Newton said that this subtle ether penetrates through all, even the hardest bodies, and is concealed in their substance. Through the strength and activity of this spirit, bodies attract each other, and adhere together when brought into contact. In it, and by it, distance is annihilated, and all objects touch each other. Through this "life spirit" light also flows, and is refracted and reflected, and warms bodies. Through it we are connected in sympathy with all other souls, and all the objects of nature, even to all the heavenly bodies. The word ether is from "aithô," to light up or kindle. According to Pythagoras and all the oldest philosophers, it was viewed as a divine luminous principle or substance, which permeates all things, and, at the same time, contains all things. They called it the astral light. The Germans call it the "Weltgeist," the breath of the Father, the Holy Ghost, the life-principle. The sheet-anchor of Keely's philosophy is, in the words of Hooker, one power, ever present, ever ruling, neglecting not the least, not quailing before the greatest: the lowest not excluded from its care, nor the highest exempted from its dominion. A power that presents itself to us as a force: the one force in nature, thrilling to its deepest heart, and flowing forth responsive to every call. A power which does all things, and assumes all forms; which has been called electricity in the storm, heat in the fire, magnetism in the iron bar, light in the taper, but ever one grand reality, one all-embracing law. Cosmical law at the fountain-head, suggesting that, as the Creator Himself is only one in substance, so also, primarily, will the creation be, to which He awards existence. The extreme simplicity of this deduction, made as it is in the face of all the variety and multiplicity of individualized objects that there are in the universe, seems to involve many difficulties. But, as Macvicar writes, different beings, whether classes or individuals, are known to us, not by any difference in their substance, but only by differences in their attributes. And since being or substance, and power or potentiality, differ from each other only in conception, only as the statical differs from the dynamical, it is reasonable, nay, in the circumstances it is alone legitimate, to suppose that it is not in virtue of some absolute difference in substance (for none appears), but only from differences in the quantity or intensity of substance or power in the individual, and from the variety of their build, that different individuals display such different potentialities or endowments as they do display; and come to be justly classified as they are into various orders of beings. Inasmuch as the Author of all is Himself a Spiritual Being, cosmical law leads us to expect that the type of created being shall be spirit also. Nor can Being in any object be so attenuated or so far removed from Him who filleth all in