Search Common Law Origin of the Jourth Amendment As is the case with the majority of the legal pronouncements that comprise the Bill of Rights, the Fourth Amendment is based on the English common law that was extant in England in the s and s. In fact, the Fourth Amendment was directly inspired by three British legal cases — two of which were adjudicated in England and one that was tried in the American colonies in the s.
Or the secret system of a Society of unknown Philosophers Part 3. He feels an inward necessity to satisfy his desires for the Divine and to give this satisfaction is the object of religion. Man rises up to God by means of his religious aspirations, and man's nature becomes elevated in the same proportion as his religious ideas become elevated, expanded and pure.
An investigation into the relationship existing between man and religion, leads Common law origin of the jourth the adoption of the following points: Religion is natural and necessary for man, and an examination of ancient and modern history will prove the truth of this assertion.
Religion is as old as mankind. The principles of religious systems cannot be a result of invention or arbitrary presumption; their germ must be necessarily regarded as from divine origin.
It has withstood all the revolutions of nature and only its aspect has changed according to the various necessities or capacities of the people and the condition of their civilisation; but true religion is more than simply a code of morals.
True religion can be only one, and there can be only one true religion, because there is only one principle of perfection.
Unity, - the law of true religion - requires a perfect harmony between sensuous and intellectual man. The divine light, which illuminate man, is for every man one and the same, and the differences between the various religious systems, are caused by the different aspects by which this light is seen by different people.
The truth is one, but the forms in which it appears, differ. Every individual man, no matter where he lives or what he believes, can be a temple in which the divine spirit will reside.
Wisdom is attainable to all, and the attainment of wisdom by all re-establishes unity. Man rises up to the divine light of love and wisdom by means of his religious ideas, and becomes thereby more and more susceptible to beneficent influences.
Man, like every other thing in nature, is subject to natural laws, and according to these he partakes to a certain extent of the nature of the influences with which he associates.
There have been at all times men who rose higher than others to the divine source, and to whom we may look as upon our guides and teachers.
The revelations and traditions which we have received from such men are laid down in the history and religions of all nations, and in all of them can a certain similarity and unity be traced. We may therefore look upon each men as divine agents.
Divinity can become accessible to man by means of these divine agents, or, in other words, the divine ray by passing through those media or agents becomes tinctured with the color which is appropriate to each of them, else it would for ever remain incomprehensible to man.
Some of the angels and prophets may have existed as human beings, but they all are representations or symbols of forces or perfections which primordial man originally possessed.
By means of these divine agents a communication of thought has been established from the highest to the lowest. A mode of instruction was thereby possible, by which those who did not possess sufficient power to rise, could be lifted up by their guides , and by which they could receive information in regard to the nature of things and the history of mankind.
The divine agents or messengers selected in all times certain men, to whom they communicated their knowledge, and through those men the various colored light was shed over the different parts of the globe; partly by oral instruction, partly by tradition by means of symbols, arts or usages.
These traditions have in the course of time become so perverted as to be often almost unrecognizable, and giving rise to innumerable sectarian differences. The science and history of man comprise therefore the origin and object of Mythology and Symbolism.
Much is fanciful in these systems, but in those of the oldest nation an identity can be traced. A large part of these mythologies have their origin in superstition, and in others the true original meaning has been lost; but sufficient truth remains to show that the oldest inhabitants of our globe conceived the destiny of man to be a higher one, than simply to pass through certain chemical and physical processes.
They are all relating to the origin of man, the laws of his existence and his destiny, and give us a more or less correct history of the visible and the invisible universe. The celebrated ancient mysteries with their doctrines and initiations took their origin from these old traditions, handed down from antiquity by the sages and their disciples.
The perpetuation of these mysteries was necessary, and the secrecy by which they were surrounded was due to the desire of guarding them against profanation and to keep them intact in their original purity.
One of the oldest and most reliable of the histories of antiquity is that of the Hebrews . The Cabala gives a very clear conception of cosmology, and the esoteric meaning of their symbolism is extremely beautiful.
Unfortunately its esoteric sense is at present very little understood even by the Hebrews themselves or their Rabbis, and has been still more perverted and obscured by the imperfect translations made from the original text.
The retrocession of Man, from the true source of light, has rendered it more difficult for him to obtain true knowledge, because to obtain that knowledge he must have the light of truth as a guide. Nevertheless a certain degree of true knowledge must be attainable to man, because every being is subject to a certain and unchangeable law.
The possibility of this attainment finds its basis not only in the intellectual germ  in man, which is an unchangeable in its intrinsic nature as the principle from which it originated, but also in the fact that man, in consequence of his two-fold nature, resembles a mirror, in which all the laws of the sensual and intellectual realms are concentred.
Therefore the knowledge of man is the basis of every other knowledge; he who perfectly understands man, understands the laws of the Intellectual and Sensual and can explain everything.
In the study of man, however, we must be careful not to confound the Sensual with the Intellectual, and to ascribe to the one that which belongs to the other.Search the history of over billion web pages on the Internet.
This is a digitized version of an article from The Times’s print archive, before the start of online publication in To preserve these articles as they originally appeared, The Times does.
The Library of Congress > Chronicling America > Our living and our dead ; or, Testimony from the battlefields.
> August 06, > Image 1 Search America's historic newspaper pages from or use the U.S. Newspaper Directory to find information . Common Law Origin of the Jourth Amendment As is the case with the majority of the legal pronouncements that comprise the Bill of Rights, the Fourth Amendment is based on the English common law that was extant in England in the s and s.
This consideration is common to criminal and to private law, in so far as, in the former case, viz., in criminal law, the individual's title to defend the sphere of his rights. The Library of Congress > Chronicling America > The St. Louis Republic.
> January 06, > PART I, Image 14 Search America's historic newspaper pages from or use the U.S. Newspaper Directory to find information about American newspapers published between present.