Let him who would in safety delight his soul with mystic intuitions of the infinite, turn to that most exquisite of all poems, the Apocalypse, for 'blessed is he that readeth and heareth the words of this prophecy, and keepeth those things which are written in it.' St. Jerome says 'it contains as many mysteries as words'--as many truths as mysteries--and these truths are all revelations of the infinite. 'Be thou faithful unto death, and I will give thee the crown of life,' says He who can bring thee into that heavenly city which needeth no temple: 'For the Lord God Almighty is the temple thereof, and the Lamb! And the city hath no need of the sun, nor of the moon to shine in it. For the glory of God hath enlightened it, and the Lamb is the lamp of it.' There shall we feed upon the infinite! The pantheistic _feeling_ into which the imaginative mind so readily falls, is thus sketched by a poet of our own times: 'I seated myself, after sunset, by the water's side; nothing was to be heard save the dash of the waves as they broke upon the lonely shore; and I gradually fell into that state so well known among solitary travellers:--no distinct remembrance of my own separate being remained to me: I seemed to be but a part of some great whole, to undulate with the lake, to vegetate with the trees, to sigh with the winds, to blossom with the flowers.' This feeling of the infinite so pervaded antiquity, that man almost lost the consciousness of his own personality in the immensity of the universe, regarding himself but as an element of the absolute unity of the world. His imagination fell into profound reverie, he felt himself but as an integral part of a universal movement drawing all things to a single centre, confounding all beings with one sole substance. We have only to open the Vedas to convince ourselves how deeply this feeling pervaded the early philosophy of the Hindoos. For example: 'Brahma is eternal, the only substantial being, revealing himself in happiness and joy. The universe is his name, his image; this primal existence, containing all in itself, is the only one substantially existing. All phenomena have their cause in Brahma: he is not subjected to the conditions of time and space. He is imperishable; he is the soul of the world; the soul of every individual being. The universe is Brahma--it comes from Brahma--it subsists in Brahma--Bramah, or the sole self-existing being, is the form of all science, the form of systems of worlds, without end forever. The universes of stars are one with him; they have no being but as they exist in the supremacy of his will. This eternal will is the central heart of all that is. It reveals itself in creation, in preservation, in destruction, in motion, in rest, in space, in time.'