In the first place, we can have the high evidence of consciousness that our chief end in life is to act right in all things. In the next place, we can know certainly whether there is any thing more that we can do to find out what the right course is. When we have decided that we have done all we can in the given circumstances, and then are conscious that we choose what we believe to be right, or that which has to our mind the balance of evidence in its favor as right, we act perfectly; that is to say, we have reached the full measure of our power in voluntarily acting right.
But, besides this evidence, that rests mainly on internal consciousness of the nature of our volitions, we have other evidence to guide us. It has been shown in the previous pages how our thoughts, and desires, and emotions are all dependent on the generic purposes of the mind. Whatever is the chief end of life is the object which excites the strongest interest and calls forth the deepest emotions. Therefore, when a mind has chosen to act right as the chief end, all its tastes, desires, and emotions become conformed to this purpose. Whatever is seen as tending to promote this end is more desired and valued than any thing else. Whatever is seen to interfere with this is regarded with dissatisfaction.
This being so, a mind that is controlled by a ruling purpose to act right finds those persons and places the most congenial and agreeable who can lend the most aid in pointing out all that is wrong in thought, word, or deed, and in helping, by instruction, sympathy, and example, to do right. One great test, then, of the existence and strength of such a ruling purpose is the manner in which those are regarded who are most interested in finding out and doing what is right themselves, and in aiding others to do so.
To be "meek and lowly in heart," so as to seek help in learning what is right from every source, however humble or however imperfectly offered, is the surest indication that a mind is under the entire control of a ruling purpose to do right, and is thus a perfect mind.
Such a mind, it must be seen, has tendencies that fit it to that great system of things in which we find ourselves. Such a mind can not trace out these tendencies by the light of reason alone without a conviction that somewhere in the progress of ages it will attain to a perfect commonwealth, where the great end and object of the Creator in forming mind will be carried to entire perfection in each individual mind and in the all-perfect whole!
CHAPTER XXX.
ON THE PROBABLE EXISTENCE AND CHARACTER OF DISEMBODIED SPIRITS.
We have considered the mode by which, without revelation, we arrive at a knowledge of the existence and character of one eternal, self-existent Creator, and of other eternal beings endowed with all the attributes of the human mind.
We will next inquire as to the existence of other created minds in addition to those whose existence is manifested by a material body. There are several principles of reason to aid us in this inquiry. The first is that which establishes the existence of mind and matter as two distinct and diverse causes or existences. By this we decide that every human being has a body and a soul.
The second principle of reason to guide us is that which teaches us to believe that things continue to exist as they are and have been, unless there is some known cause to destroy or change them.