od attains to self-consciousness
only in the human soul." "Honor yourself." "Reverence your own
individuality." "The soul of man is the highest intelligence in the
universe." Such are the dogmas which, under the name of Philosophy, are
poured forth oracularly, unsupported by reason or argument, by the
prophets of the new dispensation--the last and highest achievement of
the human intellect.

It is very unfortunate, however, for the honor of the prophets of the
nineteenth century, that this profound discovery was invented, and
illustrated, patented, and peddled, by the Hindoos, among the people of
India, two thousand years before the divinity had struggled into self
consciousness in the mighty and transcendent souls of Schelling, Hegel,
and Strauss, of Atkinson, Parker, or Emerson. We mean to show in this
lecture, that it is an _Antiquated, Hypocritical, Demoralizing Atheism_.

1. _Pantheism is an Antiquated Heresy._--It has rotted and putrefied
among the worshipers of cats, and monkeys, and holy bulls, and bits of
sticks and stones, on the banks of the Ganges, for more than two
thousand years; yet it is now hooked up out of its dunghill, and hawked
about among Christian people, as a prime new discovery of modern
philosophy for getting rid of Almighty God. As the Hindoo Shasters are
undoubtedly the sources from which French, German, and American
philosophers have borrowed their dogmas, and as they have not had time
to take the whole system, we shall edify the public by a view of this
sublime theology as exhibited in the writings of the Pantheistic
philosophers of India, as follows:

"When existing in the temporary imperfect state of _Sagun_, Brahm (the
Pantheist deity) wills to manifest the universe. For this purpose he
puts forth his omnipotent energy, which is variously styled in the
different systems now under review. He puts forth his energy for what?
For the effecting of a creation out of nothing? 'No,' says one of the
Shasters, but to '_produce from his own divine substance a multiform
universe_.' By the spontaneous exertion of this energy he sends forth,
from his own divine substance, a countless host of essences, like
innumerable sparks issuing from the blazing fire, or myriads of rays
from the resplendent sun. These detached portions of Brahm--these
separated divine essences--soon become individuated systems, destined,
in time, to occupy different forms prepared for their reception; whether
these be fixed or