Experimental Investigation of the Spirit Manifestations

The existence of the universe is not more evident than that of the reasoning power by which it is controlled. The evidence of profound and ingenious contrivance is more manifested the more we inquire. Yet the universe, and the reason by which it has been contrived and is regulated, are not one. Neither is the reason the universe, nor is the universe the reason. This governing reason, therefore, wherever, or however it may exist, is the main attribute of the Deity, whom we can only know and estimate by his works. And surely they are sufficiently sublime, beautiful, magnificent, and extensive to give the idea of a being who may be considered as infinite in comparison with man. Yet as the existence of evil displays either a deficiency of power, or a deficiency of goodness, I adopt the idea of a deficiency of power in preference.

“If,” as Newton rationally infers, “God has no organs,” the person of man cannot be made after God’s image, since the human image is mostly made up by the human organs. Man has feet to walk, arms to work with, eyes for seeing, ears for hearing, a nose for smelling. It were absurd to attribute such organs to God.

It follows that while we have as much evidence of a Deity as we have of our own, we are utterly incapable of forming any idea of his form, mode of existence, or his wondrous power. We are as sure of the immensity and ubiquity of his power as of the existence of the universe, with which he must at least be coextensive and in separatelyassociated. That his power must have always existed, we are also certain; since if nothing had ever prevailed, there never could have been any thing: out of nothing, nothing can come.

The universe, no less than the Deity, must be eternal, since if at any time, however remote, the Deity existed without a universe, there must have been an infinite antecedent period during which the divine power must have been nullified for want of objects for its exercise. A Deity so situated would be as a king without a kingdom to govern.


I am under the impression that mind is at least as essential to the creation as matter. It seems to me inconceivable that the various elementary atoms of the chemist could come into existence, with their adaptation to produce the multiplicity of efficient combinations which they are capable of forming, without having been modified by one mind. The existence of adaptation, I think, proves the existence of mind. But even were these atoms to possess inherently the adaptation which they manifest, of what possible utility could be the variegated consequences thereof, were there no minds to perceive, appreciate, or enjoy them. The beauty of colour, the music of sound, the elegance of curves or angles, could have no existence were there no perception of them; since those attributes are in a great measure attached to objects by mind. Independently of mind, music is mere aerial vibration, colour mere superficial texture, or intestinal arrangement producing undulatory waves variously polarized, which are the proximate causes, which would be sterile, were there no mind to be actuated by them through appropriate organs.