The physical forces and energies bear indubitable testimony to the existence of mind, not only outside of themselves, but in themselves and through themselves. We have the force of gravitation, the power which bodies have of attracting one another in proportion to their mass, and inversely as the squares of their distance; in other words, that power which bodies have of getting up mutually aggregative motion, unless prevented by some other power of an opposite nature. A body suspended in the air is attracted toward the earth by the force of gravitation. A lump of sugar held over a cup of tea, attracts into itself the water of the tea cup. This is done by the force known as capillarity. A piece of iron left exposed attracts the particles of oxygen in the atmosphere. This is done by the force known as chemical affinity. Why do bodies attract one another in proportion to their mass and inversely as the squares of their distance? Why does a lump of sugar, held close over a cup of water, attract the particles of water into itself? Why does a piece of iron in the atmosphere attract to itself the oxygen? We are told it is because of gravitation, capillarity, and chemical affinity. How happens it that these forces have methods of action known as gravitation, capillarity, and chemical affinity? They either determined themselves to have them and to act in accordance with them, or else some power other than themselves determined these methods of action for them. The truth is, gravitation, capillarity, and chemical affinity are but terms we use to define the operations of mind. To name a force and to find the formula in accordance with which it works, is not to determine the origin of its source. And because we have, by observation and experiment, found out the methods and the measures of the mind’s working, is no good reason why we should read mind out of the process altogether. This is to mistake names for causes; and to suppose when one learns how a force acts, that he has also learned what it is that acts. A contemporary of Shakspere might have observed the poet so closely in his home at Stratford-upon-Avon, as to be able to give to the world a detailed and exact account of his habits of thought and hours of study; but this would not have kept the intelligent part of mankind from believing that a great mind had embodied itself in the immortal plays of Shakspere. Heat, electricity, light, and magnetism must also be expressions of mind, for the same reason that matter is an expression of mind. To believe them self-determined, is to believe them rational and intelligent. This has never been claimed, hence our only way of accounting for their existence is to regard them as the determinations of mind. We see them, day by day, lending themselves to the uses and devices of man’s thought, and expressions of thought they must be. III.