correctness of their sight and on the purity of their will.
I know very well, every thing which can be said on the imperfection of the human power of vision, of its confusions, errors, &c., as well as all which history and individual experience testify on the subject. But do they not also testify of a more correct, and more lucid, fundamental vision, at the present time? All knowledge, and all higher science, advances upon such a principle. The highest science, that of God and of man, cannot have any other. False tones and dissonances do not prevent the reality of perfect harmony—nay they have a secret reference to them.
If I doubted my own ability to understand the truth, then I must doubt every thing which I see. But I cannot do so, and yet live. I must believe in my own power of discrimination, and I do so, even when I am aware that my view is not wholly correct, and precisely so because I am aware of it. I then have a feeling of, or I see indistinctly something which is more correct, which more closely resembles the primal image. If I do not accept this, I then remain in contradiction with myself and with every thing; and then I find myself in a state of disorder. I must seek after an accordance with my reason, with my heart, with my conscience; this is the primal law of my being. To remain in contradiction, is to remain in hell. The necessity for harmony in myself and in every thing, is an eternal requirement of humanity's highest, imperishable nature. That which I accept as eternal truth, has its foundation in this requirement.
Thus it appears to me, that the facts necessary for
