nothing else than a simple theory of spiritual life, drawn from life itself, and the simple understanding thereof. If, however, it becomes abstract and unintelligible, this is invariably a consequence, and, for the most part, an infallible proof of its having fallen into error. When in thought we place before us the whole composite human individual, then, after spirit and soul, the organic body is the third constituent, or the third element out of which, in combination with the other two, the whole man consists and is compounded. But the structure of the organic body, its powers and laws, must be left to physical science to investigate. Philosophy is the science of consciousness alone. It has, therefore, primarily to occupy itself with soul and spirit, or mind, and must carefully guard against transgressing its limits in any respect. But the third constituent beside mind and soul, in which these two jointly carry on their operations, needs not always, as indeed the above instance proves, to be an organic body. In other relations of life, this third, in which both are united, or which they in unison produce, may be the word, the deed, life itself, or the divine order on which both are dependent. These, then, are the subjects which I have proposed for consideration. But in order to complete this scale of life, I will further observe--triple is the nature of man, but fourfold is the human consciousness. For the spirit or mind, like the soul, divides and falls asunder; or, rather, is split and divided into two powers, or halves--the mind, namely, into understanding and will, the soul into reason and fancy. These are the four extreme points, or, if the expression be preferred, the four quarters of the inner world of consciousness. All other faculties of the soul, or powers of mind, are merely subordinate ramifications of the four principal branches; but the living center of the whole is the thinking soul. LECTURE II. OF THE LOVING SOUL AS THE CENTER OF THE MORAL LIFE; AND OF MARRIAGE.