principle is involved. On beholding a "stone wall” we find it again. But we have determined that the stone wall is an INTUITION, that is, merely a mental representation, which can exist only in the mind. INTUITION, which is the matter of Knowledge, is quite meanless till it is placed under a CONCEPTION, which gives it an intelligible form, and in fact constitutes it Knowledge. The mental process of comprehending the INTUITION under the CONCEPTION may well be called connecting the one with the other-the outо5, repos, ouvexns, or the very essence of the "TRIUNE PRINCIPLE." INTUITION without CONCEPTION is matter without form; the converse is too apparent which is form without matter. Both these cases are not only absurd but impossible. Hence the necessity of the absolute conjunction of INTUITION and CONCEPTION to produce the most common object of Knowledge. It must always be remembered that when the object is present — as this book—it is called an INTUITION; but when it is out of sight it is not out of mind, for the recollected image of the absent book is a CONCEPTION.

It is so strikingly evident that Sensations can only exist in the sentient being that we need not attempt a

laboured proof of so notorious a fact. If Sensations can exist only in the mind, though evidently produced by something distinct from the mind, it is quite absurd to suppose that INTUITION, which is a mere compound of Sensations, can be out of the mind. Yet this inevitable illusion pervades all minds that are not deeply imbued with " Mental Philosophy." It is however high time to expose this appalling hindrance to all real enlightenment—this dead stop to all intellectual advancement. In the preceding example, that cluster of Sensations, which we call a rose, is wholly in the mind, and the very matter of all the Knowledge we have of nature is actually-INTUITION. The science of "Logic" is bond fide, and really the author of this inveterate prejudice. This Science is so careless and unconcerned whence it obtains its objects, or of what they are composed, so long as it finds objects at hand on which to exercise its functions, that in all cases it assumes that they are, in fact, as they appear.

This fatal error has kept the world chained down in utter darkness and degrading ignorance from the Creation. Yet bright Spirits, like gems, have occasionally bespangled this profound gloom. Appearance would send the glorious orb of day round our insigni

ficant globe: REASON at length has vanquished this absurdity, and restored things to order. Appearance would place stone walls, fortified castles, rivers, trees, continents, and oceans, out of the mind: REASON will not have it so. What!-INTUITIONS out of a mind! Whoever seriously insists upon this must indeed be out of his mind! What! Sensations out of the Sentient ! Surely when we converse about these objects of nature, we only describe the various clusters and combinations of Sensation which we falsely-through inattentionconsider out of the mind. But most certainly all we say about these things can only be what we know of them and where can knowledge be if not in the mind? Certainly, no where! REASON now thinks it high time to correct this error, and to prove that, as INTUITION is the matter of Knowledge, it must also be in the mind.

Having thus finally settled that the matter of Knowledge- INTUITION—is in the mind, we will now proceed to investigate the form of Knowledge. Here, indeed, we shall be forcibly struck with the bright effulgence of a light that has shone forth in modern days—ay, even to eclipse that splendid ray which showed the great parent of light to be stationary.

Providence is ever dispensing its goodness by sending forth superior Souls to exert their influence for progressive enlightenment. In the present instance of its benignity, what thanks, what gratitude, what admiration, can equal the magnitude and importance of the boon conferred-a complete "revelation" of the entire fabric of the "Human Mind," and the perfect establishment of its TWENTY ELEMENTS! - Without this desideratum, the form of Knowledge, as heretofore, must have remained in impenetrable darkness, only to perplex the anxious inquirer after truth. But now he sees his way most clearly; he is now furnished with a chart and compass; and may safely steer his devious course amid the rocks and quicksands which are so plenteously strewed, though hidden, in the seas of speculation, and yet avoid all these dangers.

This "TRANSCENDENT SCIENCE" defines form to be the arrangement of the parts of matter, which, in common parlance, is called giving a shape, as connecting or placing the bricks into a square, or composing an Apollo of plaster of Paris. In Knowledge, we shall have to consider form under two distinct points of view. First, INTUITIONS must have a form or mode of being, which is grounded in the nature of SENSE, and

is either that of extension or succession, their matter always being Sensation. INTUITIONS can only constitute the mutter of Knowledge when they are comprehended under CONCEPTIONS, which give them an intelligible form. Hence the necessity of analysing CONCEPTION, in order precisely to determine the nature of an intelligible form.

Now, the form of every thing in nature has the properties of QUANTITY, QUALITY, RELATION, MODALITY. A thing without these essential requisites is, in fact, no thing. To determine what QUANTITY of things -INTUITIONS-are present, we are quite sure they must be included in the TRIAD - One, Many, All. Precisely to settle the QUALITY of the objects under consideration, we are equally certain that they must be included in the TRIAD - Reality, Negation, Limitation: for we can only pronounce the objects before us to be real things of nature-INTUITIONS—when we can assign to them definite limits; that is, be sure they are not illusions: this, however, can only be done by negations. Lastly, in order to state positively what sort of thing— INTUITION—is before us, it must assuredly stand under the only three possible relations that connect all the objects-INTUITIONS-of nature,