The proposal thus to study the question from a purely physical point of view, will most likely, notwithstanding what has been said in the first part of this work, raise in some minds either alarm or prejudice. Having, throughout life, constantly heard the charge of materialism made against those who ascribed the more involved phenomena to agencies like those seen in the simplest phenomena, most persons have acquired a repugnance to such methods of interpretation; and when it is proposed to apply them universally, even though it is premised that the solution they give can be but relative, more or less of the habitual feeling will probably arise. Such an attitude of mind, however, is significant, not so much of a reverence for the Unknown Cause, as of an irreverence for those omnipresent forms in which the Unknown Cause is manifested to us. Men who have not risen above that vulgar conception which unites with Matter the contemptuous epithets “gross” and “brute,” may naturally enough feel dismay at the proposal to reduce the phenomena of Life, of Mind, and of Society, to a level with those which they think so degraded. But whoever remembers that the forms of existence which the uncultivated speak of with so much scorn, are not only shown by the man of science to be the more marvellous in their attributes the more they are investigated, but are also proved to be in their ultimate nature absolutely incomprehensible—as absolutely incomprehensible as sensation, or the conscious something which perceives it—whoever fully realizes this truth, I say, will see that the course proposed does not imply a degradation of the so-called higher, but an elevation of the so-called lower. Perceiving, as he will, that the Materialist and Spiritualist controversy is a mere war of words, in which the disputants are equally absurd—each thinking he understands that which it is impossible for any man to understand—he will perceive how utterly groundless is the fear referred to. Being fully convinced that whatever nomenclature is used, the ultimate mystery must remain the same, he will be as ready to formulate all phenomena in terms of Matter, Motion, and Force, as in any other terms; and will rather indeed anticipate, that only in a doctrine which recognizes the Unknown Cause as co-extensive with all orders of phenomena, can there be a consistent Religion, or a consistent Science.