As there is a true impulse belonging to every plane of unfolding, begetting the proper enjoyment in the conscious plane when its demand is properly complied with, so also is there every degree of lustful desire seeking gratification in every plane, differing in grossness according to the _means_ by which it seeks its gratification. Reflection will satisfy every truth-seeking mind that desire for self-gratification, as an impulse to action, has its basis in self; and, from its nature, makes itself the center of attraction, and becomes a sort of an absorbent, seeking self-appropriation; and whenever it makes an expenditure, it is with respect to that which is to return. And it never gives without the hope of receiving in return a full equivalent. This principle of action is from its nature finite and antagonistic, upon the principle that that which it seeks to appropriate to its own benefit and make its own, can not at the same time be appropriated by another; and hence the desire of self-appropriation naturally leads the individual into antagonism with others. This finite and selfish impulse is the very opposite of the infinity and unselfishness of the divine. Its imperfect and antagonistic rule of action can not harmonize with the perfection and harmonic action of the divine. As the finite in every respect is the negative and opposite of the infinite, so this finite impulse in the individual is in every respect the negative and opposite of the divine impulse. It is for this cause that there is such an antagonism between the principle of love and the principle of lust; an antagonism which must continue until the divine shall bring all into subjection—until the finite shall, in its principle of action, harmonize in the infinite, or until God shall become _all_ in _all_. Having already postulated that all true and legitimate desire in the individual has strict reference to the needs of the individual, independent of any promised gratification, and that the gratification incident to the supply of such needs was the measure of all true finite happiness, I now proceed to illustrate this truth by an appeal to the experience of all who hear me. Happiness, in its general sense, is the fulfillment of desire. And the more complete is the fulfillment of every desire, the more complete is the happiness; and happiness can not be perfect until every desire is fulfilled. If in fulfilling the desire of one department of our being we neglect the needs and consequent demands of another, we may obtain temporary gratification, but it does not answer the full demand of our being so as to confer happiness. On the contrary, while we gratify a lust, we resist a true demand, and purchase gratification by disease and suffering.