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diff --git a/old/66022-0.txt b/old/66022-0.txt deleted file mode 100644 index 4124ca2..0000000 --- a/old/66022-0.txt +++ /dev/null @@ -1,5905 +0,0 @@ -The Project Gutenberg eBook of The Astral World--Higher Occult Powers, by -Joel Tiffany - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The Astral World--Higher Occult Powers - Clairvoyance, Spiritism, Mediumship, and Spirit-Healing Fully - Explained - -Author: Joel Tiffany - -Release Date: August 9, 2021 [eBook #66022] - -Language: English - -Character set encoding: UTF-8 - -Produced by: MFR, Les Galloway and the Online Distributed Proofreading - Team at https://www.pgdp.net (This file was produced from - images generously made available by The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK THE ASTRAL WORLD--HIGHER OCCULT -POWERS *** - Transcriber’s Notes - -Obvious typographical errors have been silently corrected. Variations -in hyphenation have been standardised but all other spelling and -punctuation remains unchanged. - -Italics are represented thus _italic_. - - - - -[Illustration: Publisher’s Device] - - - The Astral World - - HIGHER OCCULT POWERS - - _Clairvoyance, Spiritism, Mediumship, and - Spirit-Healing Fully Explained_ - - BY - - JOEL TIFFANY - - INTRODUCTION BY PHENIX - - _Third Edition_ - - de LAURENCE, SCOTT & COMPANY - CHICAGO, ILL., U. S. A. - 1910 - - - _Title Page_ - - COPYRIGHT 1910 - - de LAURENCE, SCOTT & CO. - - - - - TABLE OF CONTENTS - - - Page - Introduction v - - Chapter - - I.—On the Determination of Truth 17 - - II.—The Sphere of Lust 38 - - III.—The Second, or Relational Sphere 61 - - IV.—Communication 76 - - V.—Philosophy of Progression 99 - - VI.—Mediumship 115 - - VII.—Mediumship—Spiritual Healing 130 - - VIII.—Condition of the Spirit in the Spirit-World 146 - - IX.—Organization—Individualization 160 - - X.—What Constitutes the Spirit 171 - - XI.—Lust 187 - - XII.—Marriage—Free Love 206 - - - - - INTRODUCTION - - -The relations of man to his God have occupied the first minds of every -age, but without rendering those relations so understandable to the -mass of mankind as to be admitted as true. It has been evident to many, -although not to all, that some minds so engaged have been inspired to -write beyond the current knowledge of their day, indeed to foretell -truths which could only be recognized as such after centuries of -progression. - -The natural propensity of the human mind in the exercise of its -ingenuity has been constantly developing in the endeavor to theorize -upon the writings of these inspired authors, so as to present an -entire system for the consideration of man. Each of these systems so -proposed has passed away, from the fact that it carried with it the -elements of its own destruction, itself not arising purely from the -absolute, and therefore subject to the analysis of progressed mind, -and by such analysis found wanting. Those theories which might have -seemed compatible with the ability to adjudge truth in the middle -ages, were not truths to the more progressed minds of later times; -so that truth, except to absolute consciousness, may be considered, -when subject to the test of human comprehension, as not absolute even -to such comprehension, except in degree, and that varying with the -continued progression of the recipient. Thus the best minds at this -time willingly admit that the writer of Job was inspired—that he wrote -truths beyond the comprehension of more than a thousand years beyond -his time. One instance of this may be thus stated: - -To Galileo and Copernicus we have attributed the discovery of the fact -that the world is round; and yet the writer of the Book of Job, who -wrote a thousand years before them, tells us that the earth is round, -that its north is frigid, that the waters are divided by the dry -land, where the day becomes night, and the night becomes day—clearly -indicating that the continents are twelve hours apart, and that the -earth must revolve to enable the relative position of its parts to the -sun to give the phenomena now so well understood. - -Plato was an inspired man. He wrote on the soul, far in advance of -his day; and it is only a progressed mind at this time that can read -and comprehend his views. With Plato, all admit that his normal -progression might have been equal to the observance of the results of -his inspiration. But the writer of the Book of Job could never have -seen an ocean. He could not have known of the existence of another -continent, and the sciences collateral to his text could not have -rendered him the didactic aid which would have been necessary to have -made him cognizant, in his normal condition, of the truths he uttered; -and, therefore, it is at least possible, if not probable, that these -truths were directly the result of inspiration, as much beyond his -own comprehension as beyond the comprehension of others. Indeed, even -at the present day, thousands of students of theology have read Job -without perceiving that he had fore-run Galileo and Copernicus in -their supposed discoveries. - -It is not to be wondered at, then, that modern Spiritualism and its -truths, if credited to the source from which they are supposed to be -derived, should be found to present truths not understood as such by -every mind; and, notwithstanding its million converts, it seems to have -embraced but few minds capable of presenting in a didactic form these -truths. The various writers on the subject have rather spoken of its -curiosities than its use; and we know of no book capable of instructing -and satisfying even a progressed mind on either the precise use or -exact advantages arising from a full belief in Spiritualism. - -This task has been most fearlessly performed by Joel Tiffany, Esq. He -brought to the work a vigorous and original mind. A long course of -legal practice had peculiarly adapted him to the task, particularly as -an investigator of truth. His own progression was such as to enable him -to advantage by his former practice, while his mediative power gave him -intuitive advantage seldom combined in the same individual. His course -of lectures seems to be suited to the precise wants of the day. It is -true that they are not calculated for the use of the novice, but they -are the only source we know of at this time by which those who have -passed through the curiosity-phase of the subject of Spiritualism are -enabled to review their observations and apply them usefully to their -own progression. All those properties of the mind known as _adjective_ -in common parlance, requiring the assistance of the observation of -others to render them substantive, are clearly defined by Mr. Tiffany. - -His analysis of mind, when properly understood, enables all the truths -he has set forth to be read understandingly; in other words he gives -the _modus_ by which we may determine truths at least equal to the -progressed condition of man at this time to comprehend. - -The Sphere of Lust, that greatest bar to man’s progression, both in -its analysis and synthesis, is placed within his comprehension, and -hence his power of avoidance is materially increased. The fabled -terrors of Hades, Sheol, Tartarus, and Gehenna are defined so as to be -comprehended by an ordinary individual, while the relational sphere of -man is so treated as to enable each reader to define his own position, -and those below him, sufficiently well to assist in his aspirations for -higher exercise. - -Communication and Progression are fearlessly treated, and the -master-mind is observable in all the collateral incidents of thought -consequent upon their investigation. - -Mediumship is rendered understandable to all, and those phases which -have been unproductive of good results to minds not elevated beyond -the consideration consequent upon the morbid appetites of the curious, -are fairly depicted so as to enable the investigator to avoid their -recurrence, and to progress beyond their painful influences. - -Mr. Tiffany has judiciously failed to cater to the tastes of those who -but magnify Kings to conceive of Gods. He has presented the Deity, or -the consideration of the Deity, to the minds of his audience, in such -a manner as to call forth the highest feelings of the soul for the -comprehension of the highest truth. - -The condition of the Spirit in the Spirit-world, as portrayed by him, -is freed from the melo-dramatic condition in which it has been painted -by the fashionable and various theologians of the day. The character -of those Spirits is shown to be in accordance with the great law of -God—Progression. - -While we freely admit the usefulness and beauty of many works written -on abstract phases of Spiritualism, we can not but perceive a want -of continuity in their didactic character; and from the point where -the mind admits a future state of existence to the supposed character -of that existence and the proper preparation of the Spirit while in -the form for entering upon such a condition, we can not but observe -that no work preceding these Lectures by Mr. Tiffany has met the -demand. A careful reading of these Lectures, we are confident, will -elevate and instruct every Spiritualist. It will enable him to review -his intuitions, and to find their true value. It will chasten his -confidence in communications which are not self-evident as truths, and -improve his power to comprehend these truths. - -We ask the reader to peruse the following pages no more rapidly than -he can clearly comprehend them. Every proposition is worthy his best -thought and highest power of study; and if he follows them with the -same pure aspiration that seems to imbue their author, he will rise -from their consideration a wiser and a better man. - - PHENIX. - - - - - THE ASTRAL WORLD HIGHER OCCULT POWERS - - - CHAPTER I. - - ON THE DETERMINATION OF TRUTH. - - -In commencing the investigation of Spiritualism, it becomes necessary -in the outset that we find some point from which to start, or to -commence our examination; for, in the inquiry after truth, we must -find some standard by which we can determine truth—for unless we have -that to which we can appeal to determine infallibly what is truth, -however much we may investigate, we shall always be uncertain as to the -accuracy of our conclusions. - -Man, as a conscious being, endowed with the faculty of perceiving -being and existence, and also being susceptible to the influence -of that which he perceives, himself becomes the center of all his -investigations in the universe; and if there is any standard by which -to try truth, he must find that standard within his own consciousness. -Outside of man’s consciousness there is no standard to him of truth. - -I will illustrate briefly what I mean, that you may perceive how I wish -to direct you in the investigation of the question, What is Truth? and -how shall it be determined? The science of mathematics is said to -be certain and demonstrative. And why is the science of mathematics -any more demonstrable than is any other science? Why is it that the -truth which it affirms can be any more positively demonstrated than -any other truth? Is it because number and quantity are more fixed and -certain than are qualities and attributes of being and existence? -Why is it that the affirmations of mathematics are more demonstrable -than the truths of any other science? I answer, that it is simply -owing to the mode of proceeding in our investigations. If we will -adopt the same process that we do in mathematics, we can have the -same certainty upon all other questions that come within the sphere -of man’s perceptions and affections. The mathematician comes down -into his own consciousness, and finds certain conscious affirmations -pertaining to number and quantity. He puts them down as truths not to -be disregarded, and calls them self-evident truths or axioms. They are -such affirmations of the consciousness as everybody must, per force, -admit to be true; and when he has obtained the affirmations of his -consciousness pertaining to number and quantity, he puts them down -as truths not to be disregarded. They are always true everywhere, -and under all circumstances, where number and quantity are to be -investigated. He assumes nothing to be true which conflicts with these -conscious affirmations of the soul. “Things equal to the same thing -are equal to one another” must be received as true throughout the wide -universe, so far as the mathematician investigates; and he allows -nothing to controvert that self-evident truth; and so of all other -affirmations. He allows nothing, in his investigations, to conflict -at all; and whatever does conflict, he affirms to be false. Then, -before he takes another step, he is very careful to fix upon accurate -definitions, so that we may know precisely what he means—may understand -exactly the scope of what he says. For instance, speaking of geometry, -he will say that it pertains to the measurement of extent, and extent -has three dimensions—length, breadth, and thickness. He next goes on -to give definitions of that which is necessary to bound space—tells -you what is a straight line, what a curved line, what is a plain -surface, what is a curved surface, etc. After having ascertained the -affirmations of the consciousness of the soul, in respect to number -and quantity, and having fixed accurately upon the definition of all -terms to be used, he then commences by demonstration, and will not go -one step faster than demonstration attends him—does not launch at all -into conjecture. He makes the relation between premises and conclusion -inevitable; and if there be not an inevitable relation, he does not -establish his proposition mathematically. - -Now, what is true in respect to mathematics, is true in respect to -every other subject that may come before the mind. There are conscious -affirmations of the soul lying at the basis of all investigation; and -in these conscious affirmations of the soul is to be found the standard -by which to try the truth of whatever plane or sphere of thought. The -first point to be taken is to ascertain what are the affirmations of -the soul upon these points to be investigated. Our next step is to fix -upon certain definitions, so that we can always understand precisely -what we mean in our use of terms. Then we must see next that the -relation between premises and conclusion be always inevitable. There -must never be left any opportunity for the premises to be true and the -conclusion false. Then we shall always be certain of having the truth. - -In investigating the science of mind and spirit, I propose to -pursue this mathematical course; and not attempt to argue any point -that is not capable of demonstration—that is not based upon the -absolute affirmation of the soul, conducted with reference to strict -definitions, and making the relation of premises and conclusion -inevitable. The reason of being thus particular is, that the greatest -confusion prevails, not only in respect to the subject of the New -Philosophy, or Spiritualism, but in respect to all subjects pertaining -to spiritual life. Man does not know precisely where to begin his -investigation. He does not seem to know precisely where he is certain -of any thing pertaining to spiritual existence, and thinks that it must -be all conjectural. - -Now here is an affirmation which I believe every man in the audience -will agree to be an affirmation of every one’s consciousness, and -that it lies at the basis of all our investigation of this and every -other subject. (I will say further, that, if any individual in the -audience disagrees with me, he will confer a favor by manifesting that -disagreement at any time; because I wish to be exceedingly near to -you as a lecturer, and wish you to be exceedingly near to me, so that -there may be the most perfect freedom of intercourse of thought and -expression between us.) - -Then the first affirmation of the consciousness is this: That the mind -can perceive nothing but its own consciousness, and that which is -inwrought into that consciousness. - -Now I wish you to try that in every possible way, to see if be true. -We talk about getting information and forming ideas from subjects -outside of ourselves, as though it were independent of our minds. -My proposition is, that the mind can perceive nothing but its own -consciousness, and that which is inwrought into that consciousness; -and, furthermore, that its perception of being and existence will -be according as it is inwrought into its consciousness; and by no -possibility can it be anything else to the individual; and, as a -matter of course, if there be any standard anywhere by which to try -truth, and know that it is true, that standard must be inwrought into -the consciousness of the individual who has to apply it; and he will -apply it accordingly as it is inwrought into his consciousness. Now -is there any one that does not perceive that this is absolutely true? -Then receiving that as a truth which every mind affirms—it can not -suppose the contrary of it to be true—we must set down every thing -as false which conflicts with this proposition, no matter whether it -overthrows authority or not. Whatever conflicts with this self-evident -truth, or affirmation of universal consciousness, must be false. -Truth does not conflict with truth. You may be assured that falsehood -always exists where you find conflict and antagonism. It follows then, -that all there is of being or of existence in the universe that will -ever be known to you or me will be that which is inwrought into our -consciousness. It follows, as a matter of course, the universe can -be no larger and no more perfect, than it can be inwrought into our -consciousness; and it will be limited to us by our mental unfolding. -Hence it will necessarily follow, that different individuals who are -differently unfolded in the different departments of their intellectual -and perceptional natures, will perceive being and existence in very -different lights; and yet each will suppose that each sees it in the -same lights, until we begin to compare notes. There will be as many -different New Yorks as there are different minds to form images or -conceptions of New York. So there will be as many different mental -Earths or mental universes as there are minds to form conceptions -of our Earth and the universe; and each mind will have the Earth or -the universe fashioned into his own consciousness, and when it will -investigate, it will investigate that which is then fashioned therein, -and study it as fashioned there. It follows then, as a matter of -course, that when the image of the existence within our consciousness -corresponds to the actuality, that is, when the ideal in man -corresponds to the real in God, then man has the truth—not till then. -That is, when my perception of being and existence corresponds with -the being and existence, then I have the truth of being and existence. -But just so far as my idea or perception of being or existence -deviates from its actuality, just so far my impression is false. These -conclusions follow as a matter of necessity. Hence you and I will -learn at once, that the first lesson for us to learn in commencing the -study of the universe, is to learn ourselves. The very first volume -that is opened before us, is that which God has given us in giving -us a conscious being. Here we must commence our first lesson, because -every thing must be recorded in the pages of this volume. God can never -manifest any part of the universe or himself to us beyond the capacity -of the pages of this volume to receive that manifestation. It follows -then, as a matter of course, that truth can never be communicated by -authority; and when a man tells me that a certain thing is true upon -his authority, I can not receive it simply upon his statement. You will -understand that I distinguish between stating a truth and narrating a -fact. I may receive a statement of fact upon authority. - -A man may tell me that there is such a place as London, and I believe -it; and I may form an idea respecting it; but the ideal London I -have in my mind is very far from being the real London—is very far -from being a representation of the real London. That is, the ideal -London which I have exists only in my mind, has no representative -corresponding in the outward matter-of-fact London. But when the -real London is brought into my consciousness, I have _the_ London. -Before, I had a sort of _a_ London. Now you will understand what is -meant by a difference between forming a conception of a fact and a -truth. Suppose I should say to you that the sum of the squares of the -two sides of a right-angled triangle is equal to the square of its -hypotenuse, you having faith in my capacity to determine truth will -say, “I will believe it as a fact; but I have no perception of its -truth—I have only your word for it.” Now your faith is not in the -truth of the proposition, but in my word. There is a truth there, but -you can not receive it upon my authority. The reception of it as a -truth depends upon your mind being unfolded to the plane of that truth. -The question then for us to settle is, whether the conception in our -minds corresponds to the actuality. If we have the means of determining -that it does correspond, then we have the means of determining that our -perception is true. The truth is the perception by the mind of that -which is. You may apply this rule to any sphere of investigation that -you please. Then let us begin with man as a microcosm of the universe, -and who is destined in his spiritual unfolding to be a microcosm of -all that is in the universe; in other words, whose mind here is to -begin to translate the universe into its consciousness. The universe -is a great book, which it is man’s business to read and translate into -his consciousness, so that the image within shall correspond to the -actuality without—so that he shall be a universe of himself—so that -the individual in his affection by that which is transferred also -becomes a divine, a god. “Is it not written in your law, I said ye are -gods?” Man is to become in his impulses and character like the divine -of the universe, so that he has not only all the wisdom, fact, and -principle, but all the affection of the universe, to wit, the divine -translated into his affection, so that in his outward form and inward -being he is a child of God, created in his image. Thus, so far as we -proceed day by day in translating the actual and real universe into the -perceptive and ideal in us, so fast are we unfolding and growing up -into knowledge; and when that knowledge is united with the truth and -affectional impulses converted into wisdom, we are made temples for the -in-dwelling of the divine spirit. It becomes us, then, to make use of -all means within our power to perceive this great volume that God has -opened before us, and given us the means of studying, translating into -our minds, and making our own. Looking at man, then, as a conscious -being, one that possesses the faculty of perceiving existence in all -its various modes of manifestation, and also of perceiving being -itself, thus having within himself that whereon God can write not only -the phenomena, but the law and science of being itself, let us become -free men, lovers of the truth, determined to be honest with ourselves -and the world, determined to know what can be known, and not to be -deceived either by our own appetites, passions, or lusts, or by the -influences that others may extend over us to turn away our minds from -earnestly and truthfully investigating all subjects. The mind that is -afraid to look upon the wide universe, to receive the image that God -would impress upon it every day and moment of his life, is denying the -birthright of his soul. - -Man, as a conscious being, is the subject of three degrees of -conscious perception—he can be subject to no less and no more; and -being influenced by what he perceives—three degrees of affection. In -other words, there is laid the foundation for three spheres of thought -and three spheres of affection. He can possess no more—no less. Now -I am to demonstrate this to be true in such a way that every one of -you shall know its truth. I begin first to prove that these spheres -of knowledge and affection exist in you, because it is my business, -after having proved this—if I should succeed in proving it—to show -that in the wide universe there are but those same three spheres of -knowledge and those same three spheres of affection and love—no less -and no more; that man possesses within himself the elements of all -knowledge and affection that exist in the wide universe. Unless he did -possess these elements, he could not investigate the universe; for -he can only investigate that, the elements of which exist within his -consciousness. In the first place, man has that faculty by which he -perceives the mere phenomena of existence, or, in other words, he has -that department of conscious being which is addressed by what we call -the physical senses, the scope of which is to reveal to him facts and -phenomena in the material plane of existence. The physical senses can -only reveal to him the facts and phenomena. In this respect man differs -not at all from the animal, which possesses the same number of physical -senses, and is impressed by the same light that impresses man’s -senses—is subject to the same conditions. The law by which perception -is awakened in the consciousness is the same in the animal as in the -man. But man possesses also another element that is not content with -mere investigation, or mere observation of forms and phenomena. You see -this other nature is manifested in the little child, after he begins to -walk about and observe the forms of things. There are certain things he -can not ascertain by the use of the physical senses, and he asks his -parents for further information. If you will examine the philosophy -of asking questions, you will perceive that it is a means of gaining -information by the exercise of some faculties higher than the physical -senses. It is seeking for information that shall be applied to the -consciousness, that shall be represented by ideas that exist in the -mind. We may suppose that Sir Isaac Newton and his dog were sitting -in the orchard, and that both saw an apple fall to the ground. The -dog could observe the fact as well as Sir Isaac Newton, but Sir Isaac -Newton perceived that there was something involved in the fall of that -apple, which the dog never thought of. The dog confined his observation -to the mere fact; but Sir Isaac Newton perceived, by the aid of a -higher faculty, that there existed a law which he wished to ascertain, -and therefore commenced investigation to discover it. This department -of mind which led Sir Isaac Newton to make this investigation was -not content with observing the mere facts or phenomena of existence, -but wished to investigate that which was concerned in the production -of the phenomenon. That faculty gives rise in man to this second -sphere, which observes not the phenomena, but investigates the law -or proximate causes of phenomena, and opens the field of science and -philosophy. Hence the second sphere of thought is that sphere which -investigates the relation of things and determines the law of action -and manifestation through that relation. It belongs to what we call -the relational, the middle, or mediatorial sphere; because it embraces -the means by which causes operate to produce effects. For instance, -I speak and you hear. I am a cause of producing a sound; your ears -are affected by the sound produced. The atmosphere is the medium by -which the action is transmitted from my organs of speech to those of -hearing. The physical senses notice the fact in the physical sphere; -the intellectual perceptions notice the means by which the fact is -produced. The next, the highest, the inmost, absolute nature is that -which perceives the absolute cause of these effects. - -There is a sphere of mind in you that observes the mere effect; there -is a sphere that investigates the relation or law by which phenomena -are produced; there is also a sphere of mind which searches after -and perceives the absolute cause of the phenomena. Now, inasmuch as -all being or existence must come under one of these forms, either -its phenomena, the means by which they are produced, or the cause -which, through the means, has produced the phenomena, there can be -but these three departments of conscious perception: the physical or -intellectual, the moral or relational, and the divine or absolute, -which perceives the absolute of all being. To illustrate the difference -between the relational and the absolute: When Sir Isaac Newton -discovered the existence of the law of gravitation, and found it the -same that caused the motion of the planetary bodies, it was supposed -that he discovered the cause of their motion. He named that law -attraction, or attraction of gravitation. Now we turn upon Sir Isaac -Newton and ask, What is attraction of gravitation? The only reply -that can be made is to speak of its effects. However intellectual the -mind may be, it must be ignorant of the absolute, because it belongs -to the sphere of relations. You can not analyze the infinite. You can -not compare the infinite. It is only in the sphere of the finite that -the intellectual faculties have power to pursue their investigations. -That which perceives the absolute must of itself be absolute; that is, -the finite can not receive the infinite—the finite can not embrace the -infinite. Therefore, if the infinite is ever to be represented to man, -there must be a department that is receptive of the infinite; and that -department must be infinite, or it can not receive the infinite. When I -dwell more particularly upon this subject, I will endeavor to make it -apparent to you so far as language is capable of making it. - -Corresponding to the three spheres of perception there are three -spheres of affection. The first sphere is called the sphere of -self-love, or, to use a word which would express it in every relation, -I would call it lust; that is, the desire for self-gratification. This -is the lowest sphere pertaining to the finite, and corresponding to -the sphere of fact or phenomena. The second sphere is the sphere of -relational love, and that divides naturally into two departments—the -love of unconscious nature, the love of sciences, etc., and the love -of conscious being, or moral love, by which man loves his neighbor, -some conscious being out of himself. That is the second sphere of love, -known as relational, and it belongs to the sphere of relational truth, -or the sphere of intellectual and moral investigation. There is a -third sphere of impulse or love, known as the divine or absolute love, -called the love of God, the love of the infinite. In one of these three -spheres is every man’s ruling affection to be found—in the sphere of -self-love, seeking self-gratification; or in the sphere of moral love, -seeking the welfare of his neighbor; or in the sphere of divine love, -loving as God loves, universally—not objectively, but subjectively, -all the wide universe. There can be but just these three spheres. -Now if each of you will investigate, you will readily recognize two -of the affections at least to which I have called your attention, -self-love, and social love, but more particularly self-love, desire -for self-gratification, desiring that you may be first mad happy, and -then leaving the world to be happy afterward. The love that goes out -of itself, and loves some being out of yourself, is exemplified in the -love of a true husband for his wife, of a parent for his child, of a -brother for a sister. All these loves give indication of the second -sphere of love, known as charity, good-will to the neighbor. This -love is the means by which self-love is first overcome or destroyed. -The individual is brought from self-love, through charity, to divine -love, just as, in his knowledge, he is brought from the sphere of -fact, through relation, to the absolute of being; and hence, in the -spheres of unfolding, the three degrees are necessarily absolute. Look -at society. What is it but the aggregate of individuals composing it? -Society, separate from individuals, is nothing. The love of society is -only the love of the aggregate of individuals. Now, inasmuch as the -love will belong either to the sphere of self-love, charity, or divine -love, you will find that society will always be expressive of one of -these three loves, never the third, though. We say of society, when -we look to the principles that govern it in its administration, it is -but the embodiment of the character and will of those constituting the -government —it is but an expression of the individuals composing it. -Therefore there are three spheres of government corresponding to the -three spheres of the individual. For individuals living in the selfish -nature, the government will be a government of force. The individual -who has come out of this obeys the truth because he loves the truth. He -does not feel the restraints of law that says, Thou shalt not steal, -Thou shalt not lie. He does not know that there are any such laws in -the State. He never felt any restraints. That individual is not in the -sphere of self-love; and the government over him is not a government of -force. The government over him is a moral government, and has its place -in his affection. - -Coming out of the government of force, man comes into the second, the -Christian, or government of moral love, the government of charity. He -then comes under the “new commandment I give unto you, that ye love -one another.” This second, or mediatorial sphere, is a moral one; -hence this dispensation has been called the mediatorial dispensation. -Hence I say there will be a second sphere of government, or second -dispensation, as it was called; but that dispensation is only the -magnification of the individual. It is only the representation of -society as one great individual. Then there is a prophecy of the -third and perfect dispensation, which is called the millennial, -the divine dispensation. When the second shall have performed its -mediatorial work, when every individual will have been perfected in -his moral nature, and shall be prepared to receive influx from the -divine, then will arise the third dispensation of government, known -as the millennial. If we refer to the forms of expression by which -it is designated, we will find it spoken of as taking place at the -consummation of the age, at the end of the world, when that mediatorial -age is through, when man is perfected in his moral nature, has put -down all rule and power; then Christ himself becomes subject to the -Father, and God, the Divine, becomes all in all. That brings in the -third dispensation, the third sphere of government. These three spheres -of love in man lay the foundation for the spheres exhibited in the -Spirit-world. The governments upon the earth, as well as in heaven, -have their basis in man. Man is but the footings-up of all past ages; -and the Spiritual worlds have their foundation in him. Therefore, when -you and I wish to study the Spirit-spheres, to know what constitutes -a sphere and degree, we are not obliged to go out of ourselves and -look into space ten, fifteen, or a thousand miles away. That is not -the way to study the Spirit-world. The way is to go within and study -the spheres of Spiritual being and affection. Individuals who are in -either of these spheres are allied to one of the three spheres in the -Spiritual world. The first is called the lowest, or dark sphere, the -sphere of outer darkness, sometimes called the grave. The grave was -called the place of darkness, where there was neither knowledge, or -device, or wisdom, and was that to which allusion was made in saying, -that those in the graves shall hear the voice of God, and shall live. -It is sometimes called “Gehenna.” It corresponds to man’s lustful -nature, and represents the darkness and impurity of man under the -influence of his lusts. That is what characterizes the first or lowest -sphere of Spiritual being. The second sphere corresponds to man’s -intellectual or moral nature. It is called “Paradise,” the place of -happiness. Jesus said to the thief on the cross, “To-day shalt thou be -with me in Paradise.” Two days after, when Mary met him at the tomb, -and offered to embrace him, he said, “Touch me not, for I have not yet -ascended to my Father.” - -He had been in Paradise—in the second sphere—and he told them that -when he ascended to his Father they should see him no more. Both -Gehenna and Paradise are spheres of Spirit-manifestation. Those who are -charitable, and who do possess truly spiritual natures or affections, -are in alliance with Paradise. Those in lust are in alliance with the -sphere of lust or Gehenna. Those who have passed through, and fulfilled -every impulse and every love in the second sphere, are said then to -be brought into the divine presence. They no longer need a middle man -between them and the Divine, because the Father can then speak directly -to them. But so long as man is in the sphere of outer darkness or in -Paradise, there is between him and the Divine (and he must approach -by a mediator) something that can take the things of the Father and -make them manifest to him in the visible sense. But when man has come -into the third sphere, there is no longer a middle man; Christ himself -becomes subject to the Father, and God becomes all in all. Then comes -the New Dispensation, or the Consummation of the Christian Age. The -point to which I wish to call your attention is, that the governments -in earth, as well as in heaven, all have their basis in man —man being -but the footings-up of all the ages of eternity. All is summed up in -him; and he is the footings-up of all that preceded him; hence all the -Spiritual spheres have their basis in man. Therefore, when we wish to -study the Spirit-spheres, we are not obliged to go out of ourselves and -begin to look off into space ten, fifteen, or one thousand miles away. -The way is to come within, and ascertain the sphere of Spiritual being, -Spiritual perception and affection; for all there is of the Spiritual -universe is what has its basis in the individual Spirits who constitute -the spheres. - -As the societies of earth are composed of the individuals of earth, -so are the spheres of the heavens composed of the individuals of the -heavens, and the ruling nature of the different spheres is but the -aggregate of the ruling loves of those composing those spheres. The -laws of the spheres are but the laws of those composing the spheres. We -are germinal universes. We are to be developed and unfolded consciously -till the whole universe is translated into our consciousness. There -is but one way to study the universe, and that is to come down into -ourselves and study ourselves. This idea of looking out of ourselves, -looking to any external method outside of our consciousness to find -out what constitutes a Spiritual sphere or degree, is all fallacious. -Spirits may come and rap, talk, and preach till doomsday; if they can -not find the elements within your consciousness out of which they can -construct that Spiritual sphere, you can not perceive or get any true -idea of Spirit-spheres. It is as though I were born blind, and had -never seen the light, and of course knew nothing of light, color, -and darkness, and some individual should endeavor to make me believe -that I was living in total darkness, when there would be no part of my -being to which he could appeal to make me believe. There would be no -possibility of conveying the thought to my mind, because I should have -no conscious experience of light, color, etc. Outward language could -not give me the idea. Unless I have had the conscious experience to -give me the idea out of which to construct the idea, the Spirits from -the Spirit-world may come from every sphere and degree, and they can -not convey to my mind an accurate idea of those spheres and degrees. -If they would make me understand who God is, and what he is, they must -find in me the elements out of which to construct that God. I say it -is useless to look for information out of yourselves until you know -what is in yourselves. The first lesson is to learn who and what am -I. I propose to commence my investigations in each individual’s own -consciousness, starting with affirmations of that consciousness, and -with definitions about which we can not disagree, and then go forward -step by step, demonstrating every point, and ascertaining the law of -manifestation as that law is revealed in us. I do not ask Spirits, -and do not wish them to come to tell me about the law that governs -in their sphere. The truth is, we can not avoid the fact, that all -communications that come understandingly, must come in the method that -God has ordained, and that method is that it must be written by his -law upon our consciousness; and when it is written so, Spirits can -come and point out the writing to us; and that is the best they can -do. I desire you to understand distinctly what will be the basis of -my lectures, what will be the points I shall attempt to establish. I -shall endeavor to prove Spiritualism. I shall not come to the raps -for a considerable time. They are so far off, I shall not attempt to -prove Spiritualism by rapping for some time yet. People say we have got -beyond the rapping. The truth is, a large portion of the world have -not yet got to the raps. They are not yet able to appreciate the raps. -We must make considerable progress before we can get the philosophy -of the raps. We have much to learn yet before we can get the full -benefit of a simple sound, even though it be not accompanied by much -intelligence. The first lesson I shall attempt to teach—pardon me for -assuming to be a teacher, I will be a pupil at any time—is how to study -and know yourselves; how to ascertain the laws of your being, action, -and manifestation; how to determine what is and what is not spiritual -in you; how to determine whether you are under Spirit-influence or -not—for there are laws by which all these things can be determined. -In my investigation I shall perhaps be able to determine where that -terrible creature, Jack, the Giant-killer, the Odylic force, resides, -and show what it can and what it can not do. And I promise, too, in -the face and eyes of all theorizers who believe that the Spiritual -manifestations are traceable to this force, and to the satisfaction -of everybody else, to demonstrate that it is not competent to produce -them. I will demonstrate it according to President Mahan’s hypothesis. -I will show by every known law of nature that the power exerted at -the brain’s center, in a single instance he has given, was equal to -a thousand steam-engines of a million horse-power at the distance of -five feet from the brain. But that will merely come in as collateral -when I consider the objections offered to our theory. I will endeavor -to consider every objection which any objector has proposed to bring -forward. I do not stand here to boast, but what I speak is to me -absolute. I stand here fearlessly, and invite all classes of minds -to raise any objection they can to the Spiritual theory; and I bind -myself to answer them instanter, or confess my inability to do so. The -invitation commences now, and extends to every moment I am in the city. - -In my next lecture I shall begin with the question of Spirit-spheres, -and endeavor to unfold to the consciousness of each of you the evidence -of the existence of a first sphere, from which you will all do well to -escape; and shall then proceed to prove the existence of other spheres, -namely, the second, or relational sphere, and a third, or divine -sphere. I invite skeptics and atheists in particular to be particularly -captious. - - - - - CHAPTER II. - - THE SPHERE OF LUST. - - -Man possesses three natures—the animal or sensuous nature, the -intellectual and moral nature, and the divine nature. Mind, in whatever -department it is manifested, possesses two qualities—perception and -affection, and understanding and love; or, when understanding is united -with true affection, wisdom and love. I have heretofore said, that -since man, in the lowest department of his being, is animal in his -character, possessing the faculty of perceiving facts and phenomena, -that faculty was the perceptive part of his animal being which embraces -self-love, or a desire after self-gratification. That portion of the -mind which pertains to the second part of man’s nature was described -as being that which investigates the laws and relation of things, -inquires into what relates to that department of nature called the -scientific, and studies that which relates to man and society. What -is called the moral department of man’s being is that which relates -to the affectional part of his nature, and which is called moral love -or charity. That which pertains to the divine or absolute of man’s -being was said to embrace the religious element in him; through which -department the Infinite, as the absolute of being and of affection, -is to be revealed to the mind. The love characterizing this department -was described as divine love—the love of the Divine Being. The first -love is objective in self, the second is objective in neighbor, and the -third is subjective in God. Thus, then, was given the division of that -department of mind pertaining to man’s perception and affection. - -I am now to commence with the first—man in the lowest department of his -perception and affection, to show you its nature, and its presence in -him, in society, in government, and in the Spirit-world. If we would -learn the laws that govern in that sphere of the Spirit-world called -outer darkness, we need only learn the laws that govern in the sphere -of outer darkness which is in man, and which is caused by man to exist -in society. A singular idea has obtained, that this lower animal nature -derives its quality from the physical body we carry about with us; and -that when we come to be separated from it, we shall no longer possess -any of that nature; as though this earthly body was the foundation of -perception or affection—as though the instrument were the cause—as -though this body, which we temporarily inhabit, exercised more control -over us than the mind! - -I propose first, then, to inquire how much influence the body exercises -upon the mind, and how much influence the mind exercises upon the -body, so that we may arrive at something like an accurate conclusion -as to what our condition will be beyond the grave; for if we know how -much is to be subtracted, at death, from our animal natures, we can -know how much of that nature remains after we have passed beyond the -influence of these material bodies. My first position is this: The -manifestation of impulse in finite beings rises out of the relation -which one finite being sustains to another. There is no impulse that -does not grow out of this relation; and the impulse is according to -the nature and character of that relation. In the divine order, if -my body, as a physical and a finite existence, did not sustain any -relation, it would be subject to no impulse; therefore, whenever I -perceive an impulse arising within me, I am informed thereby that I -sustain a certain relation to something, and that if I would become -truly wise in controlling that impulse, I must learn what that relation -is. I might begin back of mind or conscious being to show how uniform -this law is in the material or unconscious world, as that the influence -between the earth and the sun arises out of a certain relation existing -between them, and that if you change or destroy that relation, you -change or destroy that influence. But I will illustrate this truth -by reference to a conscious being. If man could be isolated from all -laws, he would be a very different being from what he now is, although -he might retain the same constitution which he now possesses; because -he could not then come into certain relations which are necessary, in -order to have revealed within him certain affections. I will take, for -instance, the conjugal relation. It is the nearest the Divine. It is -the first-begotten relation below the Infinite. Until a man and woman -come into the true conjugal relation, they can not experience that love -known as conjugal love. Till then it can not be begotten in them. They -may conjecture they know what it is, but until that true relation is -established between them, they can never have an adequate conception of -it—can never know what it is to become so oblivious in another as the -true wife does in the husband, or the true husband does in the wife; -nor can they, like the true husband and wife, experience that perfect -harmony of soul, or listen to that sweet spiritual music within, till -they have entered this relation, which alone can fit them for a proper -conjugal union. The law exists, and the conditions exist; but man must -place himself, and woman must place herself, within the sphere of the -law and the conditions, or they can not experience the benefit to be -derived from them. So with the parental relation. No woman can know -what maternal love is till she becomes a mother. Is it not so, mothers? -People may conjecture that they know what it is, and suppose it to be -a pure and friendly love-feeling existing between mother and child; -but they can have no adequate conception of the deep tenderness and -holiness of maternal love—their idea of it does not begin to reach -down into the almost infinite depths of that holy love. There is no -possible way for an individual to know what maternal love is, but to -come into the maternal relation. That is the way God reveals it in -the soul. The reason is, that the true maternal impulse in the finite -is the manifestation of the Divine in the finite sphere, and this -manifestation can only be made in an individual when that individual -comes into the sphere where the Infinite can confer that blessing. The -same is true with reference to paternal, fraternal, filial, and social -love: they all depend for their development upon those in whom they are -manifested coming into the true relation which gives birth to them. - -The same law holds good when applied to the relations existing between -the body and the spirit. My body can not be nourished so as to become -an instrument of individualizing in me an immortal spirit, unless it be -sustained by those things necessary to become a part of its organism. I -have needs, as an immortal being, which must be supplied, or I perish; -and since those needs exist, they must have some means of manifesting -themselves to me; and one of the means employed for that purpose is the -feeling of hunger. A desire for food proclaims a need of my wasting -body. The needed material can then be taken into it to build it up and -fit it for its holy mission of being an instrument in elaborating an -immortal spirit. So, likewise, thirst is the voice of God proclaiming a -need of my body, and my spirit is induced to seek for that which shall -supply the demand of a divine impulse originating in that plane. So it -is in regard to all other needs of the body calling upon the spirit for -gratification. The impulses, then, pertaining to this body have not -their origin in this body, but only in the relation which this body -sustains to my spirit; and when the spirit has fulfilled its duty of -supplying the needs of the body, the demand ceases. When, being hungry, -I have appropriated the proper quantity of food, the desire for food -ceases. It is so respecting every other need—when it is supplied, the -demand ceases, and the individual continues to be satisfied till the -demand is again created. By studying the needs of the body, and making -yourself acquainted with its condition as far as it relates to the -spirit, you may learn exactly how much influence, truly and properly, -it exerts upon your spirit; but when you look beyond the needs of the -body, and find impulses asking for more, you may be certain that you -are finding impulses which do not pertain to your body. Though they -may lay hold of your body and stimulate it to action and administer -to its gratification, yet they do not arise out of it, but out of -some neglected need. Such impulses are the voice of God calling our -attention to some need which you have forgotten or neglected, and they -will not permit you to rest till you discover what that need is and -supply it. I will illustrate this point. - -Although man in the lower department of his nature is animal, he is -nevertheless something more than an animal in the activities of his -nature. The highest impulse of the animal is to provide for and protect -its perishable mortal structure, and he has no immortal spirit to -provide for in the future. He is content when the needs of the body -are supplied. Did you never notice how content and unconcerned are the -horse and dog when their demand for food is supplied? Young animals -and young children, in their play, are supplying one of the needs of -their body. But when the children have passed from childhood, desires -of that kind cease, if they become properly developed men and women, -and others take their place; while the animal, whenever the needs of -his animal nature are supplied, is satisfied. Consequently, you do not -see dissipated animals. Did you ever think of that? Animals do not -get drunk, nor seek for gratification in any such unnatural channel. -Animals are true to nature and to God. They can not have thoughts -and desires that pertain to the undying spirit, their highest nature -being merely animal. Were man as true to all the needs of his being as -is the animal to the needs of his animal nature, he would not be the -discontented, unhappy, and lustful being he now is. But in consequence -of having to supply the needs of a higher nature, he finds himself -far from being as contented as the brute, whose animal wants are all -provided for. - -There are spiritual needs pertaining to his understanding and -affections which are entirely overlooked or neglected by him, whose -demands are as imperative as are the demands of the animal nature. The -demands of his intellectual and moral nature cause him to feel the lack -of something within which destroys his rest and quiet. He seeks to -satisfy this lack by gratifying his sensuous appetites and passions. -Thus man runs into vice, and becomes sinful. Were it not for his -immortal thirsting for the water of life, he never would be a wicked, -lustful being; or if he would _supply_ the demands of that thirst, he -never would be discontented or lustful. - -Now let us make the distinction between the lustful and the divine -impulse, that you may better understand what I mean by the sphere to -which I am calling your attention. We all can tell the difference by -appealing to our own consciousness. The divine impulse informs us of a -need, and leads us to seek to supply it. The Infinite only speaks of -needs, and leads man to supply them, that he may grow up into a perfect -being. Every impulse in man, from the lowest to the highest nature, -must be attended to, in order to render him perfect. The true impulse -is one that promotes individual happiness and contentment. - -When the infant, in consequence of this impulse, feels the sense -of hunger calling for food, and such food as its infantile nature -requires, it cries; but the supply of that demand is only necessary to -cause it to cease its crying. This is because the child is free from -those lusts which attach to persons advanced in years. “Of such is the -kingdom of heaven.” The child does not lust after things that shall -gratify or tickle its palate; it only seeks for those things which it -needs; and when they are supplied, it ceases calling for more. But with -the advance of age it learns of lustful parents, or by being acted upon -by lustful influences, to seek gratification through lust, while in its -original unperverted state it knows no impulses but those which are -natural, and, consequently, it obeys the true and divine law. - -Without stopping to inquire into the origin of lust, I may say that -it originates in man’s ignorance, necessarily. If you recollect the -figure in the parable of the Garden of Eden, you remember that the -sin committed by Eve was eating of the tree of knowledge of good and -evil. That is where we all eat. But I do not propose to dwell upon the -nature and origin of this lust in man, but merely to speak of it as -being that which characterizes him in his lowest sphere of being. It -brings him into antagonism with his neighbor and God. It is that which -begets in him so much crime, and which brings ruin upon the world. That -is lust which leads him to seek after self-gratification irrespective -of any need, while the true impulse only leads him to seek to supply -those things which are _really_ needed. The impulse belonging to the -lower sphere may be characterized as lust. The idea which obtains so -generally in society, that lust belongs only to animal, sensual, or -sexual desires, is, therefore, erroneous. - -Man may seek gratification in every plane of his being; not only in -what he eats and drinks, but also in the intellectual plane. He may -seek to gratify a vain curiosity. When he feels restless, he goes off -searching after amusement. Time hangs heavy on his soul. There is a -perishing need calling for action, and he knows not whence it comes, -and he seeks to “kill” this time by amusement or otherwise. This is -lusting, not in the animal sense, but in the intellectual sense. He -may also lust in the moral plane. What are called friendships in the -world, are distinguished by lusts. You know how the world selects -its friends: it selects them according to the pleasure it expects to -derive from them. Is it not so? Does not the selfish man and woman -select friends with reference to the enjoyment they expect to derive -from their association with them? And are they not most constant in -their attention to those who are most successful in administering to -their enjoyment? Look at this, each of you. Look over the list of your -friends, and tell me _really_ what is the basis of your friendship. -You love your friends, you say. Why do you love them? You love to be -with them. Why? You seek their society. Why? Some of your friends you -love best. Tell me why it is that you love them best. You say they -are the most agreeable to you, and hence you love to be with them. -Is that the highest basis? If so, when they cease to administer to -your gratification, what relation will you hold to them then? It is -said that “prosperity makes friends, and adversity tries them.” They -can make it pleasant for us when they are with us, and in prosperity; -but when adversity comes, their position is not quite high enough -for us; and we prefer those differently conditioned. This remark is -in accordance with the statement, that the friendship of the world -is based upon the principle of gratifying ourselves. In making your -morning calls, you sometimes visit your friends from a sense of duty; -and are influenced by the fear that they will find fault with you if -you follow your feelings in the matter, and go where you will derive -the greatest amount of pleasure. - -When you think these friends are laboring to your disadvantage, then -your love for them soon cools off. They don’t answer your purpose. -Thus, trifling circumstances make foes of friends. You may test the -friendship you think you have for individuals. If a person’s friendship -seems to be strong, and he can not enjoy his friendship for another, -unless in that other’s society, and he desires to be in the presence -of that person, so that he can hear his voice and feel his personal -influence, and if, when separated from that friend he is disquieted and -unhappy, very much as is the person who uses strong drink or tobacco, -and is deprived of his beer, or rum, or tobacco—his friendship has -a low basis. But if one has a true friendship, which is high, and -holy, and spiritual, one where his whole confidence is merged in that -friend, he trusts him with his heart and most secret thoughts, and -knows without doubt that he can not be betrayed by that friend; and -they hold constant spiritual communion with each other, no matter how -far apart—there is a concord of spiritual communion between them that -enables them to enjoy each other’s society when separated by hundreds -of miles. True friendship is of the spiritual kind that does not regard -so gross and physical a friendship as the friendship of the world. I -wish to call your attention to the presence of this impulse in you, -because perhaps you have not looked at the subject in this light. - -A word to husbands and wives. A young man, when he contemplates getting -married, thinks he will get a wife that will make him very happy. One -young man thinks he would like a wife who will be economical; another, -one who would make a good housekeeper; and another, an intellectual -companion; so they select not so much with reference to the wife, as -to the use of the wife. And ladies, on the other hand, select husbands -who they think will provide them a good home, afford them protection, -etc.; they want a husband for his use; so the union between the man -and woman is often based upon the idea of use, and not upon their -fitness for companions; and hence their love for each other continues -so long as the use continues, and no longer. If a man who desires -a good housekeeper finds that his wife is not one, or if a husband -finds his wife faulty in any other important particular, just in -proportion as she proves faulty his love for her is abated; and at the -end of twenty-eight days—the period denominated the “_honey-moon_”—he -finds he does not love her near as well as he supposed; and that -what he supposed was love, was, after all, but a desire after -gratification—that he was loving self instead of his wife. - -Man may be lustful in his religion as well as in his moral relations. -He may mistake what he supposes to be the love of God for the love of -the use of God. He expects God is going to make him eternally happy, -and bestow upon him unending enjoyment, and for this reason he shouts -and praises him, and calls it loving God. He does not see that God is -so much better than anybody else; but he has become satisfied that God -means well, and will bless him; and he honors him for these things. -Hence his seeking after religion that he may make himself happy and -save himself from suffering is as lustful and selfish as seeking after -something good to eat or drink, making self-gratification the object of -his search. The great difficulty, my friends, with popular religion is, -that it is only a religious expression of lust. That it has not beaten -swords into plowshares and spears into pruning-hooks, and taught people -to learn war no more, is because it has failed to adopt the means by -which the world can be made pure and happy. Hence the religious man may -be as selfish as the miserly man, and yet think he is so much like God -that he is going to be saved. But it is not religion that he loves; -it is only the use of religion. Satisfy him that God is not going to -benefit him, but that he is going to damn him, and he will curse him -bravely. I ask everybody to look at this. - -It is claimed, as I have already remarked, that the impulse of lust -belongs to the body, and does not grow out of the relation which the -mind sustains to the body. What need, I ask, did Alexander’s body -feel, which demanded that he should have all the kings and potentates -of earth on their knees before him? What did he want of the wealth of -the earth? and what made him weep because there was not another world -to conquer? Was it his body? I tell you, Nay; there were perishing -needs within him that would not give him rest till they were supplied; -and, ignorant of the nature of those needs, he sought to supply them -by the gratification of his selfish nature. Not heeding the voice of -God, he took his sword and rushed upon mankind, and made that the balm -for the healing of his restless spirit; and when he had conquered the -world, and had it at his command, he was more miserable than before; -simply because he had entered farther into the broad road leading to -destruction and death. He felt the bitter agony of soul consequent -upon a departure from the straight and narrow path. This lust was not -the lust of his body—it was the lust of the spirit. It was a desire -for self-gratification that arose, because the needs existing in -consequence of neglecting the demands of the spirit were not supplied. -He sought gratification in a way in which he thought he could obtain -it; but he was sadly disappointed in the result. - -The miser, in every age, has been trying to obtain happiness by getting -gold. A French miser, who, like a great mass of mankind, thought -wealth would make him happy, sought for it, and was so successful as -to obtain it. He possessed his untold millions, and yet desired more; -and he found that the more he possessed the more he desired. He also -perceived that his wealth did not gratify his wants. The moment he -possessed it, he found he could not take care of it to his liking. He -could not trust it in banks, for the banks might break; and he did -not like to invest it in stocks, for stocks were liable to depreciate -in value; so he made up his mind that he would convert it into money, -and keep it continually in his sight; and accordingly he had it placed -in heaps, and stood and watched it. But then he was unable to sleep -because he feared burglars and assassins, whose plottings for his life -and money constantly rung in his ear. As he stood and watched those -shining heaps, he reflected that although he had obtained wealth he had -derived no satisfaction from it, but that every dollar added to his -possessions added a new pang to his sorrows; and he determined to kill -himself, and accordingly proceeded to the banks of the river Seine, -for the purpose of drowning himself. Upon arriving at the river’s -bank, happening to put his hand in his pocket, he found four guineas. -Thinking they would thereafter be of no use to him, he concluded that -rather than have them lost, he would, before he sought his watery -grave, go and find some needy person to whom he might give the money. -He accordingly went to a miserable hovel close by. As he approached -it, he heard cries of agony and distress within. He entered, when he -beheld a most heart-rending sight. There lay a poor, sick, distressed -widow on a pallet of straw, with a few rags for covering; and there -were four hungry, dirty, naked children crying for bread, while the -sick mother had no bread for them, or the means of obtaining any. -The miser stepped up to the bed, and placed the four strayed guineas -in her hand, and told her they were hers. She looked wildly at the -money, and then at the giver, and then at the guineas again. She seized -his hand, pressed it, blessed him, and called upon God to bless him; -and the children thanked him. The thanks, and blessings, and tears -which were showered upon that miser’s heart caused it to break, and -for the first time in his life a pulsation of pleasure, delight, and -satisfaction beat through his soul, and as he stood and witnessed the -joy, and thankfulness, and hope of that family he exclaimed, “What! -is happiness so cheap? then I will be happy.” Then he went away, not -to drown himself in the Seine, but to seek out other similar cases of -suffering; and after that he had no occasion to kill himself, for he -had found what was the canker that had so long been gnawing upon his -heart. He found that he possessed a moral nature that had needs, and -that that nature was calling upon him to perform certain moral duties; -and that the moment he obeyed the demands of that nature, he silenced -that clamoring within, which had all his life long rendered him unhappy -and discontented; and at a good old age he testified that the way to be -happy was to be good and useful. - -I think his experience will be yours and mine. We talk about wanting -pleasure, and we seek it in amusements and at theaters, routs, and -balls; and I tell you that this feeling arises from the same cause as -the miser’s misery. We have hungerings and thirstings of soul which we -are required to satisfy, and except we comply with these requirements -we will be disquieted. If those of you who love the opera, the -theater, etc., will go forth and tread these streets, and find out the -objects of need—those worthy of aid—and visit them, and administer to -their comfort, you will no longer feel the need of theaters, routs, and -balls; and you will find greater satisfaction in such a course than -these amusements can afford. Try the experiment, and I will guarantee -you will be successful. That this city, like all great cities, is -pursuing after pleasure, as the paramount object to be attained, -is because their souls are hungering and thirsting after that food -necessary to build them up into the stature of perfect men and women. -This makes time seem cruel, and hang heavy upon them; and, like the -victim who seeks to drown his sorrow in the cup, they seek to fill up -the long hours in dissipation. To return to my subject. - -This sphere of lust, I say, then, does not arise from the body, nor -from the influence of the body on the soul. It arises from our neglect -of our spiritual needs. This lust, this desire proclaims a divine life -within, which demands activity corresponding to our real natures; and -we can never get peace and happiness until those real demands of our -natures are supplied. I appeal to all pleasure-seekers whether this is -not true. You have heard it argued whether there be more pleasure in -anticipation than in participation. The world’s pleasures are always -in the future, never in the present. The man or the woman of the world -is never satisfied with present conditions or present attainments. Why -not? Because the man and the woman of the world are not attending to -the present needs of the spiritual nature. The finite man ought to -understand that he lives only in the present. God the Infinite only -belongs to the future. Man’s needs pertain to to-day. His physical, -moral, and intellectual needs are all bearing upon the present, and -not the future. The past is his schoolmaster, to teach him how to be -ready to enjoy the future. It is to-day that we should take thought -for; hence the divine saying of the man of Nazareth—“Take no thought -for the morrow. Sufficient unto the day is the evil thereof.” If we -look to the present, and supply the needs of the present, the future -will take care of itself. The man seeking for religion thinks he wants -it for the future, in order that he may die right; but a man does not -want religion to die by. There will be no trouble about his dying if -he only lives right. I do not care for religion for the sake of having -it to die by. Only give me its living benefits, and you are welcome to -its dying benefits. This shows the false estimate the world sets upon -religion. - -I desire to impress upon your minds this principle, that when you -look down to the real basis of selfishness and lust, you will find -that they do not originate in the body, but that they pertain to the -spiritual being. There are certain needs, however, which do grow out -of the physical body; but when the spirit is separated from the body, -it no longer feels these physical demands; for instance, it will no -longer feel the need of food, experience thirst, or be susceptible to -the effects of the elements—heat and cold—as is the physical nature; -but that which administers to the demands of the mind, independent of -the body, belongs to the mind. And when you enter the Spirit world, if -you take truth with you, you will also take falsehood—if you carry -purity with you, so you will impurity—if justice goes with you to that -sphere, so will injustice. Now think of society in its individual -action, social, governmental, and religious action, and tell me whether -the world, or the individuals of the world, are governed by the true, -divine impulse? Are they searching after the true needs of the body and -mind, or after pleasure and self-gratification? And in your activity, -which controls?—a sense of need, or a desire after gratification? You -settle this question for yourselves, and I will settle it for myself. -If you are under the rule, and in the sphere, of lust you belong to the -sphere of outer darkness; and if you are under the rule of charity, you -belong to the second sphere or Spiritual Paradise. His servants you are -to whom you yield yourselves servants to obey. It is for you to say -whom you will obey. - -Now this earthly sphere is the lowest and darkest sphere. Its -influences are dark and defiling. In this sphere men are swallowed up -in worldly matters, and striving to gratify self. - -But when a separation takes place between the mind and the body, we -shall come into new relations, although we shall not at once change -our thoughts, feelings, and affections, and shall recognize ourselves. -Our lusts and self-love will follow us to the Spirit-world. There is -not, as many seem to suppose, a miraculous process, by which man is -changed while passing through the dark valley of shadows. If a change -takes place in him in the Spirit-world, it must be in accordance with -the same divine law which governs him in this sphere of existence. If -you will but exercise your reasoning faculties on this point, you -will see that it should and must be so. When we come to understand -the Spirit-world, we shall find that in our Father’s house there is -a mansion suited to those who seek after self-gratification, and -that that world, like this, is subdivided into many minor spheres, -corresponding to the various grades of development in the different -spheres of mind. There are physical spheres, intellectual spheres, -moral spheres, and religious spheres, as there are in this world; and -they are very much of the some description as those here, because they -proceed from the same basis. Individuals passing from this sphere to -that, will fashion out of the materials which their own conscious -elements furnish the same kind of a Deity there that they worshiped -here. As in New York city there are many degrees of advancement in -these different departments—one man seeking to gratify his lusts -through appetite, and another man in some other way; and as you can -find here every sphere, except the divine sphere (I doubt whether you -can find that), so in the Spiritual world you will find all these -different degrees of advancement, each occupying its own appropriate -sphere. - -Here is one man who seeks gratification, it may be, in strong drink, -and he worships the bowl; another seeks it in food, and hence becomes -an epicure, and worships the stomach; another, it may be, seeks -gratification in practicing certain games or tricks, or following -after some amusement; while another seeks gratification in sexual -indulgences. So you may go on and enumerate the endless variety of -channels in which men seek to gratify their selfish desires; and it -will be found that those in the same pursuit affinitize with one -another—drunkards with drunkards, etc.—every sphere delighting in that -which corresponds to the desires of those who compose it. So in the -Spirit-world; the Spirit who was a drunkard here seeks gratification in -the same direction that he did on earth; the seeker of pleasure there -still has a love for the theater, routs, and balls; the libertine still -delights in miserable songs he was accustomed to hear. - -Governments, institutions, and associations and relations, whether -social, spiritual, or otherwise, are expressions of what are the loves -and delights of the soul of man. Therefore, in all institutions, you -will find displayed the characters of those who founded them. The -government of any country is but the child of the ruling mind or minds -of that country. Then, if we wish to understand the dark spheres in the -Spiritual world, we have only to drop the body and have our spiritual -eyes opened, when we will see that there exist there all the phases of -society that we find here. The cause of this arises from the sphere -of lust. You have there your gambling Spirits, your drinking Spirits, -your lustful Spirits, etc. And how do these poor creatures live there? -That is the next question. What do they do to gratify their desires? -I will tell you. You understand it to be a psychological principle, -that when two men are brought into sympathy, or into _rapport_ with -each other (one being positive and the other negative), feelings, -sensations, and desires can be communicated from one to the other. -To give an illustration: You have seen, in mesmerism, an exhibition -of mind separated from the influences of the body. When the mind is -thus separated, and this mesmeric sympathy is established between the -subject and the operator, any surgical operation can be performed upon -the subject without giving him pain, because his being of sensation is -removed from his body; but you can not pull the hair of the operator, -or hurt his finger, or otherwise give him pain, without giving pain -to the subject. Whatever the operator enjoys or suffers, the subject -also enjoys and suffers. Now it is in accordance with this principle -that Spirits of the other world gratify their desires. Spirits who -visit this world are obliged to make use of and come into _rapport_ -with, those who have appetites and desires similar to their own. If the -mind is separated from its own body, it can experience the sensations -of another body with which it may come into _rapport_. On the same -principle a good mind, or, if you please, the Divine Mind, can flow -into the individual mind, and impart thought and sensation to that -mind. Or a good Spirit can flow into a medium, and awaken sensations -and thoughts in accordance with the law of action and re-action, -becoming negative or positive, according as he wishes to impart or -receive influence. Here, then, is the means by which the Spirit is -enabled to gratify its desires by visiting earth. Those Spirits who -allow themselves to be influenced by their lusts are called tempting -Spirits, and they influence individuals on earth that they may make -use of them as a means of gratifying these lusts. The same law is -manifested by individuals in the body. It is not because Spirits wish -to injure the bodies which they thus use, but because they desire -self-gratification, and know of no other means of obtaining it, -except in this sphere of outer darkness. The lowest in this scale of -unfolding corresponds to this lustful nature in man. Every affection in -society that can affect societies of men has its representative in the -individual man; so that every subdivision of the sphere of lust has its -representative in each individual; and the question is whether he lives -in one of these departments or another. If I am developed in the moral -department, there I live, and love, and worship; and when I pass to the -Spirit-world, I go to a sphere corresponding to that ruling affection -by which I am controlled. So it is in regard to any other sphere of -unfolding, whether it be relational or absolute, or otherwise. Hence -man himself determines his sphere. Take any man or woman you please, -and let them be developed to any sphere, from the darkest sphere of -lust to the purest sphere of love, and if there is any place in God’s -universe where they can find that which corresponds to that lust or -love, they will find it. If there is any condition suited to make them -happy, they will find it. If this were not so, the Spirit-world would -be the worst hell imaginable. To compel a man to go where he has no -affinity would be to inflict upon him one of the greatest punishments -conceivable. Compel a lustful libertine to remain in a Methodist -class-meeting, and shout and sing with the enthusiastic Methodists, -and he would be extremely miserable—he could find many places where he -would be infinitely more happy; and in order to be happy, he would be -obliged to go where he could find that which would correspond to his -cast of mind. We can determine where a man’s God is when we ascertain -what it is to which he will sacrifice every thing else. - -After having thus given the law governing this lowest sphere of the -Spirit-world, which represents man in his undeveloped nature as an -intellectual and moral being—we are qualified to comprehend that -sphere, and understand that the same spheres of mind which belong to -this belong also to the Spiritual world, and that undeveloped Spirits -from that lust-sphere visit earth, or societies of earth, not for the -purpose of redeeming them, but for the purpose of seeking their own -gratification. I have presented to you my views of that sphere as I -understand it, and I shall be prepared, in my next lecture, to take -up the second sphere, and tell you what constitutes it, and how it is -that it becomes a mediatorial sphere—middle sphere. This second, or -Spiritual sphere, is between the dark and light, or divine sphere. It -is the means through which the lustful are brought out of their lusts -to the divine. - - - - - CHAPTER III. - - THE SECOND, OR RELATIONAL SPHERE. - - -The subject now to be considered is that of the second sphere of -mind, both in its perceptions and affections. Our last discourse was -upon what we denominated the first sphere, which was characterized -as being a sphere of self-love or lusting after self-gratification. -The individual in this sphere was described as being in the lowest -department of his mind, and as allied in his affinities with the lowest -pleasures of existence. It was remarked that this plane of lust could -be manifested as well in the intellectual, moral, and religious plane, -as in the animal or physical plane. The criterion by which we determine -whether it is selfishness is to inquire whether the motive prompting to -activity has for its object desire after gain. If this is the ruling -impulse, then the individual’s love is the love of self. Though the -grossness of the lust may depend upon the direction given it, yet it -is essentially the same whether exercised in the moral, intellectual, -or physical plane. An individual who sought the happiness of another -without reference to his own interests was described as belonging to -the second sphere. He would seek association by the affinity of his -moral or second-sphere nature. - -We meet with individuals in society who affirm that man is essentially -selfish—that he can not conceive a wish which does not originate in a -desire for self-gain. I have no doubt that the individuals making that -affirmation are very honest in it, and speak from their own conscious -experience. There are many such to be found in society, who know no -higher love than self-love, and their highest benevolence is based -upon selfishness. I doubt not that there are those who entertain such -sentiments, but I utterly protest when such men attempt to speak for -the Race. I will allow every person to speak for himself upon this -point, and to ascertain if there are not some actions which have not -this lustful basis; and when we find that there are such actions -arising within ourselves which are not contaminated with this selfish -thought, and which go forth to seek expression out of ourselves, we may -know that they do not belong to the first, but to the second sphere of -action, I mean the sphere of relation, as separate from the individual -considered in his individual love or individual selfish impulse. I will -give a few illustrations of this kind. - -Every individual coming under the divine impulses of the sphere -of relation—I mean relation in its divine order—and living in -forgetfulness of separate self, will experience some of the impulses -which belong to that sphere. When the mother comes into the maternal -relation and experiences the love of a mother for her child, she is -ready to sacrifice the comforts and interests of self for the welfare -of that object that sustains that near and dear relation to her. -I speak of the maternal love as a representative of that love for -another which is divorced from its lustful or selfish character—not -based upon considerations of self-gain. We may desire the salvation of -individuals on our own account, for our own enjoyment, and also from a -love divorced from all considerations of self, which stands out holy, -pure, and undefiled for a being outside of itself. The mother, in -loving her child, experiences happiness; and as she presses it to her -bosom, and imprints upon its delicate cheek the maternal kiss, there -is joy deep and unutterable awakened in that mother’s bosom; but she -does not kiss the child that she may have the joy. It is not her joy -and happiness that she seeks, but the comfort, happiness, and welfare -of the child; and in thus supplying that demand of her maternal nature, -she feels the influx of the divine nature, saying, “Well done, good -and faithful servant; thou hast been faithful over a few things, I -will make thee ruler over many things: enter into the joy of thy God.” -That is what God says to every mother who loves her babe from the true -maternal feeling. So is it in the true relation between husband and -wife. I mean now the union in heaven, and not the union fixed up by -society and its institutions—I speak of such hearts as God has joined -together. When the true husband meets the true wife and surrenders all -his manhood to the care and keeping of that wife, in full confidence -and trust that she will receive it and not abuse it; and when the wife -in return gives all her womanhood to the care and fidelity of the -trusting husband—when two such souls surrender each to each the other’s -self, loving from an interior and divine harmony, then the joys of -conjugal love are awakened, the true demands of each soul are supplied -in the experience of those joys which can be found alone in that -relation, and God speaks saying, “Well done,” and breathes his divine -blessing upon them. So it is in the fraternal relation. Where from the -natural, constitutional harmony of soul existing between brothers, each -being individualized upon a common moral plane, and loving the other -with a pure and undefiled love, their love belongs to the second sphere. - -Where the individual loves his neighbor as himself, he would as soon -sacrifice his own interest as that of his neighbor, and would as soon -be unjust to himself, nay, sooner be unjust to himself, than to his -neighbor. He loves that neighbor with a pure heart, loves him as a -manifestation of his divine Father’s Love, Will, and Wisdom, and seeks -to harmonize his own being with him in all his relations. He can not -see a brother, however weak, crushed, without seeing himself crushed -in that brother. When he loves a brother with that pure, unselfish -love—when the common heart of humanity abides in his breast, he comes -into the true plane of charity; for charity is that which seeketh not -her own. The motive that prompts him is not self-gain. It is the desire -to do good unto others that actuates him. The quality of charity is -to suffer long, not to be envious, not to be easily provoked, not to -be puffed up, or behave itself unseemly; but in all things to be true -and faithful, and kind to everybody. The man or woman possessed of -this love, whose whole being and activity is directed in the sphere of -relation to man, to society, to the world, belongs to what I call the -second sphere, and gives evidence that he or she has risen above the -lustful plane which seeketh its own, and which loves to gratify its -passion, desires, and appetites, in one form or another, and that he -or she is loving in harmony with God, and wills and acts in accordance -with the divine impulses. - -Look abroad into society, look at the love of the world, and see how -many there are who love their neighbor with an unselfish love—how many -are so careful to be exactly just with their neighbor as they are -careful to have their neighbor be exactly just to them. There are many -who watch the scale to see if it preponderates in their favor; and if -the merchant gives good weight, they speak well of him; but if he does -not give good weight, they are very ready to speak ill of him. When -you come to see how much better they love to have justice done to them -than they love to do justice to others, you have an indication that -the lustful nature is somewhat alive and active in their breast. The -individual who is conscious that his desire is earnestly to be just, -will be as careful not to do an injustice to his neighbor as he would -be cautious to avoid an injury to himself—will no sooner circulate -defamatory remarks against his neighbor than he would defame himself. -When you find an individual thus acting, you may be certain that he has -risen from the first plane and is entering the second. But I am sorry -to say that in the vast majority of cases you will find lust lamentably -present. I called your attention to this in my last lecture, showing -you how it was manifested in almost every sphere of life, even in -performing the duties of a father, brother, husband, or wife. In the -majority of cases man and society are loved for their uses. - -When it is desired to ascertain whether we belong to the first or the -second sphere—to the sphere of Gehenna or Paradise—we need only to -determine the quality of the affection that rules in us, to see whether -it be looking mainly to our own gain, or whether we rise above self and -go out to seek the well-being of man. We sometimes mistake, thinking -that we love a man himself, when we love his influence or society, -because by it we think we can be elevated in our social condition. We -ought, therefore, to be careful in trying ourselves to know to which -plane of affection we belong, lest some of these considerations outside -of the individual influence us, lest that we mistake for love that -which, proved by the true standard, will appear to be selfishness and -lust. - -When one possesses a love for the well-being of all, he is willing to -contribute liberally and freely of his strength and talent for the -redemption of all, and has an unwillingness to be found at any time as -the representative of that idea which would tend to degrade or crush -any human being. There is no being so low in the scale of humanity as -to be beneath his efforts to raise him up; and if the tyrant should -stand upon the neck of the weak, his impulse is to push that tyrant -off and break away the captive’s chains, because he can not see his -brother fettered without feeling fettered himself—can not see the -humblest human being outlawed without seeing all humanity insulted. -The individual who has not seen enough of the dignity of the nature of -humanity to fulfill the duty he owes to universal humanity, has not -yet come to the true plane of charity, is not qualified to occupy a -high position in this second sphere. - -I might illustrate in a variety of ways how it is that man apologizes -to himself for being selfish. Here is a constitution, and there a law, -and there a public sentiment demanding that a human being should be -crushed; and he turns his back to humanity and God and bows to the -Constitution. Such a man has not the love of humanity in his bosom; he -loves that which is respectable and strong, and which may be of service -to him under particular circumstances. But the individual who can be a -Judas and can sell the Lord in the shape of his brother—can betray him -with a kiss and sell him for thirty pieces of silver, whatever may be -his profession—belongs to the lowest grade of humanity. Here is a truth -that every soul must affirm. It honors the man that honors humanity, -and despises the man that despises humanity. - -When a man in his lustful nature will bring his whole soul to honor -that sentiment, he is prepared to leave the first and enter the second -sphere, which is expressive of the finite character of man as he -comes into this charitable affection. This character in man is that -which determines the second sphere in the world of Spirits. Man is a -universe; and if there is a hell in the universe, it is because it is -in man; and if there is a heaven, it is because there is a heaven in -man. Those who are developed only in the sphere of outer darkness, and -who from affinity love to associate together, will be found composing -what is called the Outward Sphere. Do not now, by any means, associate -the idea of sphere with that of place. The persons in this room are -all together, so far as space is concerned, but so far as sentiment -or sphere is concerned you may be at heaven-wide distances. While one -is in _rapport_ with celestial affections, holding communion with the -Divine Father, the other may be in _rapport_ with Spiritual beings, -holding a communion with the angels; and a third may be in _rapport_ -with the infernal, holding communion with the spheres of lust. It is -not a question of place, but simply a question of condition. If you and -I are in the condition of lust in our affections and perceptions, if we -associate with others in the same condition, heart thrills to heart, -just as in the moral or divine sphere heart answers to heart. Each in -his own plane seeks that which is adapted to his own nature. I say, -therefore, do not connect the idea of place with that of sphere. - -Man is a little universe—a microcosm. This sphere of lust is within -him, from which the dark sphere of the Spiritual world is developed. -Those who are in the sphere of lust on the earth respond to the -inhabitants of this dark sphere of the Spiritual world. So also in the -Spiritual spheres is the development of man’s relational love. Man in -fulfilling his relational duties lays the foundation of the Spiritual -Paradise. Thus man rises and dwells in different spheres according to -the development of his affections. If we love our neighbor as such, -and seek after the redemption of man on his own account, we become -allied to that band of guardian angels whose mission it is to watch -over him and to stimulate in him impulses to resist that which is evil -and impure. We become guardian angels, and every effort we put forth -for the redemption of our fellow-man elevates our own souls. Hence the -remark of the poet: - - “Heart thrills to heart - Throughout the wide domain of heavenly life; - Each angel forms a chain which in God’s throne begins, - And winds down to the lowest plane of earthly minds; - And only as each lifts his lower friend - Can each into superior joys ascend.” - -We are told that we must seek our salvation. That is bad advice. He -that seeketh to save his life shall lose it. It is this very seeking -to save ourselves that damns us and the race. It is the very selfish -desire for salvation which allies us to the sphere of lust. The true -spirit is to seek to save our fellow-man; and as we can not save him -except by adapting our ideas to his needs, we must, as instruments -to his salvation, put away our lust. That effort will result in our -own salvation. There is but one way to save ourselves, and that is by -fitting ourselves as the instruments for the redemption of the world. -Laboring to redeem our outcast and down-trodden brother and sister is -the very best kind of labor to elevate ourselves, since it exercises in -us the true love for our fellow-men. Thus it appears that it is more -blessed to give than to receive. - -I may go out into the streets some cold morning, and seeing a beggar, -stop and debate with myself whether he is worthy or not; or for -fear that I may refuse the right one, I may drop a sixpence in his -hand. From such an act I will not receive a blessing. But if I (in -forgetfulness of considerations of that kind, from the overflowings -of a loving heart, from a sincere desire to do good to a fellow-man -who is in need) give him alms, it is laying up treasure in heaven. I -have placed it at my Father’s disposal—have intrusted it to one of his -messengers. - -We have a fashionable way of doing charities in this world. We do -not like to be troubled with charities. We are willing to be taxed -some—we are very generous to give sometimes; but then we do not want -the trouble of finding the object, and bestowing it with that love, -kindness, and sympathy of soul which carries more joy to the stricken -heart than the poor pittance. He needs it as much as he does your other -charities. But instead of taking this trouble, we raise contributions, -appoint a committee, and go and drop our gifts by machinery here and -there. If you will look up a poor sufferer some of these cold mornings, -and give but a dime, with a blessing, you will not only carry joy into -the heart of the suffering poor, but rejoicing into the Angel-spheres. -In that way you must cast your bread upon the water, and you will find -it after many days—will hear, eternally you will hear, the music of -that poor sufferer’s thankful heart. If you once in purity of soul, -in the pure affection of your heart, go and bestow a kindness from a -pure and fervent spirit, you will awaken a chord which will vibrate -harmoniously in your soul to all eternity. - -As man develops in himself a love of his fellow-man irrespective of -exterior relation, but as a child of God, as possessing in his bosom -the germ of immortality, and as endowed with a facility of eternal -unfolding in the eternal future, he comes into the sphere of true -charity; and when his work is faithfully done here, he will enter upon -that reward which he has been laying up in heaven, where neither moth -nor rust corrupts, and where thieves do not break through and steal. - -There is between the first and second spheres, speaking of them in the -affectional sense, another sphere, called the intellectual sphere. -Man as an intellectual being has loves or delights. The quality of -the intellect, you are aware, is to investigate, to think. Intellect -of itself has no affection, no sympathy. It can be allied with vice -or virtue. It can attend the missionary in his labor or the pirate in -his murderous work. It has of itself no conscience, no moral quality. -Hence you will find that men may be highly intellectual and vicious or -virtuous. Intellect can join upon vice or crime, and upon charity and -virtue, and that, too, without experiencing antagonism from such union. -Man may be developed intellectually without affecting particularly -his moral character. Intellect’s particular mission is to investigate -that which addresses the perception. It can join upon the sphere of -lust or the sphere of charity. Were it not for this, the selfish and -charitable natures could not unite in man, and there would be such -an antagonism in the individual, he could not be possibly developed -from the plane of his lustful nature to the plane of his moral nature. -Intellect is a sort of John Baptist that goes between the Moses and the -Christ of man’s nature. It does not partake of the lust of Moses nor of -the love of Christ. Its delights are sometimes mistaken for love, or -the joys of love. People often say of things which are beautiful that -they love them. They say that they _love_ the study of mathematics. -That expression seems to me to be improper. The heat of love is never -known to the cold intellect. The intellect can discourse eloquently -respecting justice and right; but, so far as the heart is concerned, it -may trample upon all justice. You will see men who, so far as theory -is concerned, will discourse eloquently concerning human justice and -morality, yet they utterly disregard and ignore all moral restraints -in their private character and practices. These men are babes in their -moral natures—they are less than babes. Intellect has to do with the -relations of things—pertains to dead matter. The difference between -intellect and morals is the difference between the essence and spirit -of matter and the essences or spirit of the soul. While science, which -belongs to the province of intellect, may harmoniously journey with the -moral affections, it may also journey with the sensuous affections. I -make these remarks so that you may not suppose that a man belongs to -the second sphere because of his having an intellectual character. - -The second sphere is a finite one, and depends entirely upon relation -for its development, so that you can see at once that man could not -love in the second sphere of his being without some object to call -that love forth. The relational love, in this respect, is not like -the divine love which goes forth independent of any object. The -first sphere is objective in self; the second sphere is objective in -neighbor; and the third sphere is subjective in God. - -The difference between this second sphere or love of the neighbor and -the third sphere or the love of the absolute in this: The second -sphere of love is objective, is not self-existent and self-sufficient; -it depends upon having an object to call it forth. The constitution -of mind is such that, in its consciousness, it can not love an object -without having perceived it, the perception being either an ideal -one or a real one. The love in point of quality depends, for its -perfectness, upon the perfectness of the object. Not so with the -infinite and divine love which is self-existent and self-sufficient. -Wherever it acts, it acts subjectively, not objectively, though it -is objective in its manifestation. Said Jesus of Nazareth, who was -deeply learned in this love, in speaking to the Jew who was to become -his disciple: “Ye have heard it said by those of old time, Thou shalt -love thy neighbor and hate thine enemy; but I say unto you, Love your -enemies, bless them that curse you, do good to them that hate you, and -pray for them that despitefully use you; that you may be the children -of your Father which is in heaven; for he causeth his sun to shine -upon the evil and the good, and he sendeth his rain upon the just and -unjust.” Notice the figure. The sun shines not objectively. It shines -of its own nature. If the earth were to be blotted out of existence, -the sun would shine on still; and if every other planet in the solar -system should refuse to receive its light, the sun would continue to -shine. Its light and heat go forth in their own plenitude. Therefore if -you and I wish the sunlight, we have but to stand forth; but the sun -does not shine or send forth his heat because we are here. It does not -shine objectively but subjectively upon us. The sun, as a type of the -divine wisdom, continuously gives forth its light; and as a type of -divine love it constantly gives forth heat to build up finite forms. - -The Divine Father does not stop to inquire, whether men love him or -not. His love is self-existent, self-sufficient, and goes forth of -its own divine plenitude, of its own infinite fulness, blessing every -being in every plane, according as he comes into the condition to -receive that blessing. God’s sun shines upon the field of the wicked -man as quick as upon the field of the righteous. This is bestowing -blessing upon a common plane. Man loves friend and curses foe, but -Christ says you must not make any difference. You must become like your -Father. You claim to be his children; therefore love your enemies, -seek good for all, whatever may be their affection for you. Christ’s -doctrine differed very much from what the world had heard before. It -had generally been supposed that God loved objectively. Christ taught -that God blessed every man according to the plane he occupied. God of -his infinite fulness will pour out all the blessings you are capable -of receiving. If you want all the joys of the third heaven, which are -inexpressible, bring your mind to love subjectively. Love God, not for -his use, not because he is going to bless you, but because there is -interior harmony and oneness between your soul and his—because your -heart thrills and throbs to his divine heart. Then you will reap the -blessings belonging to the divine plane. Man can only love an object by -having an object to love; but God is love; it is his nature to love and -bless; and whatever comes within the divine influence will be blessed -according to its capacity to receive the blessing; and every action, -every impulse, and every going forth of the divine in every plane is -but a manifestation of that divine love; so that when you and I have -perfected ourselves in loving our neighbor, have fulfilled the entire -law of charity to all mankind, we are yet to go into a higher and -holier love than that. We are to arise above this discrimination—we are -to come into a plane where, having received the divine life and love, -they shall go forth by their own plentitude to bless all around us, as -our Father blesses all. In other words, he is to sit as a refiner and -purifier of silver, and he is to purify us from all this dross, until -he sees his own image perfectly reflected in us. When we shall reflect -the divine image, there will be an indication that all dross is burned -away, and we shall be swallowed up in the divine will, though still -retaining our divine personality, our hearts beating with the great -heart that beats throughout the universe. - - - - - CHAPTER IV. - - COMMUNICATION. - - -Communication proper belongs to the sphere of manifestation, and -signifies, as I use the term, the imparting by one, and the receiving -by another, of that which is imparted, or that which represents that -which is imparted. When we look at man as a finite being, born as -he is without conscious knowledge, and without conscious affection, -and developed from that negative point by that which flows or enters -into his consciousness and daguerreotypes itself there, we readily -see that he can only develop by being subject to the principles of -communication: that is, he must receive that which is without into -his consciousness; therefore it must be communicated to him. Hence -it becomes necessary for us to understand somewhat the laws of -communication. As communication belongs to the sphere of manifestation, -or the sphere of the finite, we must examine and see what are the means -by which man as a conscious being is addressed, and the law by which -the influence exerted upon him is governed. - -The mind when looked at in its simplest nature consists of its -perceptions and its affections: that is, its knowledge, if you please, -and its love; but in the order of unfolding, perception, as a conscious -principle, precedes affection. That is, an individual as a finite -being can not love till he perceives an object to call forth that -love or affection. Whether it pertain to unconscious or to conscious -nature, he must perceive the object before the affection is known to -exist in his consciousness. For instance, a husband can know nothing -of conjugal love, neither can the wife, until the object calling it -forth exists in his or her perceptions. Neither can the mother love -her babe until the object exists in her perceptions. Neither can the -brother love brother or sister, or the child love its parents, until -they perceive the objects of their affection. So you understand what -I mean when I say in all finite natures perception precedes affection -as a conscious principle; hence the law of communication pertains to -perception and affection. As perception precedes affection, it is more -external, view it in what sphere you will. I am now using perception in -the sense of thought. The individual, by the means of communication, -may be addressed externally by first addressing his perceptions, and -thence through his perceptions addressing his affections; or he may -be addressed by first addressing his affections, and through them his -thoughts. I shall use for the purpose of convenience the expression -thought and affection. - -Then the two methods by which individuals may be addressed are first -the external, and second the internal. The external communication flows -first into the thought, and the internal first into the affection. The -external proceeds from thought to affection, and the internal from -affection to thought. The one is by an outward language, by signs, and -symbols, and representatives of ideas; the other is without external -language, and is what is known as inspiration. - -Now, as there are three planes of conscious being, conscious -perception, and conscious affection, and as the thought or perception -precedes the affection in the first or lowest plane, so it is in the -second; and it is the perception and affection in the third that -begets the affection in the divine sphere. But as I am speaking of -communication I am confining my remarks to the first two spheres—the -external physical sphere, and the spiritual or relational sphere; -for they are spheres of manifestation and communication, and have -reference to these finite spheres. When I complete the consideration -of these, I will make some remarks on the divine sphere, to show the -difference between it and those spheres below the divine. Take man, -then, as a mere animal being, looking at his nature as being nervous, -where his perceptions and affections have respect to his physical -being. Here the same law of order prevails—perception precedes -affection, and perception is external, while affection or love is -internal; but taken both together as constituting the animal nature, it -becomes external to his spiritual nature; but in his spiritual nature -perception precedes affection; hence, if we would communicate with him -spiritually, external language communicates first with thought, and -thence with the affection; while internal language communicates first -with the affection and thence with thought. Then external and internal -communication differ in this, that the external is by means of outward -language, and the internal is by means of a sort of inspiration. -There are inspirations pertaining to each of the three spheres—the -nerve-sphere, the spirit-sphere, and the divine-sphere. On coming into -_rapport_ with this audience, I through the nerve-medium by external -means perceive individuals about me—perceive their forms, their faces, -and their relative positions to each other; that is, by an external -medium which represents the individual through the nerve-medium to my -consciousness. But I may come internally into _rapport_ with these -individuals by bringing my nerve-system into harmony with their -nerve-system, and becoming negative to them. To explain: when I bring -my nerve-system into sympathy with you, I take your sensations upon -myself. If you have a pain in your head, I have a pain in my head also, -corresponding in location and character to yours; or if you experience -a pain in any other part of your body, I feel that pain. Not a word has -passed between us concerning it, but nevertheless it comes upon me, -and affects me in precisely the same manner that it does you. Now this -I consider analogous to the inspiration which belongs to the higher -plane. This is the inspiration of the nerve-sympathy. Permit me to -explain briefly what I understand by harmony; because the great law of -harmony is fundamental to a comprehension of the law of inspiration. - -You are aware that if we take two strings of equal length and tension, -and vibrate one of them, its vibration communicates its motion to -the atmosphere, and through the atmosphere to the adjoining string, -so that they at length vibrate together. This experiment may be -made by any one; and it will be found that in this manner they can -be caused to give forth the same sound, because the length of the -vibrations of each will be the same; and when there is a difference in -the tone, it will be found that there is a difference in the length -of the vibrations. This fact can be demonstrated by varying the -vibrations—by tightening or loosening the strings, and thus shortening -or lengthening the vibrations, when it will be perceived that the -shorter the vibration the higher will be the pitch or tone. The length -of vibration, then, determines the question of harmony. Here appears -the great law of harmony in musical sound throughout the universe, -which is commensurability. In mathematics, things which will mutually -measure each other are said to be commensurable. Now these spheres of -atmospheric vibration will always produce concord or harmony of sound. -The difference between a third and a fifth is in the difference in the -tone, and the difference in tone depends, as already said, upon the -length of vibration. The sweetest harmony is the apparent discord, -where the vibrations do not chord, but where every fifth coincides; -and in this way produces the harmony of the third and fifth. The -octave produces it by being repeated twice, so that after all the real -octave is as the square of the octave; that is, the octave multiplied -into itself; and you arrive mathematically at the law of harmony by -following out that principle. The point to which I wish to call your -attention is, that what constitutes harmony is simply commensurability -in the atmospheric undulations. - -Now my nerve-fluid moves by pulsatory movements, as move all other -media, and these movements sustain to those of your nerve-fluid -commensurable or incommensurable relations; and you will find that -the law of musical harmony, by which one of two strings having -the same tension communicates its motion to the other, is the law -which determines the harmony between my nerve-system and yours. I -am constituted to speak upon a certain key, like an instrument. My -nerve-vibrations undulate to that key, and when I am in perfect -health, there is perfect harmony in my system. Your nerve-undulations -are perhaps tuned on a different key, and if you are positive to -me, my nerve-undulation will not move yours, nor yours mine, but -they will resist each other like two strings unequally tuned. So my -nerve-vibration will not communicate its undulations to you, nor will -yours communicate its undulations to me, unless we happen to be upon -the same key, or in harmonic or commensurable relations with one -another. But in order to get our nerve-systems to undulate one upon the -other, I must either become negative to you or you must become negative -to me. If I relax the key of my nerve-vibration, I shall change them -until my nerve-system undulates in harmony with your nerve-system; -and I being negative and you positive, you undulate to my key, and -we get nerve-sensations between us without any sign. The individual -in mesmerizing his subject becomes positive, and he will succeed in -mesmerizing that subject just as soon as he brings about a harmony of -nerve-vibration, so that the nerve-vibrations of both are alike. The -condition is that the operator places himself in a positive position, -while the subject must become negative, by allowing his nerves to -become relaxed; then the operator commences by a strong effort to -undulate, so to speak, his nerve-influence or forces upon the medium, -until the medium sinking down comes to his key; and then he by his -forces insulates the system, and the individual passes rapidly into -the condition of mesmerism; but do any thing to disturb that medium, -so as to make the points of nerve-tension unyielding, and the operator -may work till doomsday in vain. It is not till the points have yielded -and the vibrations harmonize with his that he can produce the effect -upon the medium. This is on the same principle with the phenomena -exhibited in experiments with the string, which is a type of the law of -communication in every sphere—the vibration of the string represents -the entire law. - -Take one string whose points of tension are unyielding, and another -whose points of tension are yielding; then cause one of them to -undulate, and it will impart its motion to the atmosphere, when the -atmosphere will strike upon the other; and if it have the same points -of tension that the other has, it will undulate; but if it have not -the same tension, it will receive the influence of the atmosphere, -the tendency of which will be to depress it and bring it to its own -vibration; thus eventually the two strings will be made to harmonize. -So when we sit down to mesmerize a person, he may be so positive that -we do not at first succeed, perhaps, in producing the least impression -upon him. We try again and again, and at last succeed in controlling -the nerve-system, and through that the mental system of the subject. We -are each time we try reducing the nerve-system to our key or standard, -and the moment it is reduced to that point, the subject is under the -operator’s control, and not till then. When I speak of the harmonic -action of one system upon another, it will be perceived that I speak -of the relative measure or length of the nerve-undulation which passes -between one mind and another. In the nerve-plane there is this method -of addressing the nervous perceptions by external means—by language, by -signs, by pantomimic representations. And there is the internal method -corresponding to inspiration, which consists in coming into nervous -sympathy and receiving nervous sensations one from another. A sensitive -person looking upon a wound shrinks from beholding the sight, and there -are real sensations experienced in his nervous system which have been -produced, not because a nerve-influence has acted upon him, but because -he has seen the wound. The impression first fell upon his conscious -perceptions, and then went to his feelings, which is analogous to -the principle that the idea first comes into the thought, and thence -reaches the feelings. - -In the second plane—the mental or Spiritual plane—the same law -prevails. There is the external method of addressing the mind, and -there is also an internal method. The external is the method by which -the mind is addressed first through the thought, and the internal -is that by which the mind is addressed through the feelings. These -two methods obtain in the whole plane of manifestation. If I wish to -communicate with you, I must adopt one of these two methods; and if I -am not in spiritual or nervous _rapport_ with you, I must adopt one -of the methods of external communication, and address you by signs or -outward representations—addressing first the thought or understanding, -and coming thence to the affection indirectly. In all external -methods, as well as in internal methods, media of communication become -necessary. In speaking to you it becomes necessary that there should -be some external media between you and me, and my communication must -be through that media. In the present case, my speaking to you is -performed through the physical atmosphere. I undulate my organs of -speech to produce sound, and the atmosphere connects them with your -organs of hearing, so that my mind, through my organs of speech, is -connected with your mind. The method of communication is to transmit -the actions of my organs of speech to your organs of hearing. Without -this external medium I could not communicate with you by an external -language. - -Were I to address, not the ear, but the eye, there must be between us -an external medium which addresses the eye; and that medium is the -light which takes up the image of that which I would represent, and -transmits it to your consciousness through the eye. So also in respect -to the nerve-medium. If I would communicate an impression through -the nerve-medium, there must be that medium external to me which -corresponds to the action of the nerve-fluid in you and me—there must -be a medium between us which takes up my action and transmits it to -you, and makes it your action. So with the mental medium. If I am to -stand here, and you are to come into _rapport_ with me, and I am to -impress my thoughts upon you without external language, there must be -a medium corresponding to these thoughts, and that medium must come -down from me to you; and while I have power to awaken its vibration, -its vibration must have power to awaken the same impression in you. -Hence, then, in respect to all communication, there must necessarily be -media connecting one with the other, who are all concerned in making -and receiving the communication; and the medium must be such that it -will extend from the one to the other. It must be continuous also; for -if there be any interruption in the media, the communication can not be -transmitted. For illustration, if I would address your consciousness -through sound, the atmosphere, as the medium, must be continuous -between you and me; for if you interpose a vacuum, you can not transmit -the action through it, the connection being destroyed. So in regard -to light. Interpose any medium which will not allow the light to pass -through it, and I can not transmit the image by means of light. So also -the nerve-medium must be continuous, in order to admit of transmitting -communication through it. The mental medium must likewise be -continuous, or I can not represent my thought through it. You perceive, -then, this universal law in respect to communication between one mind -and another, that there must necessarily intervene a medium, which must -be continuous between them, and it must be such as to awaken action -in the one, and transmit and awaken the same action in the other. It -matters not what the plane is. They all come under the same law. - -Before I, by my simple will-power, can transmit a thought or idea or -impression of my mind to you, there must be something between us which -can take up and repeat that idea, or record it in your consciousness. -If there be anything to interrupt this medium, I can not transmit -that thought; so that any power whatever which can interrupt that -medium can interrupt the communication. Hence, again, it appears -that in all communication between one being and another, there must -necessarily interpose a medium, which must be continuous from the -communicator to the one receiving the communication. This brings us -to the consideration of other conditions necessary for communication -between two minds—the difference between the thing, the being, or the -existence itself, and that by which it is made known to the mind. I -stand here before you. You can see me. I am then present in each one -of your minds. I am present by my form, as well as by the sound of my -voice. How many of me are there here? One, of course. How many do you -see? How many of my mental images are here? Just as many as there are -eyes to look. My image is that by which you see me. My image is not -in your mind in reality; it is represented in your mind by something -proceeding from me to you. My form is multiplied and repeated wherever -there is an eye to see the image which proceeds from this form. If -there are two or three hundred persons present, I have two or three -hundred spiritual forms; and if there were ten thousand present, I -should have ten thousand spiritual forms. There is a difference, then, -between the form itself and that which represents the form, and you -should make this distinction. You may take as many positions as there -are mathematical points in this room, and place an eye in each, and -my form will be represented in all of these points. The means, then, -by which you, through the eye, become conscious of my presence here, -is omnipresent in this room. I am not omnipresent, but that which -represents me is omnipresent, and that by which mind becomes conscious -of me is omnipresent. - -There is never any existence to the mind in the sphere of -manifestation, except by representation. We talk as though we saw the -sun, moon, and stars, and not as though we saw their representations; -but in regard to all things external or manifestational, man in all -forms only perceives the representation; and when the representation -corresponds to the reality, he has the truth. Now in looking at these -lights, the light is not in your mind, but its representation is -there. It is there by that which represents it. Then you must make -a distinction between the omnipresence of being and of that which -represents being. In respect to all means by which the mind perceives -existence external to its consciousness, it is true that it only -perceives it by representation, and not by its presence. Existence -in every department is represented to your mind, and mind by its -representation, and not by its absolute presence, perceives it. -Understand this distinction, and it will explain a great many mysteries -you have had to contend with in times past. As you perceive my form -by that which represents it to you, and as that which represents -it is omnipresent in this room, while my form, from which these -representations flow, has but one position, so also, if you should -remove these walls many feet, or even miles, making this room many -miles in extent, my form would be omnipresent in all this space, and -the mind that perceived me would perceive me by that representation of -form, and not by my presence. - -Now then, understanding this law, we will be very careful in all our -investigations of communication to distinguish between the presence -of the thing itself and the presence of that which represents it. -Did I wish to communicate with a Spirit, who has unfolded in him a -Spirit-consciousness, which can be addressed in another way than -through the physical eye or ear or touch, and being so divested of -this physical form that my mind comes in absolute contact with this -Spirit-medium which permeates all space, and which internally and -spiritually corresponds to light external and physical, and passes -freely through bodies opaque to light—then my Spirit-form acts upon -that Spirit-medium which is not impeded by this wall, but which passes -through it as light through transparent glass, carrying my image with -it. We say that glass is transparent, because light passes freely -through it, and brings the image of that which it would represent. -We see an individual or tree coming freely through the glass into -the room. Now if we have a medium which will pass as freely through -a board, then that board is as transparent to that medium as glass -is to light. The magnetic medium, by which the magnetic needle is -influenced, passes freely through a board even; therefore to that -medium the board is as transparent as glass is to light. It is also -well to understand that this nerve-medium, as well as the spiritual -medium corresponding to the mind—which is to the mind what the medium -of light is to the eye—passes freely through these opaque bodies. -Therefore the individual brought in contact with this medium will -see Spirit-existences, not by their presence in the consciousness, -but by that which represents the presence there. Hence it is that the -clairvoyant (when you have proceeded with your manipulation until -you have insulated the mind, or brought it into clear _rapport_ with -this spiritual medium or atmosphere so that he sees by the spiritual -sight and hears with the spiritual ear, and no longer sees with the -physical eye, or hears with the physical ear) comes in contact with -this spiritual medium, and can look out into another room, and tell -what is transpiring, who is there, etc., just as we can look through -glass and tell what we see. The principle is precisely the same. The -medium by which he perceives things in another room freely permeates -or passes through the intervening walls; so that although my spiritual -form is still in this body, yet it is actually exerting its influence -on this spiritual medium throughout the world—throughout not only -this world, but throughout the solar system. Wherever this spiritual -medium extends, this spiritual image of mine is taken and carried -out through that medium, just as my physical image is carried out -through the medium of light; and whoever comes into _rapport_ with -that Spirit-medium and influence, and undulates to the same motion, -will perceive that form. Hence coming into the clairvoyant condition -I may see a person in London, if it so happen that the undulation -of my mind on this medium be such as to harmonize with that of the -individual in London—not that his spirit is personally here present, -or my spirit personally present there (but I am here in my own -spirit-consciousness, and he there in his spirit-consciousness), but -because his image as well as mine is here and there and everywhere -else. The idea that my mind goes to London, or his comes here, is -altogether a misconception. I perceive that individual in London, not -by his absolute presence, but by that which represents that presence -here; just as I see you, not by your presence in my mind, but by that -which represents your presence there. It is in this way that persons in -the body are at times seen as though in distant places; that is, they -are seen by that spiritual image which is present, where the mind is -unfolded so as to perceive by the spiritual medium, and happens to be -in _rapport_ so as to undulate to the same motion with that of the mind -of the individual it perceives. - -Standing here this evening, I may be seen in Philadelphia, because -my image is there, as well as in every other place on earth; and the -individual, let him be where he may, who happens to be in _rapport_ -with me, will perceive me as though I were present where he is, -and all the imagery by which I am surrounded. I am looking on this -congregation, and therefore the person seeing me, sees me surrounded by -this congregation. He does not see you, but since you are in my mind, -your image goes with mine. The person coming into _rapport_ with me, -sees you as your image exists in my mind. The idea that persons whose -external forms are in different places, communicate with each other -by being present one with the other, is altogether a mistaken one. So -far as the external or relational is concerned—so far as the finite or -manifestational is concerned—we communicate externally only by that -medium which represents that which we investigate or perceive; and that -is the peculiarity of arriving at knowledge through what is called the -sphere of manifestation. The difference between being and manifestation -is seen in that law. - -If any one doubts this law, I am ready to be questioned. Bring up -any case you please, either from the natural or the Spiritual world, -and I will show that that is the law. I say it is altogether a -fallacious idea that Spirits can not communicate without being actually -present—the idea that Spirits can not communicate in New York, London, -Liverpool, or any other place in the world at the same moment, is -altogether a fallacious idea. They can be present wherever there is a -mind in _rapport_ with them to see that presence. People talk about -their being so rapid in their passage from here to Boston or London, -and wonder how they can go over the ground so quick. This is all -explained when you understand the law of manifestation. There is no -apparent difference of time between London and any other place—it is -only a relative difference—merely a question of relation. This, then, -being the law of communication and manifestation, we will just notice -one thing further, which will explain why it is that individuals are -obliged to come into certain states to receive communications, and -will answer many other questions, among which are, “Why are not all -mediums?” “Why can not all get communications?” “Why is it that one who -can get a communication at one time can not at another?” Ten thousand -such questions are pressed every day, when the law is just as simple as -that two and two make four. - -If we wish to get a communication we must conform to the conditions -required by the law; and if we do not conform to those conditions, -God himself could not give it to us. The laws of manifestation and -communication are as fixed and immutable as God’s own being. Our -business is to comply with the conditions, and then take what follows. -We need not stop to quarrel because it requires a wire rather than a -tow-string to make a good telegraph. It is enough for us to know that -it is so, and conform to the conditions. - -The great law by which all action producing result, producing -development and communication, is governed, is the one to which -I first referred—the law of commensurability in form and motion. -All development comes under that law. The law of triunes, the law -of sevens, and the law of twelves, are all wrought out by that -simple law. You can not develop in any key except you comply with -that law. Commensurability tends to produce harmonious results, -while incommensurability tends to produce discord and death—the -difference between concord and discord marks the difference between -commensurability and incommensurability in form and motion. - -We have several different departments of our systems, I have a vital, -a nervous, and a mental system, each of which has actions peculiar to -itself—actions which sustain to each other certain relations, either -commensurable or incommensurable. Now, when my spiritual and vital -systems act upon the same key, there is harmony between my internal -and external forms; but if they do not undulate to the same key—if -there is not harmonious action between my mind and spirit, I can not -be a medium for physical communication, for the same reason that if -you graft a peach upon an apple, you can not make it grow (according -to my information). It is because the vital action between them is an -incommensurable action. Now, whenever my mental action is too intense -for my nerve or vital action, if you will by any means reduce my mental -action so that it may harmonize with my nervous action, perhaps I will -get physical manifestations peculiar to myself. I was once one of those -things called mediums, and am now, perhaps, to some extent. When I was -partially asleep there would be very loud raps, and if you could come -in without waking me up you might get a communication, and it has ever -been so when I am peculiarly quiet mentally; but the moment I rouse -up and ask questions I can get no reply. There are others who require -exactly opposite conditions, whose bodies are too active for their -minds, in whose presence you can get rappings by reducing the action -of the body. But you change them from that point, the manifestation -ceases. There are other individuals who in the normal state seem to -comply with all the conditions necessary; that is, whose vital and -nervous actions are the same; but you make them angry or stir up within -them feelings of dread or fear, and your manifestations cease, simply -because there is no harmonic action between the mental and physical -systems. - -Persons boast, at times, of being able to destroy the power of -mediums; but nothing could be simpler, for a powerful battery may -have its action stopped by lifting out the connecting wire, simply -by disarranging the conditions of its action. It is often the case -that the entrance of a person into a circle where manifestations are -occurring, causes their discontinuance, and the person is perhaps -astonished to think the Spirits should be so contrary. It was simply -because he had come in and violated the conditions by which they -could manifest. He had, so to speak, disturbed one of the plates of -the battery. The law to which your attention is called, is this great -law of commensurability in form and motion; or, in other words, the -law of harmonic action, which is manifested not only in the material -plane, but unfolded in every degree upon the conscious plane. In -consequence of this law the communication between spheres differing in -their characteristics must necessarily be external; that is, I can not -communicate with an individual by the internal method, or the method -of inspiration, except he is on the same plane with myself. Perhaps -there is not one individual here so exactly on the same nerve-plane -with myself, that I could communicate with him without signs; yet I -can reveal my form so that you can all see me, by an external method, -though we belong, perhaps, to very different planes. We can all -communicate by external language, provided in our communications, we -take that plane of communication which will be familiar to all present. -This is the law existing between minds out of the physical body. One -mind out of the physical body may communicate with another out of the -physical body, by an external means, when he can not by the internal. -The external means does not come directly to the affection. The vulgar -and the profane man may speak to the refined mind by means of speech -so as to shock the feelings; but he can not speak by his sympathy. - -One class of individuals in the sphere of lust—in what we call the low -and polluted plane—can not come into _rapport_ with those occupying a -higher plane. There is an “impassable gulf” between them. Nevertheless, -by the external language which addresses the external being, the -thought or perception, they may be able to communicate. The same law of -communication applies in the Spiritual world. If angels are employed -as messengers, they communicate by an external language; because their -thoughts can not flow into the lower affection—the lower can not -respond to them. If a Spirit in Paradise wishes to communicate with -one in the sphere of lust, he must take upon himself the conditions -of lust, or he can not communicate by the internal method. He can -not communicate by the internal method, because the conditions are -dissimilar. Communications made to us from a higher plane must be -external, and must be addressed to our thought; and if they operate -upon our affection, must flow from the thought into the affection. It -is for this reason that God, the Divine, can not communicate with man, -the imperfect and finite, except by means of those who can receive -truth from the Divine, and who can externally communicate it to those -below. - -Spirits under a higher and more perfect law can not come and inspire us -in our polluted condition, but they can, by means of external language, -draw us from our low condition of lust, and bring us to a plane where -a Spirit nearer to our plane may by influx come into us and develop -within us the true affection; but the high spirit can not do it. Hence -it is that there is a gradation between the highest and lowest—that - -“Angels form a chain which in God’s burning throne begins, And winds -down to the lowest plane of earthly things.” - -I may possibly receive a communication from a higher plane by -abstracting myself from the lusts and evils of the world, by sending -forth my highest, and holiest, and purest aspirations after all that is -pure and good—for a moment elevating my condition to a higher plane. -That is the condition of true prayer. While in that condition a Spirit -of that higher plane may, by influx, raise me up and hold me in that -condition. That is, the true effect of the condition known as prayer, -is to separate you from the lusts and passions of the world—every -thing which is tending to degrade you. Then by fixing your mind on -your highest perception, and that which is pure, and true, and holy, -you elevate yourself above the plane on which you naturally move—bring -yourself where a higher angel can reach down and raise you up. -Therefore, though prayer does not change the state of the soul, yet it -is one of the conditions by which we climb to the higher spheres. You -know the direction in regard to prayer was, “when you pray do not go -into the public places and talk a great deal, thinking God is going to -hear you for your much speaking.” - -The object of prayer is not to inform God—to change his mind—therefore -when you pray, retire from the world and all outward influences, and -if necessary go into a room, and shut the world out with all its -influences; and then, in the secret aspirations of your soul, raise -your thoughts and desires to the infinite, perfect, and undying, that -you may bring yourself within the plane of blessing—within the plane -of that influence which can elevate you. If God could come down to -our plane, and by the influx of his Spirit into our consciousness -could enlighten our understandings and purify our hearts, there is no -excuse for its not being done. He is infinite, and there is an infinite -fullness in him; but the reason he does not, is that he can not. It is -impossible that God should lie, and it would be lying if he should do -this. - -Conditions can not be at the same time unlike and like—at the same time -discordant and harmonious; the plane of lust can not harmonize with the -plane of love. The plane of man in his low condition can not harmonize -with the plane of the Divine in his infinitely elevated, pure, and holy -condition. Therefore if a man would receive God into his consciousness, -he must put himself into the condition to receive influx; and if he -would have an influx from a pure Spirit, he must become pure and holy -himself. If God did not teach Moses so that he could understand all -truth, as did the Man of Nazareth, and understand the great principle, -“Thou shalt not resist evil by evil,” it was because he did not occupy -the plane of inspiration. He occupied a plane where there could be -external manifestations, which he had, but he could not receive a great -universal law, because he was not on the plane of the internal and -divine. The inspiration of Paul, Peter, Luke, and John, was not equal -to that of their Teacher, because they had not arisen to his elevated -condition; had they occupied his plane, God could have communicated as -well to them as to their Teacher; and it would not have been necessary -for them to have a middle-man to come between them and God. - -When you have risen to the plane of communication, the communication -is internal. You have no outward form of expression, because you have -the thought itself by inspiration. In the language of the Apostle, God -writes his language in your understanding and in your affections. All -communication with the spiritual world proceeding according to this -law, each man’s communication will be according to his plane; if in -the low plane of lust, his communications will be of that character; -if in the plane of love, his communications will be of that character. -But even the lowest, by putting himself in the condition of prayer, by -aspiring for the good and the holy, by putting up earnest petitions for -aid, will always find a Spirit near to sustain and elevate him. - - - - - CHAPTER V. - - PHILOSOPHY OF PROGRESSION. - - -If we wish to arrive at an accurate knowledge of any subject, we must -endeavor to ascertain what is fundamental to that subject. If we need -to investigate accurately any science, we need to inform ourselves as -early as possible of the fundamental principles pertaining to that -science. There is no better way to study the history of creation than -by studying it as revealed in the phenomena of Nature. When I can -investigate Nature in her operations, and ascertain the laws by which -she performs her work, I then can arrive—at least approximately—at -the philosophy of Nature, in attaining which I attain the philosophy -of divine manifestation. There can be no interpolation there. The -Divine Artificer works alone in the fields of Nature, and where I -can discover the manifestation of wisdom and power, there I come -directly into communication with the Divine Being in that plane of -action and manifestation; and when I learn what the law of action and -manifestation is in that department, I learn so much of the method -of the divine work, or of the divine order. I propose, then, briefly -to call your attention to the teachings of God upon this subject of -progression, as manifested in the fields of Nature; and will then ask -you to accompany me in endeavoring to ascertain what are some of its -fundamental laws. - -Were I to inquire what is the apparent design of everything we behold, -we must see that it is pointing to the ultimating of an individualized, -immortal, intelligent being, who should be capable of understanding -all truth, and being perfected in every true affection. Everything -tends to bring about that great result—the unfolding of an immortal -being. God and the material universe seem to be laboring to beget an -individualized being in the image of both God and the universe—God as -the absolute and infinite, and matter as the finite, uniting, produce a -being which partakes of both the absolute or infinite and the finite. -When viewed from one plane he is infinite; when viewed from another -plane he is finite; so that between God and matter man is mediate. I -would say, then, in simple language, God is the father of the spirit, -and matter the mother of his form. The first step in the path of -unfolding, as taught by Nature, is that of individualizing form. The -next step is that of individualizing life, of producing individuality. -The last step is that of producing personality, making the individual a -personal being. The form is necessarily finite. The mind can conceive -of it only as finite, and as composed of that which is the absolute, -finite matter, which, separate from the divine being, has no life or -power. It is not self-sufficient nor conscious. - -If we can suppose that matter shall be divested from all connection -with media which can impress upon it a condition, we speak of it as -being amorphous matter, or matter without form. If we unite it then -with one medium, as electricity, we find it tending to produce the -gaseous condition, the nebular condition. Form is not yet attained. -If we unite with it still another medium which is a little different -from electricity, forms of the mineral kingdom are produced. We -have here the first degree of form, but as yet there is not life -or individuality. Now the next advance is to induce in that form a -condition which shall make it receptive of life, for that which is to -be individualized is life. So, then, in passing through the elaborating -influences of the mineral kingdom, it arrives at a certain point, a -sort of culminating point, where it joins upon the vegetable kingdom; -and the line between these kingdoms is passed by such imperceptible -gradations—so slow in the unfolding of forms—that it is impossible for -the naturalist to tell accurately where the one begins and where the -other ends; but the vegetable kingdom is manifestly begun when there is -found the incorporation of a new principle into a new form—a principle -looking to organization—giving matter an organic structure. When the -principle known as the life-force is introduced, then it is understood -that mineral has passed and the vegetable is commenced. As soon as this -is unfolded, we have a second advance of form—life in its first degree; -or, in other words, individualization commences. Form has passed to its -second degree, and goes on elaborating degree after degree, producing -diverse organic forms, until it is prepared to receive another and a -more interior principle—consciousness—until by imperceptible degrees -we arrive at the animal kingdom. We have then the animal form, the -third or finishing degree of form, and the second degree of life, -and the first degree of consciousness. Man in his animal nature is -the completion; of the highest form. Life has yet one more degree to -pass through; consciousness has yet two more degrees to pass through -before it is complete. The next advance is to a higher principle of -consciousness—to a more enduring principle of life, without changing -the material form, and that is to the spiritual degree of unfolding. - -Looking to the highest types of the animal and the lowest types of men, -we will observe that they approach very near to each other. Naturalists -have been divided in opinion as to whether or not man was an animal -projected on a little higher plane, and whether or not the difference -is not merely one of degree. I say that when man is developed, we find -him developing or individualizing a higher principle. Individuality -was first started in the vegetable; the principle of vitality in the -animal. The second degree of individuality was where the animal became -individualized on a higher plane of life, on a plane of consciousness -belonging to what we call the nerve-medium. Man individualizes upon the -second degree of consciousness and the third degree of life, completing -an individuality. He becomes to us the highest type of form and life in -the finite; and a large class of philosophers and theologians conceive -man as formed in the divine image, and suppose the expression that God -made man in his own image, to refer to an external as well as internal -likeness. - -Man as an individual occupies the highest plane; he has attained to the -third degree of life as a Spiritual being, consequently he becomes -immortal. If the third degree of life brings man into communion with -the self-living and divine, he becomes immortal; if not, then he is -not immortal; for that only is immortal which receives into itself -that which is self-living, self-sufficient, and self-existent, that -which can not be dissolved or disorganized. If man has not attained -to that plane which joins upon that which is self-existent, he is not -immortal. The simple fact that man can think, will, and act, proves -nothing for his immortality. The dog can act, and think, and will, but -that does not make the animal immortal. Those who base immortality -upon that, do not perceive its real basis. Man becomes immortal by his -_relation_ to that which is self-existent and self-sufficient, and -has that self-sufficient condition brought into him by induction. He -receives it by a sort of divine induction. I have brought in a chart -to illustrate the principle of induction or the law of progression. -You observe that man stands at the head of form and life, though not -at the head of consciousness. He is as a finite being produced only to -the second degree of consciousness. That is the last step man took. -Man has advanced to the second degree of consciousness, which looks -to the relational and finite, hence man as a moral being, as a finite -being; and that which he investigates in virtue of his faculties as a -moral being must be finite. He can therefore only investigate in the -sphere of the finite. The moment he attempts to embrace the infinite, -and translate that into the finite, that moment he is pushing his -investigations beyond his development. - -But there is not only this second degree of consciousness, which -notices the relation, but there is a third degree, which notices or -perceives the absolute. It perceives not only outward form and mediate -relation, but the absolute essence of all being. Man attains to that, -not because that third nature is individualized in him, but because -by reason of its conjunction upon that condition which is known as -the absolute, he has that condition in him by a sort of induction—a -non-individualized condition, a sort of resident divinity in him, gives -him this third degree. - -Now permit me to illustrate the principle of induction. You understand, -when electric conditions are produced, that there is such a thing -as causing them by induction. You understand that negative attracts -positive, and that positive attracts negative—that where these opposite -conditions prevail there is a tendency to bring them together. Similar -conditions repel, and opposite conditions attract, each other. We -understand that all electrical currents are double—that there is -a primary and a secondary current. In vitality, in nerve-aura, in -whatever acts as a medium, there is a double current. The second -current is within the primary, and runs in the opposite direction. -It is more interior than the primary. Now, if I have a body charged -positively, and I bring it into a certain relation to another body, it -imparts its electricity to it. This is called producing the condition -by induction. I speak now of progression under this law of induction. - -Suppose, now, that we take the two great principles of -life—consciousness and action on the one hand, and death, -unconsciousness, or inertia on the other hand—one being impartive and -the other negative and receptive. God on the one hand and matter on -the other. (Pardon me for speaking of God as a principle, the subject -requires it. Whatever is attempted to be explained in language must -necessarily be considered as finite.) Now, whatever pertains to the -divine and absolute on the one hand, the very opposite pertains to -matter on the other hand; hence we speak of the sufficiency of Deity -and the inertia of matter. This principle of inertia, however, is as -essential to the development of form and individuality in the finite -as the principle of consciousness is to the conscious being. Without -the two conditions, that which is mediate could not be elaborated or -produced. God’s creative agency, the positive current, passes out upon -matter, from which there is a current returning to mind, in which -negative current individualization takes place. The returning current -first begins to elaborate form; next, with the progress of matter, -comes individuality; next, personality. The formative principle is in -the secondary current, which produces induction; but that which is -interior to form and elaborates it is the induced or positive current, -which partakes of the positive or energetic action of the divine -current, so to speak. In this way, by induction, form after form is -elaborated and made to become the receptive of certain conditions. -Matter has no power of itself, but at the same time is receptive of -influences or conditions. - -Two theories have prevailed respecting the origin of man. One is what -we call the theory of supernaturalism, which supposes that the divine -being, at a certain period of time, when every other condition was -fulfilled, came down, and by special power formed man in his present -shape, and imparted to him his present spiritual life; and that from -that man thus formed, and a woman formed for his companion, sprang -all the rest of the human family. Others, who adhere to this idea in -general, suppose that there was a plurality of parents, from whom the -human race have proceeded. The opposite theory is, that man has been -developed from the animal kingdom—that he is a development of the -animal in a higher plane. This theory was advocated by La Marc. Now, -I believe in neither theory. The truth lies between the two. In the -outset I made this remark, which I intended to be understood as meaning -all that it implied: that God is the Father of the spirit, while matter -is the mother of the form. Matter is finite in all its attributes and -qualities. God is infinite in all his attributes and qualities. Man is -taken from the finite in his lower plane. His form is nourished and fed -by its connection with the finite, and when the spirit is separated -therefrom, this portion of man goes to decay; and so far as he is -concerned as an individual, he is no more. On the other hand, man comes -from the infinite, in the higher department of his being, so that man -partakes of both the finite and the infinite. He is in the image of his -mother, as well as of his father. He is created in the image of God and -the image of matter. He has both an individuality and a personality. -In his finity he is an individual; in his divinity he is personal. -Therefore man contains in himself all the germinal elements of the -universe, and also the representative elements of the Divine Being. - -As a being of form man became receptive of conditions. The mineral -eventually became receptive of the principle of life, which developed -the vegetable kingdom. The moment this life-principle began to work in -producing organic structure and multiplying relations and conditions, -a variety of forms succeeded, until forms were brought to such a point -that they became receptive of a higher principle—the nerve principle -or consciousness, and the animal kingdom was the result. The vegetable -kingdom only produced the form. The spirit came into it by induction -from the other direction. The vegetable did not produce the animal; -it merely produced the conditions by which this conscious principle -could be induced into the individuality developed by the vegetable. -That individuality was raised out of the vegetable and placed upon the -animal plane, and a new kingdom was born by the application of the -law of commensurability. Eventually form was elaborated through the -entire animal kingdom until the highest form the nerve-principle could -produce, was produced. - -The human form was elaborated through the animal kingdom, but the -spirit was not elaborated there. When the nerve-principle had done its -best, had fulfilled its highest possible condition, and had brought -form to join upon spirit, the condition of spirit was induced into -this form; and the induction of that spirit raised the form of the -animal kingdom into the human kingdom; and the first man thus stood -forth, produced by the divine breath breathing into him, consequently -the difference between the lowest man and the highest animal was very -slight. The man, to be sure, takes his animal body, appetites, senses, -and the laws which govern in the development of his body, from the -animal, but not that which pertained to his spiritual, nature. It -received this from above by the induction of the divine principle which -took hold of the form and raised him out of the animal kingdom; so -that man does not trace his parentage to the animal but to God. He has -been begotten by the spirit and power of God, operating through every -plane of being and action from the crystal to the divine. I detract -nothing from the divine wisdom and power when I say that God works in -an orderly and methodic manner. Forms are of the earth, but the spirit -is from heaven. The first man is of the earth, earthy; the second man -is the lord from heaven. - -Every operation on the material side of the universe looks to the -ultimating of a form which shall be so perfect as to become receptive -of a spirit which shall be capable of living forever, of being -conscious of all that is, of being truly affected by that which it -perceives. There is not an operation in nature, not even the progress -of the comet in its path, which does not look to the production of -a human being, the production of an immortal soul. There is not a -manifestation of power or wisdom in the world which is not laboring and -conspiring to accomplish this great end of producing a son, a child of -God, which shall be capacitated to be receptive of its divine origin. -We shall eventually see that every law which we now think is working -for destruction, is but the going forth of the divine power to produce -the being, man. - -I said that man was not immortal in consequence of his -spirit-individuality alone. The reason that man is immortal is very -manifest. The highest principle in the animal individuality is the -nerve-principle, the principle of consciousness which can perceive -material forms and material phenomena. That interior principle is not -unfolded in the animal. The inmost principle of the animal, I grant, -is spiritual, but that principle is not individualized. The animal has -only the nerve-principle, but in the spirit-principle; and joining -perceive facts and phenomena; but he can not perceive relations—has -no desire after relations—and knows nothing of moral duties. He can -not be active in that way, because his highest individuality is his -mere nervous individuality. God does not breathe into the animal that -breath of life which makes him a living soul. But man is individualized -not only in this nerve-principle, but in the spirit-principle; and -joining upon the infinite he does take the divine breath into him as -the inmost principle of his being. Man is immortal by his relation to -the self-sufficient and self-existent. It is his _relation_ to God that -makes him immortal. The animal is not immortal, because he has not -this relation. Man having this higher principle individualized in him -becomes a religious being. - -In the example heretofore cited of Sir Isaac Newton and his dog -perceiving the falling of an apple, the dog was seen as observing only -the fact, while Sir Isaac Newton observed the law, which he called -gravitation; yet not being developed in his divine consciousness, which -perceives the absolute and divine, he could not tell the absolute cause -of the phenomenon. The dog is in the manifestational sphere, while Sir -Isaac Newton was developed in the manifestational and relational, -but not yet in the absolute, but was capable of being developed in -that sphere by induction. Man is therefore a microcosm. He has all -those conditions which pertain to the universe. He is its fruit. There -are three stages in the development of man: first, form; second, -individuality; third, personality—to which Jesus made allusion in -speaking of the development of fruit, saying that there was first the -blade, next the ear, and after that the full corn. Man, standing at the -head of the development, is the fruit of the universe. He is the grand -ultimate of all preceding action. He is the footings-up of all that is -and all that has been. There is no condition of being not a condition -of relation in the wide universe which man does not contain in some -department of his being; and just as he unfolds in his conscious -nature, does he represent different spheres in the Spiritual world. If -in self-lust, he registers his name in that department of the Spiritual -universe called Gehenna, if in charity, he records his name in the -sphere Paradise; and if in divine love—if the divine is so developed in -him that it is a ruling love—he is registered in heaven; and then it -is he perceives God. If he is developed like the Man of Nazareth, so -that his Father’s will is his will, so that he can bow submissively to -it, whether it be to inflict pain and death or life and prosperity, he -is born into the absolute or divine. This, then, is the simple law of -unfolding. Man becomes in the Spirit-world what he is in himself. When -you determine where his ruling love is, you have determined his sphere; -and if he is to manifest to this world, he will manifest according to -the sphere he is in. He advances by the same principle of induction as -is concerned in the development of his personality. It is as the poet -remarks: - - “All angels form a chain which in God’s burning throne - begins, - And winds down to the lowest plane of earthly things.” - -Understand, then, each individual is a link in that chain, all put -together in the various degrees of unfolding. So that “as each lifts -his lower friends, can each into superior joys ascend.” As you would -raise yourselves, raise the man next below you. As you would labor to -save yourself, labor to save your neighbor. Your salvation consists in -saving others. There is no way in which a man so entirely defeats his -own happiness as when he attempts to make that happiness his highest -end. The pleasure-seekers will bear me witness that the real happiness -is in performing some duty or fulfilling some end, not with a view -to getting happiness. If a man seeks after right, he can not avoid -happiness. - -Now you can understand that it depends upon you and me to determine our -plane—to determine our condition in the Spirit-world. - -Jesus said to his disciples that when he should go to his Father, they -would see him no more, meaning that he should no longer appear in his -form—no longer appear in the spheres of manifestation—Gehenna and -Paradise. He can only be communed with by those in the same condition. -But previous to going to his Father he told them, “A little while and -ye shall see me.” He was living then in his physical body, talking with -his disciples through their natural understanding. He told them he -was going to be gone a little while, and would return; but after that -he would go to their Father, and they would see him no more. He first -went to Paradise, from whence he could manifest himself. During forty -days after his crucifixion he remained in Paradise, which joins the -natural sphere, and manifested himself from time to time, endeavoring -to open communication between the Spiritual and natural sphere. Having -spent forty days developing his apostles as mediums, he went to his -Father, into a sphere which is not one of manifestation, and they saw -him no more. I do not mean that he went to a particular place, but that -he went into a more interior condition; that is, he retired from the -external to the absolute and divine, and of course could no longer be -made manifest; and according to the description, he was separated from -his disciples, and a cloud received him out of sight—not a literal -cloud, but that interior condition of divine personality which made -him invisible to them as a spiritual being, where he has continued -from that time to the present. The second sphere, Paradise, is that -in which angels are said to be God’s messengers. God can not directly -communicate his consciousness to us in this sphere. He simply give his -consciousness to his angels, who translate it into the external sphere. - -In speaking of the Divine Being as nearly as possible in external -language, I would say that He is a personality, but not an -individuality. Individuality is finite necessarily; therefore all the -ideas originating from such an individuality are finite; hence if you -attempt to portray the Infinite in your imagination, you make him -finite, and just so sure as you attempt to make that finite image -or idea represent the Infinite, that moment you involve yourself in -inextricable confusion. You make an individual of God and make him -finite. By personality, which is quite another thing, I refer to this -principle of consciousness. That being only has attained personality -where the subject arises and the object terminates within himself. -That being is a personality alone who possesses self-existence and -self-sufficiency. Now I standing before you am liable to influences -outside of myself. An act arising from such influences is not strictly -mine, not depending entirely upon me for its existence. If you -influence me, and my act be a good one, you are entitled to part of the -credit; if it be bad, you are chargeable with part of the censure. You -can see that under this law of motive, which belongs to the first and -second spheres of mind, no action depending upon outward condition is -perfect, not being self-sufficient or self-existent. It belongs to the -individuality; but when the act is of such a character that it can not -receive outward influence arising from a sort of divine spontaneity, -it is self-existent and self-sufficient, and the person capable of -such an act may be said to be a personality; that is, he is becoming -independent—attaining to a self-sufficiency and self-existence. -An individual is neither. It is only that which receives. Hence -man, who is said to be begotten the child of God, has another’s -self-sufficiency. All that he has he has received. Said Jesus, speaking -from the natural plane, “I can of my own self do nothing. As I hear I -judge. It is not I that doeth the work, but the Father that dwelleth -in me that doeth the work.” So you will understand what I mean when I -say that man as a separate individual has a finite being, but in his -connection with the Divine Being he becomes a personality, not of his -own, but as a personality in God. The universal and eternal personality -of God is in him. This is the relation we sustain as finite beings to -the Infinite. - -I expect not to convey my idea in a very clear manner. I can only -point in the direction, and say investigate in that direction and you -will find the infinite. I can only give a negative description of the -infinite by saying what it is not, and ask you to pursue the positive -in your inmost consciousness; and after a little while you will see -some glimmering of the instinct infinite. Then all your doubts about -the infinite will cease. You will then be able to perceive, although -not able to describe, how it is that there is an infinite Father whose -love and wisdom is over all his works. - - - - - CHAPTER VI. - - MEDIUMSHIP. - - -My subject of discourse this evening is that of mediumship. There are -two classes of mediumship, and only two: that which is external, that -which reaches the consciousness through the region of thought; and the -internal, that which reaches it directly in the affections. The most -imperfect as a means of communication is what is known as the external, -its imperfection being due to the fact of its having to employ in its -communication certain signs or symbols, which signs or symbols each -individual must translate by his own standard—by his own understanding. -Its perfection as a means of communication depends, first, upon the -perfection of the communicator; secondly, upon the perfection of the -understanding of the individual to whom the communication is made. If -the communication pertain to those things belonging to the common plane -of the understanding, and the individual communicating and the one -to whom the communication is made understand alike the symbols used, -the method of communication is comparatively perfect. I am obliged to -make use of certain natural words which are signs of ideas. If you -understand these words precisely as I do, I will succeed in conveying -my ideas. But if the slightest difference exist between us in the use -of words, a perfect communication can not take place. You understand -how this is. Nothing is more common in an audience like this than for -different individuals to understand the speaker differently, though -each individual heard the same words. But different conclusions are -attained because each interprets by his own standard. - -We can not be perfect in our external methods of communication any -further than we each occupy the same plane in our communication, and -understand alike the symbols used. If I were describing simple natural -things, and describing them by natural qualities, there would be no -difficulty, perhaps, in conveying a definite idea. I may not fail in -describing objects by using such terms as “red, white, round, square, -angular,” because these terms are commonly well understood. So in -regard to all the natural qualities of objects with which we are -familiar. We have the correct elements out of which to construct a -correct idea. Therefore, while I am communicating on the natural plane -where we all possess the same consciousness, external language answers -very well as a means of communication. - -But suppose I attempt to go into a more interior truth—that which does -not address each one’s consciousness through the sense. I am obliged, -however, to make use of external language; but as the interior truth -is more interior than the natural plane, I must employ that language -figuratively—must speak by parables, similes, and allegories. But the -moment we begin to use language in that manner we are very liable to -be misunderstood. The individual inclined to understand all things on -the natural plane will very likely fail to get the spiritual idea which -is figuratively conveyed. A truth expressed in figurative language, the -figure being a natural one, will be understood by the one who takes it -literally in one way, while he who takes it in a spiritual sense will -get a different idea. So whenever we attempt to teach by parables, -there is a very great liability of diversity of understandings. I -refer to this to show that in communicating by external language, we -are very liable to be misunderstood, unless we confine our subjects -to the natural plane, and describe natural things by such properties -as are common to all, and are accurate in putting them together, when -we may succeed tolerably well. But if we omit any of these essential -particulars, there will be almost as great a diversity of opinions as -there are diversity of minds to hear the communications. - -Many persons have thought that if they become mediums, and could -see disembodied Spirits in the Spiritual world, and see how they -are associated together there, they would become wise. As a mere -observation of the vegetable kingdom serves simply to acquaint one with -its various forms, but not with its uses, so a view of the Spiritual -world might acquaint one with the fact that Spirits existed, of their -employments, etc.; but the real interior truth, which is necessary to -enter into you and make you wise, can not be acquired in this way. - -The idea that we can get perfect communication externally, when we -are imperfect ourselves, is altogether a fallacious idea. We depend -upon our understandings for the meanings of communications addressed -to us; and just so far as you are developed to understand perfectly, -you may get a perfect impression. But just so far as it is above -your comprehension, you are liable to misunderstand, and charge the -fault upon your communicator. The proposition is simply this: You -and I can not understand infallibly what is truth, unless we are -infallible ourselves in the determination of truth. That which, of -itself, is fallible and liable to err, can not determine the quality -of infallibility; and whenever an individual affirms, upon some -authority, the truth of any thing which, by his acknowledgment, lies -beyond the plane of his intellectual development, he asserts something -unphilosophical and false. That is only truth which, in our minds, -corresponds to the actuality. It matters not who speaks, even though -it be God; just so long as you must depend upon your understanding -to interpret the meaning of what is said, you are liable to get a -falsehood instead of truth. The question of truth depends as much upon -you as the communicator. There has been a great deal of discussion -about the infallibility of the Koran, of the Shasters, of the Vedas, -of the Bible, and of the Book of Mormon. It has all proceeded upon -an erroneous idea. Although the book may contain infallible truth, -yet since you have to depend upon your understanding to interpret -the language employed, you may fail to get the truth. You need to be -infallible before you can affirm that you have the truth. You hand me -the Bible, perhaps, saying that it is the Word of God, that it was -given by inspiration of God, and that every word it contains is true, -infallibly true. Very well. Do you wish me to receive the entire -book of paper, ink, and calf-skin, to take the book and read it, and -believe what it says? I must receive it as I understand it, and faith, -therefore, corresponds to my understanding of the book. Is my faith -in the book, or my understanding of the book? When a man affirms -the infallibility of the Bible, he affirms the infallibility of his -understanding. It appears that your faith can not be in the Bible, -whatever it may teach. Your faith is only in your understanding of the -Bible; and if your understanding happens to correspond exactly with the -truth, you then have the truth. But if your understanding happens to -be erroneous, your faith is in a falsehood. You affirm, then, that God -teaches that which He does not teach; and you make your falsehood God’s -truth. - -I want to make this plain, for here the law of outward communication -is abundantly manifest. Look the world over and see how many -different sects there are in Christendom: Baptists, Universalists, -Presbyterians—I could not begin to name them all over to-night. They -all take the same book and learn from the same source; and yet they -come to very different conclusions. You may take any one doctrine -which you may think the Bible teaches—and I will immediately find you -a denomination who will deny it. One says that it teaches universal -salvation, and another affirms that it teaches almost as universal -damnation. Each man translates it by his own understanding; and each -affirms that he has infallible truth. If they would just take this -simple proposition, that that which is fallible can not determine the -quality of infallibility—that upon these subjects the human mind -is fallible, and therefore can not determine what is the absolute -meaning of the communications—they would learn the source of all their -errors. Men may be ever so honest, they will differ as a consequence of -their constitutional differences. A man whose intellectual faculties -are strongly developed, who will reason and demonstrate every thing -rationally, will be a Presbyterian. Hence the expression “long-faced -Presbyterian.” It is very common for them to be long-faced. They are -very actual, never have much feeling, and sit perfectly quiet. The -minister must do all the talking, and the singers must do all the -singing. The round, full-faced, emotional kind of man will not be a -Presbyterian. You could not force him to be, because he judges by a -different standard. He would be a Methodist. He would judge by the -standard of feeling, and must have a great deal of noise; and a meeting -is not worth a fig to him unless he can have a dozen round him shouting -“Glory!” The Presbyterian, all reason, says God is omnipotent and -omniscient; therefore He foreknew what should come to pass, and that, -therefore, God foreordains whatever comes to pass. This is one of his -cardinal doctrines. The Methodists says: “If that be true, man is not -a free agent; but I feel that he is.” He decides from feeling; the -Presbyterian from thought. They can not read the same book and come -to the same conclusion. There is a constitutional difference between -the two. If they are to determine upon truth by outward communication -they can not arrive at it. The man who feels pretty savage is ready to -accept the doctrine of damnation. He feels that certain persons ought -to be punished, and he thinks God will punish them. Here is another -man who is all sympathy and love. He can not see how one man should, -under any circumstances, want to injure another man, and he comes to -the conclusion that all men are going to be saved. He thinks that -if God is as good as he is, and he is sure He is, He will contrive -some way to save all. That man will preach the doctrine of universal -salvation. - -So true is it, that phrenological differences point out different -religious beliefs, that in almost any congregation you can sort out -the Presbyterians from the Methodists, etc. This is a truth that God, -nature, experience—every thing teaches. What is the use of quarreling -about it, as long as we know that individuals hearing a discourse come -to different conclusions. They do, they must, they will, and they can -not help it. Until they come to a more interior plane they can never -have one faith, one Lord, one baptism. - -Now you understand what I mean by what is called the external -communication. Suppose the Spirits make a communication, they make it -in words. These words only address your consciousness through your -understanding, and you make them mean according to your understanding -of them. If the Spirit makes a communication by pantomime, it still -appeals to your understanding, and depends upon your translation to -give it significance. There may be error in the communication and in -yourself, so that the error will be double. It is in this way that very -many errors which have been charged upon the Spiritual world, after -all, have their origin in the mistranslation and the misunderstanding -of those who hear the communication. The teachings of Jesus, I -think, are straightforward enough, if you will come to the plane of -understanding to which they were addressed. Being spiritual, they -can not be truly represented by natural ideas and language. For that -reason he was obliged to teach by the use of parables, figures, and -similes; and when he had done the best he could, the disciples, being -educated in the natural plane, interpreted his language naturally, and, -consequently, misapplied what he said. This is the fault to the present -day. The truths he sought to communicate were peculiarly spiritual, -and natural language could only represent them when used figuratively; -hence he made choice of such similes or parables as would convey his -meaning approximately, yet not without liability of material error. -Hence he declared to his disciples, with whom he had been so long -familiar, that they did not understand him, and could not, until the -Spirit of truth should come to lead them into the truth of what he had -taught. Language could not convey the truth, else it would undoubtedly -have been so given. He knew how to describe the things of the Spiritual -world so far as they could be described, for the Spirit had been poured -out upon him without measure; but natural language could not portray -the truths, scenery, and events of the Spirit-world. - -The only perfect mode of communication is the interior method, or -communication by inspiration. As a means of becoming wise, it becomes -necessary for us to seek by some means to come into interior communion -with the Spirit-world and Divine Being, since we can not by outward -means arrive absolutely at the truth. If we will know that truth which -is required to build us up into eternal life, we must ascertain what -conditions are necessary to be observed to bring us into interior -communion with the Spirit, so that without outward sign they can flow -directly into our consciousness, and be written upon the thought or -heart, as was said, “I will put my law into their understandings, and -I will write it upon their affections.” Thus truth must come to us -without any recourse to Bibles or any other standard whatever. It so -happens that the means by which we are to attain to interior communion -are open to all. It is possible for every person to come into _rapport_ -with the interior spheres. According to one’s ruling love or desire -will be his affinity or communion with the spheres of the Spirit-world. -If that be high, his communion will be high. If low, his communion will -be low. - -I will illustrate what I mean by interior communication. Suppose -that some of you have a pain in the head. After your best attempts -to describe it to me by natural language, I might not get of it a -correct idea. But by putting myself in a negative condition to you, I -could receive the pain myself, and be able to understand its character -precisely. You thus communicate through the nervous medium interiorly. -Many persons in public assemblies are liable to receive headaches of -others by coming into _rapport_ with them. - -In each there is that which corresponds to all the media in the outward -universe. There is a material earth, and I possess a material body. -There is electricity, and I have electricity in my system. There is -magnetism, and I have magnetism. There is a life-principle expanding -all over the world, and I am in communication with that vital medium, -and through it exert a vital influence upon others, and they upon me. -This process of healing by mesmerizing is only coming into _rapport_, -so that the vital forces of the healthy person enter in and strengthen -the vital forces of the weak. Then there is a nerve-media existing -around and in the individual, through which the pains of others -are communicated to him. Pain in another causes an action in this -nerve-medium which communicates the pain to me; just as my voice causes -a vibration of the physical atmosphere, which action is communicated -to your organs of hearing. The sounds I produce have certain meanings -attached to them. If you understand them precisely as I do, you get a -perfect communication. But any description in natural language of a -pain would be inadequate. But when I receive it myself, I have in every -respect an adequate idea of it. Very often, standing near individuals, -I have told them what difficulties they were laboring under by -experiencing them in myself. It is in this manner that clairvoyants -frequently tell what ails their patient. - -If I go on and describe your pains, there is nothing astonishing in -it. I am simply in _rapport_ with your nerve-medium. I am sometimes -wondered at for this, but I might be a fool and yet do it. There is no -wisdom involved in such a power; and it is erroneous to suppose, as -some do, that because clairvoyants can tell them what ails them, they -can tell them how to cure it. These powers belong to very different -classes, but they may be united in the same individual, and he may -be competent to discover disease and to prescribe its remedy. I refer -to this simply to correct the false impression that clairvoyance is a -wondrous power. It is one of the simplest powers in nature. It is one -of the powers that may be made use of to bless; but if not properly -understood, it may be made use of to curse. What is true in regard to -this nervous medium is true also of thought. You often witness cases -of this kind in mesmeric and magnetic experiments, when the subject -and operator being brought into _rapport_, whatever one thinks the -other thinks—what one wills the other wills. The idea is transmitted -perfectly. - -There is what is called thought-reading. This is governed by the -same law precisely as that of which I have been speaking. One mind -communicates its motion to the other by means of a medium, just as I -communicate to your organs of hearing the vibrations of my organs of -speech, through the medium of the atmosphere. When I have a thought -which is an active condition of the mind, which may be denominated -mental action, it is transmitted to the Spirit-medium or Spiritual -atmosphere, and undulates through that until it strikes upon that -receptive mind where the same motion is communicated, and the same -thought produced, and the thought is impressed upon the consciousness. -The one receiving it perceives it precisely as its communicator. Such -a communication does not depend upon the Understanding simply for its -perfection. This is what we call interior communication. According to -the elevation of our Spiritual sphere in the sphere of truth or love, -as we approach the infinite and absolute, will be the perfection of -this method of communication. If we are very low, it corresponds very -much to the external mode. But as we raise, it becomes more interior -and refined, until finally, being unfolded to the plane of the absolute -in our consciousness, perceptions, and affections, we shall come into -direct _rapport_ with the infinite, and receive communications directly -from the Divine—not by any outward sign or symbol, but by the inflowing -of the Divine thought and affection. This is the way and the only way -that Spiritual truths can be communicated. The reason that Jesus of -Nazareth did not communicate sufficient truth to the world to enlighten -it, was simply because the world was not prepared to receive it. He -said that he had many things to communicate, but they could not bear -them. He also said that the man coming after him, living the life he -had lived, should do greater things, because there would be a higher -and wider plane. The world was too low, too animal, to receive his -doctrine. For that reason he was obliged to go away, saying to his -disciples that they did not understand him, and it was necessary that -the Spirit of truth should come and illumine their understandings -before they could understand him. - -If I wish to understand Spiritual truth, no man or medium can be a -medium for me, and I can not be a medium for you. Jesus of Nazareth can -not be a medium for one of you, nor can God himself. Every individual -who would understand the truths of the Spiritual world must be his or -her own medium. God must write his law upon your understanding, and -put it in your affections. If you want to become mediums for interior -communications, you must become absolutely true in every thought, -feeling, and affection—become absolutely pure in every desire and -aspiration of your souls—become absolutely just in all your relations -of life, so that morning, noon, and night you shall be inquiring and -thirsting after righteousness. Such an individual will not need any -outward signs to convey truth to him. But the person disposed to live -in the outward world, to live in the enjoyment of his appetites and -lustful affections, will require representations, if he ever believes -in Spirits. He has to be addressed as a physical or sensuous being. If -he ever believes in a future life, the Spirits have got to come and rap -him over his head. These outward manifestations are designed to say to -the sordid atheist, to the materialist, to the religious worldling, -“You have a soul.” It is for this reason that there is speaking -with tongues, and that all the wonderful works are wrought in your -midst. That is what makes Mr. Davenport’s circles necessary for the -vast majority of the citizens of New York. They are not sufficiently -developed to understand Spiritual truth. These manifestations are -necessary. They are not calculated to make you wise, but they can -startle you, and prompt you to investigate; and they can give you -such direction as will prepare you to enter into a higher and holier -investigation of your relation to the world and to the Divine Father. -It makes little difference whether they lie or tell the truth, provided -they satisfy you that you have souls. If they were always to tell you -the truth, you would be too dependent upon them. You have intellectual -faculties—exercise them, and you will never find yourself in a -position where you can not find all the light you need. A great many -people who believe that Spirits do communicate, can hardly go to dinner -without the consent of the Spirits. They make babes of themselves, and -afterward become fools. If the Spirits tell me to do a thing which my -judgment says I should not do, I tell them, “I won’t. I will do the -best I know how; and I would rather trust myself than you.” I always -get along a great deal better in this way than I would by getting -Spirits to rap according to my expectations. They are not designed -to become our governors. Sensible Spirits do not ask any such thing. -There are ninnies in the Spiritual world as in this, who will be glad -to become governors, if they can get dupes enough. The object of this -external communication is to give outward evidence. The Corinthians had -terrible times. Some people coming in said they were drunkards. Some -said they were mad. Some spoke in tongues. Paul reproved them for this -kind of talk. He told them that it was well to speak with tongues, but -he would endeavor to make some use of it, and would rather speak five -words with the understanding than ten thousand in tongues. The tongues -are for a sign to those who are not believers. The man or woman that is -not established in the faith that Spirits can communicate, needs these -outward manifestations; but when established, it is all time thrown -away to be chasing after these communications. Persons had better be -in their closets, throwing their aspirations for a higher and holier -life, and pray until, by their earnest aspirations, they call angels -of the brightest spheres to come and be with them. They would find -themselves getting along much better, and would give to Spiritualism -a very different character from what it now bears in the wide world. -I talk plain. I am in earnest. We have had nonsense and folly enough. -It is time we become rational, learn the use of our faculties, and use -them aright. - -Everything has its true mission. Let, then, every thing be done -decently and in order. If Spiritualism is that which is to redeem the -world, we shall find it out by finding whether it makes us better; and -if it will not make the world better, we want nothing more of it. We -need no more raps than will save humanity. We need all we can get for -that purpose. If Spiritualism takes that direction, it is a God-send to -the world; and in whatever sphere the Spirit can work, let it work. I -bid it God-speed. But I say to all, that if Spiritualism, in its faith -and effects, does not tend to make you wiser, better, purer, and holier -men and women, it is good for nothing. That Spiritualism which will not -redeem you and me will not be sufficient to redeem the world. Therefore -let our faith be shown by our works—be exhibited by the influence it -shall exert upon our lives and characters in making us purer, better -men and women—just men and women. - - - - - CHAPTER VII. - - MEDIUMSHIP—SPIRITUAL HEALING. - - -When we make use of external language as a means of communication, -our reception of truth does not depend so much upon who speaks, as -upon ourselves; for it matters not who uses language, before it -can awaken the idea in our minds, it must first be communicated to -our understanding. Therefore though the communication may convey -established truth, our understanding is quite liable to err as to the -meaning of the communication. Though the communication were made by -God himself, it might not convey the truth, because each man or woman -would understand it according to his or her plane of development. The -character of a communication is determined by the plane from which it -is translated. The caution is, “Take heed how ye hear.” - -However credible and truthful an individual may be, he may be mistaken, -and falsify in respect to facts and principles communicated; so that -unless we have an absolute perception of the truth of that which is -communicated, we can not affirm that we have the truth upon the subject -in question. In holding communication with our neighbor, we find that -A or B or C has always told the truth, and therefore when he tells us -a particular event has taken place, we rely upon his word. Yet we know -that he is liable to be mistaken, and to be under influences which -may lead him to falsify, so that after all we can not know, upon the -report of an individual, that a thing is true. It does not address -that department of our being by which we are made as certain of it as -we are that we exist. Hence we always make a difference between what -we know and what we hear—between a report and our consciousness. One -we say we _know_ to be true, and the other we say we _believe_ to be -true. The difference is that between knowledge and belief. So if a -Spirit should communicate to me ten thousand facts concerning my absent -friends, every one of which I should find in every respect true on -investigation; and if, again, that Spirit should come and communicate -still other facts, I can not know that such other facts are true. The -fact that that Spirit has before told the truth is not a positive proof -that it will continue to do so. I can believe the statement to be true, -but, nevertheless, my belief can not amount to positive knowledge. So -that the questions often arise when Spirits communicate with external -language, How are we to know that they tell the truth, How are we to -know that they are the ones they purport to be? When a Spirit raps out -on the table, or speaks or writes through a medium, that he is such a -Spirit, and that such and such things are transpiring at some distant -place, how are we to know that he tells the truth? We are not to know -it, and can not know it. If we are to be accurately informed on that -subject, that which is addressed to our understanding must come more -interiorly into our consciousness than it can come through the ear, -the eye, or the sense of feeling. It may be true; and give me time -enough to investigate, and I can determine whether it be true or not. -But if I am to act upon it without investigation, I can not know. I do -not care if all the Spirits in Christendom testify to it, still I can -not know; for that means of communication can not, in the nature of -things, bring certainty—can not produce interior conviction in the mind. - -I may be persuaded that a thing is so, and shape my course as though it -were so; still I am liable to be mistaken. Therefore I affirm again, -that this outward method of communication can not be relied upon for -the communication of absolute or positive truth. You can not make -it the basis of action as you can when you have clear and positive -information; and even if it should become as reliable as the ordinary -communications passing between man and man, still it will not bring -sufficient certainty to make it the basis of action. I might give -many other reasons why this external means of communication can not -be relied upon as sufficient to give us the necessary information -respecting our connection with the Spirit-world. It may give facts or -tests which may prove to be sufficient to satisfy the mind of every -inquirer that Spirits do exist and communicate. This is no unusual -thing; but the point is to make them the instruments of communicating -to us such information as from day to day we need, and upon which we -must rely. Those who do thus rely upon their communications, and yield -implicit confidence to them, nine times in ten show themselves to -be complete dupes, and make themselves the laughing-stock of every -sensible man and woman. - -You will find in all parts of the country those who, if they can get -a rap, say “Spirits, is it so?” and act according to the responses -they receive. Nothing can be further from the true use and design of -these manifestations. My position is simply this: so far as these -outward means of communication are concerned, they are designed for -those who can not get a more interior view of their relations with the -Spirit-world. If an individual is living in his exterior or sensuous -nature, so that what comes to his understanding must come through his -senses, then these outward manifestations are useful and necessary to -satisfy him of the fact that Spiritual beings do exist, and have the -means of communicating with us. But when he is fully satisfied on that -point, he has received about all the benefit he can from these exterior -communications. - -There is another important point to which I wish to call your -attention, and one which, if properly understood by those who -investigate the Spiritual phenomena, will save them a great deal of -embarrassment. It is this: that that class of Spirits who usually -manifest themselves through public mediums, either by sounds, by moving -physical objects, or by any other means before promiscuous objects, -or by any other means before promiscuous public assemblies, can not -generally be relied upon; and the reason is very obvious. It is well -understood that an individual who is excessively sensitive to all moral -influences—whose sensibilities are such that they can not endure the -presence of that which is vulgar—are repelled by, or driven from, -promiscuous circles or society; and, consequently, those who can -endure the common influences of a public circle can not be of a very -sensitive class. Take a medium who is exceedingly sensitive to external -influences; who must be in just such a condition in order that the -Spirits may communicate, and who requires that every mind in the circle -shall be in a peculiar condition; and place that medium in a public -circle, and you can get no manifestations at all, for the required -conditions are foreclosed at once. This kind of mediums will not answer -for the purposes of public circles; but if you get one that will -answer for such purposes, that medium will be one who is excessively -positive—one who can resist influences of ever so positive a character. -As that medium is required to sit for all classes, as a matter of -course he must be in a condition to respond to the kind of influences -which are brought to bear upon him, or manifestations can not occur -while such influences are present. - -When communications are received through public mediums, the -probabilities are that the communicator belongs to a very low plane -of development, and that the communications can not be relied upon, -whatever may be the professions of that communicator. - -There is almost always an influence which belongs peculiarly to each -public medium—an influence which seems to be a presiding Spirit, which -that medium will usually recognize, answering to the name of “Jim” or -“John.” It is generally the case that this Spirit will be found on hand -first, and is the one to do whatever is to be done; and he becomes the -father, mother, brother, sister, or friend of everybody. I speak from -experience on this subject. If this Spirit wants to be very accurate -in telling you a name, he gets you to write down a list of names, and -as your finger runs down the list, he raps when you come to the right -one. If he knows the name, why does he not spell it out? This is a -very reasonable question. Permit me to explain how these questions are -often answered. In mesmerism there is at times a certain relation of -the operator to the subject called _rapport_, in which condition the -operator can transmit his mental motions to the subject. In case a -Spirit comes into _rapport_ with yourself, he answers all the questions -you ask, even mental questions, and you come to the conclusion that -you are really conversing with the one who purports to answer. If -you ask whether you have a father, mother, brother, or sister in the -Spirit-land, he will answer according to your perceptions; and the -tests seem to be very good, though the Spirit is constantly answering -directly from your own mind. This often occurs in public circles. -Another individual, sitting next to you, who is very anxious to get -equally good tests from his Spirit-friends, gets no correct answers -unless he hands his written questions to one who has been found to be -in _rapport_ with the Spirit. I once knew an instance of this kind. A -doctor came into a circle with about thirty mental questions, to which -he desired to get responses; but he could get no answers, it seeming -impossible for the Spirits to get the questions from his mind; but -upon his writing them out, and handing them to a lady, who shortly -before had succeeded in getting answers, they were all replied to -without difficulty. The simple explanation of this fact is, that the -lady was in _rapport_ with the Spirit, and consequently her thoughts -could be seen by the Spirit, while he could not perceive the thoughts -of the physician, who was not in _rapport_ with him. If you ask -questions orally, it may be that the Spirit does not hear them, except -through the medium’s ears, so to speak. I might go on thus to great -extent, showing the liability there is to be deceived in these public -communications. - -The circumstances of a public circle are exceedingly unfavorable to -getting communications from Spirits of a high degree of refinement. -The most that can be obtained under such conditions is some external -evidence of Spiritual existence. The point to which I wish to call -your attention is the almost universal fact that mediums devoted to -external manifestations, while under the influence of this presiding -Spirit, are under an influences to deceive, to cheat, which is almost -irresistible. It does not matter particularly how good manifestations -they get. I have seen this deceptive disposition manifested in mediums -who could get very remarkable manifestations, such as the movement in -the open light of a table with several men standing upon it. Not that -they themselves wished to deceive, but they were almost irresistibly -controlled by the influence surrounding them, and which must generally -be present in a large circle. I have seen this many times when I knew -the manifestations to be genuine. A skeptic, however, notwithstanding -their genuineness, would, upon detecting the slightest thing like -cheating, pronounce them all a humbug. There are but few mediums who -could resist this influence which comes over them at times, inciting -them to help the manifestations along a little, or to give them a -little start, with the hope that they will thereafter get along without -assistance. I refer to this to call attention to the influence to which -mediums are at times subjected, not to condemn the mediums, nor to -convey the impression that all these public manifestations are cheats. -I have seen many which were not of this character. This cheating -influence is attributable to the incongruous mental condition of a -large circle, where no care is taken to secure harmony. - -I offer these remarks as a caution not to get discouraged. You will -meet with these things; and if the enemy can once catch you cheating, -no matter how many good demonstrations you have given for months -before, he has no hesitation in publishing to the world that it is all -a cheat. He requires the medium to be very truthful, but he has no -hesitation in lying himself. Being judged out of his own mouth, the -enemy who takes advantage of the least deception on the part of the -medium is as bad as the medium, and if he gets communications he must -expect them to be marked by his character. - -Permit me now to call your attention to the subject of healing -mediumship. Man, as we have seen, possesses within himself the -elements of all prior existence—in fact, of all existence, from -dead matter to the self-living Jehovah. These elements exist in -him in an individualized condition. He has composing his form -individualized matter of various kinds, as electricity, magnetism, -nerve-aura, which are connected with matter of a like character -which is unindividualized. I need but say that all matter this side -the Divine is of itself dead—that all life and consciousness flows -directly and indirectly from the Divine Being, and that there can be -no manifestation except as connected with the Divine Being. The idea -that magnetism, electricity, or nerve-force has power of itself, is -altogether false. They are only connecting parts in the universe, -uniting the Divine on one hand with matter on the other. They are mere -media of communication between the Fountain of all power on the one -hand, and the recipient of power on the other. Let us for illustration -observe a manufacturing establishment. One part of the machinery is -perhaps concerned in scouring and cleansing wool; another part cards -it into rolls; another part spins them into yarn; another part weaves -the yarn into cloth; and another part dresses the cloth. Each of these -parts seems to be disconnected from the other parts, and each seems to -be accomplishing a specific end; but you will find that all parts are -connected one with the other, and all connected with the primary power -in the basement. In the water-wheel or steam-engine there is a power -which puts them all in motion. The parts next to it are negative to it, -and receptive of its power; and these parts, though negative to the -principal power, are positive to those parts more remote. All parts are -in motion, all moving as the primary wheel moves. Break the connection -anywhere between the parts, and those parts beyond the connection cease -to move. But establish the connection, and they will again commence -their motion. Every part is negative to the primary power, but positive -to all more remote from it than itself. No one of the parts has a -power to move itself, and unless there is a connection maintained -between the primary power and the several parts, they will cease to -move. So with all media through which potential manifestations are -made. Electricity has no power of itself. It is only by its connection -with that which is nearer to the great self-existent Being that it -derives all its power to act. Next comes magnetism, which derives all -the power it possesses from the power which precedes it. Next is the -life-force, which is negative to all nearer to God than itself, and -receives its power from them, but is positive to all others. Next comes -the nerve-force; and next the spirit, which derives all its power -from the Divine Fountain. It is the medium through which all power is -imparted to all that is more exterior than itself. I have the power to -move my arm—by my will to make potential manifestations through this -arm. If, however, by any means, you break any of the links out of the -chain which unites the divine in me, through my spirit, with the matter -of my arm—abstract the electricity, the magnetism, or nerve-force—I -lose all power over my arm. Bisect the motor-nerve, which connects my -arm with my brain, and my arm will hang lifeless by my side. There are -all of the media there, but they are not continuously connected with -my brain, and through that with the Divine Fountain. But if you will -throw a current of electricity down the nerves of my arm, you will -produce an extension of it. So you may withdraw the nerve-force, or the -vital force from my arm, and it will cease to exist. My arm will be no -longer subject to sensation, because you have broken the link between -sensation and matter. - -We then, as individuals, possessing in ourselves all these different -media, which become receptive of influences, must come into connection -with the Divine Fountain itself, if we would receive power from it; for -we can impart nothing which we do not receive. - -As spiritual beings we become receptive of this influence through our -spiritual nature, but impart it through our lower nature. To become -a medium of potential action or manifestation, I must have the power -to impart to that medium through which the power is to be manifested. -To affect you nervously to relieve you from pain, I must be able to -impart through my nervous system that power which I received through my -spiritual nature. To be able to operate psychologically, I must receive -through my interior being and impart through my outward being—must -first have the powers of receptivity, and, secondly, must possess the -powers of impartability. It becomes just as necessary to have a good, -healthful physical development to be able to impart, as to have a good -spiritual development to receive the power. The individual becomes -stronger as a medium in proportion to his development in receptivity -and impartability. - -That Jesus was so much more powerful than others was owing to the -perfectly harmonic development of his different natures. Our power to -exert healing influences depends upon our development. The higher we -are developed—the nearer we come to the great absolute Fountain of all -power—the more largely will we be receptive of that power. - -Jesus being fully developed in his religious and spiritual being, was -in conscious communion with the Father and with Spirits of the most -exalted character, and received largely of the Divine power. He was -always aware whether he had the necessary power to perform any work. -Being so fully unfolded as to perceive the causes of the disease to -be cured, he knew beforehand whether it was worth while to make the -experiment. He knew what was to be done to bring the individual into a -condition to receive that which he needed to restore him. Therefore, -when called upon to perform a cure, if the individual was not in the -right condition, he commenced to bring him into it, requiring them to -come into a certain condition called faith or belief. That he might -perform the desired work, he required the assistance of those around -him. When he went to Nazareth, where he had been brought up, and where -he was looked upon as an ordinary man, his right to teach was called -in question, and his learning doubted. What was his success there? -Mark says he did not succeed, because of their unbelief. He could not -command the conditions which were necessary to impart his power, and he -could do no mighty work there, except to lay his hands on a few sick -folks. Another writer referring to it, says, “He did not many mighty -works there, because of unbelief.” We all know that Jesus said, “A -prophet is not without honor save in his own country.” He had to keep -away from Nazareth simply because the state of mind was such that he -could not control the conditions necessary to produce his mighty works. - -Within three weeks before his crucifixion, when going to Jerusalem to -attend one of the feasts, his brethren called upon him and said, “If -you do these things, show yourself openly, for no man doeth these -things in secret, and yet seeketh to be known openly; for,” says John, -“his brethren did not believe on him.” Christ, even with his high -degree of receptivity, found it necessary at times to call to his aid -surrounding minds; and he could not always perform his work without -faith being reposed in him. The question was very often asked by him, -“Believe ye that I am able to do this?” When he had performed the cure, -he immediately said “It is faith that did it.” They had no faith in him -as the Son of God, as supposed by some, but simply in his power to work -a cure. - -I desire to enforce the idea, that if we wish to be mediums of high and -exalted powers for the removal of diseases, it becomes necessary that -we should be highly developed, not only physically, but spiritually -and religiously. A high order of the absolute religious development is -very essential to great power as a healing medium, because this highest -nature, this absolute nature, in man, much more than any other, serves -to unite him with the absolute Fountain of all power. The highest -development of this religious nature in man is necessary to give him -a clear perception of the nature of disease and the means for its -removal. The man who has this religious faculty highly developed, needs -not that any man should say anything to him of man, for he knows what -is within him. Clairvoyant mediums know very well that that condition -which enables them to see most clearly the state of the individual is -that which is high and exalted; for when their thoughts and aspirations -seem to be ascending—like the odor from the flower—there is a sort of -conscious exhalation going forth permeating every thing around the -individual, and he sees and feels clearly the condition of everything -by which he is surrounded. - -There is nothing in the world which summons the human being to such a -degree of activity as that which we call the religious nature—there is -nothing which takes hold of him so deeply. What other influence in the -world could cause a mother to destroy her babe, but the stimulating -influence of this religious nature, coming up as it does from the -deepest fountain of the soul? Make a man believe that his religious -nature requires sacrifice, and he will make that sacrifice, cost what -it may, simply because his religious nature wells up so strong when it -is moved, that there is nothing outward which can resist it. When the -individual’s religious nature is highly developed, it is more powerful -than all his other natures. - -We will become healing mediums just in proportion as we are developed -in this religious nature, so that we shall become more receptive -and perceptive, and be enabled to exercise stronger mental power to -accomplish our results. But a healthy physical development is quite -as essential to good mediumship as is a high and healthy spiritual -development. Good organs of impartability are required. Secure a good -harmonic physical with a good harmonic spiritual development, knowing -that you are receptive on the Spiritual side, and impartive on the -physical side. - -There is much folly connected with mediumship. That such should be the -case with people so profoundly ignorant as the majority of mankind are -with reference even to their having souls, is by no means surprising. -Many people suppose that if their hands are touched, a Spirit has got -hold of them, and is about to make something great of them, and they -set themselves up as something wonderful. If they can perceive any -influence coming upon them, it is attributed to a Spiritual agency. -It may be so and it may not, because there are other than Spiritual -agencies. I once witnessed the curing in five minutes of an individual -who had been blind for three years. This, told to the world as an -instance of Spiritual healing, would appear marvelous; and if I had -happened to do it on the platform, before the people of New York, they -would have thought I had almost performed a miracle. It is probable -that not a particle of Spiritual influence was exerted in the case. -The individual performing the cure did not suppose that he was a -medium, though some would not hesitate to publish it to the world as -a remarkable instance of healing by Spiritual aid. The blindness was -doubtless caused by a paralysis of the optic nerve, and required only a -little action to restore the sight. The individual proceeded according -to the usual modes of mesmerism. The cure was not half as difficult as -it would be to get a sliver from under the nail, nor was it half as -mysterious. - -A case of the restoration of hearing, by placing the fingers in the -ears and taking them out suddenly, is also within my knowledge. Such -cases are frequently circulated as evidence that Spirits do cure. The -cure in this case was doubtless effected by a strong mesmeric current -passing from the fingers of the operator over the nerve of the ear. -As honest men and women, we should be careful about publishing these -things as instances of Spirit-healing. We have abundant _genuine_ -evidence of what Spirits do. Attributing to Spirits that which is -not produced by them, tends to make us dishonest with ourselves and -our neighbors. Were due caution exercised in this matter, we should -not need _half_ the evidence which is now required to convince the -world that Spirits do exist and communicate. When it is observed that -everything is attributed to Spirits, the world will not believe us even -when we tell them facts. - -I know that Spirits _do_ communicate—_do exist_. It is not with me -a matter of conjecture at all—I KNOW it; but there is no occasion -to make persons believe that every thing comes from Spirits. I -ask Spiritualists to be more careful, more dignified in their -investigations in these matters, and they will find that there -are facts enough before the world to convince it of the truths of -Spiritualism, when you can convince the world that you are duly -cautious and not easily misled. I do not wish to lie for Spirits, nor -do I wish them to lie for me. - - - - - CHAPTER VIII. - - CONDITION OF THE SPIRIT IN THE SPIRIT-WORLD. - - -In order that I may present the general condition of the Spirit in the -Spirit-world in the most intelligible form, it will be necessary for us -to enter into a very close and accurate analysis of what constitutes -the Spirit, because if we do not well understand what constitutes -the Spirit, we shall only be able to conjecture of its condition of -happiness in the Spirit-world; and if we are to have a close and rigid -analysis of the Spirit, we, can only have it by having a close and -rigid analysis of our own conscious being, because we can know nothing -but our own consciousness; and if we are to learn of the condition of -Spirits in the other world, that condition must be translated into our -consciousness, and we must find it therein recorded, or we can only -conjecture of their condition. - -Then the first point to which I wish to call your attention, is that -which distinguishes the condition of absolute consciousness from -that condition which goes to make up individuality—that which is -universal and applicable to all, and that which is only individual -and applicable to each and every individual. Every individual has the -means of determining how much of this being—“I, myself”—belongs to -the external and finite, and how much to the internal and infinite; -because that which makes me to differ from you is finite; but that -which makes myself or yourself one and the same with every other -individual being in the universe, is infinite. Therefore the first -point of investigation is to ascertain what it is that makes you and me -differ from every other individual being in the universe—in what that -difference consists—because when I speak of you as a Spiritual being, -I speak of you in view of that difference, and not in view of that -sameness. - -You understand that individuality makes the difference between us. -My individuality makes me to differ as an individual being from you. -The question now arises, what constitutes my individuality, this “I, -myself”—what enables me, when speaking of the events Of childhood, -to say, “When I was a child,” though every thing has changed that -pertained to my individuality as a child—thoughts, feelings, tastes, -pleasures, form? What is it that connects the events of twenty or -thirty years ago with my present being? - -I wish each one to go down into his own mind and solve that problem, -because if we are to talk about Spirits we must learn about ourselves. -When each man understands thoroughly the Spirit that is at present -speaking to him, he will be able to form some correct ideas respecting -its condition in the Spiritual world. - -Upon examination, each will find that there is within himself -a principle of absolute consciousness—a principle which is -self-conscious, which represents itself to itself, and is not -represented by any thing but itself. It can not be analyzed. It is -absolute in itself. To prove to you that your consciousness of -identity has undergone no change, I need but attempt to prove to -you that you are the same individual that you were when a child, by -referring to scars made upon your fingers in childhood, which still -remain, by calling to mind traits of your childish character. All -these proofs you would consider very much inferior to that proof -afforded by an affirmation within you, which rises above all outward -evidence. It is that to which the Book alludes when it says, “As he -could swear by no greater, therefore he swore by himself.” Although in -your physical, intellectual, and moral being you have changed in every -thing pertaining to your finite consciousness, yet there is that within -you which tells you you are the same. Let one change follow another to -eternity, you will not lose your consciousness of identity. - -That which makes you differ from others does not enter into this -absolute consciousness of identity. In other words, the thought, -feeling, and affection which characterized you at any particular time -of life has nothing to do with this absolute identification of self. -Nothing by which the world knows me, or by which it knows you, enters -in to form our inmost identity. We have an identity which lies deeper -than everything external; and it is this identity, which admits of -no change, which says that we are the same, and will forever remain -the same identical beings to all eternity. No change of position, no -change of character, no destruction of reputation, no conversion of -happiness into suffering, presents the least difficulty in the way of -identification. The man who has fallen, been ruined in reputation, -and is steeped in suffering, finds no difficulty in identifying -himself as the same being who was once good, respected, and happy. -He does not say that there was once a being who was happy and good, -but who has changed and become another being, but he says that the -character and position of this individual identity has changed, while -his identity has undergone no change. I wish to call your attention to -that principle of absolute consciousness in you, by means of which you -know yourself, but by which nobody else knows you. You know that that -principle in you does not constitute your individuality. It constitutes -your personality; but that in you which is undergoing change, and -develops from a lower to a higher degree of knowledge, constitutes your -individuality. This unchanging, ever-present, conscious identity is -the very divine life within you, from which you derive all life. This -outside identity, which thinks and wills, is no part of my immortal -nature, separate from this divine principle within me. This outside -consciousness can never be in any other state than the finite. For -wherever you have succession and duration, you have time. Where you -have succession in extent, you have space. In regard to this outward -finite nature, one change follows another; and if change follows -change, there must, in respect to such change, always be succession; -and where you get succession, you must necessarily have time. Hence -the spirit, in its finite nature, must always be in time till it shall -cease to change; when progress ends, time will cease with the finite. -This is a proposition so plain that no mind can for a moment be lost in -considering it. - -We can form some definite idea of the Spirit-world by first learning -something of ourselves. You know that this conscious principle within -me and you knows nothing about time or space. Suppose I instantly -become unconscious, and remain so twenty-four hours, and am then -suddenly restored to my consciousness. During this twenty-four hours -there has been no additional record of events made within me; therefore -that twenty-four hours is obliterated so far as my consciousness is -concerned. I take up the time where I left it. To the unconscious there -is no time. To the unchangeable there can be no time. Time is but -the marking of succession. The inmost principle by means of which we -become acquainted with ourselves, knows nothing about time. When one -is restored from unconsciousness to consciousness, he knows instantly -who he is, but he can not say how much time elapsed to the outward -world. Clairvoyants who pass into a condition of unconsciousness to all -exterior things, have no recollection of what occurs while they are in -that condition, though they may have been in it for several hours. - -I knew an individual once to be put into the mesmeric condition, -who was unconscious in his normal condition of what occurred in the -mesmeric state, though he was in it for five hours, and during that -time performed many interesting experiments. At the time of sitting -down to be mesmerized he was in so great hurry that he thought he could -spend but a very few minutes’ time. On being brought to consciousness, -he started off again in great haste, supposing that he had sufficient -time to attend to his business, showing clearly that he had not been -in a condition to mark succession of events. - -The inmost principle of consciousness which identifies me of to-day -with what I was thirty years ago, does not, of itself, notice time, -except as it is connected with this outward part of me. It counts -time by changes; but when you come into itself and separate it from -those changes, it does not know time at all. Between my infancy and -the present time it has been a constant now. It is the presence of the -infinite and eternal in man, and the means by which he is connected -with the infinite and eternal. It is by the presence of this infinite -and eternal consciousness that man knows that he possesses a finite and -changeable nature. It is a lamp within, which shines out and reveals to -him his finite consciousness, and the changes transpiring there. So man -has two selfhoods, an inward, and an outward which is changing from day -to day. - -When I speak of you as an individual being who differs from me, I speak -of your outward, changing selfhood. But when I speak of you in your -inmost consciousness, I speak of you in your inmost selfhood, in which -you do not differ from me. - -It is by this inmost consciousness that I know that I am. It reveals -myself to myself by just the same law by which you are revealed to -yourself. There are two methods of addressing the outward selfhood—from -without, and from the infinite within. Where the individual -consciousness is addressed from within, the communication is made -to the affections, whence it flows into the understanding. When it -is addressed from without, it is by representations of that which -addresses it. But when I go to the Spiritual world, I go with this -divine consciousness, this constant, unchanging consciousness within, -but not as a principle which belongs to me, which is individualized -within me. It is just as universal as God. It is the divine -consciousness which is unindividualized within me, and wherever that -is, I must be, because of the ubiquity of this divine principle. If -there were any point from which this could be excluded, and into which -the individual could be thrust, he would be annihilated. - -What we need is to bring the external consciousness into unceasing -relation with this internal consciousness. That which does not come -into such relation with this absolute consciousness does not become a -part of our finite selfhood—a part of our immortal selfhood. Standing -before you I perceive your countenances, because your images are -brought into a certain relation to this absolute consciousness within -me. Now when they come into unceasing relation to this unchanging -consciousness, they become a part of my external, finite selfhood. -Memory is the result of bringing events into such relation with this -consciousness. - -Looking at man, then, as possessing an absolute consciousness which -never changes, and an external consciousness which is constantly -changing, and which alone causes one man to differ from his fellow, -it is apparent that if individuality is preserved upon entering the -Spiritual world, each must take with him so much as causes him to -differ from others. Whenever this external nature would represent -itself to another, not having a consciousness of its own separate -from the divine consciousness, it comes under the law of exterior -communication and representation. Therefore it is never present in -the mind by itself, but by that which represents it there. If we -would learn how it is that a Spirit represents itself in different -places at the same time, we must learn the law of representation. I -see my audience, by which I mean I see that which represents you to -my consciousness. You are presented to my consciousness by means of a -medium which comes between you and me; and according to the accuracy of -my faculties to perceive, and according to the accuracy of this medium -to represent you to my consciousness, will be the accuracy of your -representation in my mind. - -I see you now by the medium of light; and you all see me at the same -time. I am here and only here, but you all see me in your various -positions. You see me by means of the light which takes my image into -every part of the room. Though actually present in but one place in -this room, yet by that which represents me I am omnipresent in this -room. The great law of representation is that we perceive a thing, not -by itself, but by that which represents it in our consciousness. Hence -according to the ubiquity of the medium will be the ubiquity of the -representation. In this room the medium light is ubiquitous, and my -image is just as omnipresent as the medium. The same is true of every -other medium by which presence is represented. - -I, as a finite spirit, am conscious only by means of the divine -consciousness within me, which imparts and reflects consciousness to -my outward nature. My outward consciousness is like the light of the -moon, which is the reflected light of the sun. The real consciousness -within me is that from which I derive my external consciousness. -Whenever I, as a spirit in my external consciousness, would represent -myself to you, I must come into some medium of representation—some -medium which will be to my spirit what the light is to my body. The -medium of light will not represent me, but there is a medium which -will. This, the Spirit-medium, is vastly more refined and ubiquitous -than light. Standing here as a spiritual form, and giving off spiritual -undulations, just as my body reflects the undulations of light, -wherever the Spirit-medium extends, there my image will extend. And -whenever an individual comes into _rapport_ with this spiritual medium -and sustains a certain relation to me, he will be able to perceive my -presence, because I am brought to his view by that which represents me. - -Many suppose that a person whose mind is separated from the sensuous -influences of the body, or brought into the clairvoyant condition, -can go to a distant place, as to London, and see an individual to -whom his attention is directed. He tells me what the individual in -London is thinking and saying, yet hears what is said to him here. -If the individual in London were to be thrown into the clairvoyant -condition, and have his attention directed to the clairvoyant here, -the two could readily converse together. Space is not noticed by them, -though it might be by carefully going over the space and observing a -succession of objects. Being brought into _rapport_ with each other, -each can observe the thoughts and feelings of the other. This is -done by virtue of a simple law; and there is no mystery in it. The -medium which unites my organs of speech with your organs of hearing, -extends through the entire room, and my voice is as ubiquitous as the -medium which communicates it. So in regard to this Spirit-medium, -which is the medium of communication between the clairvoyants. By that -medium, London, Canton, or any other part of the earth, is present -here. Persons who mistakenly suppose that persons in the clairvoyant -condition leave their bodies and make journeys to distant places, get -up many curious theories to account for the body and spirit being held -together. Their error arises from a mistaken conception of the actual -condition of a Spirit. You see readily that a Spirit can be addressed -externally only by that which represents that which addresses it. Apply -to the case in hand the same law by which you see and hear me, and -substitute for the media of light and atmosphere the Spirit-medium, and -you will have no difficulty in understanding how it is that Spirits can -be represented in different places. - -Persons sometimes meet with difficulty in explaining the apparent -fact, that person in the form are sometimes seen as though they were -out of it. I recollect several cases where persons were said to have -been seen and conversed with at places very remote from each other; -and it was supposed that the spirits left their bodies and went to -these distant places and represented themselves. It is very easy to -understand how my spirit can appear in real Spirit-form and speak to -one a hundred miles away from here. It is done by what is called -psychologic representation. If I come into _rapport_ with any mind -yet in the body, which mind is in _rapport_ with me, I can create any -spiritual image in your mind that I may see fit to make; that is, I can -cause the image in me to reproduce itself in you—so that that image -in my mind shall be reproduced in your consciousness, as the object -before the camera daguerreotypes its image on the prepared plates. -Now suppose that between us one or more guardian Spirits are passing. -The Spirit coming into _rapport_ with me, and having a full and -perfect perception of you, can, by the intensity of his mental action, -daguerreotype my image upon your consciousness. You then perceive me -by the psychological action which that Spirit exerts upon your mind. -It is in this way that we can apparently meet and see each the other’s -form, just as though it were present. But if we were more susceptible, -there would be no necessity of having the intervention of a guardian -Spirit. If we are both so developed as to clairvoyantly perceive one -another, the conversation can go on, though both are in the body, and -you in London and I in New York. We see each other as though we were -present one with the other. It does not follow, however, that my spirit -is present in two places at the same time; but that which represents -it is universally present. The question may arise, why we can not, -upon passing into the clairvoyant condition, see all the Spirits in -the universe—because they are all in _rapport_ with this spiritual -atmosphere. I will explain. Suppose we have ten thousand strings -strung from the ceiling to the floor, and they are made to give forth -certain sounds. Now all that have the same degree of tension will give -forth the same sound. The vibration of one will cause all the others -to vibrate which have the same degree of tension. Take any stringed -musical instrument, and vibrate one of the strings. If any other of the -strings has the same point of tension, it will vibrate. Now when my -spirit comes in contact with the Spiritual sphere and sustains the same -relation to any Spirit that the strings sustain to each other, I can -see that Spirit. Upon the same principle I may see all who are in the -condition to respond to my spirit. When my consciousness will undulate -to their conscious vibrations, I perceive them, and not till then. - -If a Spirit is not present, except by that which represents it, it will -appear useless to open doors to permit Spirits to enter, for a door is -as transparent to the medium by which they are represented, as a pane -of glass is to the medium of light. Jesus appeared in the midst of his -disciples, though they were shut up; and when the time came for his -disappearance, he ceased to be seen, not by going out of the door or -window, but by disturbing the conditions by which he was represented to -their consciousness. - -In respect of Spirit-mansions, etc., in the Spiritual world, we are -very liable to mistake representation for actuality. We are very liable -to mistake images of things—creations, so to speak, proceeding from -the minds of the Spirits—for actualities. We are very apt to perceive -animals. Some think that animals have a living form and exist in the -Spiritual world; but I pretend to say that it is not true. I know very -well how they appear there. I know very well how it is that persons -suppose they do exist, and why Spirits in the Spiritual world appear to -have their dogs, cats—their pet animals. To them they are actualities. -Nevertheless, I understand that the idea that a cat or dog has an -immortal soul is not only inconsistent with any principle of philosophy -in the universe, but is contradicted by every principle of philosophy. -To say that a cat or dog is immortal is to affirm that to be immortal -which God himself can not make so. The condition of immortality can -not pertain to the mere animal being. The representations of animals, -forests, fields, and things of this kind, have no basis upon that which -has a material or actual existence in the universe. They are only -developed under the law of representation. Man has a sort of creative -faculty, by which he forms the images which are mistaken in the -Spiritual world for actualities. When Spirits are thinking of animals -they have seen in this world, they throw out their images, and the -individual who chances to be in _rapport_ with these Spirits sees these -images, and thinks they are actualities. - -If you will only investigate the law of representation, you will have -no difficulty in accounting for these things in the Spiritual world. -Man makes these—they are not real. God makes all that is real in the -universe. Man works in the sphere of representation, but God works in -the sphere of actuality. - -Had I time, to-night, I should be happy to go into a careful -investigation to justify the conclusion that dogs and cats, etc., -are not immortal. There is no end to be subserved in their being -immortal. If the animal were to go to the Spiritual world, there -being nothing to address his consciousness, he would virtually -have no being. Whenever a mind goes where its consciousness is not -addressed, it ceases to be mind. If there is any place in the universe -where consciousness ceases to be addressed, there consciousness must -cease to be. What would there be in the Spiritual world to address -the consciousness of the animal who has been developed only to the -perception of physical objects? - -Again, between the nerve principle (the highest principle developed in -the animal) and the absolute or divine principle, there intervenes the -Spiritual principle, which, being developed in man, makes him receptive -of the highest or divine consciousness, and makes him immortal. The -animal lacking this principle can not be immortal. According to -aspirations the animal puts forth, according to its mental phenomena, -according to every principle, the animal is not immortal. Nevertheless -he has a representation in the Spiritual world, according to the law of -representation. - -Every individual who is conscious of an existence as an individual, has -that within him which constitutes him an individual; and as he goes -into the Spiritual world, he takes with him that individuality. This -individuality in its inmost joins upon the absolute, through which it -perceives its own consciousness, and by this connection is unfolded in -the facts, truths, and principles of the universe. - - - - - CHAPTER IX. - - ORGANIZATION—INDIVIDUALIZATION. - - -The experience of man has been such, in respect to organization, that -all prudent and careful men and women are beginning to have fears for -the welfare of a cause when it assumes the shape of an organization; -and they have just ground for fear; for the experience of the past -has been such as to justify them in supposing that evils arise out -of organizations. Their tendency usually has been to beget a party -feeling, or that which corresponds in the organization to selfishness -in the individual. It is natural that every individual should love -himself better than others, and when individuals associate together, -they acquire a spirit of individuality—a selfishness which pertains -to their particular society or organization. Individuals who unite in -religious organizations entertain a sort of selfishness in reference to -their particular denomination. The Presbyterian, for instance, likes -Presbyterians a great deal better than Methodists, and the Methodists -likes Methodists a great deal better than Presbyterians, and prefers -to bestow his favors upon Methodists. In fine, the general tendency of -this kind of organization is to lay in men and women the foundation of -a selfishness in addition to their natural or individual selfishness. - -There are many reasons for the evil results of organization; and if we -continue to organize upon the principles observed in organizations of -times past, we may expect that the same evils will continue. I propose -to inquire whether there is not a natural basis, and endeavor to -discover the causes of evils for the past, so that we may know how to -rectify them and guard against them in future. - -Every operation in nature tends to individualism. From the moment -you begin to watch matter, every process is found tending to -individualization. The elements which now compose our bodies -originally existed in a general unindividualized state or condition. -The material elements of our bodies, and the media through which the -material elements were controlled, in bringing them to their present -position, existed originally in an unindividualized condition; and -when each particle was brought under a certain process that it might -receive vital affinities, it was with reference to the formation of an -individualism. Nature labors constantly to organize and individualize, -and you and I owe our individual existence to this tendency in nature; -and the same law operates in society. The fact that there have been -so many organizations, shows that there is a natural tendency to -organize. The great difficulty attending all organizations has been the -departure from the law of nature—the law of affinity or attraction—for -Nature works by the law of affinity, never by the law of repulsion or -excretion. The law of excretion is only applicable to those elements -which are to be rejected. External force has never been applied by -Nature to aid her. She does not bring external force to hold the -elements of the tree or rock together, nor to hold together the organs -of the animal. - -Individualization is the result of an inward power which attracts one -part to cohere with its fellow. Nature is very careful to observe the -law of affinity; and the moment you bring any element which should -not enter an organism, repulsion immediately operates to prevent its -entrance. - -Hate is at times defined to be a less degree of love, and love -sometimes is very negative. Repulsion is also defined to be a less -degree of attraction. A stone thrown into the air is drawn to the -earth by the power of gravitation. But the balloon which is subject -to the same law, instead of coming toward the earth’s center, rises. -It does not rise because the earth does not attract it, but because -the atmosphere, for which the earth has a greater affinity than for -the balloon, causes the balloon to recede and make room for it. The -case of the balloon illustrates the law of excretion. The position -which each particle is to assume in the system is determined by the -vital affinities imparted to it in the stomach. If any particle -loses its vital affinities, it occupies the position needed by some -other particle; and the new particle accordingly displaces the old. -But I wish to impress upon the mind the fact, that Nature’s law of -individualizing is that of affinity, and that Nature does not apply -external force to build up her individuals. However, before any -particle can be taken into an organization by the law of affinity, it -must receive a peculiar impress or affinity, and an affinity suited to -the particular organization into which it is to enter. It receives that -affinity by passing through a natural process. If it enter without -a vital affinity, it will enter in as a stranger, as a disturber of -harmony; and the tendency of the organism will be to reject and throw -it off. What we here learn from Nature, we may apply to organizations, -religious or otherwise. Each of us is a particle in society. But before -we can be organized harmoniously, so that each shall be found in his -specific place, each must be prepared for that organism by receiving -the vital or spiritual affinity which is necessary for that organism. -You can not make A, B, and C into a community unless they have the -true impulse, any more than you could go into the field and gather -clay, sand, etc., and mold them together, and make a man or animal -body. You can not hold men together in an organization by outward -restraint, and have them fulfill the office of a genuine organization, -suited to the development of the spirit. The method by which society -seeks to organize itself is like the method by which God created our -first parents. Each individual should be fitted to become a member of -an organization by being placed where he will receive the appropriate -vital affinity, and leave the affection of his nature to point out -his true position, whether that of head, hand, or feet. The great -difficulty in all past organizations is that the natural law has not -been observed. Organizations have usually been formed with reference to -exerting force, either moral or physical. They have organized by that -which is external rather than internal. - -The first requisite for an organization is a nucleus of the character -of the organization you wish, which nucleus may consist of one, two, -or half dozen individuals. The individual who is seeking to establish -an organization must look for the nucleus in himself, not in his -neighbor. The idea of looking out of yourself for an organization is -all false. The idea that you must look to a distance for some being -out of yourselves as a representation or reflection of the perfect -attributes of Deity, is erroneous. The individual who feels the need of -an organization must first understand that that organization must be -built up by the law of affinity; and that as each individual becomes -a particle to be incorporated into the organism in his love and -affection, he must grow to retain his position. The vital principle -must be felt by himself. If he wishes to redeem the world, he must -commence by redeeming himself. If he wishes help in redeeming the world -from its various evils, he must first find in himself that spirit which -he wishes infused into the helping association. - -If a principle has not succeeded in saving me, I need not hope that -it will save the world. Therefore, when we are about to organize a -society upon any principle, the first thing to be ascertained is -whether this principle has saved us. If not, we may just as well drop -it. If a person wishes to form an organization to make the world -Christian in faith and practice, you should ask him if he has been made -a Christian in faith and practice. If he wants fidelity to truth and -righteousness, ask him if he is faithful to truth and righteousness. -Let the individual be tried by that which he wishes to accomplish. If -he can not stand the test, he is not the proper person for a nucleus -for such an organization. Before one mourns over the lusts of the -world, let him look after his own lusts. So in respect to every thing -necessary to make a truly upright man, a man who shall live in all good -conscience before God and the world, and before the inmost of his own -soul. Let him see to it that after he has made a perfect examination of -his own breast, there is nothing found lacking. Let him be so satisfied -with his examination of his own character, that he will be content to -have mankind redeemed up to the plane he occupies. Then let his life be -the incarnation of the principle. Let the world, when they look upon -him, be constrained to say, “He has been with Jesus,” if Jesus is to be -the model of the church. Let his life correspond exactly to the high -and beautiful ideal of the church he is wishing to have established; -and then an influence will go out from him which will become attractive -to all who, like him, are thirsting for that life. He will find it -unnecessary to throw out catechisms, because there will be the true -affinity which will come forth from the character, and attract all -who, like him, are hungering and thirsting after righteousness. Form a -church by the application of external tests, and there will be conflict -all the time; while concord will characterize one formed in accordance -with the natural principle of organization. - -Spiritualists have become very numerous. I doubt whether there is -any other class of believers so numerous as those now known as -Spiritualists. They now number millions, and they are men and women -who have come from under the restraints of authority—of external law—a -“thus saith the Lord”—and have assumed the prerogative of acting for -themselves. One article of their creed has attached to them the name -of “Spiritualists”. They profess to believe that our disembodied -Spirit-friends are near to us, and hold converse with us; and when any -one says that he believes in that, he is called a Spiritualist. That -appears to be the only test. But that external belief or assent is not -better as the basis of an organization than is the creed, “I believe -that God fore-ordained whatever comes to pass.” The idea that such an -assent could be made the basis of an external organization is entirely -unnatural and supremely ridiculous. If you should attempt to organize -upon such a basis, you would be guilty of the error into which all -previous organizations have fallen. - -Many entertain the idea, that because we have overcome our -blind deference to authority, refused to be ruled by the -“thus-saith-the-Lord”—because we have come to the conclusion to examine -all questions for ourselves—we have taken all the steps necessary -for our own reformation and that of the world. But what has been the -influence exerted by this new faith—New Philosophy as it is sometimes -called—upon the lives and character of those who have accepted it. You -say, perhaps, that when you drive all the church dogmas out of the -way, there will be nothing in the way of redeeming man. So far as you -are concerned, they are driven out of the way, and what has been done -for you? How much better are you morally, religiously, than the man -you call a bigot? You wish all the world to be converted to a belief -in the possibility and actuality of Spiritual intercourse; but suppose -that all the world are converted to this faith, what are they to gain -if it produces no better fruits in them than in you? While we are -trying to get the motes from our religious brother’s eye, is it not -possible that we have very extensive beams in our own? We are calling -for organization to unite the moral power and energy of the millions -of Spiritualists; but if the influence of Spiritualism has not served -to redeem us, how are we to expect that it is to redeem the world? -If _Spiritualism_ does not save _you_, how are you to reproach the -church for its inconsistency in sending its missionaries to convert the -heathen to what they themselves do not practice—when even slave-holders -are received to the bosom of the church, while the slave toils in the -rice and cotton swamps of the South, while the babe is torn from its -mother’s breast. If the church were to turn round and point out similar -inconsistencies among Spiritualists, what would the Spiritualists of -New York reply? - -Spiritualists should see to it that the work which is wrought in -them by Spiritualism testifies what will be its work in others. If -it does not touch their own character; if it does not make the false -man true, the corrupt man better, what reason shall we give in favor -of its being received by the world? We have Spiritualists enough to -convert the world if they were only _spiritualized_. There is the -difficulty. It is one thing to be a _Spiritualist_, and another thing -to be _spiritualized_. What we want is something that shall take our -Spiritualists and spiritualize them. We want to find some key which -shall open up a fountain deeper in any man’s soul than has yet been -opened by these manifestations—which shall call out higher, holier, -and purer aspirations after eternal life than have yet been called -out. We all know this. We find every thing on the right hand and the -left to admonish us that when the whole world shall have been converted -to our faith, it will be a bad world still. What then is needed is, -that you and I set about a work which is peculiarly intrusted to us. We -shall then redeem the world. - -I must look for the coming of my Lord in my own affection. He must -come in the clouds of my spiritual heavens, or he can not come for -any benefit to me. I must place myself in that condition that shall -invite him to come and reveal to me the way by which I am to be -redeemed; and then I shall learn the way by which you and all mankind -must be redeemed. When all my falsehood, injustice, selfishness, lust, -appetite, and passion are dead, and when the God of heaven shall live -and work in me, then there will be laid in my soul the foundation of -that true spiritual affinity which shall go forth, not seeking others -to unite with me, but, of its own plentitude, uniting with me those who -have the same affinity—uniting us stronger than any creed. We shall -not then be obliged to ask permission to join or withdraw from such -a church as we should establish, but each man would join or withdraw -according to affinity or repulsion. Each man will stand upon his own -responsibility. I shall not be responsible for you, nor you for me. -I stand not here to give you Christian character, nor you to give me -Christian character. Each man must have a communication for himself -with the Fountain of all love and truth. We must all draw our water -from the same well, and it will become in us a fountain springing up -into eternal life. - -Each must prepare himself for the kind of church he needs. Let each -seek to redeem himself. The Spiritualists of New York and throughout -the United States will be ready to form a church just as soon as they -have prepared themselves to give forth the true affinity; and you will -find that it will not be necessary to have any creed or catechism, any -thing external by which to try the faith of this or any other movement. -If you make up your mind to lead a true life, to speak the truth, to be -pure and just—if you make up your mind that whoever comes within your -influence shall breathe in of your truth and righteousness—you will -find none will seek to come unto you unless they desire to breathe that -atmosphere. - -The difficulty of the old organizations has been, that no man or woman -supposed it was necessary to make themselves the representatives -of that which they believe to be necessary for the redemption of -the world. Their faith was not in their own righteousness, but in -the righteousness to be wrought in somebody else. They worked to -be righteous by proxy. They hoped to be saved by the righteousness -of another. Consequently they organized upon an external basis, as -their organizations were not based upon a true affinity of character. -They did not understand that they must possess the true character, -consequently they did not labor to attain it. The individual seeking -to form a church only labored to form a creed. He did not suppose it -necessary to form a character which he wished to have infused into the -church. The world, however, can never be saved until the false opinion -that it can be saved by the righteousness of another is done away. The -world would put away its lusts, appetites, and passions, were it not -that it loves them. Although they do not confer the happiness the soul -feels it needs, they confer more happiness than they know how to obtain -from any other source. Therefore the world is not willing to put away -its lusts, appetites, and passions, and to become absolutely pure and -just; and if you will offer them a religion which offers to save them -from the consequences of sin, and yet permits them to continue in their -sins, they will willingly pay for it, especially if its ceremonies -and the decorations of the church gratify the taste. If they can have -nice things in their churches, it is considered nearly as good as -to put them in their parlors. But tell them these things will avail -them nothing, that they must love their neighbors as themselves, that -they must put away lust, appetite, and passion, and you offer them a -salvation they are unwilling to accept. - - - - - CHAPTER X. - - WHAT CONSTITUTES THE SPIRIT. - - -The idea which has sometimes prevailed, that when the spirit enters -the Spirit-world it becomes divested of certain states of affection, -certain loves or delights, and that it becomes so changed in its -character or station as to seek its delight in some other direction, -is very general among Spiritualists. They believe that all our evil -passions and affections pertain to this body, and that when the spirit -leaves it, his disposition to do evil or to enjoy the fruits of his -evil desires ceases. Now, I wish to investigate this subject thoroughly -upon principles which commend themselves to every individual’s -consciousness. - -That which constitutes me a conscious being does not differ from that -which constitutes you conscious beings. So far as the element of -consciousness itself is concerned—so far as it enters into the mind—it -is the same in every individual. Your individuality or mine does not -consist in the fact that we are conscious, and possess in ourselves a -consciousness, but it consists in that of which we are conscious. That -which causes me to differ from you is that which comes into a certain -relation to that consciousness. - -This conscious principle within the spirit, whether in the body or -out of it, is the Divine principle. It is to this spirit what the sun -is to the natural universe. It is the light and the heat of the Divine -sun shining within the individual, revealing him to himself; so that if -we become familiar with this first proposition, so that we understand -one another, our deductions will flow naturally, and we can understand -perfectly whether we are on the side of truth or not. Understand, -then, that it is not the fact that you possess a consciousness within -you, which causes you to differ from me and every other being. We -are all alike in that respect. But when that consciousness begins to -shine out into your individuality, and look after your thoughts and -affections which have arisen out of your individual development, and -which have grown out of individual relations peculiar to yourself, then -this conscious light and conscious heat, this conscious understanding -and affection within you, begins to reveal to you your individual -selfhood—that which constitutes you an individual being separate from -all other individual beings. That which pertains to my character -pertains to my character as an individual being. - -This individual affection which distinguishes me from you belongs to my -exterior or outer consciousness. So then, when I speak of character, -I speak not of this inmost principle which has never changed, and -never can change, but will live on unchanged, because self-existent -and self-sufficient—not of the God within—the Divine breath living -in the soul—but of that which is exterior of that which derives its -life, understanding, and perception from the light which this absolute -consciousness throws out. That which pertains to my character enters -into my individual and finite selfhood; and it is by what is found -there that I am to judge myself, and the world is to judge me. If -you were to come to my inmost character, you would then come at the -absolute and infinite which exists in me and in every other individual, -without which man could not be a conscious being at all. Separate -man from this conscious consciousness, and he would cease to exist. -It is by the harmonizing of his finite perception with the infinite -perception that he lives in God and God in him. All there is of life, -of conscious being, is but a reflection of this absolute consciousness; -just as the light of the moon is but the reflection of the light of -the sun. Extinguish your sun, and your moon could give you no light. -Separate man from this absolute consciousness, and he would have no -finite consciousness. Then that which constitutes you and me conscious -beings here and hereafter is not this absolute conscious principle -within, but that which comes into unceasing relation to it, by which we -are made conscious of that which is. - -I have thought, feeling, and affection, which pertain to me as a -finite physical being; and I am made aware of that thought, that -feeling, and that affection by the presence of this absolute principle -within me; but at the same time they do not take their character -from this absolute consciousness. Hence we hear persons talk about -forming characters. But character is to be considered in a double -sense. All possess this inmost character, and hence it is said that -every individual in his inmost is divine. But that Divinity, that God -within him by which he lives, and without which he could not live, -constitutes no part of his individual selfhood. It is the Jehovah in -the soul, by which he is revealed to himself. That character in man, I -grant, never changes. - -It is the external individual character to which I wish to call -attention in a special manner. Now that character which makes me an -individual being, and by which I become wise or foolish, good or bad, -true or false, is constantly undergoing changes, and is developed under -laws growing out of relations which I sustain to material and spiritual -things and influences which operate upon me from both the natural and -spiritual plane. This finite character is the one by which I am to be -judged. - -I wish to examine man in his relations to the present and the future, -and ascertain, if possible, how much of this finite character will -continue with him after he enters the Spirit-world, because upon this -point there is a great diversity of opinion. It is really one of the -vital points of Spiritualism. How, then, is this external individual -character unfolded? It depends upon the ruling love in the individual, -as well as upon his intelligence or perception. We know that the -individual dwelling in selfish lust unfolds his selfish character -by doing that which he thinks will furnish him self-gratification, -and we determine his character by the character of the impulse which -governs him. The individual who has known no higher impulse than this -desire for self-gratification, finds it impossible to conceive that -a person can act from a higher impulse; but one who has experienced -in himself a higher and purer impulse than that which looks after -self-gratification, can easily understand how it is that men and -women can act from higher impulses; but still he may not be able to -understand how they can act from an incorruptible Divine love—love -in its infinity, in its spontaneity, going forth of its own Divine -fullness, and bestowing blessings upon all who come within its sphere. - -If we look out into society, we see individuals living down in the -lower departments of their nature. We wish to reform them and mankind, -and talk about Spiritualism doing wonderful things for the world, by -way of breaking off the chains of superstition which have bound people -down in ignorance; we talk about its removing that superstitious -bigotry which causes one man to persecute another for not thinking as -he does. We expect it is going to diffuse a liberalizing influence, -and thus _re_form the world. What do you mean when you speak of -Spiritualism reforming the world? You mean that it is going to change -the characters of those living in it. You thus virtually affirm that -this external character that pertains to you, and me, and all others, -is the subject of change. We understand, then, that your hope for -the reformation of the world is based upon the expectation that the -individual character shall be changed. And how are you to change that -character? You hope to change the character of the unfortunate female, -and place her upon a higher and purer platform, by changing her ruling -love, correcting her false opinions and false understandings—by having -a purer affection to govern her, and a higher understanding to direct -her. You hope to cause her to walk more in harmony with her highest -destiny. To persuade the inebriate to give up his cups, you desire to -create in him a love and respect for the welfare of mankind—to implant -in him a ruling influence which shall elevate his character. - -When you look at yourselves even, you see that your character is -undergoing a change. When a boy, there were certain kinds of amusements -in which I took delight. Moral and religious exercises were nothing -compared with my hoop, top, etc.; but when I became a man, and began -to be manly in my aspirations, my character had changed. So it has -been with us all. That within us which we call character, we suppose -must be forever subject to change. Each of us as we progress, hopes -to change, to become wiser, better, purer. He who boasts that he has -never changed his opinion, virtually says that he has not progressed. -He who claims that he feels as he did twenty years ago, boasts of his -own shame. Our hope to progress implies our expectation of change from -that which is false to that which is more true—implies a change of this -external changing principle within us, which constitutes our individual -character—our finite selfhood. - -The question arises whether we shall take this distinguishing character -with us into the Spiritual world. We need not be left to conjecture -here, if we will only enter into a philosophical examination of what -will constitute our character. You see clearly, that what constitutes -you an individual being here, is that which is external to the -absolute consciousness within, and that when you lose this, you lose -your individuality—that if it should be absorbed, your individuality -would be gone, and you would be taken up by the principle of general -absorption, and would cease to be as an individual being. But when -you understand that that which constitutes you a spiritual selfhood -pertains to your thoughts, your understandings, and affections, and -that nothing outside of your understanding enters into that selfhood, -in which you live, and by which you know yourself, you will perceive -that if you do not take that with you to the Spiritual world, you will -take nothing with you that is yours. If you leave that behind you, or -so change it as to make it represent another and not yourself, as a -matter of course, when you go to the Spiritual world, _you do not_ go -there. - -The idea has obtained to a considerable extent, that this material -body is the cause of our lusts, passions, and appetites, and that -these will die with it. It is my opinion, however, that the body, so -far as the matter itself is concerned, does no more to degrade us or -injure us in any wise, morally, than does the matter composing any -other material substance. It has only become an instrument receptive -of certain conditions, as the horse-shoe magnet has become receptive -of certain magnetic conditions. We talk about the attraction of the -magnet as though the attraction were in the iron. But the attraction -is between the positive and negative conditions, which are present -in the iron; and when your bring the different parts of the iron -together, you bring the conditions which they contain into proximity, -between which the attraction exists. So it is with this material body; -it is made receptive of conditions. The matter entering into this -body needs to go through a certain process, after it is taken from -the rock, before it is fit to enter into the human system, because -the matter which enters into the mineral kingdom undergoes a certain -change by which it is fitted for the vegetable structure; and is -then brought into a certain relation by another principle by which -it becomes receptive of another condition, which other condition is -essential to it if it would enter into or become receptive of the -essential condition. So that the particle of matter passing through -the vegetable kingdom passes through it for the purpose of being made -receptive of a higher condition; and when it passes into the animal -it has come into relation to another power, called the nerve-power, -with which it was not in relation when in the vegetable kingdom. It is -brought under the influence of this nerve-power, and made receptive of -another principle. And thus one particle of matter, in passing from -the mineral up to the animal kingdom, goes through that elaborating -process, simply because by being brought into relation with certain -media it becomes receptive of certain higher conditions of which it -was not before receptive. The conditions do not change the character -of the matter at all. They pertain rather to the spiritual than the -material department of this being; so that when my body is brought to -a certain condition of development, it becomes receptive by a sort -of induction of new conditions. Certain relations are established -between my body and spirit. My body depends upon certain things for -nourishment, and my spirit depends upon my body for certain assistance. -These relations make my body subject to a law of consciousness; but -that law of consciousness does not pertain to my body. My body is -but the instrument by which that consciousness is acted upon from the -external world. When I experience pain in my finger from placing it in -the fire, it is not my finger that smarts, but there is a consciousness -in my mind which experiences the pain, from the report of nerves which -come to the surface in my finger. Separate these nerves, and I may hold -my hand in the fire without feeling the least pain; yet if the finger -were pained, it should feel as much after the nerves were separated as -before. Though the sensation appears to be at that point, it is after -all in the mind. The body is but an instrument by which sensations of a -peculiar character reach the mind. Those who have had arms amputated, -have experienced pain seemingly in the fingers at times in consequence -of the exposure and irritation of the nerves which go to the hand. It -is sometimes conjectured that they have spiritual fingers, but it is -not so. There are instances of persons experiencing pain seemingly in -the toes, after the leg has been amputated. This is in consequence -of the exposure and irritation of the nerves which go to the foot. -Furthermore, the individual who has been mesmerized—who has had his -mind separated from the sensuous influences of his body—may have his -body dissected to pieces without experiencing any pain, notwithstanding -the least injury done to the person who is in _rapport_ with him will -be instantaneously felt, as though the sensation were in himself. He -can not be reached through his nerve-system, but you can reach him -through the nerve-system of the operator, whose mental condition is -impressed upon him. The sensation, however, is in his mind, not in -his body, notwithstanding he locates it as though it were in his body. -Numerous other proofs might be adduced to prove that though the body is -the means through which the mind is reached, yet the sensation is all -in the mind. Man makes use of his body for the gratification of all his -sensuous desires; all of which originate in the mind. I do not deny, -however, that a sense of lack, not pain and disease, may be induced in -the body by certain courses of action—by disturbing the nervous system. -But that is a thing entirely of itself. But there are other influences -originating in the mind, leading the individual to seek gratification -in horse-racing, gaming, sexual indulgences, etc. In ten thousand -instances the stimulating influences to various acts arise in the mind, -and form a part of the mind. In the majority of instances the body is -simply made the instrument for the gratification of lustful desires. -Did the usual habits of thought permit, it might be demonstrated, in -various ways, that lustful desires originate in the impure condition of -the spirit. - -There are certain impulses pertaining to the body _in its relation_ -to the body. An instance of such is the sensation of hunger. I do not -mean to say that the body has the sensation of hunger, but that it is -awakened in the spirit by a demand which the body makes upon the spirit -for material to supply its need. There are the sensations of thirst, -heat and cold—diverse sensations of this kind which come to the spirit -through the body. But that impulse which leads the individual to seek -gratification at the horse-race, the brothel, etc., has its spiritual -original, and flows out of the depraved condition of the spirit; and -the body is not responsible for it, though the body may be destroyed by -such impulse. - -When we enter the Spiritual world, if we recognize ourselves at all, -we must recognize ourselves by that which the absolute consciousness -reveals to us. I do not recognize myself by the principle of absolute -consciousness within me, but by that which it reveals to me. When I -go to the Spirit-world, I must take that with me of which I must be -conscious, else I shall not take my individuality with me—else I become -annihilated. Just to the extent I leave my affections behind me, shall -I be annihilated as a spiritual being. When I go to the Spiritual -world, I must take my character with me—that which is made an integral -part of my spiritual character by its development in me. Of course, -then, wherever I go that must go. The love which rules within me must -go with me until that ruling love is changed, or until some holier love -shall call me to a higher plane of action. I am prepared to maintain -that when we go to the Spiritual world, we shall take with us all the -love, affections, thoughts, feelings, and sentiments which characterize -us as individual beings. Every thing which causes me to differ from -you here will cause me to differ from you when we enter the Spiritual -world. I will retain my spiritual selfhood by the same laws by which -we maintain our selfhood here. I believe the testimony of all Spirits -who have spoken to us concerning it, is that the difference between -the sensations here and there is so slight that it is difficult to -tell when one has entered the Spiritual world. Many times have Spirits -testified that they had to make many examinations after entering the -Spiritual world, to satisfy themselves that they had left the body. -That is, their sensations, thoughts, feelings, loves, and affections -underwent so slight a change, they did not recognize any change in -passing to the Spiritual sphere. - -If that individual Spirit changes his character there, it must -evidently be by some law operating upon character. We know perfectly -well that if you were to bring an individual into New York who has -been given to a certain kind of pleasure, unless he can find the same -channel of pleasure here, he would feel miserable. Let any one of you -get in the habit of going night after night to the theater, and you -will by-and-by acquire such a habit that you will be perfectly wretched -unless you can go there. You make resolutions to break up the habit; -but often break your resolutions, and will feel miserable until some -other love takes the place of your love for theatrical amusements. The -poor drunkard often, in the midst of his dissipation, resolves to put -away his cup; but when again he comes in the presence of the bottles -and decanters, his mouth begins to feel thus and so, and he can not -help drinking. The habit is so fixed upon him that he can not break it -up, unless something can implant a stronger love within him. - -As is our condition in this world, so is our state in the Spiritual -world. How often does an individual feel that there would be no source -of enjoyment for him in the Spiritual world if he could not find -certain pleasures there. The beef-eater will continue to have a desire -for beef, unless some other gratification can come in to supply its -place. So it is in reference to every means of gratification. Upon the -same law that the good desire the good and true, would the individual -who has been a pleasure-seeker in this life seek in the Spiritual world -for his accustomed gratification. - -In the Spiritual world the Spirits have the means of gratifying their -desires. Beef-eaters have the means of gratifying their desires. Not -that they have any Spiritual beef. They have a mode of getting beef -there different from ours—namely, by representing it and growing it on -their own plantations. Spirits also enter into their former pleasures -by coming into _rapport_ with those here who have tastes like their -own. If all their passions and lusts are to be dropped, how are those -to know themselves in the Spiritual world who, during a whole life -here, have been dead to every feeling and sentiment? Will they know -themselves by their truth and justice? They never had any. How are they -to know themselves, except by that for which they were known here? -It is evident that they must carry their animal impulses with them. -Gratification for these impulses are procured by the law of mental -sympathy—the Spirits getting into _rapport_ with those on the earth who -have desires similar to their own, and taking thus the gratifications -in which they delighted while in the body. It is for this reason that -so many dark, benighted Spirits are found revealing themselves to -the world. I am aware that, in these latter days, the idea has been -advanced that Spirits, when they leave this body, get rid of all this -filth. The truth is, the body was the cleanest part of them here. -The idea that when a Spirit leaves the body he gets rid of all his -impurity, has caused many to greatly venerate Spiritual communications, -and attach to them much authority. I remember that it was with much -deference that I listened to the first communications which came -from the Spirit-world; but I very soon learned that a Spirit was not -necessarily wiser because of his separation from the body, and that -he required quite as much watching as one in the body. Not that they -are below the world; for when you have taken an average of the justice -and wisdom of the world, you will find that the standard it could set -up would not be very high. When you look over the earth and witness -the very low state of character of the human race here, why should you -wonder that Spirits of a very low character should hover around us and -manifest themselves to the world. - -There was some philosophy in Dr. Beecher’s conclusion, that the -manifestations were Spiritual, but devilish; for the majority of these -manifestations come from the very lowest Spirits. There is no use in -denying it. But the fault is all our own if a Spirit of an undeveloped -character comes in communication with us and controls us; for I have -power, which is superior to all their finite power, to prevent their -controlling me. If I will live the life I should, I can be protected -from all such influences. If a Spirit of a low character comes into -_rapport_ with you to control you, it is your fault. It is because -you are not in that true condition of soul by which you come into -_rapport_ with Spirits of a pure and wise character. It is nevertheless -unphilosophical for any individual to say that, because there are low -Spirits, he will have nothing to do with Spiritual communications. -It would be equally unphilosophical to say, because there are good -Spirits, that all Spiritual communications should be received. - -In respect of developing mediums, I wish to say, that if they are to -be developed for curiosity’s sake, they had better remain undeveloped. -But if it is desired to bring them into conditions to redeem them, it -is all very well. But no person should permit himself to become passive -in his feelings and affections while waiting for Spirits to come and -develop him as a medium; for in that condition he will be liable to be -influenced by bad Spirits. He may become the instrument of one of the -lowest and most debasing influences, and may be influenced to commit -the most filthy and disgusting deeds. While the body should be passive, -the affections should be ardent, the soul must send forth its most -earnest aspirations. - -You need not read from the Bible or the Koran. What is needed is to -keep your hearts right. Let the aid for which you seek have strict -reference to keeping the affections right. We need to guard against -being influenced by those low Spirits who are waiting round us to seek -self-gratification. If you wish to commune with Spirits, you yourself -must determine what shall be the class of Spirits with whom you will -commune. If you would commune with Jesus, you must come upon his plane. -If you would commune with the Divine Father, you must become like him. -You must assume the character of the class of Spirits with which you -wish to commune. By observing this law we need not have so much of -this low manifestation. We need a higher class of communications to -convince the world. The objections to Spiritualism is not that there -are not enough facts, but that their character is such that the world -is not willing to accept them. - - - - - CHAPTER XI. - - LUST. - - - “Every man is tempted when he is drawn away of his own lusts.”—James - _Letter_, chap. i. 14. - -Lust may be defined to be the desire for self-gratification. The -forbidden fruit is that which seems to be desired to make one happy, -and is sought after, not for the purpose of supplying a need, but to -gratify a desire. - -Man’s constitution is such that there are needs pertaining to every -part thereof; and those needs are indicated by awakening desires; and -when the need is supplied, a pleasure or gratification is experienced, -which is a sort of plaudit of “Well done;” and all legitimate pleasure -or happiness which man is constitutionally fitted to enjoy arises from -complying with the proper demands of his being. All constitutional -demands of the being man have strict reference to constitutional needs; -and the life and energy making that demand will not be disregarded. It -will not suffer the being to find rest until the demand is complied -with. It will create restlessness and disquiet; and the individual will -give expression to that life and energy in some direction, if he does -not in the true one. - -Man possesses within him immortal energies, or he could not be -immortal. He has that which is essentially being and life, and -which can not be destroyed. Hence his divine energies will act with -omnipotent power to him, and he will be constrained to submit. - -Here, then, is to be found the fundamental distinction between true -and false impulse—true and false action. That impulse which arises -within, indicating a need of some department of our being, is true and -legitimate; and all proper action which tends to supply that demand, -without conflicting with any other need, is true action. All other -action and impulse are illegitimate. The distinction between the two -classes of impulse and action is easily made, by an appeal to our own -consciousness. By a careful examination, we can tell at once whether -the impulse to perform any act for ourselves arises from a sense of -need or from a desire of self-gratification; and whether the impulse -to perform any act for others arises from a near or remote prospect of -self-gain, or from a sense of fitness, justice, or goodness of the act, -in forgetfulness of separate self. - -In the very outset I postulate the following as undeniable truth: All -_true_ desire in man has respect to a need of some department of his -being, which, when truly supplied, will harmoniously develop him in -respect to every other department of _his_ being, and also in respect -to all other beings necessarily connected with him. That all _true_ -happiness or enjoyment which he is capable of possessing must flow as a -consequence of truly supplying these needs; and that while every need -of his being is fully supplied, he will be in the enjoyment of all the -happiness he is capable of desiring, and consequently will not desire -happiness on its own account. - -I postulate further; that until every need is supplied, man will feel -a sense of lack, a desire for something which he does not possess, -the tendency of which will be to stimulate him to activity in some -direction; and unless his activity is directed to the proper supplying -of the need, it will be misdirected, and will tend to _deprave_ rather -than to _improve_ his being. - -Hence I postulate further, that when man feels within himself a desire -for happiness, he has demonstrable evidence that these are needs of -his being which have not been supplied; and any attempt to fulfill -his desire, short of finding out and supplying the true need, will be -derogatory to his highest good and destiny, and will consequently fail -of conferring that which he seeks, happiness. - -I therefore postulate further, that happiness or enjoyment is not to -be sought; that if it come at all, it must come unsought; that it is a -necessary and inseparable incident of the true life, by which is meant -that life which in its activity fulfills its every need. That happiness -which is sought after is never found, simply because it is not an -_end_, but only an _incident_ of being; and that while man is absorbed -in the pursuit of pleasure, he must necessarily be unmindful of his -needs, and thereby he will neglect their demands. - -Here we have the foundation laid for examining the distinction between -the true impulse, known as love in the various planes of unfolding, and -that which is to be characterized as lust. The true impulse is that -which indicates a need of some department of our being, and which -prompts to activity, looking to the supply of that need, independent -of any gratification which it may promise. The false impulse is that -which prompts to activity, not in respect to any specific need, but in -respect to the gratification which it may afford. This latter impulse -is known as lust. - -For the purpose of distinction I shall denominate the true impulse, -_love_, as being a manifestation of the Divine Father’s wisdom and -goodness, in whatever plane it may be found; and I shall denominate the -false impulse, _lust_, as being a manifestation of that which tends to -lead to selfishness and antagonism, and makes the interests of finite -self overrule those of infinite self, or the selfhood of the divine. - -In the scale of being there is every plane of unfolding, from the -unconscious to the divine consciousness; that is, there is every sphere -of divine action and manifestation, from the monad to the highest -angel, and consequently there are many degrees of love as the true -impulse to action. It has its sphere in the plane of physical need, in -the plane of intellectual and moral need, and in the plane of religious -need; and it is exalted just in proportion as it approaches the -absolute or divine. - -As there is a true impulse belonging to every plane of unfolding, -begetting the proper enjoyment in the conscious plane when its demand -is properly complied with, so also is there every degree of lustful -desire seeking gratification in every plane, differing in grossness -according to the _means_ by which it seeks its gratification. - -Reflection will satisfy every truth-seeking mind that desire for -self-gratification, as an impulse to action, has its basis in self; -and, from its nature, makes itself the center of attraction, and -becomes a sort of an absorbent, seeking self-appropriation; and -whenever it makes an expenditure, it is with respect to that which is -to return. And it never gives without the hope of receiving in return a -full equivalent. - -This principle of action is from its nature finite and antagonistic, -upon the principle that that which it seeks to appropriate to its own -benefit and make its own, can not at the same time be appropriated by -another; and hence the desire of self-appropriation naturally leads the -individual into antagonism with others. - -This finite and selfish impulse is the very opposite of the infinity -and unselfishness of the divine. Its imperfect and antagonistic rule -of action can not harmonize with the perfection and harmonic action of -the divine. As the finite in every respect is the negative and opposite -of the infinite, so this finite impulse in the individual is in every -respect the negative and opposite of the divine impulse. It is for this -cause that there is such an antagonism between the principle of love -and the principle of lust; an antagonism which must continue until the -divine shall bring all into subjection—until the finite shall, in its -principle of action, harmonize in the infinite, or until God shall -become _all_ in _all_. - -Having already postulated that all true and legitimate desire in -the individual has strict reference to the needs of the individual, -independent of any promised gratification, and that the gratification -incident to the supply of such needs was the measure of all true -finite happiness, I now proceed to illustrate this truth by an appeal -to the experience of all who hear me. - -Happiness, in its general sense, is the fulfillment of desire. And the -more complete is the fulfillment of every desire, the more complete is -the happiness; and happiness can not be perfect until every desire is -fulfilled. If in fulfilling the desire of one department of our being -we neglect the needs and consequent demands of another, we may obtain -temporary gratification, but it does not answer the full demand of our -being so as to confer happiness. On the contrary, while we gratify a -lust, we resist a true demand, and purchase gratification by disease -and suffering. - -The individual, ignorant or unmindful of the true demands of his being, -and intent upon self-gratification, must forever fail of obtaining -happiness, because in his lustful pursuit he does not heed the real -demands of his entire being, and therefore he does not minister to -their needs; and hence can not obtain ease and satisfaction. All -pleasure-seekers can testify as they have testified, that their -pleasures are more in anticipation than participation. Their happiness -is in the future, and seldom if ever in the present. The time never -comes when they find every desire gratified, and consequently they are -never quite contented, therefore never quite happy. The very desire -after happiness is that which defeats it. The finite belongs to the -present; the _past_ is his schoolmaster, teaching him in the _present_ -how to receive the future. His duties and needs are of _to-day_, and -those which pertain to the morrow will come on the morrow, not before. -“Sufficient unto the day are the evils thereof,” and sufficient -unto the day are the _duties_ and _pleasures_ thereof. Man can not -take being and existence by anticipation, neither can he take their -true incidents in that way. All anticipations of pleasure by which -the individual is made to live in the future, to the neglect of the -present, are lustful and illegitimate, and antagonize with man’s true -nature and destiny, and consequently tend to defeat true happiness. -That this is so, all human experience affirms. That this must be so, -the philosophy of true happiness demonstrates. - -There is no room for controversy upon this point. It is most evident -that true happiness can only flow to the finite by fulfilling the true -desires of the finite, and that complete satisfaction can only take -place when every true desire or demand is complied with. - -Now it must follow that every true desire is indicative of a real need -of the being in which it exists; and consequently when every need is -supplied, every true desire must be gratified, and true happiness must -be the result. And as every need has respect to that which pertains -to the _present_, every true desire belongs to the present, and asks -present fulfillment. - -From considerations of this kind it becomes evident that anticipated -pleasures are illegitimate, and belong to the school of lusts, and -do not tend to beget true happiness; and that just in proportion as -the individual is absorbed in the anticipated pleasures or duties of -the morrow, he is disregarding the true law of his being, neglecting -present needs, and laying the foundation for defeating the very end -he seeks. Man, as a physical, intellectual, moral, and religious -being, has needs pertaining to each and every department thereof, -and consequently in supplying these needs he becomes receptive of -pleasure from every department of his being. When he is truly and -harmoniously unfolded, all his needs are orderly and harmoniously set -forth; and when he truly complies with their demand, his delights or -gratifications blend or flow together in one harmonious stream, and -his whole soul is filled with the divinest melody, instinct with the -_present_ God. But note, the moment he neglects a single need, or -misdirects the energies of his being, there is not only a strain which -is not represented in the choral anthem of God, but it is caused to -vibrate discordantly with those strains which are represented, and -instead of a soul pulsating with the divinest melody and joy, you have -it harshly jarring to the discordant notes of antagonism and death. - -The principles of this philosophy affirm that man must attend to -the needs of every department of his being, if he would develop -harmoniously. The Divine, in the plenitude of his wisdom, has given -to man nothing superfluous. His physical body, with its needs, is -just as essential to the perfect man as is his spiritual being; and -its demands are as imperative in their sphere. And man is as really -obeying the Divine in truly administering to his physical as to his -spiritual needs; and the pleasures attending the true administration -are as true and just in their sphere as are those pertaining to more -exalted spheres of being and action. He who despises and afflicts -his body to benefit his soul mistakes the divine order and method, -and in afflicting his body wars with the true interests and destiny -of his immortal being. The disposition to afflict the body for the -benefit of the soul is that higher manifestation of the selfish and -lustful principle turning its weapons purposely upon itself. Its aim is -self-gain, and, through that, self-gratification. Hence the cloistered -nun, the solitary monk, and the stern ascetic, of whatever school, are -violating the divine method and law as much as is the pleasure-seeking -worldling. They are as really under the dominion of their lusts for -self-gratification as any other class. Their expenditure of worldly -pleasure has respect to the spiritual, which they hope thereby to -obtain; and, like any other selfish being, they only act with respect -to some expected gain, bringing with it enjoyment or gratification. - -The great error of the world is that it does not distinguish between -the true and false impulse, giving rise to true and false action, out -of which grows true and false development, bringing existence into -antagonism and false relation. - -Said the Divine Teacher, speaking of little children, “Of such is the -kingdom of heaven.” The infant at birth instinctively obeys the law of -its being, and it continues to do so in every department of its being -which does not come under the rule of its conscious, voluntary action. -When it feels the demand for food to nourish and develop its infantile -body, it indicates that demand by its restlessness and complainings; -and when the demand is supplied, its complainings cease. It does not -ask for gratification beyond the supply of its needs; _that_ it does -ask for, and must have to give it quiet. During this early period -it eats to live, and continues to do so until, by its development, -another nature with its needs is brought into conscious existence, and -neglected. Then the unsatisfied demands of that other nature impart -disquiet to the being, and he begins to search after gratification. It -is in this way that lust is begotten. It is never felt until the demand -of some need is neglected, and it is an immutable law that such neglect -must beget lust; and hence whoever feels the demand for gratification -of any sort hears the voice of God within proclaiming a neglected -demand, a perishing need. He sees the cherubim of God standing at -the gate of Paradise, with a drawn sword of flame turning in every -direction, guarding the tree of life. Thus man’s lusts proclaim his -imperishable needs, and, when truly understood, they are but the echo -of God’s voice calling upon him to return and live. - -The child naturally comes under the dominion of its lusts through -ignorance. It feels the disquieting influence of its neglected needs; -it feels discontented and unhappy, and therefore it seeks gratification -in such direction as experience has taught it it might sometimes be -found. He early learns the pleasures of sense. He could not comply with -the demands of his physical nature without knowing them; hence, when he -feels a demand for something—he does not know what—what more natural -than that he should seek sensual gratification. Thus it is according -to the figure, that man partakes of the forbidden fruit before his -eyes are opened to know good and evil. His first disobedience is in -consequence of his ignorance of the nature and requirements of his -needs; and, seeking to obtain gratification, he violates the true -law of his being. But as man has needs pertaining to his physical, -intellectual, moral, and religious natures, and as there are pleasures -pertaining to the proper supplying of them, man’s lusts may lead him -to act in either the physical, intellectual, or moral and religious -departments; and, as already remarked, the _grossness_ of the lust will -depend upon the plan and the means by which it seeks gratification. -Reflection will demonstrate that the different lusts, as they are -called, differ not in the primary impulse, but differ in the manner of -seeking gratification. Man, in the external and finite of his being, -may be differently affected by the different modes of gratification -which his lust prompts him to seek. Thus the physical effect produced -upon him by seeking gratification through his appetite for strong -drink, will be different from that produced upon him by seeking -gratification through his relish for food or social amusement. Seeking -gratification through the improper exercise of any of the faculties of -the body or mind tends to produce injury in two ways. - -First, the tendency is to call off the attention from the actual -needs of the being, so that the proper demands are neglected, and -thereby lustful desires become intensified by the influx of an -unnatural degree of energy in that false direction. And second, by -overtaxing the capacity of those organs which are used for lustful -gratification. Thus the inebriate and glutton who make use of their -appetites as a means of gratification, often weaken and disease the -organs of digestion and assimilation, and thereby disqualify them -for performing their proper functions. Man can not engage in lustful -exercises without subjecting himself to these twofold evils. And -their manifestation will be according to the plane of the lust and the -means adopted for its gratification. But while lusts differ thus in -their modes of expression, as well as in their primary and secondary -effects upon the individual, they are all alike in their inception, -and in the end sought to be attained. They all have their beginning in -the neglect of some need, which creates a sense of lack, and they all -seek self-gratification irrespective of such need; so that all lust, in -whatever plane found, is alike in its origin and end. All are fatal to -true happiness. - -The general sameness of character of all lusts accounts for the -singular compounds and apparent incongruities of character found in -certain individuals. That is, it is not unfrequent to find individuals -remarkable for their zeal in politics, morals, and religion, carried -away at times by the grossest lusts. Men, eminent for their piety, -sometimes have been notorious for their intemperance and lewdness; and -the world have been astonished at it. But a careful attention to the -distinction to be made between the true impulse and lust soon solves -the mystery. Such men are pre-eminently under the influence of lust in -every department of their being—in the moral and religious as well as -in the physical. The piety of such men may be ever so deep and earnest, -yet its basis is in use. They see nothing in the Divine character or -perfections which excites in them love or admiration any further than -it is to bear upon their own well-being and happiness. Their love of -God is a love of the instrument or means by which they are to become -supremely blessed. And their love, after all, is a love of their own -happiness, and of God as essential to their happiness. If they should -discover that God stood in the way of their future enjoyment, they -would like him no better than any other enemy. - -Such minds mistake lust for love, and in seeking their own happiness -call it seeking God; and in rejoicing in their anticipations, call it -rejoicing in God. The man that seeks religion for the sake of securing -to himself salvation and endless delight, is just as lustful and -selfish as he who seeks gratification in any other way. Man may go a -whoring after strange gods as well as after strange women. - -Those who appeal to men to get religion in order that they may escape -misery and secure happiness, appeal to their lusts, and so far as -they influence them by their appeals to their hopes and fears, they -stimulate them to lust. The individual who seeks religion for the -purpose of saving his soul, is exercising the very impulse which most -of all tends to defeat his salvation. Hence said Jesus upon this very -point, “Whosoever seeketh to save his life shall lose it,” etc. The -very impulse is as selfish and undivine as possible. It is for this -very reason that the influence of the popular religions of the day is -not redemptive in its character. To say to the world that when all -should be converted to the religion of these fashionable churches, the -millennium would come, would provoke in the highest degree their sense -of the ludicrous. Their lustful seeking after self-gratification is so -apparent and gross, that they can not even deceive themselves. - -It will not be considered a false declaration when I say, that there -is no possible resemblance of character or practice between these -modern fashionable Christians and Jesus of Nazareth. The redemptive -principle of the religion of Jesus can not be found in their religion. -The difference is, Jesus was seeking the kingdom of heaven and its -righteousness, while they are seeking self-gratification. The impulse -in Jesus was that of religious love; theirs is a religious lust. The -impulse in Jesus led him to hunger and thirst after righteousness; -theirs leads them to hunger and thirst after the things of sense. -Jesus, in the things pertaining to the world, was the Lazarus; they are -the Dives. - -Furthermore, I must be permitted to say that the popular religions of -the day are manifestations of man’s lustful character, in the moral and -religious plane; and that it is more difficult to reform a man in his -moral and religious lusts than it is in his animal lusts. It was for -this reason that Jesus pronounced his severest woes upon the Scribes -and Pharisees, who thought they were righteous and who despised others. -Hence he said to them, “Ye shut up the kingdom of heaven against -yourselves.” Also, “The publicans and harlots do pass into the kingdom -of heaven before you.” - -The proposition reduced to its simplest form is this: True religion -can not dwell with lust. “Ye can not serve God and mammon.” But the -religion of the Pharisee of every age is lust in its highest and most -impregnable plane. Hence the more of such proposed religion they have, -the farther are they from true religion. Jesus was condemning lust in -the moral or charitable plane when he directed that alms should be done -in secret. The impulse to charitable deeds which looks to self-gain or -self-gratification, brings no reward to the soul of the giver. If he is -prompted by a desire after fame, or from a hope of inward satisfaction, -he does not act from the true impulse. He who sounds the trumpet in -the world or in his soul, to call attention to his charities, can have -no reward of his Father in heaven. He who acts from the true divine -impulse acts spontaneously, acts as it were involuntarily; that is, he -is not aware that he wills. His left hand knows not what his right hand -doeth. He meets with a case of need. He stops not to argue the question -and determine probabilities and uses. The steel and the flint are in -contact, and the spark, comes forth. - -In the domestic relation of husband and wife, parent and child, brother -and sister, there is much of this moral lust which is mistaken for -love. Many professing to be husbands, and really thinking themselves to -be so, love the _use_ of their wives better than the wife, just as the -lustful in religion love the _use_ of God better than God. - -It is this mistaking _lust_ for _love_ which begets so many unhappy -marriages. The considerations leading to the union are not unfrequently -of a lustful character altogether. Thus the young man seeking a wife -is constantly trying the question of use. She will administer to his -comfort in this way and that, and upon the whole she will be the -means of making him very happy. It will not be denied that in a vast -majority of cases the man, in seeking a wife, is seeking after his own -happiness, and he will cherish her while she conduces to that end. -But if he finds himself disappointed—finds that she fails to fulfill -his expectation—the ardor of his love begins to abate; and just in -proportion as he is disappointed in his expectations will he grow cold -and neglectful. So common is this that it has arrested the attention -of universal man. The difference between the fondness manifested -while yet the newly-wedded pair have met with no disappointments, -and that which is manifested a few weeks or months later, has given -rise to the expression “_the honey-moon_,” meaning that the age of a -single moon is usually sufficient to reveal the imperfections of the -loving pair, and consequently to cause the ardor of their love to -abate. The husband does not find in the wife all that he anticipated. -She is not so perfectly adapted to making him happy as he had hoped. -Consequently he is disappointed. And as his happiness was the object of -his pursuit when he was seeking a wife, and he mistook that lust for -self-gratification for love for the wife, being disappointed in his -lust, he finds little or nothing of love left. - -It is thus, by mistaking lust for love, that so many disappointments -take place, and so many unhappy unions are formed; and while the -individuals are under this lust for self-gratification, there is little -hope of their doing better a second time. It was in reference to this -lustful and selfish love that Jesus said unless a man loved him or his -doctrines with a better and purer love than that with which he loved -wife, children, parents, etc., he could not become his disciple. The -simple truth of the expression was, that man’s love, or the love of the -world, was lustful; and unless man loved God and truth with a purer -love than that lustful love, he could not be a true disciple. - -The same lustful impulse is found in the parental and fraternal -relation. Man is so naturally selfish and lustful, that it is found in -every relation, leading him into the broad road to disobedience and -sin. And herein is manifested the deep excellence of the morality of -Jesus, that it aimed a fatal blow at the lust itself, and thus “laid -the axe at the root of the tree.” “His fan was in his hand, and he -thoroughly purged his floor,” “gathering the wheat into the garner, and -burning the chaff with unquenchable fire.” - -In man’s social relations the same lust after self-gratification is -found. The friendships of the world have this lustful basis, and herein -are they distinguished from true friendship. The selfish man or woman -seeks social and friendly intercourse for the pleasure or gratification -it affords. They cultivate social and friendly relations solely with -respect to the pleasures thereof. Consequently their love of _friends_ -is only in their _use_ to them. They love their own gratification -supremely, and they love the use of that which will administer -thereto—consequently their attachments turn upon the question of -gratification. They do nothing, they love nothing in forgetfulness of -separate self. - -This distinction between true love and lust is to be made in every -plane. The true impulse in every plane is the manifestation of the -present God in that plane. The obeying that impulse is obeying God. -The harmonizing with it is harmonizing with God; and the individual -who in all things walks in accordance with its principles is walking -with God, and is in the straight and narrow path which leadeth unto -life; while he who, on the contrary, is led by his desire after -self-gratification, in whatever plane, is in the broad road which -leads to antagonism and death. “His lusts, when they conceive, bring -forth sin; and sin, when it is finished, bringeth forth death.” - -There is no middle ground between _love_ and _lust_; and unless the -distinction be taken where I have taken it, it can not be taken at all. -Excuse the principle of seeking after gratification as a true incentive -to action, and you have destroyed the distinction between purity and -impurity—between truth and falsehood—between holiness and sin. If -action in respect to use and the gratification of self be the highest, -then, indeed, there is no God—no virtue—no right. Such is the ultimate -conclusion of those who know of no higher rule of action than pertains -to the sphere of use and gratification. They know of no intrinsic -virtue, goodness, purity, etc. They affirm of existence the qualities -of good or bad from results. They say that a thing is right or wrong -because the result is wrong, and not that the result was wrong because -the thing itself was intrinsically bad. - -This is a very common error with the world. They are apt to trace -the evil in the result and overlook it in the cause. The reason that -lustful action is pernicious is not because its results are bad, but -because the condition itself is intrinsically false, and can not -produce other than false fruit. - -We sum up in this. Man will never feel the need of that which he does -not lack. He will never feel the need of happiness or gratification so -long as every demand of his nature is gratified; because the compliance -with every demand of his being will of itself confer all that he can -desire, and he will be satisfied. Hence the desire for that which he -does not possess demonstrates that there are true and just demands of -his being which are not complied with. - -Therefore any attempt to satisfy that desire, short of complying with -the true demand, will result in begetting false action, which will tend -to overtax and disease some part of his organism, creating an unnatural -demand in that department, which, instead of bringing satisfaction -and content, will bring restlessness and disquiet, calling for still -further gratification. Thus lust, when it is conceived, bringeth forth -a violation of the normal or healthy condition, which is sin; and that -sin in its work, when finished, bringeth forth death. - - - - - CHAPTER XII. - - MARRIAGE—FREE LOVE. - - - “Think not that I am come to destroy the law or the prophets. I am not - come to destroy, but to fulfill.”—JESUS’ _Sermon_. - -MAN, as a finite and relational being, is the subject of government. -Being produced and developed by laws acting to certain ends, he is the -subject of such laws. Being receptive of influences out of himself, he -is subject to such external influences, through their action upon his -conscious perceptions and affections. - -Man, as a conscious being, is the subject of two classes of impulses. -One is a sense of affinity, the other of restraint. The first is the -natural impulse proceeding from certain relations, and is a spontaneous -proceeding from such relation without considering consequences. The -other is a reflex impulse proceeding from supposed consequences which -will follow certain conditions and actions, and has respect to ends or -uses. - -This latter class of impulses makes him the subject of outward motions, -and bring him under the dominion of laws external to his being. As such -he becomes the subject of an external government. As a conscious being, -man is the subject of two classes of external government, the one which -appeals to his selfish and lustful nature, and the other which appeals -to his moral and relational nature—and he is the proper subject of the -one or the other government, according to the character of his ruling -affection or love. - -Man, as a conscious being, can be governed only through some department -of his consciousness. That which induces in him volition must address -his perceptions, and proceed thence to his affections. For man’s -affections can not be approached externally except through his -perception. This is most manifest to the reflecting mind. Before an -individual can love or hate an object, he must be able to perceive it. -And his love or hatred thereof will be according to his perceptions. -Hence it will be perceived that the individual who is in the ruling -love of self, if governed at all as a conscious being, must be governed -by an appeal to his selfish nature; that is, by an appeal to his hopes -and fears. For so long as he is not under the rule of his moral nature, -he can not be governed by its influence. If man is to be controlled, he -must be controlled by controlling that which controls him. - -The selfish and lustful man is under the dominion of his selfish -nature, and whatever controls that nature governs him. And he can -be governed, as a lustful being, only by controlling his selfish -nature. The same is true in principle of the moral man, or he who is -under the dominion of his moral nature. Whatever controls the moral -nature governs him; and so long as he is under the dominion of his -moral nature he must be so governed. Thus it will be perceived that -our proposition is true, that man, as a conscious being, must be -governed through that department thereof which rules in him. If it be -the selfish, he must be governed by an appeal to selfishness; if it be -charity or moral love, then that nature must be appealed to. - -Since, then, man must be governed by an appeal to that impulse which -rules in him, and since mankind are naturally under the selfish -impulse, the first government to which man becomes subject naturally is -that of force; and it appeals to his hopes and fears—that is, to his -selfish desire for gain or happiness, and his dread of suffering and -loss. Hence _selfishness_ is the basis of the first dispensation of -government. This dispensation of government is not calculated, nor is -it designed, to make the comer thereunto perfect. Its end and use is -to protect the individual from external or outward evils, and not from -that which comes from within. It can not extend beyond the cleansing of -the outside of the cup and platter. - -The most this kind of government can do is to restrain man from -depredating upon the rights of his neighbor, by an appeal to his -selfishness. Hence the language of the law pertaining to this kind of -government is, “eye for an eye,” “tooth for a tooth,” “life for life,” -etc. It does not propose to govern man by appealing to his sense of -justice and his love for right. On the contrary its language is, man -has no sense of justice or love of right. He is selfish and sensual, -and therefore the law appeals to his selfishness and sensualism. It -says, Your love of your neighbor is not sufficiently strong to prevent -you from injuring him, but your love of self is sufficiently strong -to prevent your injuring yourself. Therefore says the law, if you -injure your neighbor, we will injure you; if you kill your neighbor, -we will kill you; and the same blow which you aim at your neighbor, we -will cause to fall upon your own head. In this way this first kind of -government takes advantage of man’s selfishness to restrain him. It -does not cause him to love his neighbor. It does not cause him, from -his heart, to respect his neighbor’s rights. It does not tend to lesson -his selfishness or lust. It does not in any manner tend to make him -more true, just, and pure at heart. It only restrains him from giving -expression to his selfish and lustful desires. - -So far as his motions to action are concerned, he is under the same -impulse, whether he keep or break the law. He is as righteous at -heart in violating its commandments as in observing its requirements. -In either case he is governed by his judgment respecting that which -pertains to his self-interest, and in keeping the law he is consulting -his own gratification, and in violating it he is doing the same. - -So far is this kind of government from tending to make the individual -better at heart, that it not unfrequently makes him more selfish by -intensifying his selfish feelings. The individual who is restrained -from stealing through fear of punishment, and not from a love of -justice, is a thief at heart, and will continue so notwithstanding the -law says, “Thou shalt not steal,” and by its penalties deters him from -stealing. His neighbors may thank the law for its protection. But that -is the end of its use. It will not improve the _moral_ condition of its -subject. - -Such, then, is the nature and use of this just dispensation, sometimes -called the first covenant. It is absolutely indispensable for the -protection and preservation of individuals and society. Man left to the -unrestrained exercise of his lustful and selfish nature, would not only -destroy his neighbor, but he would ultimately destroy himself. And thus -the very principle of self-protection compels individuals to associate -together under these governmental forms, by means of which the weak are -to be protected against the encroachments of the strong, the simple -against the machinations of the cunning. - -This necessity gives rise to institutions among men which are designed -to direct the _manner_ of applying this power to the protection of -those who institute them. The laws of these institutions are but the -expressions of the intellectual and moral character of those who make -them. Their wisdom is displayed in adapting the means by which their -united force shall be directed to the execution of the governmental -will, whether that be just or unjust. - -The uses of these external governments are most apparent; by which I -mean their uses as a means of protection. The highest possible use of -governmental institutions is that of uniting and directing its force -to prevent the weak from becoming the prey of the strong, and the -simple the dupes of the cunning. If every man or human being had the -means of self-protection always at hand, or if none were disposed to -encroach upon the rights of others, but were disposed to do good to -all rather than evil, then there would be no occasion for governmental -institutions. So we see that the uses of institutions, as means of -government, have respect to the concentration and direction of force. - -But as the selfish man can be governed only by an appeal to his selfish -nature, and that must be addressed through the motives of hope and -fear, these institutions of government, addressing man’s hopes and -fears, are indispensable for the well-being of society, and can never -be dispensed with until man is elevated to a higher plane, and made the -subject of a higher government. In other words, this kind of government -must never be taken from man, but man must be elevated above, and thus -be taken from the government. There have been two opposite errors -respecting this kind of government: one declaring it to be ordained -by God, and therefore to be observed and obeyed as an exponent of the -Divine will and character; the other holding that all governments -of force and blood are contrary to Divine appointment—both of which -doctrines are true when viewed in a proper direction, and false when -viewed in the opposite one. - -In the first place, it is according to Divine appointment that man, -as well as every other finite being, shall be governed according to -the law of the plane in which he exists and acts; because every thing -existing in a finite and relational sphere must become the subject -of some law, or it could perform no mission in respect to itself or -any other existence. Without law it could not be saved from utter -destruction. And being the subject of law, it must be the law of the -plane in which it exists and acts; hence whatever may be the law of -that plane, it is one of Divine appointment. - -Man living in the plane of selfishness and lust must be governed by the -laws of that plane; he can be governed by no other. Hence the law of -that plane of sensualism requiring “eye for eye,” “tooth for tooth,” -“life for life,” etc., is a law of Divine appointment for that plane; -and whoever descends into that plane of impulse, and lives there, -becomes subject to its law. Having yielded himself servant to obey his -selfishness and lust, he has become the subject of its laws. Having -taken the sword, he is subject to its use. Having appealed to force, he -must be sure to be on the strongest side, or he will be likely to be -crushed. - -But while the law of selfishness and force is one of Divine -appointment, in the sensual plane, it must not be understood as giving -law to any other plane. If the law of “eye for eye,” “tooth for tooth,” -etc., was applicable to the dispensation of sensualism, which the -Mosaic represents, it does not follow that it is the true law of the -Christian or Spiritual dispensation; and he who appeals to such laws -of the Mosaic can have the benefit of them by containing under that -kind of government. But he must remember, if he wishes to obtain the -benefits of the Christian dispensation, he must “put away the old man -with his deeds.” - -Hence, according to the teachings of Jesus, he who would become -his disciple must rise above the plane of sensualism. The new law -under which he was to come demanded that the law of force should be -discontinued. If he would have the benefits of the kingdom of heaven, -that is, of the government pertaining to the moral and spiritual -plane, he must not resist evil by force; he must not smite back when -smitten; he must not indulge in feelings of hatred or unkindness -toward any one; he must love his enemies; bless them in the midst of -their cursings. He must be pure in heart; he must hunger and thirst -after righteousness; he must, in all things, be under the dominion of -a love, pure, holy, and unselfish. Such a one would be freed from the -law of sin and death; such a one would cease to be a debtor to the law -of the first dispensation, and would be born into liberty, not into a -liberty to do wrong, but a liberty which had respects to his purified -affections. - -This will be understood by contrasting the principles of the two -dispensations. The first governed by a force external to the subject, -constraining him as a selfish being to do things not agreeable to -him, thus bringing his will into subjection. The second governed by -implanting the true affection within the subject, so that his delight -was in the law, according to the inward man. Hence the new kingdom was -to be “within.” The first was over man with force and fear; the second -was to be within man with charity and love. - -From this it will be seen, that the first government, or covenant, as -it is called, necessarily required external institutions to beget and -direct its force to compel obedience to its enactments and edicts. -And these institutions were necessarily authoritative; and persons -belonging to their plane of administration were compelled to submit to -them, as to the authority of God. - -The second government or covenant which ignored force, and governed by -love, had no use for such institutions, and hence returned the sword -to its sheath. Under its administration, swords were to be beaten into -plowshares and spears into pruning-hooks. Men were to “call no man -master.” But it must be noticed that this second government pertained -only to those who had come under the rule of charity and love, and -thus had put off the old man and his deeds. So long as the individual, -in his affections and lusts, continued in bondage to the impulses of -his animal nature, he belonged to the first dispensation, and must -be continued under tutors and governors until the coming into him of -Christ. - -Here, then, we see the two classes of errors into which mankind have -fallen, the first by supposing that the laws of selfishness and force -were applicable to all planes, and that the Christian could find -authority under Moses. The second, by supposing that the laws of -selfishness and force were to be abolished in every plane, not thinking -that such law is just as necessary at one time as another, so long as -man continues under that plane of impulse. Herein we can see the wisdom -of Jesus in his teachings. He came not to destroy the law, or take it -away from man, but his mission was to take man away from the law, and -thus to fulfill or consummate the uses of the law. He condemned not -the law of force as applicable to those who, in their selfishness and -lusts, were under its dominion. And he did not propose to emancipate -them by destroying the law. But he did propose to redeem them from -under it, by calling them to a higher plane of impulse and action. He -proposed to lead them out of Egypt, not take Egypt away from them. - -Herein is to be found one of the fundamental errors of Christendom, in -not perceiving the true meaning of the _first_ and _second_ covenants; -that is, in not perceiving the true sphere of the Mosaic and Christian -governments. Each are of divine appointment in their respective -spheres; and neither have respect to time or place of administration, -but to condition. The Mosaic, which is a figure representing the -governments of force addressed to man as a selfish being, will never be -at an end so long as society is in a condition to require that kind of -administration. It will not be at an end in the individual until his -moral nature is in the ascendant, until he keeps that new commandment -of “Love one another.” And the Mosaic dispensation will not be at an -end in society until the kingdom of heaven is established in the hearts -of the members thereof. - -The theologian has committed a great error in making the kingdom of -heaven a historic affair, supposing that the death of Jesus terminated -the first, and introduced the second dispensation, not seeming to -understand that the _character_ of the government determined to which -dispensation it belonged irrespective of time or place. That government -which is instituted with respect to, and is administered upon the -principles of selfishness and force, is Mosaic, no matter in what age -or by whom administered. All civil and ecclesiastical governments which -are external and forceful belong to the Mosaic, no matter by what -names they may be called. A moment’s reflection will demonstrate to a -mind of ordinary intelligence and information, that all external human -governments are of this character. We have no Christian governments -exercising power and compelling external obedience to law. The very -supposition is an absurdity. The very moment a government is organized, -and clothes itself with external force, its _Christian_ character is -destroyed. - -Christianity, in its true spiritual and saving character, acts only -from _within_ the _individual_. It is not a government over men or -among men. It is a government in man. It cleanses the _inside_ of the -cup and the platter, and _thence_ makes clean the outside. Christians -have no need of governments to keep them in the right way. Understand -me—_real_ Christians, not _professing_ ones. They have no uses for -institutions, for each obeys the right, and takes upon himself the -labor of all needful charities. - -Thus it will be found to be a truth of universal applicability, that -wherever institutions, and especially legal institutions, are found -necessary, the people are not Christians, no matter what creed they -profess. Christianity pertains to _character_, not _creed_. External -institutions are incompatible with true Christianity. Both can not -live and act together in the same individual. Men have been conscious -of this, and hence have been involved in doubt and difficulty as to -their duties. But there need be no difficulty on this point. Let it -be understood, that the man who feels the needs of outward restraint -belongs to the Mosaic government, and by it he must be governed; that -all men who are under the dominion of their selfish natures have not -put on Christ, and hence are under Moses. Such are under the law, and -must be continued under “tutors and governors.” - -External institutions, then, belong to the first dispensation, and will -continue to be necessary so long as man continues to live under the -dominion of his selfishness and lusts. When he shall be redeemed from -such nature in himself, he will be redeemed from bondage to external -institutions, and he can not properly be before. The evil, then, is -not in the institution, but in that condition of the individual and -society which makes the institution necessary; and the remedy is not -in destroying the institution, but in elevating man, and thereby -dispensing with its need; and until that is done, the law and the -prophets must continue. - -This brings me directly to the _institution_ of Marriage, respecting -which so much has been said of late. Like all other _institutions_, it -belongs to the external and Mosaic, and looks to the external relations -of the parties. Its necessity is based upon the same selfish and -lustful principle in man, as is the necessity of all other external -institutions. - -Its office is _protection_, not _purification_. Hence all its laws -look to legal security, but do not attempt to elevate and purify the -affections. Those who have written and spoken against the external -marriage institution have acted very unphilosophically in supposing -that the fault of which they complain was in the institution and not in -themselves. I will endeavor to make this apparent. - -In the first place, I will do them the justice to say, that the -external institution is in character but little, if any, better than -they affirm of it; that it is made the means of rendering respectable -the grossest lusts; that there is no Christian difference between lust -_within_ and lust _without_ the forms of wedlock; that the individual -who looks upon another with a lustful desire, when tried by the -standard of Jesus, is an adulterer, whether sustaining the external -marital relation or not. - -In speaking of the _abuses_ of this institution, I would not have them -abate their zeal by ceasing to proclaim its infidelity to that inward -purity of soul so essential to the true Christian union; but I would -have them make a very different use of the fact. - -The use which many, and perhaps most of those who oppose the external -institution of marriage make of its lustful abuses, is rather to -palliate the conduct of those who are lustful outside of its license, -by showing that, at heart, they do not differ from those who indulge -in the same lustful desires and exercises _under_ its licentious -permission; thus very naturally taking license, and, when censured by -others, pleading the respectable guilt of others as their excuse. - -In speaking of the abuses of the marriage institution, I would not -plead them in mitigation of lust; nor would I make them the occasion -of license. I would refer to them for the purpose of condemning more -strongly the foul practice of seeking gratification in that direction. - -It is not to be objected to the external institution of marriage that -under its sanction the grossest of lusts are practiced in the name of -virtue, and that the weightiest evils are the result. Such is not the -fault of the institution, but of those who use it for that purpose; and -were it not for the institution, under the present lustful condition -of society, the same practice would become universal, and would be -as respectable as it now is under the sanctions of wedlock. If the -external institution does not restrain the exercise of lust between -the parties thereof, it does render disreputable its exercise beyond, -and thus exerts an influence for good to that extent. It does not make -the comer thereunto perfect in his character; but it tends to restrain -him in the exercise of his lust toward others, and thus confines its -evils to a narrower sphere. One of the greatest moral benefits of the -legal institution of marriage is that it tends to restrict the lustful -practices of the parties to themselves; and, in reality, this is the -bondage of which the objector complains. - -The advocate of that which is called “free love” complains that under -the legal institution of marriage the parties are prohibited from -following their attractions or passional affinities; that although they -might have been suited to each other at the time of the union, that -circumstances and tastes have changed; that love requires variety, -and that in matters of love each ought to be at liberty to follow its -leadings. The first great error into which the advocate of free love -falls is in mistaking _lust_ for _love_. The doctrine that love changes -is a fundamental error, and of itself demonstrates that the objector -has mistaken _lust_ for love. The true impulse known as love has an -immutable basis, and will be as constant as the relation and need -through which and for which it became manifest. - -The nature of _hunger_ and _thirst_, as expressive of the needs of the -body for food and drink, never changes; and the gratification incident -to the proper supply of those needs never changes until abuse and -disease have wrought their work. Man’s desire for particular kinds of -food may change; but that has respect to lustful gratification rather -than the supply of a real need. - -Remembering our definition of lust to be _a desire for -self-gratification_, we shall find that this _change_ and _variety_ in -food and drink looks more to the gratification of desires than to the -fulfilling of needs, and therefore belongs to the class of lusts. - -True love never changes. From its nature it can not. It being that -impulse which indicates an affectional need, it must be as unchanging -as the soul and God. Take that known as maternal love, and who that -has known a mother’s love will say that it demands for its life and -continuance variety and change? Tell the mother, as she presses her -first-born to her bosom, that she will soon demand change and variety -to keep alive her maternal affection, and she would reply in the -language of Macduff, “He has no children.” No, of all things else, true -love will admit of no change, no variety. - -In no affectional relation, save that of husband and wife, would the -free lover admit that love required change or variety. In the parental, -fraternal, filial, and social relations that doctrine does not apply. -The parent loves his child, and feels no demand for variety. - -What would be thought of that mother who should tire of loving her -child, and give as an excuse that her tastes had changed; that once -her child was suited to her maternal affection; but that now her -maternal love had changed its character and quality, and demanded a -corresponding change on the part of the object of its affection? It -requires no argument to show that such can never be the requirements -of maternal love. The same is true of every other manifestation of -the affectional principle. Fraternal, filial, and social love will -admit of no change; demand no variety. The brother and sister can -love on and love forever; the parent and child can do the same; and -true friendship abides in constancy of affection. But _lust_ demands -variety, and consequently change. When the true impulse is overlooked, -and self-gratification becomes the end in pursuit, then comes with it -the demand for variety. This is seen in eating and drinking. Hunger -and thirst only call for simple food and drink. They will supply the -demand. But the moment gratification is consulted, then great must be -the change and large the variety. And by far the largest amount of -labor and expense is bestowed upon gratification. - -The same is seen in the social department. Those who, in their social -intercourse, are seeking selfish gratification instead of the happiness -and well-being of their associates, are those who demand variety; who -themselves are _cloying_ of one kind of amusement, and then demanding -another. This principle of demanding change in food, in society, in -amusement, etc., depends upon that condition known as _cloyed_; and it -does not take place in respect to any need. The thirsty soul is never -cloyed with drink until it ceases to be thirsty; the hungry soul with -food until hunger ceases. But it is not thus with lust; it ceases to -enjoy one means of gratification after another, while yet the demand -mand for gratification continues. The same principles apply to the -marriage relation. True conjugal love never changes. It can never -change, because it must rest upon an unchangeable basis. The mode -of begetting offspring must be as enduring as the race. The demand, -therefore, will be as imperative as the necessity, and hence the desire -for offspring must be as deep and fundamental as the soul itself. - -The law of procreation demands that in view of the great end to be -accomplished, those who unite in the procreative art should unite -upon the highest and purest plane. Hence the conjugal affection or -love has its basis in this deepest and most immutable necessity of -the soul. Understand me—man, in his present condition, is the grand -ultimate of all past being and action. And that which took all past -ages to accomplish is committed to man in the command to be fruitful -and multiply. The future is committed to him. That which comes into -conscious being must do so through him, and the true foundation for the -fulfillment of the great command is laid in the conjugal union of the -male and female souls. To say of the impulse calling for such union, -that it demands change and consequent variety, is blasphemously false -and absurd. The basis of conjugal love is as deep and immutable as are -the foundations of immortality and eternal life. - -But let this union be a mere external and lustful one, that is, one -looking for self-gratification, and it becomes subject to the law -of lust, and consequently, like every other lustful affection, will -demand variety. The very nature of lust is to disease and destroy and -to defeat the end sought. It therefore brings with itself ultimate -cloying and disgust; and to remedy that, it must have change. - -That this is the nature of that impulse which _free lovers_ mistake -for love, is further evident from its associations. The plea they set -up is, that every one is free to seek happiness; and consequently when -one relation or pursuit fails to conduce to that end, they should be -permitted to change the relation or the pursuit, and seek happiness in -another. They make the seeking after happiness the great end of life; -hence they have adopted very appropriate language, such as “passional -attraction,” “passional affinity,” etc. - -For this reason, in their assemblies they aim at self-gratification. -Each is striving to beget pleasure. Their assembly-rooms are full -of amusements and “innocent recreations,” singing, dancing, playing -at different games, chatting, etc., all pursued in respect to the -pleasures they promise, and not in respect to the good irrespective -of the pleasure. The plea is, the people demand cheap amusements, or -rather need them. Cheap amusements are the very things they ought not -to have. It is but another name for cheap dissipation. But the advocate -for free love complains that the law and public sentiment hold him to -his choice, when he has made a bad one. The uses and benefits of the -law are seen in this, that they do hold all such to their choice, and -by so doing avoid a multiplicity of bad matches. - -The individual who is out seeking passional affinities is under the -influence of lust, and the sooner he or she is caught and caged the -better; such can gain nothing by being permitted to experiment. Until -they can rise above their selfish and lustful natures in other things, -they will not be very likely to do it in matrimonial affairs. - - - END. - -*** END OF THE PROJECT GUTENBERG EBOOK THE ASTRAL WORLD--HIGHER OCCULT -POWERS *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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