. Cosmical. The system of all the systems of the heavenly bodies. — Cosmical matter, the various kinds of substances and forces of which the stars, comets, planets, &c, and all they contain as such, were formed.

Diaphanous. Transmitting light, intelligence from beyond.

Differentiation. I. i. 25, 29.

Discrete. That which is separate in virtue of its own distinctive

nature.

Dynamic. I.*i. 25.

Ectype. The impression ■ — the thing made from the type.

Efferent. The nerves which carry out action or motion. "Where the afferent nerve enters the axis-cylinder of the efferent nerve it may well be supposed, here, that the impulsion given to the' afferent is continued by the efferent without break or modification of the original impulsion. I. i. 30 ; vi. 11. Where the communication is not thus direct, but the afferent force is distributed to a number of ganglia or nerve-cells, other modifying forces may be called into action. And where it is communicated to the Autopsic Self, it may act by the independent organism placed under its determinate control.

Egressus. That movement by Avhich the Self goes out of itself as it were, into nature and life.

GLOSSARY. XIX

Emanation. The movement towards the formation of the Cosmos, which implies that the transforming forces are mere developing spontaneities.

Embryology. The forming rudiments of things acting under natural causes.

Endemic. Special to a people or tribe in a locality, as a physical or mental disease.

Entity. Something having a discrete, positive existence.

Exacerbation. Passions, affections, sentiments, or conditions of organs in which they are not merely excited, but unnaturally inflamed and morally or physically diseased, so as to produce diseased and malignant action.

Fascicle. A bundle. A number of observed facts or phenomenareferred to the thing in which they inhere or from which they make their appearance.

Filamentary. In threads or thread-like connections.

Functionalize. The inweaving of forces and giving of organisms to each vegetal and animal thing, by which it performs, executes, that which is proper to each organ. And as many organs have particular functions, each is severally functionalized. Properly, all created tilings and forces are functionalized.

Fusiform Spindle-shaped. Thick and tapering to each end. A shape of a ganglion.

Ganglion. A mass of nervous matter forming a centre from which nervous fibres radiate ; and is of various forms, as caudate, fusiform, stellate, or spheroidal ; and when one fasciale so radiates it is called unipolar, or two, it is called bi-polar. See Efferent. I. iii.

Genesis. Creating. Producing.

Geotic. All terrestrial causes which act upon and modify the human system in any locality or place.

Germinal. An improvement and perfecting by growth and culture.

Gradus. The ascent by which the Self unfolds into higher and still higher forms of life.

Hemiplegia. A palsy that affects one half of the body. Homogeneous. The same in every part and in the whole. Homologue. A lower form of organic structure, having a likeness of form and function to a higher form of organic structure.

XX GLOSSARY.

Hypnotism. Somnambulism, or the artificial state of mesmeric

sleep.

Hypostatic. Hypostase is discrete essence or substance or

power.

Idea. Ideate. Ideation. I. vi. 40 ; v. 16.

Identity. Discrete essence or substance. I. ii. 14 ; iii. 18.

Ideological. Those mental processes confined exclusively to and in the Intellectivity.

Immanent and Permanent are to a certain extent antithetical in philosophy. Immanent is applied to forces which are made by the divine constitution of things intrinsic, inherent, in virtue of which they continue to act. Permanent is the continuous and immediate presence of Deity moving the Forces. The latter is Pantheism.

Implicate. The inwoven and correlated system of the Cosmos.

Inosculate. United by opposition or contact so as to communicate from one to the other.

Insistent. I. i. 35 ; vi. 7.

In situ. Fixed in place.

Instauration. The restoration to moral order.

lntelligential. Having intelligence inwoven in it, but not consciously intelligent.

Inter. In composition of words, is — between ; intercurrence.

Internuncial. I. i. 30; vi. 11.

Introspection. The power of looking within one's self and .separating the passions, affections, and intellections in their kinds and forms of action.

Intuition. Intellectual insight by and of the simple cognitive power of the Self.

Isothermal. The lines around the earth having equal degrees of heat.

Libration. The power by which one passion or affection is

brought to affect or balance or counterbalance another. Locum tenens. Place of occupancy.

Macrocosm. The Cosmos in its living forces, dependences, and working correlations ; and the word has been used alwaj's as having some resemblance in the microcosm or the organization of man.

GLOSSARY. XXI

Menst7uums. Substances as recipients of forces and from which

forces can be resolved and separated. Mobilized. Moving with an aptitude of motion or action in

itself.

Modality. The quality of being modal or giving form. Momenta. The movement-power.

Mow. To grimace ; distort the face.

Mysticism. I. iv. 2, 12.

Nonnalate. I. i. 33.

Nationalize. I. v. 28.

Noumenon. Those substances or subsistences which underlie

actual phenomena. It is the thing or force which is notion-

alized. The discrete identity.

Objectiv-facient. Setting over in independent or quasi-independent entity. I. vi. 10.

Ontology. The science of foundational causes. That from which primal causations are initiated.

Opinion. I. i. ; v. 29.

Orgasm. A condition of excitement and turgescence of an organ, usually applied to the venereal passion. It is the particular functionalization which gives excitement and tendency to action in any and each passion, appetite, affection, desire, &c. I. iii. 11 •; v. 11.

Orma. I. v. 33.

Oscillate. Swaying between and in virtue of its own tendencies.

Paradox. That which is true and proper in one condition of

things, and false and improper in another. Permanent. See Immanent.

Permeate. To pass through without rupture or displacement of

parts and fill the interstices with that which permeates. Persiflage. Bantering talk or trifling style of treating a subject.

The witticisms of the buffoon.

Perspicacity. Acuteness of mental discernment. Perspicience. The act of acute mental discernment. Pervade. To pass or spread through the whole extent of a thing

and into every minute part.

Plastic. I. i. 42.

XX11 GLOSSARY.

Predicate. A predicate of fact is that which is truly affirmed of something, and without which it is not that which it is in its true entireness as a complete whole. A predicate of language is something affirmed of a thing which it may or may not possess without destroying its identity as a complete whole.

Primordial. Original forces. First movement of forces.

Prolepsis. I. i. 42. „ •

Psychology. The Science of the Soul. The art of introspective self-analysis.

Psytations. I. v. 10-14.

Quasi. That which is so, but not wholly so.

Racemate. To form and grow into clusters.

Rationalism. Philosophizing exclusively in ideological processes

Redactive. Giving form. I. i. 20, 28, 40.

Redintegrate. To renew ; to restore to a full or perfect state.

Reflex. Reflex act. I. vi. 6.

Relation. I. i. 7 ; vi. 23.

Repercussing. Where cause which produces action in one organism is conducted to another, and that is put into action, this last action is a repercussion. It will be seen by close introspection and observation that this is the mode of action in animal and most of human psychical action. It is the unbroken movement of the original cause of movement. The self-conscious Self can. frequently break up this movement and prevent the repercussion ; and it can from on the other side send down forces by which it will play off one passion or affection against another, or restrain action.

Solidarity. I. i. 34.

Somatic. Relating exclusively to the body-life.

Spheroidal. A flattened or prolonged sphere.

Stabilitation. I. i. 12.

Static. Resting in place by mere weight. Attractive force.

Stellate. Star-shaped.

Sub modo. In some special limited form.

Sustension. Preservation of identity in substance or form.

GLOSSARY. XX1I1

Synchonic. Existing at the same time.

Syntax. Union of things in connected system or order.

Teleologic. The End which is foreseen and involved in the processes from the beginning and consummated in the End.

Transcendental. I. i. 41, 42, 43.

Triplicate. Three diversities which are necessary to make a whole, and produce the proper action of each and of the whole.

Ultroneous. That determinate action of the Self in which the triplicate powers are concerned, though it may be in different degrees.

Vesicular. Having small membraneous cavities.

Zoic. The immortal life as distinguished against the biotic — body-life and the psychic life — a distinction palpable in the New Testament in various passages.

Chapter First. Fundamental Definitions And Thoughts

Man is a Tripiicity in Unity. He is Body, Soul, and Spirit. 1 Thess. v. 23 ; Heb. iv. 12. In Body, he is a congeries of organisms bound together in an inclusive organization, which gives him his form as man, while each organ has its appropriate form for the content and exerci'se of its special function, and thus for its operation and manifestation. These organs are correlated, in various manners, to his special soul-organisms, each, with their organic powers of functionalization. In Soul, he is a congeries of organisms, in which is infolded and inwoven the soul-forces of his psychical nature, as cunning in the fox, ferocity in the tiger, secretiveness or theft in the crow, &c. &c. These soul-organisms are correlated to various organisms of the body for outward manifestation and connection with external nature, for receiving influences from without, and for transmitting outwardly to nature and into life ; and they are correlated for transmitting these influences inwardly to the Spirit, and from the spirit, by its autopsic powers, to the various organisms, 1 both of these soul organisms, and through them to the corporeal organisms by which it acts on nature and in life. In the Spirit are found correlations of certain forces, which, to use for the present the language of philosophy and theology, are known as will, by which it acts, objectifies itself, — of intellect, by which it thinks, selects motives, forms plans, devises ways and means, and determines its places and times of action, — and the feelings, which are of its affectional nature. This is man's spiritual Triplicity in Unity. To unfold these elements as foundational in the spiritual nature of man and as coessential in Being — God, and to catch the filaments of their correlations, require a new Method in philosophy. Such new method is proposed, and a legitimation and conciliation of many of ike contradictories, which have confused and confounded philosophy, and made religious dogmas odious and sometimes contemptible, is the aim, and, it is believed, is the success of the Eedactive system of the universe, built upon the method of Intusception, — a going into the organic functions of nature and life, and reenlifing them, and comprehending them in virtue of these threefold spiritual powers of the self, which are the image and to be made the likeness of those powers by which all things were made that are made, by which they are sustained and operated, and through which they are to be restored to order and consequent harmony.

1. Intusception, abbreviated from Intussusception, is a term to which much importance is attached. It is an old word with a new meaning. It is, from its reverend use by one of the most learned writers of English philosophy, that the word is now borrowed and used in a sense, analogously, derivative from his meaning. In his system it meant, that accordance or agreement, that transparency of the body from the light or influence of the spirit, and the nature within, by which the complete appearance, the frame, contour, actions and expressions of outlook, as well as of speech and conduct, is the direct representative, the intelligible picture of the internal man. Man becomes the diaphanous ectype of the inner spiritual self, as he is moulded and moulds his surrounding organisms, from instant to instant, in their animalistic propensities, their human desires and purposes, and in his higher spiritual manifestations of autopsic willing, intellectualizing, and loving. This is stating it more fully than he had intellectualized his own conception. The person is thus a symbol, moulding to represent the beast, the man, the viscous spirit or the holy influence within, as the one or the other temporarily or permanently prevails. In looking on a well-known and thoroughly comprehended neighbor, we see in his very conformation the prevalence of animal passions, obstinate will, mere sentimalities, high moral qualities, the habitudes of a purely natural temperament, or the culture and grace of life as they shall engrave their effects.

These are so presented in, and consociated with his appearance, and so uniformly characterize men of the same respective qualities, that the one suggests the other with a sense of conformity and fitness ; and they furnish model illustrations for the works of artists, the copies of actors, and the judgments of general character. It is seen in the cunning of the fox, the ferocity of the tiger, the boldness of the lion, and indicates the qualities of many of the varieties of dogs, and is appreciated in all distinctive knowledge of the animal races. In this view, to a higher spiritual observer, and absolutely in the sight of an omniscient intelligence, the whole form and structure of the man becomes, as from instant to instant he moulds himself, consciously or unconsciously, the exact ectype and adumbration of the inner man. II. iv. Thus man suffused, enlifed by the elements of his own intelligibility, is read by the intelligences around and above him : so man reads animal natures, as well as his neighbors, in their forms and habits, and thus catches the correspondence between spirit and bodily form, between functions and organisms, — between creative powers and redactive forms. The instinct of each animal is inwoven in its special organism ; so the varied instincts of the human* race have each its representative organ, as that race has its psychical organism placed in juxtaposition with the instinctive organisms for correspondence with the autopsic self, and to end in the subjugation of this spiritual self, or in its control and mastery over the animal and the man.

In the* full and matured observation of life this outward similitude in men and animals is seen to involve the fact of a corresponding similitude or identity of inner organization up to certain points of instinctive and psychical powers. The cunning in the fox or other animal is but cunning in man ; the sagacity in the elephant is sagacity in man ; the song of the mocking-bird is music and poetry in man ; so constructiveness in the bee and the beaver have their respective organisms for inherence and manifestation, and are homologous to similar but more complicate organisms in man, yet connected with other and higher endowments in the human races. Now observe that in all organic as well as crystalline nature there are certain hidden and unappreciable forces, except in their intelligential and intelligible effects, which produce and mould into form and qualities the separate organism and subordinate crystallizations of each thing, and that there is to each thing a correlation of forces which subordinates these organisms, and their differentiate forces to the respective form of each thing. To intuscept and know nature and life, the self must do more than cognize these redactive forms, for it must enter into the forms and reenlife them, and catch the forces which build and mould them, and in some manner live the very functions which operate J in them, Thus man intuscepts the cunning, the ferocity, the sagacity, the constructiveness of animals, and the intelligible forces of the crystalline, the vegetal, and the animal kingdoms.

"A discussion of the problem of human Sociology would, therefore, only be completed after a study of the same problem in the entire animal series, a task requiring varied and profound knowledge of natural history

and comparative anatomy The social problems

"And this strange fact of the progress of the human brain is assuredly a fact none the less worth looking at from the circumstance that infidelity has looked at it first. On no principle, recognizable in right reason, can it be urged in support of the development hypothesis ; it is a fact of foetal development and of that only. But it would be well should it lead our metaphysicians to inquire whether they have not been rendering their science too insulated and exclusive ; and whether the mind that works hy a brain, thus ' fearfully and wonderfully made/ ought not to be viewed rather in connection with all animated nature, especially as we find nature exemplified in the various vertebral forms, than as a thing fundamentally abstract and distinct. The brain, built up of all the types of brain, may be the organ of a mind compounded (! ?), if I may so express myself, of all the varieties of mind" — he should have said — of Functionalizations. — Foot-Prints, by Hugh Miller, ch. xx. —

The truth and the confusion of these remarks will appear.

" If we investigate the condition of the various orders of vertebrate animals, which alone admit of a comparison with our own species, we find on the one hand great differences among them with regard to both their physical and mental faculties; and on the other hand a not less marked difference as to the structure of their brain. In all of them the brain has a central organ, which is the continuation of the spinal cord, and to which anatomists have given the name of the Medulla Oblongata. In connection with this there are other bodies placed in pairs, of a small size and simple structure, in the lowest species of fish, becoming gradually larger and more complex as we trace them through the other classes, until they reach their greatest degree of development in man himself. That each of these bodies has its peculiar functions, there cannot, I apprehend, be the smallest doubt ; and it is indeed sufficiently probable, that each of them is not a single organ, but a congeries of organs, having distinct and separate uses." — Sir B. Brodie's Mind fy Matter, 43.

" Wherever there is organization, even under the simplest form, there we are sure to find instinctive action, more or less in amount, destined to give the appropriate effect to it. This is true throughout every part of the animal series, from man and the quadrumana, down to the lowest form of infusorial life. When we consider how vast this scale is — crowded with more than a hundred thousand recognized species,- exclusively of those which fossil geology has disclosed to us — we may be well amazed by this profuse variety of instinctive action ; as multiplied in kind as are the organic forms with which it is associated, and all derived from one common power." Sir Henry Holland, cited id. 178.

Carpenter, II. P. § 568, says on this subject: "Hence the cerebral hemispheres of man include an amount of nervous matter which is four times that of all the rest of the cranio-spinal mass, more than eight times that of the cerebellum, thirteen times that of the medulla oblongata, &c, and twenty-four times that of the spinal cord. The average weight of the whole encephalon, in proportion to that of the body in man, taking the average of a great number of observations, is 1 to 36. This is a much larger proportion than that which obtains in most other animals ; thus the average of mammalia is stated by M. Leuret to be 1 to 186 ; that of birds, 1 to 212; that of reptiles, 1 to 1321 ; and that of fishes, 1 to 5668. It is interesting to remark, in reference to these estimates, that the encephalic prolongation of the Medulla Oblongata in man (being about one sixteenth of the weight of the whole encephalon) is alone twice as heavy in proportion to his body as the entire Encephalon of reptiles, and ten times as heavy as that of fish."

And Dalton, H. Phys. 364, says: "The number and relative size of these ganglia, in different kinds of animals, depend upon the perfection of the bodily organization in general, and more especially on that of the intelligence and the special senses."

2. Nature is intusceptible. Intusception is the conscious ingoing, the discriminate injection of the self into the forms and processes of nature and life. It is herein used to designate the whole of the processes by which the self gains knowledge of the whole of the moving forces which furnish forth nature and life. It is by injecting the self — by interpenetrating, transfusing — by going forth from itself, as it were, in some or all of its psychical movements of willing, intellectualizing, or loving and infusing, interfusing, circumfusing with its consciousness — the conscious self, with these very powers of the self, that which is made the object of knowledge, that man obtains the diverse knowledge of nature and of life. It is the self in its own appropriate functions of specific actions which moves forth and acquires this knowledge ; that is, without the capacity to will, and without actually willing, it cannot understand aught of will in others; without intellectivity and without actually intellectualizing, it cannot comprehend intelligibility or intelligence in aught else ; so of the affections. This necessity for Intusception holds equally whether the object of cognition is without the mind, that is, is objective or is within, and of the proper self, that is, is subjective. The method of the process will come up more clearly when applied to a subjectivity in and of the self. That which is purely subjective cannot be cognized in its simple subjectivity, but must be made objective to the self by reflection, — by a reflex act of the mind reproducing the act, intellection or affection, for the purpose of being designately examined ; that is, it must be reproduced in the consciousness by a voluntary process of reenlifement for its examination, or it must be caught in some of its effects upon its corresponding muscles or viscera before its effects have faded out and be thus intuscepted — re-enlifed.

So in objectivities ; they are only apprehended and comprehended, each of its kind, in proportion as the self infuses and circumferes or enters into them in their construction or processes of production or action. Everything, therefore, must in a certain definite sense be a subject of knowledge before it can properly be an object of knowledge — of cognition. The first step towards cognition is the reception of sensations in, within the self. It is the modification of the self by the object cognized, and it is the self going to, into, and around the object, and taking note of all the points and qualities of the object, and supplying, in all cases, from itself — from its own animalistic or psychical or spiritual nature or the whole of them, the intelligible elements in the object observed. In the currents of different cognitions, by their frequent repetitions, are given the uniformity and verity of the modifying objectivities and of the psychical and spiritual elements concerned in the conscious operations, thus uniting subjective processes and objective existences — even when the subjective self is made the object of investigation. To illustrate again : in all of the animal natures there are inwoven, concreted in their organisms, certain instinctive impulsions, some common to all animal natures, and others specific and peculiar to each respective class, as cunning, constructiveness in special forms, as wasp or beaver, ferocity or intensive combativeness ; now thoroughly to apprehend and appreciate these, the self must possess and possesses a corresponding organization of organisms in which is also concreted the same or similar impulsions of organic forces, and so the self thus possesses not only the animalistic impulsions, but a capacity which, while it includes them in this manner, is also susceptible of and combines a more comprehensive and regulative character of forces.

But the self is, ordinarily, but a spontaneity, until it reacts on its own instinctive spontaneous impulsions, and becomes self-conscious of its motive powers, animalistic and psychical. As the self psychologizes its own action, it gathers and improves its method of psychologizing nature and life. Thus the subject, the objects, and the elements of the self's subjective cognitions, namely, the animalistic impulsions, its actuating, intellective, and affective forces, constitute the intelligence of the subject and the Intelligibilities of subject and object ; and are thus grasped by the self in the process of Intusception, that is, by the self going into and thus comprehending the complement of its own nature. To be comprehended, all nature must be psychologized, and until then, nature, or so much as has not been intuscepted — psychologized, will be to the self a dry and unmeaning mechanism, without intelligible dynamic, plastic, autonomic, instinctive, or autopsic forces ; and will so remain until the self, in some sense, through its own indicative organisms, functions — psychical functionalizations, grasps the ontology of the inner forces producing phenomena — facts — facta, the things done or made or in action. As the method unfolds, it will be seen that nature and life, with their stabilitations and moving forces, dynamic, plastic, autonomic, instinctive, automatic, and autopsic, are but phenomena from a Spirit of the Universe, and which to be understood are to be psychologized by the self — each self, by culture through its corresponding organisms, from the highest point it can reach up towards the throne of the Omniscient. The Spirit of the Universe can only be psychologized by a correspondent spirit in a congeries of organisms which will bring it into correlation with nature and life on the one side and with this spirit on the supersensible side, and thus it can intuscept that universe and be brought into a realization — a clear vision — a sense of the action and workingpower of that Spirit in the Cosmos. God Knows ; Man Learns.