ULTIMATE RELIGIOUS IDEAS. 33 



an infinite period, would make it more comprehensible. 

 Thus the Atheistic theory is not only absolutely unthink- 

 able, but, even if it were thinkable, would not be a solution. 

 The assertion that the Universe is self-existent does not 

 really carry us a step beyond the cognition of its present ex- 

 istence; and so leaves us with a mere re-statement of the 

 mystery. 



The hypothesis of self-creation, which practically 

 amounts to what is called Pantheism, is similarly incapable 

 of being represented in thought. Certain phenomena, such 

 as the precipitation of invisible vapour into cloud, aid us in 

 forming a symbolic conception of a self -evolved Universe; 

 and there are not wanting indications in the heavens, and on 

 the earth, which help us to render this conception tolerably 

 definite. But while the succession of phases through which 

 the Universe has passed in reaching its present form, may 

 perhaps be comprehended as in a sense self-determined ; yet 

 the impossibility of expanding our symbolic conception of 

 self-creation into a real conception, remains as complete as 

 ever. Really to conceive self -creation, is to conceive poten- 

 tial existence passing into actual existence by some inherent 

 necessity; which we cannot do. We cannot form 



any idea of a potential existence of the universe, as dis- 

 tinguished from its actual existence. If represented in 

 thought at all, potential existence must be represented as 

 something, that is as an actual existence ; to suppose that it 

 can be represented as nothing, involves two absurdities — 

 that nothing is more than a negation, and can be positively 

 represented in thought; and that one nothing is distin- 

 guished from all other nothings by its power to develope into 

 something. Nor is this all. We have no state of conscious- 

 ness answering to the words — an inherent necessity by 

 which potential existence became actual existence. To ren- 

 der them into thought, existence, having for an indefinite 

 period remained in one form, must be conceived as passing 

 without any external or additional impulse, into another 



