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before you unclothed and unvarnished the notions by which
it must stand or fall.

Surely these notions represent an absurdity too mon-
strous to be entertained by any sane mind. Let us, how-
ever, give them fair play. Let us steady ourselves in front
0f the hypothesis, and, dismissing all terror and excitement
from our minds, let us look firmly into it with the hard sharp
eye of intellect alone. Why are these notions absurd, and
why should sanity reject them ? The law of Relativity, of
which we have previously spoken, may find its application
here. These Evolution notions are abSurd, monstrous, and
fit only for the intellectual gibbet, in relation to the ideas
concerning matter which were drilled into us when young.
Spirit and matter have ever been presented to us in the
rudest contrast, the one as all-noble, the other as all-vile.
But is this correct ? Does it represent what our mightiest
Spiritual teacher would call the Eternal Fact of the Uni-
verse? Upon the answer to this question all depends.
Supposing, instead of having the foregoing antithesis of
spirit and matter presented to our youthful minds, we had
been taught to regard them as equally worthy and equally
wonderful ; to consider them in fact as two opposite faces
of the self-same mystery. Supposing that in youth we had
been impregnated with the notion of the poet Goethe, in-
stead of the notion of the poet Young, looking at matter,
not as brute matter, but as “ the living garment of God ;”
do you not think that under these altered circumstances
the law of Relativity might have had an outcome different
from its present one ? Is it not probable that our repug-
nance to the idea of primeval union between spirit and
matter might be considerably abated ? Without this total
revolution of the notions now prevalent, the Evolution hy-
pothesis must stand condemned; but in many profoundly
thoughtful minds such a revolution has already taken place.
They degrade neither member of the mysterious duality

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