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YALE MEDICAL LIBRARY
HISTORICAL LIBRARY
The Bequest of CLEMENTS COLLARD FRY
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NEW YORK: PARTRIDGE & BRITTAN,
300 BROADWAY. 1853.
Digitized by the Internet Archive
in 2012 with funding from
Open Knowledge Commons and Yale University, Cushing/Whitney Medical Library
http://archive.org/details/presentageinnerlOOdavi
THE
PRESENT AGE AND INNER LIEE;
A SEQUEL
SPIRITUAL INTERCOURSE
MODERN MYSTERIES
CLASSIFIED AND EXPLAINED.
BY
ANDREW JACKSON DAVIS,
AOTHOR OF "NATURE'S DIVINE REVELATIONS," "HARMONIA," ETC., ETC.
'COME NOW, AND LET US REASON TOGETHER."— Bible.
ILLUSTRATED WITH E N G E, A V 1 H G 8 .
NEW YORK: PARTRIDGE & BRITTAN,
300 BROADWAY. 1853.
ENTERED, ACCORDING TO ACT OF CONGRESS, IN THE YEAR 1653, BY
•ANDREW JACKSON DAVIS,
IN THE CLERK'S OFFICE OF THE DISTRICT COURT OF CONNECTICUT.
BFI25I 853D
FOUNDRY OF S. ANDRUS AND SON,
HAKJFORD.
W. C. Armstrong, Typographer.
PREFACE.
The author has obeyed his impressions in present- ing' to the world this book. Its contents are designed to meet the psychological demands of the time. The heart and the head, the soul and the understanding, are particularly and familiarly addressed.
To the down-trodden and wearied, to the tram- melled and enslaved, to the depressed and sorrowful, to the seeker after light and liberty, this book is most cordially dedicated by the author. He can think of no better offering — no legacy more adapted to the development and tranquillization of man's nature — than the one now laid upon the altar of the reader's Reason.
" Let there be Light /" was the first and most om- nipotent mandate of Heaven; it reverberated through- out the length and breadth of the arching skies; it has rolled down from generation to generation with ever-increasing power; and now, it seeks an expres- sion from every heart that beats in unison with the sovereign laws of universal justice and equal liberty.
r it e r a c e .
That there may " be Light " on the important ques- tions now agitating the people, and that " mental lib- erty " may come with it, is the deepest and foremost prayer of the author; and he earnestly hopes, and even ventures to believe, that the following pages will serve to conduct the reader to the attainment and enjoyment of these inestimable blessings.
A. J. D.
Hartford, Conn., May 22, 1853.
CONTENTS
PAGE.
A SURVEY OF HUMAN NEEDS, 7
DEFINITION OF PHILOSOPHY AND SPIRITUALISM, 29
THE EXTERNAL ARGUMENT, 47
THE SPl RITUAL CONG RESS, 82
VISION AT HIGH-ROCK COTTAGE, 84
THE DELEG ATIONS AND EXORDI A, 97
THE TABLE OF EXPLANATION, 128
THE CLASSIFICATION OF MEDIA, 130
THE CLASSIFICATION OF CAUSES, 197
SUMMARY EXPLANATIONS, 200
REVELATIONS FROM PANDEMONIUM, 207
ASSERTION VERSUS FACTS, 215
A VOICE TO THE INSANE, 244
BENEFITS OF EXPERIENCE, 259
PHENOMENA OF THE SPIRITUA ^ SPHERES, 263
1*
ILLUSTRATIONS,
PAGE.
SCENE IN A FAMILY CIRCLE, 67
CIRCLE FOR PHYSICAL EVIDENCES 70
VISION AT HIGH-ROCK COTTAGE, 86
OHIROGRAPHY OF THE NEUROLOGIC MEDIUM, 146
ALMONDUS PENMANSHIP, 147
ENGRAVING OF FARMS AND GARDENS, 171
ILLUSTRATION OF CLAIRVOYANCE AND IMPRESSION, 173
A SURVEY OF HUMAN NEEDS.
In the Old wilderness of Superstition now blooms the immortal flower of Keason. The great and powerful genii of the Eastern hemisphere have given themselves up to ob- livion ; and the great and powerful Ideas of the Western hemisphere now occupy their places. The whole world is rapidly approaching a Transition State — is passing from death unto life- — is merging from a long night of ignorance and superstition. But to realize the marvelous changes that are constantly going on everywhere, and in order to contemplate this glorious transition of the Old into the New, we must take a stand-point high upon the summit of the ages. From this position the mind's eye may not only take a comprehensive survey "of the inferior Past as the vast back-ground of the superior Present, but also, now and then, obtain a satisfying glimpse of the undeveloped Future. By scanning the fables of the past, and. comparing them with the realities of the present, we can see that what was considered miraculous and supernatural is now recog- nized as the " matter-of-course" triumphs of progressive science — as things ordinary and natural to the constitution of matter and principles. Consequently, though every new development is exceeding wonderful, it is not super- natural. In the Empire of Matter there can come no miracle ; the world of Mind is equally impregnable, be- cause the former is its foundation. The thinking mind knows too much of the laws of matter to believe in miracles. The more we know the less we believe ! Faith has extem- porized so often and improvised so much which Knowledge
5 A SURVEY OF HUMAN NEEDS.
repudiates as godless and wrong, that the intelligent por- tion of the world has deserted the continent of belief for the far safer and firmer hemisphere of positive Knowl- edge, which in the mind is balanced by the hemisphere of passion or impulse.
Skepticism is, I think, the handmaid of Truth. Doubt is the beginning of Wisdom. Doubt is the precursor of inqui- ry ; inquiry leads to Evidence ; Evidence is the foundation of Knowledge ; and Knowledge is the parent of Liberty and Power. Concerning skeptics a philosophical writer once remarked, " That they are men who pick holes in the fabric of Knowledge wherever it is weak and faulty ; and when these places are properly mended, the whole of the build- ing becomes more firm and solid than it was before." In the ages of ignorance, it was a crime to doubt ; now it is the sign of intelligence. Skepticism is the Chief of all policemen who maintain order among the clergy. Science is an excellent and indomitable watchman ; but an intel- ligent, honest, philosophical Doubt, is the most formidable of all foes with which the Dogmatists have to contend. Then fear not, ye skeptics — Doubt on ! Do for the world what an unreasoning faith can never accomplish. Help on the work of Eeform ! If there be any nigh to the king- dom of heaven, they are those who conscientiously Doubt until adequate Evidence is obtained ; then faith is not pos- sible ; for Knowledge occupies its place in the mind ; and a force equal to the "moving of mountains" is therein forthwith generated.
The object of this chapter is to show, that the world, es- pecially in this century, needs a "Philosophy" higher than the schools can furnish, and a " Spiritualism" more demon- strative than the churches possess — needs these, in order to destroy the hatreds of the churches ; to cas tthis creed and that religion into the world's treasury of experience ; to en- rich our minds with a unitary understanding of all natural and spiritual things ; and finally, to render all things, which pertain to our physical and mental being, universal and harmonious !
There are three unmistakable indications that the world
A SURVEY OF IIUMAN NEEDS. 9
really "needs" the Harmonial Philosophy, or something analogous, as follows :
First. The materialistic influence which nearly all the Sciences exert upon the civilized races — limiting knowledge and faith to the scope of the physical perceptions : showing the need of some philosophical interpretation or spiritual manifestation of things, which will harmonize at once with the known facts of science and the immutable laws of Na- ture.
Second. The incapacity or inadequacy of any and every form of Theology, which is evolved from the Testaments, to answer the great variety of questions which involuntarily rise in intelligent minds.
Third. The failure on the part of popular Theology to bring " Peace on Earth" — its failure to save the people from poverty, ignorance, crime, discord, disease !
The argument in support of these three propositions will, on this occasion, be drawn — 1st, from the Doings of Geolo- gists; 2d, from the Doings of Chemists; 3d, from the present social state ; and 4th, from the antagonisms of exist- ing religions.
In this little volume, the sequel to my "Philosophy of Spiritual Intercourse," the reader will find a continuation of certain thoughts therein broached, with much which is entirely new and very important. The initial considera- tions now submitted, are those which enter into the forma- tion of this chapter.
When contemplated from a certain position, it is very natural to exclaim that, " all the world's a stage" — a pyra- mid of excellence — a gorgeous Temple — vested with super- nal beauty; built upon the granite foundations of inde- structible material ; and upheld by the golden columns of Eternal Truth. How beautiful the scenery which falls, and rises, and glides away before »the ever-changing drama of existence !
First, let us glance at the play of geologists among the rocks and hills. Now, as the curtain rolls up, let us look upon the geologic drama. Behold ! the earth, the seas, the
10 A SURVEY OF HUMAN NEEDS.
flowing tides, the groves of solemn grandeur; and diverse vegetation, unfolding with a wild luxuriance over the roll- ing lands. What can all this mean ? Whence the origin of these things? Who owns and manages this theater?
We are the audience. We know by all these properties and decorations — by all this form, and order, and arrange- ment— that there must be a " green-room" somewhere with- in, behind the exhibition ; and we desire to behold it. Yea, we must! For we possess investigating, exploring facul- ties ; and these demand an exercise !
See! A silent splendor floats down from the noon-day sun, and illuminates the hills. Star-beams come down from on high, and play amid the lilies of the valley ! There is a glow and a loveliness — a poem and a song — upon, and flowing from, every thing that lives !
Again and again we ask: "Who made all these won- ders?"
In vain the cast-iron conservative, "with eyes severe and beard of formal cut" — replete with heavenly ire — admon- ishes you to leave untouched the secrets of Nature : to search not into the mysteries of godliness. The clergyman, too, shrinks from the results of investigation. He fears that, in case you should behold the " green-room" of the World's theater, there may be found no traces of the "rock" he stands upon ; only the heterogeneous materials from which it was originated. He, therefore, cries out from his desk against you, and exclaims — "Beware ! Beware !"
But the ways of mind are imperious ; man must investi- gate ; and, first of all, the land of his birth. And so, with hammer in hand, he knocks at the magnificent door of geo- logical science, and begins to enumerate the various strata which constitute the Earth.
When man first entered the subterranean departments of Nature, he could read but imperfectly the hieroglyphic characters traced thereon — upon the inner chambers — by the laws of progress and the methods of growth. But soon he learned to count the hundreds of thousands of centuries which were consumed in advancing the earth from its pri- meval condition to its present state. And forthwith his
A SURVEY OF HUMAX NEEDS. 11
mind, like a freed bird, overleaped the existing boundaries set to biblical chronology ; and the geologic man dated the hirth of the world far away in the remote, unremembered past — long, very long prior to the origin of life or anima- tion.
Here began a new act on the stage — a battle between in- flexible science and popular dogmas ; which resulted, as you probably know, in numerous theological concessions and acknowledgments, viz. : that the Fathers of the Church, and Students of divinity, had uniformly ac- cepted the "Mosaic account of Creation" in a too literal and restricted sense. They discovered and determined that, in order to avoid any public clashing between the teachings of Mature and the dogmas of Revelation, they could construe the expression " the evening and the morn- ing," to mean the " ending and beginning of an indefinite era;" and thus, also, they stretched out the "six days" of Genesis into " ages," long and spacious enough to accom- modate the most extravagant discoveries of geological sci- ence. This, for modern times, was an interesting act. The sparks of geologic truth, which were from time to time elicited from the granite sides of Nature, indicated the final dawning forth of a basilar knowledge of the constitution of things, almost too vast for the human mind.
When the dark dungeons of the earth were fairly thrown open to the rays of wisdom, and when men discovered that they could walk therein unharmed, and find philosophic truths in clusters everywhere ; then it was, as it now is, in- teresting to see men of intellectual power, summoned from other studies, go forth to grapple with the unfolding truths of Mature, and sound their melody on harps of praise. These minds, each acting for himself, have arranged, systema- tized, and propagated the greatest lights of terrestrial dis- covery ; and, moved forward by the love of research and positive knowledge, they have advanced all geological acquisitions, regardless of time-honored prejudices and popular intolerance, into a form and character of one of the noblest of the sciences.
" Of all the sciences in the material universe," says a
12 A SURVEY OF HUMAN NEEDS.
writer, "none comes more immediately into sympathy with our physical wants and sensuous enjoyments than this science of geology." It acquaints us with the rudi- ments of life, with the laws of formation, with the incip- ient manifestations of the Soul of Nature. Geology is a beautiful country, which all should visit. At every step we tread upon the interesting facts which it embraces. The earth is paved with wonders. Could we but intelligently interrogate the rounded pebble at our feet, it would reveal to us events or acts in the elemental drama of this world, more wonderful and sublime than all the myths of ancient days ! Yea, the little speechless, time-worn, pale-faced crystal, could it speak its experience truly, might read us a history of its travels from primeval times to its present humble bed, enough replete with "hair-breadth escapes and thrilling incidents," to shake the strongest mind with grotesque and sublime emotion.
I have introduced this matter, simply, to interest the reader in the science of geology ; to interest you in the beginning principles of life, which geology discovers to us. As a young science, with its colossal proportions and strength, it has already performed a mighty part on the world's stage !
Aside from all the psychological blessings which it brings to us, it reveals to man its immense storehouses of mineral wealth ; tells where we may find coal to keep us warm, to "make the pot boil," and drive the engine. It tells us where we may find zinc and iron, and tables of building stone, wherewith to construct palaces and prisons, and every thing else. It tells us where to find copper, silver, gold, that august "Trinity," which even a Unitarian can understand, and reconcile to the laws of calculation.
Besides all this, geology instructs us in the mysteries of the material creation, develops the motive principles of embryology, exhibits the vast pyramid of all animal ex- istences ; and so, perpetually enriches our stock of sensu- ous knowledge.
But, more than all, Geology is the inexorable judge of Tueology. And it will be an exciting day when the ac-
A SURVEY OF HUMAN NEEDS. 13
complislied champions of each system are compelled to ap- pear, side by side, or face to face, on the stage of the world there and then, before an intelligent audience, to test and determine the merits and demerits of their respective reve- lations. When this trial comes on between the teachings of nature and the dogmas of antiquity, we may be called upon to take our positions in the juror's box ! Let us, therefore, speedily learn the divine art of seeing all sides of a question, and of "judging, not from appearances, but with a righteous judgment," all the evidences which may be presented.
But the scene is changed ! New characters appear, new " stars" come forth, and a new audience is summoned !
Behold now, the chemical laboratory, the furnace, the blow-pipes, and retorts. See the bottles of ether, the speci- mens of mineral compounds, and the results, the triumph- ant results, of demonstrative analyses in every direction ! See, too, the intrepid chemist, digging and burning his way into the things which God has made. With what im- perturbable zeal, with what studied gravity, he dissolves elements and gases ! " I can not help admiring," says the classic Wilkinson, " the thoroughness of the Liebigs, who, af- ter having analyzed the rest of things, put men and women into the retorts, and with pen and ink ready, write down so much dirty water and fetid oil, and so many ounces of scientific dust ;" and who, therefore, convince their audi- ence, by plain and unequivocal demonstration, that "peo- ple are no better than they should be," and have much affinity for the dust, from which they originally came.
" Physiologists and soap-chandlers look on with amaze- ment," and begin to calculate how much can be made out of the novel discovery ! But clergymen and lukewarm be- lievers in man's immortal destiny, on the contrary, having no principles of truth underlying their theory, are inex- pressibly terror-stricken to see dissolving, in the retorts, before the eyes of the world, the mystic evidences to which they have so long referred, in addition to Bible testimony, in behalf of man's immortality. And so chemistry, which
14 A SURVEY OF HUMAN NEEDS.
is all right in its proper sphere of action, is really depriv- ing the world of its faith in Spiritualism ; and is breeding troublesome questions and skepticism in every intelligent mind. Old faith is disturbed.
Well: what, then, is to be done? What can the church do, in order to restore to the people, and to materialistic chemists also, the virgin primitive faith in man's immortal destiny ? Shall the noble science of chemistry be hooted down and driven out of civilized society, and be treated hereafter as an Atheistic or demoniac deception ; or, must Old Theology bestir himself, shake his whitened locks, make another respectful acknowledgment to Young Sci- ence, and very complacently fold the youth within his garments? Shall this be done? Do you think that " Old Theology" can adopt, and provide for, all the children of Science and Philosophy, which come forth from the ever- pregnant womb of Truth ? We shall hereafter see.
But, again, the scene is changed ! Behold the Human Family, in the aggregate, which, like the "Tower of Ba- bel," is the platform of innumerable discords and misun- derstandings. Want, ignorance, war, slavery, starvation, crime; these form the basis of all the dramas; and "all the men and women are merely actors." There is too much tragedy visible ; the lights and shades are too sharply drawn. More equality is needed. The heavens are too dark ; the thunders roar in too high a key ! This question can not be suppressed — does an All-good, an All-wise, an All-powerful Divine Being control and manage the vast Theater of this human world ? Or, has he cursed it, and abandoned it to the capricious and terrible management of an Adversary? Do the Manichees and the Christians tell us truly ? Oh, there are dramas and tragedies performed on this stage of being — performed by men and women bad enough to shipwrech all human faith in the existence of an All-good, an All-wise, an Almighty Mind !
Behold the strong oppress the weak ! Oh, where is the arm of God ; the God of prayer and of special provi- dence ?
A SURVEY OF HUMAN NEEDS. 15
Behold yon poor, dejected Slave ; Lis spirit black with compelled ignorance ; his body deformed by over-work ; his back streaming with blood ! Behold his master, too, clothed in purple and fine linen ; surrounded with luxuries and com- forts ; the bosom companion of legislators and divines ; a popular candidate for Congress ! Oh, where, where is the Christian's God, the God of miracle and of special provi- dence ; why doth He not appear ? Throughout the whole domain of popular theology no answer is returned, except the soulless echo, "Where :''
Do you wonder, ye churchmen, that there are "Infidels" and " Atheists" who look, and look to the heavens in vain, for the manifestation of some special favor ? The Chris- tians tell them to "pray for it," "to have faith ;" but, alas ! faith in a God of special providence " without works," is as a starving man in the desert.
Turn thine eyes toward the lands of despotism. Behold there what a prevalence of wretchedness and crime ! The sons and daughters of Emerald Isle ; where are they ? There are plenty of Priests and Bishops on the soil, plenty o± Roman and Episcopal churches there, innumerable prayers spoken, and heavy salaries paid ; but where are the children of " our Father who art in heaven?" Exhausted and wea- ried out with the hardships of oppression ; dying, dying with starvation and disease, in order that the lordly drones of opulence may live. Surely the world has great need of something. Experience is good, I grant you ; but not such experience. The granite boulder, when wrenched from its parent rock, is adequate to the fierce trials of the earth ; but not so with the ever-sensitive soul of an immortal flower.
I plead now the " cause" of the world, of humanity. Yiewed in the light of theologic/a^A, merely, something must he done to save the generous-hearted and humanitary mind from utter skepticism. For these dreadful crimes performed year after year and day after day, before High Heaven, bad enough to make the angels weep, wrongs and evils that go unremoved and unredressed, are sufficient to impair all hvman faith in God, sufficient to cast a mantle
16 A S UK VET OF HUMAN NEEDS.
of doitbt and gloom over the mind of every intelligent being. Of course the narrow-minded and selfish sectarian can not feel these remarks, nor realize the needs of the world of which I now speak ; for such a mind is interested, mainly, in a future selfish salvation from an imaginary hell ; but the expanded, philanthropic soul, who desires practically to love his neighbor as himself, he needs a " new philosophy" and a new theology to keep his faith alive and his mind free. The sectarian dogmatically submits his explanation of all these evils, and offers you " the means of salvation." But the world has found out the fallacy of his explanation ; the im- potency of the old remedies.
Eighteen hundred years is quite long enough to test the efficacy of a moral medicine.
Christianity has been assiduously administered, with pro- fessional skill, to the world for nearly twenty centuries. Yet these horrid dramas and bloody tragedies are still being per- formed, almost beneath the " droppings of the sanctuary." But you say, " Christianity has civilized the world." I tell you the exact truth when I say, in reply, that excepting the civilizing or moralizing influence which Commerce and Art, and Science, and Poetry, and Music, and which Philosophy have progressively exerted upon the world, the people, as far as the church is concerned in their civilization, are no more righteous to-day than they were in the days of Char- lemagne.
But again the question, "What shall be done?" What shall the people have in exchange for their old faiths? Kind reader, you should not attempt to barter them away ; when you get through with them, let them die. Do not poison the rising generations. But be generous, and make the future a "gift," which all shall worship as the Truth. One fact is clear, theology must make still farther conces- sions to science. Por science has invented steam-carriages. And Christianity, before helpless as an infant, being con- veyed in the arms of its sponsors from city to city, now takes a seat in the cars, and flies speedily from state to state, or a berth in the ocean steamer, pays morning calls to the heathen and the oppressed ; and thus, by the agencies and
A SURVEY OF HUMAN NEEDS. 17
potencies of science, theology spreads rapidly over a con- tinent or a hemisphere.
Now, be it remembered, the world is looking on ; it sees all this ; and sees, too, what agencies are really at work civilizing and moralizing mankind. The people see how old theology lias labored to keep up with the times. Again, in view of all this, I ask, " What shall be done in regard to human faith ?" Shall we renounce our old faith and old notions, and become materialists — believers only in the facts of science and in the world of physical phenomena — have faith only in what we see, and hear, and feel ; or, shall we strive to obtain a "new philosophy," which subjects all the Past to itself, explains the Present, and throws open the golden portals of the all-radiant Future ?
"All the world's a stage." And the scene which I shall now show you, concludes the present exhibition of thought.
The world has many needs / the greatest of all is, a Phi- losophy, which unfolds, in a systematic and orderly form, the stupendous truths of Nature ; which points the soul of man, through Nature, to the Eternal Mind ; which converts the rudimental facts of immortality into household gods, divulges the great laws of human existence, and leads to the harmonious organization of present social discords, on the ground that existing evils arise from the perverted action of naturally good performers.
The history of the world has recorded the fact, that every new discovery has had to encounter old theology to begin with, and then do battle with its learned adherents. And yet, by dint of nearly starving its pioneers to death, or else, by subjecting them to the scoffs and derision of the world, the new discovery has invariably came off at last victorious, amid the forced concessions of the church. Now the most intelligent among civilized nations have seen all this, and have accepted the moral. And so this Age especially de- mands instruction or " revelations" particularly addressed to the Reason Principle. Spiritual authority, based on mere testimony and tradition, is now questioned, and criti- cised everywhere, by almost every body. Never before,
18 A SURVEY OF HUMAN NEEDS.
since the days of the Reformation, did the world so abound with a deep-seated and inflexible skepticism in regard to the asserted supernatural or miraculous. And especially is this true where intellectual science and popular theology are most cultivated, as in Europe and America.
The high Truths of God, of Mature, of Immortality, of Social re-organization and progress, are sought and inquir- ed after by the people ! These vast problems, which come closest to our business and bosoms, still appear to remain unsolved. Though, it is true, that the Mormons, the So- cialists, the Shakers, Free Masons, and Odd Fellows have struck out into new paths ; and each system, by its own especial ordinations and wisdom, has tried to solve the problem of human protection and social happiness. But the free-born mind will still ask, and seek, and find — in spite of all the barriers set up by creeds and dogmas !
Inow the Church — I mean the entire religious system of Christendom — points us to the Primitive History of "in- spirations," the Bible, and bids us to find there all the knowledge and spiritual nutriment which we seek. But when we drink at the old fountain, there is too much of that which healeth not ; too much of the old myths and notions floating near the surface ; which we of necessity imbibe with the pure waters of truth. Hence, many per- sons look to the Testament in vain ; though this depends much on mental organization and early associations. Ev- ery discriminating mind, however, can easily see that many passages in that old book — the leaves upon the tree of a former age — bear the clearest impress of Honesty and In- tuition, of Spiritual Blumination and manifestation, also, in certain places ; but the cause and the effect, the wh, and the wherefore of things, with their natural relation- ships, doth not appear on the sacred pages. This is the trouble to-day.
It is related by the Aposiles of Jesus, that he "brought life and immortality to light."
But this, says the critic, is all a matter of assertion, and of local testimony ; furnished by persons of whom we know absolutely nothing, except through the medium of fallible
A SURVEY OF HUMAN NEEDS. 19
history. Surely there is nothing in the world's past multi- farious experiences to corroborate, or even analogically to justify, such a circumstance as the physical resurrection; the going iqj into the air of a body of flesh and blood, con- trary to all the laws of attraction, gravitation, and order ! No man, or woman, or child, says the materialist, has ever been seen to rise thus physically and spiritually, as related of Jesus. Hence the world, having neither the sensuous nor the philosophical evidence that such an event is possi- ble in the nature of things, can not be expected to believe. For faith is uncontrollable. Man is not the master, but the subject, of evidence. Hence, the proof of this physical resurrection being so frail and unsatisfactory, the thinking mind finds itself disbelieving the whole account, frequently against all educational desires and will.
Utter skepticism upon this subject is inevitable. To wage a clerical warfare against the carnality or inadequacy of Reason, to denounce and forbid all attempts at reason- ing on sacred themes, is to forbid the effulgent sun to shine, or the imperious tides to flow. Because, just as the heart beats, spontaneously and unsolicited, so the mind thinks ! For all organs have consigned to them, from birth, their proper functions. Now, here is a difficulty which old the- ology can not remove ; the masters in the churches have expended their skill upon it in vain ; the mind will investi- gate, and young science carries the day !
Again : the human family, when considered in the ag- gregate, is literally destitute of a belief in an intelligent Supreme Being, "without God and hope in the world." There is no disguising this fact ; although it still lurks and shirks from public gaze underneath a vast multitude of creeds and formulas. If you will but examine " the map of the world," and point out to your own mind the exact proportion of it which is now occupied by Christianity, you will be surprised at the smcdlness of the "spot;" and yet, without the Christian system, without the revelations which it bears to us, the world, so say the clergy, would knov) nothing of the absolutely spiritual and supreme ; all would be conjectural. But is not the Christian world full
20 A SURVEY OF HUMAN NEEDS.
of conjecture and antagonism ? Christendom, as the reader probably knows, is divided and subdivided into about fifty different distinct " systems of salvation." Eacli sect living out the life of its founder, and developing a different idea of the nature, attributes, and moral government of God. In other words, each sect makes for itself a new idea of God ; repudiating the old one as partial and incomplete. And yet, all the sects profess to be Bible-believers. "Well, so they are ! But they believe from different stand-points of observation. If you read the Testament through Rom- ish, or Presbyterian, or Methodist, or any other sectarian spectacles, you will receive corresponding notions of Man and God. Thoughts and symbols are inseparable..
Let us view the world in this respect. The Jewish God is the creation of the nether portions of the brain. He is an embodiment of the idea of " power;" a personification of " energy," an omniarch. He is neither pre-eminent in affection or intellect ; is the deification of Mars ; encour- ages war, and the art of making saints by swords. The Jewish God is an All-mighty ', holding, as the totality of his character demonstrates, the gentler attributes of Love, Mercy, Reason, Justice, and Truth, in strict subordination to the sovereignty of Force ! He does every thing by special legislation ; is full of expediencies ; and his devo- tees must, therefore, seek his will in the " decalogue."
The Homish God is, also, a creation of the cerebellum ! He is a sublime Potentate, an ecclesiastical and a political tyrant ; ruling among the armies of heaven and the inhab- itants of earth ; the patron of kings and emperors ; a cross between a despot and a Father, devoting the attributes of the latter to the purposes of special miracle, local provi- dence, and imperial rule. His devotees must, therefore, seek his presence through the "Pope," the "Priest," and " Confessional."
The Episcopalian God is a supernal sovereign, with a dig- nified touch of philoprogenitiveness. JS s t1^ e moral King of the world, he sits on his eternal thro1 roned by a rich
profusion of regal splendor, adm nighty phalanx
of genteel and accomplished saints, whose genealogy can
A SURVEY OF HUMAN NEEDS. 21
be traced down through a long line of Bishops and Eccle- siastics, to the primitive aristocracy itself; forming the so- called "Apostolic succession." lie looks with special fa- vor upon a well-ordained ecclesiasticism ; and his devotees must, therefore, seek him in "The Church."
The Presbyterian God is supremely aristocratic ; is a magnificent Lawyer ; is logical, also, to the last degree. Like a true eclectic mind, he selected the eternal inhab- itants of heaven from the foundations of the world ; the re- jected multitudes he consigned, ex-officio, to the depths of Gehenna. He has written his unalterable decrees in a book, and those gentlemen who hear the "high calling," become its expounders. Hence, the Calvinist always re- fers to " Our Minister."
The Metiiodistic God is a production of the higher por- tions of the brain. He comes forth from the iron rigidity and fixedness of character ; is inspired with Benevolence, and is gloriously democratic. He magnanimously lifts the shackles of "predestination'' from every soul, and gives every descendant of Adam an equal chance to win the prize of eternal value. In the plenitude of his hospi- tality, he throws open the celestial gates to all. His terms are fixed, but moderate. You must be "willing to be damned," whilst you must also "strive to be saved, and come into the knowledge of the Truth." Methodism is Calvanism inverted ; a pyramid standing on its apex ; the broadest part toward the skies. The Methodist God gives his devotees this world as a kind of moral gymnasium, in order to discipline their moral muscles ; and so, therefore, his followers always refer to their "Probation."
The Quaker God is a God of temperance, patience, per- severance, brotherly-kindness, and charity. He is a crea- tion not of a whole harmonious brain, but, exclusively, of the upper and frontal portions. An embodiment of Pater- nity and Humility, dressed in drab, and violently opposed to music ! He turns our eyes inwardly, into the innermost silence of the soul's sanctuary, and gently bids us always to "move with the Spirit." The true Quaker, therefore, leaves all forms of inspiration, and seeks his God in "Faith."
22 A SURVEY OF HUMAN NEEDS.
Tiie ITniyeksalist God — like the generous conceptions of Origin, and Plato, of Jesus, John, and Paul — is a verifica- tion of Love; a crystallization of mercy, goodness, and benevolence. His attributes are more democratic than those which characterize the other Gods. Intellectually con- sidered, he has far more breadth than height — a mild, lov- ing, indulgent "Father of Spirits." In many respects, his character, and the relations subsisting between himself and his creatures, bear a marked resemblance to the gods of the Judean Poets — the writers of the Yedas. Universalism is Calvinism gone to seed — the unphilosophical counterpart to a magnificent absurdity. It cracks the Presbyterian nut and spreads the contents before the whole family of Man. Predestination is a Sound Doctrine with the Universalist God, but his preordinations secure the "salvation of all men." There are "no high, no low, no great, no small" in the scales with which the Universalist God metes out the prob- lems of eternity ; but, with the cold, dignified, aristocratic Justice of the Presbyterian God, all this is totally reversed.
The Unitarian God, on the contrary — in opposition to the Romish, Episcopalian, Calvinistic, and Methodistic Gods — is not divided up into three incomprehensibilities, but stands out intellectually, boldly, and alone in owning and governing the universe. He is more a creation of a well-balanced brain, whose central thought was "univer- sal unity." This monotheistic conception harmonizes more easily with the mind's unitary instincts of Truth, and so, therefore, although Unitarianism has as yet only attained a transition footing among the sects, still it has accomplished a good thing, i.e., a new reading of an old book.
The truth is this : some theological hero or Xapoleon in religious reform — a Luther, a Calvin, a >Yesley, a Sweden* borg — strikes the plow deep into the luxurious soil of spir- ituality, turns up a new stratum of thought, capable of yielding a still richer harvest, with a new conception of God, and, as a matter of logical necessity, a new and dif- ferent reading of the Testaments. Several beautiful songs may be elicited from the same instrument. But these dif- ference* among Bible-believers are the fertile soinv
A SURVEY OP HUMAN NEEDS. 23
much modern Infidelity. I ask, therefore, is the world not in "need?1 of something — even of a philosophical concep- tion of a Supreme Being ? For without a true idea of a Deity to begin with, we can not proceed a single step to- ward a better state of society, nor see the way to its ulti- mate perfection.
"The doctors of divinity" disagree in their conceptions of God ; hence, in all their reasonings on nature, on morals, on religion! The sects are supported by eminent men! Talent, and genius, and all the moral qualities which go to form good men, are to be found within the circle ol every creed. Xow, it is not " the creed," but the talent, and integrity, and fidelity of minds that sustain the creed, which preserve the inclosure from instantaneous decay. But this antagonism among Bible-believers generates the Atheistic God in the reasoning classes.
The Atheistic God — in opposition to the Jewish Power, with no spiritual attributes or personality — is a kind of hype r-gal canto Principle, manifesting itself in metals, plants, worlds, etc. — compelling us to live exclusively in the realms of sensation, of passion, and intellect ; making . mankind philosophical magnetic batteries of the hour, and the creatures of an inexorable "Fate." This god is a legit- imate offspring of the antagonisms of Christians ; there is no denying its paternity, and so, the question is : " What shall be done?"
The Carpenter's Son of the earlier time, according to testamental relation, although richly endowed with powers of interior discernment, and with a holy love for man, did not attempt to philosophize on the nature of God, on the law of Immortality, on the structure of the Universe, or upon social Organization ; and, consequently, not having received this kind of information, "the world needs," calls for light upon the eternal science of Cause and Effect ; more light upon the ever-pressing problems of our j>resent ana prospective existence !
The Harmonial Philosophy is the Harbinger of these additional revelations.
24 A SURVEY OF HUMAN NEEDS.
I know I shall be told, as I frequently have been, that Jesus manifested his exalted dignity, that he gave evidence of his supernal nature and inspiration, in the fact, that he never descended to reason and debate upon these great ques- tions. It is affirmed that he hnew the truth in the inner- most, foresaw its ultimate triumph, and, differing from all other teachers before or since, he simply and majestically announced it, trusting in its own inherent power to work its own way into and through the world. And in addition to this, it is also said, that the Testaments contain all the wisdom, all the light, necessary for man. But Time, time, bringing with it the combined and conspiring testimony of departed and retiring generations, has demonstrated this assertion to be a fallacy. For while mankind have intui- tive and moral perceptions to which Jesus directed his teachings, they possess reflective faculties, also, and rea- soning powers, which "need," yea, require for their devel- opment, to be judiciously addressed. This, be it remem- bered, the Man of Love dial not do ; it is this which the Harmonial Philosophy is designed to do. Jesus introduced the era of Love ; but an era of Wisdom is also required. An age of impulse demands an age of Reason.
The soft, silvery sunbeams of heaven do not more natur- ally flow over the fields, than did the loving, intuitive soul of Jesus spread its elixer over his solemn utterances ! Ev- ery Bible student feels its mysterious beauty ; realizes its spiritual presence, as he reads those sacred evangels of the testaments. Every civilized mind feels the goodness of his teachings, and admires the expurgated history of the man, bequeathed to us by the early fathers of " the Church ;" nevertheless, the world needs to-day a "Philosophy" which Jesus did not furnish, needs a "revelation" to the faculty of reason, which the Bible does not contain.
Concerning scientific professors. The world, as I feel impressed to affirm, needs a system of some description, dif- fering essentially from all prevailing theologies, which can lead the people forth intellectually into the fields of universal nature, shed a resplendent light over all the chapters of human experience, separate the wheat from the
A SURVEY OF HUMAN NEEDS. 25
chaff, theology from mythology, Deity from dogmas, "prove all things," developing only the things that are good. The reader may doubt the statement, yet it is very true, as I see the world, that Iloyal Societies and In- stitutions of learning require educating! They possess much of certain branches and fragments of wisdom ! Each professor engages himself, from personal motives, in per- fecting his particular chair, or department of education. Wilkinson says, that " while the Professors, pursuing their own way, warmed in their exclusive sensates, gather useful facts, enlarge their formulas, appeal to nobler faculties in their students, and, finally, if not too imprisoned by cus- tom, sail away into supersensuous abstractions ; yet do they remain invisible and insensible to the eyes and needs of the world at large." For these reasons, the Profes- sors themselves require to be educated; and thereby ele- vated out of the circumscribed sphere of individuality into an expansive universality of sentiment and purpose — living in the life of the whole !
That system of ethics is good for nothing, which comes not home to our business and bosoms ; the congenial com- panion at once of our Instincts and our Reason ; the guard- ian angel of our being !
That book-divinity which is now being taught in our Col- leges and Universities, bears the same relation to Real Truths it seems to me, that a dream sustains to the sub- stantial events of wakeful experience.
The formulas of prayer may be consigned to the mem- ory, as gold to the purse ; a capital to do business with ; but when the hour of real prayer comes over the throbbing soul, then formal prayers, like riches, " take unto them- selves wings and fly away." Then inexorable experience steps in, prescribes its own remedies, its own penalties ; and becomes, at last, the only "divinity school" from which the mind can draw its imperishable education.
The Professors will be truly learned and humanitary, when they leave sectarian forms of instruction, go up into the temple of the world's theater / take their position be- fore the audience ; throw open the " green-room" to the
2
26 A SURVEY OF HUMAN NEEDS.
public ; and perform in the grand Drama of a progressive Spiritual experience!
There is in Katdee no such a thing as " my truth,'' " my church," "my creed," "my religion." For Nature and Humanity are the everlasting proprietors ; they own all the property of individuals. Men may beg, borrow, or steal from the Treasury of the world. But Time and Truth, the ever-vigilant policemen and magistrates, finally capture the drone or thief ; then all his personal wealth, principal and interest, is restored to the common exchequer of Universal Principles ! I respectfully submit, whether the world does not need a Comprehensive Philosophy and Spirit- ualism, to teach the teachers this fact ; that the people can never be benefited by sectarian antagonism and fragments of scholastic wisdom.
The question is sometimes asked, "What shall we do with the different religions?" The different religions, as I see them, while they are no passports to future bliss, nei- ther important enough to quarrel about ; yet they are no useless groicth • they belong to the world, should be placed in the world's library, being, as they are, so many sacred volumes of human experience, so many different human reports of the Divine Being !
Do you think, you who have taken the best of the world to your churches and chambers, that Music and Poetry, horses and coaches, were made with special reference to your accommodation and pleasure? Do you think that riches and poverty are the dispensations of God ; or, are they the accidents of a disordered social arrangement? Must your sons and your daughters be educated to use clowns as slaves, and clodhoppers as the feet of the world?
Far from it. The world is the indisputable Home and the property of all ! He who tills the soil, or produces something which the world can beneficially use, has an imperial, yea, the best right to the enjoyment of the inter- ests thus and thereby accruing. And wo, wo be to the sect or party, to the Aristocrat or Ruler, who deprives the workingiuan of his reward, or the clown of his proper
A SHE VET OF HUMAN NEEDS. 27
freedom! For Humanity would surely sit in judgment against a wrong thus committed ! And the condemnation of earth is more terrible than the fabled curses of Jehovah ! Because, after death, when the Interior Man emigrates to another country, and takes up his residence among the Eternal and the Free, he can not altogether/br^ the "home of his childhood," nor be insensible to the throb of bleeding hearts, or to the discords arising from wrongs unremoved, visible on the bosom of his own, his native Land ! The Spirit must return to Earth.
All Truth is old ; being co-eternal and co-extensive with Deity. And yet, year after year New Truths are being discovered. Rather, let us say, the discovery is "new;" not "the thing" discovered. These discoveries occur as man's nature is unfolded. And I think it is time that "2sTew Truth" should be estimated as the most valuable, and practically important. That truth which has just de- veloped itself to the world is, of all others, the truth most needed by the world. The revealments of former ages, the old truths of early days, have done their work, and are no longer applicable to the needs of man. As the world goes on, new ideas, new thoughts, new inventions, new truths, new revelations, and fresher inspirations are required, and therefore they are developed. But there are persons who cling to the past, who believe all the avenues of inspira- tion were forever closed up eighteen hundred years ago, that the world needs nothing "new;" and yet, those per- sons avail themselves of the new ideas of science, the grand principles of civilization, which have gained a footing in the world in defiance of popular prejudices, and the un- yielding resistance of a proud and powerful priesthood. The Mosaic dispensation is an improvement upon the pre- vious systems ; so the Christian dispensation is an improve- ment on Moses. And so, the law of progress being eter- nally operative, are we not fully authorized in holding our minds open to the belief that a still higher, grander Dis- pensation is dawning upon the world s
If the Christian Dispensation is an endorsement and ful- filling of the Mosaic Law, why may not a third Dispensa-
28 A SUEVEY OF HUMAN NEEDS.
tion come as a coronation of the Christian Law ; to insure the practice of the eleventh commandment ?
Man's course is onward ! And the new dispensation is coming! It comes like a rolling flood, bearing on its muscular waves the ruins of the temple of error. Old creeds, old systems, old despotisms, old doctrines of man and conceptions of God, are crumbling one after the other into chaos. Men and nations may remain dumb and blind to their own interests, and temporarily false to the rights of Humanity ; but the sun of wisdom is rising, and even blinded eyes shall soon see that all ideas, all institutions, and all theories are valuable only just so far as they sub- serve the common welfare and progressive destiny of the whole family of man.
PHILOSOPHY AND SPIRITUALISM
On the very threshold of the Dispensation of Love, (which began with Jesus) there were, according to testamental his- tory, many communications made by departed spirits to the earth's inhabitants. The one I propose to quote, is to be found in the second chapter of Luke, between the eighth and tenth verses, and was made to several shepherds. "The glory of the Lord" — or, as a German philosopher recently termed it, the Odic Light — "shone about them," and the honest rustics heard the voice. This spiritual communication, be it remem- bered, is read and preached from, and professedly believed in, by all the clergy of Christendom: "Fear not, for behold, I bring you good tidings of great joy, which shall be unto all people."
The world has had so many revelations made to the faculty of Faith — so many marvellous developments addressed to the organ of Wonder — that even the shepherds of the land, priests, and theologians, who have so long denounced the world for its materiality and skepticism, are notwithstanding the most prominent and inveterate opposers of any new Revelation professing to be addressed to the reason-principle. They object to it, because, forsooth, it comes in a shape so questionable — because, in other words, it does not flow through the orthodox channels. But is it not strange that they do not see that the whole Jewish nation is not Chris- tianized, precisely for the same reason? — because Jesus was not born as they had determined he should have been — because he did not teach the doctrines which they had resolved could only be orthodox f The clergy of Christendom occupy the same position to-day that the Jewish priests occupied two thou- sand years ago ; and it would seem, with such an example 3*
30 PHILOSOPHY A X D SPIRITUALISM.
before them, engraved on the very history of the progress of Christianity, that the priests of the nineteenth century might bestow more respectful attention on the Spiritual Developments of the Day. The priests array themselves in opposition to, and defame, those things of which they have no absolute knowledge. But the tides will flow — the sun will shine — Truth will prevail; these truisms begin to be believed ; and the keepers of the Old Dogmas begin there- fore to tremble for the safety of their prisoners !
All the religions of the world, Pagan and Christian, assert the existence of a future state for man — after the death of his physical body. Seers, prophets, poets, leaders, and apos- tles, have declared the. fact of a World of Spirits. But we have believed these assertions on external testimony — on the mere authority of individuals, long enough. Now, therefore, comes the age of criticism; the day of Judgment; the analy- zation and disposition of old psychological revealments ; the ERA of demonstration. Every man must make the pil- grimage to the regions of Philosopy for himself. Man may point out the paths, and accompany the people on the jour- ney thither; but he cannot any longer lead them; for every man begins to find out the existence of a head upon his own shoulders — and a brain, capable of the loftiest exercises !
Like Columbus, before his voyage, the people have read of a New Continent, and feel a desire to discover it: and yet, unlike him, the people fear to hazard the enterprize of demonstration. All the learning, ambition, and wisdom of Europe shrank at the Thought of finding, through the medium of actual experiment, that New World in which we at present live. A similar crisis has now arrived in the world of Theology ! A "new world " of knowledge exists — a Spirit Land, beyond the ken of physical eyes — but theolo- gians shrink from the results of the discovery, deplore the attempt, and denounce the pioneers!
Intelligent minds, when summoned to the examination of any new subject, often find themselves in a strait betwixt two — between a Microscopic world, peopled with an infini- tude of littlenesses, and a Telescopic world of stupendous greatness and wondrous grandeur — lost between simplicity
PHILOSOPHY AND SPIRITUALISM. 31
and complexity — between materialism and spirituality ; and so max, though being, as he is, the instrument of diversified uses — the sovereign of the physical universe — a connecting link between earth and heaven — is also a kind of mediator between the ideal and the actual, and, hence, necessarily subjected to the alternate states of faith and skepticism; as the sky to sun-shine and storms, or the body to health and disease.
But man, by virtue of the spiritual exaltations consequent upon his ever-unfolding attributes, is not destined to exist in the regions of perplexities for ever ! He is not organized for standing still — physically, intellectually, or spiritually. To resist the law of eternal growth, is to resist the plainest law of the universe. Nay, man was not made for a station- ary residence an 3^ where nor in any thing; for the God of the universe has written "Progression" all over his constitu- tion. If you consign man to the realms of torment, he would, by the virtue of his intrinsic nature, sooner or later, institute a series of psychological experiments upon the imps of darkness for their improvement, and some Sir John Franklin would soon commence the discovery of a North- west Passage leading away to the world of light. Or, on the other hand, if you give man, simply for doing his duty on earth, a fixed home in an orthodox heaven, then, too, sooner or later, his overflowing humanity would lead him, far beyond his narrow confines, into reformatory schemes — into the formation of anti-slavery and colonization societies — for the ultimate salvation of hell itself.
The Law of Progress is imperious. Place iron in the earth, and disintegration forthwith commences; place it above ground, and oxydation is the certain phenomenon. Motion is the parent of progress ; and progress is the parent of development. The germs of vegetation first move with life; then they grow upward; then they outwardly unfold. So is the whole nature of man! Like the angular crystal, which may be classed among the lowest forms of matter, man, at first, is replete with sharp and severe points; then he advances toward the degrees of refinement, becoming rounded and smoothed off by experience; and finally the
32 PHILOSOPHY AND SPIRITUALISM.
Law of Development being active at tins crisis, he "unfolds like an immortal flower destined to bloom amid innumerable gardens on high.
If we would learn of the dignity and power of humanity, we must study "The Individual." Although no one person can possibly approximate to the perfect Type of Humanity ; yet, individual man is the organic impersonation of the race — a prophecy \ so to speak, of what the Eace is destined to be ! The world-knowing, and world-conquering faculties of man are authorized to put all enemies to his happiness and pro- gress beneath his feet. "The seed of the woman shall bruise the serpent's head."
That mind which loves truth more than any other thing, is clothed in the armor of Heaven ; and that mind which comprehends truth, is intimately allied to God, being well nigh omnipotent. The love of truth is a phenomenon of the affections ; a feeling of truth is the spontaneous miracle of intuition ; an understanding of truth is a normal manifesta- tion of the reason-principle. We love the earth, we feel it; butEeason bids us go forth — explore, measure, comprehend, and harmonize it ! The most tyrannical slaveholder is Igno ean"ce ; the most glorious freeman is Wisdom ! Knowledge leads us progressively to the summits of immensity — to the mounts of truth; ignorance leads into the vales of supersti- tion— into the deepest pandemonium of doubt and gloom ! Choose you this day whom you will serve ! Will you shut your eyes, and be wilfully blind when the firmament is radiant with light — turn your thoughts backward towards the sys- tems of former ages, and be changed, like Lot's wife, into a conservative pillar of stone? Or, will you let the scales drop off, open your eyes, and look, like the good Paul, with appreciative reflection, into the causes of things? The ques- tion is plain. Your reply will be manifested in your actions ; a lip response is not required.
It is now time to roll up the curtain which has so long hung between the Origin and the Destiny of Man. When \vp e upon the scenes which lie behind, and comprehend the principles- which uphold the entire superstructure of man's immortal spirit, we will surely conceive a new Love
PHILOSOPHY AND SPIRITUALISM. 33
for life, and a new Religion whereby to honor Deity — a fear- less love, a creedless religion !
Let us fear not, I repeat, to enter upon a voyage so new; upon a sea so boundless ! Na}r, I propose not to show you that which no eye hath seen ; nor to say any thing absolutely "new," because all the truth I may write is very old — ven- erable as the Universe! But I am impressed to unfold sim- ply the Principles of the Harmonial Philosophy — making the rough places smooth, the crooked straight — bringing the Ends of the Earth into the fraternal relationship of Harmony, Peace, and Brotherhood. You will remember the assertion made in the previous chapter, that the greatest and most imperative need of the world to-day, is — a New Philosophy — a harmonizing Principle of Human Improvement — which shall destroy the hatreds of the churches, systematize the sciences, and render the Truths of Eevelation as reasonable and beneficial as the growth of vegetation !
You have heard of "The New Philosophy ;" also, of " The Spiritual Manifestations." In most minds, these six words represent one and the same movement. This is not correct; and we cannot proceed intelligently without a definition of the difference.
First: the Harmonial Philosophy has a plain signification and humanitary tendency. It purports to be a "Eevelation" of the Structures, and Laws, and orders, and uses, of the mate- rial and spiritual Universe. It is a progressive exposition of the boundless system of Nature, addressed to the human instincts and understanding. So far as the great general Truths of Nature are concerned, it may be said : They have declared themselves through the English language. The Harmonial Philosophy repudiates all human infallibility, and claims Natuke, Eeason, and Intuition as the only reliable authorities on all subjects. Nature is the Universal exponent of God. God can be known, studied, and approached only through the laws and developments of Nature. Nature has a boundless signification. It does not mean the fields and flowers, the animals and birds, the stones and trees of earth, merely ; neither the ten thousand constellated systems which
34 PHILOSOPHY AND SPIRITUALISM.
unfold themselves in the encircling heavens; nor any extents or magnitudes, however vast ; neither the innumerable worlds of inconceivable beauty and perfection ; but Nature, as the term is employed by the Philosophy, signifies the Entire System of All Existences — the centre and the circum- ference— the Eterna' Cause and the Eternal Effect of the stupendous universe.
This "Nature" is the great Fountain of Truth. Its Laws are the rivers which ripple unto everlasting life! He who searches Nature, searches the gospel of God; while he who wanders from the laws and harmonies of Nature, wan- ders from the paths and joys of the Infinite. In a brief definition, it must not be expected that I shall present the arguments whereby these positions are arrived at and suc- cessfully maintained. In this place let it be distinctly under- stood, that Nature is the Natural Revelation of God, and is the foundation of all authority in science, morals, and religion.
As Nature is the exponent of God; so Reason is an exponent of Nature. The office of the mind is to investi- gate, to search, and explore the principles of Nature, and trace the world of effects back to the sphere of causes: the oak to the acorn — the child to its parent — the pulses of the Universe inwardly to the Central Heart — the Love and Wis- dom displayed in this world to the Fount of every good and perfect gift, in the world of Light. The mind cannot be chained! It will leave its resting-place, and explore the fields of science ; and, not satisfied with the investigation of terrestrial things, it soars to the heavens and counts the stars. It familiarizes itself with the motions of the planets, names the laws which control these phenomena, and reduces every thing to a mathematical order and self-evident demonstration.
Reason is the mirror which, when untarnished by igno- rance or undeformed by error, reflects the form and likeness of truth, naturally, as the placid lake images forth the firma- ment. The reason-principle is progressive, and learns by experience; it is the prime-minister of Truth, and the only power in man to which a revelation could be vouchsafed ; and, therefore, every human being is organized and endowed expressly for the unrestrained exercise of this sovereign
PHILOSOPHY AND S P IJR I T LT A L I S M . 35
faculty! With the Harmonial Philosophy, Reason, next to Nature, is the recognised Authority. Churches and Creeds are powerless before Reason's administrations. No religion on earth can possibly benefit man, unless it will bear the rigid analysis of reason, and the test of scientific principles.
Intuition is high authority, also, and claims a prominent position, as the power of the soul to arrive at the conclusion of pure Reason, without the process 01 reasoning. Intuition is the Soul's telegraph — transmitting truths from the depths of Genius to the summits of Wisdom — informing, as by a single flash, the internal man of that which he might otherwise be long years in learning, by the external methods of inves- tigation.
Woman is more endowed with " Intuition " than man. She often sees at a glance, as it were, the legitimate conclusion of an argument — sees the soul of Poetry, and the character of an Idea ! — while man depends more on the process of deliberate reasoning. A pure-minded woman, w^hose faculties are in the beauty of integrity, is the best medium for the instinct- ive perception of Truth. Jesus, in all the organic essentials of his spiritual nature, was a woman; a good, simple-minded, truth-feeling, truth-loving soul ! He spoke upon the author- ity of his intuition. Like a prophet, he felt the Truth ; he offered no argument; and, like a woman, he breathed out the emotions of his inward nature. "I and my father are one," said he; because he felt himself to be in harmony with the principles of nature, and hence also with the Soul of Nature, which is Deity.
In the Harmonial Philosophy, Intuition is regarded as the soul's authority in all religious development.
Nature, Reason, and Intuition, therefore, are accepted as the only infallible mediums of revelation — the only Church, Creed, and Religion natural to the mind of man. Consequently, the New Philosophy unqualifiedly rejects all the dogmas and sectarianisms of Christendom, as so many barriers set up by ignorance and cupidity against the spon- taneous development of Nature's own Religion.
Let us try this method. I have already asserted that the
36 PHILOSOPHY AND SPIRITUALISM.
world needs a Deity. This is true, because the antagon- istic notions of the existence and attributes of such a Being, are to-day numerous enough and sufficiently heterogeneous to neutralize all consistent faith on this important source of all reasonable theology. It cannot be disguised, that the Reason- principle openly rebels against all sectarian conceptions of God. The Universalists and Unitarians stand in open rebellion and protestation against the venerable dogmas of Trinitarianism. The pioneers have had to encounter old theology face to face, and do battle with its learned adherents, who had the advan- tage of being strongly entrenched in the ignorance and pre- judices of the majority. And now, the liberalisms and rationalisms of the successful parties begin to appear, like the sun shining through banks of fog, in the gradual modi- fication of popular orthodoxy.
1. Orthodoxy once believed in the "damnation of infants " ; now, this faith is repudiated as unworthy the Heavenly Father.
2. Orthodoxy once believed in the lake of literal "fire and brimstone"; now, it is vulgar to believe in anything more gross than an eternal compunction of conscience.
3. Orthodoxy once believed in the "six literal days of creation"; now, it is absurd to believe in anything more bigoted than six indefinite eras of creative development.
All this compels us to the inevitable concession of the authority of Reason — the triumph of Nature over super- stition ! Still do we hear much preaching about the carnal- ity of reason ; and, among the inland towns, where only the "New York Observer" or some similar production, is taken and read, you may yet see many sturdy representatives of old notions in Theology. The cold charge of "Pantheism," "Materialism," and "Infidelity," is made against those who strive, independent, or with the assistance of the testaments, to study out and comprehend the nature of God. The Bible teaches us to conceive of a Divine Being, existing somewhere separate from, and strictly independent of, phys- ical nature. But all such speculations yi ae reason- principle, and so they come to naught. Now, therefore, in order to escape atheism or confusion in thinking of God,
PHILOSOPHY AND SPIRITUALISM. 37
men must let their Reason do its perfect work in the fields of inductive philosophy.
The testaments teach that God created Matter out of Nothing; and imply the miraculous creation of worlds, vegetation, animals, and man. But here, again, Eeason rebels ! The unphilosophical aspect of the affirmation ren- ders it repulsive; and the absurdity drives intelligent, inquiring minds into the darkest Skepticism. And what, let me ask, can the unphilosophical, the unscientific church do to prevent such a mental disaster? Nothing!
Again, on another question, Nature and Eeason unitedly stand in fatal opposition to orthodoxy — that is, in regard to the miraculous creation of things! Eeason, on its throne, in its own kingly character, proclaims, that the theological definition of miracles must for ever be abandoned. The expanded mind cannot endure it. Nature and Eeason, as the soul's authority, affirm that an unchangeable God cannot work a miracle in the theological definition; that is to say, He can- not produce an effect without an adequate cause, or an event above the eternal order and method of Law. Here orthodoxy interposes its objections, and says: "all things are possible with God." Nay, far from it; God is omnipotent only in the right direction; not in the wrong! The Bible affirms that "it is impossible for God to tell a lie."* So, therefore, is it impossible for God to contradict himself in any one particular. Take, for example, the Law of Eternal Truth. What would be a miracle in regard to this law? Nothing less than a falsehood on the part of the law-maker, Avho is supposed to be unchangeable! Or, take the Law of Gravitation — per- vading, alike, all bodies and space — what would be a miracle in regard to this Law? Manifestly a suspension of its action — or, in more appropriate words, a positive violation of its normal tendencies — resulting in universal derangement and confusion! Hence the accounts of Jonah and the Whale; the standing still of the Sun to accommodate Joshua in his sanguinary battles; the miraculous concep- tion: the physical resurrection; all these become insur- mountable difficulties in the well-balanced and reasoning
* Titus 1:2; Hebrew 6:18. 4
38 PHILOSOPHY AND SPIRITUALISM.
mind. All faith is disturbed; because these transactions, understood literally, cannot be reconciled with the known, umvavering laws of Nature, nor with the concurrent laws of human experience. These examples I adduce to demon- strate the constrained concession even of old Theology: that Reason is the Master. Consequently, without some Harmo- nial explanation of Nature and I^eity, the world's unreason- ing faith, in the reliability of ancient inspiration, "will die amid her worshippers"!
Second: The Philosophy unfolds the grand scheme of the material creation. The beginning principles of life are traced, progressively, frcfrn their Fountain Source, throughout all the diversified avenues and interminable labyrinths of simple and organic existence. The entire scale of Mineral, Vegetable, and Animal Organization is exhibited, and class- ified in their natural orders and spheres of adaptation. This pyramid of organic formation is essential, according to the Philosophy, to the existence, spiritualization, and eter- nalization of man! He who interrogates Nature aright, receives the information, that Man is, organically and nat- urally, the Key-stone to the bending architecture of the material creation. In all the foliaceous expansions visible on the surface of primeval rocks; in all the zoophitic devel- opments and incipient points of organic life ; in all the struc- tural and physiological plans of formation — so many and various — discovered in the animal kingdom — in all, do we behold the unmistakable prophecies of the material and spiritual organization of Man. Every stone in the arcli is wrought out with the most consummate skill — designed expressly, in its every minutest particular, for the human climax. Man is the dome of the material creation — the window, through which heaven illuminates the earth!
The term "Creation" is not here used with the significa- tion which is popularly attached to it. The church theory of creation has worked its way deep into the vitals of modern science. Hence, even science itself is very mytho- logic in its fundamental assumptions. It is reasonable in its details — useful in its secondary and tertiary discoveries — but, at the primary point, modern science is as offensive to
PHILOSOPHY AND SPIRITUALISM. 39
the Truth-seeing genius of the Soul as the cardinal prin- ciples of popular theolog}^. Wherefore? Because Science begins with the theologic-myth that the facts and things of external Nature had a supernatural origin! The monu- mental NEWTON, who saw but a few pebbles on the margin of that Ocean of Truth yet unexplored, described the gravi- tational phenomena of the sidereal world as the methods of omnipotence; or, in other words, affirmed that the harmonious motions of the celestial bodies were maintained by the per- petual volition of the Divine Mind — teaching, consequently, the incomprehensible doctrine that every thing subsists and moves only as instigated and potentialized by the miraculous impulsion and exercise of the Divine Will. And all the principles of modern science, which relate to the physical world about us, commence with the theologic assumption that God "created" the germs in the first place; and that lie then prescribed the legal code whereby those germs should progressively ascend the scale of organic develop- ment— thus rationalizing, in a very crude and unnatural "Wtty, the supernatural cosmologic theories of Zolena and Zoroaster, which are, however, generally attributed to the Scripture of Moses. The geologists of Europe, with two or three exceptions, are mortgaged to the early doctrines of Egypt and Persia, regarding the origin of the physical universe. Brewster, Burke, Murchinson, Hugh Miller — the talented master-builders of the terrestrial science — begin with the popular dogma of original special "creation"; and so, although they are compelled to differ from supernatural- ism in their secondary conclusions, yet, primarily, modern science and popular theology are wholly at peace — being equally mythological.
The Harmonial Philosophy, on the contrary, in opposition to the primary teachings of modern theology and science, affirms the eternity of matter ; that there is no creation, but FORMATION ; that the " Laws of Nature " are not the voluntary institutions of Dehvy, but the unchangeable attributes of his constitution, acting perpetually, without the miraculous exer- cise of the Divine Will, as exhibited in the analogue of the blood flowing through the human body, unaided by volun-
40 PHILOSOPHY AND SPIRIT JALISM.
tarj mental volition. Creation, you will observe, implies the certainty of termination. If man is the issue of a miracle, then is he in danger of utter extinction ; because the age of miracles is said to have passed away! If man was created originally by the Divine Will, then that Will can never for one moment be relaxed without resulting in man's annihila- tion; for even old unphilosophical theology concedes the point, that an effect cannot continue to exist without an ade- quate perpetuating cause. The laws of nature are the eternal methods of Deity. The organizations and phenomena of the external world are the ever-changing processes of formation— ■ the particles of matter changing places — refining, expanding, and flowing into higher channels and forms of being — each and all tending to the development of man ; the grand con- summation of the Material Structure.
God is the cause — Nature is the effect — Man is the ulti- mate! As a seed, planted in the earth, reproduces its kind; so does Deity, as the spiritual germ, unfold, through the ten thousand processes of Nature, its own image and likeness in the moral characteristics of the human type!
There is nothing any more supernatural in the formation and perpetuation of man than there is in the growth of trees. Man is a phenomenon of existence — a thought of God, clothed in a material vesture — as the bird is a song with wings, or as the rose is a throne of fragrance.
All the positions assumed, or conclusions arrived at, by the "Harmonial Philosophy," are mathematically demonstrable to every enlightened Reason. But I cannot stop to do this in the present volume. I am impressed to roll up the cur- tain which has long hung between the human mind and the real theatre of existence, and let the reader see that there is much "in heaven and earth," which cannot be found in the world's philosophy or religion.
Among the highest truths developed by the Harmonial System to the reason-principle, is that of the soul's immor- tality. The Christian world can furnish no invulnerable argument — can present no unmythologic and altogether reasonable evidence — that the human spirit will triumphantly survive the ordeal of physical dissolution. All church proofs
PHILOSOPHY AND SPIRITUALISM. 41
of man's immortality are as the merest fables to the man of science; the physiologist regards the faith as logically unten- able; the German chemist pronounces it a superstition of the alchemic age, unsupported by the results of analysis; while the Christian, having nothing certain to rest his reason upon, resolves to resign the use of that faculty on this subject, and composes himself, as best he can, in a comfortable hope that this mortal shall, by virtue of some incomprehensible law, put on immortality.
The Harmonial Philosophy, on the other hand, brings evi- dences of man's eternal individuality out of the very rocks and mountains of Nature — digs them out of the laws, forces, and characterizations of vegetables and animals — and renders the problems of the future as certain as the results of mathe- matical calculation. All miracle, therefore, is henceforth abrogated; and man is immortal upon principles as plain and natural as the common laws of organism and growth. The human spirit is the focal organism of Nature — it cannot be dissolved — because all atoms, and laws, and essences, expend th^nselves in man's formation ; and so it is that the interior form is rendered eternal, as it were, by a spiritual Jaw of chemical affinity. But the church theory of spirit is equiva- lent to nonentity. Nature affirms that the spiritual body of man is still material — coming, measurably, under the action of the physical laws of rarity, density, elasticity, &c. — but always upon a vastly higher plane of activity and influence. The spiritual body, I repeat, is a substance; and yet it is not what we term "matter." "Spirit," says Galen, "bears the same relation to earthly matter that Light sustains to the element of Water; the same as the flower to the ground which enlivens it. The spiritual body is ' matter ' spiritual- ized; as the flower is the earth refined."
According to the natural laws of Progress and Develop- ment, the Spirit Land is revealed to our intellectual percep- tion, and harmonized with the oracles and authorities of Intuition. Poetry and prophecy begin to possess a new sig- nificance. Paul, he who "died daily," and was often "in the spirit," glided past the subordinate spheres, and was "caught up into the third heaven," and saw things not pos- ~4*
42 PHILOSOPHY AND SPTIs. TUALTSM.
sible for man to utter. The Harmonial Philosophy unfolds the magnificent order of the Spiritual Worlds with the same precision that it treats of the physical kingdoms of Nature. And so natural is this revealment, that the skeptical mind finds itself believing it as easily as it concedes "the existence of Jupiter and Saturn, or the cities of London and Stockholm, which it may never have physically seen, but readily believes, on the ground of incontrovertible probability and instinctive prophecy.
Let me remind the reader that the present chapter is devoted to the discussion of no thought or theory; but is simply designed to define, in general terms, the difference between the "Harmonial Philosophy" and the "Spiritual Manifestations." Many explanations, therefore, are deferred to subsequent pages. The question, however, may be asked : "What is the ulterior object of the Philosophy — what does it propose to accomplish for Man?" The object is this: to unfold the "kingdom of Heaven on earth," to apply the laws of planets to individuals ; to establish, in a word, in human society the same harmonious relations that are found Jbo obtain in the planetary world. Consequently, as already affirmed, the object is wholly humanitary and religious — not only telling man to "love the neighbor," but practically showing him how to do so — thus crowning Divine love with Divine wisdom.
I come now to define the so-called Spiritual Manifestations.
There is nothing in the whole realm of psychology, as I see it, so demonstrative of the- hidden laws and slumbering forces of the human mind, as these so-called modern mys- teries. Man's nature is just beginning to declare its manifold resources and psychological powers. The clown is now enabled to confound the wise. "The foolish things of this world" are, so to speak, becoming transcendentalized — in spite of abounding anathemas and skepticisms; and there is no closing nor bolting of these open doors which lead to the interior nature of man, and thence to a new theology.
The manifestations should be considered as a "living demonstration" of rifany truths unfolded by the Philosophy;
PHILOSOPHY AND SPIRITUALISM. 43
for even so the miracles recorded in the New Testament were illustrative of the doctrines and principles developed by that important Dispensation.
But these modern manifestations are no miracles. Ana- logically considered, like all other events called miracles, they are the incipient workings of new laws belonging to man in his present and future state of being.
Man stands on the apex of the magnificent pyramid of the visible organic creation — "a little lower than the angels" — and when properly viewed, as a physical and spiritual being, he will be found to be a medium or mediator between the Idea*l and the Actual, between Heaven and Earth. He is the pneumatic bridge over which every thing spiritual travels into this world. But how often are the ps}7chological travelers almost assassinated on the road, and maimed for life, by the discordant characters journeying the other way! That is to say, man's undeveloped thoughts and educational prepossessions are prone to come into fierce collisions with thoughts proceeding from higher sources, and hence, as will hereafter be shown, while man continues to remain ignorant of his own nature, so long will there be contradictions in his deeds and revealments.
The spiritual manifestations, however, will teach the theo- logic world a valuable lesson, viz: that the divine cannot flow into human structures, without the former participating in the imperfections of the latter. This universal psychologic law, when logically understood, will give the death-blow to church and Bible infallibility; and you, kind reader, may expect this grand result from the manifestations. The experience and testimony of the world are conclusive to this point: that all revelations, though professing to de- scend, expressly directed, from on high, freighted with the immaculate thoughts of the Supernal Spirit, yet bear the plainest evidence of having flowed from heaven to earth — from the world of the Ideal to the region of the Actual — through imperfect and fallible channels!
It is a historical fact, of the most momentous import, that from the earliest periods of the world, certain persons of un- impeachable character have assumed to have actual intercourse
44 PHILOSOPHY A X D SPIRITUALISM.
with the spiritual sphere of being. This fact alone is presump- tive evidence, to say the least, that the human mind is, nat- urally, progressing toward an identical state of existence.
But now approaches the skeptic, with his explanation — "Imposture"!
And then the scientific man, with his explanation — "Imagination!"
And then the Christian, with his explanation — "The Devil!"
Still the work goes steadily onward. And the other world flows silently into this — "turning the tables" on the opposers — and "knocking" off numerous shackles of big- otry. Indeed, I think you will acknowledge that there seems to be much "shaking of hands" between the two worlds just now; that the eyes of hundreds are being daily opened to the laws and beauties of that Land which lies beyond the tomb.
From the first investigation of these modern developments, the skeptic returns with the persuasion that the manifest- ations are closely allied to the doings of Jugglery. The second visit convinces him of the truths of Mesmerism. The third, satisfies him that Psychology explains it all. The fourth, assures him that it is all referable to Clair- voyance. But the fifth investigation opens his blinded heart, dissipates his materialism, and persuades him of the 'possibility of Spiritual Intercourse.
But he is unfortunate who meets with only the mounte- bank side of this question; sees only the Moon, which bor- rows its light, while the Real Source of illumination is visible in the opposite direction. We do not undertake to disguise the self-evident proposition that there are two sides to this question, as well as to every other now before the world. It requires, like bank bills, a " Counterfeit Detecter." God, therefore, has put into every man's hand a "pair of scales" — a reason-principle, which should be well-balanced — the sovereign standard whereby to measure and experi- mentally determine every thing. Some persons can only weigh six ounces of evidence; others ten pounds; others, still more developed, an hundred. But this is a free country
PHILOSOPHY AND SPIRITUALISM. 45
at least in one respect: — no man is neither politically nor ecclesiastically obliged to exercise common sense if lie has not got it. This liberty is extended to all parties, without regard to birth or station. Church and State enjoy this freedom exceedingly.
Either the so-called Spiritual Manifestations arc Human, or else they are Divine. They are just what they claim for themselves to be, or they are the most extraordinary Fraud. When the eye scans the whole ground already occupied by these phenomena, it is found, and by the best minds it is con- ceded, that none but a spiritual solution can cover and explain them, even in the crude shape of sounds, vibrations, and movings. To affirm that the human brain can project an "odic force" or electric power sufficient to move heavy tables and other articles, in such a manner as intelligently to respond to questions put by the medium or others, is to state a pro- position which far more taxes human credulity than the spiritual solution of the whole matter. The simplest expla- nation of any thing is most likely to be true.
Now, the spiritual phenomena have already become historic facts. And the human side of the question has been thor- oughly tested. The human explanation has the best and the worst minds in the country in its favor — advocates in high places — weapons taken from the magnificent armory of the Pulpit and the Press. Still the people are not satisfied with any but the spiritual explanation, and even this they dread to accept — fearing, as they habitually do, the disapprobation of the Rt. Rev. Dr. All Right; or else, the muriatic acid of the indignant Pastor of the village church, who takes it upon himself to denounce, ex officio, all modern Spiritualism as the providential manifestation of devilty — -a "strong delusion'* to try men's belief in the miracles of antiquity !
The spiritual explanation involves, as a matter of course, the accredited intelligence of certain dogmatic theologians and supercilious scientific men. It is saying substantially: "Gentlemen, you cannot explain everything; you are not infallible." Surely, it is hard for the scholastic pride of such, when the foolish things of this world — the unlearned heads -—begin to amaze and confound the wise.
46 PHILOSOPHY A X D SPIRITUALIS M .
"But the manifestations are too low, too trivial, too absurd, too undignified! "
Indeed! Whence comes this exclamation? It proceeds from persons, both in church and state, who profess to believe in Moses, who was found in a basket among the weeds — believe in Jesus, too, who was cradled in a manner, born in the presence of cows and horses! Is a matter trivial or undignified because it may have an inferior or humble beginning? Nay, I tell you truly when I affirm, that the other world will he icedded to this earth — the nuptial ceremo- nies will be performed; and there will be "rappings" heard • — much "moving of tables and chairs'' — and "sinsmifr and rejoicing" at this wedding, whether you -will consent to be present at the ceremony or not.
The New Dispensation is upon us, even at the door. It has been long and very gradually coming — coming!
"A divinity hath oFten-times descended Upon our slumbers; raid the blessed troupes Have, in the calm and quiet of the soul, Conversed with us ! "
Or with some spiritual-minded man belonging to genera- tions past; as the next chapter, devoted to the sketch of an external argument, will demonstrate.
If men loved Truth more than the honey-comb of Pop- ularity— worshipped Principle, more than the gold which devotion to fashionable "vital Piety" brings them — then, indeed, would already have come the good time — the Pla- tonic Era — when Truth and Peace, Law and Liberty, shall
KEIGN SUPREME!
THE EXTERNAL ARGUMENT.
In the present chapter I am impressed to represent, with as much plainness of speech as the subject will permit, the Possibility, the Probability, and the Certainty of Spiritual Intercourse.
First: By Possibility, is meant, the power of any thing to appear, to exist, to happen, in the affairs of men, or in the constitution of things.
Second: By Probability, is meant, the intrinsic reasona- bleness of any thing; the appearance of truth; a matter which, is esteemed not only as possible in the nature of things, but, also, a matter which is more likely to be true than false.
Third: By Certainty, is meant, that which has transcended all the doubtfulness which inevitably lingers about things merely possible or probable — a matter proved to a demon- stration; being wholly above the region of mistake or argu- mentation.
In this brief definition, you see the three departments of the question which I propose to state in this chapter, ad- dressed to the faculties of Keason with which the reader is endowed. You are now, therefore, respectfully solicited to let those faculties perform their appropriate functions in per- ceiving, in weighing, and in attaining to, the legitimate conclusion of Evidence which may be presented in the ensu- ing pages.
It may appear somewhat strange, that I she aid commence the discussion of this question, with the apparent presumption of skepticism on the part of the reader — begin the subject as if you were a disbeliever in the future existence of the human soul, and required evidence of this fact, before you can take a single firm step on the ground opened by the
48 THE EXTERNAL ARGUMENT.
New Dispensation. You say, you "have never doubted the existence of the soul after death!" True, as a believer in Christianity, you may never have called this mysterious doctrine in question — you always believed that this '''mortal would put on immortality" in some future age, by virtue of some incomprehensible miracles wrought by the Lord of lords; yet, your mental state, after all, is the state of neu- trality, based upon a universally-conceded ignorance of the whole question, encouraged by a faith as universal, amount- ing, in the end, to a lukewarmness of conviction, which is alike fatal to- interior happiness and mental development.
The Christian should be able to give "a Eeason for this hope," else, he is living on a foundation of sand, and his house of Zion cannot withstand the deep, mighty torrents of rationalistic criticism which are now rushing, with the strength of the cataract, upon the entire theologic superstructure. The geologist, the astronomer, the artist, the philosopher, cannot pursue his investigations a single step without encoun- tering one or more of the sacred notions of modern theology. This fact is well knoAvn to the scholars of divinity, but the people, as a mass, know very little about this conflict; and so the Doctors of science have a private understanding with the Doctors of divinit}', to the end that the people may be taught scientific truths, if they do not tread on the toes of Dogmatic Theolog}r. For instance: the astronomer may teach the laws and harmonies of the planets — may explain their order, and use, and immutability — may even lecture in the pulpit, during the secular portions of the week; and he may be certain of getting a respectable audience ; but, remem- ber, he must make a very lor>g apology for presuming to speak on a matter so unscriptural, especially for saying the least word, or implying in the remotest degree, that Joshua's miracle of the standing still of the sun Avas contrary to the immutable principles of planetary harmony! And so the man of science, in order to obtain an audience and live, must meekly lay his Knowledge upon the altar of 'superstition — a sacrifi popular Theology ■ — "take a pew" in the most
fashion -anctuary, and make an effort to become a tal-
ented and respectable citizen ! By these means the false and
THE EXTERNAL ARGUMENT. 49
superficial soon attain the ascendency in the world; and all faith in the higher truths of our being, gradually dies away into empty forms and godless ceremonies. These constitute a few of the reasons why I commence the question of Spir- itual Intercourse, on the ground of its intrinsic possibility. Let us now proceed.
Nature is a stupendous mystery, until she^ declares herself to the human mind. To the undeveloped mind, every thing is mysterious ; and the Sun, being the most resplendent wonder, is worshipped as the Grod of Power and the Source of every blessing ! The idolatry of the Hindoo is a spontaneous de- velopment in the crudest form of that Religious Sentiment which nothing can extinguish in the Soul of Man. We may grow for ever in wisdom, and obtain the profoundest knowl- edge of existence: still, as a well of never-failing water, the internal sentiment of religion flows up and over all the facul- ties of thought, encouraging us to transcend the trials of Earth, and to emulate the Alps of life, even as the eagle soars above the highest clouds !
Inasmuch as this aspiring progressive tendency is found to be a universal attribute of man, may we not reasonably con- clude that the soul, thus emulous, will ultimately reach the summit of an immortal being? Man will sacrifice his com- fort, his character, and his wealth, to attain to some eminence of worldly power, or mental distinction' — a position which, even when attained, can only gratify the internal attribute which thus aspires ! Even in his lowest condition, Man has desires which point and center far above his body, in some higher and better individuality. The animals progress also! The brute seeks to gratify the needs and relationships of the body. The parental and maternal desires the animal seeks to gratify, often in a manner so touching and beautiful, that Man would do well to learn the lessons of protection and kindness which the lower creation teaches: yet, unlike the animal, the human Soul elevates its eyes towards the skies, implying that its Real Home is in the heavens ! The desire of the private soldier to become a General; the child to emulate its Father; the ruler to become King; the patriarch to become Emperor — yea, and the desire of Man even to 5
50 THE EXTERNAL ARGUMENT.
exceed himself— does not all this prove the workings of that Interior Principle of Progress which may confer immortality on the human soul?
Nature is prophetic. Her Scriptures cannot be voted canonical, or otherwise, to suit the caprices of undeveloped minds. Truth is stamped upon every sentence, and love glows from the temple of every Thought.
In the human organism, be it remembered, are concen- trated all the elements and essences of surrounding Mature. Man feels a friendship, more or less remote, for every thing; because every thing has, in one shape or another, entered into his being. Solids and fluids, elements and gases, pow- ers and essences, have climbed up the granite hills of crea- tion, flowed through vegetables and animals, and taken up their residence in the human constitution. It seems that the first part of the Volume of Nature is divided into four grand chapters, viz: 1st, The formation of Minerals; 2d, the for- mation of Vegetables; 3d, the formation of Animals; and, lastly, (which concludes the fourth chapter,) the formation of Man.
All the principles of the preceding ages bloom out in the human type! Creation is a beautiful sermon; terminating with a grand, glowing, glorious conclusion- — the human Soul. No novel ever terminated so harmoniously with our best desires ; no drama, so worthy the Divine Author. Now, let me ask, do you think creation will prove a failure? Do you think another chapter, more beautiful than the fourth, will never be added to the Volume of Nature?
Do you think that man is a temporary being, the mortal insect of a season merely, the highest animal in creation, with a soul, like a breath, destined to be diffused in the vast ocean of life, or, as a dew-drop, lost in the sea. To suppose that man stands on the summit of the lower kingdom of creation, with mental powers, exalted and progressive in their nature, with no objects beyond to which those powers might eternally rise, is to suppose a defect in the scheme of existence, unworthy the character of a wise and perfect Deity. Indeed, to believe that Man blooms on the moun- tains, like the vigorous oak, ultimately to die an eternal
THE EXTERNAL ARGUMENT. 51
death, is to believe contrary to all the prophecies of God, as written upon the living faculties of the human type, and upon every thing that lives. Nature is not man's invention ; is not capable of uttering a falsehood.
Now be it duly impressed, that creation is brought to a focus in Man. The voice of Truth is heard, whispering its first melodies in the soul's intuitions ! At first, her words are soft and low; so low and soft, indeed, that superstition is often allowed to make man doubt the voice of Truth within, causing him to lose sight of his immortal inheritance. But in the properly unfolded and virgin soul, the forces of nature are summoned to one point, and the prophecy comes forth — "THAT THE SPIKIT OF MAN is eternal." He is an unfortunate being who hears not the proclamations of his inward being, "that its nature is divine and its form unalter- able." Blessed are the pure in heart; for they shall see God. Blessed are the truly wise, for they can every where read the gospel of Deity.
The possibility of spiritual intercourse is necessarily predi- cated upon the continued existence of the soul, with all its senses and faculties, after the material body is placed in that tomb. If you believe that the soul continues to exist after death, then you must, to be consistent, also believe that that soul may return, ladened with affection, back to its own native land ; return to the home of its childhood, and bring good tidings of great joy to those who have ears to hear. If you believe in the soul's immortality, then, the possibility of that soul's revisiting the earth is established. Before birth, how many powers are reposing dormant, wMch, after birth, come out in full and perfect action ; evet^ so, on the ground of this analogy, how many powers lie hidden unsus- pected in the soul before death, which, after death, may appear in the full force of their harmony and beauty ?
The question of possibility, therefore, is naturally disposed of at this point. The spirit of man may certainly converse when out of the natural body, as it does while in it ; that is to say, if the spirit is believed to be clothed with another body, and still in the full possession of its present voluntary attributes. As I see the constitution of things, the inter-
52 THE EXTERNAL ARGUMENT.
course between minds in this world and minds in the other, is just as possible as the oceanic commerce between Europe and America, or, as the more common interchange of social sympathies, between man and man, in every-day life.
Let us now proceed to examine the Probability of Spirit- ual Intercourse. If I appeared before you, in this volume, as the avowed advocate of a sect or party, then it would be reasonable to expect that I should consider, only, the most favorable points of evidence, at the expense of a candid weighing and impartial statement of the objections which might be logically urged against my positions. But the true philosopher, the honest lover of wisdom, cannot be one- sided and partial in the investigation of a question which involved pro's and corfs which may be supposed to embrace both Truth and Error. If all the objections are not consid- ered in this chapter, nor all the evidence summoned to appear, the omission should be referred to a deficiency of space allotted to this external argument.
Man's internal affinities, his attractions, which are born with him, inwrought in the nerves and tissues of his inward nature, yearn for corresponding ties of communion. The soul seems to ask for nourishment from an interior source. Hence, man is naturally a religious or spiritually-inclined being, demanding, by virtue of a strict moral necessity, the assistance of mind superior to his own. Every man, in his best moments, has an Ideal self to which he aspires — a spirit- ual magnet, so to speak, drawing him onward and upward above the crudities of his animal nature. Now, therefore, is it not reasonable to suppose, that this interior desire of the soul has its appropriate gratification?
The term ' inspiration ' is, surely, not void of meaning. It signifies the inflowing of thought — the breathing in of senti- ments. It is certain that just in proportion as the sensibilities of our minds become unfolded, so will the love and wisdom of the Higher Spheres flow in to elevate the affections and intellect. Every mind possesses the same attributes. Na- ture's Author is no respecter of persons. His Spirit is general and universal ; embracing the low and the high, the
THE EXTERNAL ARGUMENT. 53
animal and the human, the falling sparrow and the ascend- ing seraph! And so, also, is his inspiration universal; illuminating every thing according to its condition and capacity. His Laws are unchangeable — operating the same every where and at all times — consequently, as a law of mind, is it not reasonable to conclude that the harmonious and virgin brain may be the medium of spiritual illumination!
The Prophets of the east, the early bards, the great masters of music: did they not speak and write as by inspi- ration? The principles and paintings of invisible artists were impressed upon the interiors of those eminent men. Their productions glow with a divine radiance. True, they had imperfections; but such serve to prove to us the impos- sibility of obtaining infallible truth through human mediums; they serve, moreover, the next high purpose, viz: that of teaching us invariably to use the reason-principle in perceiv- ing and obtaining Truth. Pythagoras, Plato, Socrates, Je- sus, Swedenborg — those minds, together with hundreds of others known to history, gave evidence of inspiration in matters of Philosophy and Eeligion, far transcending the wisdom of the generations in which they lived.
Here let me inquire: what is the probability in the case of these minds? Is there any thing intrinsically unreason- able in the hypothesis, that they received thoughts from some interior source — from spirits who once resided on the earth? Else how could these human beings have accom- plished so much superior to their brethren?
Bible History is replete with testimony bearing directly on the subject of intercourse between men and angels. The term 'angels,' in the original, signifies 'messengers,' or 'dele- gates,' 'bearers of dispatches,' &c, and does not necessarily always mean celestial personages, as most readers suppose. Nevertheless, the Bible is indomitable in its affirmation and advocacy of spiritual communications.
Daniel, the author of one of the Jewish books, says: "I, Daniel, was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, till three whole weeks were fulfilled." You perceive ' and learn by this language, that Daniel was religiously observing, for three 5*
54 THE EXTERNAL ARGUMENT.
weeks, Grahamite and temperance principles. (This method I have found by experience to be the only way to promote physical harmony and mental susceptibility to spiritual impressions. At the end of three weeks' fasting, Daniel says: "Then I lifted up mine eyes, and looked, and behold a certain man, * whose face was as the appear-
ance of lightning, * and the voice of his words
was like the voice of a multitude!" And forthwith Daniel passed, he affirms, into 'a deep sleep,' with his 'face toward the ground.' While in this interior magnetic condition, according to the account, the angel spoke into the spiritual ear of Daniel, when the following interesting communication was accordingly made:
"Fear not, Daniel; for from the day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy ivords iverc heard, and I came for thy words," &c. — That is to say, in plain English, that when Daniel had become temperate in his eating and drinking, and began, in a proper state of simple-mindedness, to pray to a spiritual source for aid and wisdom, then his guardian spirit came nigh and imparted instructions. This same principle of internal puri- fication and prayer is acted upon elsewhere, and, in our own day, hundreds of spiritual instructions are accordingly received by minds thus prepared.
Among other spiritual communications recorded in the first books of the New Testament, is one relating to the phys- ical preservation of the infant Jesus, from the destroying hand of the executioner. "And the angel of the Lord appeared unto Joseph in a dream, and said : Arise, take the young child and his mother, and flee into Egypt." Now, the sequel of the history proves that the spiritual instruction resulted in good to all the parties interested. I could adduce still farther from the experience of living persons among us, instances of salvation from frightful accidents, illness, and misfortunes, by means of instructions received in a manner precisely identical with the foregoing.
The second chapter of Luke contains a very consoling and prophetic communication dispatched from the other world to the earth's inhabitants. And, as heretofore re-
THE EXTERNAL AEG U M E NT. 55
marked, clergymen and congregations who reject every thing like the probability of modern manifestations, nevertheless read, and preach from, and profess openly to accept, this com- munication as the word of God to Man — thus exposing themselves to the severe criticism of consistent and intelli- gent minds.
It appears from the above account, that the shepherds who were keeping watch over their flocks in the fields, were, to some extent, mediums for the odic manifestations — also, for clairvoyance or seeing with the spiritual perceptions. The language, however, in which the relation is clothed, is quite unscientific and eminently oriental. It is very beautiful, and should be quoted entire. Here it is: "And there were in the same country, where Jesus was born, shepherds abid- ing, keeping watch over their flocks by night!" [It is a curious feet, often remarked, and which I will try to explain hereafter, that almost all spiritual manifestations occur at 'night,' frequently without artificial light. The Bible ac- counts are uniform in their testimony to this peculiarity.] "And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. And the angel said unto them, 'Fear not: for, behold, I bring you good tidings of great joy, which shall be unto all people. For unto you is born this day in the city of David, a Saviour, which is Christ the Lord.' * * And suddenly there was with the angel, a multitude of the heavenly hosts, praising God, and saying: Glory to God in the highest, peace on earth, good will toward men."
Now, what can be more reasonable than that this spiritual communication was really made to those simple-hearted shep- herds? Is it not more likely to be true than false? In a word, to meet our argument, is it not probable that this testamental account is grounded at least in a substratum of truth? If you grant this point, then you are ready in mind to believe that spirits can hold open intercourse with mortals — even with the keepers of cows and horses — whenever there is some good thing to be accomplished by it. Let us have the truth; it will render us free as birds; as democratic as the universal spirit of Deity itself. I desire to impress
56 THE EXTERNAL ARGUMENT.
upon you, the probability of a correspondence between spirits both in and out of the material body.
Testamental history, I well know, is considered to be exceedingly apochryphal by many investigating minds; and the intelligent external critic begins to associate Bible texts with the fabrications of Monks and Priests; still, there remains, in the straight-forward simplicity of the narratives, a certain sphere of truthfulness which strengthens the 'Proba- bility ' designed to be presented.
I am fully impressed with the historic fact, well known to the ecclesiastical antiquary, that the present books of the Bible were brought together under very suspicious circum- stances. I know that the 'original,' to which doctors of divinity so often refer, teas destroyed soon after copies were taken ; and that all we now have is referable to the work and compilation of the early scholars. The various gospels and epistles were bound together at the close of the third century, and which then formed the New Testament; but this collection did not contain either the Acts of the Apostles or the Revelations. The Acts were added to the collection as soon as they were found, in the year 408. The Revelations were added in the year 565. And subsequently several other changes and discoveries were made. Now, all this, as I am free to confess, throws a mantle of doubt over the alledged verity of the supernatural accounts of the Bible ; but still, as I now appeal only to the probahil it y of the case, I again ask: do not certain instances of spiritual intercourse, detailed by Daniel, Matthew, and Luke, seem to be intrinsically reasonable — especially, when viewed in the light of numer- ous modern analogies? If they do seem reasonable, then the point of 'probability' is established; and we are pre- pared to take another step forward in the present inquiry.
We come now to the third external consideration, viz : to weigh the facts with strict reference to the certainty of spir- itual agency in the production of modern manifestations. The principal object is to determine the external facts in the premises; not to consider the doctrines inculcated, nor to tarry with the logical conclusions to which we are conducted
THE EXTERNAL ARGUMENT. 57
by their significance. The doctrines and significations, there- fore, are deferred to subsequent pages. And the reader's attention is particularly solicited to the facts, as developed in America within the past two years.
It has already become a matter of undisputed history, that the 'mysterious noises,' so called, broke out originally in Western New York. They came forth frequently, wholly unsolicited, and under a great variety of circumstances; which precluded the supposition of the possibility of physical or mechanical causes. Every description of hypotheses has been resorted to, and charges of imposture have been pre- ferred against the parties connected with the noises; but the true 'explanation' still lies concealed within the veil — and so, to the reputed wise and the bigoted, alike, the develop- ment remains folded in impenetrable mystery.
Now, if the whole mystery was strictly confined to West- ern New York, there would be more ground for the presumption of human contrivance and fraud. The world has a right to be suspicious — to call in question every extraordinary state- ment or profession: first, because many 'pious frauds' have been passed in the world for verities; second, because doubt and skepticism best try and develope the intrinsic strength and truth of any question.
But what are the historic facts? They are briefly these: The 'noises' soon began to answer questions, sometimes like the tickings of the telegraph when thoughts are transmitted from one end of the wire to the other. Intelligence was openly demonstrated as producing and conducting the sounds. Answers were as readily received to questions put in the silence of the mind as when pronounced audibly. All this is so well attested by competent witnesses that, to doubt the facts, is to violate the plainest principles of human testimony.
But again, even if the honesty of the parties be not ques- tioned, there still remains a troublesome doubt respecting the causes of the manifested intelligence. There may be prin- ciples of physical or mental economy, or of both combined, of which we have been hitherto ignorant, capable of pro- ducing manr of these developments. "There may be," says the thinker, (;for aught we know to the contrary, certain
58 THE EXTERNAL ARGUMENT
unconscious involuntary emanations of our being — certain hidden dynamics and projectile forces — which may act with all the semblance of the conscious volition of an intelligent spirit." This is reasonable enough, and may hereafter come into an explanation of many things which have so mysteri- ously occurred; nevertheless, are we not absolutely driven back into the mystic region of uncertainty, when we call to mind a matter, (which is too much overlooked,) that the 'mysterious noises' in Western New York spelled out that these same 'sounds' would be made in other states of the Union; and let it be remembered it was not long before this strange prophesy was fulfilled to the letter/ With this fact be- fore us, what can we say? Shall we still appeal to fraud and collusion to help us out with an explanation ? Shall Ave say that the 'trick' was divulged to certain persons for purposes of obtaining money? This presumption falls to earth by the weight of its own inconsistency. The superficial motive of pecuniary gain could not have caused the extensive diffusion of these mysterious things; because, even the commonest mind knows that such wide-spread competition is fatal to monopoly or emolument in any pursuit.
Since the appearance of the 'noises' in New York state, the manifestations have unexpectedly come out in nearly all the northern states — on hills and dales, in villages and cities. What does it all mean? As the forms of these manifestations exhibit a vast variety, it is very possible that some of them, at least, are explainable on purely natural scientific principles. Media for tipping, for speaking, for writing, for impersonation, for manipulating the sick, &c, have increased in numbers, and come out like the flowers of June. But as an incontro- vertible evidence, to the sensuous mind, of phenomena which can only be explained on spiritual principles, I refer exclusively to the recorded manifestations of physical force.
Instances are on record where the table, situated within a circle of twelve or fifteen persons, has been seized by an in- visible power, and raised neatly to the lofty ceiling of the apartment. Externally I have seen the table shaken by this power like a leaf in the wind. A thrill of pleasure, as it were, sometimes darts through the solid board — compelling
THE EXTERNAL ARGUMENT. 59
the atoms, composing it, to dance and vibrate with the emo- tions of conscious joy, springing from the cause.
Instances are also established, as historic facts, where the heavy dining-table has been gently drawn up from the floor, with a load of human beings upon it, weighing, in the aggre- gate, not less than one hundred pounds. The time, place, and witnesses will be furnished in the sequel. The rolling away of the huge stone from the mouth of the sephulcre, by alledged angelic instrumentality, begins to appear, in the light of these developments, a far more reasonable or probable oc- currence. The soldiers who were thrown into a deep sleep, when the body of Jesus was taken from the tomb, corresponds almost entirely with the magnetic slumber which spirits are supposed to induce on certain persons when something is to be accomplished in their presence.
Instances have come under my own outward observation, where the 'sounds' occurred on the table, under it, on the floor, and on the walls of the apartment, in broad day light, with the room nearly full of skeptics : and so loud were these vibrations, that they could have been heard at a distance of ten rods, or more, answering questions, both mental and verbal, in a manner strictly convincing and perfectly demon- strative of spiritual agency.
These are facts. Similar instances are of daily occur- rence in various portions of America. They are becoming familiar as household words; and no reasonable mind pre- sumes to douut them now, any more than the actual existence of Washington City. Upon these facts, therefore, is grounded the certainty of Spiritual Intercourse. This certainty is made doubly certain by the fact that no solution, except a spiritual one, can possibly cover all the phenomena which come under the denomination of sounds and movings — exclusive of a world of other manifestations of a vastly different order and higher import, hereafter to be delineated.
To affirm that the human brain can project an electric or odic force sufficient to move heavy tables, and to move them, too, in such a way as to respond to questions put mentally by the medium or by others, is to say a thing which far more taxes human credulity than the spiritual solution of the matter.
60 THE EXTERNAL ARGUMENT.
'•The hypothesis that these phenomena have their origin in some hitherto latent action of Electricity, Magnetism, or any other natural and physical force, creates many more dif- ficulties than it overcomes, and is also inconsistent with some of the best-attested facts.
"In like manner, the idea that these phenomena are caused by some unconscious, involuntary mental action of some person or persons still in the body, is equally unphilo- sophical, equally at odds with the attested facts, and equally open to the objection that it magnifies the marvel it professes to explain. To say that a table which sustains itself on two legs, or one, or none, at the request of some persons near it, and responds intelligently to a dozen various questions as they are asked, is impelled so to act by Electricity, or Mag- netism, or some mental impulse of an individual wholly unconscious of such influence, is to assume as true what is incredible, because contrary to the world's uniform experi- ence and to all the known laws of causation."*
The spiritual explanation teaches, that the external effects are always produced through the intermediation of certain latent powers within the folds of the brain and constitution of man. The facts prove this solution to be certain to a demonstration. This I affirm to, solely on the ground of intrinsic evidence; not from any additional knowledge which I may be supposed to have obtained in the superior condition. I have learned very many things of late about this subject — such as the causes of contradiction, the ultimate design of the spirits, &c. — which I shall hereafter detail and present. But now I appeal only to your reason-principle. Are not the facts clothed in the profounclest mystery, unless Ave adopt the spiritual hypothesis? The certainty of spiritual inter- course is as perfectly demonstrated by the rappings and movings, (which have occurred in various American towns and cities within the last two years,) as any thing which facts can possibly substantiate or verify. If nothing more con- vincing should ever again occur; still we can refer to those
* Extract from the Report of Rev. Charles Beecher on the causes which have produced the "effects 'in the sphere of facts'1 for which Spiritualism is now so widely and favorably known.
THE EXTERNAL ARGUMENT. Gl
plain historic facts as unmistakable evidences of the visitation of immortal spirits to the homes of the children of Men.
Iisr the entire history of mankind no moral or social ad- vancement has ever so powerfully marched a-head of, or soared so entirely above all derision and futile attempts at refutation, as the mysterious phenomena of our era. The pomp, glory, and circumstance of the great men of the world, their combined influence and reputation for skill and wisdom adequate to any problem, have had scarcely no pre- judicial effect upon the progressive development of the New Dispensation. Like the onward flow of the mountain tor- rent has been the march of the super-mundane manifestations. The Dead Sea of superstition will soon roll its gloomy waves away from the vital currents of living men. The popular Gomorrah of creeds and dogmas — the existing forms of the- ology and religion, with their lofty towers of superstition and ascending spires of dogmatism — will surely sink beneath the sullen surge of oblivious death. And we rejoice! Why do we rejoice? Are we elated with the prospect of victory? Do we rejoice because success will crown our struggles and efforts to be free? Not to this end; we have vastly more noble reasons for rejoicing with joy exceeding all speech.
In the first place, the manifestations open to our contem- plation the immensity of human capability. The opinion that man is 'fearfully and wonderfully made,' is gaining in- fluence each succeeding day. That man has 'some new law of mind,' not made manifest in former times — 'that he is more diversified and subtle in his attributes than the school-men or metaphysicians have been led to imagine — is the convic- tion now of thousands who a few years ago entertained the most degraded opinions of their fellow-men. A writer in the Investigator says: "Not long since you (the editor) pub- lished for me an article on ' Spiritual Eappings.' I then regarded it as being all villany and folly, or deception and delusion. But since I wrote that article, my mind has undergone a great revolution on that subject, at which I am myself very much astonished. Six weeks ago I should have 6
02 THE EXTERNAL ARGUMENT.
thought it impossible for mo ever to believe what I now believe in regard to this subject." This confession emanates from an investigating intelligence. He has persisted in searching, and concludes in the following words:
"I do not make up my mind hastily; yet what I have seen removes many of my objections to the Bible; for I now have evidence that sorcery and magic and witchcraft and soothsay- ing and incantations and enchantments may not be, as I have long thought they were, mere phantoms of the brain, but sober realities. The Bible and all ancient writings are full of these things. What I have seen, also, gives me a letter ojnnion of the human race; for it shows me that there has not been so much villany and deception and delusion in the world as I have long supposed. I have been frequently astonished at the revolution in my opinion."
The beneficial tendency of the manifestations, therefore, to enlarge our knowledge of the attributes of human nature, cannot be questioned. Hundreds who disbelieve the exist- ence of the spiritual world, and repudiate the entire spiritual explanation of the phenomena, still admit the existence of the manifestations, but trace their causes, as they assert, to laws and principles within and about the human mind. The intelligence manifested compels the materialist to this conclu- sion. Hence he is forced to place a higher estimate upon the organic qualifications of the brain, and to accept the doctrine of progressive development in reference to the growth and unfolding of the human mind. The old towers of metaphys- ical speculation, therefore, crumble and fall in hopeless ruins at the slightest touch, The mind of man is really a new dis- covery. It seems to live a new life — being as it is a won- drous vital battery — with every particle a magnet. Wise men look at the spirit of man with ever-increasing surprise. A short-sighted priesthood may brand the soul as degraded and hideous before the Supreme Intelligence, unless converted to the authority of some creed, and a worshipper at the shrine of Orthodoxy; yet dimmer and dimmer, as the days pass by, is the force of Terror presented to the mind, and a 'Love which casteth out all Fear' is being rapidly developed for individual man. All nations and distinctions are embraced
THE EXTERNAL ARGUMENT. G3
in the thought of "Brotherhood." And this Thought is laid upon the altar of every heart by the manifestations. Here, then, is one reason why we rejoice, and pray evermore for the advancement of natural spiritualism, or for the eternal triumph of a rational supernaturalism — without witchcraft, without superstition, without miracle. For the first effect manifestly is to open new fields to the human mind, and exalt man's knowledge of his kind.
In the second place, the manifestations furnish us with insurmountable arguments against the assumptions of the priesthood. The orthodox doctrine, that the portals of heaven were for ever closed at the moment when the last sentence of the Apocalypse was written, is put into an end- less sleep by the unfolding Light of the nineteenth century. The doctrine proclaimed every succeeding Sabbath, that all necessary Revelation is behind us, that we must repose, like unreasonable but confiding babes, upon the bosom of patri- archal and biblical authority, is overthrown for evermore by the thousands of equally-good revelations daily made to us. The Religion of the priesthood is founded on mem- ory— a remembrance of the sayings of Moses and the pro- phets— a sacred recollection, well-trained to the purpose, of what the Evangelists have written and what accepta- ble Commentators have said of them. As well might a tree grow on the iceberg. Memory is not the basis of true religion. If man cannot be religious as easily as he breathes or walks or sleeps, by the daily exercise of the powers and attributes of his nature, then there is some defect in the divine order of the Universe. Religion is Happiness, aris- ing from individual harmony and the consciousness of having done some good, and no harm, to mankind.
The yoke of theological despotism is hard to bear. Millions of professing Christians have bowed down, terror-stricken, to the Superstitions which priests have preached as divine truths. The .realm of Rhadamanthus is not more full of imaginary sufferings of the Eternally Lost than is existing theology of tremendous absurdities. Men, no better than other members of humanity, are educated to be dogmatic.
A certain class of ideas ore put into the student's mind as
64 THE EXTERNAL ARGUMENT.
gospel essentials. lie learns them by heart, and soon ties the white cravat about his neck as the credential of office and qualification. He then exercises before the mirror to learn the art of graceful gesture, prays aloud his memory-prayers to cultivate the intonations of his voice, preaches a few sopho- mic sermons in country churches to acquire the requisite amount of self-assurance and pompous egotism: and now the young clergyman has graduated fairly into the kingdom of dogmatism. He advocates the dignity of the priesthood and its essentiality to the existence of morals and civilization. His congregation soon begin to believe every thing he says, "because he 's been to college!" He has studied Greek and Latin; has read "Horn's Introduction to the Sacred Scrip- tures;" has translated pages from Horace; has written an 1 elegant essa}^ ' on the sermon on the mount ; has sown all his 'wild oats' before other young men knew they had any to sow; has produced a 'beautiful poem' on Belthazzer's Feast; has explained the exact mode of Elisha's or Enoch's physical translation; has acknowledged himself to be eter- nally pledged to think precisely as the schoolmen have taught; has sworn everlasting fidelity to the creed of his sect; and so the authority of the Priest is manufactured. And so are made our task-masters: men who, generation after generation, are permitted to denounce all pleasure as Satanic — all cheerful singing and dancing as sins — converting the beautiful world, so adorned and fitted for the entertain- ment and happiness of all, into a gloomy probationary state, a miserable prison-house, full of sufferings and useless terror !
In view of this, we rejoice at the manifestations. With one all-crushing blow they strike all priestly dogmatism into silence! Past revelations are borne on the bosom of the rolling flood to the table of every spirit-circle. The Present reveals the Past. The key, of all miracle and soothsaying and strange occurrences, is placed in our hands. We may go forward, without a priest, and unlock the mysteries of former ages. Here is another reason why we welcome the manifestations.
In the third place, the manifestations constitute a 3st powerful innovation. They form a positive opposition to
THE EXTERNAL ARGUMENT. 65
the successful spread of ignorance and bigotry. Because they go to the altar of the family group. "Come, let's have some fun," ssljs one. "How?" inquires the other. "Let's form a spiritual circle," suggests the third. "Agreed," responds the fourth. Flushed with mirth and excitement, the family members seat themselves around the well-known dining-table, which, its character for honesty being long established, is at once beyond the possibility of mechanical deception and the suspicion of being party to any modern fraud.
The family remain seated a few minutes ; then says one, "Let's call up the spirit of our old dog."
"Table! will you tip if we ask questions?"
To the consternation of the party, the table tips a short angle and returns to the floor, as significant of consent, "What can it be?" asks one. "Nothing, but electricity!" says the other. "How do you know it's electricity ?" — " Why. don't the papers say so? And don't you know, I had a long talk with c our good minister ' the other day, who told me that it is electricity, and nothing else!" "Well," responds the first, "let's have some fun. Let's call up the spirit of our old dead dog."
"Boss! are you here?"
All is silence! The effect of the previous surprise has not departed. The evening lamps are lighted, but there is some- thing strange in the thought of seeing a table move without assistance from tangible hands. Slowly and noiselessly at one end it raises from the floor, and, by returning, pro- duces three sounds, meaning/y-e-s.'
"Boss! give us a communication. I'll call the alphabet, and write it down."
Slowly, the table begins its mysterious work. The spell- ing goes on, and the following is received:
"DEAR FRIENDS, I AM HAPPY TO MEET YOU ALL: TELL MOTHER TO WEEP NO MORE WHEN SHE THINKS OF ME."
The work is accomplished ! The family is silent! A mys- terious quiet pervades the apartment, which nothing disturbs, except the low sobs of joy awakened in the mother's breast.
66 THE EXTERNAL ARGUMENT.
The good minister's electrical explanation lias 'departed this life,' and the truth — plain, simple, natural, philosoph- ical, without miracle — stands before them incarnated, so to speak, in the old well-known dining-table. And all the newspaper articles in the world can have no disturbing influ- ence upon the new faith of that family. The mother now can say, in the impressive language of Longfellow :
" Then the forms of the departed Enter at the open door; The beloved ones, the true-hearted. Come to visit me once more.
With a slow and noiseless footstep
Comes the messenger divine, Takes the vacant chair beside me,
Lays her gentle hand in mine.
And she sits and gazes at me
With those deep and tender eyes, Like the stars, so still and saint-like,
Looking downward from the skies."
On page twenty-seven of my former volume, may be found the philosophy of the causes of such a communication as above detailed. We are negative to our guardian spirits ; they are positive to us ; and the whole mystery is illustrated by the workings of the common magnetic telegraph. The principles involved are identical. The spirits (improperly so called) sustaining a positive relation to us, are enabled through me- diums, as electric conductors, to attract and move articles of furniture, vibrate the wires of a musical instrument, and, by discharging, through the potencies of their wills, currents of magnetism, they can and do produce rappings, on principles strictly analogous to the magnetic telegraph, and may move tables, or tip them, to signify certain letters of the alphabet. The exact process by which these spiritual currents of mag- netism enter solid substances, will be hereafter explained.
There is always a super-mundane circle corresponding to the structure and conditions of the circle on earth. And each guardian mind in the spiritual group contributes its proportion of magnetic emanation, to form a line of communication, just as each perso a in the terrisyial group lends his or her mental
THE EXTERNAL ARGUMENT.
67
and physical influence to mediumize the table. Thus there is an earthly terminus and there is a spiritual terminus to the fine thread of magnetism, which, perforating and passing through all intervening substances, accomplishes the wonders herein described.*
-#>:
This is no fancy sketch; it is parallelled by many instances on record. But it is not always that a circle formed "for fun," or composed of persons disposed to trifle with and rid- icule a blessing, can get good and convincing exhibitions of
* The above engraving is designed expressly to illustrate the process of table-moving, as accomplished on principles already explained. Elevated above the cloud-region, is seen the spirit-circle in telegraphic correspondence with the mundane party in the lower story of the dwelling. The influence
68 THE EXTERNAL ARGUMENT.
spiritual power. The evidence once received is stronger than any clerical opposition. Xow the door is open to further inquiry. The convinced mother will begin to read the spir- itual literature, which, although composed of as many and various books as the apochryphal chapters of the first Bible, is nevertheless liberalizing in its tendency, and helps on the work of moral reform. Here, therefore, is another reason why we rejoice at the spread of the manifestations.
In the fourth place, the manifestations serve the important purpose of diverting man's attention from the money-getting avocations of every-day life. From the world of effects he turns to the world of causes. This world is a kind of magic- lantern. Its phantasms and spectral projections, its laws, objects, and scenery, are simply representations of corres- ponding phenomena in the spiritual world. This life is but the A, B, C, of an endless being. The great Temple of mystery is composed of innumerable planets, or globes, like the one we now inhabit. Our earth is but a small stone in the everlasting structure of the Universe; it is but a base- ment vjindoto in "the house not made with hands." The manifestations have the effect to change man's estimate of existence. From the miserable theory of a Godless universe, from the idea that life and time are mere money-making con- veniences, from the belief that the doctrine of Immortality is but the wild delusion of the Poet or the extravagant dream of the enthusiast, the mind is suddenly' — sometimes too suddenly — awakened into a conception of the universe as a living whole, and this every-day life as the commencement of an endless existence! It is deplorable that a sudden inbursting of light should so dazzle the perceptions, and in-
from the upper circle is seen passing down through the roof and floors to the surface of the table, where it imperceptibly radiates and emits invisible rays in every direction, and fills the substance of the table as water saturates a sponge. This is a true copy from nature. The descending line, it may be remarked, proceeds in an oblique direction, in order to exert a leverage influence on the substance to be moved. But when the ' sounds ' are desired to be produced, this line descends almost perpendicularly, as will be here- after shown. The diameter of this magnetic current, which is fine and very strong, as I have frequently seen, 3 in size from that of a knitting-
needle to a child's little finder.
THE EXTERNAL ARGUMENT. 69
tensity the emotions of the soul, as to cause a temporary- aberration of the intellect. But so it is. I cannot even wish it were otherwise ; for I behold this law of martyrdom through- out nature. Earthquakes improve the physical aspect of the globe, and, by eliminating new principles, purify the air we breathe ; yet countless hosts of human beings have sunk to one common grave by the operation. But of this I will again speak. The sudden awakening of the grief-stricken and lonely mind to the consoling belief that the broad meadows visible are but symbols of spiritual and invisible realities — that hills, valleys, rivers, seas, music, birds, love, friendship, organic life, are but hieroglyphic representations of eternal actualities in the world of Causes — can have but one substantial general effect — viz : to make man a lighter, better, and happier being. Here, therefore, is still another reason why we rejoice at the spread of the manifestations.
In the fifth place, the manifestations have a powerful influence, as yet quite unsuspected, toward the equalization or equilibrium of mankind. There is a supercilious, weak- minded Aristocracy gaining ground in America, both in church and state, whose chief ambition manifestly is, to create and fix an everlasting distinction between the rich and the poor — between a graduate of the college and the student at the common school — between the high-born and low-born in society. This error of misdirected minds has fastened itself upon the priest and the sanctuary. It has contaminated those who worship at the foot of the cross. They realize an unpleasant repugnance at the thought of being associated in heaven with the converted libertine or the repentant mur- derer. They rather pray to be numbered among the jewels — to fellowship with the "just made perfect" — to be consid- ered as the aristocracy of paradise. ISTow this desire to be beautiful, exalted, and refined, is a prayer which all should cherish as the words of inward prophesy. But when this holy desire is degraded, by the undeveloped possessors of money, fine dwellings, and worldly advantages, into an odious distinction between the rich man and the poor man, between the ragged workman and the tailorized consumer, then surely it is quite time that a New Dispensation should
70 THE EXTERNAL ARGUMENT.
dawn over the land — rolling up the curtain hanging between truth and error.
The manifestations occur in humble places. The carpenter's son, the cordwainer's son, the tailor's son, the son of doubt- ful parentage, and the working-maids, are the torch-bearers to the Newness! The glorious sun pours down his golden light not more cheerfully upon the rich man's palace than upon the poor man's cabin. Heaven spans the brotherhood of kingdoms. The poor man's child has a mind which, as well as the mind of the rich man's child, is a portion of the Infinite Essence. And so far as this Divine essence is concerned in the production of the human type, "it is no respecter of persons" — impartiality and equalization stand conspicuously forth. And even so, among the new develop- ments of the age, stand side by side the plebeian and patrician — the reputed saint and the reputed sinner — involved in the same great work of social and moral reform. The illiterate and humble working-man, sequestered from public knowl- edge, no sooner becomes a medium, and passes through the indefinite phases of primary experience, than we hear of some
"Kev. Dr. ," favorably known as a scholar and truthful
man, going through the same identical experience — declaring the cause to be the "Adversary of souls," and unsafe for human investigation.
It would seem to be a universal law, that the sweetest flowers grow in the vales of humility. The 'manger' is ever the cradle of a Savior. The friends of humanity are never born under the palatial roof. "The poor tallow-chan- dler's son," says Bishop Doane, "that sits up all night to read the book which an apprentice lends him, lest his master's eye should miss it in the morning, shall stand and treat with kings: shall bind the lightning with a hempen cord, and bring it harmless from the skies." The imperious and super- cilious merchant is startled with intelligence that his ' clerk ' is a medium. The college-bred priest — full of shadowy no- tions of the other world, and yet as dogmatic about it as a Calvin — is awe-stricken to learn that mediums have come out from his own congregation. The proud wife of the respect- able banker is humbled by the news, that her absent daughter
THE EXTERNAL ARGUMENT. 71
is a "very interesting medium for the sounds," and the family are of necessity forced to concede something favorable to the New Dispensation.
Thus again do we rejoice at the spread of the manifestations. Call them what you will — ' unpleasant,' 'ridiculous,' 'absurd,' 'nonsensical,' 'magnetism,' 'a new law of mind,' a 'demon- ological delusion,' or any other name whatever; nevertheless we welcome them as the premonitory signs of a mental and social Revolution, which shall exalt man, open his under- standing, blend the nations, annihilate superstition, and render this world a lighter, better, happier habitation for the children of men. We do not look for infinite and perfect wisdom through the manifestations. The communications are occasionally replete with extravagant promises. Many of them are not superior to the mental capacity, nor much different from the structure of the mind, of the medium. The ideas are few; the words innumerable. The orthography is sometimes defective ; the grammar is frequently unfinished ; the thoughts without breadth or point. But these are excep- tions. The rule is the reverse of this. The question, how- ever, turns upon another centre — i. e. the influence exerted by these new developments upon the institutions of society. I think I have sketched the good already appearing and likely to be done.
"We welcome them as the glimmerings of another sphere. We welcome them as a beautiful mystery, without miracle, as a bursting of light through the thin crust of ordinary existence, without superstition, opening new passages in the universe. We welcome them, with all their sudden transi- tions from the grave to the gay, from the horrible to the grotesque and absurd, as a demonstration in favor of Freedom. We welcome them as a banner of promise unrclled across the horizon, bearing this glorious device: Emancipation from all Fear and Superstition.
The doctrine of the progressive development of man's organic and mental nature — the legitimate doctrine that the next state of existence is a perpetuation of and improvement
72 THE EXTERNAL ARGUMENT.
upon, this, the rudimental — furnishes the mind with all adequate explanations of contradictory and boisterous mani- festations. It may be laid down as an immutable law, that the less developed & spirit is, the more adequate is its power to move and act upon inorganic and terrestrial substances. A physical spirit, so to express it, is one who can readily cast its will-power, and personal influence, upon certain media — causing them to gesture, impersonate, speak, &c. — while a more fully-developed and perfected spirit cannot do any thing of this character, except through intermediate powers, or by proxy.
And furthermore, the law may be accepted, that every person has a particular guardian spirit, which — whenever that person is in a situation to receive any special influence or instruction — is ever ready to communicate; and this guardian, let it be recollected, is constitutionally and phren- ologically congenial to the earthly charge — that is, the two are similar in organization, inclination, and desires, with this exception, that the guardian is always better, wiser, and more advanced, enough so in truth to be positive to the ter- restrial mind. This fact is illustrated in the likeness visible between many thoughts and words employed and communi- cated by Galen, and those common to myself — our mental conformations being considerably analogous. Hence there is discoverable, in all media, a general sameness of ideas — or, as it were, a similitude between thoughts spiritually derived and those drawn from the medium's own brain — giving the external investigator the impression of self-deception in the subject's mind.
It is, therefore, an unwarrantable thing to look for perfect wisdom, or for instruction much superior to the mental devel- opment of the medium ; because, when the whole field is care- fully examined, it will be found that persons in this world do not, as they suppose, communicate promiscuously with Swed- enborg, Washington, and other illustrious minds, but always immediately with their own particular and congenial guardian spirit. If the higher spirits desire to impart thoughts, they do so by attorney. A long chain of "mediums" is at times formed between some exalted mind in the next sphere and a
THE EXTERNAL ARGUMENT. 73
person on the footstool — but the spirit in closest sympathy with the earthly mind, is its own congenial protector. For an illustration, and I may add, a fulfilment, of this law, the reader is referred to the preceding- volume, page fifty-seven, where may be found this sentence : u A high society of angels desire, through the agency of another and a more inferior society, to communicate in various ways to the earth's inhabitants." Here, you perceive, spiritual media are acknowledged to exist, as well as terrestrial channels — the immediate spirit being, in almost every instance, the guardian of the person communicating. If these laws of interpretation be accepted, together with much to be hereafter said, the reader will find no difficulty in extricating his mind from doubts, arising from contradictions.
HOW TO OBTAIN PHYSICAL EVIDENCES.
Physical evidences are useful as incentives to investiga- tion. These evidences may be either compound or simple. The demonstrations may occur in all parts of the room, or be confined to the immediate vicinity of the table, the circle, and mediums. All this is determined by the success of the circle in the act of mediumizing the table, the room, or the subjects of the demonstrations. The substratum of vital electricity necessary for successful physical evidences of spirit power, is the chief reason why many persons accept only the electrical explanation of the consequent phenomena. There are very few who understand how wonderful a galvanic bat- tery is the physical constitution of man. In my various works may be found references to this remarkable fact. The modus operandi of the generation of this organic electricity is thus correctly set forth by the distinguished Dr. Gregory in his work on chemistry:
"The remarkable fact of the existence, in all parts of the body, of an alkaline liquid, the blood, and an acid liquid, the juice of the flesh, separated by a very thin membrane, and in contact with muscle and nerve, seems to have some relation to the fact now established of the existence of electric currents in the body, and particularly to those which 7
74 THE EXTERNAL ARGUMENT.
occur when the muscles contract. The animal body may be regarded as a galvanic engine for the production of mechan- ical force. This force is derived from the food, and, with food, is derived from the solar rays. A working-man, it has been calculated, produces, in twenty-four hours, an amount of heating or thermal effect equal to raising 14,000,000 lbs. to the height of one foot — heat being one form of mechan- ical effect. But, from causes connected with the range of temperature, he can only produce, in the form of actual work done, about as much mechanical effect as would raise 3,500,000 lbs. to the height of one foot, and that in twenty- four hours. Even this is a prodigious amount of force ; and whether we regard it as derived from heat, electricity, or chemical action, it is ultimately derived from the luminous solar rays, on which vegetation depends."
The spiritual thecry is forcing materialistic minds into intimate fellowship with the electrical attributes of the bod}r. "We hail the dawning of this better knowledge of man's nature, because on this alone can securely rest a philosophical understanding of the prerequisite conditions of spiritual intercourse. The phenomenon of lighting gas with the tip of the finger is a beautiful experiment, illustrating, in a most convincing manner, the electrical atmosphere (owra) surround- ing the body whereby spirits approach and act upon the media. The Tribune says:
"This is a feat any body may perform. Let a person in their shoes or slippers walk briskly over a woolen carpet, scuffing his feet thereon, or stand upon a chair with its legs in four tumblers, to insulate it, and be there rubbed up and down on the body a few times with a muff, by another per- son, and he will light his gas by simply touching his finger to the tube. It is only necessary to take the precaution not to touch any thing or be touched by any body during the trial of the experiment. The stock of electricity acquired b}^ the process we have described is discharged by contact with another object. A second person must turn on the gas while the other fires it. The writer has lighted it in this way, and seen it done by children not half a dozen }^ears old. We are all peripatetic lucifer matches, if we did but know it."
THE EXTERN A L \ R G U M E XT. 75
The full and unequivocal discovery of the electrical attri- butes of man is equivalent to a scientific acknowledgment of the primary conditions on which we repose our philosophy of spiritual intercourse — especially, the physical demonstra- tions. There is a remarkable difference in persons with regard to electrical susceptibility. "Persons,"' says Kerner, "highly susceptible of electrical influences, are often cured of their maladies by a change of residence ; whilst others of the same description, frequently from a like cause, fall into sickness which the physician cannot account for. Papponi, a man spoken of by Amoretti, who was very susceptible to electrical influences, and who suffered from convulsions, was cured merely by a change of residence. Pennet, a man of the same susceptibility, could not go to rest, in a certain inn in Calabria, till he had wrapt himself in an isolating cloak of waxed cloth."
The condition of man's constitution remains wrapt in mys- tery. Incomprehensible and undefmable, man emerged from the unfathomable vortex of divine vitality — a projected embodiment of an all-animating Spirit — the greatest living wonder. How fearfully — how wonderfully made! He is inwardly a spirit: externally, a spiritual manifestation. If the demonstrations of invisible intelligence are marvellous, man is the origin of those marvels. Is man a chimera? Is man's existence a fiction? Lo! he is a spirit; a manifest- ation of an infinite reality. The mystery of innumera- ble worlds lies imbedded in man; there are, therefore, worlds innumerable, of endless progression, in which this mystery shall be unrolled and comprehended. Yet he is wonderfully simple, organically and spiritually; it is our ignorance, not his nature, that makes the attributes of his constitution marvellous.
Circles for spiritual evidences, when formed in a becoming spirit of inquiry, will quicken the intellect and unchain the heart. The general system, as explained in the former vol- ume, is still applicable. All the laws therein given should be observed when circles for mental development are instituted, and, therefore, it is deemed unnecessary to recapitulate those directions in this connection.
76
THE EXTERNAL ARGUMENT
But I now propose, by impression, the following plan, as the best method to accumulate, refine, and concentrate the vital electricity of a circle :
Here is seen a new arrangement. The males and females (the positive and negative principles) are placed alternately; as so many zinc and copper plates in the construction of magnetic batteries. The medium or media have places assigned them on either side of the junction whereat the rope is crossed, the ends terminating each in a pail or jar of cold water. This rope may be formed as already described.* But these new things should be added. The copper wire should terminate in, or be clasped to, a zinc plate; the steel wire should, in the same manner, be attached to a copper plate. These plates should be dodecahedral, or cut with twelve angles or sides, because, by means of the points, the volume of terrestrial electricity is greatly augmented, and its accumulation is also, by the same means, . accelerated, which the circle requires for a rudimental aura (or atmos- phere) through which spirits can approach and act upon material bodies. The plates should be from six to ten inches in diameter; though this may be conformable to the size of the pails or jars.
Underneath, and brazed to the copper plates in four or five places, leaving one plate slightly raised above the other, so that the water can flow between them, should be corres- ponding plates of opposite denominations; that is to say, the copper plate should be brazed to a zinc plate, and vice
* See 'Philosophy of Spiritual Intercourse,'' page 98, for particular direc- tions concerning the magnetic rope.
THE EXTERNAL ARGUMENT. 77
versa. Then a copper wire (which the engraving does not indicate) should pass from one vessel to the other, simply to be immersed in the water at each end. The vessels con- taining the plates and water, may be not more than four feet asunder. The plates should be kept clean and bright. The magnetic cord, arising from these surfaces, should pass (as seen in the illustration,) around the circle of individuals, rest on the knees of each, and be gently grasped by all hands. The result will soon be — on the supposition that the external atmosphere is favorable, and the members physically healthy — a repletion of organic or vital electricity. This element will soon saturate the table, penetrate its fibres and atoms, forming thus the menstruum for the physical manifestations — as exhibited in the action of Mind upon the muscles through the agency of the magnetism which continually per- vades and penetrates them. By the foregoing method, a circle can accomplish and establish the prerequisites in one- fifth of the time now consumed by heterogeneous plans so generally adopted. And in order that the reader may intel- ligently know how the 'raps' are produced, and 'tables moved,' I will introduce an impressive instance, in which I was myself the medium. But first let me remark, that the 'tipping of tables' by resting of the hands on the outer edges of them, is doubtless the best way to be self-deceived, for in such cases, with few exceptions, the mere muscular and involuntary nervous pressure determines the external and visible motions.
AN ILITJSTRATIVE VISION.
The circumstances under which the following vision was received were these: I had been writing upon the benefits and penalties of human experience. My mind was .much but pleasantly exercised upon the subject. In the progress of my writing, I had come to this conclusion : that those who prematurely pass away to the spirit land — that is, before the period of utter organic ripeness or maturity — are deprived of that wholesome foundation of experience which is essential to normal mental development. And when engaged in inditing 7*
78 THE E XTEENAL A R G D MBNT,
these words, being meanwhile in the superior state, I feit a warm breathing over the side of my face and head, pene- trating to the fibres of my brain, and causing me to look to the right, whence the warm current emanated.
Immediately I saw that the breathing proceeded from the will of a finely-moulded Man," leading by the hand a charm- ing little boy, apparently about five years of age. They were clothed with the immortal body, and I knew they came from the spirit-home. They were strangers to me, in the sense that I had never seen them before; and yet they were friends to the doctrines of this philosophy. The man. who was of the Italian style of beauty — for every race, like every star, hath "a glory of its own" — signified his desire to enter the room where I was writing. Accordingly I opened the doors; and he glided gracefully into the apartment, with the smiling little boy by his side. He had no sooner entered, when he, in plain, audible English, said:
"I come to speak of Life with thee; the beginning of things — the origin of Man — is my present study." "Why do you come to earth?" I inquired. "First, because I was horn on the earth; second, because the real student must go to the source of external things." "Will you tell me your name?"
"My name," he replied, "is known only to my family in Italy. I belong to the family whence the Eeformer issued, whose principal name I bear. My family's name is ' Giobertti ; ' and I was christened, ' Archilli-Batista,' Thou sayest," he continued, "that Man is designed to live out the full number of his days — that all early deaths are contrary to the ordina- tions of Deity. To the verit}r of this saying, I now come to testify. And this little embassador (pointing to the child) will also add his testimony, if thou wilt question him, even while his mind taketh no knowledge of the purport of my communication with thee."
I now thanked the Italian for his unexpected assistance in solving this problem of experience; and I expressed my plea-
* The reader will pardon any apparently unwarrantable use of this term, as applicable to a spiritual personage; but I am quite sure that, to an ap- preciative and rational mind, the word is here "employed with no impropriety.
THE EXTERNAL ARGUMENT. ?9
sure, in my thoughts, which lie instantly perceived. Since the privilege of catechizing the little boy was granted me, I asked: "Will you reply to my questions by the vibrations or 'raps,' as they are called, for I wish to see how the spirits produce them on hard surfaces "
The Italian replied: "If he cannot fully cause them on your table, I will lend him strength."
" What questions shall I ask?" I inquired.
"Ask him the usual questions put to children who are known to have passed from the earth in infancy."
I followed the direction, and asked the little boy if he could and would 'rap' for me?
Immediately he drew near the table, and raised himself about two feet above its level. Still the gentleman held his left hand. His right hand being at liberty, he moved it rap- idly in several directions for a few minutes; then brought it in a calm, firm manner, at a right angle with the surface of the table. The beautiful spontaneous grace accompanying these gestures made the exhibition exceedingly entertaining. His hand had not been in this posture more than three min- utes, remaining fixed as by the strongest effort of Will, when 1 saw a current of amber softness pass down from the middle finger to the table, on which slight concussions were instantly produced. This phenomenon was very beautiful. But I saw how dim- cult it was to make them loud, or rapidly, as he and I desired. The concussions were caused by the fine current, proceeding from the hand of the spirit, directed by the will-power, coming in sudden contact with the electricity which reposed, like latent heat, in the interstices of the board — in the spaces between the particles composing the top and standard of the table.
Now, as it was clearly manifested that he could make the sounds, I asked him if he would "spell out to me his name?"
He hesitated. He looked at his companion, who did not return his gaze; then, he locked at me. I saw he was con- fused; and this surprised me. I thought he was old enough to tell me his earthly name, given to him by his parents, be- fore he left them. Now it occurred to me that he resembled very much a little boy I once saw, who died in Poughkeepsie, by the name of 'Edward.' And I can assure you that my
80 THE EXTERNAL ARGUMENT.
surprise was not lessened, when / saw him lrap ouV the name I had in my mind.
But I resolved to put another question: "Can you tell me how old you were when }^ou left the earth?"
Again he hesitated' — again he looked at the Italian, who told him to answer if he could; then he looked at me. Im- mediately the quick current passed into the table, the sounds were made, and he spelled out — "five years old." "This cannot be," thought I, unless he died yesterday, for this seems to be his present age." This idea had no sooner taken a form in my mind, than he spelled out — 'No.' This 'No' was pre- cisely the conclusion of my own -private thinking. I turned to the Italian for an explanation; he replied: "It is well. Pro- ceed with thy questionings."
Again I asked: "Can you tell me where you were born; in what country, village, or city?"
Before I put this question, I had resolved to think of no earthly locality; for I began to suspect that my thoughts had influenced him in his replies. I waited patiently for the response, and he rapped out — "I belong to the third circle."
"Were you born in the third circle?" I inquired.
"ISTo," he responded.
"Where, then, were you born?"
" I never teas bom" said he.
"Have you, then, always lived in the spirit world?"
"Yes," he replied, "and this (pointing to the Italian) — this is my father/"
The little boy — that charming being who never (he said) was born on earth — had just completed the last sentence; when the gentleman indicated to me the propriety of asking no more questions. He gently drew the child nearer him, and then addressed me in the following terms:
"Life is a chain of discipline. It hath been well said, that there is not a chord in man's nature which some event does not strike at some time. The riches of experience are strewn all over the highway of human progress. And he who has not gathered a full discipline on earth, has lost for consider- able time the foundation on which his higher education stands.
"Great trials and heroisms," he continued, "make man-
THE EXTERNAL ARGUMENT. 81
kind's history interesting and instructive. The alternations of joy and sorrow have their positive benefits; all penalties are negative, and serve to "make rough places smooth," although the process is frequently imperious and exceedingly severe ! "When the sky pours out its tears, when the tempest strikes the sea, when nature portends her elemental strifes, and the thunders leap down the wild mountains, rushing with all the wildness and power of the cataract ; then — then be calm and believing ; for when the shower is past, when the clouds pass away, when the sun shines out again over the green fields, over the green lawns and variegated meadows, then the good of the whole is revealed, and a million birds will join num- berless flowers in a hymn of gratitude for all that's passed.
"I come to earth to learn this lesson. This young mind (referring to the little boy) left the earth three hours after his birth. He has therefore no knowledge of the uses of the physical senses; no memories of his parentage; he believes his origin to be unnatural ; and all this is a serious disad- vantage ; for unless the mind receives a knowledge of things through the physical senses, and unless those senses are used properly, and as long, too, as they will serve the soul, the con- dition and culture of the spirit is impaired, and it must return to earth, to see, to learn, to feel, and to reason. Thou hast had, during this interview, an illustration of the cause of many spiritual contradictions, viz: spirits coming near the earth to learn of things, reading the mind of the medium or ques- tioner, and responding in accordance therewith ; not knowing, oftentimes, any thing to the contrary — believing it to be the truth — thus leading men to confusion and to doubt. This is all traceable to the absence of the right kind and right quantity of true experience in the communicating mind."
From the foregoing, we may infer that an education through the bodily senses — through the eyes and ears and physical nervous system — is essential to an accurate comprehension of many things in the spiritual world. We may also infer, that the intelligent inhabitants of the other world desire that we should become educated, in spirit and in truth, while on the earth, even though, as with children at school, we shed bitter tears in learning our various lessons.
THE SPIRITUAL CONGRESS
FIRST SESSION.
It is now presumed that the reader is in a sufficiently ad- vanced stage of mental preparedness to be interested in the relation of the following celestial wonder. Serene and high, distributed into harmonious groups, surrounded with a glory altogether inexpressible, I saw an innumerable host of happy beings, engaged in examining mighty secrets and propound- ing deep thoughts, and canvassing earth's remotest bounds for beacon-lights to guide our erring race towards higher destinations. When I think of this celestial scene, my pulse beats higher and my brain rapidly grows unfit for calm per- ception. Yet will I press down the gladsome emotions, and, with the surging tides of enthusiasm flowing in harmony with the causes of mental deliberation, will I proceed to give the reader a relation of what I beheld.
For purposes of health and recreation, we spent the most of last summer near the ocean. We were pleased to find a quiet retreat at the Cottage owned by Jesse Hutchinson — one of the "Band of Brothers from the Old Granite State," who is now in California.
This cottage is situated almost in the middle of Lynn, Mass., but is very retired, from the fact, that it is built upon a high rocky eminence, and is somewhat difficult of access, either on foot or with horses. From its lofty situation, this romantic residence has received the name of "High Rock Cottage," a locality well calculated to awaken the powers of song, and enlarge one's conceptions of the world we live in. This is true for several reasons, a portion of which I will detail to the reader, to the end that we may together realize
THE SPIRITUAL CONGRESS. 83
all the more perfectly the external realities connected with my vision.
When standing on the piazza of this cottage, the eye may describe a vast tract of country in every direction. The city of Lynn, spreading its numerous white-painted habitations over several large farms, is situated immediately beneath the brow of the mount, and is visible in all directions. East- wardly, whence the sun comes dancing up the crimsoned sky, rolls the mighty ocean, with its unceasing motion ; yet whose bosom is as quiet and musical at times as the song-bird's gladsome harmonies when accompanied with the modulating breathings of lonely pines. The cottage windows, during an August night, when the inhabitants of cities are miserable with excessive heat, unmitigated by a single refreshing breeze, are entered by the ocean air, fragrant writh saline odors, and ample in its properties to bless the constitution of man.
In the distance another favorite retreat, known as JNahant, breaks pleasingly upon the eye. To the left, about eight miles away, is seen the city of Boston. (It was apparently thirty miles in the atmosphere, a little east of this city, where the Spiritual Congress was located which I had the unutter- able happiness to behold.) But the piazza of "High Rock Cottage,"' is not by far the most attractive portion of this property. For j ust behind the house, but much more elevated, is a kind of tower or observatory. JSext to the ocean side, this elevated 'look-out' is the favorite resort for travelers and the inhabitants of Lynn. From the street below the brow of the mount, if I remember right, there are no less than seven long flights of steps to the tower. The . prospect from the upper windows of this plainly-constructed Observatory, is very beautiful. But I will not stop to describe.
Having introduced the reader to the Observatory, situated on the lofty eminence, I have but to say that there it was in the topmost apartment of that quiet retreat, I was impressed to retire for purposes soon to be made manifest. It was just half-past nine o'clock on the morning of the 7th of August, 1852, when I received the first intimation that a vision was about to be shown me. I knew how difficult it is for the external-minded to realize the psychologic state necessary
84 THE SPIRITUAL CONGRESS.
for sucli an experience. Christians are surely prepared to believe in 'visions' and communion between mortals and immortals. In the "thus saith the Lord" of the oriental seers and prophets — in the visions of Ezekiel and Daniel — the instance of the angel appearing unto Joseph and Mary — • the rolling away of the stone from the mouth of the Holy sepulchre — Peter's miraculous liberation from prison — Paul's testimony of seeing great glory and unutterable things — the solemn declarations of Swedenborg — the attestations of Rev. William Tennent, who declared, long after having a vision, that "for three years the sense of divine things continued so great, and every thing else appeared so completely vain when compared to heaven, that could I have had the world for stooping down for it, I believe I should not have thought of doing it" — by these, with the intelligent Bible receiver, the probability of the following is sufficiently well established.
An impression comes to my mind, tells me to get paper and pencil, retire to a quiet room, and write down every thing I may see and hear. I forthwith obey. I sit tran- quilly— waiting patiently, for any thing which may occur. * * * An influence, sweet and heavenly, over- spreads my soul, and bids me 'Look Up.' I do so But my bodily eyes see nothing, except the bending firmament — obscured here and there by fleecy, floating clouds. Now my spiritual eyes are opened, and the vision is gloriously beautiful — a company or assemblage of men from the Spirit Land. They seem to be standing thirty miles above the earth's surface,, where the sun sheds its rays abroad calmly, where the air is wholly serene. But I do not understand this exhibition. What does it mean? Ah! now I behold them conversing together — can see them gesture and move their lips — but I hear no word pronounced.
A thin mellow atmosphere, full of glory and beauty, ema- nates from and surrounds them — extending apparently in every direction about twenty feet. The upper edge is tinted prismatically, as if the sun is about to paint a rainbow on the spiritual sky
These men, as I feel inwardly prompted to term them.
THE SPIRITUAL CONGRESS. 85
seem very natural ; although I well know that they are spir- itual. They move, and talk, and smile, and gesticulate, just as men ordinarily do; yet with far more ease, more grace, more spontaneousness, as if unfettered and free alike in body and mind. Their features emit a sudden radiance — a some- what intense but variegated illumination — as it were, from minds highly endowed with wisdom; yet skilled in the divine art of self-government and individual culture. Ah! I see now: those are illustrious men — men of superior natural endowments; great men, because good; strong, because righteous; loving, because wise and deeply versed in knowledge.
Still, I do not comprehend this vision ; yet I could not but 'look up' and see it all.
Far beyond this company in the extreme distance — appar- ently several thousand miles away — I distinctly behold some- thing approaching!* I wonder what it can be? It looks like a large white cloud, shining and sparkling with many colors; and yet it is not transparent. Now it appears like an immense mount of snow — wholly overspread with the
* Unassisted by any outward references, but strictly from memory, I have sketched out and have had engraved expressly for this volume, tho external situation and appearance, from a short distance, of the locality of my extraordinary vision. A circumstance so wonderful and impressive could not fail, as the reader may well imagine, to fill my mind with plea- surable recollections of the 'local habitation,' where those celestial scenes were first presented. From the descriptions already given of the situation of Lynn, of High Rock Cottage, and its environments, the reader will recognize the prospective points of the engraving.
The Spiritual Congress, as beheld by me in session, is necessarily, from the nature of the subject, imperfectly indicated in the aerial distance, a little left of Boston city. The four spirits who I beheld leave the assembly, who drew nigh unto me, and immersed their thoughts in mine, are also repre- sented in closer proximity to the tower where I was then writing the com- munications, as I will hereafter relate.
The engraving may not be, in every particular, an accurate portraiture of the cottage and surroundings; but whatever of imperfection is discoverable in it, should be attributed to the defects of my external memory of the localities, and not to any mal-cxecution on the part of the artist; for we are not without grateful recollections of the engraver, W. H. Dodd, of this city, for his artistic execution of the various pictorial designs which accom- pany and illustrate this volume. 8
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'
88 THE SPIRITUAL CONGRESS.
leaves of mammotli flowers. But as I continue to look, all these appearances gradually fade away. As the mass ap- proaches, I see a great multitude of spirits and angels, both male and female, coming rapidly toward the assemblage I first saw. But they do neither fly nor walk; but they ride upon a magnificent Shining Kiver of what appears to be electricity ; and yet it is different from this element. It looks far more like the principle of Light in a state of condensa- tion or liquifaction ! This celestial river, like terrestrial waters, has tides which ebb and flow through space from one pole of the Universe to the other, for I can see no beginning nor ending to it !
But I do see that this Biver of Light has innumerable branches, flowing, one toward the earth, another toward the planet Mars, another toward Jupiter, another toward Saturn; and so, also, onward to the planets and orbs beyond. And now, as I look at them minutely, I see that the tides of all these rivers seem to set strongly, and with inconceivable rapidity, this way — from the hidden fountain in infinitude toward all the planets and constellations in our department of the material universe ! And I remember now to have seen this river before, on the flowing bosom of which spirits and angels often glide from place to place; but I never saw it before so intelligently — with so much internal satisfaction and insight into its use and quality. And it comes to me now that I shall examine this celestial wonder with far more minuteness at some future time, and learn then and thereby the exact philosophy of the means of travelling adopted by the beings of the other world. I await this disclosure with gratitude and patience.
The multitude has now joined the first party; and they number many, many thousands.
Now they arrange themselves into harmonious groups and circles, as if to systematize their numbers; some with their faces toward the North ; others toward the South ; and others still face the East; and others the West.
"What can this all mean ? Ah ! now I see them, as they quietly and benignantly gaze upon the different Towns, Vil- lages, and Cities on this side of the earth's surface. They
THE SPIRITUAL CONGRESS. 89
seem to he looking into the mind and reading the heart of every human being/ 0! that the human world could realize this inspection; and comprehend the righteous judgment now being exercised upon it! Every thing is visible! Ignorance and Crime — Poverty and Wretchedness, together with their innumerable hideous Causes — are seen to-day by the noble beings who, one daj^, we shall meet face to face!
Now I behold four spirits leave the Western group, and approach me. They come very moderately; conversing together. Now they halt in the air — apparently, about two miles from the place I now occupy in writing.
Not only my internal eyes, but my spiritual ears are also opened; and I am both Clairvoyant and Glairaudiant — can see and hear the Things which are spiritual as easily as if they were on the earth. And now, with speechless joy, I recog- nize the four individual spirits as my most dear friends in the Spirit Land! Be still, be calm, 0, my soul! and listen to the illustrious Galen, who is now about to address me. He speaks:
"We, your guardians in the spirit, will now give you the ground-plan and frame-work of a Discourse which you may hold your spirit in ample readiness to deliver when requested, during your sojourn, trusting in that Faith which moveth mountains, that we will strengthen and inspire your mind, by direct intercourse and illustration, to enforce your thoughts and complete the superstructure."
After the spirit of Galen had pronounced these words of encouragement with an indescribable richness of intonation, I waited quietly for something more ; but he uttered not a word. And yet upon his countenance something fraternal seemed to say : "You may ask me questions." This I accord- ingly did, and inquired :
"Will you tell me what means the vast assemblage which you just left behind?"
"That Consociation," he replied, "is a detachment of the Koyal Circle of the Foli: being a convocation of many spirits that were born on the earth; who, in their present estate, belong to that Wisdom Circle which is conjoined, in the bonds of divine congeniality, to the circle of Fraternal Love." 8* .
90 THE SPIRITUAL CONGRESS.
Being deeply gratified by this reply, I asked: "Will yon tell me who some of them are?"
"Their earthly names," said he, "are known by the char- acters they themselves inscribed on the history of their race ; by the gardens of affection they established in the memories of thousands through the force of their genius and culture."
At this he stopt speaking, and I suppose he designed not to tell me the names of some of the spirits assembled ; and so, recurring to the 'Discourse' which he had promised me, I asked: " Will you now give me the ' ground-plan, ? &c., of the lecture which I must deliver?"
And immediately he replied: "We will impress you to- night. Soon you shall know more of this vision." And forthwith he departed with his companions as he came, and I saw nothing further. But this impression flowed distinctly into my mind: that the commission which I had just received to go forth and lecture was "per order of supermundane Wis- dom— the Natural, Spiritual, and Celestial degrees or phases of which, (so far as the other world is related to this life,) the four spirits whom I had seen individually -and collectively represented." Their names on earth were:
Claudius Galen, Representative of Natural Wisdom.
James Victor Wilson, " " Transitional "
The Athenian Solon, " " Spiritual "
The Beloved John, " " Celestial
'Natural Wisdom,' as I have been led to apprehend, means the mental ability to comprehend the teachings of science — to understand the nature, relationship, and application of facts from which science is derived. And I may here add that, for years, Galen has ever been the mind to suggest cer- tain scientific facts — medical, geologic, historical — with which I have, from time to time, illustrated the Philosophy.
'Transition Wisdom' signifies the mental state in which the individual realizes much fondness for the facts of Love, Friendship, examples of Devotion, pertaining to the affec- tions and emotions; such as poetry, music, painting, sculp- ture, &c; and the reader, by referring to Friend Wilson's previous communications in the former volume on this sub- ject, will doubtless observe this peculiarity in his mind.
THE SPIRITUAL CONGRESS. 91
'Spiritual Wisdom' is devoted to the comprehension of principles of exalted association in the other life — a knowl- edge of progressions, back and forth, through multitudinous, experience and developments.
'Celestial Wisdom' I cannot define, for I have never entered into its significations. The former phases have been experienced to some degree by many minds on earth. From what I have seen, however, I infer celestial wisdom to be the mental power to realize the Divine Being in many departments of his sublime relation to the Spirit Universe.
SECOND SE S S I 0 N.
Ox this ocasion I was situated alone in a bed-chamber at High Eock Cottage. It was in the evening of the same day ; the time was twenty minutes past seven o'clock. The mut- tering voices of the angry waters, and the gloomy clouds, burdened with wind and rain, gave me, as I remember, a singular feeling, before entering the Superior Condition, as if the night was too severe for spirits to be near the earth !
The sky is overshadowed by heavy clouds, and the rain steadily falls to earth. The physical indications are that the night will be dark and gloomy. The winds sob and sigh with a shrill voice over the adjoining promontories; and the distant ocean moans heavily, as if anticipating a stormy visit ation. Nevertheless, punctual to my engagement, here I am at my table — with paper and pencil ready — waiting, with as much passivity of soul as my will can command, for the communication which was promised me this morning by the good Galen. I have been waiting fifteen minutes already.
But now it comes! After the manner of gentle music, the sweet influence flows upon and overspreads my whole being. The effect is indescribable. Vital action is partially suspended. In the appropriately descriptive phraseology of Daniel, ch. x. v. 8: "And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength." A profound sleep gradually takes my mem- bers into custody. Yet I am not slumbering; but more
92 THE SPIRITUAL CONGRESS.
completely awake than before. My brain is peculiarly calm. Still I feel a beautiful waltz going on in its chambers, amid the nerves and tissues there, as if music, like an element of self-consciousness and voluntary fluidity, had overflowed my faculties of thought — attuning them to the ways of harmony. Yea, I now comprehend it. — This is the sovereign Law of Nature asserting, temporarily, its supremacy over my mind. This is the grand cause of all mental exaltation ! 0, that all children could be born thus — all men live thus — how glori- ous then would be the sons of God ! I have enjoyed this mental harmony many hundreds of times; but never stopt before to realize progressively the delightful processes in the economy which bring it about. How I wish for words to describe them !
But now my spiritual senses are unlocked. My eyes are uplifted, and again I behold the vision. Again I see the vast Congress of spirits and angels — apparently, still thirty miles above the earth's surface — a little south of the city of Boston in the State of Massachusetts. The atmosphere which I saw this morning, as enveloping the assemblage, has become more brilliant, and is inexpressibly beautiful; it is broader and higher; and the prismatic distribution of colors is more exquisite, and produces an effect upon me which I cannot describe.
Other alterations are also visible. The groups are far more numerous. So abundant are they, I cannot count them. Ah ! now I see that many thousands of the good and true immortals have arrived since my morning's observation. The reading and judging of the world — that sublime looking into the conditions and the hearts of the motives of men — is now almost completed, and the various groups now constitute a grand Consilium — being, to all appearance absorbed in conversation and in calm debate!
All this still remains incomprehensible — wholly wrapt in impenetrable mystery. For the vision is new to me; and not having an interpretation given me, I strive in vain to understand it. Still I must continue my observations.
I now behold some changes taking place in the western wing of the body. A group on the right is now disbanded.
THE SPIRITUAL CONGRESS. 93
Its members seem to be seeking new places among other cir- cles. Yet I see nothing of the four spirits who so kindly visited me this morning. Where are they? Ah! now I behold them. I see them just emerging from the extreme left of the multitude. Now they approach deliberately ; they halt precisely as before; and turning their beaming coun- tenances toward me, they seem more than ever disposed to communicate the noble thoughts with which they overflow.
What a scene is this ! The night is dark, the rain descends, the winds shriek among the rocks and cliffs, yet they — that beautiful company — stand unharmed above the lower sphere of storm-clouds and tempestuous rain, which hover over the earth. From where they stand, all below is dark and misty, while all above is bright, starlit, and beautifully serene. The earth is beneath their feet. They have triumphed over the wreck of matter visible at the hour of death; they have, indeed, escaped from bondage; they are no longer involved in the material trials of our rudimental state; and yet how touching is the cheerfulness with which they come back to earth! How willingly do they gaze into the mangers and humble places wherein Truth is born! How compassionately do they examine the mental cemeteries wherein Error, conse- crated by scholastic Ignorance, lies entombed in sacred garb ! * Time passes rapidly. I am surprised that
friend Wilson does not come to speak with me, nor John nor Solon — friends from whom I have derived the highest thoughts, with whom I have exchanged the finest sympa- thies— why do they not come nearer? Ah! now the good Galen is approaching. He draws very nigh ! The distance between us is not more, it seems to me, than one-quarter of an English mile. He is now about to speak.
(Here he gave me many private instructions and directions about what lectures I should deliver; how I should obtain impressions of my discourses; how to examine the mental condition of my audience, &c, &c, all of which I feel not at liberty to disclose in detail.)
During the speaking of these directions, I was again forcibly reminded of the language of Daniel: that "1 alone saw the vision" of the angel, and while "there remained no strength
94 THE SPIEITUAl CONGRESS.
in me," yet "heard I the voice of his words; and when I heard the voice of his words, then was I in a deep sleep," yet was I more awake than ever! When he had finished his private remarks, he spoke more openly, and said:
"You may now ask questions, on condition that you report them entire to all persons who have ears to hear!"
I answered, that I would do so. And these words I spoke audibly with my physical tongue ; for thus he addressed me ; and I heard, with great joy, the marvellous music of his voice.*
I now asked: "Will you tell me why friend Wilson, and John, and Solon do not come nearer."
" Because,' ' replied he, "I am delegated with the power especially to speak to you of things which they cannot so easily impart. Be patient, and they will each converse with you, and ivill give you thouglits and strength while you are teaching orally !"f
I tried to feel truly grateful for this blessing, and again ventured to ask concerning the consociation of spirits. '•What," I inquired, "is the object of yon vast multitude of spirits who have been in session so many hours?"
"They are spirits, as you incorrectly term them, originally from the earth," he replied. "They have convoked for the purpose of weighing kings, emperors, tyrants, teachers, and theologians in the balance of Justice and Truth. And rnene, mene, tekel, apharsiyi, is written all over their institutions. Men," he continued, "have commented on the contents of the Bible with a gaudy show of skillful erudition. But the true commentary is now being written. When completed, it will be found to be 'A New Dispensation' — an era of ipsy- chological revealments and spiritual progressions — the ripen- ing up and culmination of all the Experiences of Humanity — revealing a unitary combination of Truths ^ unspeakably brighter than the noon-day sun!"
At this speaking, I was deeply moved. "Can you tell me," I asked, "when this investigation will terminate?"
* This phenomenon is almost entirely new with me; because in all my converse with spirits hitherto, with a very few exceptions, the process has been carried on by and confined to a silent mental communion.
f The truth of this promise I have frequently realized.
THE SPIRITUAL CONGRESS. 95
He answered : " When they shall have discovered from out of all the races of men, Twelve Teachers of Philosophy, and enough media to awaken the advocates of sacred superstitions from the delusive sleep which has befallen them."
"Can I assist you in this work?" I asked.
"Yes."
"How?"
"By teaching," he replied, "when and as you are most interiorily impressed."
(He now seemed disposed to terminate his communication. He gently withdrew a little, and turned away his face lov- ingly toward his companions. Yet he evidently lingered to say something more; and so I interrogated again:)
"What do you mean by 'Teachers of Philosophy?'"
"We mean," he replied, "those minds who can discern truthfully, so far as capacity extends, the Love and Wisdom which are bodied forth in things seen and unseen — minds, living on the earth, who can utter both love and wisdom by mouth and by life before the world."
"Is it easy to find such characters?" I asked.
"No!" he exclaimed; "although many are called, few are chosen."
Here I thought of the many talented men engaged in teaching theology and science, and others managing the affairs of nations, and so I ventured to ask:
" Can you not find the proper minds in some of the de- partments of Church and State?"
He answered: "Nay — Nay; it is not easy to find them there. The most of them are externally too superficial, and internally too unsound." Here he manifested some emotion, and then impressively said: "The Church and /State are two thieves between whom Truth is daily crucified/"
A few moments of utter quietness now passed away, and then I asked: "Can you explain to me why the spirits impart to mankind contradictory communications?"
"The explanation has already been given you," he replied, "in what you were impressed to write on the 23d of July*
* This explanation may be found in the Summary of Explanations at the conclusion of the chapter on the different media.
96 THE SPIRITUAL CONGRESS.
Experience will graciously add the rest. Let all be patient and calm!"
"Can I tell any men or women how to prepare themselves for Teachers and mediums?"
"Nay; for we must prepare them ourselves by our own especial influence and instigation."
"Can you inform me by what names some of those spirits in yon innumerable host are known on the earth?"
"Their names," he replied, "are engraved on the monu- ments of Humanity — but, remember, they were their own engravers. I will transfer to you for the present a few names of the spirit-brothers who are now, this very moment, urging forward the essential principles of Justice, and Wisdom, and Truth — interior philanthropists, the lovers of their terres- trial brethren : Zoroaster, Moses, Solomon, Paul, Lycurgus, Plato, Christ, Hippocrates, Socrates, Galileo, Fenelon, Mo- zart, Kaphael, Fourier, Spinosa, Byron, Goethe, Spurzheim, Washington, Franklin, Channing — these, together with many thousands of no less advanced minds, though less known to the world's superficial history, have places assigned to them in yon Legislature.
"You mention only the names of celebrated men," I re- plied, "are there no women there?
He answered: "Yea, verily. You would see no beauty in the margin of yon atmosphere, if there were no women there. The sexes are balanced in the Spirit Land. Positives and negatives are conjugally conjoined. Because the Law of Justice is the cause of equilibrium; as I have frequently told you. Consequently, all nuptials among the sexes are consecrated by divine Truth; the wedlock of divine Love with divine Wisdom ; which no man can put asunder."
Immediately, upon completing the last sentence, Galen
turned away, and rapidly passed onward with the others, till
I saw them enter the Spiritual Congress at the precise point
from which they first emerged, and forthwith my vision ended.
# ■* * * * ■* ->:-
It is now eight months since the foregoing was written. But to-day, being the seventh of March, 1853, I am partic- ularly impressed to hold myself in readiness, in body and
THE SPIRITUAL C O N C. It E S S . 97
mind, to record things further concerning the Spiritual Con- gress. Accordingly, I take plenty of out-door exercise, very small quantities of food, and am particular to be passive in mind. * * * To-day, being the eighth, I go into my room, prepare my writing materials, and wait further impressions. Now I feel the overshadowing presence of a sweet influence. It pervades my entire system. It pene- trates to my interior sensibilities. It first surrounds me like a warm fluid- vapor; then it settles down through the pores of the cuticle ; now it flows through my blood — cooling and soothing it most pleasingly; and now I feel a general slum- ber stealing over my being. I yield to it. And now, several minutes having passed, I am quite ready for the additional information promised.
Galen is again approaching! He tells me to "write what- soever word is given." I obey. And the following pages are, therefore, parenthetically introduced, between the con- clusion of the second and the commencement of the third vision, being esteemed as new and important information.
THE JEWISH
"Publius Abraham, the commissioner ; Flaccus Mordaci, the architect ; Jesusi Josh, the warrior ; Tisah Ahasiah, the ruler ; Zeriah Jehoram, the prince ; Sol- omon Ezra, the king ; Helvius Zolena, the satirist ; Tullius Cicero, the orator ; Quintus Cincinnatus, the statesman; Tiberius, the emperor; Paul, the writer; Benedictus Spinosa, the thinker ; Mordecai Noah, the publisher."
The Exokd^i. — "Ancient People of the desert! Like rippling mountain rills, sparkling in their limpid course, hast thou flowed into the ebbless tides of human history. From wildernesses emerged ! On the arid plain ye have raised the monuments of skill — gorgeous towers, palaces of magnifi- cence, and domes gilded and starred with gold and the azure amethyst — with which ye think all Jewish fame and unity are inseparable. We come to turn thine eyes to a New Jerusalem! Darkness now shrouds each favorite spot ; time
* The beautiful and wonderful import of these Delegations and Exordia, will receive an ample explanation after the record of them is completed.
9
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hath, brought desolations in its wings; ambitious hopes and great cities lay in endless ruins upon thy history's page; noble men, endowed with gifts of soul which gods might claim, are remembered only as 'having lived' and directed thy footsteps ; but a grander destiny awaits thee ! Time is thy changeless Friend; we pray thee believe. Thy wandering sons shall rest. The patriarchs still live. Moses and the Prophets still speak to thee: 'Onward, to the Mountain of the Lord thy God! We bid thee follow us!'
V
Conversation. — After writing, word by word, nearly as pos- sible as dictated, the names of the Jewish Delegation and the Exordium to that people, I felt moved to ask a few questions concerning them as a race. All supposed miracles and providential interpositions, as Christian's sacred writings inform the world, began with the Jews. Their history is fraught with supernatural wonders — prophecies, command- ments, holy wars, preservations from vanquishment and starvation, and miracles of every shade — at least so says the record. About this I ventured to ask: " Whether the Jews now live as scattered outcasts over the earth in consequence of any special and supernatural transgressions against the Lord's will? If so, was their dispersion accomplished by a decree of the Supreme Being?" To which the communi- cating mind replied as follows:
"The law of God groweth spontaneously in the human mind ; by prayer and by cultivation of the mind, this law is strengthened and vivified ; then and thereby the Supreme speaks to man; whence proceeds all prophetic knowledge, all perception of Eight and Wrong, and all the Brotherhood possible to humankind. The Israelites or Hebrews, known as Jews, never completely obe3^ed this law among themselves. A house divided against itself must fall ; even so with the Jews as a nation. They separated, as every nation must, when the Law of Internal Unity is violated or disregarded. This is the cause of the miracle of the scattering of the tribes. The New Jerusalem to which we point this people is the Union of Nations with the Law of Universal Justice."
THE SPIRITUAL CONGRESS. 99
THE CHINESE DELEGATION.
" Hong-alles-si, the brave; Fohi, the book-maker ; Confuicus, the axiomist ; Copli-ching, the ship-builder ; Sirach, the iconoclast; Tipho-ching, the benevo- lent; Attalus, the king; Nisa, the hospitable; Hiao-Poli, the silk-weaver; Eohi-chinun, the kind emperor; Hoang-ti, the inventor of garments ; See-ma- kuang, the traveler; Si-ling-chi, the cultivator of silk; and three score and one others."
The Exordium. — "China! Queen of the nations, Land of our existence, Home of our beginning, Child of our remem- brance, we, recorded in the Wai-Jci, unchanged, unwearied, having sprung into corresponding life and being from the organic ruins of our forms; we, the ancestors and descend- ants of the dynasty of Techin, companions of the beloved Hiao-wenti, of Yao- Youenti, and of Ming-ti, the writer of Ben- Peking- Saonti, the royal history now entombed beneath the Temple of Jeddo; we, surviving the devastations of Time, and the wreck of national splendor, and the decay of mem- ories, and the endless growths of the silken fleece which bedeck the distant nations, and empurple now the Imperial Palace of Pekin ; being thus thy kindred, sons and daugh- ters of China ! we come to thee endowed to lift the curtain hanging over the archway of thy spiritual destiny! With our breath we will inspire the wise-hearted to see with under- standing. Ad-orab- Hi-ling -chi will be a goddess to thee ; the earth shall learn by thy light; justice shall be done to thy people, 0 China, the Queen of Nations."
THE PERSIAN DELEGATION.
"Zoroaster, the ruler; Zoioallah, the historian; Almodhi, the prince; Al- mamdun, the musician; Abdallah, the wanderer; Gancm, the beloved; Alras- chid, the caliph; Abdas, the priest; Mahomet, the vizier ; Mohammed, the satirist; Abdallateph, the historian, Genaallah, the charitable ; and one score and seven from other countries."
The Exordium. — "Persia! Through the endless labyrinth of prominent fables and obscured facts, we contemplate your history. We are thy children. Country of enchantment! Where pleasure-crowned Princes, and imperious Caliphs of the house of Abbas, have drawn the peri of passion from
100 THE SPIRITUAL CONGRESS.
countless attractions — palaces, gardens, vineyards, beautiful female slaves, pageantries of flowers, galleries of fountains, singing-birds, gilded roofs, embroidered garments, and music on every scale — all this we now ignore as unworthy thee. But what we most delight to read on thy page, is, the excel- lence of thy genius and learning, the refinement of thy man- ners, the beneficence of thy science, art, and literature, even when Augustan Eome was buried in the injustices of Feud- alism and ignorance. It is to this end we come ! Arise, O ye Magi, teach the rulers and slaves that we seek their eleva- tion. We are not the fabulous Peris, the genii of the fallen Eblis; neither the descendants of the Azzalis. Allah! the Compassionate, the Sustainer eternal of the orbid infinitude, remains thy unchanging Friend ! Hear us, 0 Persia, and fol- low thy inspirations!"
THE JAPANESE DELEGATION.
" Firouz-gal, the boat-man; Dinargah, the architect; King-Ling-hi, the con- queror; Montucci, the encyclopedist ; Royer Collard, the French statesman; Nour Balsora-ti, the teacher and musician; Gia-sheki-fai, the avenger; Abra- hini-Manson-effendi, the adventurer; Lycurgus, the law -maker ; Xerxes, the warrior ; Camaralza Amgiad, the constructor of the gods and cabalistic sym- bols of the dynasties ; Zoroaster, the fourth king of Persia ; and two score and six from neighboring tribes."
The Exokdium. — "Japan! From the elder nation, the Queen, you were born. Her sympathies are thine. Wealth and intelligence, and a love of Peace, are thine. And we are thine ! The western nations think you abandoned to the right of Ignorance' — buried in the depths of Idolatry — nay, Japan, we behold thee as thou art. The Admirer of the beauties of the Mind; the Patron of elegant manners; the Friend of education ; hence come we to thee. Let the western nations enter thy gates ! Let the stranger enter the Mosque ; for the day of sudden destruction is entombed amid the piles of bedarkened eras. In thy Temples are records of thy science and art. 'The symbols of thy religion unroll from lamps of purest brilliancy. Suspended from the shining walls in the Jeddo, on silk with golden embroidery, is written a song of God. No nation can super-conceive it. Unite, 0
THE SPIRITUAL CONGRESS. 101
Japan, in the cry of the world — "Love Universal and Just- ice," 0 our country! Let this be proclaimed, 0 Emperor, from thy lofty places!
THE TURKISH DELEGATION.
" Gengis Khan, the warrior ; Baber, the conqueror ; Aurungzebe, the emperor , Mahomet, the revelator ; Khadijah, the wife; Abubeker, the warrior ; Al-ebn- zoar, the physician; Abu-Obida-Azrilola, the beloved; Suragah Dowlah, the misdirected; Jacob and Rachel; Rajohah, the ruler; Balkis Shedim, the hos- pitable woman; and threescore more of the same people."
The Exordium. — "Mohamedans, Arise! For there is no God but God; lo! God is great, and all true persons are his prophets. Mussulmen, Arise ! Break thou the sensual reign; and when ye pray, turn your eyes no more toward the Tem- ple of Mecca. The Koreish is not the most celestial of lan- guages. Islamism is not the highest miracle. As ye have been ravished and amazed by the reading of the Koran — as ye have the Abyssinians for thy attendants, the Circassian females for thy slaves, whose loveliness elicits the impassioned expressions of thy Koreish eloquence — so art thou chained to earth. So art thou sinking, in the magnificent empire so beloved, beneath thy over-wrought indulgences. We come to open thy dreamy eyes ; to break the galling chain about to crush our beloved ; to bid thee welcome the oppressed of every land; to open to thy impassioned gaze the boundless pathway trod already by thy children. We come to thee, 0 ye the faithful, from the Mecca of a more holy Paradise."
THE GREEK DELEGATION.
" Simonides, the lyrist ; Patrocles, the sandal-maker ; Parrhasius, the artist ; Pheniciaos, the huntsman; Thales, the meditator ; Anaxiomander, the aerialist; Diogenes, the critic ; Pythagoras, the wise ; Plato, the republican; Soloniue, the teacher ; Epicurus, the philosopher ; Des Cartes, the French theogonist ; and fifteen less known to history."
The Exordium. — "Boiling through all the nations are thy thoughts, 0 country of Bepublics ! Thy Thoughts have power to change whole eras of noisy conjecture into moments of sublimest contemplation. High up o'er the Isles, bathing the archipelago with interfusing rays of beauty, bath arisen 9*
102 THE SPIRITUAL CONGRESS.
the Sun of independent Thought. It is essentially immortal. It can never set in infinite forgetfulness. In all Egyptian germs do we behold thy Wisdom, 0 sons of Greece! All spirit and matter, all objects of thought, all thinking things, are partakers of each other's worth and nature. The tran- scendent empires of Truth are so constructed that the sons of all nations shall see the work of their existence. But a mountainous cloud hovers o'er thee, between thee and thine eternal sun, leaving thee half-hidden and powerless, while the distant nations enjoy thy light of former days, believing thy sons of Thought lost in eternal solicitude. We bid thee, Grecians, welcome industry to thy shores."
THE ROMAN DELEGATION.
"Lucius Catiline, the talented; Cato, the censor; Romulus, the founder; Celsus, the physician; Olvasus Chalcidius, the non-conformist ; Ignatius, the religio-exarch; Dominic, the writer; Ganganelli, the pope; Flavius Clemens, the religious writer; Gelasius, the pope; John Adams, the legislator; John Han- cock, the independent ; Malebranche, the meditative monk"
The Exordium. — " Imperial City of the world ! We know of and remember thee as the unrivalled mistress of a thousand powers. The eyes of the world have seen thee in thy glory ; in thy despotic and republic states; when Goth and Hun humbled thy pride ; when Brutus lived and Cesar died ; when might and wealth ripened into idleness, and fanned the fires of sensualism and religious desolation. Now thou art a mon- ument, marking the place where once the brave, the good, the great, the wise, moved amid the hills of grandeur and temples of matchless architecture. Misfortune hath stamped his seal deep upon thy brow. Wretchedness still moans from thy dungeons. Strange whisperings of distress issue from thy shattered habitations. The deeds of Caligula, the crimes of Nero, the unholy doings of Pio Nono — these walk like ghosts amid thy royal palaces ! Hark ! the long-expected earthquake grumbles beneath thy throne! Italy, like a mountainous vol- cano is every moment swelling ! Wherefore we seek thee for Italy's sake, for humanity's sake, for the sake of France. Pray, O ye lovers of the Supreme, for more strength and better inspiration."
THE SPIRITUAL CONGRESS. 103
THE GERMANIC DELEGATION.
" CEcolampadius, the reformer; Julius Lafontaine, the writer; Lagerstroem, the historian; Caspar Fa gel, the resolute; Von Klinger, the officer; Emanuel Kant, the critic; Heraclitus, the sorrowful; Frederic Von Schiller, the student; Johanna Schopenhauer, the authoress; Wolfgang Von Goethe", the intellectual- ist; Aristides, the just; Ptolemy Philomater, the thinker; and a multitude of others.'"
The Exordium. — "As the architectural and sculptural grandeur of Greece were originated or suggested by the ancient people of the valley of the Nile, so came the germs of thy soul-feeling, the foundation of the intellectual-self-sub- ordinating-methods of thy scholars, from the Druids and neighboring tribes. But how skeptical art thou in the midst of infinite belief! We speak from our soul-experience. All history is subjected to criticism; words are traced to ground- less fragments ; thoughts are sundered till phantom-like they flit away amid the ruins of useless speculation ; a sweeping and overwhelming incredulity rolls out from the disciples of Niebuhr ; yet art thou the mistress of a thousand circles of Eeform Thought ! But now is the time to improve thy legis- lation. When Hungary asks for admission to thy Bepublic, do not refuse! Thou may est be the triumphal archway to a to a great national deliverance."
THE POLISH DELEGATION.
"Thaddeus Kosciusko, the freeman; Ama Kaunsinoff, the artist; Grammati- cus Saxo, the historian; Wilhelmina Louisa, the Prussian queen; Ignatius Krasicki, the critic; Romanzoff, the warrior; Suwarrow, the prince; Wilhelm Von Schegel, the poet-historian; KutusofF, the gallant warrior; Jalenbowsky, the peaceful prince; Augustin Ivanhoff, the architect; Johanna Sergiervitsch, the beloved of children ; Malackowski, the Polish petitioner ; and many others."
The Exordium.' — "Inhabitants of Poland! We come not to recount thy trials, thy wrongs, thy failings ; but, as loving Brothers, we mingle our sympathies with thee, and breathe upon thy rulers the breath of Peace and Justice. Each broken column of Warsaw, each remembrance sacred of thy heroes and suffering, do we regard as naught, compared to the apathy now stealing through the arteries of thy govern- ment. An apathy to the voice of the oppressed! Knowest
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thou not how remotest parts of earth are tending to one centre? Let thine heart beat, beloved Poland; victory is of Truth, not of abundant armory or dauntless warriors. Change thy weapons! Aim for Peace and Justice; think of a better world that changes not."
THE RUSSIAN DELEGATION.
" Joshua, the leader; Falieri, the warrior; Clerfayt, the commander ; Ochlen- schloder, the dramatist; Derzhavine, the officer; Luther, the reformer; Walven- steiner, the informer; Bennowasky, the magnate; Beirbaur, the serf; August Harndenberg, the plenipotentiary; Fezzan Heirrhstein, the composer; Michael- ovitsch, the czar and fraternizer among neighboring kingdoms."
The Exordium. — "We listen, Kussia! we listen for one note of Harmony from thy palaces, but we hear the loud roaring of the practicing warrior. The rugged earth echoes back these songs of death. Thy imperial strength is con- trasted with plebeian weakness. The first has wealth and artillery; the latter, poverty and love of Liberty. To the former we may add nothing, but we can diminish ; to the last we can diminish nothing, but we may add a torrent of poAver.
Thy soldiers will fail thee in battle ; their hearts shall beat for the down-trodden. Thy officers shall fall in death before thine eyes ; and thy cunning shall depart. Eussians ! noble- men of the north! spurn thy glittering swords, and commence the education of thy youth. Ignorance lowers heavily o'er thy habitations. Crime hath sealed thy despotisms; hath consigned them to decay."
THE AUSTRIAN DELEGATION.
" Michael Bruto, the historian; Christina, the queen; Copernicus, the astron- omer; Johanna Dousa, the soldier; Gibbon, the logical chronicler; John Huss, the reformer; Laurence Mosheim, the theologian; Alberstein, the traveler; Ethan Allen, the strong; Pickler, the writer; Pulaski, the freeman; Zimmer- man, the physician; and fourscore of others."
The Exordium. — "Austria! Subjected to the soul-com- pelling power of political circumstances, how indistinct are thy conceptions of the pure regions environing thee — how materialized ! What greater, grander Thought hast thou than that of military victory? To thee remonstrance against
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wrong and rebellion against country are identical. Liberty and Crime are synonymous to thee. Justice and thy gov- ernments are twin-born! Upon thy head, Austria, hovers now the Spirit of Night. The worshippers of Truth have forsaken thy magnificent temples. Cathedrals are loud- sounding with cries of neglected children. Keligion warms not the chambers of thy Governments; it has gone out to its primeval sanctuary, and sits upon the eternal hills. The unmeasured universe surrounds thee, 0 our Brothers, and thousands of souls, impassioned with republican Love, have their eyes, and their poniards, aimed at thy hearts. Would'st thou live and prosper, Austria ? Then withdraw thy armed hosts, and relax the reins of despotism."
THE SWEDISH DELEGATION.
"Celsius, the botanist; Adolphus, the ling; Louisa Ulrica, the queen; Pol- heim, the councillor; Berzelius, the chemist; Swedberg, the revelator; Ceol- wulf, the neighbor-king ; Reni Guelph, the ruler; Albert Krantz, the historian; Charles Von Linnseus, the original botanist ; Augustus Barnardi, the philologist ; Bcerhaave, the physician; and nine more."
The Exordium. — "Let the world boast of thee, beloved Sweden ! Noble chieftains have led thy sons to victorious battle. Stienbock led Sweden to the shores of courage ; his name is enshrined in the monuments of history. Swedish hero- ism kindles afresh at the mentioning of Charles, the hero-king, and at Stienbock, the victorious defenders of thy liberties. It hath been said that ' the proper immortality of man is to live in the grateful remembrance of posterity, by an exten- sion of his wise and noble designs ; by transferring to the bosom of his descendants the just and noble sentiments that once actuated his own.' Nay, illustrious Sweden, the glitter- ing genius of thy scholars, and the triumphal laurel upon thy chieftain's brow, were wasted on an arid, trackless, ob- livious Desert, did we not possess a personal immortality, inseparably linked to thee, as stars in the upper sky with the growth of vegetation. Let thy sons be Peaceful and Justice- loving; teach them to obtain a victory over Wrong!"
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THE HUNGARIAN DELEGATION.
"Frederick Trenck, the incarcerated; Bern, the defender; Potemkin, the officer; Wallenstein, the general; Wilberforce, the earnest freeman; Robert Pollok, the ideal describcr ; Poniatowski, the officer ; Dzialynski, the ambassador ; Bernardine, the earnest ; Mary, the queen ; Darnley , the companion ; Berlichin- gen, the friend of the peasantry ; Tivoglio Archidamas, the Spartan leader.
The Exordium. — " Wandering in glooms of midnight sadness, O Children of Hungary! and bewailing thy lost armaments and exiled chieftains, day and night, how canst thou unitedly espouse the Cause of God and become invin- cible to thy foes? The Kings of Europe tremble because of thy hatred to their power. Treacherous bands are forming to obtain thy Chief. The far-resounding melodies of 'Lib- erty' have poured in overwhelming streams from this hero of Hungary. This is his crime! He has felt our sustaining power. His tongue hath discoursed to the oppressed of Europe in ever-thrilling words; because we touched the immortal chords of his being, telling him neither to weary nor despair. We are thy guardians, 0 Beloved Country ! Thy people need Education much