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 http://www.archive.org/details/theoryofspirituaOOIane 
 
The Theory of 
 
 Spiritualism 
 
 CHARLES M. LANE 
 
 PUBLISHED AND FOR SALE BY 
 
 EVERGREEN PUBLISHING CO. 
 
 3123 Pine Street, ST. I/HJIS, MO. 
 

 LIBRARY of CONGRESS! 
 Two Cooles Received ] 
 MAY 6 1907 
 Copyright Entry 
 
 CLASS 
 
 \ XXc/NoV 
 
 COPY 0. * /' J 
 
 COPYRIGHTED, 1907, 
 
 BY 
 
 CHARLES M. LANE. 
 
 PRINTED BY 
 
 CHAS. MAYNARD & CO. 
 
 SAINT LOUIS, MO. 
 

 To my spiritualized parents 
 
 is lovingly inscribed 
 
 this book. 
 
the; able assistance;, in the; preparation 
 
 OF THIS BOOK, RENDERED BY MESSRS. THOMAS 
 
 GRIMSHAW AND ISAAC POST AND THEIR GUIDES, 
 
 IS HIGHLY APPRECIATED BY THE AUTHOR WHO 
 
 EXTENDS TO THEM HIS ROVING GRATITUDE 
 
The Theory of Spiritualism, 
 
 CHAPTER I. 
 
 "If a man die shall he live again" has been the 
 wail of the human race for ages and ages, and re- 
 mains the one sad cry that has not been answered 
 so as to satisfy the minds of a vast number of 
 people. 
 
 That we are born into this world; that we live 
 here a brief time and that we disappear are three 
 things upon which we are all agreed. 
 
 What we are here for, where we are going to and 
 when will we get there, are three questions this 
 book attempts to answer. 
 
 It may be that the views herein related are in- 
 correct in some particulars, and is it not also pos- 
 sible that the reader is wrong in some of her or his 
 opinions about these matters? 
 
 Kindly read this book with as much patience as 
 you can muster up, and do not throw it aside 
 merely because you do not agree with every state- 
 ment it contains. 
 
 If the author and the reader have the same ideas 
 about the facts and theories related in a book the 
 reading of it would be without benefit. 
 
8 THE THEORY OF 
 
 By advancing views contrary to the preconceived 
 ideas of the reader the whetting process is obtained 
 of reading, investigating, examining and compar- 
 ing the facts relating to the subject which causes 
 the mind to become brighter and keener and thus 
 enabled to hew nearer the line of wisdom. 
 
 If a man gulps down any and every thing he finds 
 in a book without consideration he gets but little 
 food for his mind from it. It is not the eating of 
 food that nourishes the body, but the assimilation 
 of it. It is not the knowledge acquired that makes 
 a man wise, but the use he makes of his knowl- 
 edge. 
 
 This book cannot think, neither can it reason. 
 It can not furnish the reader with a free and inde- 
 pendent mind, nor provide him with the courage 
 to announce and stand by his convictions of what 
 is true and untrue. It can, however, suggest 
 thoughts and it does declare things alleged to be 
 facts. 
 
 If a man assimilates no food he soon perishes, 
 and in like manner the mind that is not receptive 
 and active becomes weak and dwarfed. 
 
 The mind that is kept tightly closed from the 
 light of progress cannot grow. 
 
 It would be better for a man never to read a 
 
SPIRITUALISM 9 
 
 book, than to read one with a sour mind shut up, 
 like a clam does its shell, for he obtains no benefit 
 himself and will, perhaps, keep others from read- 
 ing the book who might be helped by it. 
 
 May the one who reads this book, not for the au- 
 thor's sake, but for his own sake, suspend judg- 
 ment until he has carefully read and considered 
 the facts herein alleged to be true. 
 
 This is asked merely because the subject treated 
 is of such vast importance to the human soul. 
 
 Then do not condemn this book if it should dis- 
 please you in some ways, but remember that your 
 best friends occasionally say or do things displeas- 
 ing to you. 
 
 Is it not a pity that all over this beautiful earth 
 are scattered death-fearing mortals? 
 
 The gloom of the grave hangs over many from 
 the cradle to the close of this life. The sting of 
 death is often anticipated so as to worry the mind 
 into a frenzy. 
 
 And the pangs of hell and the malignity of the 
 devil are so dinned into the ears of the mortal that 
 his mind is filled with anguish, terror and dispair 
 in his dying moments. 
 
 It is hoped that the facts alleged in this book, 
 when investigated, will extract the sting of death; 
 
10 THE THEORY OF 
 
 destroy the horror of the grave and take away the 
 fear of hell and the devil from the minds of many 
 mortals. 
 
 >w< 
 
 CHAPTEE II. 
 
 SPIRIT MANIFESTATIONS. 
 
 Spiritualism informs us that spirits have con- 
 tinuously manifested their presence and power 
 to mankind through the past ages, and that they 
 are as free and willing to manifest now as at any 
 other time in the past. 
 
 Men today are very much like they were when 
 Jesus walked among men. At that time they 
 /would not believe unless they "saw signs and won- 
 ders," and many would not believe even then, on ac- 
 count of their slothful and double minds. 
 
 Man's history shows him to be inclined to evil 
 
SPIRITUALISM 11 
 
 and ever ready to accept the dark side and reject 
 the bright ; ever ready to cry down and destroy the 
 thing that is of the most real value to him. 
 
 Man declares he will not believe a thing unless 
 he absolutely knows it, and nine-tenths of his 
 knowledge comes by hearsay. 
 
 Man really knows but little after all, when the 
 subject is properly considered. He knows that the 
 hand that holds this book moves in answer to his 
 will, but he cannot fathom the reason it does so. 
 
 He declares that in order for him to believe cer- 
 tain things he must see them, and yet the most 
 powerful things that man has to deal with are in- 
 /Visible. He has seen trains drawn by steam and 
 yet steam is invisible. 
 
 /He has ridden in cars propelled by electricity, 
 but no man ever saw electricity. Man has crossed 
 /the oceans by the aid of wind, although no wind 
 has ever been seen by man. 
 
 /The earth's gravitation cannot be seen, but when 
 man gets in its road he usually feels its power. 
 /Magnetism, although one of the most wonderful of 
 forces, is invisible. 
 
 /Heat, which is ever either blessing or injuring 
 mankind, is invisible. 
 
12 THE THEORY OF 
 
 ^ Light, the power which uncovers so many things, 
 remains itself unseen. 
 
 All the gaseous substances are beyond the sight 
 of men, hence we cannot draw a breath of air 
 (which is a gaseous substance), without getting it 
 from the invisible. We can see nothing without 
 *the aid of light. We can smell nothing except by 
 "its odor, which is invisible, and we can hear noth- 
 ing unless invisible sound waves bring the sound 
 to us. 
 
 Thus it may be seen that man lives and depends 
 ymore on the invisible than he does on the visible 
 things in his surroundings. Then let us bear in 
 mind that the man who must see a thing in order 
 for him to believe that it exists is still in his in- 
 fancy, as all babies require this proof. 
 
 History shows that a vast majority of mankind 
 has always believed in spirit manifestations. No 
 fewer than a billion people on earth today declare 
 that spirits do manifest. 
 
 Going back as far as our recorded history will 
 take us, and resorting to a matter of calculation, it 
 will be seen that over one hundred billion persons 
 have, while living here, believed in spirit presence 
 and manifestations. 
 
 Spiritualism declares that this earth has existed 
 
SPIRITUALISM 13 
 
 at least 250 thousand years. If this be the case, the 
 men and women in heaven who once walked the 
 earth and believed in these things are innumera- 
 ble. 
 
 Before the one who is investigating this subject 
 concludes that all men who believe in spiritualism 
 are unbalanced, beside themselves or crazy, would 
 it not be wiser for him to first consider the vast 
 number of people, past and present, he is about to 
 adjudge imbeciles? Many of whom, doubtless, are 
 his ancestors. 
 
 ' Jesus, while among men, was accused of being 
 insane, but no one now so considers him. 
 
 Spirits have at different times performed among 
 men nearly every act or thing that man ever did, 
 and in addition, have done thousands of things 
 beyond the power and knowledge of mankind. 
 v They have spoken from caverns, bushes, cabi- 
 nets and trumpets, sang songs, played pianos, tam- 
 bourines, guitars and other musical instruments, 
 and yet men will say that it is all a hoax. 
 v They have lectured through men, women, child- 
 ren and beasts, composed poetry, painted pictures, 
 drawn sketches and still spirit manifestations are 
 not worthy of serious consideration. 
 
 They have unlocked doors, removed shackles, un- 
 
14 THE THEORY OF 
 
 tied knots in ropes when both ends were held by 
 persons, enabled men to walk on water and axes 
 to float on water, divided the water of the Jordan 
 river and Red sea, quieted tempests, stilled troubled 
 waters, made bitter water sweet, and turned water 
 into wine, although there are men who say that 
 all people are crazy who believe in such things. 
 
 They have materialized forms of men, women and 
 children, of flowers, such as pinks, rosebuds and 
 roses, of laces, clothing, jewelry and money in spite 
 of the unbelievers. 
 
 They have been heard, felt, seen, sensed and pho- 
 tographed and still there are men ignorant enough 
 to declare that good spirits will not, and bad ones 
 can not, come back. 
 •T They have rocked tables, cradles, pianos, sofas 
 \aA>rapped on tables, walls, beds and numerous 
 pother things in order to convey intelligence and 
 jjify love to an ignorant and benighted world. 
 
 They have built fires, prepared meals and mate- 
 rialized food sufficient to feed multitudes, and have 
 carried food to men in mountains and wildernesses, 
 and yet spirits who announce their presence are of 
 the devil's household. 
 
 They have stopped and started rain, started and 
 stopped plagues and fought battles, and caused 
 
SPIRITUALISM 15 
 
 hail to fall on the warriors, and produced thunder 
 and lightning, and all this by men who once lived 
 among men, and yet there are men who tell us that 
 when a man dies he is dead, and that is the last of 
 him. 
 
 They have written with pens, pencils and type- 
 writers, and have written names on cards in gold 
 and furnished the gold, they have tamed wild 
 beasts and taken the sting from fire and still there 
 are doubters. 
 
 They have written prescriptions, produced and 
 prepared medicine, performed surgical operations 
 and cured all kinds of diseases. They have made 
 the blind to see, the deaf to hear, the lame to walk 
 and the dumb to talk and sing, and yet they are 
 evil spirits. 
 
 They have dwelt with men, walked with men, 
 eaten with men, talked with men, wrestled with 
 men, fought with men and worked with men, and 
 still man, in his grossness, denies that such things 
 have occurred. 
 
 Not only have they done these things, but they 
 have performed thousands of other things too 
 numerous to mention. 
 
 They have been doing these things throughout 
 the past ages and as they do it by operating natural 
 
16 THE THEORY OF 
 
 laws they will continue to do such things as long 
 as this earth shall be peopled. 
 
 If you fail to believe in such things here you have 
 just that much more to learn hereafter, as the time 
 will come when you cannot refuse to believe in 
 them. 
 
 May we all keep our minds open and clear that 
 truth and enlightenment may come in and dwell 
 with us so that we can be profited, in one way or 
 another, by everything with which we come in 
 contact. 
 
CHAPTER III. 
 
 SPIRITS ARE ANXIOUS TO MANIFEST THEIR PRESENCE. 
 
 «/ Spiritualism teaches that spirits are willing and 
 anxious to manifest themselves to their loved ones 
 on earth. 
 
 Our dear ones who have vanished from our sight 
 desire to give us messages of love and encourage- 
 ment. They are anxious to prove to us that they 
 are not moldering in the grave. Above all they 
 wish to satisfy us that they are not in hell, suffer- 
 ing agony, but that they are in heaven, as happy 
 as they can be and where all is grand and lovely. 
 
 We have had the fear of hell hanging over us so 
 long that it is quite natural for us to speculate as 
 to whether our departed loved ones are in heaven 
 or hell. Our thoughts, being easily perceived by 
 these spirits, cause them to greatly desire to inform 
 us of their safe arrival in heaven. 
 
 We are so inclined to cling to the clay bodies of 
 our dear ones that we build costly monuments over 
 their graves and constantly visit the place where 
 we last saw their earthly forms, half believing that 
 they are still there awaiting the final resurrection. 
 
18 THE THEORY OF 
 
 When a spirit sees an earthly friend or relative 
 weeping at his grave, he longs to tell the mourner 
 to grieve not for him, for he is not in the grave, but 
 in heaven, enjoying its delights to the fulness of his 
 capacity. 
 
 If a spirit who is especially attached to us should 
 foresee impending danger or misfortune in our fu- 
 ture, he would like very much to forewarn us if he 
 could do so. 
 
 In like manner, if a spirit should see that we 
 have a wrong idea about certain important things, 
 he will strive to set us right about them. 
 V Then let us keep our minds pure and ready to 
 receive any impression or messages the good spirits 
 may bring us, for it is their great desire to ap- 
 prise us of the real purposes of this life in order 
 to enable us to live so as to unfold the beauties of 
 our souls. 
 
CHAPTER IV. 
 
 A GUARDIAN ANGEL FOR EACH HUMAN BEING. 
 
 * Spiritualism teaches that all men have guardian 
 angels who accompany them through this life. 
 
 These guardian angels are selected for us by the 
 law of adaptability. 
 
 Angels are able to see the formation of each 
 thought as it matures in the brain of a mortal. 
 
 And thus seeing our mentality at work, they can 
 and do often impress their thoughts on our mind, 
 and we receive them as our own. In this way we 
 are frequently aided without knowing it. 
 
 Many of us can call to mind numerous experi 
 ences we have had wherein we said or did some- 
 thing, the reason for which we could not account. 
 
 To illustrate, suppose you are walking down 
 a street and just ahead of you hangs a sign which, 
 unbeknown to you, is about to fall, when you, with- 
 out any apparent reason, cross to the other side 
 of the street and thus avoid the accident. Who 
 knows but that your guardian angel impressed it 
 on your mind to cross the street. 
 
 This life is so close to the other that the inhabi- 
 
20 THE THEORY OF 
 
 tants of the latter are familiar with everything 
 that occurs here. 
 
 Our happiness in the beginning of the next life 
 so depends on our conduct here that the angels, 
 knowing this, wish to render whatever aid they can 
 to enable us to live wise and noble lives. 
 
 Many men have more friends in heaven than they 
 think they have. Men are so fickle that they forget 
 their departed friends long before they, with their 
 enlightened minds and unfolded love, forget the 
 ones they left behind. 
 
 We need not be surprised if we find on entering 
 heaven many friends waiting to welcome us whom 
 we had forgotten or had never regarded as friends. 
 
 Our conduct determines the kind of a guardian 
 angel appointed to accompany us. A spirit is se- 
 lected who will likely have the most influence over 
 the mortal. 
 
 It has been found that a spirit a little above the 
 mortal in spiritual unfoldment has more influence 
 over him than the spirit has who is a great deal 
 more spiritually developed. 
 
 Every observer of human nature has noticed that 
 in order to most effectually influence a man the in- 
 fluence must come from some one of about the same 
 condition in life. 
 
SPIRITUALISM 21 
 
 If a inan tries to influence another whose condi- 
 tion in life is higher or lower than his own, he will 
 find no common ground on which to meet the man 
 he seeks to influence. Their minds will not come 
 in contact and the attempt will prove a failure. 
 It is also necessary for them to have many things 
 or experiences in common before the man, hoping 
 to influence the other, can get so familiar as to be 
 able to impress his thoughts on the mind of the 
 other man. 
 
 If a man has an elevated guardian angel and 
 will not heed his gentle promptings, but leads a 
 downward and sinful life, his elevated angel will 
 have to give way for some spirit nearer his level, 
 for the elevated spirit, being unable to influence 
 him, the next best thing is to get a spirit who can 
 impress him even if it is degraded. 
 
 So it is when a man has lowered himself and 
 obtained a degraded spirit guardian, if he then, 
 however, strives to live a nobler and better life, he 
 gradually rises from his low condition to a more 
 elevated plane, and as he does so his degraded 
 guardian spirit loses his power to render him any 
 help and therefore turns the guardianship over to 
 a more elevated spirit. 
 
 No highly elevated spirit could enjoy heaven 
 
22 THE THEORY OF 
 
 if he had to spend most of his time with a man 
 inclined to do evil, and neither could a degraded 
 spirit feel at ease in the presence or society of a 
 pure and righteous man. 
 
 As each human being has a guardian angel who 
 accompanies him all the time, there must be in 
 every home on this earth as many invisible occu- 
 pants as there are visible ones. 
 
 Then how careful we should be in our home life 
 and daily conduct if we are continuallv watched 
 by unseen eyes, the owners of which rejoice at our 
 victories and grieve at our downfalls. 
 
CHAPTER V. 
 
 HEAVEN IS A STOREHOUSE OF KNOWLEDGE. 
 
 - Spiritualism alleges that heaven is an intellectual 
 place. 
 
 We have been told that in heaven all things shall 
 be at once uncovered and made known to us, but 
 Spiritualism refutes this idea, and declares that 
 knowledge in heaven is acquired in the same man- 
 ner it is on earth, by continued efforts along the 
 line of investigation. If this were not the case 
 heaven would be peopled with loafers. 
 
 If the knowledge and wisdom acquired by men 
 on earth can not be used by them in heaven, their 
 efforts have largely been in vain. The unfolding of 
 the human mind seems to be the most wonderful 
 thing on earth. This mind, when it goes to heaven, 
 remains the same. It has only changed a human 
 for a spiritual body. As this mind naturally craves 
 knowledge here, it will crave it there, and if there 
 is no knowledge for it to feed on, it cannot unfold 
 and grow so as to be in a happy condition. 
 
 It is so arranged that we enter the next life 
 with all the knowledge and wisdom acquired here. 
 
24 THE THEORY OF 
 
 Arrangements have also been made to give our 
 minds employment throughout the coming ages. 
 Spirits who have been in heaven many thousands 
 of years, and who have continually led intellectual 
 lives, are still experiencing surprises and wonder- 
 ments at the deaths and breadths of eternal things. 
 
 It is likely that nearly all of the discoveries and 
 inventions that man has ever been blest with have 
 come from the spirit world. 
 
 A man starts to thinking along a line of investi- 
 gation and he gets an impression from some place, 
 he knows not where, that if certain conditions are 
 obtained certain results will follow, and he goes 
 to work and brings about the condition required 
 and behold ! a great discovery or invention has been 
 made. 
 
 A spirit following the same line of thought a man 
 does will often try to impress its ideas on his mind, 
 and whether the idea that brings the discovery or 
 invention was conceived here or in heaven remains 
 to us unknown. 
 
 That we take with us whatever knowledge and 
 wisdom we acquire here seems to add great value 
 not only to the next life, but to this one also. 
 
 We are inclined to refrain from looking into 
 certain branches of knowledge, because we think 
 
SPIRITUALISM 25 
 
 that such information, by reason of the brevity of 
 this life, can be of no benefit to us, when as a matter 
 of fact we have eternity in which to use any knowl- 
 edge we may possess. 
 
 Then let no one whose age or health informs him 
 that he must soon leave, lose his interest in earthly 
 things, or cease to gratify the natural cravings of 
 his mind for truth and knowledge. 
 
 No parents should be discouraged who 
 have spent much time and money educating 
 a child who soon after graduation dies, for 
 the knowledge that has been obtained will be taken 
 to the new home and used in a heavenly career. 
 
 Should we not regard our minds as flower gar- 
 dens wherein there shall remain no weeds or fallow 
 ground, so that when the trans-planting time shall 
 come there will be plenty of lovely flowers and no 
 occasion for a sorting and a discarding of any, 
 but that every plant may be pure and beautiful? 
 
CHAPTER VI. 
 
 CHILDREN GROW TO MATURITY IN HEAVEN. 
 
 J Spiritualism declares that children who depart 
 this life before maturity continue to grow and de- 
 velop in heaven until they attain their full physi- 
 cal and mental growth. 
 
 If parents could fully realize the truth of this 
 statement, how much comfort would it afford many 
 of them in their hour of distress, when their loved 
 one vanishes. 
 
 While the child which is, apparently, taken away 
 from the parents quite young, will nearly always 
 manifest itself in the same sized body it had when 
 it left, it merely does so to enable the parents to 
 recognize it. If, twenty years after a baby leaves 
 it should come back as a full grown person, the 
 parents, unless spiritually unfolded, would fail to 
 know their child. 
 
 It matters not, how many years go by before 
 your lost one is able to make his presence known 
 to you, he will, usually, appear in the bodily form 
 he vanished in, for purposes of recognition. If he 
 had any physical peculiarity or deformity, he will 
 
SPIRITUALISM 27 
 
 show them to you, so anxious is he to assure you 
 of his presence. 
 
 Parents and grandparents return with their gray 
 hair and walking sticks — cripples with their 
 crutches — Indians with their tomahawks — paralyt- 
 ics with their swiveled limbs, all to enable you to 
 identify them. 
 
 It by no means follows that they appear this 
 way to one another in heaven, far from it. There 
 they never grow old, never become crippled and 
 have no use for weapons of warfare. 
 
 It seems if we fully understood that our van- 
 ished loved ones are not really lost to us, but are 
 often with us and hover over us through the night, 
 that we would be better prepared to bear the 
 pain of separation at their promotion. 
 
 It is likely that a child which departs this* life at 
 an early age will spend a great deal of its time 
 while it is growing up to its full stature, in its old 
 home listening to conversations or music, viewing 
 the sights that have become dear to it, lending its 
 gentle influence wherever it can so as to be of serv- 
 ice to its loved ones. Of course, if the home condi- 
 tions are not good and pleasant, the child spirit 
 could be of no service to itself or others by staying 
 in it. 
 
28 THE THEORY OF 
 
 If, then, we all entertain angels unawares, should 
 we not be careful in our private life and conduct 
 to do nothing that tends to evil and everything 
 within our power that promotes good, that the 
 purest angels may feel comfortable in our homes 
 and love to dwell with us? 
 
 CHAPTER VII. 
 
 MAN TAKES HIS CHARACTER TO HEAVEN. 
 
 ^ Spiritualism teaches that we take our characters 
 to heaven with us. 
 
 If our characters go with us then, of course, 
 we must take whatever we possess of wisdom or 
 ignorance, self-denial or selfishness, rectitude or 
 perverseness, loving-kindness or hatefulness. 
 
 Ignorance about spiritual things will cause many 
 men much regret in the better land when they re- 
 view their past lives. 
 
SPIRITUALISM 29 
 
 It seems to be our duty to never* neglect an op- 
 portunity of informing ourselves and of acquiring 
 as much wisdom as possible, for none of the lovely 
 and tender virtues are ever so effective as when 
 guided by wisdom. 
 
 The perverse man who finds fault with everything 
 and everybody and persists in looking at a thing 
 in the wrong way when he knows, or ought to know, 
 better, will find when he lands on the eternal shore 
 that order is one of the first laws of heaven, and 
 that he has made a mistake in overlooking the gen- 
 eral harmony of things merely on account of slight 
 discords. 
 
 Miserable and pitiable shall be the condition of 
 the man who lives for self alone, and whose only 
 ambition is to acquire earthly wealth, for when he 
 leaves this life he must give up all this property 
 and go to heaven a pauper, as only spiritual riches 
 can enter there, of which he has none. 
 
 He who has made a practice of hating or despis- 
 ing persons of another sect, race or condition in 
 life, will be found without an excuse when he sees 
 and realizes how precious the ones he has hated or 
 despised are to the spirits in heaven. 
 
 It seems that if a man should continually de- 
 spise a large class or race of people while on earth, 
 
30 THE THEORY OF 
 
 he would be made miserable in heaven by the mul- 
 titudes of the despised ones he would have to meet 
 and associate with, many of whom probably far in 
 advance of him. 
 
 Let no man despise any human being, but let him 
 remember when he sees a man of whatsoever sect, 
 race or condition in life, that the man is an im- 
 mortal soul and that they are to spend eternity 
 together. 
 
 If one could only realize this eternal association 
 of mankind it would cause him to be more consid- 
 erate in his conduct with his fellow men, and would 
 make him more interested in the welfare of his 
 eternal associates. 
 
 We shall not need a judge on our arrival in 
 heaven to determine the position we are to have, 
 for the heavenly fitness of all things will compel 
 us to take our proper places, whether the places 
 be high or low. 
 
 Whatever of good we may have done on earth 
 will be of great value to us on the day we locate 
 in heaven. 
 
 If our character goes with us, we should remem- 
 ber that every kindness and goodlj deed we have 
 used in building it will be the strong beams sup- 
 porting the structure and that every cruelty and 
 
SPIRITUALISM 31 
 
 evil act will be the decayed and cankerous timbers 
 we have so foolishly used. 
 
 This being the case, does it not behoove us to cul- 
 tivate virtue and love and thus build a character 
 that we need not be ashamed of on the day of our 
 heavenly birth? 
 
 CHAPTER VIII. 
 
 HEAVEN RECTIFIES ALL THINGS. 
 
 s Spiritualism teaches that in heaven all things 
 are rectified and all accounts balanced. 
 
 That the "Doctor, lawyer, merchant, chief ; Rich- 
 man, poorman, beggerman, thief," shall stand to- 
 gether and be judged according to their merits or 
 demerits. 
 
 Royal and aristocratic blood decays with the 
 body. Equality is heaven's decree. The power ancj 
 
32 THE THEORY OF 
 
 distinction possessed by kings, presidents, generals 
 and magnates fall with their bodies, and they must 
 stand up with the lowest and weakest of mankind 
 and be judged as to their deeds done on earth. 
 They must give an account of not only what they 
 had known to do, but also of what they should have 
 known to do. 
 
 We are told that a slave is often more elevated 
 in heaven than is the man, who was his master. 
 
 Kiches have a tendency to make a man selfish, 
 so that he gradually loses interest in everything but 
 his gold, while poverty is inclined to make a man 
 strive for something higher and better. His low 
 condition enables him to become familiar with the 
 finer and nobler elements in human nature when 
 he witnesses the patient struggles and self-denials 
 of his neighbors. 
 
 The rich man having lost sight of things of real 
 worth, the elevating and spiritual things, often 
 finishes his career by groping in the dark, hoping to 
 gain some spiritual attainments by giving some of 
 his money to found a public institution. 
 
 The poor man, not being bothered by the cares 
 of much property, has more time to cultivate 
 brotherly love and self-denial, which are so helpful 
 in preparing him for the hereafter. 
 
SPIRITUALISM 33 
 
 Then it will not be surprising if we find the poor 
 man enjoying the blessings of heaven in more 
 abundance than the richman. 
 
 So equal and exact are the adjustments of heaven 
 that no man blames any one but himself for his 
 condition. 
 
 Earthly honor and power usually cause a man 
 to become austere, proud, self-satisfied and domi- 
 neering. All of which retards the soul in its un- 
 foldment. 
 
 The unfortunates, the cripples, the invalids, the 
 down-trodden and the outcasts of this life, on ac- 
 count of the privations and suffering they experi- 
 ence, are inclined to look to the future life for 
 comfort, and doing so they become more spiritual, 
 as they think of the better time coming in the place 
 where such troubles and afflictions as they have are 
 unknown. 
 
 The powerful and honored of mankind should 
 remember that when they shall be stripped] of 
 their earthly dignity they will be but ordinary, 
 mortals, and perhaps the puniest and most pitiable. 
 Let them bear in mind that they are of no more 
 consequence in the sight of God than is the boy 
 who shines their shoes, and that the less they are 
 puffed up here the less will be their degradation in 
 
34 THE THEORY OF 
 
 heaven. They should also remember that as tiiey 
 have greater opportunities for doing good, so will 
 greater results be required of them. 
 
 If all things are to be made right in heaven, 
 may we not seek revenge when injured by another, 
 but may we call to mind the fact that sooner or 
 later the one who injures us must pay for it. That 
 an injury is a greater burden to the one who does 
 it than to the one who suffers it. 
 
 >w< 
 
 CHAPTER IX. 
 
 COMPENSATION OF HEAVEN. 
 
 / Spiritualism declares that the law of compensa- 
 tion rules in the spirit world. 
 
 That "As we sow so shall we reap," is not only 
 true of this life, but it goes with us to the next. 
 
 In heaven each man must stand on his merits or 
 demerits, as the case may be. 
 
SPIRITUALISM 35 
 
 We can observe this law of recompense in this 
 life, for when we violate some rule of health we 
 must, sooner or later, pay for it, with interest. 
 
 So it is, as to our moral nature in this life. If 
 we are inclined to be perverse, spiteful and selfish, 
 we show it in our face and conduct and many can 
 feel it in our presence, all of which causes mankind 
 and even the beasts of the field to avoid us and have 
 as little to do with us as possible. 
 
 Every sensitive man has recognized a feeling 
 of uneasiness and displeasure in the presence of 
 certain people which is often caused by their evil 
 minds. Their conduct may be all that it should 
 be, yet this feeling remains. This feeling is caused 
 by these people being false at heart, untrue to them- 
 selves and to everybody else. Merely acting the 
 part that they may be able to deceive some one. 
 
 Such people are not only reaping now what 
 they sow, but as fast as they gather they sow again, 
 increasing their harvest each time a hundred-fold. 
 
 If a man has a perverse, spiteful and selfish na- 
 ture throughout this life he takes the same nature 
 to heaven. Then what shall he gather at the gen- 
 eral harvest time? 
 
 No one in heaven can feel at ease in his pres- 
 ence, except, possibly, a degraded being like him- 
 
36 THE THEORY OF 
 
 self might feel a little less miserable in his com- 
 pany. Has not such a man made for himself a 
 lonely and pitiable condition? 
 
 As to the man who is self-denying, upright and 
 forgiving in his daily life, these virtues can be 
 easily seen and known by men and beasts. This 
 kind of a man blesses all with whom he associates 
 with that feeling of pleasant security so precious 
 to all living creatures. 
 
 A man like this naturally attracts the purest and 
 noblest men and women in his surrounding while 
 on earth, and when he reaches the better land he 
 will find his granary full from the harvest of good 
 J deeds done on earth. In addition he will have many 
 who failed to recognize his worth on earth come to 
 him and congratulate him on his amazing success. 
 
 Thus each kind of a man not only gets his deserts 
 as he goes through this life, but also has them 
 stored up for him in heaven. 
 
 If a man while here injures another man and 
 does not become reconciled to him by the time both 
 reach heaven, he can never feel perfectly happy and 
 pure until he has sought out the injured brother 
 and become reconciled. 
 
 If one man does another an injury it is unneces- 
 sary for the injured party to give the other his 
 
SPIRITUALISM 37 
 
 deserts, for let him be assured that a time will 
 come when all things shall be righted. 
 
 This law of compensation is one of heaven's 
 most beautiful plans to promote justice and charity. 
 It equalizes men and teaches them their duties, 
 one to another. 
 
 As a rule the more wealth a man has on earth 
 the less he has in heaven. 
 
 The punishment in store for the evil man will be 
 found not in hell, but in heaven. His suffering 
 will not be caused by fire and brimstone, but by 
 regret and remorse. 
 
 If a man is led astray by the gauds of this life, 
 he gradually loses whatever regard he may have 
 for moral worth, and instead of trying to enrich 
 his soul he devotes all his time to outward show^ 
 hence, when he departs this life he takes with him 
 regrets and sorrow for his worse than lost oppor- 
 tunities. 
 
 A man who has lived a lifetime in as fertile a 
 field as this earth is, without harvesting any grain, 
 but on the contrary has cultivated burs and thistles, 
 deep will be his regret when he finds his heavenly 
 granary empty and biting will be his remorse when 
 he realizes the injury he has done in his wasted 
 and sinful life. 
 
38 THE THEORY OF 
 
 It has been said that our life is like a book in 
 which this life is the preface and the next life the 
 subject matter. If this be the case, do not some of 
 us devote too much time to the preface and not 
 enough time to the real book ? 
 
 The regret for neglected opportunities which af- 
 fect a man's eternal life cannot be estimated. The 
 remorse of the man who has lived a life of sin, when 
 he sees the snares and pitfalls he has left behind 
 him to entrap his fellow-men, will cause him dis- 
 consolate sorrow. 
 
 If we are to regret the mistakes we make in this 
 life, it necessitates us to be on the alert so as to in- 
 crease our understanding about eternal things, for 
 in the time to come we shall not judge our earthly 
 lives by what we have known, but by what we 
 should have known. 
 
 -w< 
 
CHAPTER X. 
 
 SPIRIT IDENTITY IN HEAVEN. 
 
 v ; Spiritualism assures us that we do not lose our 
 identity in heaven, but that we can recognize each 
 other as readily there as we can here. 
 
 If we could not recognize our relations and 
 friends in heaven it would take from our future 
 home many of its most alluring charms. 
 
 It seems that one would feel lost if he could not 
 find in heaven his near relatives, such as mother, 
 father, brothers, sisters and children, and that a 
 gloom and loneliness would come over him. But 
 if he finds his near and dear relatives waiting to 
 receive him in their arms and to give him such a 
 gladsome welcome as had never entered his mind 
 he will feel that heaven must be a glorious place 
 indeed, if it has that kind of an introduction to it. 
 
 If one knows and is known in heaven he will 
 early realize his kinship with all men and be inter- 
 ested in their progress when he finds that they are 
 anxious for his advancement. 
 
 Without our identity in heaven, earthly struggles 
 and privations for the good of others would not re- 
 
40 THE THEORY OF 
 
 ceive their rewards and this would be contrary to 
 heaven's supremely grand arrangements by which 
 it metes out to every man whatever is coming to 
 him. 
 
 Those who are near and dear to us do not lose 
 their interest in us when they leave their earthly 
 bodies, but their interests are quickened and in- 
 creased by reason of the enlightenment of their 
 minds, which enables them to understand us bet- 
 ter and to prize us more highly as travelers on the 
 road to heaven. 
 
 Spiritualism informs us that we shall be able to 
 meet, recognize and converse with our loved ones 
 on the other side ; that we shall be people just as we 
 are here, except that we shall have spiritual, instead 
 of physical, bodies. 
 
 In a trance lecture Mr. Thomas Grumshaw said : 
 
 "Let us suppose that you die, what do you lose? 
 You lose your physical body, you carry everything 
 else along with you. You do not lose your mental 
 power or your mind. Every experience that you 
 have had is stored in your mentality, and you carry 
 it with you. But you are now living in what we 
 might correctly call or refer to as a new world, 
 and this new world is making impressions on your 
 
SPIRITUALISM 41 
 
 mentality and under these impressions you are for- 
 getting many of your old experiences in earth life 
 and it will require some kind of physical associa- 
 tion in order to bring back the memory of those ex- 
 periences. 
 
 "You respond to some impulse that impresses 
 you with the thought that you would like to know 
 something of the old world in which you lived, and 
 your old friends of earth. You are informed that 
 it is possible for you to visit your old home and 
 that you may meet again with the friends you have 
 left behind. It would be perfectly natural for you 
 to be stirred by the reception of this news, just as 
 you would have your emotions aroused by the sug- 
 gestion that it was possible for you to visit your old 
 home and the friends of your childhood. Labor- 
 ing under this emotion, you endeavor to re-establish 
 that relationship with the earth life, and you are 
 informed that it will be necessary for you to seek 
 some medium. 
 
 Do you not think it causes a cry of pain to go up 
 from the heart of the spirit to find his attempt a 
 failure? Do you think yours is the only disap- 
 pointment? If so, you are mistaken. 
 
 "Oftentimes the failure of the medium is evi- 
 dence of their honesty. Let us have honesty and 
 
42 THE THEORY OF 
 
 earnestness of desire. Let us seek for the best; 
 seek for that which is most elevating, and go to 
 mediums in that spirit. Do not say to them, 'You 
 are a fraud, I don't believe a thing you say.' No 
 mediums who truly respect themselves will spend 
 one moment in trying to convince such an one of 
 the nearness of their spirit friends. But when 
 they come and say, 'I do not know whether it is 
 possible to communicate with the other world, but 
 I would like to know. I have friends who have 
 gone, and I want to get some word from them. 
 People have said you are fraudulent, but you shall 
 have the benefit of the doubt. Only bring me a 
 word from the one that I love, and joy will come in 
 my life and I will bless you forever.' 
 
 "Then will the medium endeavor to bring some 
 message from the loved ones. 
 
 "But, alas! too many, when the way has been 
 opened, and mother has come, will turn around 
 and say, 'Mother, tell me how to make more money.' 
 
 "O, that the time might come when mediumship 
 will not be so prostituted. 
 
 "As you make your circles and seances more 
 sacred, try to have hearts filled with love for each 
 other, living in harmony with each other, you will 
 get these evidences of identitv. 
 
SPIRITUALISM 43 
 
 "When you understand what spirit communion 
 is intended for, that spirits are not coming back to 
 you merely to let you know that they are alive, 
 ^but to create a desire in you to live a higher and 
 better life, then spirit communion will prove a 
 blessing, then will it be proven that the two worlds 
 are not separated by an unpassable gulf. Then 
 you will understand that your spirit friends are 
 anxious to bring smiles to the faces of all sad mor- 
 tals, to bring new inspiration to the struggling 
 children of earth. 
 
 a O, that the time would come when the light 
 might break and the realization that we are immor- 
 tal souls bring joy to all our hearts, is our earnest 
 prayer." 
 
 >w< 
 
CHAPTER XI. 
 
 ADAPTABILITY IN HEAVEN. 
 
 v/ Spiritualism informs us that the law of adapta- 
 bility prevails in heaven. 
 
 In this life people usually have desires or inclina- 
 tions to follow certain vocations or to accomplish 
 certain special results ; so it is in heaven, every one 
 does the thing he is most fitted to do, provided it 
 is useful. 
 
 If one could only realize that heaven contains 
 simply men and women who at one time dwelt in 
 mortal bodies but who now occupy spiritual bodies, 
 it seems that a clearer idea of heavenly things 
 could be formed. 
 
 The fact that one does not need to discontinue 
 his studies or investigations along certain lines 
 when he leaves here, makes heaven more desirable 
 and this life more enjoyable. Otherwise we would 
 say, when trying to fathom a matter or solve a 
 problem, "What is the use, our life is so short we 
 shall have no use for the knowledge after we get 
 it." 
 
 But with the light that Spiritualism throws on 
 
SPIRITUALISM 45 
 
 the subject we are able to see that whatever knowl- 
 edge or wisdom we acquire on earth not only helps 
 us here but also aids us throughout eternity. 
 
 We notice that in this life everything is adapted 
 for certain things, and that, whatever it may be, it 
 is not at its best, when it is out of its place. This 
 gives us an illustration of the adaptation of things 
 in heaven. 
 
 If a man has great musical ability and devotes 
 this life to it, heaven would not be a heaven to 
 him if he were not permitted to follow his calling. 
 And so it is with others who are especially gifted 
 in certain useful pursuits. 
 
 After all, heaven and earth are very much alike. 
 
 Both are parts of the whole, the universe. The 
 
 ^only difference, apparently, is that the one is 
 
 formed on a grander and lovelier plan than the 
 
 other. 
 
 >w< 
 
CHAPTER XII. 
 
 PROGRESSION GOVERNS HEAVENLY HAPPINESS. 
 
 ./ Spiritualism teaches that progression governs 
 enjoyment in heaven. 
 
 We shall have something else to do besides sing- 
 ing "Glory, glory hallelujahs" in heaven. This 
 would prove monotonous and tiresome. The mind, 
 to be healthy and happy, must have change. Mind 
 is like water, it requires action to keep it pure and 
 sweet. 
 
 It matters not what we see, hear, taste, smell, 
 feel or do, we soon tire of it and wish a change. 
 
 This action or change may have a downward or 
 an upward tendency. If downward, we may ex- 
 perience a spark of pleasure, but the main results 
 will be regret and remorse, while if our minds 
 tend upward, we shall have present joy and per- 
 manent happiness. 
 
 As advancement on earth affords us joy while 
 here, it will give us tenfold more joy in heaven, for 
 there we shall be able to understand more fully how 
 much it means to us. 
 
SPIRITUALISM 47 
 
 Nature furnishes us here a splendid illustration. 
 Everything, no matter what it is, is constantly 
 changing. 
 
 If it were not for these changes the earth would 
 not be anything like the pleasant and interesting 
 place it really is. 
 
 Let us all fall in line and get the habit of ad- 
 vancing now so that when that better day comes we 
 shall be prepared to advance higher and higher. 
 
 May the one who reads this book examine its con- 
 tents as patiently and as fully as possible ; investi- 
 gate its assertions, discard its errors and adopt its 
 truths. 
 
 Only by this winnowing process can wisdom be 
 obtained among men. Happiness, to be secure, 
 must be guided by wisdom. 
 
 No one in this life or the next can advance while 
 lolling on flowery beds of ease. Only by honest 
 and sensible efforts can happiness be attained. 
 
 If the seed should lie dormant in the earth there 
 would be no harvest. But it does not do so; it 
 presses the soil away, it grows till it meets an ob- 
 stacle, struggles with it, is overpowered, but not 
 discouraged, so it tries again by going round the 
 obstacle, and finds itself in the brightness of day, 
 and yet it does not stop, but fights on against the 
 
48 THE THEORY OF 
 
 wind and rain and noxious weeds and insects, until 
 by its efforts it has grown large and becomes a thing 
 of beauty when it waves its golden crown in the 
 brightness of noonday. 
 
 May we be ever ready to examine any theory that 
 has a bearing on the future condition and home of 
 the soul. 
 
 CHAPTER XIII. 
 
 LOVE GOVERNS MEN AND ANGELS. 
 
 / Spiritualism declares that love is one of the most 
 powerful things in existance. 
 
 Love in some form or other can be found in all 
 men and beasts. 
 
 There seems to be but one ktnd of love, but many 
 uses are made of it. 
 
 Love may be used to advance good or evil, owing 
 to the inclination of the one who possesses it. 
 
SPIRITUALISM 49 
 
 As a man loves so is he. If he loves self-denial 
 and purity, he will cultivate these virtues, and they 
 will form and enrich his character, but if he loves 
 selfishness and perversity he will gradually be- 
 come debased. Take love from us and no one hardly 
 would wish to live this life, but with love given to 
 us we find many things which make us long to 
 linger here. 
 
 Love, in some form or other, rules the world, 
 Armies are levied and equipped merely to carry out 
 some scheme prompted by the love of a man or men 
 for certain things. Armies are withdrawn and dis- 
 banded because of a certain kind of love in the 
 hearts of those in authority. 
 
 And thus it goes through all the affairs of men 
 and angels. It is the master of all situations. 
 
 A man without the proper kind of love is of but 
 little use on earth or in heaven. 
 
 The cultivation of pure and righteous love is 
 man's best vocation. 
 
 If love is the most powerful attribute of the 
 mind on earth where the wisest are but children 
 in intellectual attainments, what must be its 
 power in heaven where men have been acquiring 
 knowledge and wisdom for thousands of years? 
 
50 THE THEORY OF 
 
 In order to feel at home on our arrival in heaven 
 we must keep our minds filled with a love for the 
 good and pure things of this life, so that the next 
 life may, without even a change of thought, be the 
 exact continuation of this life. 
 
 CHAPTER XIV. 
 
 AFFINITY SELECTS HEAVENLY COMPANY. 
 
 / Spiritualism informs us that the law of affinity 
 selects our associates and dwelling places in the 
 realms of the spirits. 
 
 In heaven spirits of the same kind or degree of 
 unfoldment dwell together, thus enabling each one 
 to feel at ease in his new home. 
 
 If spirits of a low condition get in the presence 
 of highly developed spirits they all feel uncomfort- 
 able and vice versa. 
 
SPIRITUALISM 51 
 
 There is no impassable barrier between the dif- 
 ferent conditions or states of spirit life and spirits 
 can freely go from one state to another on special 
 missions. Spirits from many conditions often meet 
 together as men do, for the purpose of furthering 
 some plan of general interest. After the meeting 
 has been adjourned or the mission performed, the 
 spirits naturally feel the law of affinity or fitness 
 drawing them to their respective places of abode. 
 
 This law of affinity can be felt by us even while 
 here. 
 
 All thoughtful persons have doubtless noticed 
 how uneasy they have been while in the presence of 
 certain people while, on the other hand, they have 
 noticed how peaceful and joyous they have felt in 
 the company of certain other people. 
 
 And this is the law that pervades all things in 
 heaven. An exalted spirit enjoys a wider, deep- 
 er, grander heaven than does the spirit of low de- 
 gree. 
 
 The first can enjoy all the conditions of his sur- 
 roundings as well as all of the conditions below 
 his state, including the condition of the spirit of 
 low degree while the latter is limited to the few 
 pleasures to be found in his low and narrow sur- 
 roundings. 
 
52 THE THEORY OF 
 
 No exalted spirit is ashamed to stand beside and 
 assist the meanest and basest wretch among the 
 spirits of mortals, but many of the partially un- 
 folded spirits partake so much of this life that they 
 are too proud to have anything to do with de- 
 praved spirits. Thus in their ignorance they per- 
 haps overlook the best opportunities of elevating 
 themselves by doing good to others. 
 
 Hence, as it is in this life so it is in that, if we 
 cannot rise above low and narrow conditions we 
 become slaves to mean and selfish notions. 
 
 May we early learn how hard it is to render real 
 aid to those of a better condition than ours and also 
 the poor pay usually awarded for such services, 
 but may we also learn how easy it is to be helpful 
 to those of a worse condition than ours and that 
 heaven is the paymaster for all services rendered 
 them. j 
 
CHAPTEE XV. 
 
 SPEED OF SPIRIT TRAVEL. 
 
 / Spiritualism declares that spirits can travel as 
 fast as the electric current. 
 
 Your loved ones may be one moment listening to 
 some conversation or music in their old home and 
 the next moment be on the other side of the earth 
 looking at some beautiful flowers and then away 
 they will perhaps go to some far distant planet to 
 examine something of interest on it. 
 
 This ability to pass from one point to another 
 so rapidly enables a spirit to accomplish much more 
 than if it had to travel like mortals do. 
 
 The spirit can go almost as fast as your mind 
 can from place to place. So if any one will but 
 reflect as to how quickly his thoughts can be 
 changed from one part of the earth or universe to 
 another part, he can get a fair conception of the 
 speed of spirits. 
 
 All spirits have not this high speed. It only be- 
 longs to the enlightened spirits. Earth-bound spir- 
 its are sometimes unable to travel with any more 
 speed or in any other manner than mortals do. 
 
54 THE THEORY OF 
 
 That none of us may be earth-bound may we early 
 learn to grasp and cling to heavenly things and to 
 cast aside all those things which have a tendency 
 to bind us to the earth. 
 
 Instead of being pitiable creatures when we ar- 
 rive in heaven on account of our low condition 
 let us strive to make the best of this life and enter 
 heaven as one whom the angels love to honor and 
 welcome. 
 
 CHAPTER XVI. 
 
 DIMENSIONS OF THE BODY OF A SPIRIT. 
 
 ^ Spiritualism informs us that the body of a spirit 
 has four dimensions: Length, breadth, thickness 
 and matter-pervasion. 
 
 This matter-pervasion or the ability to go through 
 matter is one of the hardest things for the human 
 mind to grasp. 
 
SPIRITUALISM 55 
 
 Human beings are so inclined to measure every- 
 thing from a material standpoint that their minds 
 cling to a thing merely because it is tangible. 
 
 No material thing, however, retards the passage 
 of a spirit in or through it on account of the sub- 
 stance of which the spirit's body is composed, being 
 so refined. 
 
 A faint idea of this power can be obtained from 
 physical things. We are told that there are pores 
 or passages in all material things no matter how 
 refined or how small. For instance, you can blow 
 your breath or filter water through a brick. Breath 
 and water are substances and men use brick with 
 which to build some of the most substantial houses. 
 
 As we recognize the fact that matter, of every 
 kind, has these pores or passages throughout it, it is 
 but a step further to get the idea as to how a spirit 
 of a finer substance can pass through matter. 
 
 Then, indeed, is there nothing hid from the all- 
 seeing eyes. We cannot hide from our heavenly vis- 
 itors no matter where we may go. Should we try to 
 hide in the grave they can come to us ; at the bottom 
 of the ocean, it is no task for them to find us, yea 
 even if we flew to the center of the earth they would 
 be there waiting for us. 
 
 Thus are we, as the politician would say, in the 
 
56 THE THEORY OF 
 
 hands of our friends. So let us do nothing to grieve 
 them, but strive to live high and noble lives that 
 we may prove ourselves acceptable, to them when 
 this life is ended. 
 
 CHAPTER XVII. 
 
 A man's death is a spirit's birth. 
 
 y Spiritualism affirms that the act of death is mere- 
 ly the laying aside of a body made of clay, when it 
 becomes insufficient, as one would a garment. It 
 further alleges that spirits as well as men have nat- 
 ural bodies, the only difference being in the degree 
 of refinement they possess. 
 
 This change we call death does not come all over 
 the body at the same moment, but, like a garment 
 wearing out, it begins at a certain place and con- 
 tinues until there is no life left in the old body and 
 
SPIRITUALISM 57 
 
 as this body is gradually cast off the spirit takes 
 possession of its new body. 
 
 A death on earth is a birth in heaven and so re- 
 garded by the angels. Like a birth on earth the 
 heavenly birth is a matter of great rejoicing. As 
 premature births are not desired on earth, neither 
 are they in heaven, hence every one should strive 
 to live here until he is fully developed and then 
 let nature take its course. 
 
 The new-born babe, having become so accustomed 
 to its former dark, confined and cramped condition 
 that it is filled with alarm when it sees the light of 
 day and finds that it can roll and kick, so the new- 
 born spirit is dazzled by the brightness and glory 
 of heaven and is amazed at the wonderful arrange- 
 ments made to insure the eternal happiness of man- 
 kind. 
 
 At death there is no troubled river, nor gaping 
 chasm, nor wide abyss, nor yawning gulf to cross 
 over, neither is there a dark valley to go through, 
 but as the rosebud opens into the full blown rose in 
 like manner is a spirit born into the next world. 
 
 As men foretell the birth of an unborn babe and 
 make arrangements for its proper reception, so an- 
 gels foreknow the birthday of a spirit and arrange 
 to receive, aid and welcome it. 
 
58 THE THEORY OF 
 
 Then why should death be so frightful? Why 
 should the thought of it have a sting? It is as nat- 
 ural to live as it is to be born and as natural to 
 die as it is to live, and as natural to be born in 
 heaven as it is to die here. There is no more cause 
 for alarm at the second birth than there is at the 
 first. It is but the operation of certain natural 
 laws. 
 
 It is a remarkable fact that the people who fear 
 death the most are the people who claim to be the 
 most highly developed, mentally and spiritually. 
 This is explained by the fact that the half-civilized 
 people of the earth live near to nature and love her 
 and think that she would in no manner injure them 
 in this life or the next, while the present day Chris- 
 tians and Mohammedans have their soul-sleeping 
 and final resurrection and general judgment day, 
 their devil and hell and a divided humanity to take 
 into consideration at the approach of death. All 
 of these things are creatures of men's minds, but 
 they work great mischief to the peace of those who 
 believe them. 
 
 One of the persons to whom this book is dedicated 
 lived among men seventy years and for about fifty 
 years was a faithful member of the Predestinarian 
 Baptist Church and was one of the best of men. On 
 
SPIRITUALISM 59 
 
 his death bed he said he did not feel satisfied nor 
 ready and was afraid to die. An effort was made 
 to get him to understand some of the truths about 
 death revealed by Spiritualism, but he repelled the 
 effort as an offense to his religion. 
 
 And thus he died after all his religious devotion 
 and preparation. Since his death, however, he has 
 never missed an opportunity of manifesting his 
 presence and testifying to the truthfulness of the 
 doctrines of Spiritualism. 
 
 CHAPTER XVIII. 
 
 SPIRITUALISM AND THE GRAVE. 
 
 Spiritualism declares that the body is of no 
 more value after death than that much clay of any 
 other kind. 
 
 Spirits are being born in heaven by the death of 
 mankind at the rate of one a second or about 30 
 
60 THE THEORY OF 
 
 millions a year. About one and one-half millions 
 go from this country annually, leaving that many 
 bodies to be disposed of by those who remain. 
 
 The cost for each burial, including funeral ex- 
 penses, burial lot, and tombstone averages about (fll 
 $150, making the cost of taking care of the bodies ™ 
 225 millions of dollars annually. In addition to 
 this 100 thousand spiritual advisors must be paid 
 at an average of one thousand dollars per year for 
 each, making another hundred million dollars. 
 Thus the people spend annually about 325 mil- 
 lions of dollars for burials and spiritual advice. 
 
 The people incur this enormous expense largely 
 as a result of certain advice given them by their 
 spiritual advisors, although these spiritual counsel- 
 lors have this rule of law in one of their books: 
 "Then shall the dust return to dust as it was and 
 the spirit shall return to God who gave it," 
 
 Their great Teacher, whom they profess to fol- 
 low, said to a young man who wished to go and bury 
 his father, "Come, follow me and let the dead bury 
 the dead." Let the dead in spirit bury the dead 
 body. In the face of this example preachers contin- 
 ually hold out the ideas of soul-sleeping and body 
 resurrection. They still cling to the moldering clay, 
 although they know or ought to know that the soul 
 
SPIRITUALISM 61 
 
 has no more use for the body than a man has for 
 the croppings of his hair or finger nails. 
 
 Why do not these ministers say to the bereaved 
 and grieving ones : "Sister, brother, dry your tears, 
 cease your weeping, your dear one is not gone, neith- 
 er does he lie dormant in this body for he is now 
 more alive than ever before and is able to reveal his 
 presence to you and prove to you that he lives and 
 loves you still. He wishes you to put his body away 
 in some convenient manner so that it will bother 
 no one, as he has no further use for it." 
 
 The Greeks and Romans used to cremate their 
 bodies until these soul-sleeping and final resurrec- 
 tion notions came as barnacles clinging to Chris- 
 tianity. 
 
 It is a travesty on religion to give the cast-off 
 body so much importance and to spend great sums 
 of money on it. The mourner's religion is made ri- 
 diculous by her claiming that her husband is in 
 heaven at the same time acting as though she thinks 
 he is in the ground. 
 
 Let us never think of our departed ones as being 
 in the grave but may we bear in mind that they 
 are in a brighter and more glorious place than is 
 the one we occupy. May we realize that our dear 
 departed ones, having their minds opened to a clear- 
 
62 THE THEORY OF 
 
 er understanding of things, desire us to live sensi- 
 ble, simple and virtuous lives and that, if we de- 
 clare that the soul returns to God who gave it, 
 we should pactice in our conduct toward the bodies 
 our dear ones left, as we preach, so as to be consist- 
 ent with our religion. 
 
 CHAPTER XIX. 
 
 THERE IS NO HELL. 
 
 J Spiritualism declares that there is no hell. That 
 the idea that a good and all-wise heavenly Father 
 who foreknew and foresaw all coming events could 
 have prepared a place of eternal torture and suffer- 
 ing for the large majority of his own children is too 
 preposterous to have any hold on a reasonable mind. 
 Can anyone think for a moment that the pure and 
 tender Jesus would have assisted in arranging a 
 
SPIRITUALISM 63 
 
 fiery furnace in which nearly all of his sisters and 
 brothers were to be burned forever and ever? Could 
 a just God consign a still-born babe to such a place 
 according to the doctrine of predestination? 
 
 Should a man do to his children what the Father 
 of all is accused of doing to his children, how long 
 would he remain at large? Would the law be al- 
 lowed to take its course in his case or would a 
 quicker way be found? 
 
 Surely God should not be expected to do what 
 the most depraved man in existence is too good 
 to do. 
 
 Hell is a hideous invention of men designed orig- 
 inally as a bugaboo to frighten men out of their sins 
 but it has been commercialized and is now often 
 used to scare men out of their funds. Instead of 
 scaring them into living better they are now fright- 
 ened into giving better. 
 
 Hell, as a place of eternal torment, was unknown 
 before the Christian era. Judaism never taught 
 such a horrible doctrine. Sheol, a Hebrew word 
 which is translated by the word "Hell," is a word 
 used by the Hebrews to denote the place where all 
 who die apparently go regardless of their spiritual 
 condition. 
 
 Before the birth of Christianity six translators 
 
64 THE THEORY OF 
 
 of each tribe of Israel, making seventy-two in all, 
 were selected by the High Priest to go to Alexan- 
 dria, at the request of the king, to translate the 
 Hebrew Bible into the Greek language. 
 
 In the version made by these Jewish translators, 
 the Hebrew word "Sheol," which occurred sixty- 
 five times, was rendered by the Greek word 
 "Hades," which signifies a place where all people 
 land when they cross the river of death, according 
 to the Greek philosophy. According to this philos- 
 ophy all who die must pay their way across the 
 river Styx before they can enter hades, and a 
 piece of money is buried with them for this pur- 
 pose. IH hades was such a terrible place why 
 should any one wish to pay to enter it? In those 
 days all Greeks were supposed to go to hades and 
 all Jews thought their dead went to sheol just as 
 we believe that every man is journeying to eternity. 
 
 If Judaism knew of no such place of eternal pun- 
 ishment, then it must be an idea of modern times. 
 Surely Jesus would not have devised such a thing. 
 Then the doctrine of eternal torment has been read 
 and written into the Scriptures ignorantly or de- 
 signedly, by the writers or translators, without 
 right or reason. 
 
 No people in the history of the world have ever 
 
SPIRITUALISM 65 
 
 been so accursed by a religious doctrine as have the 
 followers of Christianity been by the cruel and 
 baneful doctrine of hell-fire and eternal torment. 
 
 Whether men have been made better by the anx- 
 iety and agony they have suffered on account of 
 this infernal doctrine, or whether they have been 
 saddened and discouraged by it remains to be seen. 
 
 In the New Testament some of the words ren- 
 dered as "hell" do not refer to the grave but to 
 remorse or that state of mind we experience when 
 we recollect the sins and mistakes of our past life. 
 
 When the English language contains such pow- 
 erful words as regret and remorse it is passing 
 strange that our translators could not use them in- 
 stead of resorting to "hell-fire" and "eternal tor- 
 ment." 
 
 May everyone who reads the Bible remember to 
 use instead of "hell" and "eternal torment" the 
 word grave wherever reference is made to the hiding 
 or destruction of man and to use the word remorse 
 whenever the idea of the grave will not fit in so as 
 to make the passage intelligible. Then will he be 
 able to get a better understanding of the pure and 
 helpful teachings of the One of blessed memory. 
 
 In heaven we shall know each other as we do 
 here, then how disappointed one would feel to make 
 
66 THE THEORY OF 
 
 the rounds and discover that nearly all of his loved 
 ones were in hell. 
 
 What a gloomy place heaven would be if nine- 
 tenths of the homes already prepared for the chil- 
 dren of men were vacant on account of the owners 
 having to go to hell and agonize th^ougout eternity. 
 How sad and disconsolate would be the universal 
 Father of the children undergoing this punishment. 
 As a matter of fact we are all brothers and sisters, 
 so what a dismal reunion we should have when we 
 realized that a large majority of our family at that 
 moment were undergoing excruciating torment. 
 
 The whole scheme of hell and eternal torment is 
 so unreasonable and unthinkable that it is singular 
 that humanity has patiently worn the galling yoke 
 so long. 
 
CHAPTER XX. 
 
 THERE IS NO DEVIL. 
 
 v The Devil is another hobgoblin brought forward 
 to scare men out of their sins, but remains now to 
 scarce men out of their funds. 
 
 Judaism, upon which all the Christian Scrip- 
 tures are founded, never had or believed in a devil. 
 
 The authorized version of the Old Bible does not 
 contain the word devil. The Jews did not believe 
 in a place of eternal punishment hence had no use 
 for a devil. 
 
 The word Satan does not occur in the Pentateuch 
 or the Jewish Laws. 
 
 Satan is a Hebrew word which means opponent 
 or adversary. What justifiable reason the transla- 
 tors had for leaving us in the dark about the word 
 satan is not apparent. The only reason they seem 
 to have had was to try to connect the word satan 
 with the monstrous Devil that appeared in the 
 Scriptures at the time of the Christian era. 
 
 In the attempt to thus twist the word out of its 
 original meaning it will be noticed that the transla- 
 
68 THE THEORY OF 
 
 tors got themselves into pretty tight places some- 
 times. 
 
 For instance at Matt. 16, 23, where Jesus and 
 Peter had been discussing certain doctrines and 
 Peter now takes a position opposite to the views 
 of Jesus, but Jesus rebukes him and says to him, 
 "Get thee behind me satan." How much better it 
 would have been to have translated this passage 
 literally so as to say "Get thee behind me oppo- 
 nent," or "Get thee behind me, adversary." 
 
 In their efforts to fasten the idea of the devil 
 upon Judaism our translators here have made the 
 gentle and patient Teacher call His chief apostle 
 the devil, for they try to make it understood that 
 satan and devil are the same. 
 
 As we have noticed, satan is a simple, harmless 
 word used in the Hebrew language to denote the op- 
 posite or adverse side of any position. If a Jew 
 sued some one he would become a satan and the 
 defendant would also be a satan, and they would be 
 satans of each other or opponents of each other as 
 we would say it. So it would be adversary vs. ad- 
 versary, satan vs. satan. But with the hideous mon- 
 ster the devil is represented to be, it would hardly 
 sound right to say that every one who went to law 
 became a devil, making it, devil vs. devil. 
 
SPIRITUALISM 69 
 
 The untranslated word, satan, is to be found 
 in but few places in the Old Bible ? outside of the 
 Book of Job. This book records a poem of the 
 highest order. Poetic license prevailed then as 
 much as it does now. For the purpose of fully ex- 
 pressing their thoughts, poets would personify or 
 represent certain ideas as persons. Personifying an 
 idea, also portrays it more distinctly before the 
 mind. 
 
 The plot of this poem was to set forth the trials 
 of life and to show the ability that man possesses 
 to withstand them. 
 
 In this trial it was necessary in order to bring 
 out all the facts that there should be two parties, 
 one the plaintiff and the other the defendant, each 
 an adversary (satan) of the other. God, the plain- 
 tiff, contends that Job is proof against sin and 
 temptation while the other adversary (satan) holds 
 that Job is weak and wicked. The trial begins, Job 
 suffers afflictions; then come three pretended 
 comforters, who are really tormentors ; Job endures 
 everything patiently and the poem concludes by 
 Job winning the victory over the evils of this life. 
 
 Wherever the word satan appears in the Bible 
 it means nothing more nor less than opponent or 
 adversary. 
 
70 THE THEORY OF 
 
 Tlie Christian churchmen, having established and 
 fully equipped a hell, realized how inconsistent it 
 would appear to have the loving Father take charge 
 of it, so they rummaged around in the dark and 
 ignorant ages of the world and found the devil, who 
 was then being worshipped by prayers and sacri- 
 fices in order to avoid his visitations. This devil 
 who was the god of the demon worshippers seemed 
 to be the best fitted for the place, of all monsters 
 that could be found, hence the churchmen conscript- 
 ed the god of demonology, and have had posses- 
 sion of him ever since. 
 
 The unfortunate job the devil has can readily be 
 understood when it is noted that he must keep his 
 fiery furnace going all the time, must submit to all 
 the vile epithets the ministers can think up to fling 
 at him, must go to and fro throughout the world 
 seeking some one to ensnare and over and above all 
 he must himself, at last, be dumped into the lake 
 of fire and brimstone together with all his children. 
 
 Is not that poor pay for such faithful services? 
 
 The idea of a hell of eternal punishment is no 
 more absurd than the idea of a devil. They go to- 
 gether and if one falls the other must fall also. The 
 people do not fear the devil as much as they once 
 
SPIRITUALISM 71 
 
 did and may the time come when our ministers 
 shall cease to refer to such a thing. 
 
 When Christianity casts aside the ideas of pre- 
 destination, hell, devil and one or two other unrea- 
 sonable doctrines she will find herself purer and 
 stronger by reason of getting rid of such barnacles. 
 
 One of the unreasonable doctrines is founded 
 upon the alleged sin of unbelief. This idea seems 
 to have been injected into the Scriptures to help on 
 predestination. A natural father would not pun- 
 ish a child for entertaining views different from his 
 provided it obeyed his commands. 
 
 Is an earthly father superior to our heavenly 
 father? 
 
 At Mark 3, 15 would it not be more logical and 
 easier understood to use the word "obeyeth" instead 
 of the word "believeth." "That whosoever believ- 
 eth in him should not perish, but have eternal life." 
 Then we would have, a That whosoever obeyeth him 
 should not perish, but have eternal life." 
 
 The translators have translated the original 
 Greek word at one place in the gospels by the word 
 obey and at another place by the word belief. 
 
 Christ came to preach a simple and sensible re- 
 ligion that the weak and down-trodden of this earth 
 could understand; then why mystify his teachings 
 in any such a manner? 
 
CHAPTER XXI. 
 
 HEAVEN FOR ALL MANKIND. 
 
 / Spiritualism stands for the common brotherhood 
 of mankind and that each and every man who de- 
 parts this life shall enter heaven. 
 
 There is but one door leading out of this life and 
 this door opens into heaven. 
 
 Then let it be understood that whether a man 
 wishes to or not he shall certainly arrive in heaven 
 the moment he leaves here. It matters not what any 
 pastor, priest or prophet may say or do nor what 
 you may say, do or believe ; no one can change your 
 destination. As surely as you now live you shall 
 live again and as surely as you shall live again you 
 shall live in heaven. 
 
 Our heavenly Father who knows our wishes and 
 requirements much better than we do has provided 
 a future home for each and every human being and 
 there will be no vacant houses as He makes no mis- 
 takes. 
 
 We are told that in heaven a house is provided 
 for each one and that each one shall be permitted 
 to occupy his house if he shall do certain things 
 
SPIRITUALISM 73 
 
 while here, but we are also told that few there be 
 who will do them. 
 
 What a dismal place heaven would be if nine out 
 of ten of these houses should have to remain vacant 
 throughout eternity, on account of the owners hav- 
 ing to go and dwell with the Devil in his bottom- 
 less pit forever more. 
 
 This "bottomless pit" idea sounds too much like 
 a joke to be taken seriously, now-a-days. If it had 
 no bottom it would be a tunnel instead of a pit. 
 
 Ignorance, it seems, is the only thing the idea of 
 a hell can rest upon, and as people become enlight- 
 ened they will look at such a thing as we now re- 
 gard the idea our forefathers had when they offered 
 up their loved ones by death on the altar to appease 
 an angry God. The ideas are both relics of super- 
 stitution. 
 
 Let us never think of our heavenly Father as be- 
 ing capable of doing cruel and unjust deeds that 
 we would shrink from doing ourselves, rather let us 
 think of Him as a considerate and loving Parent. 
 
 When a man is willing to acknowledge the com- 
 mon brotherhood of mankind and that all men are 
 journeying to the same destination he is ready to 
 begin living for eternity. 
 
 As we are, then, all of one household no one should 
 
74 THE THEORY OF 
 
 regard another as inferior or of less value than him- 
 self but he should remember that each man is equal- 
 ly precious to God whether he be of the highest type 
 of civilization or the lowest specimen of the jungle. 
 
 The sooner a man begins to live for eternity the 
 better off he is himself and in addition every one he 
 comes in contact with is benefited. 
 
 The one who lives for eternity does not have to 
 announce the fact on the streets or highways. Such 
 a thing has a quicker and more convincing way of 
 reaching the mind. If a man is good and kind and 
 aspires highly, these things show in his face, in 
 his manner, in his conversation, in his appearance 
 and in fact in every movement of his body. 
 
 A time will surely come when every man must 
 acknowledge that all other men are his brothers. 
 Then would it not be better to do so now and thus 
 get an early start in thinking a little more of them 
 and a little less of self? 
 
CHAPTER XXII. 
 
 SPIRITUALISM AND SISTER RELIGIONS. 
 
 J Spiritualism preaches toleration and apprecia- 
 tion of all religions, according as they show worthi- 
 ness. 
 
 Spiritualism alleges that the spirits use the vari- 
 ous religions as avenues through which they bring 
 to humanity their messages of truth and love. It 
 may be that the avenue through which a pure and 
 wise spirit conveys his message to mankind is not 
 exactly the kind that he prefers but if it is the best 
 avenue obtainable he will use it anyway. 
 
 If the pure and wise spirits tolerate and use the 
 various religions why should we not tolerate and 
 use them for what good they may afford us? 
 
 Spiritualism teaches that all knowledge of heav- 
 enly things has been given to man by spirits and 
 as these spirits have used the various religions 
 through which to impart this heavenly information 
 to mankind, it seems that we should appreciate 
 every good and wholesome doctrine wherever 
 found. 
 
 As there is good and bad in a man so is there 
 
76 THE THEORY OF 
 
 good and bad in a religion, for all religions are 
 formulated by the hand of man. 
 
 A wise person will praise the good and condemn 
 the bad whether found in church creeds or in hu- 
 man beings. 
 
 < Spiritualism does not wish to take from any 
 church a teaching, precept or ceremony that tends 
 to purify and elevate mankind. 
 -* Spiritualism wishes to destroy in all churches 
 every cunning device or doctrine used as decep- 
 tions with which to defraud mankind out of its 
 property in order to fill the coffers of the church. 
 
 When the doctrines of Spiritualism are under- 
 stood and applied the power of many churches will 
 be weakened. A church will be less domineering 
 when it realizes that each of its members can get 
 in touch with heaven without its aid or permission. 
 
 All religions are very much alike at their birth, 
 but as they are molded and remolded by the hand of 
 man they soon fall to his level of weakness and 
 worldliness. 
 
 Spiritualism teaches that we should be ever on 
 the alert to find the gold and leave the dross wheth- 
 er in religion, science or morality. 
 
CHAPTER XXIIL 
 
 SPIRITUALISM THE FOUNDATION OF ALL RELIGIONS. 
 
 t The study of the early history of any religion will 
 disclose the fact that it began by some one jo? more 
 persons being inspired to give the people certain 
 messages. And these messages when properly 
 formulated constituted the new religion. 
 
 Some of the men who founded a religion thought 
 that they were being inspired by the great Jehovah 
 directly, so that He uttered through them his mes- 
 sages to the world while other men and women 
 thought that a certain holy spirit or ghost used 
 them as instruments through which to convey his 
 messages to mankind. While yet another class of 
 people think that numerous holy ghosts or spirits 
 use their faculties to impart their glad tidings to 
 the human family. 
 
 Spiritualism declares that God uses the spirits of 
 men who have been occupants of earth to bring His 
 messages to mankind. 
 
 It is further declared that so far as the most ele- 
 vated spirit in heaven, who has manifested to 
 mankind, has information by knowledge or hear- 
 
78 THE THEORY OF 
 
 say, no spirit or man has even seen God or heard 
 His voice. 
 
 If the angels in heaven are unable to see God or 
 hear His voice, how can man presume to do so? 
 The good men who thought they heard God's voice 
 are now in heaven and likely realize that the voice 
 they thought was God's was that of a pure and 
 well-wishing spirit, an erstwhile earth-dweller. 
 
 It mil be found on investigation that all reli- 
 gions have been given to earth by the denizens of 
 the spirit-world, influencing or inspiring the found- 
 ers or first prophets of each new-born religion. 
 
 Of course, Atheism, Agnosticism and Skepticism 
 are not considered, as they are not religions, but 
 ttie opposite® of religions. 
 
 It does not follow that because an inspired per- 
 son represents that his inspiration is from one 
 source, when, in fact, it is from another, that he 
 is an impostor — far teom it. He is simply mis- 
 taken as to a minor detail. He feels that he has 
 a God-given» mission to perform and he starts out 
 on his mission and soon finds that there is a holy 
 influence enlightening his mind, and ne concludes 
 that it is God directly leading him, when, in truth, 
 it is the pure and elevated spirit of a man who 
 
SPIRITUALISM 79 
 
 has lived an earthly life among men, that is inspir- 
 ing him while performing his mission. 
 
 If, then, it is a fact that all these founders or 
 first prophets of the various religions of mankind 
 in these and former times were inspired by the 
 spirits of good men, oV>es it not prove that the fact 
 of spirit manifestation is a matter of vast import- 
 ance to humanity? And does it not also show that 
 Spiritualism is the foundation of all religions as 
 they all have evolved from certain conditions 
 claimed and maintained by Spiritualism? 
 
 If all our spiritual knowledge has come to us 
 from heaven, should we not remember that we all 
 have access to this fountain of knowledge, and, 
 knowing this, should we not go early and late to 
 drink at this fountain, that we may be filled with 
 that spiritual knowledge so precious to the soul? 
 
CHAPTER XXIV. 
 
 SPIRITUALISM AND PROTESTANTISM. 
 
 / Spiritualism finds fault with modern Protestant- 
 ism because it denies by its teaching and practice 
 the equality and common brotherhood of mankind 
 and that each human being is an heir to heaven. 
 
 No estimate can be made of the good that Prot- 
 estantism has brought to humanity. It has fur- 
 nished sunshine and flowers to millions and mil- 
 lions of soul-sick mortals during its lifetime of 
 more than five hundred years. 
 
 Protestantism contains today multitudes of as 
 pure and righteous men and women as ever lived, 
 and she can count her ministers who are conse- 
 crated and spiritually unfolded by the hundreds 
 of thousands. 
 
 When the people had become dazed and subdued 
 by the cruelties and atrocities committed in the 
 name of the Roman Church, on account of the 
 granting of Indulgences and the establishing of the 
 Inquisition, Protestantism with her heroes came to 
 the front, fought the battle and won her victory 
 for religious purity and freedom. 
 
SPIRITUALISM 81 
 
 Protestantism is and has been since its birth a 
 standing protest against any teaching or ceremony 
 of the Roman Church it does not approve of ; hence 
 it has been and is today in a large measure the 
 censor of Catholicism. 
 
 Like many other religions, Protestantism was 
 •/pure at its beginning, and its ministers and mem- 
 bers endeavored to lead a Christ-like life. But Prot- 
 estantism has been continually dividing and sep- 
 arating into so many isms and sects, each sect hav- 
 ing a doctrine of its own to mix with the truth, 
 that as a guide to the wayfarer it has proven in 
 many cases so bewildering that the traveler has 
 lost his way. 
 
 As the Protestant Churches have increased in 
 their earthly holdings they have gradually let loose 
 of their heavenly bonds, so that at present they 
 are more like society clubs where dress and social 
 standing are the subjects considered than they are 
 like churches where souls are prepared for their 
 future standings and their heavenly liveries are 
 selected; where souls are not stifled and debased, 
 but where their beauties are unfolded into full- 
 blown flowers. 
 
 If Jesus should call upon some of his ministers 
 of today, He would not be recognized nor gladly 
 
82 THE THEORY OF 
 
 received, but would likely meet with that patron- 
 izing and despicable reception usually given by the 
 so-called better class to the unfortunate and pov- 
 erty-stricken people in whom they pretend to be 
 so much interested. 
 
 If Jesus should take a seat in some of the church- 
 es of today, His representative, the minister, would 
 not acknowledge an acquaintanceship with Him, 
 and His brothers and sisters would regard it as 
 pitiable, indeed, that a carpenter who associates 
 with fishermen and tanners should not kndw his 
 place but presume to try to mingle with them. 
 
 Too many of the present-day ministers of the 
 meek and lowly One have become so stiff-necked 
 and domineering as to hoodwink and impose on 
 the members of their churches. These cunning 
 ministers deceive the members by their false-piety 
 and use the sisters as instruments with which to 
 reach the purses of their husbands. 
 
 Go into almost any of the Christian churches 
 and you will hear that "The Lord loveth a cheerful 
 giver," but if the life of the minister is examined 
 it will likely be found that he lives the most sump- 
 tuously and the apparel of himself and family are 
 finer than the apparel of any of his flock. Was 
 
SPIRITUALISM 83 
 
 Christ so selfish as to want the best things of this 
 life? 
 
 If the men sent to represent this country in for- 
 eign lands should fail to represent it as it is, but, in 
 order to become popular in the foreign country, 
 should represent this government as the foreign 
 country wished them to, they would soon be out 
 of the ministry of this country. Any one familiar 
 with the teachings of Christ and not accustomed 
 to seeing Christian ministers as they are now-a- 
 days, would hardly take tliem to be representatives 
 of the Preacher who had no place to lay His head 
 and who was fed by the angels. 
 
 We are told that angels ministered to Jesus while 
 in the mountain, but so worldly and gross have 
 these ministers become that if a spirit angel should 
 appear to one of them and offea him something to 
 eat it would almost paralyze him. He would call 
 for help — go to bed and send for the doctor. The 
 doctor would diagnose the case as a nervous trou- 
 ble induced by overstudy and recommend that he 
 take a vacation. 
 
 The main points considered in selecting a spirit- 
 ual advisor and pastor by some of the churches are : 
 
 Does he look sanctimonious? 
 
 Does he dress stylishly ? 
 
 Does he have a splendid appearance? 
 
84 THE THEORY OF 
 
 Does he appear to be the kind of a man that will 
 get his picture in the newspapers and thus adver- 
 tise the church ? 
 
 Does he seem polished, so that he can "act" well 
 his part? 
 
 He must be a good solicitor; in other words, he 
 must be a money-getter. 
 
 He must be foxy, so as to be able to twist out 
 of questionable situations; and last, but not least, 
 he must have the gift of gab. 
 
 Under these conditions, what chance would Je- 
 sus have of becoming a pastor of such a church? 
 Should an invitation be extended to Him, would 
 it be accepted? Would He not decline the offer and 
 quote to them: "For the time will come when 
 / they will not endure sound doctrine, but after their 
 own lusts shall they heap to themselves teachers 
 having itching ears ; and they shall turn away their 
 ears from the truth and shall be turned unto fa- 
 bles. Your riches are corrupted and your gar- 
 ments are moth-eaten. Set your affections on 
 things above, not on things on the earth." Should 
 He accept the pastorate, would He not be too plain- 
 spoken to hold it? But, as it is much easier to 
 look over another's faults than it is to overlook 
 
SPIRITUALISM 85 
 
 them, we should be careful to recognize and appre- 
 ciate virtue wherever it may be found. 
 <y Spiritualism does not preach despair, but hope- 
 fulness; does not wish to destroy, but to upbuild 
 all those things of real worth and lasting value. 
 • Spiritualism appreciates every true and whole- 
 some doctrine of Protestantism, but it condemns 
 many of its teachings as cunningly devised schemes 
 designed to deceive mankind in order to gratify 
 the desires of selfishness. 
 
 Thousands of Christian ministers of today be- 
 lieve in Spiritualism and would publicly endorse 
 its teachings were it not for the sake of the money 
 they would lose by having to give up their pas- 
 torates. 
 
 Many such pastors who believe in Spiritualism 
 are tied down by an expensive family, so that they 
 feel unable to get along without the salaries they 
 are drawing, and thus continue to wear the yoke 
 and to declare the things they are paid to preach, 
 and thereby become unfaithful to themselves. 
 
 However, many of these ministers who feel un- 
 able to give up their positions are doing all they 
 can towards leading the members to the recogni- 
 tion of the true spiritual doctrines, but so rutted 
 
86 THE THEORY OF 
 
 and grounded are the people in their religious 
 opinions that they have ears, but they do not hear ; 
 they have eyes, but they do not see, and they have 
 minds, but they do not reason. 
 
 Humanity is like sheep. As the first sheep goes, 
 so go the rest; over ditches or through thistles 
 and burs, it matters not so long as they are fol- 
 lowing the first sheep. So with the people : as the 
 forefathers believed, so they wish to believe ; as the 
 forefathers feared hell and the devil, so they must 
 fear hell and the devil; as the forefathers felt the 
 sting of death and the terror of the grave, so must 
 they. And so it goes all through life. Then, as 
 our forefathers wore rings in their noses, why 
 should we not? Why cannot man recognize the 
 fact that he is a member of the great human family 
 and as such has his responsibilities to assume and 
 his duties to discharge independent of the beliefs 
 or experiences of any man of the past, present or 
 future? Why does he not keep his mind free and 
 independent, so that he can utilize any new and 
 better ideas that may be advanced, instead of be- 
 ing a slave under bondage to the past? 
 
CHAPTER XXV. 
 
 SPIRITUALISM AND CATHOLICISM. 
 
 The vast amount of good to mankind accom- 
 plished by the Catholic Church cannot be esti- 
 mated. 
 
 To it we owe, indirectly, for all the blessings re- 
 ceived through Christianity since the dark ages, 
 for it preserved and handed down to us the Chris- 
 tian Scriptures, making it really the mother 
 church. 
 
 The enormous power for good that the Catholic 
 Church is wielding in the world today cannot be 
 calculated. So when a criticism is made, it is not 
 because no good can be seen in the works and 
 teachings of Catholicism. And it is hoped that 
 no one will take offense at anything that may be 
 said as to the alleged mistakes and wrongdoings 
 of the Catholic Church. 
 
 A church is like a tree: it should be judged by 
 its fruit; and if certain of its branches are un- 
 fruitful they should be pruned; and if certain oth- 
 ers of its branches are decayed, they should be cut 
 
88 THE THEORY OF 
 
 away, lest the decay enter the heart of the tree and 
 induce death. 
 
 Catholicism, pure and simple, the kind that the 
 early popes, priests and communicants suffered 
 martyrdom for, stood out as the only beacon-light 
 of the dark ages. 
 
 As worldly wealth and power tend to make a 
 man selfish and gross, so are churches inclined, as 
 they grow richer and stronger, to become more 
 worldy and spiritually degraded. Catholicism has 
 grown in wealth and power from the poorest and 
 weakest to the richest and mightiest organization 
 in the world. 
 
 Has its wealth and power been acquired fairly 
 and honestly? 
 
 In some countries its power has been taken from 
 it, and its property forfeited to the State for the 
 alleged reason that they were unjustly obtained. 
 
 No man acquires worldly wealth and power 
 without being familiar with the means by which 
 he obtains them. So it is with Catholicism; its 
 power and wealth can be traced to certain sources. 
 
 The only key that will unlock the gates of heaven 
 is in the possession of the pope at Rome, accord- 
 ing to its teachings, and no one can possibly enter 
 
SPIRITUALISM 89 
 
 the eternal home without a permit issued by the 
 Catholic Church. 
 
 This has proven one of the church's most profit- 
 able sources of wealth and power, for who would 
 not, if they were firmly impressed with the truth- 
 fulness of this teaching, give anything within their 
 power to obtain one of those priceless tickets of 
 admission into heaven? 
 
 Penance has been a means of enriching the cof- 
 fers of the church immensely. A communicant is 
 first required to tell the priest about his meanness, 
 and then the priest informs him about how much 
 he will have to contribute to the cause so as to re- 
 deem his key to heaven which is held in pawn by 
 the church. This is like "Heads I win; tails, you 
 lose," as the church withholds the key if you do 
 not confess your sins, and if you do you must pay 
 the price fixed by the priest. The church never 
 loses. In confessing your sins it is also necessary 
 for you to inform the priest about your financial 
 affairs, so that he may be able to ascertain just 
 how much you should pay as penance for the short- 
 comings you have owned up to. This gives the 
 priest the information needed to estimate the 
 amount you can pay. And the manner of your con- 
 fession, as to whether you appear freightened or 
 
90 THE THEORY OF 
 
 not, enables the confessor to determine what you 
 will pay to redeem your heavenly admission ticket. 
 
 With this information, under these conditions, 
 the church is able to levy tribute for any sum the 
 occasion requires and to enforce the collection of 
 the tribute by threatening the victim with excom- 
 munication and eternal punishment. 
 
 The granting of indulgences has caused a con- 
 stant flow of gold into the treasury of the church. 
 This source of revenue has been operated on the 
 quiet since the Reformation in the sixteenth cen- 
 tury. Originally, indulgences were issued as re- 
 missions of sins already committed, but this proved 
 so profitable that the indulgences were made to 
 cover future sins, so that if a communicant wished 
 to commit a sin all he had to do to keep himself 
 free from the penalties of it was to buy an indul- 
 gence. 
 
 At the time of the Reformation it was customary 
 in France for these indulgences to be peddled about 
 among the people. The priests would appoint 
 agents to sell these indulgences by retail to. any one 
 who would give the most for a permit to commit a 
 sin. 
 
 As all these sources of revenue were cunningly 
 designed to prey upon the vice and ignorance of 
 
SPIRITUALISM 91 
 
 the people, the granting of indulgences, being the 
 most odious and flagrant, was the first to meet with 
 a repulse from the people and was the opening 
 wedge that brought about the Reformation, at 
 which time Protestantism was born. 
 
 Not satisfied with its untold wealth and power 
 at the time of the Reformation, the cunning church- 
 men formulated the scheme of Purgatory after the 
 Reformation, that, as a money-making proposition, 
 has not been equalled in any age of the world. Pur- 
 gatory was to be used in place of indulgences, 
 which had suffered by exposure. Purgatory has 
 no foundation in the Bible. It seems to have been 
 adopted from Buddhism and commercialized as a 
 means of revenue by the Catholic Church. 
 
 The Council of Trent (1563) placed Purgatory 
 on a paying basis when it declared that the "souls 
 in Purgatory are assisted by the suffrages of the 
 faithful and especially by the sacrifice of the al- 
 tar." And that the profitableness of the scheme 
 might not be hindered in any way, the same decree 
 "enjoins Bishops to abstain from difficult and 
 subtle questions" in their discourses on the sub- 
 ject, and prohibits curious inquiries, etc. 
 
 Purgatory, according to the scheme, is a place 
 where good people who are guilty of some minor 
 
92 
 
 THE THEORY OF 
 
 sins go to when they die and must stay there until 
 they are purged of their sins before the gates of 
 heaven will open for them. 
 
 Catholicism, possessing the only key that will 
 unlock those gates, as believed by the faithful 
 Catholics, the church is in a position to demand 
 any price the friends and relations can pay for the 
 release of the loved one from Purgatory. 
 
 Lest the friends and loved ones left behind 
 
 / should fail to pay the departed one's way into 
 
 heaven, it is but natural for him to make a sub- 
 
 m stantial bequest in his will to the church to cover 
 
 | 4J& any mishap that may overtake him on the road to 
 
 heaven. 
 
 If a person is advised by his pastor that a mother 
 or father, or brother or sister, or child or other 
 fe relative or friend is in Purgatory suffering tor- 
 tures, and that it requires just so much money to 
 ^_x>ay for sufficient prayers to get the loved one out 
 of torment, who on earth, believing this, would not 
 ^feell all they had, if need be, and give the proceeds 
 Ji to the church for the deliverance of such a loved 
 * one? 
 
 All of these money-making and power-begetting 
 schemes are based upon the claim that the pope at 
 Rome is the gate-keeper of heaven, and that Ca- 
 
 >*l 
 
 >» 
 
 $ 
 
 
SPIRITUALISM 93 
 
 tholicism has the only key that will unlock the 
 heavenly gate, and that all who are to enter heaven 
 must be provided with a passport issued by the 
 Roman Church. 
 
 Can any reasonable man think for a moment that 
 the justice-loving and all-wise Father of all would 
 be a party to such an injurious and pernicious 
 trust or monopoly? Would He be a member of 
 such a narrow and nefarious money-making and 
 power-begetting combination ? 
 
 In the proportion that Catholicism has increased 
 in worldly wealth and power it has become degrad- 
 ed, step by step, spiritually. If the signs of these 
 times forebode anything, they foretell the decline 
 and probable downfall of Roman Catholicism. 
 v Spiritualism declares that all men are brothers 
 and that no man, no matter how pure and holy, is 
 any more certain to go to heaven than another 
 man, no matter how vile, and that, without the aid 
 or prayers of any pope, priest or saint. 
 ./ Spiritualism alleges that thousands and thou- 
 sands of spirits have manifested themselves to 
 mankind and all testifying to the fact that every 
 man who dies goes to heaven whether he is a saint 
 or sinner. 
 
 Churches are like men, and should have just as 
 
94 THE THEORY OF 
 
 many and no more rights and privileges under the 
 law than have men. 
 
 If it be true that Catholicism has not got a mo- 
 nopoly on heaven, under what reasoning is she en- 
 titled to hold the property she has obtained under 
 this supposition? If a man obtains property in 
 this manner, the property is taken from him and 
 held for the rightful owner, and if he fails to claim 
 it, it is escheated and vested in the State. When 
 a man has amassed a large fortune and achieved 
 great power under these conditions, he usually has 
 but little time, inclination or ability to impart 
 spiritual things. 
 
 As Catholicism has increased in worldly wealth 
 and power, she has come from being one of the 
 most despised things on earth to be the world's 
 most exclusive dictatress. Her word now carries 
 more weight among men than does the mandate of 
 any King, President, Potentate or Ruler of man- 
 kind. 
 
 However, as too much of this world's wealth and 
 power tends to make a man gross and less spirit- 
 ual, so churches are affected in the same way by 
 these things. 
 
 Instead of being helped, Catholicism is often 
 hindered by her wealth and power. They are bur- 
 
SPIRITUALISM 95 
 
 dens to her, weighing her down so that she is losing 
 sight of heaven in her struggles with these earthly 
 things. 
 
 And yet, while carrying these heavy burdens, she 
 is feeding the hungry, housing the homeless, com- 
 forting the disconsolate, nursing the sick, reliev- 
 ing the afflicted and helping the unfortunate of 
 untold thousands of human beings. 
 
 May Catholicism be able to free herself from the 
 v/lethargy of wealth and power and break off every 
 shackle that hinders her, and may she live to bless 
 mankind for ages and ages to come! 
 
CHAPTER XXVI 
 
 JESUS AS A MAN, JESUS AS A MEDIUM, AND JESUS AS 
 THE CHRIST. 
 
 In a trance lecture by Prof. Grimshaw upon this 
 subject, he said : Our purpose is to tell you some- 
 thing of the life of the wonderful man Jesus. Jesus 
 was not a myth. Jesus, the character around 
 whom the simple stories of the New Testament 
 have been entwined, was an actual personage, who 
 enjoyed and suffered life in a mortal form. 
 
 You ask us how we know that such a character 
 lived, and we wish to refer you to the fact that 
 there are intimations even in secular history of 
 the existence at that time of a preacher of extra- 
 ordinary type. 
 
 We wish further to present to you the fact that 
 such an exalted character as Jesus is supposed to 
 have been could not possibly have been manufact- 
 ured without some sort of foundation, even by a 
 wily priest. 
 
 And we wish further to refer you to the fact that 
 there exists in the spirit world a sacred history 
 that is authentic in its character, and this sacred 
 
SPIRITUALISM 97 
 
 history, which we have had the privilege of perus- 
 ing, has convinced us of the fact that the Nazarene, 
 Jesus, was a real personage. 
 
 y But when we have acknowledged the existence 
 of Jesus we part company with our orthodox 
 friends. 
 
 The Jesus in whom we believe was naturally 
 born. The Jesus in whom we believe was a nat- 
 ural man. The Jesus in whom we believe died 
 upon the cross, but the Jesus in whom we believe 
 was not immaculately conceived. He was not born 
 of a virgin. He was not the third member of the 
 Trinity. That Jesus, to our mind, is nothing other 
 than a mythical character. The Jesus in whom we 
 believe, and whom we preach, was born of poor 
 Jewish parents. His father was a carpenter. He 
 was taught his father's trade. But even as a boy 
 he showed remarkable traits. He was found in 
 dispute with the rabbis in the temple when he was 
 not yet ten years of age. 
 
 We find him exhibiting an intelligence that was 
 far beyond his years. And after He had grown to 
 manhood he became possessed of a conviction that 
 He had a mission. That He was divinely appoint- 
 ed to perform a certain work and to preach a cer- 
 tain doctrine. We shall not be able to understand 
 
98 THE THEORY OE 
 
 the real character of this man unless we can go 
 back in imagination to those times and for a mo- 
 ment become one of the Jewish people. You will 
 remember that the Jews believed that they were a 
 "peculiar people." They believed that they were 
 God's people. They had been privileged to enjoy 
 communion with the denizens of the invisible uni- 
 verse, such as had not been enjoyed by the people 
 round about them. They had been guided by in- 
 visible intelligences and therefore the conviction 
 had grown upon them that they were to be espe- 
 cially favored of God. At the time our story 
 opens, however, they were subjects of Kome. Ko- 
 man soldiers were even rambling about the streets 
 of Jerusalem. The Jews were called upon to pay 
 tribute to Caesar. But they were unwilling sub- 
 jects, and they entertained the dream that some 
 time God would send them a deliverer, that some 
 one would come amongst them who would 
 strengthen their arms and give them power to over- 
 throw the thralldom of Caesar's rule. They had 
 come to believe that Jerusalem should be the cen- 
 ter of the world of wisdom, of wealth. That the 
 wealth of the nations should be poured at her feet. 
 They had come to believe that the Jewish history 
 was the very essence of truth. That its doctrines 
 
SPIRITUALISM 99 
 
 were the fundamental doctrines necessary for the 
 well-being of the world. And the tenacity with 
 which they held on to their beliefs and their cus- 
 toms is shown in the remarkable character and 
 lives of the Jewish people from that day to this. 
 And Jesus at that time when they were in a fever 
 of expectance, when they were living between hopes 
 and fears — fears that God had forgotten them and 
 hopes that He would send them an earthly deliv- 
 erer — Jesus appeared on the scene, and he called 
 upon them to repent, for the kingdom of heaven 
 was at hand. At first the Jewish people did not 
 know how to take him. They wondered for a mo- 
 ment if he was the appointed one. But then the 
 Pharisees looked upon his mien, which was that of 
 a peasant. They recognized in it something of his 
 parentage. And they said : "Why, this is only the 
 ;son of a poor carpenter. Why, he is an ignorant 
 man. How can he work out our redemption? He 
 is not strong enough to overthrow Caesar's author- 
 ity. How can he deliver us from the bondage of 
 Rome?" And they laughed at him. But the poor 
 people, they alone, offered an ear; they listened to 
 the message he had to give. They followed him 
 gladly. There was no temple sufficiently large to 
 
100 THE THEORY OF 
 
 hold all the people that wanted to listen to the 
 message Jesus had brought to the people. 
 
 / And what a strange message it was ! "Love your 
 
 enemies." That was a strange message. And what 
 a strange message it was that "The kingdom is only 
 open to those who are humble in spirit and who 
 lead virtuous lives." Why, the Jewish people had 
 been told that they would have a monopoly of 
 heaven — that it was their own because they were 
 God's chosen people, and here they were told that 
 it was only open to those who were humble in 
 spirit, to those who lived virtuous lives. They had 
 been expecting some one who would place a sword 
 in their hands wherewith it would be possible for 
 them to overthrow Caesar. 
 
 / But Jesus said : "The kingdom of heaven is not 
 
 of this world. Love your enemies and treat kindly 
 those who despitefully use you." It was a new 
 doctrine. This was a spiritual state; it was some- 
 thing that could not be monopolized ; it was a some- 
 thing that could not be cornered by a few; it was 
 a something that all the peoples of the earth could 
 share in. 
 
 Every one who lived a virtuous life — every one 
 who sought to do God's biding — all who expressed 
 in their daily lives the spirit of righteousness — - 
 
SPIRITUALISM 101 
 
 were the ones who should inherit the kingdom of 
 heaven. 
 
 It must have taken a bold man to speak that way. 
 To stand alone and to set himself up against the 
 preconceived ideas of the people. We must remem- 
 ber that that was a different age from this. We 
 must remember that it was even a stronger day of 
 prejudice than this, We must remember that it 
 was an age when a greater degree of ignorance en- 
 veloped the people than now. We must remember 
 that it was an age when people lived narrower lives 
 than it is possible for a man to live now. They 
 were traveling in their narrow sphere. And the 
 teachings their fathers had handed down to them 
 as truth were not to be questioned. Now they were 
 called upon to listen to doctrines that were entire- 
 ly new and strange, and it is not to be wondered 
 at that the ambitious Pharisees, who sought after 
 wordly power and wealth — no wonder that these 
 persecuted him and sought his death. 
 
 When we come to study the character of the 
 Nazarene we find that he was a man humble in 
 nature who loved not ostentation or display. If 
 we are to rely in any degree on the story of the 
 Gospels, we must believe that he lived a very sim- 
 ple life. With his wonderful power, with his won- 
 
102 THE THEORY OF 
 
 derful eloquence, he might have enjoyed the sup- 
 port of the rich, he might have lived in a measur- 
 able degree of comfort. 
 
 But we find him mingling with the poor and 
 lowly, we find him clothed with the simplest gar- 
 ments; we find there were times when he did not 
 even have a place to lay his head. We find him 
 mingling with publicans and sinners. 
 
 The Pharisees said: "This is not the kind of a 
 Messiah we want. Why, what manner of man is 
 this ? See the company he keeps ! See how he asso- 
 ciates with the lowest of the low! See how even 
 his very disciples are ignorant fishermen. Why 
 doesn't he have a following of intelligent men? 
 Why doesn't he receive the support of the strong 
 arm or the strong intellect of the rabbis?" The 
 poor sought him gladly and listened to his simple 
 message, and Jesus evidently believed that his mis- 
 sion was more directly amongst the poor. They 
 needed all the comfort and consolation it was pos- 
 sible for him to give. They had little to hope for 
 in this life. 
 
 They were not blessed with an abundance of this 
 world's goods. It was hard for them to live from 
 day to day, and he inspired them with a thought 
 of a future world, a heavenly kingdom which every 
 
SPIRITUALISM 103 
 
 one was to enjoy in spirit beyond the portals of 
 the tomb. But then only the pure in mind were to 
 enjoy this life. Those who lived noble lives here 
 who expressed humbleness of spirit and tried to be 
 virtuous and honest from day to day. 
 
 Why, we do not wonder that the poor listened to 
 him gladly. The poor have always been most ready 
 to listen to the truth. The poor have always been 
 the most liberal. The poor have always been the 
 most anxious for a new and better state. Wealth 
 breeds conservatism and an inclination upon the 
 part of the individual to say : "Why, everything is 
 all right; don't let us disturb the present order of 
 things. Why should the present order of things be 
 disturbed when we are surrounded by every com- 
 fort?" 
 
 So it has been in all ages the poor were most 
 ready to listen to the message of truth as it came 
 from the region of the skies. 
 
 Well, now, we said that Jesus was natural-born. 
 That he was the child of a poor carpenter. That 
 he endeavored to learn his father's trade. But as 
 a boy he indicated inclinations towards study. He 
 was found in the temple disputing with the rabbis, 
 and they wondered what manner of a child is this ? 
 Why does he not follow in the footsteps of his 
 
104 THE THEORY OF 
 
 father? Why isn't he content to live the life his 
 father lived before him? Why should he be ambi- 
 tions to be in the company of these learned men? 
 He confounded the rabbis who heard and saw him 
 by the expression of those wonderful traits in his 
 personality. 
 
 How was it possible for that child to talk to 
 these men who had spent their lives in study? 
 
 Our contention is that Jesus was a medium. And 
 when we come to acknowledge that he was a me- 
 dium, why, the whole secret of his life's work is 
 laid bare. We begin to understand how it is pos- 
 sible for him to confound the rabbis. How it was 
 possible for him, a mere child, to discuss theologi- 
 cal questions with them. We can understand why 
 he was seized with an impulse to break away from 
 the old life of his father. He was filled with a de- 
 sire to do some special work. He was to be the 
 instrument of the angel world for the proclamation 
 of truth. He was to be an organizer. He was to 
 be an epoch-making man. That is why he was not 
 satisfied to follow in the footsteps of his father. 
 
 He was an oracle. That is why he was able to 
 dispute with the rabbis in the temple. 
 
 And then there is another remarkable circum- 
 stance in connection with the life of the Nazarene. 
 
SPIRITUALISM 105 
 
 Perhaps you will remember that he was baptized 
 by John in the Jordan, and when he came up out 
 of the waters the Gospel tells us "The doors of 
 heaven were opened unto him and he saw the Spirit 
 of the Lord descending as a dove and alighting 
 upon him, and a voice spoke out of heaven, say- 
 ing, "This is my beloved son, in whom I am well 
 pleased." 
 
 Now, it does not say that any of the people that 
 were there assembled heard this voice. It does not 
 say that all of the people there assembled saw the 
 Spirit of the Lord in the form of a dove descend- 
 ing upon Jesus. It says that he saw, that the 
 heavens were opened unto him. He was blessed 
 with spiritual vision. His eyes were opened. He 
 could hear voices that the common people could 
 not hear. He was blessed with an ecstasy of spir- 
 itual experience. 
 
 And he went into the wilderness and was tempt- 
 ed. And he was able to resist the temptation. He 
 was tempted to go out into the world, as thousands 
 were tempted before him, and as thousands have 
 been tempted since, to use his talents for personal 
 aggrandizement. He was tempted to become a power 
 for personal ends. But the Spirit of the Lord 
 (who was the spirit of good) was upon him. His 
 
106 THE THEORY OF 
 
 soul had been touched with the heavenly fire. There 
 had come to him the inspiration of a higher mis- 
 sion. A mission to do something for humanity. 
 
 There had been born into his soul a recognition 
 of a higher purpose of living, and a feeling that it 
 was his mission to go out into the world and pro- 
 claim this gospel of glad tidings of "Peace on 
 earth and good will toward all men." He was 
 filled with the desire — he felt that heaven had ap- 
 pointed him to go out and preach this gospel, that 
 heaven was only to be the possession of those who 
 earned it. 
 
 And then there is another experience which 
 would indicate to our mind that Jesus was a me- 
 dium. You will probably remember the experience 
 when he went up into the mountain and he saw 
 the spirits of Moses and Elias. People say that 
 Spiritualists are crazy when they say they have 
 seen the spirits of their fathers and mothers, but 
 they believe implicitly that when Jesus went up 
 into the Mount of Transfiguration he saw the in- 
 dividual spirits of Moses and Elias. Were they 
 from the nether regions? Did they come from the 
 bottomless pit? 
 
 We are told that only evil spirits can come back, 
 that the good do not want to come back. Surely, 
 
SPIRITUALISM 107 
 
 Moses and Elias may be numbered amongst the ex- 
 alted spirits. They had spent their lives in well- 
 doing. They were considered as favorites of God 
 Almighty. And they came. The spirits of Moses 
 and Elias appeared to Jesus and he interviewed 
 them. 
 
 He was a medium ; he was just exercising his 
 mediumistic powers, just as the mediums of your 
 own day exercise their mediumship. 
 
 Let us now consider Jesus as the Christ. 
 
 Do you know that this term "Christ" has been 
 terribly abused and the majority of people do not 
 seem to be able to realize what it does mean? 
 
 Christ was not the name of a personage. Christ 
 is a title just the same as we call a man Lord who 
 is a count or a duke. The term Christ has been 
 borrowed 'from Egypt. It was common in Egypt 
 six thousand years ago. In those days there was 
 a common belief that man had a number of souls, 
 whilst in the twentieth century you are disputing 
 amongst yourselves as to whether a man has got 
 one. 
 
 Six thousand years ago in Egypt there were 
 thousands upon thousands of people who believed 
 that man had seven souls. 
 
 He got them at different times. There was the 
 
108 THE THEORY OF 
 
 soul of the body, of the blood. There was the soul 
 of the breath — why, there is a relic of this idea 
 among the Russians today. Whenever a member 
 of the family dies, all others are put out, all stran- 
 gers are excluded, and the relations gather about 
 the dying member of the family, in accordance with 
 the so-called superstition that when the breath 
 goes out of the body of their loved one it will go 
 into some other member of the family. They want 
 to keep that soul-breath among them. It is a relic 
 of the idea that prevailed in Egypt thousands of 
 years ago, and that the breath-soul could be 
 crushed out of man, and that it was crushed out 
 of man by death. Then there was the soul of re- 
 production, which came at puberty, and the soul 
 of intelligence, which was the ability to think and 
 reason. 
 
 Then there was the astral soul, that which be- 
 came the body of the ego after it parted company 
 from the physical body. 
 
 And there was another soul. It was not often 
 referred to, and then only with bended knee and 
 bowed head — and that was the spiritual soul, 
 which was considered to be a Christ. 
 
 When a man had acquired this spiritual soul he 
 lived a spiritual life. He spent his life in well- 
 
SPIRITUALISM 109 
 
 doing. He was illumined with a new light and his 
 body was thought to have become brighter for hav- 
 ing walked that way. There seemed to be a some- 
 thing that went out from the lives of such men 
 that was helpful to the people. And so it was, 
 when a man had grown to be spiritual. And spir- 
 itual meant not to be pious, asking long prayers, 
 or spending a lot of time on your knees. Spiritual- 
 ity does not consist in going to church frequently, 
 in making long faces, and looking sour at every- 
 thing that is bad. 
 
 That is not being spiritual. To be spiritual is ^ 
 to do right for right's sake. To be spiritual is to 
 become possessed of a love for all mankind and to 
 entertain a feeling of sympathy for even the lowest 
 of the low. And when you have acquired this spir- 
 itual soul you will be a Christ, you will be a 
 savior of mankind. Such a man was Jesus, and 
 Jesus expressed his nature by doing good, in heal- 
 ing the sick, making the blind to see and the lame 
 to walk. No wonder the poor loved him. No won- 
 der they treasured his name. No wonder that he 
 became the heart and center of worship. And this 
 hero worship is not dead, and we hope it never will 
 be. We hope you will treasure in your memories 
 
110 THE THEORY OF 
 
 ideals of those wlio have devoted their lives for the 
 well-being of humanity. 
 
 And do you not see how natural we have made 
 that man Jesus? We have taken him from the ar- 
 tificial region of god-ship and we have crowned him 
 with the crown of pure and noble manhood. We 
 have taken him out of the artificial regions to 
 which our orthodox Christian friends have rele- 
 gated him and we have made him out to be our 
 elder brother. We have taken him out of that 
 artificial region where he was so far beyond com- 
 prehension and have presented him as an ideal 
 character which it would be well for you to fol- 
 low. Let the example of Jesus be an inspiration 
 to us all. When we think of the good it was pos- 
 sible for him to do — when we think of the conquest 
 made by Buddha, Krishna and Jesus, let it be an 
 inspiration to us to try and do likewise. Let us 
 strive to be Christs ourselves. 
 
 Jesus treated all people as brothers. Like a 
 great man he was humble in spirit and kind and 
 considerate of others. Like all truly great men, 
 he was thinking of the interest of the world. He 
 did not approve of narrow limitations or clannish- 
 ness. 
 
 Then let us walk in the footsteps of the meek and 
 
SPIRITUALISM 111 
 
 j lowly Nazarene. Never say any more that Spirit 
 ualisin has no reverence for Jesus." 
 
 CHAPTER XXVII. 
 
 SPIRITUALISM AND CHRISTIANITY. 
 
 Spiritualism finds no fault with Christianity in 
 its simplicity and purity as preached and prac- 
 ticed by its founder, the meek and lowly carpenter 
 of Nazareth. But it does find serious fault with 
 Christianity as preached and practiced by the mod- 
 ern ministers of the Gospel. 
 
 Spiritualism attacks Christianity and every oth- 
 er religion which denies to any man a heavenly 
 home regardless of his moral condition, birth or 
 beliefs. 
 
 In a trance-lecture by Prof. Grimshaw it was 
 said: "If the exponents of Christianity had con- 
 fined themselves to the sermon on the Mount, 
 
112 THE THEORY OF 
 
 Christianity would have gained an everlasting vic- 
 tory over the world, there would not be so many 
 different sects, so many different schisms. There 
 would be no need for the establishment of this 
 organization. But the theologians have departed 
 from the principles that were enunciated in that 
 famous sermon and have introduced doctrines for 
 which they find no warrant in Scripture. In this 
 famous sermon on the Mount you all will find 
 nothing said of vicarious atonement. Nothing said 
 of the fall of man and his redemption through the 
 blood of an innocent being. You will find nothing 
 at all said about the anger of God or everlasting 
 torment for sinners. "Blessed are the peace-mak- 
 ers, for they shall be known as the children of 
 God." "Blessed are the merciful, for they shall be- 
 get mercy." "Blessed are the poor in spirit, for 
 theirs is the kingdom of heaven." And then, turn- 
 ing to his disciples, Jesus called them the salt of 
 the earth, the light of the world. And he admon- 
 ished them to be like lights set on a hill ; he said : 
 "Let your light so shine that others, beholding your 
 good works, shall glorify your Father, who is in 
 heaven. Hide not your light under a bushel, but 
 become as lights set upon a hill to guide people 
 out of darkness into light." And then we have that 
 
SPIRITUALISM 113 
 
 famous prayer known as "The Lord's Prayer." And 
 he says when you give alms do not herald the fact 
 with the sound of trumpets. Give in secret and be 
 rewarded openly. When you pray go to your 
 closet, do not stand on the street corners, that peo- 
 ple may be impressed with your sanctity of spirit. 
 And this prayer — it is a prayer that will live as 
 long as intelligence survives— it is one of the grand- 
 est prayers that has ever found utterance from hu- 
 man life: "Our Father, which art in heaven, hal- 
 lowed be thy name. Thy kingdom come, thy will 
 be done on earth as it in heaven. Give us this 
 day our daily bread. Forgive us our debts as we 
 forgive our debtors. Lead us not into temptation, 
 but deliver us from all evil, for thine is the king- 
 dom, the power and the glory, forever and forever, 
 Amen." 
 
 Jesus taught in that sermon that all who cried, 
 "Lord, Lord," would not be admitted into the king- 
 dom of heaven, but only those who did the works 
 they were admonished to do by the Father. We 
 are also told that those who would make an of- 
 fering to the Almighty, before laying that offering 
 upon the altar, it would be wise for them to pause 
 and inquire if they were at peace with the world, 
 if their neighbors had aught against them ? If they 
 
114 THE THKORY OF 
 
 found that their neighbors had anything against 
 them it would be their duty to leave their offering 
 and seek out their brother or neighbor and first be- 
 come reconciled, then return to their offering and 
 it would be acceptable in the sight of the Lord. 
 First become reconciled to thy brother, first culti : 
 vate a love in thy heart for thy brother, who is 
 with thee, then thou wilt be better prepared to en- 
 gage in worship of the Infinite. 
 
 Sometimes our choir sings for us a beautiful 
 hymn, which says how pure in heart and thoughjt 
 should be the one who would hold an hour's com- 
 munion with the dead. We are told in that hymn 
 that the angels cannot come to us when we are 
 out of harmony with the world. Whilst we have 
 a single thought of hatred in our heart for anyone, 
 the angels can only stand outside and listen to the 
 discord within. 
 
 The words of that hymn are simply re-echoing 
 the sentiment that is expressed in the sermon on 
 the Mount. It is the same sentiment that has been 
 expressed by all the truly religious teachers of all 
 the ages. 
 
 It was the religion of Krishna, it was the reli- 
 gion of Confucius, it was the religion of Thomas 
 Paine — it is our religion, a religion that consists 
 
SPIRITUALISM 115 
 
 not in forms or ceremonies, not in subscribing to 
 J some particular creed, but a religion that is evi- 
 denced by good works. 
 
 We are told that we should judge a tree by its 
 fruits — "By their fruits ye shall know them." 
 Surely, a tree that is good will not bear evil fruit, 
 and surely a tree that is evil will not bear good 
 fruit. 
 
 A man who is good will express goodness in his 
 every act, whilst one who is evil, the fruits of his 
 life will also be evil. And so we judge people by 
 their fruits, or works. We are also told by this 
 sermon on the Mount that we must seek first the 
 kingdom of heaven and its righteousness, and all 
 else will be added unto us. Now this statement is 
 simply a protest against the prevailing custom of 
 those days, as it is the custom of today, of seeking 
 after material things, making the search for gold 
 the first and foremost in life. And here we are told 
 ^hat we ought to lay up treasures in heaven. That 
 it is better for us to accumulate treasures of spirit 
 than it is for us to accumulate material riches — 
 those spiritual riches that moths nor rust cannot 
 corrupt and which thieves cannot break through 
 and steal. It is far better for us to have cultivated 
 the fruits of our spirit, far better for us to build 
 
■J 
 
 116 THK THEORY OF 
 
 up a noble character, far better for us to have un- 
 folded a righteous spirit than it is for us to have 
 accumulated riches that we must surely leave be- 
 hind us when we reach the portals of the tomb. 
 And this is what Jesus must have meant when he 
 admonished people to first seek the kingdom of 
 heaven and its righteousness. 
 
 Where there is harmony within, when we are at s 
 peace with ourselves, then we have discovered the ^ 
 well-spring of happiness. We are prepared to go 
 out into life and shall wrest from it a fair meas- 
 ure of success. But so long as we are chasing after 
 this worldly will-o-the-wisp, pinning our faith to 
 it, trusting that it will bring us happiness, so long 
 are we wasting our energies. But with the acqui- 
 sition of spiritual treasures we will be able to en- 
 joy life, indeed. 
 
 But the expressions of Jesus in the sermon on 
 the Mount have been the expressions of all those ex- 
 alted sages and seers who have stood so far in ad- 
 vance of their fellowmen. There is a class of peo- 
 ple today who tell us that Jesus plagiarized the 
 whole sermon on the Mount from Krishna. We do 
 not care, the truth will bear repeating. 
 
 Truth is as old as the world ; it has assumed dif- 
 ferent garbs, but you cannot kill it. You may kill 
 
SPIRITUALISM 117 
 
 the instrument, through which it finds expression. 
 You may distort it so that you will not be able to 
 recognize it, but out of the ashes of its destruc- 
 tion Truth will finally arise and assume new forms, 
 and find higher and higher expression. 
 
 /We do not know of anything in the gospel of 
 modern Spiritualism that is new, or that has not 
 been expressed in some age by some peoples. But 
 because it is old it does not necessarily follow that 
 it is not true, and because it has found expression 
 through other channels in days gone by, that is no 
 argument against its value to the people of this day 
 and generation. 
 
 Real truth is the mightiest of all. Prophets of 
 all ages have tried to bring humanity up to a point 
 where it will recognize itself as really spiritual. 
 We want every man and woman, every boy and 
 girl, to grow in the consciousness that they are im- 
 mortal souls, that they are spiritual beings, des- 
 tined to live after their material forms have faded 
 away. 
 
 That is the substance of the teachings of the 
 Nazarene, it is the substance of the teachings of 
 Buddha, of Krishna, and of all those who have 
 tried to redeem the world from the darkness of ig- 
 
118 THE THEORY OF 
 
 norance and sin, and lead them up into the brighter 
 light of a spiritual life. 
 
 Let the doors and windows of our souls be 
 opened so that we can let in new inspiration. Sup- 
 pose that we were to shut up this room so as to ex- 
 clude all fresh air. It would not be very long be- 
 fore you would have absorbed all the oxygen in the 
 room, and you would die. You would starve to 
 death for want of those gases that are essential 
 to the sustenance of animal life. And just as it is 
 necessary to have windows and doors in the houses 
 to let in the purer air from without, so it is neces- 
 sary that you should have open doors and windows 
 to your mind or spirit, to let in that spiritual food 
 that will sustain you from day to day. 
 j "Do unto others as ye would have others do 
 unto you," has come to be recognized as the very 
 bedrock upon which is based our conception of the 
 moral relationship existing between men. If I be- 
 have towards you as I wish you to behave towards 
 me there will be no inharmony or disorder or quar- 
 rels. I do not want you to quarrel with me, to 
 hurt me, physically, mentally or spiritually. I 
 want you to be kind, loving, just, true and merciful 
 in your dealings with me. Grant that I may for- 
 
SPIRITUALISM 119 
 
 give those who have injured me, just as I would be 
 forgiven for my transgressions. 
 
 Can you improve upon that? 
 
 Can you improve upon that earnest, aspiring de- 
 sire to come to a state of peace and harmony with 
 nature, the angels and humanity? 
 
 Somewhere else, in the Scripture, we are told 
 that unless we have learned to love our fellowmen, 
 whom we have seen, it is impossible for us to enter- 
 tain that higher love for God, whom we have not 
 seen. You cannot feel that higher, diviner, univer- 
 sal love which is the love of God until you have un- 
 folded that spirit within you that will cause you to 
 be at peace with all the world. 
 / We want to have a religion that consists of do- 
 ing good, a religion that consists in acting honest- 
 ly toward one another ; a religion not of forms and 
 ceremonies, not of long prayers and longer faces, 
 but a religion of kindness, justice, good works, a 
 religion that will make this life brighter and more 
 livable ; a religion that will bring back smiles to the 
 lips, roses to the cheeks that were pallid with sor- 
 row or deprivation. 
 
 We want to have a religion that will heal broken 
 hearts, dry the tears from the cheeks of the be- 
 reaved, give fresh courage to the disappointed, 
 
120 THE THEORY OF 
 
 make us like a light set upon a hill, showing that 
 we are and have been recipients of blessings. 
 
 Brothers and sisters, we have not abandoned any 
 of the principles as expressed in this sermon on the 
 Mount. We have not abandoned anything that is 
 true and beautiful in the sacred literature of the 
 world. 
 
 We can take up the Bible and appropriate its 
 truths. We want to clothe it in language which 
 will be applicable to our day and age. We want 
 to separate the tares from the wheat, to examine it 
 in the light of reason. 
 
 We beg leaver — we claim the right, to criticise 
 the Scriptures and use our reason upon its revela- 
 tions. We claim the right to lay to one side things 
 we do not understand, the right to denounce in un- 
 measured terms all dogmas that tend to degrade 
 human kind, which would be truly blasphemy 
 against God. 
 
 We cannot conceive for a single moment that 
 God is less just than human beings. We cannot 
 entertain for a single moment the thought that God 
 Almighty would consign a single human soul to 
 everlasting torment for sins committed upon earth. 
 
 We want to have a God whom we can truly ven- 
 erate and worship. 
 
SPIRITUALISM 121 
 
 * We want to have freedom in matters of religion. 
 We want men to be able to go out into the woods 
 and commune with God there — listen to the merry 
 songs of the sweet birds as they flit from tree to tree, 
 and behold a manifestation of God there. God does 
 not necessarily frequent the tabernacle, the church 
 or the temple. God is wherever there is love and 
 if that love be found in your home, as you are dan- 
 gling your little baby upon your knee, so much the 
 better. Worship then your children, your wives* 
 your husbands — one another — and when you have 
 come to cultivate the highest possible love that you 
 can for one another, then you will be ready to wor- 
 ship God." 
 
 How vastly different are the glad tidings, and 
 good will to all men, as preached by Jesus on the 
 Mount and the teachings and precepts of the 
 churches of modern Christianity. 
 
 Some churches of today are able to keep you out 
 of eternal torment if you can believe, by force or 
 otherwise, certain things ; while other churches can 
 save you from the bottomless pit provided you are 
 baptized in a certain way or have been sprinkled 
 with holy water, and still there are others which 
 cannot afford you any aid, as according to their 
 creed, you were foreordained to be lost and suffer 
 
122 THE THEORY OF 
 
 eternal punishment before you were born, yea, even 
 before the foundation of the world was laid. 
 
 Christianity, as given to us from the spirit realms, 
 was pure and helpful, but since it has been rehashed 
 and warped so as to satisfy the different opinions 
 and desires of many kinds of sects it is very hard to 
 separate its truths and errors so as to be able to take 
 the gold and leave the dross. 
 
 So much selfishness has crept into the churches, 
 both Roman and Protestant, that they have al- 
 most lost sight of the original purposes of Chris- 
 tianity. Instead of working for eternal riches they 
 are inclined to seek after worldly wealth in order 
 to outdo or outshow some other sect or denomina- 
 tion, or perhaps to gratify the cravings of some 
 avaricious or dissolute priest or pastor. 
 
 The remarkable thing is that with all the errors 
 that selfish man has intermingled it with, yet Chris- 
 tianity remains today one of the greatest and best 
 religions of the world. 
 
CHAPTER XXVIII. 
 
 SPIRITUALISM AND THE BIBLE. 
 
 / Spiritualism declares that the inspired teach- 
 ings of the Bible were given to our forefathers from 
 the same source and in the same manner that spir- 
 its are now imparting spiritual knowledge to the 
 world. 
 
 It further declares that spirits have been man- 
 ifesting to mankind continually throughout the 
 ages both before and after the Bible was written. 
 
 It also affirms that no more consideration should 
 be given to the inspired writings of our forefathers 
 than to the inspired writings and messages of to- 
 day. But that each should be prized according to 
 its merits and accepted or rejected as a man's rea- 
 son and experience may enable him, to determine. 
 
 Spiritualism declares that on account of the 
 ever changing conditions of the early writers of the 
 Bible caused by travel, warfare and change of gov- 
 ernments, many errors and inconsistencies have 
 crept into the Scriptures. 
 
 It seems that many errors have been made in 
 the translations of the Scriptures, both old and new, 
 
124 THE THEORY OF 
 
 on account of the numerous men whose hands they 
 have gone through, each one tinging them with his 
 own opinions. 
 
 The Catholic church has a Bible that suits it and 
 Protestantism has a different and smaller Bible 
 that exactly satisfies it and they are both trans- 
 lated from the same sacred manuscript. 
 j Spiritualism advises us to seek the truth wher- 
 ever it may be found, whether it agrees with the 
 teachings of the Bible or not, as truth is the very 
 foundation of the true religion. 
 
 In reading the Bible we should not look for er- 
 rors, but truths; should not gather the chaff with 
 the wheat, but only the pure and wholesome grain, 
 remembering that man has had charge of the Bible 
 for thousands of years and in his weakness he has 
 intermingled, among its truths, many errors. 
 J Spiritualism claims that the fountains of truth 
 did not cease to flow when the Bible was completed, 
 but that these fountains from which our refreshing 
 knowledge comes continue to grow purer and 
 mightier as the days go by. 
 v/ Spiritualism declares that the god or guide of 
 Abraham and of Isaac and of Jacob is still living 
 and ready to be consulted. Then why should we 
 cling so tenaciously to the inspirations given thou- 
 
SPIRITUALISM 125 
 
 sands of years ago when we can get them now, pure 
 and undefiled by the vice and ignorance of man? 
 
 Good and holy men and women all over the world 
 are today consulting and being led by denizens of 
 the spiritual realm just as the holy and wise angels 
 led and instructed our forefathers in Bible times. 
 
 The mediums were known in those days by many 
 names, such as : Prophets, seers, healers, wise-men, 
 sorcerers, teachers, witches, preachers, diviners, 
 magicians, wizards, apostles and soothsayers. These 
 different names were used in many cases to denote 
 honor or dishonor, owing to how the spiritually 
 gifted person was regarded by the writers and 
 translators of the Bible. 
 
 For instance, a Greek word in the original text 
 at Matt. 2, 1, is translated as "wise men," while 
 the identical word at Acts 13, 6, is translated as 
 "Sorcerer." 
 J A study of the Bible reveals the fact that it rec- 
 ognizes and teaches Spiritualism in all its phases. 
 Among the different spirit manifestations spoken 
 of in the Bible are spirit guardianship, spirit com- 
 munion, spirit materialization, spirit inspiration, 
 spirit worship, spirit healing, spirit comforters and 
 spirit sublimation. 
 
 There were various kinds of spiritual gifts in Bi- 
 
126 THE THEORY OF 
 
 ble times as there are in these times. The Bible 
 speaks of clairvoyants or those who saw visions, 
 clairaudiants or those who heard voices and sounds, 
 as well as materializing, healing and trance me- 
 diums. 
 
 Spiritualism claims that the Bible was written 
 by inspired Spiritualists, and that it recognizes and 
 teaches Spiritualism from lid to lid. 
 
 From hundreds of quotations that might be used 
 to show that the Bible honors and defends Spirit- 
 ualism, the following passages are selected. The 
 reasoning faculty should be used in every case in 
 order to make the proper application of the pas- 
 sages : 
 
 The angel of the Lord stood in the path of the 
 vineyard. Num. 22:24. 
 
 And there came an angel of the Lord and sat 
 under an oak. Jud., 6 :11. 
 
 And the angel of the Lord appeared unto the 
 woman, Jud., 13:3. 
 
 The angel of the Lord descended from heaven and 
 came and rolled back the stone from the door and 
 sat upon it. Matt., 28 :2. 
 
 And there appeared unto him an angel of the 
 Lord, standing on the right hand of the altar. 
 Luke, 1 :11. 
 
SPIRITUALISM 127 
 
 The angel of the Lord, by night, opened the 
 prison doors. Acts, 5:19. 
 
 There stood by me this night an angel of God, 
 Acts, 27 :23. 
 
 Behold, I send an angel before thee to keep thee 
 in the way and to bring thee into the place which 
 I have prepared. Ex ; , 28 :20. 
 
 Behold, mine angel shall go before thee. Ex., 
 32 :34. 
 
 And there appeared an angel unto him from 
 heaven, strengthening him. Luke, 22:43. 
 
 And Jacob went on his way and the angels of 
 God met him. Gen., 32 :1. 
 
 For he shall give his angels charge over thee, 
 to keep thee in all thy ways. Ps., 91 :11. 
 
 And behold angels came and ministered unto 
 him. Mat, 4:11. 
 
 And the angels ministered unto him. Mark. 
 1:13. 
 
 Thinkest thou that I cannot now pray to my 
 Father and he shall presently give me more than 
 twelve legions of angels? Matt., 26:53. 
 
 And it came to pass that the beggar died and was 
 carried by the angels unto Abraham's bosom. Luke, 
 16 :22. 
 
 And seeth two angels in white, sitting the one at 
 
128 THE THEORY OF 
 
 the head and the other at the feet, where the body 
 of Jesus had lain. Jno., 20 :12. 
 
 And the angel of the Lord found her by a foun- 
 tain in the wilderness. Gen., 16 :7. 
 
 And the angel of the Lord called unto him out of 
 heaven. Gen., 22 :11-15. 
 
 Thou gavest thy good spirits to instruct them. 
 Neh., 9 :20. 
 
 Then a spirit passed before my face. Job, 3 :15. 
 
 Beloved, believe not every spirit, but try the spir- 
 its, whether they are of God — because many false 
 prophets are gone out into the world. I. Jno., 4 :1. 
 
 Are they not all ministering spirits, sent forth 
 to minister for them who shall be heirs of salva- 
 tion? Heb., 1:14. 
 
 And there are diversities of operations; but it 
 is the same Lord which worketh in all. But the 
 manifestations of the spirit is given to every man 
 to profit withal. For to one is given, by the spirit, 
 the word of wisdom ; to another the word of knowl- 
 edge, by the same spirit. To another faith, by the 
 same spirit ; to another the gifts of healing, by the 
 same spirit. To another the working of miracles; 
 to another prophecy ; to another discerning of spir- 
 its; to another the interpretation of tongues: but 
 all these worketh that one and the selfsame spirit, 
 
SPIRITUALISM 129 
 
 dividing to every man severally as he will. I. Cor., 
 12:6-11. 
 
 When you come together, every one of you hath 
 a psalm, hath a doctrine, hath a tongue, hath an 
 interpretation. Let all things be done unto edify- 
 ing. If any man speak in an unknown tongue, let 
 it be by two, or at most by three, and that by course ; 
 and let one interpret. But if there be no interpre- 
 ter, let him keep silence in the church ; and let him 
 speak to himself and to God. Let the prophets 
 speak two or three and let the other judge. If any- 
 thing be revealed to another that sitteth by, let the 
 first hold his peace, for ye may all prophecy, one by 
 one, that all may learn, and all may be comforted. 
 And the spirits of the prophets are subject to the 
 prophets, for God is not the author of confusion, 
 but of peace. I. Cor., 14 :26-33. 
 
 Take not thy holy spirit from me. Ps., 51 :11. 
 
 He hath said which heard the words of God, 
 which saw the vision of the Almighty, falling into 
 a trance, but having his eyes open. How goodly are 
 thy tents, O Jacob, and thy tabernacles, O Israel. 
 Num., 24 :4-5. 
 
 And he became very hungry and would have eat- 
 en, but while they made ready, he fell in a trance 
 and saw heaven opened, etc. Acts, 10:10-11. 
 
130 THE THEORY OF 
 
 And it came to pass that when I was come again 
 to Jerusalem even while I prayed in the temple, I 
 was in a trance and saw him, etc. Acts, 22 :17-18. 
 
 And when they found not his body, they came, 
 saying that they had also seen a vision of angels, 
 which said that he was alive. Luke, 24 :23. 
 
 And a vision appeared to Paul in the night; 
 there stood a man of Macedonia, and prayed him, 
 saying, Come over into Macedonia and help us. 
 Acts, 16 :9. 
 
 At midday, O King, I saw in the way a light from 
 heaven, above the brightness of the sun shining 
 round about me and them which journeyed with 
 me. Acts, 26:13. 
 
 A man also, or woman that hath a familiar spirit, 
 or that is a wizard, shall surely be put to death; 
 they shall stone them with stones; their blood shall 
 be upon them. Lev., 20 :27. 
 
 And after six days Jesus taketh Peter, James 
 and John, his brother, and bringeth them up into 
 an high mountain apart and was transfigured be- 
 fore them; and his face did shine as the sun and 
 his raiment was white as the light and behold there 
 appeared unto him Moses and Elias talking with 
 him. Matt, 17:1-3. 
 
 Quench not the spirit, despise not prophesying, 
 
SPIRITUALISM 131 
 
 prove all things, hold fast to that which is good. 
 I. Thes., 5 :19-21. 
 
 And now abideth faith, hope, and love, but the 
 greatest of these is love. Follow after love and de- 
 sire spiritual gifts, but rather that ye may proph- 
 esy. But he that prophesieth speaketh unto men to 
 edification and exhortation and comfort. Now, 
 brethren, if I come unto you speaking with tongues, 
 what shall I profit you, except I shall speak to you 
 either by revelations or by knowledge, or by proph- 
 esying, or by doctrine. I. Cor., 13 :13 and 14-1, 3, 6. 
 
 Now Samuel was dead, and all Israel had lament- 
 ed him, and buried him in Ramah, even in his own 
 city. And Saul had put away those that had fa- 
 miliar spirits, and the wizards out of the land. 
 And the Philistines gathered themselves together 
 and came and pitched in Shunem ; and Saul gath- 
 ered all Israel together and they pitched in Gilboa. 
 And when Saul saw the host of Philistines, he was 
 afraid, and his heart greatly trembled. And when 
 Saul inquired of the Lord, the Lord answered him 
 not, neither by dreams, nor by urim, nor by proph- 
 ets. Then said Saul unto his servants, seek me a 
 woman that hath a familiar spirit, that I may go 
 to her, and inquire of her. And his servants said 
 to him, Behold, there is a woman that hath a fa- 
 
132 THE THEORY OF 
 
 miliar spirit at Endor. And Saul disguised him- 
 self and put on other raiment, and he went and 
 two men with him, and they came to the woman by 
 night; and he said, I pray thee divine unto me by 
 the familiar spirit and bring me him up whom I 
 shall name unto thee. And the woman said unto 
 him, Behold thou knowest what Saul hath done, cut 
 off those that have familiar spirits, and the wizards, 
 out of the land; wherefore then lay est thou a snare 
 for my life, to cause me to die? And Saul swore to 
 her by the Lord, saying, As the Lord liveth, there 
 shall no punishment happen to thee for this thing. 
 Then said the woman, Whom shall I bring up unto 
 thee? And he said, Bring me up Samuel. And 
 when the woman saw Samuel she cried with a loud 
 voice; and the woman spoke to Saul, saying, Why 
 hast thou deceived me? for thou art Saul. And the 
 King said unto her, Be not afraid, for what sawest 
 thou? And the woman said unto Saul, I saw gods 
 ascending out of the earth. And he said unto her, 
 What form is he of? And she said, An old man 
 cometh up ; and he is covered with a mantle. And 
 Saul perceived that it was Samuel and he stooped 
 with his face to the ground and bowed himself. I. 
 Samuel, 28 :3-14. 
 And when they shall say unto you, seek unto them 
 
SPIRITUALISM 133 
 
 that have familiar spirits and unto wizards that 
 peep and mutter. Should not a people seek unto 
 their God ? for the living to the dead ? Isa., 8 :19. 
 
 In the same hour came forth fingers of a man's 
 hand and wrote over against the candlestick, upon 
 the plaster of the wall of the King's palace ; and the 
 King saw the part of the hand that wrote. Dan., 
 5:5. 
 
 And the devil leaveth him and behold, angels 
 came and ministered unto him. Matt, 4 :11. 
 
 But it is written, eye hath not seen, nor ear 
 heard, neither have entered into the hearts of men, 
 the things which God hath prepared for them that 
 love him. But God hath revealed them unto us by 
 his Spirit; for the spirit searcheth all things, yea 
 the deep things of God, for what man knoweth the 
 things of a man, save the spirit of man which is in 
 him? Even so, the things of God knoweth no man 
 but the spirit of God. Now we have received not 
 the spirit of the world, but the spirit which is of 
 God, that we might know the things that are freely 
 given to us of God. Which things also we speak, 
 not in the words which man's wisdom teacheth, 
 but which the Holy Ghost teacheth, comparing 
 spiritual things with spiritual. But the natural 
 man receiveth not the things of the spirit of God, 
 
134 THE THEORY OF 
 
 for they are foolishness unto him; nor can he 
 know them, because they are spiritually discerned. 
 I. Cor., 2:9-14. 
 
 I have many things to say unto thee but ye can- 
 not bear them now. Howbeit when he, the spirit 
 of truth, is come he will guide you into* all truth 
 Jno., 16 :12-13. 
 
 And when Jesus cried with a loud voice, he said, 
 Father, unto thy hands I commend my spirit, and 
 having said thus he gave up the ghost. Luke, 
 23 :46. 
 
 And as they thus spoke Jesus himself stood in the 
 midst of them and saith unto them. Peace be unto 
 you. But they were terrified, and affrighted and 
 supposed that they had seen a spirit. And he said 
 unto them, why are ye troubled and why do 
 thoughts arise in your hearts? Behold my hands 
 and my feet, that it is I, myself ; handle me and see, 
 for a spirit hath not flesh and blood as ye see me 
 have. And when he had thus spoken he showed 
 them his hands and his feet. Luke, 24 :36-40. 
 
 And their eyes were opened, and they knew him 
 and he vanished out of sight. Luke, 24 :31. 
 
 Our God, and the Father of all, who is above all, 
 and through all and in you all. Eph., 4 :6. 
 
 The spirit itself beareth witness with our spirit 
 
SPIRITUALISM 135 
 
 that we are the children of God; and if children 
 then heirs; heirs of God and joint heirs of Christ. 
 Ro., 8 :16-17. 
 
 And because ye are sons, God hath sent forth the 
 spirit of his son into your hearts crying Abba 
 Father. Gal., 4 :6. 
 
 >w< 
 
 CHAPTER XXIX. 
 
 SPIRITUALISM AND POLYTHEISM. 
 
 The name of Polytheism is derived from two 
 Greek words — "poly," meaning many, and "theos," 
 signifying gods. Thus is obtained many-gods or 
 polytheism, from the number of deities worshiped 
 by the people of this religion. 
 
 This religion seems to have been one of the 
 earliest religions accepted by mankind, revealed 
 by recorded history, as it is to be found among un- 
 civilized or savage peoples throughout the world. 
 
136 THE THEORY OF 
 
 Many of the Jews during Bible times were fol- 
 lowers of many gods or polytheists, but the First 
 Commandment was intended to correct this error. 
 
 It was not uncommon among the Jewish proph- 
 ets for them to call their guides, gods. 
 
 With the light that Spiritualism throws on the 
 subject, it can be easily understood how these peo- 
 ple came to get the idea of many gods. When some 
 good and holy spirit would come in one name and 
 render a service and then another good and pure 
 spirit, having a different name, would bring some 
 glad tidings to mankind men naturally supposed 
 that there were several gods, to whom they attrib- 
 uted the sources of these blessings instead of the 
 fact that, as Spiritualism declares, there is but one 
 God who employs innumerable heavenly messen- 
 gers to carry his messages of knowledge and loving 
 kindness to his children on earth. 
 
 Polytheism has about 125 million adherents, 
 nearly all of whom are either savage or half-civil- 
 ized people. 
 
 Polytheism believes in spirit manifestations of 
 all known kinds. Among the American Indians, 
 mediums are called "medicine men." 
 
 In fact, while religions may be found among 
 primitive people, that have no altars or places of 
 
SPIRITUALISM 137 
 
 worship, yet none can be found which has not spirit 
 communion. 
 
 The similarity of the various religions in their 
 early stages wherein their ideas and beliefs are 
 alike and their deities called by the same name, al- 
 though by savages on opposite sides of the earth 
 from each other, proves the common source of all 
 religions and that this source is heaven. 
 
 >w 
 
 CHAPTER XXX. 
 
 SPIRITUALISM AND JUDAISM. 
 
 Judaism is the religion of the Jews and is also 
 the foundation upon which Christianity was 
 builded. 
 
 That being the case, Judaism should hold a firm 
 place in the minds of Christians and any fact re- 
 lating to the early history of this religion should be 
 of great interest to them. 
 
 Judaism believed in and taught spirit manifesta- 
 
138 THE THEORY OF 
 
 tions. It was not considered by the early Jews as 
 a very remarkable occurrence for an angel to walk, 
 talk or wrestle with them. 
 
 The Jews did not believe in the God-head — or 
 Trinity — Father, Son and Holy Ghost. They wor- 
 shiped and acknowledged but one God and that was 
 Jehovah. 
 
 The Jews did not believe in a place of eternal pun- 
 ishment, hence they had no horrors like "hell" and 
 the "devil" in their religion. 
 
 Like Buddhism, Judaism taught that at certain 
 periods of time great prophets would appear and 
 lift the Jews up to a better position. But when 
 their last Great Prophet came the Jews had become 
 too gross and mercenary to appreciate him, so they 
 refused his teachings and denied his authority. 
 
 In studying Judaism, it will be noticed that it is 
 a history of the times when it was supposed that 
 men walked and talked with God, but Spiritualism 
 shows that our forefathers were mistaken, as they 
 really walked and talked with holy spirits instead 
 of God. 
 
 Hence, it was probably the "Guide of Abraham, 
 Isaac and Jacob" who talked with them instead of 
 the God of Abraham, Isaac and Jacob, as described 
 in the Bible. 
 
SPIRITUALISM 139 
 
 Merely because the Jews thought that it was Je- 
 hovah speaking to them when in fact it was a spirit 
 employed as one of his messengers speaking, does 
 not make the occurrence the less to be believed. 
 
 The Jews were a very spiritual people. They de- 
 veloped many mediums of all kinds. 
 
 Their main cabinet seems to have been their 
 "Holy of Holies." 
 
 This Holy of Holies in the Jewish tabernacle was 
 a chamber about 18 feet square inside of the Holy 
 Place. The Holy Place being inside the tabernacle 
 proper, making three walls inclosing the "Holy of 
 Holies." This would certainly make it quiet and 
 dark enough to insure good conditions for spirit 
 manifestations. 
 
 It was the duty of the priests to offer sacrifices 
 to the Lord and to take whatever message the Lord 
 had for the people and go out and publicly declare 
 it to them. They were go-betweens for God and his 
 people. 
 
 These ideas of the priests and the Holy of Holies 
 were used by the Greeks in the temple at Delphi 
 at least five hundred years before Moses was born. 
 
 The messages or oracles were obtained at the 
 Temple of Delphi in the following manner. The 
 temple contained an inner chamber called the sane- 
 
140 THE THEORY OF 
 
 tuary which none but the priests and priestesses 
 were permitted to enter. 
 
 The priestesses were called Pythias, "to inquire," 
 and the priests were called "prophets," literally 
 meaning "the ones who declare things." 
 
 In this sanctuary was placed a three-legged seat 
 upon which the priestess or medium would sit while 
 uttering trance-messages. 
 
 The Pythias, or priestesses, in preparing for this 
 service, would bathe in the purest of water and 
 dress themselves in a manner to indicate modesty 
 and purity. 
 
 When all preparations were fully made, the me- 
 dium would take a seat on the tripod and the priests 
 would assemble closely around her and then a cool 
 vapor would envelop them. The medium under 
 these conditions would go into an ecstasy, or trance 
 state, and utter the oracles or messages. 
 
 In addition to their duties inside the sanctuary 
 the priests were required to hear the message or 
 oracle and go out and declare it to the world or to 
 the one for whom it was intended. 
 
 The sanctuary was not only like the sanctuary or 
 Holy of Holies, of the Jews, but it was arranged on 
 the plan of the cabinet used by mediums of today. 
 The word cabinet comes from cabin, a small house, 
 
SPIRITUALISM 141 
 
 and to indicate a much smaller place the word "cab- 
 inet" is used. 
 
 The assembling of the priests closely around the 
 medium could have been for no other purpose than 
 to form the battery to produce the proper magnetic 
 conditions for spirit manifestation. 
 
 This temple at Delphi was only one of many that 
 were in active operation before the Bible of the 
 Jews was written. * 
 
 A study of the early religions will disclose the fact 
 that all peoples of all times as far back as we can 
 go have had their mediums and their cabinets. 
 These cabinets were first formed of thickly cluster- 
 ing foliage, but as the people advance toward civil- 
 ization they build their temples out of more sub- 
 stantial things. The temple at Delphi was plun- 
 dered by an invading army at one time and the 
 spoils obtained amounted to over ten and one-half 
 millions of dollars. 
 
 In proof that the Jews depended largely on the 
 women through whom they got their messages, the 
 following passages are quoted from the Scrip- 
 tures : 
 
 "So Hilkiah, the priest, and Ahikan and Achbor 
 and Shaphan and Asahiah went unto Huldah, the 
 prophetess the wife of Shallum, the son of Tikvah, 
 
142 THE THEORY OF 
 
 the son of Harhas, the keeper of the wardrobe; (now 
 she dwelt in Jerusalem in the college), and they 
 communed with her and she said unto them, thus 
 saith the Lord," etc. II. Kings, 21 :14-15. 
 
 "Likewise thou, son of man, set thj face against 
 the daughters of thy people which prophesy out of 
 their own heart and prophesy thou against them." 
 Eze., 13 :17. 
 
 "And there was one, Annie, a prophetess, the 
 daughter of Phanel, of the tribe of Aser ; she was of 
 a great age and had lived with an husband seven 
 years from her virginity and she was a widow of 
 about four score and four years, which departed 
 not from the temple but served with fastings and 
 prayers, night and day." Luke, 2:36-37. 
 
 "And Deborah, the prophetess, the wife of Lapi- 
 doth, she judged Israel at that time." Judges, 4 :4. 
 
 "And the same man had four daughters, virgins 
 which did prophecy." Acts, 21:9. 
 
 "And Miriam, the prophetess, the sister of Aaron, 
 took a timbrel in her hand and all the women went 
 out after her with timbrels and with dances and 
 Miriam answered them, 'Sing unto the Lord,' " etc. 
 Ex., 25:20-21. 
 
 If then this Jewish sanctuary was nothing more 
 nor less than a cabinet where spirit messages Avere 
 
SPIRITUALISM 143 
 
 obtained, does it not establish the fact that the Bible 
 was written by Spiritualists to Spiritualists about 
 Spiritualists? 
 
 CHAPTER XXXI. 
 SPIRITUALISM AND HINDUISM. 
 
 Hinduism is a religion seemingly gathered from 
 many religions. It has several doctrines that resem- 
 ble Buddhism and a few that are similar to the 
 teachings of Christianity. It has about 200 mil- 
 lion devotees. 
 
 Hinduism has records of its history running back 
 2000 years before the Christian era. 
 
 This religion has three gods — Brahma, Vishnu 
 and Siva. It is sometimes called Brahmanism after 
 Brahma, one of its gods. 
 
 Hinduism teaches that the human race is divided 
 into castes, ranking as follows : Priests, warriors, 
 
144 THE THEORY OF 
 
 merchants, laborers, outcasts. According to its 
 teachings it is impossible for a member of one caste 
 to get into another caste. As they are born so they 
 must remain. 
 
 Something like this caste doctrine is the idea of 
 predestination. 
 
 In the Bible it is alleged that God said, "Jacob 
 have I loved and Esau have I hated," before they 
 were born. This doctrine, that a man is predes- 
 tined to go to heaven or hell, no matter how useful 
 or useless his earthly career is, mates a caste of the 
 most hopeless and baneful kind. 
 
 This idea of caste is extended beyond death by 
 Catholicism. None but Catholics are permitted 
 burial in its cemetaries. 
 
 Hinduism believes in spirit manifestations of all 
 kinds. The Hindu priests go into the temples and 
 obtain the messages and instructions of their gods 
 given to mankind for its welfare and guidance. 
 
 In the light that Spiritualism throws on the scene, 
 it is very easy to see that these gods who give the 
 Hindu priests oracles for the people are nothing 
 more nor less than some wise and loving spirits 
 who are especially interested in the people who ad- 
 here to Hinduism. 
 
CHAPTER XXXII. 
 SPIRITUALISM AND MOHAMMEDANISM. 
 
 This religion gets its name from Mohammed, its 
 founder, who was born A. D. 569, and died A. D. 
 632. Mohammed's father died when he was about 
 two months old and he and his mother had a hard 
 struggle on account of poverty. 
 
 The beginning of this religion was very similar to 
 the beginning of the Christian religion, in fact its 
 similarity is to be seen in most of its doctrines, such 
 as the resurrection of the body, the last judgment, 
 the place of future rewards and punishments and 
 predestination. Mohammed also taught and be- 
 lieved in spirit manifestations. 
 
 Mohammed, when quite young, began to converse 
 with angels — profane history tells us that he was 
 an epileptic, that he had fits. 
 
 Like Jesus, he was intellectually inclined and 
 would often go into the mountain to meditate and 
 commune with the angels. But unlike Jesus, he 
 could not resist the temptation to do evil and thus 
 fell into the snares and wiles of designing and 
 selfish men, who led him astray. Instead of using 
 
146 THE THEORY OF 
 
 his spiritual gifts to help mankind he used them 
 for spoil and warfare. 
 
 The early teachings of Mohammed were pure and 
 wise, but he seems to have gradually lowered his 
 moral teachings until towards the last his gifts had 
 become so commercialized that he was able to get 
 whatever kind of a message from heaven the occa- 
 sion required to further selfishness and intoler- 
 ance. 
 
 Jesus taught people to love their enemies while 
 Mohammed declared to his followers that whoever 
 died in war, fighting for the cause, went straight to 
 heaven. 
 
 Jesus taught self-denial and universal brother- 
 hood, but Mohammed believed in the idea of every- 
 thing for the faithful and heaven for Mohammedans 
 only. 
 
 Mohammed's thought for mankind was warfare 
 while Jesus' thought was welfare. 
 
 When Mohammed first began getting inspira- 
 tions they were good and holy, but as he began to 
 use them for selfish ends he naturally grieved the 
 good spirits that were inspiring him and as he con- 
 tinued to be inclined towards worldly things the 
 better spirits would gradually give way to spirits 
 more harmonious to him. Thus he perhaps de- 
 
SPIRITUALISM 147 
 
 scended from one spirit to another on his down- 
 ward road. 
 
 Mohammed, like many other great prophets, be- 
 lieved that he was being led and inspired by Je- 
 hovah directly, while Spiritualism teaches us that 
 neither man nor angel, so far as known to us, has 
 ever seen God or heard his voice. Then Moham- 
 med must have mistaken some good spirit for Je- 
 hovah, himself, and not being able to recognize the 
 changes of spirit guides he concluded that it was 
 the same power inspiring him throughout his ca- 
 reer. This religion has about 200 million followers. 
 
 >w< 
 
CHAPTER XXXIII. 
 
 SPIRITUALISM AND BUDDHISM. 
 
 Buddhism is one of the oldest religions. It 
 does not seem to have any record of its beginning. 
 Its name was taken from an Indian name which 
 means "enlightened." 
 
 Buddhism teaches that at certain periods of time 
 there will appear on earth a great prophet whose 
 duty it shall be to instruct the people about the 
 realities of life. 
 
 All the spiritual gifts or manifestations taught in 
 the Bible and by Spiritualism are also taught by 
 Buddhism. 
 
 One of the greatest Buddhas or Prophets Buddh- 
 ism seems to have ever had was Gotama, who was 
 born B. C. 622 and died B. C. 543. 
 
 Buddhism today has over 500 million followers, 
 making it as to membership the greatest religion in 
 the world. 
 
 Buddhism seems to be a reservoir of spiritual 
 knowledge to which all other universal religions 
 have gone for ideas and instruction. 
 
 It is claimed that nearly all of the teachings of 
 
SPIRITUALISM 149 
 
 the New Testament are to be found in Buddhism, 
 having been formulated at least 600 years before the 
 Christian era. 
 
 Catholicism seems to have obtained many of its 
 ceremonies and religious teachings from Buddhism. 
 Long before Catholicism was thought of Buddhism 
 had its monasteries, its priests, with the dress and 
 cap, it taught celibacy, it had the rosary, the bells, 
 the incense, the lighted candles at the altar, the 
 same intonation in their services as has Catholi- 
 cism, also the same ideas of praying in an unknown 
 tongue, the offerings to departed spirits in the tem- 
 ple and the same ideas of purgatory. 
 
 A study of the various religions of the world will 
 disclose the remarkable similarity of all of them 
 in their infancy, before mankind had a chance to 
 corrupt them. All pure religions seem to have 
 been given to humanity by the spirits of departed 
 men and women. The fact that human nature is 
 the same in all ages of the world accounts for the 
 similarity of the various religions when first formu- 
 lated. 
 
 Good and holy spirits have always tried to help 
 men whether men understood and appreciated their 
 efforts or not. If at times they were unable to get 
 the whole truth to the people they would impart 
 
150 THE THEORY OF 
 
 what they could and hope for a better time to come 
 when men would be more spiritually minded. These 
 good and wise spirits are able to see the good in a 
 religion much better than we can with our preju- 
 dice and ignorance. 
 
 Who knows but that the wise oracles given out by 
 the priests of the god or goddess made of wood or 
 stone by the hand of man in the early times, were 
 not the messages of wise and elevated spirits using 
 the priests as mediums, this being the only way 
 the spirits could reach the people? 
 
 The temples of idolatry were provided with an 
 inner chamber resembling the holy of holies of the 
 Jews and the cabinet of the Spiritualists. 
 
 The teachings of Buddhism are so deep and so 
 broad that the people of the western countries fail 
 to fathom them, therefore we call Buddhists heath- 
 ens as the best way to get out of the dilemma. 
 
 Among the thirty graces or virtues required of a 
 man in order to become a good Buddhist accord- 
 ing to its Scriptures is "His heart shall be full 
 of affectionate, soft and tender love." 
 
 Buddhism Scriptures contain a passage entitled : 
 "The noble eight-fold pathway of life," which a 
 Buddhist must follow if he wishes to attain the 
 
SPIRITUALISM 151 
 
 highest degree of happiness. This pathway is as 
 follows : 
 
 Right Views (free from superstition or delusion) . 
 Right Aspirations (high and worthy of the intel- 
 ligent, worthy man) — 
 
 Right Speech (kindly, open, truthful); — 
 Right Conduct (peaceful, honest, pure) — 
 Right Livelihood (bring hurt or danger to no liv- 
 ing thing) — 
 
 Right Effort (in self- training and in self-con- 
 trol- 
 Right Mindfulness (the active, watchful mind) — 
 Right Rapture (in deep meditation on the reali- 
 ties of life)." 
 
 Can a purer, richer passage be found in all the 
 volumes of the world's literature? 
 
 Another teaching of Buddhism is that one should 
 not wait till he goes to heaven to be happy, for if he 
 cannot be happy here, he cannot be happy in heaven 
 until he becomes enlightened. 
 
CHAPTER XXXIV. 
 
 SPIRITUALISM AND CONFUCIANISM. 
 
 Confucianism is named after Confucius, a great 
 Chinese teacher, born B. C. 551 and died B. C. 478. 
 His father died when he was three years old and 
 he and his widowed mother had hard struggles on 
 account of poverty. 
 
 Confucius was a Buddhist in religion, but he em- 
 phasized certain teachings of Buddhism and lifted 
 them out of their former niches. He carried these 
 teachings beyond the bounds of Buddhism and 
 thereby established a new religion in a manner simi- 
 lar to the way Jesus departed from some of the doc- 
 trines of Judaism, and established Christianity. 
 Confucianism has about 260 million adherents Un- 
 like Christianity, which blesses every people or na- 
 tion chat accepts it in its purity and simplicity, 
 Confucianism seems to retard and hinder its fol- 
 lowers in their moral and spiritual developments. 
 
 One of the strongest doctrines of Confucius was 
 that each person should revere and worship his 
 parents in or out of the flesh. The way one adored 
 and worshipped his ancestors became a guage with 
 
SPIRITUALISM 153 
 
 which to measure his religion. This worship of an- 
 cestors caused the devoted to look backward in- 
 stead of forward — to imitate his forefathers rather 
 than seek new discoveries and inventions. 
 
 Religions, like men, are measured by the results 
 they obtain. If anyone will but look into the con- 
 dition of the people wherever Confucianism has at- 
 tained the ascendency he will notice that they are 
 in a state of ignorance and retrogression. Which 
 is largely the result of undue and unwise ancestral 
 worship. 
 
 / Herein lies a great danger to Spiritualism, as a 
 religion. When we fully realize that our dear and 
 near relations are not parted from us but are with 
 us, wishing to aid us with their enlightened minds, 
 we are naturally inclined to be led and taught by 
 them, but we must remember that they are anxious 
 for us to progress intellectually and spiritually. 
 That they would much prefer to see us advancing 
 all along the line than to see us trying to stay in 
 their path and making the same mistakes they made. 
 
 Our spirit friends and ancestors are now in a 
 place where advancement is the only way to con- 
 tinual happiness, so it is reasonable for them to 
 wish us to advance so as to keep us as near their 
 
154 THE THEORY OF 
 
 state of development as possible so that when we 
 get to heaven we may all be of the same affinity. 
 
 Confucius did not believe in returning good for 
 evil but his idea was to return good for good and 
 recompense injury with justice. 
 
 Confucius is given the credit of formulating the 
 Golden Kule. He claimed that the word "reciproc- 
 ity" would serve as a good rule of conduct through 
 life. "What you do not want done to yourself do 
 not do to others." 
 
 Confucianism teaches spirit manifestations in all 
 forms. It seems to make a mistake when it at- 
 tempts to discourage spiritual communion with 
 spirits outside of one's immediate family. This has 
 a tendency to check the proper intercourse of spir- 
 its of different ideas so necessary for spiritual and 
 mental unfoldment. 
 
 -w< 
 
CHAPTER XXXV. 
 
 SPIRITUALISM AND TAOISM. 
 
 Taoism is also a Chinese religion which is really 
 an extended form of Buddhism. This religion has 
 about 60 million followers. Taoism was established 
 about the same time Confucianism was introduced. 
 
 Its founder, a great teacher by the name of 
 Laotse, was born B. C. 604 and was an acquaint- 
 ance of Confucius. 
 
 Taoism gets its name from "Tao," which means 
 "Way." 
 
 Taoism declares that spirits do manifest their 
 presence to mankind in the various ways mentioned 
 by Buddhism and in the Bible. 
 
 Unlike Confucianism Taoism has proven a bless- 
 ing to every one who has faithfully followed its 
 teaching. 
 
 ^ One of its strongest and most beneficial doctrines 
 is the idea that eventually good will over come evil, 
 thereby instilling hope and patience into the hearts 
 of its adherents. 
 
 This same cheer and encouragement is what gave 
 
156 THE THEORY OF 
 
 Jesus's teachings such a hold on the minds of the 
 people. 
 
 The Jew had the choice of accepting the doctrine 
 of the Saddusees who said "as a man dies so is he, 
 there is no future beyond the grave/' or of accept- 
 ing the teachings of the Pharisees who declared that 
 if he violated one jot or title of the law he was as 
 guilty as if he had violated the whole law of the 
 .Tews and that there was a place of eternal punish- 
 ment already prepared for him. At this time Jesus 
 appeared with his message of love and glad tidings 
 for all men, and declaring that God is the Father 
 of all mankind and that all men are brethren. This 
 gave the people such hope and encouragement as to 
 start a religion that has revolutionized a large part 
 of the world and still moves on. 
 
 Taoism speaks of a good man as follows: "Men 
 respect him, heaven protects him, the spirits defend 
 him and whatsoever he does shall prosper." At 
 another place it is said that, "when one's mind is di- 
 rected to good, though the good be not yet done, 
 the good spirits are in attendance on him ; and when 
 one's mind is directed to evil, though the evil be not 
 yet done, the bad spirits are in attendance on him." 
 
 Taoism says that "the Highest Goodness is like 
 water. Water is benefiting to all things, and with- 
 
SPIRITUALISM 157 
 
 out striving it occupies the lowest places which men 
 dislike. There is nothing in the world more supple 
 and weak than water and yet for dealing with 
 things that are hard and strong nothing can sur- 
 pass it." 
 
 Taoism teaches that good should be returned for 
 evil. And that "there are three precious things to *' 
 prize and hold fast. The first is gentle compassion ; 
 the second is economy ; the third is, humility. With 
 gentle compassion, one can be brave, with economy, 
 one can be liberal and with humility one can make 
 himself a vessel for the most distinguished serv- 
 
CHAPTER XXXVI. 
 
 SPIRITUALISM AND SHINTOISM. 
 
 Shintoism is named from the Chinese word 
 "Shinto," which means "The way of the gods." 
 
 This religion seems to be older than Taoism, an- 
 other Chinese religion which has but one God, while 
 Shintoism has many gods. It seems that the more 
 advanced a religion is the more readily it accepts 
 the theory of there being but one God. 
 
 There are about 15 million Shintoists in Japan 
 at present. This was the prevailing religion of 
 Japan until Buddhism was taken there from Corea 
 in A. D. 552. Since Buddhism gained the ascen- 
 dency in Japan Shintoism must depend largely on 
 the people who live in the mountains of Japan for 
 its faithful ones.. 
 
 The Shinto priests and devotees are able, it is 
 said, to heal the sick, walk barefooted through fire 
 and in their bare feet climb a ladder, the steps of 
 which are sharp swords turned edge upward. 
 
 Shintoism believes that the Mikado which 
 means "Venerable" is not only the ruler of the 
 
SPIRITUALISM 159 
 
 country, but is also the chief spiritual advisor or 
 High Priest of Shintoism. 
 
 The wonderful feats that the devoted Shintoists 
 are said to be able to do they attribute to the pow- 
 ers of nature and do not apparently believe in spirit 
 manifestations except to the Mikado. And thus it 
 is, one religion attributes its remarkable experi- 
 ences to nature, another to one of its gods and an- 
 other to Jehovah, the only God. 
 
 From the standpoint of Spiritualism, we are able 
 to get a better and clearer view of all these ideas, 
 and thus see that what one thought was the power 
 of nature and another thought was the power of 
 God or gods was nothing more nor less than spirits 
 operating according to the laws of nature with 
 their enlightened minds. 
 
CHAPTER XXXVII. 
 
 SPIRITUALISM AND THEOSOPHY. 
 
 Theosophy gets its name from two Greek words 
 "Theos" God, and "Sophia" Wisdom, literally 
 meaning divine wisdom. 
 
 Modern Theosophy was originated by Jacob 
 Bohmen, a shoemaker, born A. D. 1575, and died 
 1624. 
 
 It was claimed for a long time that Theosophy 
 was really esoteric Buddhism, but of late this posi- 
 tion seems to have been abandoned. 
 
 Esoteric Buddhism is that portion of its doc- 
 trines that is considered by its priests as too deep 
 for the people in common, hence these doctrines are 
 held back from the people. This esoteric or hold- 
 ing back idea seems to have been necessary in the 
 dark ages when men were so gross and ignorant, 
 but no good reason can be given for its use in the 
 present day among civilized people. This keeping 
 back or esoteric doctrine can be found in some 
 measure in all religions. In Buddhism and Cathol- 
 icism it can be the most readily seen in the pray- 
 ing in unknown tongues. 
 
SPIRITUALISM 161 
 
 Theosophy in many respects resembles Spiritual- 
 ism but the latter seems to be a broader and a sim- 
 pler religion. 
 
 Theosophy declares that in every human being 
 there is a spark of Divinity and Spiritualism af- 
 firms the same thing. 
 
 Theosophy teaches that this spark of Divinity is 
 sufficient to fully luminate the soul so that knowl- 
 edge is not required from the outside to develop 
 the soul, while Spiritualism tells us to get knowl- 
 edge wherever it may be found, and to use all right- 
 ful means of obtaining it within our power. 
 
 It is claimed by Theosophy that the power to do 
 wonderful and miraculous things comes directly 
 from God, but Spiritualism says that it is but the 
 operation of natural laws by enlightened minds of 
 earth and heaven. 
 
 Another belief of Theosophists is that they are 
 inspired by the heavenly Father directly, and yet 
 Spiritualism informs us that God employs pure and 
 holy spirits to impress on our minds what he wishes 
 us to know. 
 
 Theosophy believes that Christ restored to all 
 mankind the germ of spiritual life which cannot 
 be lost, provided it is cultivated, however; Spirit- 
 ualism declares that God has ever been the uni- 
 
162 THE THEORY OF 
 
 versal Father and that every man, woman and 
 child that ever lived, that now live, or that here- 
 after may live, is His child and as such is entitled 
 to and shall certainly receive the enjoyment of the 
 heavenly home which the loving Father has pro- 
 vided for all His children. 
 
 Mfi 
 
 CHAPTER XXXVIII. 
 
 SPIRITUALISM AND WOMAN-SUFFRAGE. 
 
 / Spiritualism declares that men and women are 
 
 equal and should have the same moral, spiritual, 
 political and intellectual privileges. 
 
 Spiritualism affirms that man, by reason of his 
 physical strength, is better fitted for certain voca- 
 tions than is woman, while the latter, because of 
 her more delicate and sensitive organism, is more 
 adapted for certain things than is man. 
 
SPIRITUALISM 163 
 
 Owing to the woman's peculiarly nervous or- 
 ganism, she makes the best medium or channel for 
 the spirits of the unseen world to give their mes- 
 sages through. 
 
 Among the savages and half-civilized peoples, 
 women are reverenced as the mediums through 
 whom God speaks. So firmly has this idea taken 
 hold on the minds of these children who live close 
 to nature that when a man develops mediumistic 
 powers he is required to wear woman's clothing. 
 Here seems to have been the origin of the idea of 
 priestly robes as used at present. 
 
 The world has doubtless received more spiritual 
 knowledge through the women than it has through 
 men. The women are now and ever have been more 
 religiously inclined than are men. Yet women are 
 enjoined to keep quiet in church and if they wish 
 to know anything about religion they should ask 
 their husbands after they get home. 
 
 When this was written the chances are that wo- 
 men were as they are to-day better posted and more 
 interested in spiritual things than the men. 
 
 Men have received their religions largely through 
 women and have been so brutish as to use the very 
 religions with which to curse and condemn her. 
 
 Women were used by the Jews and early Chris- 
 
164 THE THEORY OF 
 
 tians as mediums through whom they obtained 
 spiritual knowledge and yet men have injected cer- 
 tain barbarous ideas into the Scriptures which have 
 a tendency Go dishonor womanhood. 
 
 The idea that it is a curse to be able to reproduce 
 her kind, is ridiculous. The idea that a girl baby 
 should be received with silence and patience and a 
 boy baby with rejoicing has caused countless ten- 
 der plants of humanity to suffer from neglect and 
 injustice. 
 
 Think of a man standing at the bar of Justice 
 to-day and offering the flimsy plea that "my wife 
 caused me to commit the crime." 
 
 When Aaron and Miriam rebelled against Moses 
 because he had married an Ethiopian, Aaron, the 
 brother of Moses, was allowed to go free but Mir- 
 iam, the sister of Moses, was stricken with leprosy. 
 
 Solomon went off into idolatry and the offense 
 was charged to some of his wives. 
 
 Women were regarded by the early Jews as 
 spoils of war and if they overcame their enemy and 
 found beautiful women among the captives, they 
 were each allowed to select one and take her home 
 and shave her head and marry her. But if she 
 failed to delight him, he might turn her out. De. 
 21, 10. 
 
SPIRITUALISM 165 
 
 Heaven, the great rectifier, has meted out justice 
 to women, and man is compelled to submit to the 
 fact that because of her down-trodden condition on 
 earth she cultivated patience and spirituality so 
 that she is superior to him in heaven. She will con- 
 tinue more exalted until man can rise from his 
 gross and undeveloped condition. 
 
 By the hand of Mr. Post, a spirit has written 
 upon the subject as follows: "It is plain to me 
 now that I am free from interested motives, and I 
 think I may well be allowed to give my sentiments. 
 I see that the intellect of woman, in its natural 
 state, is fully equal to man's, and if it is not as 
 well developed, it is because of deficiency in edu- 
 cation. Her influence on the rising generation is 
 far greater than man's. Then what is wanted to 
 improve mankind is to give woman proper educa- 
 tion, and the work is done. 
 
 If we hear of a man of uncommon endowments, 
 we may almost always find his mother one of the 
 brightest and best of women. This I believe the 
 intelligent will acknowledge to be true. I have an- 
 other reason for considering woman man's equal, 
 and that is she always has a tendency to make man 
 better. Let men be long by themselves, without the 
 society of women they become less refined and cul- 
 
166 THE THEORY OF 
 
 tivated, and the more cultivated and ennobled wo- 
 men are found, there, too, will be found better men. 
 Hence then, if they were regarded on an equality 
 in the law-making department, as well as every 
 other, then mutual happiness would more abound. 
 
 In view of her degradation in many particulars, 
 as for instance if she marry, her individuality is 
 legally lost, her property is lost and whatever of 
 right she has, is by the indulgence of her husband 
 and not because the law gives it to her. 
 
 So too, in regard to making laws to which she is 
 held accountable, she is not suffered to have a voice 
 Only think of the foreigner who knows not to speak 
 the language, can be naturalized and vote, while 
 the brightest intellect in the Union, if possessed by 
 a woman, is deprived of the privilege. 
 
 She is also denied the station of a minister of the 
 religion that was introduced to the world by One 
 who proclaimed freedom to the captive — and who 
 more needed liberty than woman and where do we 
 find those that appreciate the religion of Jesus 
 Christ more than she? Then how cruel to debar 
 her from the privilege of proclaiming it. When will 
 man realize the abuses he is heaping on his best 
 friend ? 
 
 For none are better fitted to make laws for them- 
 
SPIRITUALISM 167 
 
 selves and children — none are better qualified by 
 their heavenly Father to preach the pure, the peace- 
 ful religion of Jesus — none are better qualified to 
 teach the young and rising generation what will 
 make them best fitted for usefulness on earth and 
 enjoyment in heaven." 
 
 CHAPTER XXXIX. 
 
 MEDIUMS AND THEIR METHODS. 
 
 The number of mediums is about equal to the 
 number of human beings, for every one is more or 
 less mediumistic. As to whether a person can come 
 in touch directly with the spirit realms is more a 
 question of development than it is of innate ability. 
 
 Spiritual powers or mediumships are of many 
 kinds. There are trance-mediums, or those whose 
 vocal or other organs, while entranced, are used 
 by the spirits. 
 
168 THE THEORY OF 
 
 There are clairvoyants, or those who are able to 
 see spiritual things. 
 
 There are clairaudiants, or those who hear spirit- 
 ual sounds. 
 
 There are materializes, or those who can obtain 
 materializations of human and other forms. 
 
 There are physical mediums, or those who can 
 enable the spirits to make sounds by raps and move 
 ponderable things, such as rocking tables, playing 
 musical instruments and lifting articles of furni- 
 ture, etc. 
 
 There are healers, or those who can bring the 
 aid of heaven to the afflicted. 
 
 The methods used by spirits and mediums are 
 also of many kinds. 
 
 Heaven is so near and so numerously peopled by 
 men and women who are so anxious to announce 
 their presence that they use any and every oppor- 
 tunity afforded them by humanity for manifesta- 
 tions. Some of the methods most commonly used 
 are the Planchette and Ouija Board and table rock- 
 ing and rapping. 
 
 The Planchette (Fr. small plank) is a board 
 about 5x7 inches, tapered at one end. The board 
 is supported at the large or back end by two 
 castors, and the front or point end by a lead pencil 
 
SPIRITUALISM 169 
 
 which is run through a hole, making the third leg. 
 The planchette is placed on paper and the hands 
 of the operator placed on the board, and if success- 
 ful the board will move so as to write with the 
 pencil. 
 
 The Ouija is a board about 14x20 inches, upon 
 which is printed the alphabet, the numerals, and 
 short sentences, such as "Good bye," etc. Upon 
 the Ouija is placed another board about the shape 
 and size of the planchette. This board, however, 
 is supported by legs so cushioned as to slide over 
 the Ouija board smoothly. The operator's hands 
 are placed on the smaller board. 
 
 Within a few minutes it will likely begin to move 
 and the front leg or pointer will pass from one let- 
 ter or figure to another, imparting a message more 
 or less intelligible. 
 
 The Ouija board is probably the best means for 
 the average family circle to use in order to obtain 
 easy and proper results. 
 
 Table rapping or rocking is obtained in the fol- 
 lowing manner: Two or more persons take seats 
 at a small wooden table and place their hands, palm 
 downward, on the table. Each one taking part 
 should keep his attention on the thing being done. 
 There should be as little talking in the room as 
 
170 THE THEORY OF 
 
 possible, for spirits are very sensitive, and besides, 
 it is very hard for them under the best conditions 
 to impart sensible messages in this way. 
 
 When the parties have sat for 5 or 10 minutes, 
 if the magnetism be sufficiently powerful, some 
 kind of spirit manifestation will possibly take place. 
 If table rocking, the table will be made to do one 
 of two things, either rock backwards and forwards 
 and sideways in answer to questions, as a person 
 shakes his head, or the table will raise and lower 
 one side, causing its legs to rap on the floor. If 
 table rapping is obtained a gentle rap will be heard 
 coming, apparently, from about the center of the 
 table. 
 
 There are different kinds of signal codes, but the 
 one commonly used is : 1 rap, "yes ;" 2 raps, "no ;" 
 3 raps, "end." 
 
 When a spirit presence is announced, it is asked 
 if it wishes the alphabet called, and if so, begin 
 with "A" and proceed till it raps "yes," then begin 
 again for the next letter of the word, and so on 
 till the whole message is given. 
 
 The room where a seance is being held should 
 be closed so as to be free from outside noises and 
 curious persons, both of which have a tendency to 
 detract the attention of the sitters from the seance. 
 
SPIRITUALISM 171 
 
 The room should be darkened in order to get the 
 surest and best results. 
 
 Light in itself is an energy, and yet everything 
 about the room should be as passive as possible. 
 Light, being an energy that can only live by action, 
 becomes an irritant to the unseen forces. Light 
 also causes every object in the vision of each sitter 
 to be imaged on the retinas of his eyes, detracting 
 the sitter's mind from the thing being done. 
 
 Another form of mediumship is to sit passive 
 with pen or pencil in your hand and allow the 
 spirits to take your hand and write with it. This 
 spirit or automatic handwriting can only be done 
 by those who are especially gifted in this way. 
 
 It is sad, but necessary, to state that there are 
 many degraded men and women living on earth 
 today who, while claiming to be mediums, are so 
 base and sordid that in their efforts to filch from 
 investigators a little of the filthy lucre will resort 
 to all manner of fraudulent practices. They not 
 only commit these frauds in their own name, but 
 they, in their weakness and depravity, do them in 
 the name of the Diety and His angels. 
 
 People are inclined to think that all spirits in 
 heaven are pure and truthful, and that whatever 
 comes from above can be implicitly relied upon. 
 
172 THE THEORY OF 
 
 This great mistake brings many disappoint- 
 ments to mankind. 
 
 As long as wicked and debased men and women 
 are sent to heaven from earth in their degraded 
 conditions, so long will there be in heaven lying and 
 deceiving spirits. 
 
 These are earth-bound spirits, whose earthly ca- 
 reers were spent in gathering earthly things. When 
 they died they could not take their cherished things 
 with them to fondle over, as a miser does his gold, 
 hence they have great difficulty, owing to their 
 darkened condition, in finding how to while away 
 the time. Their minds naturally dwell on earthly 
 things. While on earth what little enjoyment they 
 had could hardly be called happiness, but rather a 
 sort of pleasure of a questionable kind. Such spirits 
 think it great sport to see a human, pumping a well 
 dry in order to get the bag of jewelry which he 
 supposes is at the bottom. 
 
 They delight to see men tear up carpets, take 
 down walls or dig deep into the ground for the 
 sack of gold they have lyingly told about. 
 
 Without excusing these false-hearted mediums 
 and wicked spirits, yet the man or woman who 
 seeks to make heaven a bureau of information to 
 further his earthly schemes usually gets what is 
 
SPIRITUALISM 173 
 
 coming to him or her. Unreliable and misleading 
 will be the messages received by the one who of- 
 fends heaven, by asking information about such 
 trivial and fleeting things as money or social mat- 
 ters. 
 
 All such things relate to a time as brief in the 
 minds of exalted spirits as the snap of a man's 
 finger is to him, then why should they waste time 
 in helping mortals to obtain those things which 
 usually hinder instead of assisting them spiritually, 
 and which, owing to the brevity of this life, they 
 must almost in the taking, leave behind them? Only 
 the low and degraded spirits care to bother with 
 such things, and they are usually unworthy of 
 belief. 
 
 These trifling and wicked beings in both spheres 
 work great mischief among men by their false and 
 deceitful deeds. Many people are so weak-minded 
 as to condemn the whole building merely because 
 a few of the planks are not of the right kind. This 
 kind of people will begin investigating a new sub- 
 ject and get along very nicely until something ap- 
 pears which they have found to be untrue, and 
 thus they, in their weakness, will denounce the 
 whole theory as unworthy of further consideration. 
 How much do such people, in their conduct, resem- 
 
174 THE THEORY OF 
 
 ble the ground-hog, of which it is said, that if 
 he, upon coming from his sojourn in the ground, 
 shall see his shadow, he will re-enter his former 
 dark and gloomy abode. In like manner are these 
 simple-minded investigators, when they go to a 
 medium and receive untruthful and deceitful mes- 
 sages, they are ready, on account of this dark spot, 
 to act like the ground-hog when he overlooks the 
 beautiful expanse of sunshine and keeps his atten- 
 tion fixed on his shadow, the one dark spot, and 
 returns to his darkness, preferring that to the light 
 of day. 
 
 The fact that there are hundreds and hundreds 
 of mediums today who are not what they pretend 
 to be, argues nothing against Spiritualism. If 
 Spiritualism is to be condemned because these 
 barnacles are found clinging to her, what shall be 
 done with Christianity, which can count her min- 
 isters by the thousands, who profess to be preaching 
 because of their love for the Almighty Father, but 
 who are really preaching because of their love for 
 the (to them) Almighty Dollar. Are not these un- 
 truthful, deceitful men? And yet no sensible man 
 blames Christianity for possessing them, for she 
 cannot help it. All religions have these cheats to 
 contend with. 
 
SPIRITUALISM 175 
 
 The following spirit messages were obtained some- 
 time ago, and certain parts of them have been 
 omitted on account of their obsolete or personal 
 nature. They were received by the hand of Mr. 
 Isaac Post, a spirit- writing medium. As to these 
 essays Mr. Post has written : "One evening, while 
 attending a meeting, a friend read a sentiment pur- 
 porting to be signed by sixty-two spirits, whose 
 names were read. My hand was moved to write that 
 each of those spirits would gladly give me a short 
 communication, to which I assented, and found 
 them each waiting his time in regular order." 
 
 While the name attached to an essay is but little 
 evidence that the party whose name it bears wrote 
 it, yet it is hoped that the reader will devote more 
 attention to the subject-matter than he does to the 
 authorship of the essays. 
 
 After all, it matters not so much what field yield- 
 ed the grain, as it does that the grain is pure and 
 sound. 
 
 So let these essays stand on their merits. May 
 they be given a fair and impartial examination and 
 may they in some way or other benefit every per- 
 son who reads and considers them. 
 
 ./ 
 
CHAPTER XL. 
 
 ESSAY BY BEN. FRANKLIN. 
 
 Believing that many inhabitants of earth will 
 feel cheered when they hear the reports of their 
 spirit friends who, having fulfilled their missions 
 in the bodies, now from an unseen position give 
 such accounts of themselves as they find to be true. 
 
 Could I have known this to a certainty, how 
 cheering it would have been to me to have looked 
 forward to the time when, as my body lost its vi- 
 tality, the spirit would leave it and enter a new one 
 perfectly adapted to a life that will continue with- 
 out growing old. Had I realized this, the burdens 
 of life would have been changed to pleasures, and 
 all my sorrows would have weighed too light to 
 name. Then, if these truths would have been of so 
 much value to me, I may, at least, be excused for 
 offering to assist others, as I should have been ex- 
 ceedingly thankful for the same. 
 
 When it is considered that each embodied mortal 
 is accompanied by one or more angel spirits, to 
 guide, to guard and instruct as best they can ; when 
 it is known that these can perceive the thoughts 
 
SPIRITUALISM 177 
 
 as they are matured in the mind and stand ready 
 to assist in carrying them out if they approve of 
 them, or thwart them, if they apprehend injury 
 from their execution; when these truths are real- 
 ized universally, men will cease to injure each other, 
 when they find, to a certainty that, in doing so, 
 they wound themselves far more. 
 
 Let us take a view of the effect the doctrine here 
 inculcated will have on the various religious organi- 
 zations. They must naturally oppose these truths, 
 not because it is their interest to do so as men, but 
 because it is their interests as sects to oppose, 
 
 It will be the interest of the minister to oppose 
 it, for when a man comes to listen to a spirit di- 
 rector within his own mind, he will have less need 
 of one without him, for besides the convenience of 
 having an unselfish counsellor always at hand, 
 there is no expense attached ; I say when men come 
 to realize these truths, creeds must let go their hold 
 on the mind; traditions will lose their power, and 
 as liberty comes to be experienced in some measure, 
 its merits will begin to be appreciated. Then noth- 
 ing can be found sufficiently strong, longer to re- 
 strain, but the mind freed from the hindering in- 
 fluences of education, sectarianism and traditions 
 time honored, stands up in the dignity of its inde- 
 
178 THE THEORY OF 
 
 pendent manhood before the God of the whole uni- 
 verse, freed from all that has bound it and ready 
 to receive the pure truths from heavenly spirits, 
 immediately, remembering that he is as near his 
 heavenly Father, now as ever He was, that His 
 love is as pure, His power is as great, and that His 
 mercy still continues with all its vitality. 
 
 Then the honest man has nothing to fear. 
 
 To change public opinion is no easy matter, even 
 if great gain is to be obtained thereby. 
 
 It has taken the learning of many ages to estab- 
 lish the present ideas of theology. The greatest 
 minds that have lived have been devoted, with all 
 their powers, to make it reasonable, but after all I 
 have yet to find him that felt perfectly satisfied 
 without a doubt left, that everything was true. 
 
 To be sure many have laid down their heads in 
 peace and opened their eyes, disrobed of their bodies 
 in possession of the most delightful realities that 
 it is possible to imagine. 
 
 But these realities were not in consequence of 
 truthful training of the minds, nor in consequence 
 of correct views of God, nor of His laws, but in 
 spite of them. 
 
 Their felicity is occasioned by their devotion to 
 
SPIRITUALISM 179 
 
 do good, to be good, because they have been unsel- 
 fishly devoted to make others happy. 
 
 But with how much more fortitude would they 
 have met the ills of life, had they realized that the 
 angels of heaven were around about them, ready to 
 lend their counsel and assistance at any time. 
 
 And who will object to companionship with 
 them, who, having all the experience that a life in 
 the body can give, an<J in addition the continued 
 knowledge obtained since leaving it with all its 
 hindering loves and prejudices, which are almost 
 impossible to counteract, entirely. But as man, in 
 his spirit condition, is as really an individual as 
 while embodied, as he loses nothing of his identity 
 by changing from a coarser to a more refined state, 
 where there is no more change, but for the better. 
 These being undisputable facts, as witnessed by 
 many at the present time, and proved to a demon- 
 stration, to the candid ( I will not say to the uncan- 
 did) , but to those that investigate candidly. For in- 
 stance, who can explain what is given by the 
 sounds: first the attention is called and intelligence 
 is sometimes obtained far in advance of any mind 
 present; whence comes it? Same say it is magnet- 
 ism. But whence comes its intelligence, it must be 
 from mind, but where is the mind? Another snys 
 
180 THE THEORY OF 
 
 it is electricity. Suppose we grant it, but where 
 does electricity get its knowledge? 
 
 Surely none can conclude that magnetism or elec- 
 tricity can possess intelligence unless directed by 
 mind. Then the question follows, where is the mind 
 that directs these things? We have said, no mind 
 present is capable ; then it must be one absent. The 
 conclusion must be come to, that there are invisible 
 spirits present who are doing what they can to man- 
 ifest themselves to their loved ones of earth. It 
 seems to me that when spirit laws are understood, 
 everyone will rejoice to be governed by them; hence 
 the earnest desire that fills my heart to spread light 
 before the earthly traveler. 
 
 Let us view the subject in whatever light we 
 may, still it is easier to allow it to be what it claims 
 to be than account for it in any other way. The 
 philosopher may apply any usual mode of reason- 
 ing, and he will fail to find any reasonable rule that 
 can explain it; the astronomer, too, must lack 
 knowledge to unfold these spirit truths. The chem- 
 ist, with all his apparent miracles, cannot fathom 
 these things. Each individual has a guardian that 
 would not deceive, and who desires to become so 
 familiar that none can mislead him. Men have 
 found electricity a powerful agent in the earth, but 
 
SPIRITUALISM 181 
 
 its power is not yet fully developed. Spirits that 
 gave the subject their attention while in the body, 
 cease not their interest in it when their body is laid 
 by, but they comtinue their investigations and as- 
 sist others that come after. Let no man claim 
 that he has made great improvements in the arts 
 and sciences, unassisted by spirit friends. The 
 telegraph wires would not now be conveying intelli- 
 gence from one end of the land to the other but for 
 the assistance of disembodied spirits. We take great 
 interest in the discoveries of science, and assist, as 
 we find one devoted, to carry forward that which 
 we delighted in, while inhabitants of earth. 
 
 But I must not dwell on any one subject, for I 
 could fill volumes instead of a few pages. 
 
 A few remarks may give the reader such ideas of 
 his own powers and the facility for acquiring 
 knowledge that a new world will be opened to his 
 view, when he comes to realize, to a certainty, that 
 he has just entered upon a life that must surely 
 continue without the possibility of a cessation. 
 And according as he spends his introduction, that 
 is, his embodied life, will his spirit life be inclined. 
 If that has been usefully employed and honestly 
 devoted to elevated pursuits, the affections placed 
 
182 THE THEORY OF 
 
 on ennobling objects, desires chaste, love pure, all 
 these continue to grow in the continued life. 
 
 Spirit life would be tiresome, without employ- 
 ment ; then there is nothing contrary to God's eter- 
 nal and immutable laws, for man to love the pursuit 
 most, that he preferred in the body, and he con- 
 tinues it, provided it is useful. Thus I have con- 
 tinued my experiments, in my present abode, and 
 have assisted those that have been instrumental in 
 carrying forward plans of great usefulness to man, 
 and I tire not. To be sure, my time is not wholly 
 employed in the pursuit of any one object, but the 
 book of nature is too vast to be exhausted. Some- 
 thing new and interesting rises up before the pure 
 mind continually, so that we do not grow weary by 
 day, nor faint in the night season, but time 
 passes without regret, as we use it to the best ad- 
 vantage. 
 
 I see all the plans of Jehovah are adapted to 
 their ends,. that is, all that come under my knowl- 
 edge. 
 
 Everything that God made has kept its place, 
 except man, and nothing that he created has the 
 power to overstep its bounds except him. 
 
 God endowed him with reason, with intellect, 
 with the power of choice, and in these consist his 
 
SPIRITUALISM 183 
 
 greatest blessings. Were man good because he could 
 not avoid it his enjoyment could not be great, but 
 having his freedom to choose good or evil, his fu- 
 ture condition is in his own hands. 
 
 And when these truths are fully experienced 
 death will have no terrors, but the grave will seem 
 inviting as it becomes known that the real man 
 enters it not, but being freed from its hindering 
 clogs, finds that enjoyment that it knows not fully 
 of. B. Franklin. 
 
 w 
 
 CHAPTER XLI. 
 
 ESSAY BY ELIAS HICKS. 
 
 I rejoice to have the privilege of thy assistance 
 to give my testimony in favor of spiritual com- 
 munication. I feel constrained to give of the 
 knowledge I am possessed. 
 
184 THE THEORY OF 
 
 In the first place let me say: there is nothing 
 on earth so worthy of attention as the preparation 
 for a continued life beyond the earthly one. How 
 can that best be accomplished is then the important 
 inquiry ? Must one afflict himself or herself? Must 
 it lead from all bodily enjoyment? By no means, 
 for the best father, mother, husband, wife, son, 
 daughter, and the good neighbor is best prepared 
 to enjoy the highest mansions in spirit life, and 
 none so happy as those who act well their several 
 relations in their earthly lives. Then, how admir- 
 ably has the Great Author planned for the good of 
 man. How beautiful the arrangement, that man's 
 highest interest is increased by his best performing 
 the several duties with which he stands connected. 
 I am well aware that it is much easier to theorize 
 about love and good will, kindness and forbearance 
 than to practice at first, but, by a watchful care, 
 one evil after another can be overcome and harmony 
 will reign in the soul and life will be a continual 
 invitation to all that are acquainted, to come and 
 taste of the joy within. In this state, always look- 
 ing for happiness, you will be continually receiv- 
 ing it from sources where it was not expected; if 
 surrounded by poverty, patient preseverance will 
 rob its ills of a large part of its pains, and being 
 
SPIRITUALISM 185 
 
 prepared for the spirit life, all will be unspeakably 
 glorious. If I could only give of my present knowl- 
 edge it seems to me I could be the means of bring- 
 ing sons from afar and daughters from the ends of 
 the earth, by causing them to cultivate love and 
 good will. Let me turn thy attention to another 
 subject: I found on leaving my body that I was 
 well prepared for my new body, not perfectly, as I 
 told thee in a former communication, for education 
 and sectarianism had such influence that my per- 
 ception was somewhat bewildered and my vision 
 blinded, but my honesty of purpose and my devotion 
 to do good was such that my condition in my new 
 abode was indescribably joyous. I was introduced 
 to those whose affinity drew them to me as well as 
 mine to them ; hence mine was a state above all my 
 anticipations. I accompanied my associates in 
 their flights to their distant homes; — delightful ones, 
 and from which we could not exist ; we go forth to 
 do our duties and return at intervals; thus our 
 time is delightfully passed, endeavoring to do good, 
 to instruct both man and spirits. Although my en- 
 joyments are far greater than my expectations, yet 
 I may say, in one thing I felt disappointed, for I 
 had imbibed the idea that the good, when they leave 
 their bodies, are introduced to the presence of God 
 
186 THE THEORY OF 
 
 — the God I fully believed had often visited me and 
 given me words for the people, and who had often 
 filled my soul with love inexpressible. I inquired 
 of my friend, who had been my delegated guardian, 
 George Fox, for my God who had done so much for 
 me. I was informed that, although His love is over 
 all His works, although His wisdom is displayed 
 everywhere, although His power is seen in every di- 
 rection and although everything is sustained by 
 Him, yet His individuality cannot be seen. Then 
 I inquired, who shall I thank for the favors that 
 have been showered upon me ; who shall I love in re- 
 turn for all my enjoyments? I was told that when 
 the mind is filled with love, gratitude, kindness, 
 benevolence and charity — then it is in harmony 
 with God, this it is that makes a man in the image 
 of God, for these are His attributes. 
 
 I inquired, if that is so, is not anger, jealousy, 
 revenge, hatred and cruelty His attributes also? 
 For man finds himself possessed of all these. I 
 was answered that man is possessed of all these, 
 they were given for a good purpose — they were 
 given him by the Great Creator of intelligence in 
 order to prove his fitness for enjoyment, his capac- 
 ity for heaven and happiness. 
 
 If he cultivates the better faculties they grow 
 
SPIRITUALISM 187 
 
 and if those opposite were not gratified they become 
 weaker and weaker, thus the good getting the 
 mastery over the evil, the whole man becomes God- 
 like in all his movements, his enjoyment is great, 
 while he continues in the body and when he leaves 
 it he is prepared, like thyself, to enjoy what thou 
 doeth. I saw the justice of his remarks, and I 
 was filled with astonishment. I remained silent, 
 when my friend continued: "I see thou art filled 
 with admiration — let me remark further that it 
 depends upon the faithfulness of the individual in 
 cultivating his faculties, whether he enjoys much 
 or little in the spirit life. If he suffers himself to 
 be controled by evil, then his spirit life commences 
 in comparative unhappiness, but all have the op- 
 portunity of progressing — hence, let me tell thee 
 thy work is not yet done, but industry is the life 
 of the spirit world; our time would pass without 
 enjoyment but for the power of progression. 
 
 I found these to be true sayings. I find I am a 
 learner. That one thing after another opens to my 
 view in the most beautiful manner. O, my friends, 
 there is nothing to compare with a devoted life, 
 there is nothing to compare with the enjoyment of 
 those, who, having lived to their highest concep- 
 
188 THE THEORY OF 
 
 tions of good, enter their spirit life. These are 
 prepared to encourage their dear ones who are left 
 behind to live as they have lived, then their lives 
 will be also joyful. Elias Hicks. 
 
 CHAPTER XLII. 
 
 ESSAY BY ELIAS HICKS. 
 
 My friends — It is my design to say something 
 about the state I now am in. When I found my 
 end approaching, I looked calmly forward, with 
 an assurance that good was in store for me. My 
 faculties remained after my speech failed, and 
 much, very much, passed through my mind that 
 I would gladly have expressed. Had I the power 
 I wished to say, my peace flowed like a river; that 
 the prospect before me was filled with brightness 
 inexpressible. I desired to say this, and much 
 
SPIRITUALISM 189 
 
 more, to my anxious friends. It was a happy time 
 to me. While I lay prostrate, without the power 
 of expression, the contemplation of the future 
 was of the most enchanting character. I began 
 to realize the new life before I left the old tene- 
 ment, and as the life blood receded I found I was 
 first introduced to the company of many that I 
 had very much loved in their former condition. I 
 found, indeed, that one-half of the enjoyments of 
 the righteous had not been told. 
 
 My friend, it is of vast moment that mankind 
 should know what surely awaits them ; they should 
 be made sensible of the fact that they do live and 
 according as they live in the world will be their 
 new or continued life. 
 
 They should understand, if they live to them- 
 selves in the world, they of necessity enter the 
 spiritual world selfish — and oh, their loss in both 
 spheres. If men live a, disorderly life, they must 
 of necessity enter the new life with the same un- 
 subdued passions, from which it is not easy to be 
 redeemed. Hence, if such get the hand of the 
 medium, as they can, they make bad work. They 
 have as free access to the use of a medium as those 
 that are of a higher and better character. The same 
 rule is observed here as in the body — God sends 
 
190 THE THEORY OF 
 
 his rain and sun and change of seasons in the 
 world on the just and on the unjust. So here, there 
 is no respect of persons. We each have the same 
 privileges to use the mediums and as on earth, 
 the best spirits or most retiring and the lower be- 
 ings less happy and more restless, are more likely 
 to get into communication than the good, hence, 
 so many silly communications from the spirits and 
 the necessity of great care on the part of the 
 medium. 
 
 I will now proceed to give some information in 
 relation to my present home, a home eternal in the 
 heavens. I desire, for the encouragement of thy- 
 self and others, if any should read this, to say that 
 I am in the state described by the prophet Isaiah : 
 I have bread and honey given me without price — I 
 have my cup filled with the choicest wine — I have 
 m y j°y s in the morning, in the evening I sing 
 praise to the most high God. I am so lost in con- 
 sidering the unbounded goodness of God, that I 
 am not capable to set it forth by any description 
 in my power to give. I am in the enjoyment of that 
 love that it is not in the power of words to tell. 
 It must be felt to be realized. I will say further 
 that my condition is such that I can pass from one 
 end of the earth to the other as quick as thought 
 
SPIRITUALISM 191 
 
 — that it scarcely takes time to visit a neighbor- 
 ing star in the firmament of heaven, that the con- 
 dition of many of them is so familiar to me that 
 I could give such information of them as has never 
 yet been given if it would be useful to you. I will 
 now give some account of the condition of society 
 in my present abode — a house not made with hands. 
 Those of one affinity draw together as naturally 
 as birds of the same species associate together; 
 hence, the lover of peace has no affinity with the 
 lover of war and military glory and they can not 
 be happy together. He that has done what he 
 could to make his fellow man happy by acts of 
 kindness, can not enjoy the society of him who has 
 been engaged in spreading discord. He that has 
 enslaved his fellowmen will not harmonize here 
 with the enslaved and down-trodden. He that puts 
 the bottle to his neighobr's mouth and causes him 
 to do wickedly, can not be happy with him who 
 loves to live orderly and Godly 1 — thus thee may see 
 that all find their level ; but there is no impassable 
 barrier between us. To be sure, the happiness of 
 the wicked man is very small compared to that of 
 the good man, but it is all he has the power of en- 
 joying. 
 
192/ THE THEORY OE 
 
 7 
 
 I see thy mind inquires whether these, the least 
 happy, will arise from their degradation? Yes, 
 my friend, they will arise, all will progress, but in 
 such a manner that they will be themselves — they 
 will know themselves and arise by slow degrees. 
 A long time will be required for the low, the self- 
 ish and the cruel to rise above their low condition. 
 And bear in mind that while the latter are slowly 
 advancing, in a much greater ratio are they who 
 were progressing in the lovely when they entered 
 the new life. It takes time for the low to even 
 perceive their loss, and a long time for their af- 
 fections to be entirely changed and placed upon 
 better loves and desires. Oh, the advantage of a 
 good and pure life in the body and in the spirit 
 state increased a thousand fold. 
 
 Can any wonder that it is a matter of great re- 
 joicing to spirits to find a natural law by which 
 an intercourse between the embodied and disem- 
 bodied conditions of man can be clearly manifested. 
 To us it is the most important discovery that man 
 has ever made; hence, it is a cause of rejoicing to 
 us in either sphere. I desire to speak of the beauty, 
 the order, the harmony and the wisdom displayed 
 by our Heavenly Father in thus gradually unfold- 
 ing one truth after another; had the things now 
 
SPIRITUALISM 193 
 
 witnessed in this land been divulged in other times 
 or perhaps in other parts of the globe, such perse- 
 cutions would have ensued as would have prevented 
 the spreading of these developments. I see the 
 more strict religionists are the least likely to ex- 
 amine this subject without prejudice, but it must 
 progress, although sectarians may rage and ig- 
 norance may laugh to scorn, yet these truths must 
 succeed, for the Most High God hath spoken it, and 
 for many favors, 1 feel to bless Him for none, more 
 than this. 
 
 It may be asked, what good can result from this? 
 What benefit can be obtained by conversing with 
 the silent dead? It is introducing certainty for 
 uncertainty. It is removing doubts about the fu- 
 ture life. It teaches, according as the mind, the 
 real person leaves the body it finds its spirit life 
 commences. Who, realizing this, will cultivate 
 the spirit of war, or slavery, or cruelty, or in- 
 temperance, or unkindness, or pride, or anger, or 
 any feeling in opposition to love and good will to 
 a brother — can any one? It seems to me, not. 
 When men leave all the evil passions, then hap- 
 piness will reign triumphant in the land, and man 
 will find his heaven to commence while inhabiting 
 his body. And as the time approaches for leav- 
 
194 THE THEORY OF 
 
 ing it, the prospect for passing to a far better home 
 will be inexpressibly joyous, where all troubles will 
 end and where sickness and sorrow are strangers. 
 O, then is there anything that can compare with a 
 good life — is there anything that will pay like 
 subduing the unruly passions, with which human- 
 ity is beset? I think not. And anything that has 
 a tendency to produce these results should be re- 
 ceived as a blessing, with thankfulness to God, the 
 giver of every good gift. I know of nothing so 
 calculated to make man understand his present 
 condition, or the one to which he is hastening, as 
 this intercourse. I used to suppose, that it was 
 God that operated upon my mind, giving me what 
 to say to the people. I continued firm in that be- 
 lief until I awoke in newness of life, in my ever- 
 lasting home, then I found what I considered God's 
 impressions on my mind, were made by angel spir- 
 its — by the spirits of those who had once inhabited 
 bodies. Elias Hicks. 
 
CHAPTER XLIII. 
 
 ESSAY BY EMANUEL SWEDENBORG. 
 
 My friend, I desire you to continue to cherish the 
 idea that good spirits will never teach falsehood, 
 but will always endeavor to elevate their friends, 
 both in their present and future condition. 
 
 We find ourselves here in a condition so far above 
 our highest desires, that language would fail me 
 to even faintly portray it. 
 
 As I had often the privilege of conversing with 
 spirits, I supposed I had a pretty correct idea of 
 my future home. But not so. I was lost in wonder 
 when I entered my new life, where I had a new 
 body formed. I was delighted with my change. 
 
 At first I could scarcely realize that it was my- 
 self. I looked for my hands and there they were. 
 I looked for my feet and they too were there. And 
 so of every part of my body, nothing was lacking. 
 I cast a view at my old frame, it now seemed too 
 worthless to be concerned about. I saw my friends 
 with sadness in their countenances, moving gently 
 about as though afraid of waking me. Could I 
 have spoken I would have said, only put it where 
 
196 THE THEORY OF 
 
 it will not annoy you. I am as really with you as 
 when I moved that body about. 
 
 I found myself welcomed to my new home by 
 congenial spirits, and such a welcome no man can 
 fully realize until he leaves his cumbrous body. 
 My new associates led me off to a view of distant 
 objects and to try my new body. I found that space 
 was nearly annihilated — we moved with that speed 
 of which you can conceive an idea of by thinking 
 of the magnetic telegraph. 
 
 My first journey was to visit a planet. It was 
 delightful to pass thus as easily as I formerly did 
 to a neighbor's. I then returned to earth to see 
 how my friends were managing my former body. 
 I was present at the funeral. I felt a desire to 
 speak out the words with which my mind was filled. 
 I would gladly have told them that I was in their 
 midst. The minister should have known this or 
 not undertaken to teach spiritual knowledge. 
 
 I consider this the most important and dig- 
 nified subject that the mind of man can be occu- 
 pied with. We occupy a circle or sphere by our- 
 selves, that is, we have our allotments or duties 
 to perform. For, bear in mind, that a state of 
 inactivity, even in the highest heaven, would be 
 tiresome. We pass and repass through space that 
 
SPIRITUALISM 197 
 
 a kind and an all-wise, good and bountiful Creator 
 saw best to plan. And as we thus pass through 
 space we do what we are capacitated to do, to en- 
 lighten and give those we come in contact with 
 what will tend to their present and eternal wel- 
 fare. And after a round of duty we again rejoin 
 the company of those of our affinity, for, bear in 
 mind, we have a home, a mansion as Jesus called it. 
 
 Emanuel Swedenborg. 
 
 CHAPTEE XLIV. 
 
 ESSAY BY GEORGE WASHINGTON. 
 
 It is with peculiar feelings that I introduce my- 
 self to your notice. It is quite unexpected to me to 
 be thus favored. In the first place, let me say, we 
 are on an equality here. All honors in the bodily 
 state fall with the earthly tabernacle. I found on 
 
198 THE THEORY OF 
 
 leaving my afflicted body that a new one was pre- 
 pared for me that would never grow old. This was 
 delightful news, but I found that popularity was 
 no passport to happiness. He that had been wor- 
 shipped on earth was on a level with the worship- 
 per. He that had enslaved his fellowmen was on 
 a level with the enslaved. He that had commanded 
 armies, with him that was slain on the opposite 
 side in the conflict. He that fared sumptuously with 
 him that begged his bread. He that had lived to 
 gratify his own selfish purposes was in the most 
 deplorable circumstances. Had I had nothing but 
 my prowess as a warrior to recommend me, I should 
 have been comparatively miserable, but thanks to 
 my heavenly Father, there were other loves that 
 had taken root and had grown some, but they were 
 very much choked by my educational and sectarian 
 views; still they had grown to some extent and 
 had borne fruit. My condition, then, was not hope- 
 less. I now perceived what it was that afforded the 
 enjoyment I was in possession of. I therefore 
 commenced in earnest to cultivate the good, the 
 lovely, the pure, and the wise, as ability was af- 
 forded and I have greatly advanced. I have left 
 the spirit of war far behind. I have left the spirit 
 that could make merchandise of my brother far 
 
SPIRITUALISM 199 
 
 behind. I have left the spirit that could compel 
 my brother to labor for me without wages, far be- 
 hind, and the spirit that could take the life of a 
 brother, far, very far behind me. 
 
 These truths being known, could man go to war 
 and kill his brother? Could he bear the idea; did 
 he know that he would soon have to face his broth- 
 er in the spirit life. Or could he tempt his weaker 
 brother to take unto his lips that liquid poison 
 which would ruin himself and render his family 
 miserable? 
 
 I verily believe that when men come to fully 
 realize these things a good time will have com- 
 menced indeed. For when man comes to fully 
 realize that his bodily death is only an introduction 
 to his eternal life, and that as he leaves the body 
 his real life commences, would he, under such 
 circumstances, use his brother or sister cruelly? 
 
 You know I felt anxious that nothing should dis- 
 turb the harmony of the United States. That feel- 
 ing was correct, for love and harmony are essential 
 to happiness, both in the family circle and in a 
 more enlarged view, and without them all that 
 can produce misery and wretchedness must of ne- 
 cessity take their places. Then let me say, there 
 is no better way for individuals than to live in 
 
200 THE THEORY OF 
 
 harmony with the good, the true and the lovely, 
 independent of governments or sects. 
 
 George Washington. 
 
 >w< 
 
 CHAPTER XLV. 
 
 ESSAY BY GEORGE FOX. 
 
 Nothing so much elevates the soul as a correct 
 spirituality. Many seem to think that the death 
 of the body must transform an ignorant or wicked 
 spirit into an angel of light at once. Not so, are 
 God's laws — such as is sown must be gathered. 
 Those that become established in the familiar con- 
 verse with spirits, have no great necessity to refer 
 back to books, to the production of ages long 
 passed away, for those that wrote those books, in 
 the first are still living, and are ready to be called 
 upon by the honest inquirer, and can give what 
 they then meant and if not as at present presented 
 
SPIRITUALISM 201 
 
 to view, correct, then they stand ready to give the 
 truth as they now find it. 
 
 My friend, there never was a better time than 
 this. God never loved his children better than He 
 does now. He never was better prepared to give 
 them instruction than He is now. Our heavenly 
 Father has done and is doing all that wisdom could 
 devise, all that love could plan, and all that power 
 could accomplish, to make man happy — to pre- 
 pare him for enjoyment on earth and joy indescrib- 
 able in heaven. No written code, however it may 
 be adapted to the time and circumstances for which 
 it was designed, will be wholly suited as an ulti- 
 mate Christian standard. His must be a life ever 
 on the watch, ever ready to examine whatever 
 draws his attention. And if selfishness is suf- 
 ficiently subdued, and prepossessions banished 
 from the mind, then with an honest purpose of 
 heart, independent of books or men, a judgment 
 will be formed that will elevate and prepare the 
 mind for advancement while in the body and will 
 necessarily introduce to a happy eternity. 
 
 George Fox. 
 
CHAPTER XLVI. 
 
 ESSAY BY ADIN T. COREY. 
 
 I meet thee under very different circumstances 
 than when last together in the body. I then very 
 much doubted the continuance of my individuality 
 after leaving my body; and now, behold, I am so 
 operating upon thy nerves as to convey my own 
 sentiments. Although I enjoyed the free inter- 
 change of sentiment at that time, yet the con- 
 templation of some of the thoughts I then uttered 
 do not afford me satisfaction. My doubts then 
 freely expressed, were calculated to unsettle the 
 mind, which should be avoided, unless higher and 
 more useful views replace them. 
 
 It is of importance, that correct views should be 
 entertained in regard to Jesus Christ. His spirit 
 was divine, His body was human; His body died, 
 His spirit continued to live, and by it I was often 
 led to declare to the people its power, for the spirit 
 that was manifested through Him is ready and will- 
 ing to lead on all that give themselves up to be led 
 unselfishly by it. 
 
 Mine is the privilege to often visit those in the 
 
SPIRITUALISM 203 
 
 body, and impress upon their minds their duty to 
 themselves, their God and their fellowmen. 
 
 I see that I can do much in this way, to carry 
 on the great work of reforming men. 
 
 It is my business to impress the minds of those 
 engaged in the cause of liberty, temperance, wom- 
 an's rights and other reforms. 
 
 I often inspire them with courage and determina- 
 tion to persevere through all opposition. I feel 
 to give some of my experience relative to my leav- 
 ing my worn-out covering (a wretched house for a 
 spirit to dwell in, and it was time to have a new 
 one), but I, even I, who had testified so much of 
 the goodness and suffering of God, felt in doubt 
 about the new one, and therefore I strove to stop 
 in the old, as long as I could ; but according to the 
 unchangeable laws of nature, the old one, when 
 it was worn out, must fall, so I was forced to come 
 to it, and to my unspeakable joy, I found I had 
 been the greatest gainer imaginable. I found my- 
 self just entering the real life. I looked about me 
 and saw the countenances of my old friends in 
 ecstaeies at my arrival. I felt if I had known this 
 to a certainty, how I would have rejoiced at the 
 prospect of changing my old tenement for a new 
 one. Adin T. Corey. 
 
CHAPTER XL VII. 
 
 ESSAY BY THOMAS JEFFERSON. 
 
 The vast results that can be accomplished by in- 
 dividual faithfulness is not fully appreciated. He 
 who can influence the future for good, must be a 
 benefactor to man, and of necessity must be in the 
 way of happiness, as he journeys on earth. Al- 
 though it may seem to the superficial observers that 
 his trials and afflictions are many, yet he feels 
 that support that these know not. And when 
 he parts from his body he finds himself prepared 
 for a mansion unspeakably glorious. 
 
 A reformer, one, who being sensible of the evils 
 with which he is surrounded, and nerved with a 
 resolution to abate them, at whatever cost, must 
 take his stand as it were by the side of Almighty 
 God. He must examine as unselfishly as possible 
 everything that presents itself. And finding the 
 true position it is entitled to, he must place it there, 
 and sustain it, without wavering. To be sure, it 
 is necessary to be stript of every prepossession, 
 however acquired, and I find religious preposses- 
 sions are the most difficult to overcome. But it 
 
SPIRITUALISM 205 
 
 must be done if the true position is arrived at. 
 When this position is arrived at, the mind is pre- 
 pared to examine righteously. And a decision will 
 be come to, that the scorn of friends can not alter. 
 Neither can persecutions inflicted by enemies over- 
 come it. Nor will the flatteries of those whose good 
 will it is very desirable to continue to share be 
 able to draw you from the convictions thus firmly 
 and unalterably imbibed. The reformer should, 
 as he finds the right, pursue it in a firm, but peace- 
 ful determination to never suffer himself to angrily 
 sustain his position. And, of course, never to 
 resort to force. As a peaceful reformer, he may in- 
 still his views gradually into the hearts of thou- 
 sands. If this plan were carried out, revolutions 
 would be carried on without munitions of war, 
 without the collection of armies (the instillers of 
 vice and licentiousness), making widows in great 
 numbers, parents childless, and children father- 
 less. 
 
 I am satisfied that it is necessary to bear earnest 
 testimony against military glory. Instead of pro- 
 moting him who has been the most successful in 
 carrying devastations, ruin and human suffering 
 to the greatest extent, he should be considered an 
 enemy to both God and man, which, indeed, is the 
 
206 THE THEORY OF 
 
 case. When the right estimate is put upon the 
 character of a warrior, then the work of reform 
 will have been commenced in earnest. Then the 
 good time long looked for will begin to make its 
 appearance. 
 
 It is of all things most glorious to see men and 
 women arise above all traditions, educations and 
 surrounding circumstances, and devote themselves 
 unselfishly to God, and humanity. They enjoy 
 life while in the body, and when they leave it, they 
 are prepared for such happiness that the selfish 
 man knows not of. I am greatly pleased with this 
 manner of communication. It seems to almost 
 bring us in the same sphere, for I find but little 
 difficulty in expressing myself. But it is so long 
 since I conversed with words, that I find more dif- 
 ficulty in arranging my communication than when 
 embodied. Hence, you should not be surprised if 
 my communication does not read as smoothly as 
 writings that I left behind me. But this I am 
 sensible of, that my mental man has greatly im- 
 proved. You see, I now condemn that which I 
 practiced or rather encouraged others to do. I 
 saw not then that the true way to revolutionize 
 a country was to preach the right, to live the right, 
 and always by example to lead aright, and changes 
 
SPIRITUALISM 207 
 
 would surely come. Bloodless victories, one after 
 another, would crown such labors of love, and 
 generations yet unborn would bless the labors of 
 these. 
 
 It seems marvelous to me that I did not see 
 these things in their true light, and that it was not 
 until I left the body that I was able to perceive 
 how mistaken I had been. 
 
 My desire is to spread light as much as possible 
 to the inhabitants of earth, that those who now 
 live, and are to live, be better prepared to live to 
 the glory of God, and good of man. 
 
 Thomas Jefferson. 
 
 >w< 
 
CHAPTER XLVIII. 
 
 I am rejoiced to be thus privileged to express 
 my own thoughts. It is what I have long believed 
 would be established; and hence, you see, that I 
 am prepared to receive this very important de- 
 velopment, not as a mystery, but as a discovery of 
 a law that has been in existence from the creation 
 of man. But its distinctive developments are new 
 to this generation. Although from history, it ap- 
 pears to have been recognized a long time ago. To 
 me this is a very important subject. It seemed to 
 me important while embodied on earth, but I failed 
 to see its operations, although at times I was 
 sensible of the presence of departed loved ones. 
 They seemed to inspire me with love and a power 
 of expressing my feelings in a way that often as- 
 tonished. It is a cause of great rejoicing to spirits 
 to thus have a way to give their experience to their 
 embodied friends so readily. Oh, it is sublimely 
 beautiful to know and realize this. To find my- 
 self, who has for years been removed from the sight 
 of human eyes, now guiding this pen. My advice is, 
 
SPIRITUALISM 209 
 
 then, to watch these developments closely, and as 
 light dawns, examine for yourself. For to me, the 
 unfolding of spirit laws is the most interesting of 
 all, for they are the most lasting of anything the 
 mind can grasp or perceive. 
 
 I will allude to myself, for there is a mystery 
 hanging over the last part of my bodily existence. 
 In order to fully understand it, I will give some 
 of my experience for the few last months of my 
 life. I had become somewhat known for my liter- 
 ary achievements. I became acquainted with him 
 who became my husband and I thought we loved 
 each other sufficiently to insure us a blissful life. 
 But in that I found myself greatly mistaken. Very 
 soon after our covenant was entered into, or rather 
 publicly consummated, I found that our attachment 
 was less mutual. For as we became more fully 
 acquainted, we each found we had been deceived. 
 He found me determined to do and act only on the 
 highest ideas of right, with which my soul was 
 filled, while my husband seemed determined to act 
 according to his highest ideas of sensual gratifica- 
 tion. Hence, then, you will perceive, we were 
 wholly unfitted to increase each other's happiness. 
 While I was filled with grief and remorse, and of 
 course less cheerful and happy, than when we for- 
 
210 THE THEORY OF 
 
 meiiy occasionally met, which added not to my 
 charms, he no longer felt restraint, but seemed to 
 take pleasure in adding to my sorrows. Thus 
 passed our time. I saw nothing ahead in the domes- 
 tic circle to give me any hope of happiness, and of 
 course lost somewhat of my former cheerfulness. 
 And it was natural, while his mind remained un- 
 altered, for him to treat me more coolly. Here, you 
 see, my condition was miserable indeed. My hus- 
 band enjoyed the company of others far better than 
 mine. Then I wonder not that a plan was entered 
 into to be freed from me. I was in their power, 
 and what could I do under the circumstances? I 
 was told that it was impossible for me to leave my 
 room alive, but that I should be most cruelly mur- 
 dered, and that it would be much easier to die by 
 a violent poison than to perish by other means. 
 And reduced to this extremity, I took the fatal 
 vial, swallowed its contents, and very soon left my 
 body. Here, you see, there was plausibility in the 
 report that I had died by my own hands, but the 
 truth is, I did not voluntarily die by my own hands, 
 I was reduced to the choice of deaths. 
 
 I have been thus particular in order as there 
 seems to be some mystery involved, to explain all. 
 It was a happy release to me. I had not the difficult 
 
SPIRITUALISM 211 
 
 task of using my utmost exertions to please my 
 tyrant husband, and even then to fail. But I was 
 introduced to the society of those who had feelings 
 congenial to my own, who could appreciate me. 
 For now I found deception availed not. No spirit 
 can by cunning introduce itself to the affections of 
 the pure, but all must find their level. Here each 
 affinity draws together, and the impure can not as- 
 sociate in loving oneness with the pure. We are 
 freed from all care of providing food or raiment 
 for the body. We are free from all anxiety in re- 
 gard to what is to be our destiny, that being re- 
 duced to a certainty. We find that as we cultivate 
 the good, the pure, the lovely, new and heretofore 
 unseen sources of enjoyment continually open 
 before us. Our desires and our loves are so limited 
 by wisdom that they are fully gratified. We are 
 in a continual progressive state. And our desires 
 flow to our embodied friends. We feel to encourage 
 them to come up, to be more elevated in their minds. 
 For nothing can give happiness like knowing and 
 realizing that a higher destiny awaits us at the end 
 of the earthly journey. 
 
 It seems like a task beyond the possibility of ac- 
 complishment, to change man from the power of 
 brute force to that of love and kindness if we look 
 
212 THE THEORY OF 
 
 with human eyes, but when one takes a view with 
 spirit vision, anointed with the eye salve of heaven- 
 ly preparation, then it is that truth unfolds — then 
 the power of love appears strong — while physical 
 force looks miserably weak and unavailing. I have 
 seen the spirits of those who, on a certain occasion, 
 had been engaged in destroying one another, doing 
 what they could to inflict pain and suffering upon 
 their fellows, and lay waste the beautiful works 
 of man, and render the fruitful fields barren ; I say, 
 I have seen these enter their spirit life, hurried 
 from their bodies with their passions excited, hav- 
 ing been cut down while aiming the deadly blow 
 at another. O, how my sympathy has been excited 
 for them. Although the minister may praise them 
 for having sacrificed their lives upon the altar of 
 their country, yet these find, notwithstanding the 
 purety of their motives, that they are not well fitted 
 for their new or renewed life. I have endeavored 
 to comfort these, and point them the way to ad- 
 vance, but this has been their language-— How 
 could I have been so blind. I had professed to be 
 a follower of Jesus; I had read the beautiful ac- 
 counts of His life ; I had read and believed that His 
 was a life for every one to follow, if he would re- 
 ceive the reward of well done at the end of his 
 
SPIRITUALISM 213 
 
 earthly journey ; I had read these things often and 
 believed them ; how, then, I could, in view of these 
 plain truths, cultivate the opposite, I can not un- 
 derstand. How I could suppose that I could de- 
 ceive my heavenly Father, by professing one thing 
 and acting another; by praying one thing and do- 
 ing opposite; by asking God to fill my soul with 
 love, and turn to slay my brother. Jesus did not 
 thus, although his temptations were far greater 
 than mine. Then how can I look to Him for com- 
 fort? My spirit is not in unison with His. He died 
 crying "Father, forgive those who torture me, for 
 they know not what they do," while I died with a 
 full determination to kill as many as possible. How 
 can I enjoy the society of Him, of whose goodness 
 I used to sing, but of whose life, experimentally, I 
 was a stranger? I replied, thou hast reasoned cor- 
 rectly, but it will be of no avail to regret the past. 
 The same just law rules here as on earth. The only 
 sorrow that avails for wrong done is a determina- 
 tion to do wrong no more, but, by performing all 
 things well hereafter to atone for past errors. Let 
 us, then, from this moment, use our influence to in- 
 duce those who still continue in their bodies to shun 
 the follies that caused us such loss. It has glad- 
 
214 THE THEORY OF 
 
 dened my heart to find these accept my advice and 
 assist in first learning and then teaching the truth, 
 as it unfolds to them. 
 
 Very few of earth's inhabitants realize the power 
 of love. Then the advice of elevated spirits is, let 
 every one practice the love principle himself, and 
 leave the results to God. And that living in 
 obedience to His laws, insures the only safe abid- 
 ing. Means are in embryo that must hasten the 
 good time coming. And this is one means of for- 
 warding it when friends embodied can converse 
 with the disembodied so readily as we do. Surely 
 the dividing line is almost annihilated, and men, 
 learning what awaits them very soon, at the long- 
 est, will commence living for eternity. Then all 
 will be well ; living for eternity must be manifested 
 by living well on earth. L. E. L. 
 
 >w< 
 
CHAPTER XLIX. 
 
 ESSAY BY JOB SCOTT. 
 
 On my exit from my earthly tenement I found 
 a better one prepared for me. All pain and anxiety 
 was gone, and I looked about me to see if this was 
 a reality. To satisfy myself, I looked at my hands, 
 and of a certainty they were there — I looked at 
 my feet, and they lacked nothing — all was complete 
 and my own dear wife was the first to welcome me 
 and introduce me to others. Such happiness as I 
 now realized, none can understand, but those who 
 have left their afflicted bodies and entered into 
 their new and perfect one. I now had an oppor- 
 tunity to view the wonders of my new abiding 
 place. My good monitor had often inspired me 
 with desires to view, and portray the happiness 
 of the future, but it came short ; oh, how far short 
 of my experience. Words must fail to picture it 
 — language must be insipid — though it is far better 
 than no description. This is a joyous day to spirits. 
 They see the means of communication opening be- 
 tween the two conditions of life — the bodily and 
 the spiritual. Here we see, that as man comes to 
 
216 THE THEORY OE 
 
 fully understand his future condition and to know 
 the certainty of the presence of his spirit friends, 
 witnessing his every thought and action, then he 
 must leave the evil of his ways. And when he knows 
 that as he lives in the body he enters the continued 
 life, for instance; if he has cultivated the disposi- 
 tion of cruelty, he must be cruel still and remain 
 so until he realizes his loss and with full purpose 
 of heart commences cultivating the merciful spirit. 
 Then he will gradually arise. But he who has em- 
 braced the principle of mercy in his earthly life 
 must continue in advance, in his spirit home. 
 
 I desire to say a few words relative to the dif- 
 ferent religionists who are doing so much to spread 
 the Gospel of Jesus Christ, as they term it, in 
 heathen lands. If they realized in their own ex- 
 perience the Gospel of the blessed Jesus, they would 
 see that, however useful it might be to send the 
 Bible to the ignorant, that they themselves are far 
 from the enjoyment of the Gospel spirit. 
 
 If the Scriptures are so necessary to benefit the 
 heathen, why does it not produce love amongst 
 those who have it continually with them, and pro- 
 fess to be governed by it? Job Scott. 
 
CHAPTER L. 
 
 ESSAY BY EDWARD HICKS. 
 
 I am delighted beyond expression to thus be 
 favored. It is the first time it has been my privilege 
 to express my thoughts in this way, and I now do 
 so with gratitude, both to God, for giving the power 
 and to thee for the privilege of using it, I used 
 to often, while embodied, feel the company of loved 
 ones operating upon my mind, but strange, it seems 
 to me now, that I learned no more of the laws by 
 which spirits are governed. And how beautiful 
 the arrangement. Had I have known what I now 
 do, I could have better and clearer pointed to my 
 spirit friends for instruction. I verily thought it 
 was God that called me and gave me words for the 
 people. In this I was mistaken, for it is only 
 through instruments that he operates on the minds 
 of his children. Can anything be more beautiful? 
 For every one can and does have an attending 
 spirit, or guardian angel to lead and instruct them. 
 They generally have more that are particularly in- 
 terested in their welfare, but it is the privilege of 
 one to be the immediate guardian. 
 
218 THE THEORY OF 
 
 I see many, very many, noble men and women 
 in the land that have done much and are doing, with 
 a zeal that is an honor to themselves. In many 
 respects they have gone on conquering and to con- 
 quer many evils with which they are surrounded. 
 And as often as they obtain the victory over a 
 weakness, happiness flows in with its consoling 
 balm, and encouragement is felt to press on to an- 
 other victory. 
 
 Now, whoever thou art that peruses these lines, 
 do me the favor to bring to thy mind a forgiving 
 spirit, while thy brother, who has been tempted as 
 thou art, while in the body, gently lays before thee 
 a weakness with which thou art taken captive. Al- 
 though it seems a small evil; not so, my friend, 
 for it stands in the way of progress in many ways. 
 I mean the use of tobacco. For, my dearly beloved 
 friend, how canst thou expect to induce others to 
 refrain from weakness while thou art thyself a 
 captive to this vice? Oh, consider, my dear friend, 
 what an example thou art setting to the young and 
 rising generation — the hope of the future. Pause, 
 my friend, and see what encouragement the pre- 
 cious, tender young mind has, by thy examples, to 
 give way to weakness. 
 
 I would not judge harshly, but it seems to me, as 
 
SPIRITUALISM 219 
 
 small an evil as this is considered, it will be found 
 to be of greater importance the more it is con- 
 templated. Besides a very great expense, it in- 
 jures health and is disagreeable to those that as- 
 sociation brings in contact. Its filthiness is an 
 annoyance to society. And again, look for a 
 moment at the vast amount of land that is occupied 
 with its production. And the very great labor that 
 is required to produce and prepare it for use. It 
 is sorrowful to see this beautiful earth made to 
 administer to man's injury by thus gratifying a 
 depraved appetite. And still more to be regretted 
 that the labors of men are thus wasted. Only think 
 what a waste of time. Thousands toiling from youth 
 to old age to produce such injury to man, and con- 
 sequently at war with his best interests. 
 
 I feel to express my knowledge as it has been 
 acquired since leaving my body. It was quite time 
 for it to be exchanged, but as the time approached 
 I felt somewhat embarrassed. For with all my ex- 
 perience I had not a satisfactory idea of my future 
 life. I felt sure of a happy future, but further, I 
 did not know. My mind was quiet, but I felt de- 
 sirous for a view beyond my body. I often had been 
 led to picture out with such eloquence as the sub- 
 
220 THtf THEORY OF 
 
 ject is calculated to inspire, when the feelings are 
 powerfully enlisted, the happy home that awaits 
 the weary traveler. In view of the future and while 
 occupied with its consideration, I found I was los- 
 ing all concern for my body and at the same time 
 I felt a new birth taking place. And the question 
 arose, can this be death ? Soon, I found, instead of 
 death it was a renewing of life. Then, thought I, 
 how little to be dreaded. I felt that had I have 
 known this, how pleasant the prospect of a change 
 would have been. It was like taking a journey for 
 the gratification of some loved object soon to be 
 attained. 
 
 I found old friends fully prepared to receive me. 
 I found it was well understood where my affinity 
 would place me. I was welcomed with such delight 
 that it is out of my power to portray. Suffice it to 
 say that the mind can not conceive of the happiness, 
 of the harmony, of the love, and of the wisdom that 
 is here displayed. I rejoice that this manner of 
 communing is opening for us to convey our knowl- 
 edge to our earthly friends. It seems to bring the 
 two conditions very near. It gives the earthly 
 travelers certain evidence that they are surrounded 
 with spirit friends, who are waiting to do them 
 good, by helping to bear the ills of life cheerfully 
 
SPIRITUALISM 221 
 
 and encouraging them to go joyfully forward — 
 happy themselves and making others happy. 
 
 It is delightful to see the beautiful order that 
 governs here. To see, as they feel the affinity, the 
 pious Christian, the good Mohammedan, the Hin- 
 du, him that inhabited the burning sands of Africa, 
 him that peopled the unknown forests of the in- 
 terior — I say I find all these, an affinity for each 
 other. 
 
 Then thou wilt perceive that it is not so im- 
 portant what man believes in regard to abstract 
 faith, as it is to cultivate a loving spirit — as to 
 give place to charity — as to show faith in God un- 
 seen by love to his children who everywhere need 
 sympathy. 
 
 Although it is well to have just and correct ideas 
 of God, and how he deals with his intelligent chil- 
 dren, and I would not discourage any investigation 
 into the laws by which man finds himself sur- 
 rounded, but would by all means encourage it. For, 
 as correct knowledge beams on the mind, it loses, 
 as it were, a burden with which it has been loaded 
 and rejoices that one weight after another falls. 
 Then as his burden lightens his celerity increases 
 and he is enabled to rejoice that his journey is filled 
 with pleasures inexpressible. And instead of con- 
 
222 THE THEORY OF 
 
 demning Ms fellow traveler for not keeping up 
 with his Hindering load, he is ever ready to lend 
 a helping hand in all kindness, without boasting 
 of his own acquirements or condemning the brother 
 for his slothfulness for not perceiving what is so 
 clearly visible to himself. He goes happy on his 
 way, dispersing blessings on all, feeling no narrow 
 restrictions. If a dear brother allows the chilling 
 winds of sectarianism to wither his noble nature, 
 then he pities him, for who so needs the kind re- 
 gard from a more favored friend than him that 
 suffers his soul to be thus ignorantly stripped of its 
 most lovely adorning? 
 
 I acknowledge I allowed my sectarianism far too 
 much to control me. And now I feel its effects — 
 its hindering influences. May it be a warning to 
 others. For there is no safety short of keeping the 
 mind free to perceive and the purpose single to per- 
 form as fast as the understanding, enlightened by 
 wisdom from on High, shall point out. 
 
 With thanks for this favor, I leave thee with feel- 
 ings that words can not express. 
 
 Edward Hicks. 
 
CHAPTEE LI. 
 
 ESSAY BY WILLIAM WEEKS. 
 
 I scarcely know what to say first, so much crowds 
 upon me for utterance. You know enough of me to 
 know that I lived not to do good to man or beast. 
 You know that I regarded not the advice of the 
 good and despised their examples of kindness. 
 
 Although you know some of these things, yet 
 much of my conduct was unknown to you. Let me 
 then say of my appetite for strong drink; it was 
 gratified as far as was within my power and a 
 drunkard's reward was mine. Poverty was my 
 companion — a grieved and abused wife was my 
 slave — I was a tyrant to my children and clothed 
 them in rags, I was the pest of the neighborhood, 
 and I therefore lived without friends, except such as 
 debauchery draws together, and the friendship of 
 these is of short duration, it vanishes like the dew. 
 I kept the idea of a spirit life as much as possible 
 out of my sight. The end came, and I could turn 
 from the light no longer. For as the old body that 
 I had so disgraced fell, I was clothed with a spirit- 
 ual one. I found nothing to screen me from those 
 
224 THE THEORY OF 
 
 that I had wronged. I had nowhere to hide, but 
 was myself, as bad as I was, and could be no other, 
 Oh, thought I, could I have only known this, I 
 would have been better prepared for the change. 
 When I used to hear the minister preach about hell- 
 fire, I had no capacity to believe it and hence, I 
 concluded that all the stories about heaven and 
 hell were made up to frighten the weak and credu- 
 lous, but it seemed to me on landing on the shores 
 of eternity that, had they preached the truth, as I 
 found it to be, I should never have been that miser- 
 able man that I found myself to be. 
 
 I can not convey in words the condition in which 
 I found myself. Turn which way I might, 
 all was gloom. I was filled with the most 
 hopeless anticipations that it is possible to 
 conceive of. While in this position, some of my old 
 neighbors, whose counsel I had despised, and whom 
 I had wronged while in the body, came to me and 
 kindly invited me to listen to them. Here was an 
 unselfish love exhibited, that I never expected to 
 find. They pointed me ahead and told me there was 
 yet hope. They showed me the steps I might take 
 that would gradually lead me out of my deplorable 
 condition. Such unselfish conduct and disinter- 
 ested love, as was thus manifested, I resolved to 
 
SPIRITUALISM 225 
 
 heed, and by close watchfulness and persevering 
 industry, I have greatly advanced. My former 
 loves gradually gave place to higher and nobler 
 ones, but how different my condition from the con- 
 dition of those that would have saved me while in 
 the body. Although I grieved them there, I find 
 them instead of turning from me now, and re- 
 proaching me for my former folly, they, from their 
 advanced and happy positions are kindly lending 
 me their assistance to the extent of their abilities. 
 I desire to warn all to shun the miserable life I 
 lived in the body. I desire to spread wide as pos- 
 sible the truth of the spirit life, and that the earth- 
 ly one is probationary. W. Weeks. 
 
 ;w< 
 
CHAiPTEK LII. 
 
 ESSAY BY JOHN C. CALHOUN. 
 
 It was very unexpected by me to be called upon by 
 Benjamin Franklin, informing that you desired to 
 hear from me, It is only on the condition, as he 
 told you, of your allowing me to express myself 
 in my own way, that I embrace the opportunity. 
 I will, therefore, proceed to give of the knowledge 
 that I am in possession of. I allude to that knowl- 
 edge acquired since leaving my body. In the first 
 place, on leaving my earthly tabernacle, I found 
 another body fitted for the real me to dwell in. I 
 had no satisfactory idea about what I should be 
 when done with time, but my most cherished view 
 was, that when the body dropped, all was over. But 
 I found I was as really John C. Calhoun as ever. 
 This, you may be assured, was delightful, to find 
 myself in the possession of a body, a real me, to 
 continue on everlastingly. 
 
 Oh, thought I, could I only have been assured of 
 this, how different would my earthly life have been. 
 This was my first impression. I found myself sur- 
 rounded by congenial spirits, who welcomed me as 
 
SPIRITUALISM 227 
 
 they were prepared, but on looking for those whose 
 characters I had most admired, I found them not. 
 I inquired for these and to my inexpressible sor- 
 row, I was informed that they were far away, if I 
 may use the expression, I mean in a far happier 
 condition. At this I was surprised, for I had given 
 my life to accomplish ends for the people. My 
 desire had been as devoted as any to promote the 
 stability, the unity, and the harmony of the govern- 
 ment, to continue it on the same ground that those 
 worthies that formed the Constitution intended. 
 And now to find myself far, very far, behind these, 
 was cause of surprise as well as of remorse. I 
 inquired for the cause and was told that Washing- 
 ton and Jefferson, with others, had labored to set 
 bounds on slavery with a hope of its extermination. 
 There, you see, was a wide difference between us, 
 while they were anxiously watching every op- 
 portunity to let the oppressed go free, I diligently 
 and continually devoted my mind to fastening the 
 chains more securely. I looked, with astonishment 
 upon the delusion with which my mind had been 
 filled. The powers with which I had been favored, 
 had been worse than wasted. I should have been 
 a leader in good, instead of evil. I should have 
 been foremost in promoting liberty instead of slav- 
 
22S THE THEORY OF 
 
 ery. Then you see, I was not in a condition to en- 
 joy what those do who cultivated their better facul- 
 ties, that had been influenced by love unselfish; by 
 love for the poor as well as the rich ; by love for the 
 slave as well as the master. 
 
 It seems to me unaccountable that my mind 
 should have been so darkened, so blinded by self- 
 ishness, as to live to spread wrong, while I en- 
 deavored to pursuade myself, I was doing right. 
 I now find all special pleading of no avail. Every 
 spirit finds its level. Worldly aggrandizements 
 fall With the body. A poor, despised, wronged and 
 abused slave is often found far, very far, in advance 
 of his master. I find, too, that he that had been 
 engaged in cultivating peace and good will amongst 
 men, very much in advance of the mightiest gen- 
 eral that had ever commanded armies. I find, it is 
 not so much the abilities that are possessed, that 
 gives enjoyment in the spirit life, as the use that 
 is made of what is given. Here then, you see, mine 
 is comparatively a low condition. But what do you 
 think of the minister of the Christian religion, who, 
 while professing to be engaged in spreading such 
 a religion as this, yet sanctioned, even encouraged, 
 the greatest wrongs that ever cursed humanity. 
 Can there be more degraded men? I can now bear 
 
SPIRITUALISM 229 
 
 my testimony against these — had it not been for 
 the encouragments I received from them, I never 
 could have so devoted my life to curse man, present, 
 and to be. 
 
 May the people be freed from the lead of such 
 teachers, may they look for themselves, and live to 
 do their duty to God and to man, independently — 
 each for himself, for each enters the spirit life him- 
 self, and no other. Oh, then, depend not on a self- 
 ish priest, but let each live to do good. Then en- 
 joyment in the body will be what mine was not, 
 happiness, and in the spirit state, greatly increased. 
 Oh, that there was some way to tell the many that 
 I have more or less influenced, to hear these truths 
 from me. If they could realize that it is really me 
 speaking to them, methinks they would listen, and 
 if I could gain their attention I could induce them 
 to leave the evil of their ways and do works meet 
 for repentance. 
 
 It seems to me there must soon something come 
 that will awaken the dwellers in wickedness to 
 their conditions and they be induced to let God, 
 whose right it is, rule in their hearts, and love and 
 good will abound among men universally. I fear 
 I am intruding too much upon your time, but when 
 you reflect upon the vastness of the subject, I feel 
 
230 THE THEORY OF 
 
 emboldened. For none that have the power, can 
 be excused, it seems to me, to withhold that in- 
 formation to their fellow heirs to an inheritance 
 that must continue whether they have done what 
 they could to elevate a brother, or depress him. 
 Whether they have done what they could to honor 
 their Creator, or not. Still, their life, that com- 
 menced on earth, must continue. Some may say, 
 if God possessed fore-knowledge, why did He so 
 arrange man, that he should, of necessity, in many 
 instances, enter the spirit life miserable, with a 
 prospect of continuing so? It seems to me I can 
 comprehend this mighty subject now, although I 
 may not be able to clearly explain it. In the first 
 place, man is placed in a probationary state, he very 
 early in life, feels, as he gives place to the better 
 feelings of his nature, sweet peace; and the more 
 he cultivates these feelings, the more they grow — 
 like a crop of corn, if cultivated, and every opposing 
 object removed, a good crop may be reasonably ex- 
 pected; so with the capacities of man, if they are 
 watched closely, and those dispositions or faculties 
 that insure peace and happiness encouraged, and 
 those that make life miserable, such as anger, re- 
 venge, pride, and everything that prevents one's 
 self, or others, from the enjoyment of life's bless- 
 
SPIRITUALISM 231 
 
 I'ngH, present and future, discouraged, then happi- 
 ness must ensue. Consequently, in this view, you 
 must perceive that man is the maker of his own 
 happiness in both conditions of life, bodily and spir- 
 itually. God has adapted man to his position. 
 What more shows his wisdom than his arrangement 
 with man. Man could not be in a condition to en- 
 joy happiness without proving his capacity for en- 
 joying. Thus I found it. I had lived too much to 
 self. I had not sufficiently obtained the victory 
 over pride, nor over my angry passions. I, to be 
 sure, could treat my equal with respect, but him 
 that I considered my inferior, I despised. Thus 
 passed my life. Injustice I suffered to take root, 
 and grow to my great injury and to the injury of 
 others. Could I blame God for this? No, he had 
 done all that he could for me, for even God could 
 not force happiness on intelligence, all He can do, 
 He is doing. He rewards for every small act of 
 kindness as well as great ones. He continues to 
 hold out inducements to turn from the evil and 
 cleave to the good. Oh, then, what cause I have to 
 bless God, for even my experience, for my state. 
 To be sure, my life was of such a character that I 
 do not deserve a high mansion, but I do enjoy all 
 
232 THE THEORY OF 
 
 that I am capable of. I wish to encourage others 
 to shun the rocks on which I suffered so much. 
 
 John C. Calhoun. 
 
 CHAPTER LIIL 
 
 ESSAY BY ELIZABETH TWINING. 
 
 It is to me a happy development that has opened 
 to us. It is what has been looked for by enlightened 
 spirits. But in what way this communion would 
 break forth, none knew. And when it did, many 
 were in doubt of its utility, for a time. But now 
 all doubts have been vanished, and I may acknowl- 
 edge, I was one of those that doubted, and, there- 
 fore, did not, at first, see the beauty and excellency 
 of these developments. 
 
 I had been a zealous sectarian during my earthly 
 sojourn. I had earnestly endeavored to do my duty, 
 faithfully. I had gone forth in obedience to what I 
 
SPIRITUALISM 233 
 
 believed was my heavenly Father's requirements to 
 declare what he gave me, from day to day, to the 
 people. In this I experienced peace and joy that 
 amply paid me for my devotion. 
 
 I had no idea then, that it was some angel spirits 
 that thus influenced me, — one that had been clothed 
 with an earthly covering as I was — I did not find 
 my mistake until I left my body. 
 
 Oh, then, how all my former planning failed me. 
 I had somehow imbibed the idea that I should find 
 my God, whom I had endeavored faithfully to serve, 
 and from whom I had all confidence that I had 
 often received counsel, would be surrounded with 
 glory unutterable. But in what way I could not 
 imagine. I had some general ideas of greatness not 
 defined. And from His exaltation I expected to re- 
 ceive the sentence of "Well done, thou good and 
 faithful servant, enter into the joy of thy Lord." 
 Judge of my surprise, on my arrival to my spirit 
 home, I was welcomed with all the endearing af- 
 fection that it is possible to conceive. I was sur- 
 prised and delighted beyond my power to express 
 at my change. When I was fully assured that this 
 was my continuing home, I inquired for the God, 
 whom I had so faithfully served and for whose 
 approbation I had sacrificed every selfish enjoy- 
 
234 THE THEORY Oh 
 
 merit, as I thought, to obtain. My companions in- 
 formed me that they knew not any locality for him. 
 They knew this, that they that do good, cultivate 
 kindness and love, devote themselves to making oth- 
 ers happy, are happy themselves while on earth, 
 and must, of necessity, enter their renewed life in 
 a condition improved in all their ennobling virtues. 
 That such is the law of spirit life that, according 
 to the earthly, the spirit life commences. How lim- 
 ited the mind must be to suppose that our God could 
 be so divided as to be personally present with every 
 intelligence in bodily existence. And not only so, 
 but with all that have existed, for none that ever 
 lived have lost their individuality. Hence, then, 
 the absurdity of supposing that God, in an indi- 
 vidual capacity, can take cognizance of each in- 
 telligent mind and direct them in the performance 
 of every duty. God's works are on a much larger 
 scale. His plans are of a more general character. 
 His laws are unchangeable. Happy is he who can, 
 without the prejudice of education, or bias of books, 
 or religious trammels, receive impressions immedi- 
 ately from a pure spirit friend who has had the ex- 
 perience of an earthly life, with the addition of 
 spirit knowledge. 
 
 Beautifully has Omnipotence arranged His laws. 
 
SPIRITUALISM 235 
 
 All His works are balanced in the most exact order. 
 Nothing is lacking. His arrangements are adapted 
 to their ends. As the planetary and starry firma- 
 ment are continued in their course and as the order 
 of commencement, continuation and decay are 
 stamped on all earthly animation, so is the order of 
 the spiritual kingdom. Everything is the most 
 perfect. It is delightful to witness it. It is joyous 
 to be a partaker of it. Our employments are as 
 various as our capacities, but everything is arrang- 
 ed by system. 
 
 The bad man cannot be an educated spirit, 
 neither can he do their work until he becomes 
 changed. 
 
 All things tend to progress in the spirit world. 
 The most depraved, after a time, tire of their condi- 
 tion, and slowly advance from it. 
 
 But they that faithfully endeavor to act up to 
 their highest convictions of right, never repent, 
 but rejoice evermore. 
 
 Elizabeth Twining. 
 
CHAPTER LIV. 
 ESSAY BY "A. H." 
 
 In the first place I desire to say that I wish more 
 particularly to give of my present condition to my 
 dear wife. I desire to impart to her what I am, 
 where I am, and how my time passes. This I 
 might do for her, did she know when to look for 
 me, or understand more of spirit laws. I have often 
 endeavored to impress her mind, but have not been 
 able to gain her attention so far as to convince her 
 of my individual presence. I am as really, person- 
 ally myself as when I was bodily with her, but my 
 covering is of such fine material that human eyes 
 cannot behold me. I can see those that are still in 
 the body as readily as when I occupied one my- 
 self; yea, far more so, for the darkness of night 
 imposes no barrier to my vision. Our light is of 
 such a character that we need not the light of the 
 sun to illuminate our pathway, neither its heat to 
 warm us, for our God has planned on a much 
 larger scale than finite man can comprehend. I 
 am in the enjoyment of such happiness that it never 
 entered my mind while embodied to believe possible, 
 
SPIRITUALISM 237 
 
 notwithstanding I used to publicly call the atten- 
 tion of the people to kindness, to love, to good, and 
 to tell them of the enjoyment that a good life af- 
 forded the devoted mind. To be sure, the reward 
 pays well in the earthly journey, but it bears no 
 comparison to the one it introduces to. Oh, if 
 men and women could only realize their real posi- 
 tion, present and future, how different would be 
 their lives. 
 
 I greatly desire my dear wife to become ac- 
 quainted with this manner of intercourse. If we 
 both understood spirit laws we could interchange 
 our sentiments freely. Then we would reason to- 
 gether as life's journey continues, and when the 
 body has performed its labor it will lie down and 
 the spirit will rejoice to be released from such a 
 cumbrous covering. 
 
 Where is the person that will continue to do 
 evil when he comes to realize that when he shuts 
 his eyes in what he calls death, it is only opening 
 them to the real life, that is to know no ending, and 
 that according to his advancement in the good, the 
 lovely and the pure will be his entrance in the re- 
 newed life? Hence, an advance in the earthly pro- 
 bation forwards, all things being equal, through the 
 endless ages of eternity, I mean, by all things being 
 
238 THE THEORY OF 
 
 equal, that it somewhat depends upon the persever- 
 ance of those in the spirit state as to how fast they 
 advance. Progression is stamped upon all things 
 relative to man. He progresses from youth to old 
 age in experience, in knowledge, if his outward man 
 is in a condition to allow it, and in age. That which 
 was exceedingly joyous at one time loses its charms 
 and something else takes its place. So in the spirit 
 life, happiness would cease to a mind, or spirit, 
 unless there was advancement. Some have the idea 
 that spirits are continually employed in singing 
 praises to God Almighty. How little they realize 
 that sameness, would be tiresome. That change is 
 necessary to insure continued enjoyment. For this 
 change of employment, our heavenly Father has 
 wisely and beautifully provided. Time would fail 
 me to give of the realities with which I am sur- 
 rounded, and to which all that live on earth are 
 hastening. 
 
 But I hope I have said enough to induce my 
 dear wife to examine closely in order to perceive 
 my mental influence in the secret of her soul. When 
 she reads this I will be present and will do what 
 I can to make her sensible of it. 
 
 Our children are as really present with me as 
 
SPIRITUALISM 239 
 
 ever they were, and we often join in the family 
 circle with their mother and brothers. 
 
 A. H. 
 
 CHAPTER LV. 
 
 ESSAY BY MRS. FRANKLIN. 
 
 Spirits, after leaving their bodies, linger around 
 their friends that continue embodied for years, or 
 as long as those they have an affinity for, remain. 
 But even they find their home in other parts of 
 the universe, some in one place and some in another, 
 according to their affinities. Although while con- 
 nected with earthly friends, much of their time is 
 spent with them, yet we could no more live there 
 continually without that nourishment and resusci- 
 tation that spirits require and which cannot be pro- 
 cured on earth, than he who reaps down your fields 
 
240 THE THEORY OF 
 
 can live without bodily nutriment. Hence, then, 
 as it is impossible to live continually on your earth, 
 there is necessity for us to have a home, a place 
 to fly to, when our duties are performed. Then the 
 question naturally arises in your mind, where is 
 the spirit home? Let me tell you. Those bright, 
 shining stars that are harmoniously singing praises 
 to their Creator in the regions of spacer — a space so 
 extended that even spirits disembodied cannot com- 
 prehend — those shining orbs are the homes of spir- 
 its. Some find a home in one and some in another, 
 according to their adaptations. The distance of 
 these seems to be a consideration with one clothed 
 with his cumbrous body. But that idea belongs to 
 earth, for as soon as the spirit is freed, it finds 
 that space is traversed with the speed of thought. 
 Now, it is in attendance on one embodied friend, 
 and then far away among congenial spirits. My 
 friends, we are not homeless strangers traversing 
 the immensity of the universe, but we each have a 
 loved home, a place to retire to, where each affinity 
 is in the enjoyment of all it is capacitated for. We 
 mingle together, we have no walls of separation 
 that confine us, except what conduct, condition, or 
 development imposes, for they that live not the 
 good life in the body enjoy not the society of the 
 
SPIRITUALISM 241 
 
 pure and lovely; hence, they are not prepared to 
 share with them, in the same mansions of the spirit 
 home. 
 
 The better ones can know the conditions of all 
 below them, and find it to be their business to help 
 them onward. But the less developed have not the 
 ability to enter the homes of the more advanced, and 
 yet such encouragements are held out, such reports 
 are received, that they fully believe of the good 
 ahead; they can compare what they did know with 
 what they now experience; they see progression 
 has been a law of heaven, and can have no doubt of 
 its continuance. 
 
 I feel quite willing to tell you how I found my- 
 self situated when I entered the spirit life. I had, 
 to the best of my capacity, done my duty faith- 
 fully. Although history fails to record my name 
 as one of the great of the earth, yet I think it will 
 not be charged that I wish to detract from the 
 just fame of my husband when I say that I was 
 his helper in every thing that has rendered him 
 worthy of remembrance. I still continue to do my 
 uttermost to assist in convincing mankind of their 
 destiny. From this digression, I will return to my 
 account of entering the untried life. I did not feel 
 certain of what awaited me. I had an undefinable 
 
242 THE THEORY OF 
 
 idea that seemed to whisper, this is not the last of 
 life, but I felt not its full truth. 
 
 Where I should go, or what I should be, whether 
 I should be consciously myself or not, was not fully 
 confidingly established. Or whether, as many have 
 thought and believed, I should sleep to some very 
 distant time (which was about equal to annihila- 
 tion to me) when the angel would blow his trumpet 
 at the last day. All these views and many more 
 had found a place in my mind. With this, to me, 
 most interesting subject unsettled, I left my body, 
 and judge of my surprise when I awoke, as from 
 a refreshing sleep, into all the realities of spirit life. 
 I found all my better and holier feelings were more 
 acutely real, than ever. I was still myself. Noth- 
 ing was lacking. After realizing my real state, I 
 thought, if this is death, so dreaded, how mistaken 
 is man! Instead of its being a dreadful thing to 
 pass through, it is the most joyous journey that I 
 had ever been a sharer of. My old body that I had 
 enjoyed so much happiness in, now seemed to me 
 too worthless to claim my notice. I felt love 
 stronger than ever flowing to those that were caring 
 for it. But, I desired to let them know that I was 
 not there — that now that body was of no* more con- 
 sequence than any other inanimate substance that 
 
SPIRITUALISM 243 
 
 the eye may chance to rest upon. To be sure, it was 
 best to put it out of sight, to prevent annoyance to 
 themselves, but it mattered not to me what was 
 done with it. 
 
 I was introduced to the company of congenial 
 spirits, who had been waiting to receive me, as soon 
 as I was released, and who had been attending upon 
 me while embodied, though I knew it not. These 
 I accompanied to their home. I found in my new 
 home all I could desire, yea, far more than I could 
 have fancied possible. 
 
 Time would fail me to give the particulars now, 
 and besides, it would be hardly possible for one 
 still confined to the body to appreciate our neces- 
 sities and our gratifications. 
 
 I delight to thus give of the knowledge I possess. 
 I will now leave, full of joy and hope renewed, the 
 friend of spirit investigations, 
 
 Mrs. Franklin. 
 
 >w 
 
CHAPTEE LVI. 
 
 ESSAY BY EDWARD STAPLER. 
 
 In the first place, I feel interested to have this 
 manner of interchange of knowledge spread far and 
 wide. There never was a time when truths better 
 adapted to the condition of man were communicat- 
 ed than are now being developed to him. God loves 
 his children now as well as he ever did. He finds 
 no necessity of referring his seeking dependent ones 
 to what was written centuries ago, for individual 
 rules of conduct, for men and women have now 
 quite as good facilities to find out their duties to 
 God and man as they have ever had. A duty made 
 clear on the mind by an unseen intelligence is of 
 vastly more consequence than an imaginary one re- 
 ceived from a book, however good the book may be, 
 and however it might have been adapted to the time 
 it was written. 
 
 I would by no means detract from the writings 
 of good men that lived long before us, but shall we 
 stand by and extol their writings, and conclude 
 that they lived in a time when the favors of Jehovah 
 
SPIRITUALISM 245 
 
 were more showered upon them than on the present 
 generation? 
 
 No, my friend, God is as near his children as 
 ever he was. He loves them as well and his power 
 is not lessened. 
 
 Then what a loss for man to so esteem a produc- 
 tion of men, long since passed from sight, as to 
 prevent him receiving instructions from the same 
 source, that those did who received those valuable 
 truths. 
 
 Do you think that any one of the prophets, whose 
 writings are recorded in the Bible, would recom- 
 mend their writings as of more value than produc- 
 tions from as good a source in other ages of the 
 world? I tell you, no, but every wise man, every 
 good man, every unselfish man, when he had ob- 
 tained that food that satisfied his own soul, would 
 invite others to gather from the same fountain 
 whence he received his satisfaction. Hence, then, 
 it is taking nothing from the most excellent writ- 
 ings, for man to desire to receive immediately from 
 the heavenly granary, as those ancient worthies 
 did. And then, behold, the blessed Jesus, him, in 
 whom bad men could find no guile, always encour- 
 aged men to look and examine for themselves. He 
 never gave any particular rule or law for man to be 
 
246 THE THEORY OF 
 
 governed by, but he did say, "who so doeth the 
 will of my Father, the same is my mother, my 
 brother and my sister." Which implies, a holy life 
 gives heirship with himself. Then as his life was 
 one of perfection, we see before the mind pictured, 
 the general character of the good man. We see He 
 manifested such love, if imitated, would banish all 
 wars from the earth, intemperance would hide its 
 awful head, and kindness and good will would ban- 
 ish famine and want, from the face of the earth. 
 
 This is what Christianity pure and undented 
 would do for man. 
 
 Jesus never taught that all truth was given by 
 Him while on earth, but He said, "I have many 
 things to say, but you cannot bear them yet." Now, 
 it is clear to me that the things that are now 
 being manifested are some of the things that the 
 people of that time could not bear. 
 
 Wise men will use all the means that they are 
 blessed with for their instruction. What there is in 
 the Old Testament that can be used to advantage, 
 be sure and appropriate, but, whatever tends to 
 evil, leave as soon as you would leave the society 
 of one you have no affinity for. 
 
 However good advice, counsel or rules may be for 
 
SPIRITUALISM 247 
 
 one day or age, each age has need of rules or regu- 
 lations for itself. 
 
 Wisdom uses the good of all times to promote the 
 interest of the present. Wisdom despises not the 
 present by looking behind for all that is good, but 
 it examines the past, compares it with the present, 
 and follows the good from whatever source it is ob- 
 tained. 
 
 The present is also full of danger. Men should 
 not imagine that they have attained fullness of wis- 
 dom, for nothing indicates more folly than that. 
 But all should keep their eye open to perceive and 
 their ear open to hear whatever it may please in- 
 finite wisdom to reveal. 
 
 Never was there a time when the gates of heaven 
 were so opened as now. But great care must be 
 taken, lest the revealings of some forward spirit, 
 not well balanced with wisdom, imposes upon those 
 clothed with bodies. 
 
 Let facts as they are presented be weighed and 
 compared, and then let the conclusions thus wisely 
 arrived at be cherished as a revelation from heaven, 
 for it is surely the case. God has bestowed on 
 man all his faculties for a good purpose, and when 
 used according to his designs, they must proclaim 
 the wisdom of the Creator. As I observed, it is 
 
248 THE THEORY OF 
 
 necessary to examine carefully to arrive at right 
 conclusions. But after a just conclusion is arrived 
 at, I would warn against any fixedness, any suppo- 
 sition, that the whole truth is attained. But always 
 remember that as in the bodily state the nourish- 
 ment of yesterday satisfies not the cravings of the 
 stomach today, so with the mental man, its ten- 
 dency is onward. To keep it strong and vigorous, 
 it must be free. After one truth has been received 
 and made clear, then keep the mind free, for it is a 
 truth that many have entertained angels, when, if 
 they had set their mind against new revelations, 
 they would have lost their precious company. Here 
 is the fatal mistake of most professors of the relig- 
 ion of Jesus. When they turn their lives toward 
 a better life they feel a reward, for every sincere 
 craving of their heavenly Father's love in their 
 souls produces happiness. If these continue on, as 
 I observed, and keep the mind free to the inflowings 
 of God's love, they will continue to grow in wis- 
 dom and goodness. But if, instead of this, the con- 
 fiding soul joins with such as say they have found 
 religion, and suffer themselves to be bound with 
 another's experience, they must become dwarfs. Al- 
 though they may pray earnestly, may sing devoutly, 
 yet as long as their dependence is upon former ex- 
 
SPIRITUALISM 249 
 
 perience, how can they be other than dwarfs? 
 Nor can their spirits, when they leave the body, 
 be fitted to give their earthly friends, valuable coun- 
 sel. My experience is such that I could write vol- 
 umes in place of this short essay, but I rejoice to 
 have this privilege. Oh, it is a cause of thankful- 
 ness continually, that this manner of communica- 
 tion is opened. It is good to live in this age of the 
 world; spirits, disembodied, can so readily give of 
 their knowledge to their embodied friends. 
 
 Edward Stapler. 
 
 >w< 
 
CHAPTER LVII. 
 
 ESSAY OF SARAH SHARP. 
 
 I gladly accept jour kind offer, but with a feel- 
 ing of my unworthiness, for I deserve no such at- 
 tention from you, and therefore the more thankful 
 I feel for this privilege. 
 
 I had all the advantage, in my early life, to have 
 laid a foundation for a useful and honorable life. 
 My parents had very kindly used their exertions 
 to give me an education equal to their means. My 
 life passed with nothing in particular to narrate, 
 until I had grown to be a woman. I fancied I was 
 far above the snares of the seducer, and from that 
 secure feeling I now date my downfall. I know 
 that I looked forward with confidence upon the 
 prospect of a useful and happy life. Many were the 
 visions of happiness, that floated across my mind's 
 eye, and never did I harbor a thought to interrupt 
 a sister's felicity, until circumstances changed all 
 my bright anticipations. In an evil hour he, whom 
 I had always regarded as a brother, by the most 
 insidious and artful intrigues, overcame me and 
 my affections were blindly placed on him. I was, 
 
SPIRITUALISM 251 
 
 as it were, completely taken captive by his kindness 
 and professed affection. It seemed nothing to me 
 that I must lose my reputation among those with 
 whom I had been used to lovingly associate. It 
 seemed nothing to me that my conduct must be 
 exceedingly grievous to my dear father and mother, 
 whose idol I was. It seemed nothing to me that 
 my conduct must make the life of my dear sister 
 miserable. It seemed nothing to me that I was 
 doing violence to my every prospect of future re- 
 spectability and happiness; and it seemed nothing 
 to me that to all these prospects must be added the 
 greatest of all, the miserable one of an unfitness to 
 enter the kingdom of heavenly happiness. 
 
 You may think, how was it possible that I could 
 have fallen in the snares thus set for me. 
 
 I cannot give a satisfactory reason unless I be- 
 came deranged. Not that my whole mental indi- 
 viduality was lost, but that the powers of my mind 
 must have given way. I was wrecked. 
 
 My life became wretched unless in the company 
 of him who had estranged me from the path of inno- 
 cence. Oh, the unhappiness my weakness caused 
 me! Many times I craved that I might be taken 
 from the evils with which I was surrounded, and 
 then the feeling of unfitness to enter the untried 
 
252 the: theory of 
 
 life, and the hope of amendment would nerve me 
 to bear the present and hope for the future. Thus 
 passed my life until one evening I was attending to 
 the duties that devolved upon me, while with my 
 sister, I stepped out the door, intending to return 
 immediately, but I was accosted by him that had 
 been the cause of all my troubles, who said he 
 wished to speak to me upon a very important sub- 
 ject ; I stepped to him, when he put his arm around 
 me and instantly plunged his knife in my throat, 
 severing the main artery, which, at once, terminated 
 my bodily existence. My exertions were used to the 
 uttermost to part from him, but all was over; he 
 gave no time to dread death, for my fate was sealed 
 almost instantly. I only had time to think he was 
 determined to kill me. The next I knew, I was look- 
 ing at my bleeding and lifeless body, as well as his. 
 I asked him why he had done this thing. He replied, 
 he was determined I should not outlive my love 
 for him. I said, had you no pity for my daughter? 
 His reply was, yes, he did feel for her, but he 
 thought she would have friends to care for her. I 
 said no more to him, for at this time we were each 
 taken into the care of those that had an affinity 
 for each. 
 
 I now found that I had different society from 
 
SPIRITUALISM 253 
 
 those that had surrounded me while I was sur- 
 rounded with bodily afflictions; for who so much 
 needs the kind sympathy of friends as those that 
 have been overcome by temptations, who have fal- 
 len into degradation. I was in trouble, and my 
 friends deserted me. I felt the need of a kind word, 
 but in its stead, I met the cold repulse. I felt that 
 I had sinned, and needed the hand of a disciple of 
 Jesus to lift me from my degradation and to say to 
 me, go, and sin no more. I needed one whose love 
 overbalanced their pride, to say to me, come my 
 dear sister, let the past be remembered no more, 
 but let us look forward for the blessings that are 
 still in store; for that mercy which Jesus always 
 encouraged the penitent to expect. But instead of 
 that, my former associates forsook me. Those that 
 professed to be the followers of the blessed Jesus 
 passed me by. Then, is there any wonder that thus 
 situated, I failed to become elevated? that since 
 those that I would gladly have associated with, de- 
 spised me, I should seek those that did receive me 
 cordially? 
 
 I find my spirit condition low, but, thanks be to 
 God, I have much, very much, to rejoice in. I am 
 in as much enjoyment as I can be, considering the 
 life I lived. I do not feel the stings that those do 
 
254 THE THEORY OF 
 
 who, while professing to be self-denying Christians, 
 yet lived to gratify self, imposing burdens upon 
 those over whom they exercised control, grievous 
 to bear, and thanking God that they were not like 
 others, or even like myself, a poor sinner. These 
 are even worse off than myself. I do not feel 
 to condemn others, but I do wish to warn every one 
 against the dangers that are strewn in life's path; 
 to shun the unhappy life that I lived; and to en- 
 courage all to do what they can to save an erring 
 brother or sister ; for, depend upon it, each has his 
 work to do, and he or she that lives to elevate, to 
 reclaim, is building on a foundation that must last 
 them when their bodies fail. It is my privilege to 
 often visit my dear ones that are left behind. 
 
 I endeavor to impress their minds with desires 
 to do good, to be kind to all, to be happy, to strive 
 to make others so, and in doing this I find my en- 
 joyment is increased. I would like to say to my 
 dear earthly friends that I am as really myself as 
 when bodily with them. I would do them much 
 good if they were prepared to receive me. I thank 
 you for your kindness to one you never knew or 
 heard of, except in connection with crime. Oh, it 
 is cause for gratitude that while many great and 
 
SPIRITUALISM 255 
 
 good are waiting to communicate through you, you 
 leave them, to allow one so unworthy as myself to 
 give you of my present and previous condition. 
 
 Sarah Sharp 
 
 CHAPTER LVIII. 
 
 ESSAY BY THOMAS CLARKSON. 
 
 It is with feelings of gratification and heartfelt 
 thankfulness that I am thus privileged. It is, in- 
 deed, a bringing of heaven and earth very near when 
 a disembodied man can influence one embodied in 
 such way as to convey readily his wishes, his knowl- 
 edge or his occupation to his embodied friends. 
 
 My life was such that it was thought by those 
 who knew me, and who believed in man's continuing 
 when removed from sight, as to entitle me to heaven 
 and happiness. This I found verified, and let me 
 
256 THE THEORY OF 
 
 give you a short history of my experience since. 
 I was met by my friends, whose lives had been 
 devoted to do men good, unselfishly ; who had sacri- 
 ficed their talents, time and money on the altar of 
 humanity; who had counted nothing too dear that 
 gave the reward of sweet peace — these I found 
 ready to welcome me. No earthly salutation can 
 compare with the love these manifested. In as- 
 tonishment, I said, can this be death ? 
 
 No, was the reply, it is not called death here, but 
 rather a birth. 
 
 This is what the earthly condition considers 
 death ; and indeed it is death to that. 
 
 But instead of its being the end of the spirit that 
 governed the body, it is just entering on the voyage 
 of real life. It is freed from that cumbrous body 
 and its requirements and hinder ences. 
 
 No house to be built for it, no bread to prepare 
 to sustain, no clothes to provide, and therefore all 
 anxiety for these ceases. This was good news to 
 one who had been perplexed, as I had been, to pro- 
 vide the necessaries to sustain myself. I found 
 that I was clothed with a body that far surpassed 
 any plannings that had ever been formed in the 
 visions that fancy portrayed to the mind. The old 
 man, with all his weakness and infirmity, had given 
 
SPIRITUALISM 257 
 
 place to the vigor of youth, and I was, in all fullness 
 and completeness, myself. 
 
 I felt my individuality ; I had the knowledge, ex- 
 perience and wisdom of a long, earthly life and 
 nothing more. What I had done and been was fresh 
 in my view, nothing more, except I was closely ob- 
 serving the changes that were going on with me. 
 Know, then, all that was before me must be learned. 
 
 My friends invited me to prove the condition of 
 my new structure, by accompanying them. It is 
 impossible for me to convey to you a full idea of the 
 ease with which space was traversed. I found 
 that spirits associate by a feeling of sympathy. 
 Each, as it leaves the earth, finds congenial spirits 
 to welcome it. Bear in mind we enter the spirit 
 life, whether we have lived to do good or evil, or 
 whether the life has been a mixture of both. Here 
 the level is found; deceptions avail not, nothing 
 can hide the real character. No choice can be ex- 
 ercised, for the law that rules here is so equal, that 
 there is no desire to associate with other than those 
 that affinity draws together. 
 
 But, notwithstanding this, we are not idlers. 
 Those more advanced feel a love indescribable, and 
 a desire to assist those of less advancement, less 
 elevated enjoyment, forward to a higher and still 
 
258 THE THEORY OF 
 
 higher condition. As in the earthly state, the 
 teacher instructs the pupil from one degree of 
 knowledge to another, so here we learn one thing 
 after another. I will return to my own case. I 
 found, without the fear of falling on the passage, 
 distance seemed annihilated. After getting some- 
 what familiar with this new state of things, my 
 instructors informed me that I, too, had my duties 
 to perform. 
 
 That in action alone can happiness be continual. 
 That mine would be the privilege of assisting those 
 still clothed with the bodies. This was delightful 
 to me. I therefore set about my work as soon as 
 I found what it was, and I have been encouraging 
 him who, like myself, is devoted to do good to 
 others, to which I early in life pledged myself, 
 although it seemed to me it was giving up all 
 worldly prospects. At that time I verily thought 
 my life must be miserable, that I must lose the good 
 opinion of all those whose friendship I most valued. 
 I thought I was giving up all prospect of worldly 
 respect, and all prospect of support sufficient to 
 sustain my bodily necessities. All these I offered 
 up when a young man. 
 
 But I found my peace flowed as I never before 
 had experienced. 
 
SPIRITUALISM 259 
 
 I found my earthly necessities were provided for 
 in a way that seemed impossible to my short-sighted 
 vision. Honors, too, were heaped upon me after I 
 had toiled long and manfully. Often have I perse- 
 vered when death by assassination stared me in the 
 face. Surely had I not been sustained by some 
 good spirit, I must have fainted by the way. Al- 
 though the evils that crossed my path were many, 
 although the dangers were great through which I 
 passed, yet, I firmly believe my life passed with 
 more enjoyment, my friends loved me better, and 
 more of the worldly goods were bestowed upon me, 
 than if I had gone selfishly to planning for my own 
 aggrandizement. Having thus experienced the 
 benefits of a well spent life in the body, and receiv- 
 ing the highest enjoyment in my new home, is there 
 any wonder then that my most earnest attention is 
 turned to those who, like myself, are devoted to 
 humanity, to suffering humanity? I use my influ- 
 ence to strengthen and encourage them. This I en- 
 deavor to whisper in the ears of the sufferer, that 
 their time of suffering will soon be past, and a 
 glorious immortality is but a short distance ahead. 
 Then keep courage, my brother, or my sister; for 
 although it may seem that we are surrounded with 
 the wicked, with those that would do an injury, yet 
 
260 THE THEORY OF 
 
 the Lord, our God, is with us ; and if we feel that we 
 have his approbation, then we have nothing to fear 
 for in that condition, to continue in the body is 
 well, but to leave it is better. What encourage- 
 ments under all circumstances! The good man is 
 safe. I feel to encourage all to persevere in un- 
 selfishly doing good. If a brother is in affliction 
 relieve him. If a brother uses you harshly, tell 
 him plainly his fault, but show a willingness to 
 forgive, without waiting for an acknowledgment 
 from him; for, remember, such is the law of our 
 heavenly Father, that it tends to happiness to imi- 
 tate him; for he is always ready to receive a re- 
 pentant sinner. He waits not to have a full settle- 
 ment, item by item, but as soon as he sees the peni- 
 tent, although a great way off, he sends his spirit 
 messenger to meet and welcome him again to his 
 Father's house. 
 
 When the spirit of love shall abound in the land, 
 when men and women shall come to prefer another 
 to themselves, it will be joyous to live on the earth ; 
 then, indeed, death to the body will lose its sting. 
 
 This manner of communication, methinks, will 
 have a tendency greatly to hasten the good time 
 long looked for. Can any one live to his present 
 and future misery when he comes to fully realize 
 
SPIRITUALISM 261 
 
 that he is surrounded with spirit friends? That, 
 whether good or not, he lives on, and that his after 
 life must commence when his former one leaves 
 him ? It seems to me not. Could man realize that, 
 when anger disturbs; his spirit, parents, or wife, 
 or brothers, or sisters, or children, are witnessing 
 his weakness and sorrowing, while thus they see 
 him in his degradation, surely he would watch that 
 he be overcome no more. 
 
 Permit me to encourage you to let no oppor- 
 tunity pass without searching into these spirit de- 
 velopments, for they are of vast consequence. It 
 gives you the privilege of the counsels of those that 
 have long since passed from sight, and have been 
 learning ever since. With these to counsel you, life 
 will pass pleasantly and death to the body will 
 have no terrors. I would like to say more when 
 opportunity offers. 
 
 Best assured that angel spirits enjoy these mani- 
 festations as well as their embodied friends. 
 
 Thomas Clarkson. 
 
 >w< 
 
CHAPTER LIX. 
 
 ESSAY BY SAMUEL FOTHERGILL. 
 
 This is interesting to me, to thus meet one still 
 clothed in the flesh, to express myself through, as I 
 used to, while on earth, bodily. In the first place I 
 desire to turn my attention to the subject of man's 
 accountability to his Creator. 
 
 He finds himself placed in a body so complete, so 
 wonderfully made, that he is at a loss to know 
 from whence he came, or whither he goeth. He 
 finds that he is in possession of certain attributes. 
 That amongst these are the feelings of love, hate, 
 justice, selfishness, kindness, cruelty, lenity, re- 
 venge, mercy and injustice. All these, as opposite 
 as they are, he finds himself controlled by. Ard 
 these he finds, as he gives attention to their work- 
 ings within, make the man. If he allows the feeling 
 of love its proper sway, governed by wisdom, then 
 he is in possession of peace and happiness, — then 
 his family or associates love his company. If he 
 is treated harshly his kindness shames the perpe- 
 trator. If he is persecuted, he forgives. If be is 
 slandered, he slanders not in return. If he is re 
 
SPIRITUALISM 263 
 
 proached for not believing in the popular religious 
 ideas with which he is surrounded, he bears it pa- 
 tiently. If, in the family circle, things occur to 
 annoy, he calls to his aid forbearance and love, 
 the clouds disperse and harmony again abounds. 
 And if adversity assails, love and kindness will 
 make a way when discouragement seems to close 
 his path. 
 
 Then, if love, when properly directed, will accom- 
 plish so much, it becomes its possessor to cultivate 
 it closely, to watch its pointings, to let it be govern- 
 ed by wisdom; for if it is not, injury may proceed 
 from this excellent virtue. In opposition to love is 
 implanted hate; which, if allowed to grow, must 
 produce unhappiness to the possessor and to those 
 with whom association connects him with. The 
 feeling produces its like in others, whether in the 
 family circle or in a more enlarged point of view. 
 It affects the wife most, for if she finds her love 
 and confidence are treated with coldness, and 
 even harshness at times, gradually her respect and 
 love for her companion decreases, and the perform- 
 ance of the necessary cares of life, instead of being 
 pleasures, become irksome,, And the children who, 
 naturally look to the parent for all the perfection 
 that a man is capable of, finding him subject to al- 
 
264 the Theory of 
 
 low his angry passions sway, lose that respect for 
 him that his position entitles him to. Hence, al- 
 though they may, from dread of physical injury, 
 perform his wishes, yet, as it is not love that binds 
 them to him, they must, of necessity, be controlled 
 by the opposite of love and harmony, — they are 
 under restraint while in his presence and love his 
 absence. Such a man fails to be happy himself or 
 to make others happy. 
 
 Let us turn our attention to view the designs 
 of our heavenly Father in placing his children in 
 their present probationary condition. At his intro- 
 duction, man is one of the most helpless of animals, 
 both in regard to his physical and mental condition. 
 
 As his body grows his mental capacity gradually 
 unfolds. It is clear whence his animal strength 
 and growth comes from, but not so with that which 
 controls the body. Whence that comes, no eye can 
 see, but the fact that a mind is received into the 
 animal none dispute. The reasoning faculty, that 
 no other possesses, being dispensed so gradually to 
 the child, that some believe it is indeed a part of the 
 body. But, my friend, the body would be as com- 
 plete without the reasoning powers, as with it. 
 Hence, then, whence cometh this second part — the 
 part that makes a man so entirely, so surpassingly 
 
SPIRITUALISM 265 
 
 above every other created being? God has so ar- 
 ranged that as the child breathes the pure a?r, a 
 portion of His nature and essence is gradually im- 
 parted to the child, as he becomes capable of re- 
 ceiving it. He also imparts his various organs to 
 cultivate, and as he exercises any one of them un- 
 duly, it will grow more rapidly than the others. 
 Hence the necessity of guarding these heavenly 
 gifts closely. Let love unselfish be cultivated which 
 will insure the society of the good. While in the 
 body it will draw good spirits to administer to it, 
 in its earthly probationary state, and will entitle 
 the possessor to an elevated mansion or place in the 
 spirit life, and prepare him to encourage some 
 earthly traveler to live the good life as he has dune. 
 On the contrary, if some other disposition or oppo- 
 site character is cultivated, as, for instance, selfish- 
 ness, then if he does not obtain the largest shave, 
 or some advantage over another, his enjoyment is 
 incomplete. He manifests uneasiness at another's 
 success and renders those he is associated with un- 
 comfortable, and himself unhappy, while in the 
 body, and unfit for exaltation in the spirit home. 
 Then, you must see, that man is the maker of his 
 own destiny. God imparts to every rational crea- 
 ture free agency, and gives the capacity to live hap- 
 
266 THE THEORY OE 
 
 pily in the body. If he elects to live to his highest 
 idea of good, then happy spirits administer. But if, 
 on the contrary, he unhappily chooses to go selfishly 
 on his way, he finds thorns to disturb his tran- 
 quility, and spirits like his own are drawn to him 
 by affinity. Oh, then, you see, our heavenly Father 
 has done all that wisdom can devise, all that love 
 can carry out, to induce man to be good, to be happy 
 and to make others happy. I would gladly give 
 further knowledge about the great Creator, but, 
 my friend, as desirable as it is to know, as grati- 
 fying as it would be for me to tell, it is beyond my 
 capacity to do so. His wisdom I see, His love I 
 feel, His greatness I admire, His power is astonish- 
 ing, His immensity I cannot comprehend, His omni- 
 presence I witness, but his location I know not of. 
 His angels I see and accompany on their errands of 
 mercy. I see your mind inquires, whence do they 
 obtain their directions? As, in the bodily state, 
 man finds by close attention what will make him 
 happy while in the body; so, here, by cultivating 
 that which promotes the highest enjoyment, we con- 
 tinually advance in wisdom, in knowledge and in 
 harmonious enjoyment. Man should not expect to 
 arrive at the summit at once, neither should spirits. 
 But every one should endeavor to treasure what 
 
SPIRITUALISM 267 
 
 they find to be true and lovely, and patiently wait 
 further developments, remembering that when ten 
 thousand years have passed away our lives have 
 but commenced; that progress or advancement 
 is stamped on all things, whether in heaven or on 
 earth. I could fill volumes in speaking the praises 
 of Him that lives forever and ever, and of the en- 
 joyment of spirits that, having performed their 
 parts well while in the body, are now doing what 
 they feel to be their duty in every respect. 
 
 Samuel Fothergill. 
 
 CHAPTER LX. 
 
 ESSAY BY NICHOLAS WALN. 
 
 I am one that passed from sight years ago, but I 
 have not lost my interest for earth's inhabitants, 
 nor have I gone so far as not to notice the develop- 
 ments now being made. 
 
 It seems to me never, since man was created, has 
 
268 THE THEORY OF 
 
 there been so favored a time to be an inhabitant of 
 the earth. 
 
 You have the best experiences of those that have 
 lived before you, and who recorded their best con- 
 victions, which have come from many ages of the 
 world's history. And besides, a way is now being 
 developed, whereby those that have lived in any 
 former age can converse freely with a medium 
 of the present time. 
 
 This gives, as I observed, the present generation a 
 great advantage over former ones. It is cheering to 
 us to thus see this intercourse spreading. For in 
 this development, we see the seeds of progress for 
 the embodied and a knowledge of what awaits them 
 when the body is left. It seems to me of the great- 
 est importance that man should know his present 
 condition and what awaits him on his journey. It 
 seems to me, a mark of the greatest wisdom, to in- 
 quire what becomes of the spirit which controlled 
 the body, and its nature, while controlling it. 
 
 This I considered a momentous question while 
 I occupied a body and I suffered such influences to 
 govern me so far that, when I left it, I found myself 
 wonderfully favored. I heard it said, thou hast 
 been faithful over few things, enter thou into the 
 joy of the Lord. My thought was, Lord, in what 
 
SPIRITUALISM 269 
 
 have I been faithful? (for I felt as though I had 
 been an unprofitable servant), and the reply was, 
 didst thou not give thy standing among men, in 
 order that thou mightest be happy in this life ? But 
 I said that was only doing my duty — true — and the 
 performance of duty must necessarily lead to this 
 result. 
 
 Then, thought I, a virtuous life must be very 
 profitable, for it yielded a very large dividend while 
 in the body, and now, to find its possessor so vastly 
 wealthy, convinced me that I had made a mighty 
 investment and ever since I have been receiving 
 compound interest. 
 
 Now, what do you think of such an outlay — that 
 of laying up treasure, on such profitable terms, 
 where it will be perpetually insured, without a pos- 
 sibility of a failure? 
 
 On leaving my body, I was met by loved ones who 
 had gone before me. These were free to give me 
 of their knowledge, acquired since leaving their 
 bodies. 
 
 Although many seemed to belong to the same 
 community or circle, yet one seemed particularly 
 delegated as my instructor. With my instructor I 
 passed from place to place, and saw the conditio^ 
 of many companies less elevated than our circle, 
 
270 THE THEORY OF 
 
 None can enjoy more than their bodily life fitted 
 them for. Although thou didst not labor for the 
 sake of reward in the future life, yet a good life 
 necessarily leads to the enjoyment of it. I told 
 my guide this seemed too much — to receive full pay 
 while in the body, and now such unbounded enjoy- 
 ment in the spirit life. He remarked, give God the 
 glory, and added, I have shown thee the condition 
 of spirits below us in enjoyment, it must be our 
 business to elevate them, to raise their loves and 
 aspirations to higher and more worthy pursuits. 
 Ours, too, is the unselfish task of encouraging the 
 embodied to cultivate more exalted views, to be 
 kind to one another, to let nothing deter them from 
 a virtuous life, which alone can insure happiness. 
 And while we teach these truths we also shall be 
 advancing. 
 
 Now, thought I, here is great gain for me, a poor 
 worm. I had thought I was working for great pay, 
 but I failed to see such completeness. I was rich 
 and full, and lacked nothing. Every self-denial 
 that I had been enabled to bear seemed to be 
 crowned with blessings unnumbered. I rejoice in 
 this, that I have been enabled to make one sensible 
 of the fact that I still live, and as I live he will live 
 also. Nicholas Waln, 
 
CHAPTER LXI. 
 
 I found, on my arrival here, that I had been 
 assisted by my spirit friends, although I knew it 
 not, all my life long. I lost much to myself by not 
 realizing this fact. 
 
 It would have been of inestimable value to have 
 realized what you do, of attending spirits. It would 
 have rendered many of my perplexities and trials 
 of very little account. And I should have been 
 filled with joy when I laid down my head. But my 
 bodily life was often cheered by the purest enjoy- 
 ments. I found my spirit life commenced when 
 my earthly one left me. And I have steadily pro- 
 gressed ever since. My progress is according to my 
 industry. As in the body, it requires labor to in- 
 sure health of body and development of mind (and 
 without it, both must fall short of accomplishing 
 the designs of the Great Architect, who planned all 
 things present and to be witnessed) , so, in the spirit 
 state, it depends upon our disposition whether we 
 progress fast or slow. And as I possessed an in- 
 quiring mind, I was prepared to progress. It was 
 
272 THE THEORY OF 
 
 delightful to find that no sophistry could avail, but 
 we all were exposed to our spirit friends, without 
 any possibility of appearing what we were not. I 
 had never courted popularity, and, therefore, felt 
 great joy when I perceived this. All is harmony. 
 Those who had been too forward, now felt the 
 justice of now being duly assimilated with those to 
 whom they felt an affinity. 
 
 Let it be remembered that nothing so much shows 
 the wisdom of God, as the beautiful arrangement 
 of man's spirit condition. All is according to the 
 most exact justice and wisdom. 
 
 I wish to turn your attention to the manner of 
 spirits dealing with their embodied friends. When 
 one turns his attention to discover some improve- 
 ment in mechanism or science, spirits who have a 
 predisposition to the subject to be investigated, are 
 drawn to him and labor with him, and endeavor to 
 find out and impart such improvements as suggest 
 to their minds. For, remember, spirits do not im- 
 mediately become filled with knowledge upon leav- 
 ing their bodies; nor do they experience complete- 
 ness, but go on and progress continually. 
 
 Then, those particularly interested in the sub- 
 ject endeavor to assist, as they have knowledge, or 
 as fast as they attain it. 
 
SPIRITUALISM 273 
 
 Do you think that the telegraph would have been 
 in its present condition without Benjamin Frank- 
 lin's assistance since he entered spirit life? De- 
 pend upon it, such results as are now being wit- 
 nessed would not have been consummated without 
 the assistance of spirits. 
 
 Thus it was with me ; when m j mind was turned 
 to discover something, to accomplish certain re- 
 sults, the idea that it could be done would present 
 itself, and, as I meditated in silence, one part would 
 present itself, and as it was found to be according 
 to natural law, my mind was led to contemplate 
 another part, and thus, by degrees, I was enabled to 
 comprehend the whole. And as the model was 
 formed in my mind, my hands were devoted to build 
 the machine. Had I then known that it was some 
 spirit friend who was assisting me — now present- 
 ing one view to my mind, and leading me to con- 
 sider its practicability, or otherwise, as the case 
 might warrant — I should have very much valued 
 such a friend, although it might have stripped me 
 of some of my self-sufficiency. Yet, that would have 
 been amply made up, yea, vastly added to my en- 
 joyment, to have been sensible of the presence of a 
 loving disinterested counsellor, ever willing to lend 
 what assistance it was in his power to render. It 
 
274 THE THEORY OF 
 
 was only when my mind was in a quiet state, that 
 he had power even to give a suggestion that I could 
 appreciate. Hence, you will see the philosophy of 
 silence. Then it is that impressions can be made 
 that will benefit. Not the stillness of the body only, 
 but the mind, too, must be quiet; for, be assured, 
 spirit friends in attendance cannot make themselves 
 or their wishes known while the attention is divided 
 on this subject or in pursuit of that loved object. 
 If anything is harbored that the mind values more 
 than the company of some spirit guardian, that 
 friend must, of course, give place to that which has 
 more attraction. 
 
 My friend, the laws by which the embodied and 
 disembodied spirits are controlled, deserve the 
 purest investigation. The more known the more they 
 will be valued. The investigation will not detract 
 from the means of procuring sustenance for the 
 body, nor will it limit the mind from the investi- 
 gations of science. I found the Scriptures fulfilled, 
 that it was not according to the profession of faith 
 that entitled one to high enjoyment, but it was he 
 who had fed the hungry, visited the sick and com- 
 forted the afflicted, who was received into the high- 
 er mansions. J. M. 
 
CHAPTER LXII. 
 
 ESSAY BY LYDIA SMITH. 
 
 I am delighted with this privilege, not only on 
 my account, but for the reason that I am convinced 
 that great good will result to mankind from this 
 manner of communication. It is certain evidence to 
 the mediums that some influences beyond their 
 mental or animal capacity influences them. 
 
 It opens to them new and heretofore unknown 
 fields of labor. It introduces them to those that 
 have been long removed from sight, and affords an 
 opportunity to receive from them such advice and 
 assistance as they are permitted to give. And the 
 question arises in your mind, why withhold any 
 knowledge that we are possessed of? 
 
 The answer is clear to us, though I may fail to 
 make it so to you. If we meddled too much with 
 the affairs of man we should take from them their 
 self dependence, which it is not our duty to do, for 
 to capacitate man for the highest state of enjoyment 
 he must be left to cultivate the capacity with which 
 he finds himself in the possession of. Hence, the 
 necessity of his being left very much to himself to 
 
276 THE THEORY OF 
 
 work out his own character, not as a machine, con- 
 trolled by others, but as a learner from everything 
 that presents itself. It is found very difficult to 
 examine freely, without prejudice, for tradition and 
 education, have so fortified certain matters of faith, 
 as well as practice, that it is of vast importance, 
 that man, in the first place, unlearns much of what 
 he has been educated in. This is found to be the 
 greater work, because there is so much truth mixed 
 with error — truth and error are so interwoven, that 
 I see no way for man to entirely separate them, 
 short of the assistance of angel spirits. And it is 
 not in the power of every spirit, so soon as it leaves 
 the body, to give wise counsel. Hence, then, the 
 necessity to discriminate and investigate what is 
 presented to view from the spirit world, as well as 
 the earthly. 
 
 As the mind desires knowledge in regard to its 
 spirit capacities, the assistance of an angel spirit 
 is necessary, and much assistance has been rendered 
 in all ages. 
 
 I found it to be the case with myself, and I gave 
 such close attention, that I was led by it, from one 
 experience to another, in beautiful order. But I 
 had no just idea whence I received my instruction 
 
SPIRITUALISM 277 
 
 and who it was that thus enlightened my under- 
 standing. 
 
 My instructor was so reasonable that when a duty 
 was given me to perform, its necessity was laid 
 before me so clearly that I was left without ex- 
 cuse if I did not perform it. But as I performed it 
 I felt sweet peace. 
 
 This encouraged me to perseverance. 
 
 Hence, my angel spirit became my most endeared 
 companion. To be sure, I was mistaken in one 
 thing, I supposed it was God himself who was thus 
 leading me gently along, administering peace and 
 joy for every act of obedience to my convictions of 
 duty. My mind was so limited that I thought God, 
 by his own spirit, operated upon me, and upon oth- 
 ers, as they were devoted to live to him in all hu- 
 mility. Many discouragements it was my lot to 
 feel, because those that had every appearance of 
 as much devotion as myself often spoke such senti- 
 ments as the witness within me condemned. 
 
 This led me to great perplexity which was not 
 explained until I awoke in newness of life. Then I 
 found it was my angel spirit that had led me thus 
 carefully along. And that it is according to the 
 knowledge of the attendant, and the power they 
 have obtained over man that he acts in regard to 
 
27S THE THEORY OF 
 
 spirit knowledge. This explained all the difficulties 
 with which I had been embarrassed. Although, I 
 thought, at times, my spirit was illuminated to see 
 my own state, and believing God must operate on all 
 the same, why were they led differently by the same 
 God, was the difficulty, but now all is explained. 
 
 We each had dear ones to illuminate us. And 
 as they themselves were enlightened, they led along, 
 provided their friend acquiesced in following the 
 guide so unselfishly delegated. This accounted for 
 all the difficulties that had so perplexed me. Oh, 
 the arrangement is sublimely beautiful. All that 
 now seems to me to be lacking to man, is for him to 
 realize his privileges. As every one has attending 
 spirits, that are interested in them, that would lead 
 them gently along and open one truth after an- 
 other, nothing seems lacking, provided man is pre- 
 pared to receive knowledge from heavenly sources. 
 When he finds the true condition, both present and 
 future, his life will be joyful, his path will be illu- 
 minated with the most enchanting views, happiness 
 will seem strewn on every side and joys will spring- 
 up instead of sorrow. 
 
 Can anyone continue to do wrong when they 
 come to understand their true nature? That they 
 live among spirits? That they are seen wherever 
 
SPIRITUALISM 279 
 
 they may go? That no place can be found so secret 
 but that spirit friends accompany them? I think 
 not. 
 
 My desire and the earnest endeavor of all ele- 
 vated spirits is, to lead men to the knowledge of the 
 realities with which they are surrounded. 
 
 O, it seems to me if I had known these things, 
 I should have been more happy myself, and should 
 have been able to have scattered blessings without 
 number around me. It seems to me when these 
 things are fully realized, that man will feel no 
 disposition to oppress his fellow man. He will 
 feel no disposition to assume any great thing for 
 himself, but will act for the good of all. 
 
 Love will fill his soul, peace will dwell in his 
 bosom, and kindness will flow to all. He will not 
 need armies of men to defend him, for his confi- 
 dence in his God will be such that come life or come 
 death, all will be well. His safety is sealed continu- 
 ally and he goes on his way rejoicing, dispersing 
 blessings to all. Lydia Smith. 
 
CHAPTER LXIII. 
 
 ESSAY BY DANIEL O'CONNELL. 
 
 I gladly avail myself of the privilege of the use 
 of your pen. I have much to give, but the time is so 
 short that I can but glance at a few of the most 
 prominent topics that interest intelligence, whether 
 in their earthly body or in their more refined spirit 
 body. I find myself as really occupying a body as 
 when multitudes were flocking to hear my voice. 
 I am incased in a body, to be sure, so refined that 
 the gross eyes of earth cannot discover me, yet 
 there are far more eyes looking upon me now than 
 there were when embodied and constantly before the 
 people. On no account would I mislead any one. I 
 scorned to do so while on earth, and much less 
 inducement I find here; therefore, you may depend 
 upon me. I shall speak of nothing that I consider 
 of little consequence. 
 
 I am surrounded with the most important and 
 interesting realities imaginable. I can now retro- 
 spect my earthly life. 
 
 There is nothing that causes me so much enjoy- 
 ment as those unselfish truths that I was enabled 
 
SPIRITUALISM 281 
 
 to see and utter in regard to peace. It was a 
 sacred truth and one that should be realized by 
 every reformer, that the blood of man should 
 be considered too sacred to be sacrificed to carry 
 out any measure for bettering his condition. When 
 man comes to fully realize his value, he cannot be 
 instrumental in planning for another's destruction 
 — far from it, his mind would be intent upon ren- 
 dering man happy, his own interest would lead to 
 this, for there is no truth more sure than that, as 
 man makes his brother happy, his own enjoyment 
 is increased. It seems to me, men must soon learn 
 what awaits them at the end of their bodily race, 
 and knowing, live to insure the crown. 
 
 Very few appear to know the power of love, it is 
 far more powerful than force. 
 
 Force must be continued to keep order, but love 
 requires none to watch, none would, willingly in- 
 jure those they love. Love fills its possessor with 
 joys and encourages others to share with him. Thus, 
 when one gives himself up to the control of love 
 every one respects him, and they being influenced 
 by his example, coming under the influence of the 
 love principle, will be likely to allow it to extend 
 and as love spreads over the land, where will be the 
 use of the warrior? His business must cease, and 
 
282 THE THEORY OF 
 
 he would be filled with that love that would prefer 
 losing his own life to the taking away of an- 
 other's. 
 
 My earnest desire is to set forth the true prin- 
 ciples of righteousness in the clearest manner. I 
 feel assured the better men understand the laws 
 by which they are surrounded, the more they will 
 prize them. The more they understand their spirit 
 nature, the better their laws will be. And the more 
 they comprehend their present and future condi- 
 tion, the better prepared they will be for both 
 states, bodily and spiritually. God has done all 
 that wisdom could plan for his children. For, of 
 all created animals, man alone is endowed with a 
 moral nature. All other animals have, in common, 
 more or less of the selfish nature, as man has, but 
 they have not the capacity to overcome it. Their 
 nature leads them no farther than the present en- 
 joyment. Not so with man. He can enjoy the pres- 
 ent, anticipate the future and retrospect the past. 
 His mind inquires whence came all these, that sur- 
 round? Whence are we going? For what are we 
 so astonishly formed? 
 
 The answer to all these is often brought to the 
 mind, but whither, is not certain. But that does not 
 alter the fact of the capacity to inquire, to examine, 
 
SPIRITUALISM 283 
 
 and endeavor to arrive at the truth. There is an 
 adaptation of every thing to its purpose. 
 
 Man was designed to fill a certain destiny. To 
 learn what would produce his own and others' hap- 
 piness, and when he discovers it, to live so as to in- 
 sure it. This, his all-wise Creator planned in order 
 that he might be proved. That his capacity for en- 
 joyment might be tested. But how often he neglects 
 his own duties that are made clear to his mind, and 
 looks out of himself for some great things ; instead 
 of studying himself and his capacities, and shaping 
 his conduct according to the just balance of the 
 wonderful reasoning powers with which he finds 
 himself possessed. He, too, often looks out of him- 
 self, beyond his limited capacity. He is apt to en- 
 deavor to find God, out of himself, instead of with- 
 in his own spirit nature. Mine is the previlege to 
 visit the tried ones of earth, to encourage them to 
 bear patiently its ills, to give consolation to those 
 that have need, to whisper hope and assurance to 
 their mental ear. 
 
 Mine is also the privilege to encourage the sec- 
 tarian to cease his dependence upon any outward 
 thing, however honored by time, however venerated 
 by sacred remembrances. Instead of these, I en- 
 deavor to lead his mind to contemplate and love the 
 
284 THE THEORY OF 
 
 immortal spirits that are gratuitously given man 
 for instructors, who can more wisely direct his 
 ways than all books, or men, however wise, and 
 good they may be. 
 
 Daniel O'Connell. 
 
 CHAPTER LXIV. 
 
 I wish to communicate some of the experience 
 that has been mine since laying down my body. I 
 was as really myself after ceasing to control it as 
 before, although it seemed trying to leave the body 
 that served me so well, because I was not certain 
 of what was behind the curtain called death. 
 
 But as soon as I realized my new position, I was 
 filled with joy inexpressible, for all was prepared 
 for me that a useful life entitled me to. 
 
 There are many things that present themselves 
 
SPIRITUALISM 285 
 
 for expression, but I can scarcely determine what 
 will be the best adapted to the good of man. I can 
 give such statements of things that would interest 
 him, but how to prove their truthfulness is the 
 question. 
 
 Assertion is good for but little without convic- 
 tion. Then I shall be poorly paid to state such 
 things, as I have no means of imparting the neces- 
 sary conviction. You may see the reason that your 
 spirit friends are not disposed to give more partic- 
 ulars about their spirit condition. No sensible man 
 in the body would like to talk of such things as he 
 can make no one comprehend. 
 
 Thus it is with the disembodied spirits, they re- 
 frain from telling their friends many things that 
 they would love to impart, and only refrain from 
 doing it because they lack the power of assuring be- 
 yond the possibility of doubt. And your spirit 
 friends no more relish the misgivings of their em- 
 bodied friends than the embodied do. And, indeed, 
 they have the power of being much more discrim- 
 inating, because of their power of perceiving the 
 mind of the individual. 
 
 There is satisfaction in conversing when it is per- 
 ceived that our motives are appreciated. But, to 
 endeavor to converse, when every sentiment is re- 
 
286 THE THEORY OF 
 
 ceived with doubt, when the most disinterested 
 love is treated with cold indifference, and when 
 every endeavor of a dear departed one to become 
 familiar, is repulsed, there can be no unity, the one 
 being positive, and the other negative — they must 
 repulse each other. 
 
 This is the reason that many do not get satis- 
 fied when they associate with those who are me- 
 diums between the spirit and bodily states. It is 
 in accordance with nature's laws and when under- 
 stood, will appear just and beautiful. 
 
 Man would greatly advance if he could enter 
 more into the study of the laws of nature. God has 
 so arranged that labor is the index to knowledge, 
 and to acquire it to the best advantage, is the se- 
 cret that man should aspire to. However, labor, 
 injudiciously employed, may fail of producing 
 great reward. 
 
 All who do fairly and candidly investigate these 
 new manifestations must become convinced that 
 there is truth in them. And having perceived some- 
 thing of its beauty, must be encouraged to learn 
 more, and the more investigated the more harmony 
 will be found. This is a subject of such importance 
 that it will do to live by, and when life leaves the 
 body it will be found fully adapted to a death bed's 
 
SPIRITUALISM 287 
 
 necessities. Surely, as men realize the presence of 
 their friends, while embodied, they must see the 
 necessity of living in harmony with them. And 
 when these accompanying angels tell what will 
 produce happiness in the body, and of course pre- 
 pare for the endless life, it seems to me that they 
 must live to promote their own and others good — 
 for they must be inseparable. This philosophy 
 must lead to the overcoming of evil with good, the 
 eradicating of cruelty by the power of love, and 
 turn jealously from the heart and in its place shall 
 be introduced kindness and charity. 
 
 Under the certainty of these consequences none 
 could be found harboring the feeling of war in his 
 bosom. And as fast as men come to realize the full 
 power of spirit life they must feel the disposition 
 of cruelty and revenge displaced, and the opposite 
 take their place. And God's laws will be seen and 
 appreciated in all His works. And man in the full 
 enjoyment of His love, will be prepared to meet the 
 change, let it come sooner or later. "A. 0." 
 
 >w< 
 
CHAPTER LXV. 
 
 ESSAY OF M. FULLER. 
 
 I lost nothing by leaving my body. I retained 
 all my mental power. I retained my husband and 
 son. To be sure, I lost my body that had served 
 me well, but which had been liable to change and 
 suffering. 
 
 My condition was surpassingly joyful when I 
 realized the true position of the spirit home. Only 
 think of the change — we were sitting on the wreck, 
 with the terrible waves dashing against it, and 
 threatening every moment to engulf us, myself and 
 husband. We determined that we would neither 
 of us survive alone. Our prayers were at that 
 awful time ascending to our heavenly Father — 
 help dearest Father, help us meet our fate with 
 resignation, and He answered our sincere desire, 
 for with joy we entered the dark valley of what is 
 termed death ! But there was no darkness to us — 
 there was no gloom. 
 
 We found that there was no deception in the 
 pleasing thought of a life beyond the grave — pleas- 
 ing to the less developed but beyond value to those 
 
SPIRITUALISM 289 
 
 who lived to do good. I am also delighted to find 
 myself giving my own thoughts on paper that I 
 stop to speak of it. It brings the two states, bodily 
 and spiritually, in close companionship. 
 
 Ah, my friend, as this becomes more realized, 
 there will be less fear of death, and what is better, 
 less wrong in the land. 
 
 When men come to feel that they are companions 
 of angels, that these good angels are near at hand, 
 will they turn from them and waste their time in 
 works of darkness, in doing that which must have 
 a tendency to make them miserable on earth and un- 
 developed in heaven? I found the expression of 
 Jesus was not an unmeaning fable, that in my 
 Father's house, there are many mansions. 
 
 I found one — and I found, too, that man prepares 
 himself for whatever mansion he is entitled to by 
 his earthly life. 
 
 Love is the passport to the highest state of fe- 
 licity and every variety is experienced according 
 to the degrees of love that controls, I can now see 
 what it was that rendered my company so inviting 
 to my friends and made my journey on earth so 
 charming to myself. 
 
 I was ministered unto by my spirit friends. And 
 as I gave heed to, and was governed by these gen- 
 
290 THE THEORY OF 
 
 tie spirits I felt my soul expand. As one truth 
 became plain another presented iself. 
 
 And thus it is, that the performance of a duty 
 today, instead of releasing from labors tomorrow, 
 has the effect of increasing the fields to be cultivat- 
 ed, and the necessity of increasing the laborers 
 follows, of course. But, my friend, the best of this 
 view is, the more enlarged the fields are, if properly 
 cultivated, the greater the harvest the mind reaps, 
 and the mind is the man, for it is not in bones to 
 think, nor in flesh to plan ; in the blood there is no 
 power to reason, nor yet in the nerves, but all these 
 qualities are contained in the spirit man. Oh, the 
 beauty of spirit laws! Did man understand them, 
 he would see that it requires not years of study to 
 make plain, things which are obscure. 
 
 It is plain that good to man indicates love to 
 our heavenly Father. No man can show his love 
 to God without he manifests it by love to his broth- 
 er. Love to God is of no value if alone. For if 
 alone, it is dead. It is a nonentity. That may 
 sound strange, but, nevertheless, it is true. If a 
 soul is filled with true love to its heavenly Father, 
 it manifests itself in its daily walk. It is not one 
 thing at one time and then another. But it always 
 beams forth happiness from its pathway, lighten- 
 
SPIRITUALISM 291 
 
 ing the loads that are on the shoulders of its neigh- 
 bors. I am filled with hope, as I pen this. It 
 seems to me new and increasing facilities are open- 
 ing to assist the earthly traveler heavenward. 
 What can man ask more than is now being given 
 to him. Let those who are privileged to counsel 
 with their spirit friends spread the glad tidings of 
 great joy, in all possible directions. 
 
 I say possible, meaning, of course, consistent 
 with prudence. I am convinced that nothing can 
 withstand the advance of these great truths. Be- 
 hold how the light spreads, although advocated by 
 no concert of action, although simple instruments 
 are its agents, yet news of advancement are brought 
 from all directions. Although its advocates are 
 sometimes unwise in their endeavors to impart 
 knowledge, owing to not understanding spirit laws ; 
 still the developments are appreciated. 
 
 Many learned ones have endeavored to turn at- 
 tention from the investigation, but the idea of lib- 
 erty has found too much lodgment in the hearts of 
 the people to be stifled into quiet by the mandates 
 of the leaders. 
 
 My advice is, go on, and be not disturbed by 
 what others may say. For knowing that you have 
 the assistance of those who performed the earthly 
 
292 THE THEORY OF 
 
 pilgrimage before yon, added to such knowledge as 
 their experience obtained in their earthly lives 
 gives, there is nothing to fear, so long as you follow 
 the direction of enlightened spirits, who will coun- 
 sel in accordance with unbiased reason. 
 
 M. Fuller. 
 
 CHAPTER LXVI. 
 
 ESSAY BY WILLIAM PENN. 
 
 I present myself to say a few words, as the 
 thoughts spring in my mind. I am so situated that 
 I cannot give utterance independent of physical as- 
 sistance, and, peradventure you could not receive 
 the same thoughts without my assistance. Then, 
 you see, we are mutually dependent. And, as it 
 takes two to perform it, our work should be better 
 done. Let us feel our responsibility and do the 
 
SPIRITUALISM 293 
 
 best we can. Then, all will be well; whether we 
 do more, or less, than others. I am in possession 
 of knowledge that the embodied cannot fully real- 
 ize, for, after all that may be said, practical expe- 
 rience is necessary to realize the full truth. 
 
 Some describe heaven as being a. place of gran- 
 deur, the streets paved with gold, and its gates of 
 the most precious metals. These descriptions fail 
 entirely of conveying the reality. We have neither 
 cities, gates, nor streets, that compare with the 
 gross things of the earth. 
 
 Neither have we the power to convey (in terms 
 that you can fully understand) to your minds the 
 realities of spirits' dwelling places. I found, on 
 my entrance, that my mind was not fully prepared 
 for what I realized. I had no doubts of a happy 
 spirit home, but where it was, or how my time 
 would be spent, were questions entirely unsettled. 
 I had the general confidence that my life entitled 
 me to one of those mansions which Jesus spoke 
 of, but, further than that, all was hid from my 
 eyes, 
 
 I found, on entering the spirit world, that I con- 
 tinued myself. I found those that I had loved 
 most, and who had gone before, ready to wel- 
 come me. 
 
294 THE THEORY OF 
 
 I found myself in the most delightful company, 
 who seemed as delighted to meet me as I was to 
 meet them. 
 
 They led me to witness what had given them full- 
 ness of happiness. 
 
 My first lesson was to learn how the mental had 
 controlled the physical. I was as complete as when 
 I had been controlling that lifeless mass before me. 
 
 This was soon explained. I saw the body was of 
 no value to me now, although I could see, hear, 
 pass and re-pass, yet I had no more power over that 
 body. It had done me good service, I thought, but 
 now mine eyes were opened to see that I could do 
 much better without it. I accompanied loved ones 
 to other parts of the universe where new and ever- 
 varying scenes awaited us. I met with those that 
 history made me familiar with, and to many of 
 them I found I was no stranger. When I met with 
 Socrates, he accosted me familiarly ; I said, "How 
 knowest thou me?" He replied: "Thinkest thou 
 one could act the part thou hast on earth and not 
 be known by thy spirit friends? No matter how 
 long since they left their spirit bodies, they watch 
 over those whose affinity draw together. Hence, 
 then, I have visited thee in thy earthly progress. 
 I, with others, have often sustained thee when thy 
 
SPIRITUALISM 295 
 
 heart would have failed thee. We gave thee con- 
 fidence to preserve to the end of thy body, which 
 seems to spirits as the commencement of life." 
 
 I perceive it is desired to know more about the 
 locality of the spirits. We find, as we leave the 
 body, affinities draw together, and not only draw 
 together, but draw to a location, a real place. And 
 although many of those that still have dear ones 
 embodied, continue much of their time with them, 
 yet they must leave, at times, to receive that sus- 
 tenance that they require. We do not remain wan- 
 dering, homeless strangers, traversing the vast ex- 
 panse of the universe, without having any particu- 
 lar motive; we have our homes, which are delight- 
 ful in proportion to our capacities to enjoy. 
 
 It seems difficult, to convey, in language, the par- 
 ticulars of our dwelling-places, there being such 
 variation in everything. To be sure, the mind is 
 the same, but so much of what transpires on earth 
 appertain to the body, that it seems difficult to find 
 words to convey correct knowledge. 
 
 We have bodies finer than the light you look 
 through. Our dwellings correspond with the occa- 
 sion we have for them. Man, in his earthly form, 
 can scarcely harbor the reality of a spirit, bodily 
 passing with the rapidity of the subtle fluid on the 
 
296 THE THEORY O* 
 
 telegraph wires, without the necessity of stopping 
 at the stations. I am convinced that soon we shall 
 have the power to convey, more readily, the reali- 
 ties of our condition. Some say spirits that have 
 been long from the earth do not commune with its 
 inhabitants, but have passed to higher and more 
 elevated conditions. But that is not sustained by 
 fact, for none feel that it is beneath them to visit 
 earth's inhabitants, nor feel it a degradation to oft- 
 en sympathize with those that are in affliction. 
 None feel that it is beneath them to stand by the 
 most depraved. I say none — I mean none that are 
 elevated; for the more elevated, the more sympa- 
 thy for the afflicted. 
 
 Let nothing prevent this truth from spreading, 
 that the best spirits sympathize, and it is joyous to 
 them to be assured that the knowledge of their 
 presence is widely and swiftly spreading. And as 
 it extends, it must carry conviction. To be sure, 
 this knowledge will not of itself give bread to the 
 hungry, but it will enable him to bear the burden 
 better, and be very likely to point out a way to 
 continue bread in the house, when, under other 
 views, it would fail. For it must have the effect 
 to lead to virtue, and it takes far less to gratify the 
 real wants of the virtuous than the immoral. I 
 
SPIRITUALISM 297 
 
 am glad the day has come when spirits can con- 
 verse directly with their spirit friends. May the 
 channel for the interchange of sentiment increase! 
 And may those that are favored with the power 
 of becoming mediums treat the subject as a reality, 
 for very much depends upon them, as to how fast 
 the truths of spirit communion spreads. If they 
 are prepared to love and profess the truth, it must 
 carry conviction. 
 
 And as fast as men come to realize the beauty, 
 the utility and the certainty of spirit communion, 
 they will rejoice that they have been permitted to 
 live in a day when this knowledge could be real- 
 ized. The sting of the prospect of death must be 
 taken away when it becomes fully known that in- 
 stead of death it is only stripping off that covering 
 that it must be separated from, before the full and 
 complete life can be enjoyed. Oh, then, with what 
 joy must the good man meet the change that ad- 
 mits him into the mansions of the blest ! 
 
 In the spirit life all contention ceases. Even 
 those who were undeveloped, when they enter feel 
 no disposition to contend. And those who progress 
 have far nobler attainments in prospect than con- 
 tending about either imaginary or real differences. 
 I advise all who are clothed with bodies to ab- 
 
298 THE THEORY OF 
 
 stain from doubtful disputations. And remember 
 that however you may array yourselves on one side 
 or the other, in regard to subjects that you cannot 
 solve by your reasoning power, it does not help 
 the cause to enter into heated discussions. For by 
 so doing the mind is rather unfitted to examine a 
 truth candidly; or, if it is erroneous, to detect its 
 fallacy. 
 
 That disposition which is curious to search into 
 hidden things beyond the capacity of man, is not 
 profitable, but hindering. 
 
 I can see no better way than for the friends of 
 progress to become as passive as possible, and 
 quietly wait for such developments as may be ob- 
 tained. Our first great object is, to convince you 
 of the reality of spirit life; to make our friends 
 sure that their present life is only an index to 
 the volume. When that fact is fully established 
 in the minds of the people, they will be prepared 
 to receive further information in regard to many 
 things. 
 
 Considering the immense importance that must 
 accure to the world, by the tangible introduction 
 of the knowledge of spirit life, I am induced to 
 say, I rejoice with exceeding joy at the progress 
 spirits are making in convincing their friends of 
 
SPIRITUALISM 299 
 
 their presence and interest for them. And, as they 
 attain that knowledge, a way opens for snch in- 
 formation as is proper, to be unfolded. Spirits 
 are more or less advanced in wisdom and knowl- 
 edge, and, of course, it depends upon the ability of 
 the communicator to instruct. If one who is not 
 developed undertakes to give instruction, it would 
 be unreasonable to expect satisfaction from his 
 counsels or facts, if he is ignorant. 
 
 A busy spirit loves not to inform you of his ig- 
 norance, any more than one in the body, who pro- 
 fesses more knowledge than he possesses, delights 
 in exposure. 
 
 Here seems to be a very common error among 
 mankind. They, judging from their conduct, be- 
 lieve that spirits, by entering the spirit state, must 
 become infinite in knowledge, without recollecting 
 that that could not possibly be the case, and the 
 beautiful plan of individuality carried out. If the 
 undeveloped woman or man should pass immedi- 
 ately, on leaving the body in a condition of com- 
 parative folly, to fullness of wisdom, he would not 
 be himself. Therefore, should that be the case 
 (which is impossible), the object of continued iden- 
 tity would be defeated. 
 
 Then, as they enter the spirit life themselves, 
 
300 THE THEORY OF 
 
 they may undertake, and I regret the necessity of 
 saying, they do, to tell such things as are errone- 
 ous, But elevated spirits will not trifle with man. 
 They desire to do their friends good, and to give 
 such information as is calculated to elevate and 
 ennoble, to fit them to live well on earth and en- 
 title them to a blessed mansion in the heavens. 
 Then the necessity is apparent of conversing with 
 such spirits as are possessed of the requisite knowl- 
 edge, which renders them capable of giving the 
 desired information. 
 
 Elevated spirits are interested, not only to ad- 
 vance their spirit friends less developed than them- 
 selves, but the embodied also. Can man desire more 
 than he now possesses? 
 
 I allude to those who are convinced that they 
 have the daily company of their spirit friends. It 
 prepares them the better to enjoy their earthly 
 lives, for having spirit ones to counsel, to check 
 them if they go astray, and to give such informa- 
 tion as they have power to impart, and make such 
 inquiries as would be useful to know, and prudent 
 to impart. And if such knowledge is found de- 
 sirable, and the guardian spirit does not possess 
 it, one that is informed on the subject can readily 
 be appealed to ; hence, it seems to me, man cannot 
 
SPIRITUALISM 301 
 
 reasonably ask for more than he is in the way of 
 receiving. It is very important that just percep- 
 tions of the character of God should be imbibed 
 and taught to the young and rising generation. He 
 is justly described in the Scriptures as Love. I 
 knew of no better term while on earth, nor do I 
 find a more appropriate one now. My soul is 
 filled with wonder, love and praise when I consider 
 His goodness, and love unselfishly manifested to 
 His children. And when I see how bountifully He 
 has provided for man's present and eternal neces- 
 sities, I feel my soul filled with admiration. When 
 I perceive the beauty and excellence of His plans, 
 I feel my unworthiness to be so large a partaker 
 in them. For what have I done that I should be 
 in the enjoyment of ten thousand times more hap- 
 piness than I could have asked for, even if I had 
 been given the privilege of choosing for myself? 
 My mind, while embodied, never could have com- 
 prehended the realities of spirit life. It must be 
 experienced to be fully appreciated. We can en- 
 deavor to portray in language, faintly, some of its 
 important points, such as its identity, and indi- 
 viduality, and continuance, but to undertake to 
 give justly its various particulars is beyond our 
 power. 
 
302 THE THEORY OF 
 
 It is impossible for the vision of man to see elec- 
 tricity, yet no man acquainted with its power will 
 deny its existence; so it is impossible to give man, 
 while in his present state, a full knowledge of elec- 
 tricity because he cannot discern it ; he can, by ex- 
 periment, be convinced of its presence and of some 
 of its efficiency, but its completeness man cannot, 
 at present, understand. It is hid from the wisest 
 and most learned. By what power does man con- 
 trol his own body? He wills to go to this place, 
 or to accomplish any given object, and it is done 
 with all the beauty and elegance of the most exact 
 machinery. It is accomplished, but no bystander 
 sees what prompts or how the thing is done. But 
 the fact is always in view, which renders the ac- 
 complishment almost lost to the individual who 
 does not inquire for causes. Still the fact is be- 
 fore the eyes of all. No man can see what moves 
 his hand when he writes, nor why it performs any 
 mandate of his will. Hence, then, if man cannot 
 understand causes of continual occurrence, plainly 
 before his eyes, how can he understand the fullness 
 of spirit life? And yet, to have a knowledge of 
 these things, renders life's duties light. It cheers 
 on him that feels for humanity, who labors that 
 the blessings that man is capable of enjoying shall 
 
SPIRITUALISM 303 
 
 be enjoyed by all. It gives energy to him who has 
 to toil early and late, that a loved wife and chil- 
 dren may receive a scanty subsistence. He sees, 
 as his earthly cares press hard upon him, that soon 
 his labors will be exchanged for heavenly rest. And 
 her who shares his love, who toils that she may 
 add to his small allotment of earthly happiness, 
 and willingly labors unceasingly, and unselfishly, 
 to make poverty as bearable as possible — her labors 
 and trials, too, are greatly lightened in the view 
 of the heavenly enjoyment that awaits her exit 
 from her present abode. And, again, he that suf- 
 fers in the prisons of earth for bearing his testi- 
 mony against the corruptions that abound in the 
 land, and in favor of the truth, feels such effort 
 in view of what is in store at the end that he can 
 rejoice even while confined in their prison cells. 
 I can speak on this subject with the assurance 
 of one having experience, for many months of 
 my earthly life was spent in loathsome prisons, 
 and, while thus denied the pure air of heaven, my 
 soul, in view of the day when the spirit, freed from 
 man's fetters, could enjoy heavenly freedom — 
 cheered by my accompanying spirits — caused me 
 great mental joy. I now look back upon those days 
 as some of the happiest days of my life; but no 
 
304 THE THEORY OF 
 
 thanks to those who thus hated me. Their object 
 was to grieve me, but God gave me courage to 
 cheerfully bear persecution for the sake of a good 
 continuance. 
 
 Men, as fast as they come to fully believe in 
 spirit life, and that it is not at a distance, but that 
 they are now in the midst of their spirit friends, 
 see a new field open to their view. Their hearts 
 will become cheered, and they will begin to inquire 
 what will make them the most happy eternally. 
 They will be actuated by a new impulse. The old 
 motive — fear — will be lost sight of, and a new one 
 will take its place. 
 
 An acquaintance with the spirit friends will 
 teach how to live for present enjoyment also that 
 which will insure a happy entrance into the un- 
 tried state. 
 
 Then, it seems to me, it will make the duties of 
 earth lighter, to have a view to the certainty that 
 awaits. Although a reward may not be the high- 
 est motive to good works, yet it is impossible to 
 do good without receiving a reward, for such is 
 the order of God's arrangements, that mighty com- 
 pensation must be received, for all unselfish acts, 
 if continued. 
 
 I would love to follow this subject, hinted at, 
 
SPIRITUALISM 305 
 
 further, but it would not be proper at this time. 
 I rejoice that this opportunity is presented to give 
 my own sentiments. Although I wrote many things 
 while in the body, and much of what I then wrote 
 I find will stand the test of spirit examination, yet 
 many things have been unfolded to my view since 
 leaving my body that will be useful to man, and 
 in due time way will be made to develop them. 
 
 But there is an adaptation of knowledge to the 
 times and circumstances of the recipient, not un- 
 derstood by the superficial observer, but which is 
 gradually dawning and becoming more and more 
 plain, to the honest investigator, into those things 
 that attain to man's present and lasting interest; 
 that interest which far transcends any other that 
 can take his attention. 
 
 Then, go on, and fear not to investigate, for 
 such treasures are in store that cannot fail to sat- 
 isfy the desires of every intelligent immortal spirit. 
 
 Wm. Penn. 
 
CHAPTER LXVII. 
 
 It was hid from me, when I was in the body, 
 that power could be continued in such a way that 
 a spirit could thus act, could thus control one still 
 embodied. But now we have such evidence that 
 it would be folly to doubt it. We can now behold 
 our friends, wise in their own conceit, making their 
 observations on this manner of communication, and 
 putting it down as a delusion — a deception. I see 
 your conduct has been such that you are not 
 charged by your friends as a deceiver, but that you 
 are under a delusion. But you can well afford to 
 pity them, for you are filled with such complete- 
 ness of evidence that you would be wrong indeed 
 not to admit it. Then, from your own assurance, 
 you can look upon their want of knowledge with 
 kindness, their self-complacency with forbearance, 
 and their lack of spiritual wisdom with forgiveness. 
 Oh, what they lose ! They go groping their way in 
 darkness and call it illumination. They suppose 
 they are following the light, while they close their 
 eyes lest they should see the light. 
 
SPIRITUALISM 307 
 
 And they condemn those who walk in the foot- 
 steps of Jesus, because they walk not after the tra- 
 ditions of their fathers. Thus making traditions 
 of more importance than God's present and ever- 
 lasting truths, revealed to men through the only 
 instrumentality that it is possible for Him to em- 
 ploy. It is hard for a sectarian to give up his love, 
 to look upon all men as brethren and feel bound 
 to no party, to wish no particular advantage over 
 any, and to unlearn many things that he has re- 
 ceived from loved friends or books, and receive for 
 himself anew — only desirous to know his duty and 
 to perform it. Here I failed. 
 
 This reminds me of the necessity of feeling kind- 
 ly towards those that feel so satisfied in the right- 
 eousness of their lives. I feel to pity them, and I 
 would gladly raise them from the mortification, 
 pain and sorrow that I experienced on my arriving 
 at my spirit home. I was in the enjoyment of all 
 that I was qualified for, but what can be the en- 
 joy meut of one who loved his own sect first with 
 all his heart, and man universally with what was 
 left? I felt shame for my narrowness when I be- 
 held the true man, with his love extended to all, 
 who felt, when one of the least was in want, an 
 unselfish desire to assist him, without inquiring 
 
308 THE THEORY OF 
 
 where he belonged or whence he came. All is cen- 
 tered here. 
 
 In the true man I see the likeness of the life-giv- 
 ing Spirit that called all things into existence. In 
 Him I see the evidence of one that is to live with 
 me through the endless ages of eternity. 
 
 I feel an earnest wish to say to my friends who 
 are still in the body many things that seem of the 
 greatest importance to me now. And I feel that 
 my knowledge, since I left my body, has greatly in- 
 creased ; for I now am free from much that used to 
 claim my earnest attention — that of providing for 
 my own and my family's sustenance. Here I am 
 free from everything of that nature; for the neces- 
 sities of spirit life are so arranged that there can 
 be no lack of that which continually nourishes and 
 sustains life. 
 
 Then, the question of how our time is spent is 
 of the greatest importance. We have our allot- 
 ments in perfect order. Each has his duties to 
 perform — that is, those that are sufficiently ele- 
 vated instruct the less advanced, whether in the 
 body or in the spirit state. 
 
 I wish to encourage you to give your time, as 
 much as is consistent with bodily claims, to your 
 spirit friends. 
 
SPIRITUALISM 309 
 
 It affords great satisfaction to us, to even let one 
 friend know of our identity — to give unmistakable 
 evidence of individuality. I know it is hard to give 
 an understanding of our condition to our earthly 
 friends. We are around our friends entreating them 
 to leave their errors and seek truth. We have the 
 privilege of seeing and knowing all about their ac- 
 tions and desires; if good, we strengthen them; if 
 evil, we entreat to leave and turn to that which 
 will elevate. 
 
 I know it seems almost impossible for spirits to 
 do, and to be, all this, yet it is a fact. We are 
 really men and women. We have our intellectual, 
 mental man in complete organization ; but our com- 
 position is so refined that the gross visions of man 
 cannot discern us. 
 
 When you look through the air, you see nothing, 
 yet when you look through a magnifying glass of 
 great power, animals are clearly discovered where 
 there seems to be no living thing. Thus, it is our 
 spirit view is vastly magnified. 
 
 Instead of the eye being closed in darkness, it is 
 opened unto such a light that the former light seems 
 like darkness to the present vision. Much may now 
 be learned of the spirit friends which I knew not 
 how to obtain while embodied, and that which is 
 
310 THE THEORY OF 
 
 calculated to smooth the path of life, to elevate the 
 mind, to give peace to the soul, and to make it re- 
 joice at the prospect of a change. For, if it realizes 
 these truths while embodied, it will be likely to so 
 live as to insure gain, whether the body continues, 
 or, if worn out, fails. So, to live is well, but to 
 die is gain. I am often interested to make my bod- 
 ily relatives more sensible of my presence, but they 
 turn from me. I knock at the door of their hearts, 
 but they do not let me in. I endeavor to impress 
 them with a desire to search into these things, but 
 they turn to their fathers and say they were good 
 men, and they did not this, hence they deny them- 
 selves the privilege of advancing. Had their fath- 
 ers, whom they thus prize, done thus, they would 
 not have been worthy of imitation, and the only 
 way to gratify those whom we have loved is to live 
 as they now desire. S. T. 
 
CHAPTEE LXVIII. 
 
 ESSAY BY COTTON MATHER. 
 
 Strange things have become realities. I penned 
 many things while in the body, and if one had at 
 that time foretold me that I should, at this time, 
 be penning my own sentiments, I should have given 
 my consent to have had him hung as a wizard, and 
 very likely had no objection to have assisted in the 
 work. 
 
 Thus, you see that ignorance is blind, and not 
 only blind, but cruel — and not these without big- 
 otry. Then you may easily see that a, mind filled 
 with all these must be prepared for the accomplish- 
 ment of the most unreasonable conclusions. And 
 under the idea of pleasing the Great Creator, do 
 acts unwarrantable, and perform works that will 
 not bear the light of justice and truth. Oh, how 
 illy prepared I was for my change ! I had endeav- 
 ored to flatter myself that I was assisting the Most 
 High God in carryiing on His work — assisting Him 
 to govern men. But I failed to perceive; I lacked 
 the main thing 1 — for, without love to all, whether 
 they agree with me or not, I could be but illy pre- 
 
312 THE THEORY OF 
 
 pared for a joyful entrance into the spirit life. 
 Hence, on my entering the spirit life, I found my- 
 self deprived of the enjoyment that love gives — dis- 
 interested love ; to be sure, I had love for those that 
 loved me. 
 
 But bad men love their friends, and I had not 
 the least idea that I had been a bad man; still I 
 was not prepared for the society of the pure. 
 
 It is not in the power of words to convey the 
 justice, the wisdom, and the loving kindness dis- 
 played in God's arrangements. He could not make 
 my condition any better than it was. I had made 
 my condition. He gave me love to cherish and I 
 cultivated partiality. He gave me justice to gov- 
 ern me, and I wrapped it in a napkin where it failed 
 to produce fruit. He gave me wisdom to guide 
 me, but I compromised with folly. He gave me 
 mercy to fill my soul, but I failed to exercise it 
 universally. Whence, then, had I any chance to 
 find happiness in my new condition? 
 
 I found all the enjoyment that my mind was 
 qualified for, and that was very far short of what 
 I had flattered myself was my due, for the idea 
 was deeply seated in my mind that I was assisting 
 God to govern the minds of His children, without 
 
SPIRITUALISM 313 
 
 perceiving that I was not willing to allow myself 
 to be governed by His laws. 
 
 My condition being exactly what I was qualified 
 for, left me no opportunity to dispute its propri- 
 ety. Its justice disarmed me of any chance to 
 complain. I therefore resigned myself to my dis- 
 appointment, and cast about me to find some way 
 to become more elevated. In this I was not doomed 
 to disappointment, but as soon as my angel com- 
 panions perceived my desires they afforded me all 
 the assistance in their power. They gave such in- 
 formation as would lead me to place my affections 
 on higher and holier objects, and the more I was 
 disposed to learn the more encouragements were ex- 
 tended to me. I have been gradually progressing 
 ever since. Everything moves in the most perfect 
 harmony where man ceases to interpose his inven- 
 tions and wars no longer against the laws of his 
 heavenly Father. 
 
 There are various causes calculated to lead 
 earth's inhabitants onward and upward, now per- 
 ceivable, that were not discernible when I occupied 
 a body, and I will allude to one or two. 
 
 Then the idea that people could live happily to- 
 gether under one form of government without any 
 religious sect bearing control, had scarcely entered 
 
314 THE THEORY OF 
 
 the mind as being possible. So used bad men been 
 to monarchial government that the very mention 
 of republicanism seemed to bring with it confusion 
 and discord. Very few, at that time, as far as my 
 knowledge extended, believed that a government 
 could be sustained without a unity of Church and 
 State. And another disadvantage we labored un- 
 der was the general belief that God had foreor- 
 dained some of His children to be tormented with- 
 out any possibility of escape. And this must come 
 upon him without any misconduct of his own. Men 
 endeavored to reason that such punishment was in 
 accordance with justice. For we endeavored to be- 
 lieve, because our forefather had sinned, it was just 
 that all of earth's inhabitants should suffer there- 
 for. 
 
 And because Jesus Christ came into the world 
 and offered His life, a sacrifice to appease His 
 heavenly Father, there was a way opened whereby 
 men could be admitted to the heavenly state. But 
 the manner of obtaining this necessary, saving grace 
 or faith was a question of great difficulty and cause 
 of much contention. 
 
 It is not necessary to enlarge, for the facts are 
 recorded in history. But I allude to them to show 
 the greater difficulties that surrounded us who then 
 
SPIRITUALISM 315 
 
 inhabited the earth, than now. The question of 
 men of various minds and religious views, living 
 harmoniously together, is no longer doubtful; and 
 the absurdity of a just God being unjust, many no 
 longer believe. You perceive, then, the greatest 
 barriers to progress are becoming removed. And 
 as the hindering perplexities pass from the mind 
 it is prepared to examine for itself and believe in 
 and receive nothing without examination. 
 
 Spirits see these advancements, and rejoice, for 
 they give promise that the more light that is ad- 
 mitted into the mind, the better it will be prepared 
 to progress. Not in one thing only, but in all 
 things. 
 
 One evil displaced makes room for its opposite 
 good, and the sincere mind will rejoice, as one er- 
 ror after another gives place to truth and right. 
 
 I would encourage all to look well to their con- 
 dition, and not allow sect too much place in their 
 minds. For when the love of sect gets too much 
 place, it is very difficult to examine a subject can- 
 didly. And without candor, the mind must be illy 
 prepared to allow truth to govern, and lead on- 
 ward and upward and prepare for the inheritance 
 that awaits all that appear on the face of the earth. 
 Let all who are favored as you are, live such lives 
 
316 THE THEORY OF 
 
 as will convince your associates that you fully ap- 
 preciate your spirit knowledge, by living for eter- 
 nity. And then you cannot fail to enjoy happiness 
 even while filling your earthly allotments. 
 
 Cotton Mather. 
 
 CHAPTER LXIX. 
 
 ESSAY BY THOMAS WITHERALD. 
 
 I present myself to give some account of a short 
 spirit life. I say short, for it seems as but yester- 
 day since multitudes of earth's inhabitants were 
 flocking to listen to the words that flowed from my 
 mouth. 
 
 For, such is the condition of man, after he leaves 
 his body, and enters his spirit life, his former idea 
 of time gives place to a far more extended view. 
 It now seems that the bodily life, although it may 
 
SPIRITUALISM 317 
 
 be prolonged to old age, is short indeed. I am in- 
 formed by those who left their bodies many cen- 
 turies ago that they feel as though they are but 
 entering eternal life. Oh, the beauty of the spirit 
 life of those who have been instrumental to induce 
 others to give heed to their highest interest, to give 
 heed to the spirit within, which I once thought was 
 God himself, operating upon my mind, giving me 
 internal directions, and which I endeavored faith- 
 fully to follow, and which I now find, although not 
 God, is a delegated spirit acting in accordance with 
 His laws. This, I say, is truly delightful to wit- 
 ness, but more delightful to share. He, who has 
 counted nothing too dear to part with, that a good 
 conscience may be his experience, must be fitted for 
 any position. He enjoys much while in the body, 
 and leaves it with the assurance of a more glorious 
 entrance into the heavenly mansions of eternal con- 
 tinuance. 
 
 Can those any longer turn from their spirit com- 
 panions, who are waiting and watching every op- 
 portunity to minister comfort, confidence and wis- 
 dom to their embodied friends, and lead them gen- 
 tly along, delighting in the company of these, and 
 rejoicing that it has pleased Infinite Wisdom to 
 open a way whereby loving converse can be carried 
 
318 THE THEORY OF 
 
 on between our sphere and yours? Who can per- 
 ceive the advantages that must spring up in the 
 pathway of the earthly traveler? It seems to me 
 none can fully appreciate it. But light is gradual- 
 ly breaking forth. The star of promise is rising 
 and must be convincing to the observer. Gradually 
 one by one will take a view of its excellence, and 
 will no longer be willing to be a spectator merely, 
 but will not be satisfied without being a sharer. 
 
 I have been greatly interested in seeing these de- 
 velopments breaking forth. Although many treat 
 the spirit friends with very little deference, they 
 will gradually learn that, although elevated spir- 
 its may appear cheerful and free, yet folly will not 
 spring from their hearts, neither will foolishness 
 fall from their lips. 
 
 And when communications are received of less 
 wisdom than was manifested by their bodily lives, 
 depend upon it, some others, and not they, are the 
 instruments with whom you are conversing. 
 
 I regret that it is so; and yet the truth is of 
 more value than gold. And to guide a brother from 
 error and doubt to truth and wisdom is of double 
 value, because we who do it receive our reward, and 
 the recipients receive such riches as none can com- 
 pute. There are seasons when the hearts of all who 
 
SPIRITUALISM 319 
 
 have been unselfishly devoted to the performance of 
 their duties feel so joyful and happy that words fail 
 to portray it, for such is the law of heaven, that 
 duties performed must necessarily induce enjoy- 
 ment. When man can be made sensible of his pres- 
 ent condition, his adaptations to development, and 
 his exceedingly glorious prospect, by fulfilling his 
 destiny, he will hasten to find the path that leads 
 him to it, and, when it is found, he will guard well 
 his steps, lest he be led astray. There can be no 
 safety, except while on the watch. The mind is so 
 active, it is continually liable to plan something for 
 itself different from what pure, reasonable wisdom 
 can sanction. And when the mind follows some 
 apparently pleasant path, that leads from inno- 
 cence and peace, great difficulties are experienced 
 in returning, and not only so, but much time is lost 
 which might have been used to great advantage, if 
 the correct path had been followed. 
 
 In considering these things, it seems as though 
 nothing could offer such inducements as to lure the 
 honest seeker after the right and the true from 
 purity of thought and action. But from the manj 
 that have gone astray, it is certain that many temp- 
 tations are near, to entice the unsuspecting. And, 
 among them, perhaps, there is none more likely to 
 
320 THE THEORY OF 
 
 take captive than to see a friend take a different 
 course than we see best for us. Feeling, for in- 
 stance, love for her or him, and desiring his co- 
 operation with us, in our way we undertake to en- 
 lighten him, which is perfectly proper, if we pro- 
 ceed in a state of mind determined to be influenced 
 by love and kindness. But if, instead of this, we 
 tell him he is wrong, and we right, and urge our 
 better way upon him, without convincing his judg- 
 ment, we will very likely drive him further from 
 the truth, and ourselves, too, and thus two wrongs 
 may and are frequently done, even in honest en- 
 deavor to do good. 
 
 But, suppose the brother had been approached 
 with all kindness in this way : "My brother, we see 
 there is a difference in our views and actions ; sure- 
 ly we cannot both be right — and I will as freely 
 come to your conclusion as my own, if you have 
 the truth on your side." And as the point of dif- 
 ference is examined in a kindly way, insinuating 
 no improper motives to the brother, and, if you 
 should fail to gain him to your conclusion, you will 
 at least gain a frined. For you have convinced him 
 of your love for him, if not for his actions, and you 
 have advanced yourself by having proved yourself 
 
SPIRITUALISM 321 
 
 capable of kindly reproving without becoming his 
 enemy. 
 
 My friend, the disposition 1 have endeavored to 
 portray is the true one. Have patience with others, 
 judge yourself; then your life will praise God, and 
 your bodily death will cause your friends regret, 
 and yourself a happy entrance into spirit life. 
 
 Thomas Witherald. 
 
 >w 
 
 CHAPTER LXX. 
 
 ESSAY BY "J. H. T." 
 
 I am pleased with the opportunity of conversing 
 with one still clothed in the body, and with one 
 that can realize that it is from a mind, or will, that 
 has once been similarly situated with himself. 
 Many may be surprised to find, that a disembodied 
 spirit can possess the power to thus control one 
 
322 THE THEORY OF 
 
 that is possessed of one — but, reflect: that which 
 causes the body, or any member of it, to move, is 
 hid from sight, and it is only because of its being 
 so common that it does not seem mysterious. One 
 may be quite still and an observer may see no ac- 
 tion, and yet mighty plans may be forming in the 
 mind that appears perfectly quiet. Soon the scene 
 is changed, for while in that stillness some plan 
 has been formed, which, when it is acted upon, will 
 cause vast results. Nothing was observed except 
 that the person was still, and now behold him reso- 
 lutely in motion, and not only himself, but such 
 plans have been matured in his mind that many 
 other minds are so influenced that they perform 
 according to the planning of the first mind. Then 
 as the body is controlled by a power it cannot un- 
 derstand, why may not a spirit that once controlled 
 a body, after it has been disengaged from it, still 
 have the power, as opportunity is offered, to con- 
 trol some body, over which it can get an influence? 
 It seems to me that one is as clear as the other. 
 But the difference is, one is familiar, and the other 
 is not. But, soon the latter will become common, 
 and as free from mystery, as the first. 
 
 It may be thought, by some, if you can so read- 
 ily control a medium's hand, and having had such 
 
SPIRITUALISM 323 
 
 experience in the body, to which has been added 
 many years of experience in the spirit world, why 
 do you not tell of startling things? Such things 
 as have never been told before? Such things as 
 would carry conviction whether he who hears de- 
 sires convincement or not? 
 
 My friend, it is hard enough to make earth's in- 
 habitants appreciate simple truth. And until they 
 can receive and value the more simple truths, they 
 cannot put greater ones to good use. 
 
 Let nothing prevent an investigation of these im- 
 portant developments, and rest assured that new 
 views will be presented as fast as they can be used 
 to good advantage. 
 
 There is always danger when there is some re- 
 vealment made. The mind is so weak it is likely to 
 suppose that it has obtained all that can be known 
 on that subject, and close his eyes against looking 
 for more. Every one should value the knowledge 
 he has obtained and look for more, from whatever 
 source it may come. And, according as it is lived 
 to, a preparation for more will be the experience. 
 
 Our heavenly Father has arranged his laws in 
 the most simple, in the most beautiful order, that 
 as one duty is fulfilled, strength is imparted to 
 perform another, with greater facility; see, then, 
 
324 THE THEORY OF 
 
 what encouragement to be good, to do good, for 
 strength will he added to strength, if patient obe- 
 dience is abode in. Angel spirits are delegated to 
 assist their embodied friends, if they can only be 
 appreciated. Their services are freely extended, 
 and the more elevated the desires are the more in- 
 tent on living in obedience to God's laws, the more 
 elevated will be the attending angel spirits. 
 
 My friend, although what I am saying may seem 
 simple, and of but little consequence, yet I would 
 have you remember that the life of man is made 
 up of littles. And the preparation for heaven is 
 obtained by littles. Do not expect great things. 
 Be patient. Be persevering, and you will find all 
 the littles added together will amount to the sum 
 total of all you can desire. Then look on the bright 
 side, and all sorrows will flee away. Cease not 
 to do good, and you will receive such a reward as 
 none can desire increased. J. H. T. 
 
CHAPTER LXXI. 
 
 ESSAY BY VOLTAIRE. 
 
 I am gratified, with your willingness, to allow 
 me the control of your pen. I am still more pleased 
 that it is in my power to do it. And, above all, I 
 rejoice that I can give such joyful account of what 
 is beyond the sight of human eyes; notwithstand- 
 ing, I failed to see the beauty of the Christian re- 
 ligion as proclaimed and accepted by its ministers. 
 For I saw, in their lives, such selfishness, such hy- 
 pocrisy and pride exhibited, that I could not recon- 
 cile it to goodness. And, therefore, I refused to 
 grant the difference that they claimed. And, of 
 course, they considered me a dangerous man. And 
 I allowed myself to be governed by feelings of the 
 same character towards them. We were both in 
 error. When I saw that they were wrong, I should 
 have sought and found the right. Instead of living 
 on their faults, I should have endeavored to have 
 been faultless myself. For my failings added to 
 theirs could by no possibility produce good. Thus 
 you perceive mine could not have been a true life, 
 a life devoted to the highest good. 
 
326 THK THEORY OF 
 
 I groped my way in darkness, and of course was 
 not prepared for an elevated spirit life. But that 
 makes no difference; prepared or unprepared, it 
 alters not the fact — the reality is the same — the 
 spirit continues on. You may readily see that I 
 was not in a capacity to enjoy the fullness of hap- 
 piness that my spirit nature was capable of. But 
 you may rest assured that that was the most mem- 
 orable day of my existence when I realized the con- 
 tinuance of my spirit man. It seemed at first that 
 it must be a dream, that must end in disappoint- 
 ment — it seemed too good to be real. I say good, 
 for it seemed far better to live, even in compara- 
 tive degradation, than not to continue. Soon the 
 reality convinced me it must be true. That I had 
 lost much in my body life, by reasoning or en- 
 deavoring to reason, such cheering prospects from 
 me. And by thus doing, placed me in a less ele- 
 vated state when I left the body. My condition be- 
 ing reduced to a certainty, it gave opportunity for 
 examining the cause of my unfitness for my pres- 
 ent state, for, surely I had never loved wrong be- 
 cause of its loveliness. I had not done evil be- 
 cause I disliked good. Then what was my induce- 
 ment to act in such way as not to be prepared for 
 
SPIRITUALISM 327 
 
 my present life? I find it was in great part owing 
 to my ignorance. And why ignorant? There is 
 a desire natural to the human heart for a con- 
 tinued life, and men, feeling it, take advantage of 
 this heaven-given desire, which is encouraged and 
 enforced by angel ministering spirits, who always 
 accompany their embodied friends, watching, as 
 they have opportunity, to counsel and instruct in 
 goodness and purity. I say, men, knowing this, 
 take the advantage — some from pure motives and 
 some from impure — undertake to make merchan- 
 dise of man's best gift, his desire for happiness. 
 And, not having experimental knowledge them- 
 selves, undertake to teach other men's words, and 
 explain them, without being prepared to realize 
 their truth or error, for themselves. And as they 
 are not prepared for their work, their lives mani- 
 festing that they have not faith in what they en- 
 deavor to teach. Hence, these stood between me 
 and God's beautiful truths. Their shadows ob- 
 scured the views that were designed for me. Not 
 that I was entirely excusable — far from it. But it 
 shows you some of the reasons why one favored, 
 as I was, should arrive at the conclusions that I 
 did. 
 
328 THE THEORY OF 
 
 I can but touch upon the things that interest 
 me now very much. 
 
 It seems to me I might say that which would 
 be relieving to me, and encouraging to earth's in- 
 habitants, for there is nothing so joyous to spirits 
 who feel the importance of becoming harmoniously 
 bound to and united in the promotion of the knowl- 
 edge of God's unchangeable laws as to be instru- 
 mental in their development. 
 
 It would seem like a repetition for me to repeat 
 what has so often been written with your hand, yet 
 as its importance is so great it seems best to add 
 my testimony to the efficacy of the love principle. 
 It is the most powerful and therefore requires the 
 most judicious use. No principle shadows forth 
 godliness as it does. For as men return good for 
 evil, although him who received the good may not 
 appreciate it, yet its effects on him who does the 
 good is above all value. It causes not only peace 
 in his bosom at the present time, but prepares him 
 for happiness in the future. 
 
 Pure, disinterested love should be always culti- 
 vated on earth, which will prepare it for trans- 
 planting in heaven. Voltaire. 
 
CHAPTER LXXII. 
 
 ESSAY BY N. P. ROGERS. 
 
 I have seen much since I left my poor body. It 
 was not well fitted for the real me that dwelt with- 
 in it, so then it was great gain for me to occupy 
 a new one. 
 
 I found I was tolerably fitted for enjoyment, but 
 not by any means for the highest mansions in my 
 Father's house. I was in a progressive state, there- 
 fore lost no time, but after examining my new home 
 and finding, as well as I was able, the laws that 
 govern in my present home, I set about adapting 
 myself to them. I found, with full purpose of 
 heart, that it was easy to make progress. , 
 
 You may, if you hold on your way, lay your body 
 by with the same quiet assurance as you now lay 
 your head on the pillow for a night's rest. 
 
 What can you more desire? To me, there seems 
 nothing lacking. 
 
 God has done all that methinks he can do to 
 make you happy in both spheres. 
 
 I have great promise, by the revealings now mak- 
 ing, that man will soon rise from his present un- 
 
330 THE THEORY OF 
 
 happy state and become fitted for enjoyment, fitted 
 for the company of elevated spirits, who are wait- 
 ing to be recognized as companions. 
 
 Spirits have from the earliest ages manifested 
 themselves, but it has been left to this age to know 
 so much of the law of man's spirit nature, as to 
 realize that all men have attending, sympathizing 
 spirits always ready to direct aright, and when they 
 are in perfect harmony, do so. But if not in har- 
 mony with each other, there is a liability that some 
 spirit not in harmony will intrude, and give coun- 
 sel, without wisdom ; for, remember, spirits are not 
 more wise or better for having left their bodies. 
 Nor does leaving their mortal frames make the rest- 
 less, busy ones quiet and peaceful instantly. But, 
 when a good man leaves his earthly tabernacle, he 
 calmly surveys his new abode, its beauties and 
 adaptations unfolded to his views. He sees every- 
 thing of one nature placed in a comparative com- 
 munity. That is, those spirits that feel an affinity 
 for each other, draw together. Their unity is such 
 that no power can separate them, and no one 
 wishes to. 
 
 There is no being brought to judgment as in the 
 body. But a certain something, somewhat anal- 
 ogous to the attraction of metallic substances to a 
 
SPIRITUALISM 331 
 
 magnet, spirits of one affinity draw together in like 
 manner. 
 
 And from these circles of affinity they go forth 
 to assist spirits to perfect themselves; to teach 
 them how to become elevated and by what means 
 they can assist their embodied friends. 
 
 Let me turn your attention to man's powers, his 
 position, and the designs of his creation. His pow- 
 ers of body are far less than many other animals, 
 and yet his mind enables him to grapple with and 
 defeat the most monstrous of them all. His posi- 
 tion, too, is calculated to regulate animal life. For, 
 much of its enjoyment or misery depends upon 
 man's plans and arrangements. 
 
 The most eternally interesting consideration is 
 the design of his creation. This is a subject that 
 occupied much of my time while I possessed my 
 body, but I failed to perceive its greatness, its 
 sublimity, until I left my care-worn frame. Then 
 the beauty of God's plans unfolded like the volume 
 of a book to me. I saw nothing selfish, nothing 
 calculated to make him more complete, but every 
 plan was replete with love — every design was cal- 
 culated for the good of man. All His dealings with 
 his children are for their good. 
 
 Then, whence come misery and trouble and cru- 
 
332 THE THEORY OF 
 
 elty? Man has done these things; they come from 
 man's losing sight of the character of his Creator 
 and pursuing an opposite course. Instead of con- 
 tinually doing good as He does, he turns and does 
 evil. And by doing evil his heart becomes hard- 
 ened, which causes misery and unhappiness to him- 
 self and suffering to his neighbor. 
 
 My untiring services shall ever be given to make 
 man sensible of his condition, and, being sensible, 
 to assist him to rise above it. 
 
 Yours for progress, 
 
 N. P. Rogers. 
 
CHAPTER LXXIII. 
 
 SENTIMENTS FROM MANY SPIRITS. 
 
 I am satisfied that there is no way to better the 
 condition of man so readily as to convince him of 
 the love and presence of departed spirits, and the 
 power they hold, and would manifest to him for 
 his good, if he would permit it. 
 
 Geo. Washington. 
 
 I have a sentiment, although it is the first time 
 I have penned one since leaving the body. I am 
 sure, had I known what you do, about the spirit 
 world, I should have been better prepared to en- 
 ter it than I was. I failed to live out the true 
 Christian's life. I now see that peace is of God 
 
 and I was at enmity with him. 
 
 John Hancock. 
 
 It is delightful to share in this entertainment. 
 The like, I suppose, was never witnessed since the 
 worlds were created. Oh, let me encourage you to 
 continue to investigate ; continue to try the spirits, 
 and wisdom will crown your efforts. 
 
 Samuel Huntington. 
 
334 THE THEORY OF 
 
 I have investigated the subject closely and find 
 Jesus Christ was right when he said "Do good for 
 evil," not only individually, but nationally. And 
 if all would act upon that principle, wars would 
 cease, and be heard in the land no more, and love 
 and harmony would soon fill the earth. 
 
 Martha Washington. 
 
 Let me tell you, we are not divided into sects 
 here. But we often come in contact. Although our 
 affinities may not draw us continually together, yet 
 we can meet for any great object as men of dif- 
 ferent affinities do, to transact business. And 
 when that is performed, each retires to his own 
 habitation. Here, too, the same law governs. Al- 
 low me to add that none ever found, when they 
 entered their eternal life, that they had been too 
 much controlled by pure, unselfish love. 
 
 Wm. Penn. 
 
 Could I have thought, while I was clothed with 
 a body, that after so many years I should be able 
 to guide a pen to give my own sentiments, I should 
 have prized the knowledge above all estimation and 
 been better prepared for my present life. 
 
 Samuel Adams. 
 
SPIRITUALISM 335 
 
 Is it not worthy of great thankfulness that this 
 manner of communication is opening, whereby fa- 
 miliar interchange of sentiment can be readily car- 
 ried on between the body and the spirit life? 
 
 Francis L. Lee. 
 
 I have the privilege of realizing my own indi- 
 vidual state, far better than when I was clothed 
 with my earthly body. I will recommend the sen- 
 timent that all will do well to live and die by — 
 Always do to others what you would have them do 
 to you. Roger Sherman. 
 
 I feel that through this means man will have 
 more cause to bless God than for any other favor 
 that has been vouchsafed to him. May he be will- 
 ing to feel its responsibility, and, feeling it, joy- 
 fully bear it to the world. Let none feel ashamed 
 to acknowledge that the spirits of men, long passed 
 from sight, do wield the pen. Wm. Paca. 
 
 I consider that he is the wisest man who can 
 give the most power in the smallest number of 
 words. Words, from a man without works, have 
 little weight, but words, though few, if enforced by 
 example, carry conviction to the heart. 
 
 Benj. Harrison. 
 
336 THE THEORY OF 
 
 Oh, how mistaken I was while clothed in the 
 body. My religion was erroneous, my practice was 
 wrong. I professed to be a disciple of Jesus, while 
 I worshipped not with Him. He preached peace, 
 while I advocated force. Now I see He was right, 
 and I was wrong. He taught good works, as the 
 all-important, while I venerated faith. 
 
 John Adams. 
 
 I will, without any apology, say that many men 
 have shown great wisdom in some things and ex- 
 hibited much folly in others; but happy is he who 
 has wisdom enough to steer his course without 
 wavering, direct through all impediments, unbias- 
 ed by the fear of enemies or praise of friends; for 
 he is the man who enjoys much in the body and a 
 
 hundred-fold in the spirit life. 
 
 Kobert Morris. 
 
 In my self-sufficiency, I concluded that man was 
 a creature of earth, and judge of my astonishment 
 when I found that my earthly life was only a pref- 
 ace to the real volume. This greatly delighted me, 
 but with what regret I was filled when I saw the 
 inequality in man's condition, which I had assisted 
 to perpetuate. This weighed me down. Believe 
 >, I have been earnestly engaged to 
 
SPIRITUALISM 337 
 
 plead for those who toil without wages and eat the 
 bread of affliction. Richard Henry Lee. 
 
 I am as really Stephen Hopkins as when I signed 
 the Declaration of Independence, and let me tell 
 you that I feel no pride now for having done it. 
 That is now the source of regret to me, for at the 
 time I signed it something whispered to me that it 
 was not Christ-like to take the sword. But I stop- 
 ped not to heed it, and lost the reward of peace- 
 maker, when introduced to my spirit home. I now 
 feel to encourage every one to seek the truth, and 
 prize it, for it is the only anchor that causes the 
 ship to calmly ride out the storm and arrive safely 
 in port. Stephen Hopkins. 
 
 I feel a degree of awe, as I take the control of 
 your pen, and may I say nothing that can hinder 
 any one from investigating these phenomena. For 
 I think I see in these revelations now being mani- 
 fested to man that which must make him better 
 and more happy. Hence, then, my motto is : Ex- 
 amine, listen to facts, bring reason, unprejudiced, 
 to decide, and you must be safe in your conclu- 
 sions. Eobert Treat Paine. 
 
338 THE THEORY OF 
 
 It seems almost like being again in Congress, 
 where one speaks after another, and what they say 
 is recorded by one that says not a word. But in- 
 stead of your penning the words as they fall from 
 the speaker's lips, you sit here and allow dead men, 
 as they are considered by men generally, to control 
 your hand. One after another gives their senti- 
 ment, and then retire. Has there been anything 
 like it since man was first created? I believe not. 
 My preface is so long that I must make my senti- 
 ment short. Then, let me give — Honesty is the best 
 policy, both to live on earth by and to enter the 
 spirit state with. 
 
 Yours for Light, Love and Liberty, 
 
 Thomas Jefferson. 
 
 I have been witnessing the progress of this cor- 
 respondence with wonder, with interest, and with 
 such delight that my efforts, I am sure, will fail to 
 justly portray. It seems to me I see in the dis- 
 tance, man living in harmony, all swords turned 
 into pruning-hooks, guns no more used to injure 
 man, and powder only used to break in pieces the 
 solid rocks to be converted to man's comforts. 
 Much of so desirable a work will be attributable to 
 the harmony with and assistance of elevated spir- 
 
SPIRITUALISM 339 
 
 its, joining in a oneness of effort with the embod- 
 ied. To me the prospect is enchanting. 
 
 Phil Livingston. 
 
 Oh, how I rejoice that light from the spirit world 
 is shining upon the earth, unshrouded in spiritual 
 darkness! It is the breaking away of the clouds 
 of superstition and ignorance. Man cannot remain 
 long in bondage when he comes clearly to see lib- 
 erty within his reach. Then rejoice with me, for 
 the signs of the times betoken a plentiful harvest 
 near at hand. Lewis Morris. 
 
 In all the researches that I have ever made, I 
 never crossed anything of the importance of this 
 manner of communicating. It seems to bring the 
 two conditions of man within speaking distance. 
 I have many times endeavored to give my con- 
 victions to earth's inhabitants. I would present an 
 idea, and the individual would start, and endeavor 
 to drive the impression from him. And, if that 
 failed, and the impression continued, he counselled 
 a friend; and, if that did not satisfy, then he must 
 apply to the minister, and he most commonly set- 
 tled the question. But, let me say, the learning of 
 the schools does not give true spirit knowledge. 
 That must be obtained individually, each for him- 
 
340 THE THEORY OF 
 
 self. All have spirit friends to instruct, and who 
 are waiting to have the heart stripped of other 
 loves, that they may have place. 
 
 Eichard Stockton. 
 
 This, to me, seems the beginning of a work that 
 must accomplish vast results. But those results 
 must be quickened or retarded according to the 
 devotion of those called to the service. For God 
 works by willing agents, both in the spiritual and 
 earthly form. Let me say, then, as sure as there 
 is a God in heaven, no one toils in vain who works 
 for his brother unselfishly. He shall receive a 
 reward. K. Clanborne. 
 
 I have very much that crowds for utterance, for 
 I have been an observer ever since I left my body. 
 Indeed, one's chances for knowledge greatly in- 
 creases, as soon as he leaves his body, for he has 
 the power of vision, when the sun is hid from sight, 
 and all seems dark and dreary to the coarse eyes 
 of earth. I can take a view of the efforts of mor- 
 tals, and then away to some spirit home, far off. 
 This may seem mysterious when contemplated by 
 finite methods; not so by spirit knowledge. With 
 them, distance is almost an unmeaning word. 
 
 George Walton. 
 
SPIRITUALISM 341 
 
 Oh, how it gladdens my heart to have the power 
 to say, in my own way, and my own language, that, 
 of all the faculties that man is possessed of, none 
 make him so happy as to be governed by love, and 
 nothing makes his neighbors so kind. Love is the 
 most powerful weapon that man ever wielded. It 
 is far more powerful than the sword. Then, may 
 it be spread more and more, until it covers the 
 whole earth. J. S. Jackson. 
 
 It is delightful to us who have left our bodies to 
 manifest to man that we are in their midst; con- 
 scious of everything that is of moment, and ever 
 ready to assist those who feel the need of help. This 
 applies to spirits who are elevated; they know the 
 value of a well-spent life and are anxious to lead 
 
 their fellow-heirs to happiness. 
 
 Benjamin West. 
 
 In all my experience, there has been nothing so 
 charming as this conversing with man. Nothing 
 so hopeful for man ; and nothing so likely to kindle 
 the flame of loving brotherhood between the varied 
 families of earth, as this interchange of sentiment, 
 in a tangible form. When men come to realize 
 that they only pass from one body to another, when 
 they leave their first body and pass from sight, 
 
342 THE THEORY OF 
 
 and that it is still possible to continue a corre- 
 spondence with those they leave behind, and as not 
 from a far country, but that they are within hear- 
 ing, yea, that the embodied are far more readily 
 perceived by the spirit than when together — then 
 happiness will be near at hand, yea, at the very 
 door. J. Marshall. 
 
 I am sure that when men come to realize their 
 present state, and its relation to that which is to 
 come, and in what proximity they are to each oth- 
 er, then, indeed, a good time will have commenced, 
 and will continue until love will abound and good- 
 will shall become universal. 
 
 Kobt. H. Harmon. 
 
 I was so foolish, while embodied, that I feel 
 ashamed to present myself. I was a coward and 
 my cowardice was the cause of my untimely death. 
 It caused my loved family the most excruciating 
 anguish. I could, bodily, withstand any army of 
 men, but I failed to withstand the word coward, 
 and thereby died from my cowardice. Oh, how 
 much more noble it would have been to have told 
 him who had wronged me: "I feel no enmity to 
 you; if I have wronged you, forgive me." But here 
 I feared the finger of scorn would be pointed at 
 
SPIRITUALISM 343 
 
 me, and I shrunk from it. I would gladly have re- 
 traced my steps, when too late. I have done what 
 I could since being here to bring duelling into dis- 
 credit, and with that, all wars and fighting, for of 
 the two, duels are less cruel than war. 
 
 Alex. Hamilton. 
 
 I am conscious that all conditions in the spirit 
 life, when first entered, are exactly what the earthly 
 life fitted them for, and can be no other. But they 
 may not continue long the same. It takes some 
 much longer than others, to perceive their situa- 
 tion and of consequence must take some much long- 
 er than others to arise from it. But advancement 
 is the law of spirit life, and progress is the unal- 
 terable attendant of all things. J. W. Eawson. 
 
 This is a privilege, that few, of all the vast num- 
 ber who inhabited earth, have been blessed with, 
 and may I appreciate the favor. I suppose that 
 there is none among them all but would gladly 
 avail themselves of the privilege of thus giving evi- 
 dence of their continued life. And now I have 
 the opportunity, let me say to all, the spirit sphere 
 is near, the spirit state is sure, and the spirit con- 
 dition depends upon the earthly life. 
 
 B. E. Meade. 
 
344 THE THEORY OF 
 
 Creeds are nothing, forms and ceremonies are of 
 no value, but a contrite heart, and purity of pur- 
 pose are of priceless value — nothing can equal 
 them. They prepare the soul for such advancement 
 that it must take an eternity to calculate. 
 
 S. Gray. 
 
 Since I have been witnessing, one after another, 
 give a sentiment, I could hardly wait my turn pa- 
 tiently, so anxious was I to give tangible evidence 
 of my own individuality. It has seemed that if I 
 could only make it known that I did actually exist, 
 as much as all individuals when embodied, I should 
 enjoy more myself, and be of service to those who 
 still occupy an earthly body. Let me say that love, 
 pure and undenled, is the best prospect to heavenly 
 happiness. L. P. Madison. 
 
 I feel to give you some short account of my 
 spirit life. I awoke from my worn-out body with 
 all the consciousness of my most vigorous days. I 
 looked about me with astonishment and involun- 
 tarily asked where I was. I was informed, "You 
 are born into your eternal condition." Eejoicing 
 filled my soul at this answer, and I looked about 
 me for my companions, and was drawn by a law 
 of affinity, that seemed to possess as much power 
 
SPIRITUALISM 345 
 
 here as gravitation does with you. With my new 
 companions, I very soon commenced with full pur- 
 pose of heart to find the means to advance from my 
 condition, which was far from an elevated one, 
 and I have greatly progressed. 
 
 D. Krittenhouse. 
 
 >w< 
 
 CHAPTER LXXIV. 
 
 SENTIMENTS FROM MANY SPIRITS — CONTINUED. 
 
 Only think of the favors those enjoy who are 
 wise enough to investigate the truths that are now 
 being brought to light. Could I have been thus 
 privileged while embodied, how much better I 
 should have been prepared for my change. I stum- 
 bled along. I listened to the professed minister of 
 Jesus, but his knowledge failed to satisfy me. I 
 read the Scriptures, and they, too, failed to give me 
 
346 THK THEORY OF 
 
 confidence, without leaving doubts lurking in my 
 breast. And in this state I was forced into my 
 new and lasting condition, which I found far bet- 
 ter than I expected, but found myself less fitted for 
 my new home than I should have been had I known 
 
 for a certainty what awaited. 
 
 Jno. Trumball. 
 
 Let me thank you for offering me your assistance 
 to speak to those who accompany their bodies. Let 
 me tell them that love, peace, good-will and kind- 
 ness are of God, and that all wars, strifes, conten- 
 tions and overbearings are in opposition to Him, 
 and consequently wicked. B. Bufford. 
 
 On this, to me, most interesting occasion, I feel 
 to give a view of the clergy in the spirit state, those 
 who are appointed to enlighten the inhabitants of 
 earth and lead them to a higher and more elevated 
 condition of mind. These I find occupy, though not 
 without many exceptions — I speak of generalities 
 — occupy even lower stations than other classes. 
 For they have established theories, and if any little 
 honest ones of their flock see a light leading dif- 
 ferent from that established by the combined au- 
 thority of the order, persecution, cruel and untir- 
 ing, is resolved upon in order to cause him to give 
 
SPIRITUALISM 347 
 
 up following the pointings of the manifestations 
 that have been made clear to his mind. And if he 
 has not been willing to continue the chains that the 
 clergy has prepared for him, he is despised and cast 
 out as the enemy of God and man. Is there any 
 wonder, then, that these are not elevated? — for they 
 encouraged not the little ones who sought their aid. 
 
 Henry Colden. 
 
 My turn has come to give you a sentiment, and 
 I am as ready now to proclaim a truth as I was 
 while in the body to gratify my will — my un- 
 bridled will. When I landed in eternity, I found 
 much of my time had been wasted ; yea, more than 
 wasted. As soon as I perceived where I had done 
 wrong, and how to advance from it, I set about it, 
 and have advanced from my degradation some. I 
 was wrong in almost everything. The cultivation 
 of love to man, universal, I had neglected, and 
 hence to God's love and approbation I was a stran- 
 ger. Instead of encouraging peace and good-will 
 among men, I encouraged wars and bloodshed. 
 Hence, mine was an awful state of mind, to leave 
 my earthly and commence the renewed life, but I 
 
 am progressing, thank God. 
 
 Andrew Jackson. 
 
348 THE THEORY OF 
 
 By all means that man is blessed with, it is his 
 duty to unfold and share with others. Then, my 
 advice to you is to neglect no time, that prudence 
 points out, to spread the knowledge of your asso- 
 ciation with spirits. George Olney. 
 
 Let love always be uppermost and then you will 
 be safe. It is of priceless value. It renders you 
 God-like, and, if like Him, your happiness is com- 
 plete. If, when temptations assail, love keeps its 
 place, you will be unmoved, whether living or 
 dying. Nathaniel Green. 
 
 From a most determined man, I found myself 
 one of the most weak and deficient spirits in the 
 spirit life. Man's importance cannot enter, however, 
 he may have commanded men, however he may have 
 been honored. None of these things accompany 
 him, and he has to enter himself and for himself. 
 And for this change I was poorly prepared. My 
 mind was not in a condition to appreciate the com- 
 pany of elevated spirits. But I have been striving 
 for elevation — and blessed, yea, thrice blessed, is 
 my God who has so mercifully provided for the de- 
 graded to arise from their degradation — slowly, to 
 be sure, but surely, if they use the necessary effort. 
 
 Paul Jones. 
 
SPIRITUALISM 349 
 
 Mine has been an experience that I would gladly 
 reveal to you, but in an essay of this kind one has 
 only an opportunity to express a sentiment, and 
 for that favor I thank you. I will offer this as a 
 prominent theory of my former, and continues to 
 be of my renewed life, to-wit : Persevere, although 
 insurmountable obstacles may seem to cross your 
 paths; give not out — remember the crown is to 
 them who hold out to the end. There is as much 
 necessity to mind this motto in investigating spirit 
 truths as there is in temporal concerns. 
 
 Eobt. Fulton. 
 
 I am now of no more importance than any other 
 man that lived no better than myself. Mine was a 
 horrible life. Trained to lay waste the labors of 
 man, and not only so, but to take that from him 
 that none could restore. What a presumption, to 
 take away the life of a brother, who had quite as 
 good a right to it as myself! This fact should be 
 spread through all the land, that man's life is sa- 
 cred — too sacred to be taken from him for any 
 cause. I would like to enlarge, but time and space 
 fail me. But I desire to say that I am gradually 
 arising from my degradation. 
 
 Wm. EL Haerison. 
 
350 THE THEORY OF 
 
 In humility I approach to pen a few sentiments. 
 It affords me far more enjoyment to do this than 
 all the honors that were bestowed upon me while 
 embodied gave. Hence, then, you may see how 
 spirits prize these opportunities. Although it is 
 not possible for many of earth's inhabitants to be 
 Presidents, yet you have my testimony that every 
 one has the opportunity of enjoying far more than 
 any one of the Presidents has ever yet done. Ah, 
 my friend, it is the pure, the lovely, the meek, and 
 the humble who are fitted for spirit enjoyment — 
 while the honors and the grandeur heaped on mor- 
 tals have a tendency to degrade and unfit the spirit 
 for its continuing life. Jas. Madison. 
 
 It is not from an elevated position in the spirit 
 world that I come to offer my mite. But, for an 
 honest statement of facts. I expect to arise from 
 my present degradation. God is too just to allow 
 him who withheld his neighbors' wages and had 
 done him great injury, to enjoy, with him, who 
 had loved his neighbor and wronged him not. Men 
 should realize that every wrong they do is tending 
 to unhappiness, and every good they do is tending 
 to joy and rejoicing. For every act must insure its 
 appropriate reward. Jas. K. Polk. 
 
SPIRITUALISM 351 
 
 Love must be the motive of action that is to dis- 
 pel its opposite. For love is more powerful to dis- 
 pel wrong than armies of men, however they may 
 pride themselves of their numbers. May pure love 
 put under foot every evil. John Fitch. 
 
 &&&&&& W €€€€€€ 
 
 Nothing, it seems to me, can be of more im- 
 portance than the inquiry of man's destiny, and, 
 knowing it, what will best carry forward such a 
 combination of circumstances as to prepare it for 
 its highest attainments. I failed to be prepared 
 for it. Not for lack of honesty, or devotion, but on 
 account of a too rigid adherence to the traditions 
 of the fathers. I was more inclined to consider 
 God just than lovely; more inclined to consider 
 Him severe than merciful. Hence, my character 
 partook of the same, in degree. So that my chil- 
 dren feared me, not so much for their love to me 
 as for the consequences of my displeasure. This 
 ought not to have been. Love should be the motive 
 power in every family. J. N. Fowler. 
 
 Beautifully has God arranged His laws for the 
 government of His works. And in nothing more 
 is His loving kindness displayed than in the ar- 
 rangements of spirit continuance. For, as sure as 
 
352 THE THEORY OF 
 
 an intelligent mind enters the world, just so sure 
 is it a candidate for eternity, and no power can 
 change the law. Hence, then, the necessity of cul- 
 tivating the mind, the candidate for eternity — as 
 that it shall enter the spirit state with elevated feel- 
 ings, and desires so trained as to enjoy the com- 
 pany of the spirits of just men made perfect. For, 
 sure it is that each spirit, as it enters the state 
 that the body cannot, by its affinity, draws with 
 unerring certainty to such as it is in union with. 
 Yours, with heart filled with love, 
 
 John Smith. 
 
 Let me advise you to never undertake to enforce 
 the truths that you are becoming familiar with by 
 arguments. Simply say you find this to be true, 
 or that to be contrary to your experience. Give 
 such evidence as you have had and leave the judg- 
 ment to be pronounced by the listener in his quiet 
 moments. Then all will be well. 
 
 F. T. L. Leroy. 
 
 I saw in the vision of the night season, long 
 before I left my body, that I was encompassed with 
 spirit friends, ministering unto me as they could. 
 Hence, when I left my worn-out body, I felt as 
 though I was surb to find a home— a better one than 
 
SPIRITUALISM 353 
 
 I was leaving. But the excellency of it far exceed- 
 ed the most sanguine visions that had been formed, 
 when I only saw, as it were, through a glass dimly. 
 I was admitted into a circle whose affinities were 
 entirely in sympathy with mine. Where such har- 
 mony is witnessed as none can fully know but those 
 who enjoy it. From this harmonious circle we go 
 forth on errands of mercy, to those who are less ad- 
 vanced than ourselves. E. Partrage. 
 
 May nothing prevent your continuing to investi- 
 gate the laws of spirit life, and how it is affected 
 by the life in the body. Let me tell you, for lack 
 of knowledge, I am very far below the position I 
 should now be in had I realized my present and 
 future. I had devotion sufficient, I had perse- 
 verance and honesty ; hence, my spirit condition is 
 glorious. But much of my labors were directed 
 without wisdom. Hence, I failed to acquire true, 
 profitable knowledge, according to the sincerity of 
 my motives. For, bear in mind, sincerity cannot, 
 unless rightly directed, prepare any one for the 
 fullness of enjoyment in the spirit home. 
 
 Joseph C. Neal. 
 
 In all my experience, I have never seen him who, 
 
354 THE THEORY OF 
 
 with full purpose of heart, devoted himself to love, 
 unselfishly, to do good for good's sake, without the 
 hope or expectation of reward, regret his devotion, 
 nor repent of his deeds in the body. But many 
 there are who have made great professions of god- 
 liness while they lacked these heavenly virtues of 
 love and unselfishness; hence they lacked every- 
 thing heavenly, and therefore they entered the 
 spirit state degraded. May selfishness be avoided, 
 as man's greatest enemy. Ben Gray. 
 
 From mansions of joy, I undertake to pen a few 
 lines. I rejoice to have the privilege to give the 
 voice of encouragement to a fellow heir to eternity. 
 Encouragement is of God. For thus He deals with 
 His loving children. To those who love His laws, 
 love is added. And he who cultivates the opposite 
 of love is at war with God Almighty. And fearful, 
 indeed, is the result of such a spirit. For if it sows 
 to evil it must reap of the same. Then, my motto 
 is — Love, pure, disinterested love, and it in its full- 
 ness. Abby Fowler. 
 
 In all the ages of the world, there have been 
 those whose hearts have yearned to comprehend 
 themselves, their destination and the Author of 
 
SPIRITUALISM 355 
 
 their existence. Some of these questions are now 
 being solved. For here, we, who have been em- 
 bodied, and passed from sight, are now giving dem- 
 onstrations of our identity. And not only so, but 
 we are giving accounts of the condition we find 
 ourselves placed in. In these revelations your spir- 
 it friends rejoice and are made glad. 
 
 N. O. Penn. 
 
 Although honors were heaped upon me, while on 
 earth, yet here I am only an individual man. All 
 my glory fell with the body. And many an ap- 
 parently insignificant man is far, very far, in ad- 
 vance of me. God's justice is most beautifully dis- 
 tributed among His children. Those who seemed 
 to lack nothing while embodied, often want for ev- 
 erything in the spirit life ; and those who lacked in 
 the body, often abound in the spirit life. Love is 
 far better than hatred in both states. 
 
 Napoleon Bonaparte. 
 
 I little thought, when I was investigating the 
 developments that were interesting to some of my 
 acquaintances, that I should now be watching an 
 opportunity to make my identity manifest. I was 
 astonished at what I then witnessed, and was afraid 
 to investigate, lest I should find true what others 
 
356 THE THEORY OF 
 
 said was true and what had been so marvelous to 
 me. And I dreaded the scorn of those whose good 
 opinion I valued. Hence, you see, I was not well 
 prepared for a high mansion in the spirit life, for 
 I felt ashamed to seek the truth wherever it might 
 be found. And such cowards are not fitted for high 
 enjoyment in the spirit world. But I was intro- 
 duced into a state of enjoyment for which I feel 
 thankful, and that feeling of gratitude, as it is cul- 
 tivated, advances me. Fenimore Cooper. 
 
 This very subject, so much ridiculed,, is now form- 
 ing a platform whereon thousands will be placed 
 who are now wading through the slough of de- 
 spondency, willing to catch at a straw, to save 
 themselves from sinking to the bottomless pit, 
 which they have been taught to believe in. This is 
 given to bless the whole human family and wipe 
 out the blot of ignorance and superstition, so that 
 man may be free as God made him. 
 
 The storms of misfortune may rage, and the rude 
 wintry blasts may howl around thy dwelling, yet 
 let hope bear thee lightly on the tide of life; thy 
 needle points true; thy guide will protect thee 
 from shoals; and thy little barque will safely out- 
 ride the storms. * *** 
 
CHAPTEK LXXV. 
 
 GOOD SPIRITS AND EVIL SPIRITS. 
 
 Spiritualism teaches that, as there are good and 
 evil spirits still occupying their earthly bodies, so 
 there are good and evil spirits in heaven who once 
 possessed mortal bodies and were known as men 
 and women. 
 
 Spiritualism teaches that every man, woman and 
 child is obsessed or accompanied by one or more 
 good or evil spirits. The good spirits are usually 
 the guides of the individual if his mental condition 
 will allow the good spirits to influence him. 
 
 Evil spirits are merely the spirits who have lived 
 in mortal bodies, and, not being developed, still 
 cling to the earth and are called earth-bound spir- 
 its. These spirits are unconscious of the better 
 things ahead of them and they wish to remain close 
 to earth and get all the pleasure out of it they can. 
 
 These are the spirits of men who had low ideals 
 in life; who thought that if they defrauded any 
 one or committed an offense of any kind and es- 
 caped the clutches of the law they were not injured 
 or any worse off. These are the spirits of men 
 
358 THE THEORY OF 
 
 who led selfish, sinful and worldly lives, and who 
 said, "When a man dies, he is dead, and that is the 
 end of him," and gave themselves over to the ac- 
 quiring of perishable things that the lusts of the 
 flesh might be fully gratified. When such spirits 
 as these arrive in heaven they have but little more 
 knowledge of spiritual things than do the beasts of 
 the field. 
 
 It takes quite a while for the undeveloped spirits 
 to realize that there is anything better even in heav- 
 en than the gratification of their low and baneful 
 cravings. 
 
 When a man who loves to lie, cheat and do mis- 
 chief, dies and goes to heaven, he becomes a lying, 
 deceitful, mischievous spirit. And so remains un- 
 til developed. As these evil spirits are really our 
 brothers and sisters who have fallen into error, 
 there is no occasion for us to be afraid of them, for 
 they cannot, without our aid, molest or injure us 
 in the least. 
 
 Before an evil spirit can injure or influence us, 
 there must be a common ground whereon we have 
 met the evil spirit. There must have been a con- 
 tact of our minds; the meeting and mingling of 
 our mind with the mind of the evil spirit. 
 
 If we, however, while here, go astray and fall 
 
SPIRITUALISM 359 
 
 into the ways of base men and form associations 
 with such men, these associates are very hard to 
 cast off when we get tired of them. As this is true 
 among men, so is it true as to spirits with their 
 dealings with men. 
 
 As an illustration : Suppose you are a man of 
 a good reputation, but in a moment of weakness 
 you yield to a sinful impulse to go out and bur- 
 glarize a house. You need an assistant, but you 
 dare not approach a neighbor, so you must go 
 among the lowest criminal classes to find a man 
 willing to aid you in such a deed. You find your 
 man and lay your plans. The plans are carried 
 out and the burglary is committed and the crim- 
 inals remain undetected. 
 
 You, for the sake of your family and your own 
 standing in the community, are very anxious that 
 the fact of your connection with the crime may 
 never be revealed, yet you have formed an acquaint- 
 ance with an evil-minded man who does not forget 
 names nor places very readily. 
 
 This evil man, when he finds himself short of 
 money, recalls your name and address and deter- 
 mines to call on you. He sees an opportunity to 
 force you to provide him with the money he wants. 
 
 He calls at your home — you admit him — he takes 
 
360 THE THEORY OF 
 
 a seat in the parlor without removing his hat — 
 scratches a match on the pianos — lights a cigarette 
 — expectorates on your best rug, and tells you how 
 much money he must have. You, in your alarm 
 and fear lest you will he exposed, submit to this 
 conduct and provide him with the funds he has 
 demanded. 
 
 If you, in this case, had never debased yourself 
 by forming this association and committing this 
 crime, this evil man would never have entered your 
 home, and if such a man should happen to be seen 
 loitering about your premises his stay would not 
 be long after he was discovered. 
 
 Thus it is with the evil spirit : he cannot come 
 in touch or rapport with you if you never lower 
 yourself to his level. 
 
 If you should be so weak as to debase yourself 
 by committing some vile and sinful deed and feel 
 that an evil spirit was trying to influence you, all 
 you have to do to get rid of him is to set yourt 
 mind on better things and aspire to purer and high- 
 er conditions, and thus prepare yourself for better 
 associates, and the evil companion will go and a 
 better one will come as naturally as the day follows 
 the night. 
 
 As a man has the power of working out his own 
 
SPIRITUALISM 361 
 
 career, so has he the power of selecting his spir- 
 itual companions. 
 
 If a man's thoughts and deeds are sinful, no good 
 spirit can guide or influence him, and thus an open- 
 ing is made for an evil spirit to come and form a 
 companionship with him. 
 
 If a man is pure and noble minded, no evil spirit 
 would enjoy or care for his companionship. 
 
 When a man realizes the simpleness of all these 
 things, he will then be able to understand more 
 readily the doctrines of Spiritualism. 
 
 When he understands that spirits who manifest 
 their presence to him, or try to influence him, are 
 simply men and women who have preceded him to 
 the spirit world, he will cease regarding them as 
 bugaboos and ghosts, but will welcome them ac- 
 cording as they prove themselves worthy. 
 
CHAPTER LXXVI. 
 
 HOW TO ENTERTAIN ANGELS. 
 
 It is a well established fact that denizens of the 
 spirit realms often visit in their earthly homes 
 those to whom they feel drawn by the ties of family, 
 friendship or affinity . 
 
 It is also true that these terrestrial visitors fre- 
 quently attend in large numbers the affairs to 
 which they feel attracted, whether they are held 
 in a house, church or other gathering place. 
 
 There seems to be no doubt but that our ministers 
 have probably ten times as many invisible auditors 
 as they have visible, and yet the people are inclined 
 to think that these loving callers are moldering in 
 the tomb or away off in some imaginary place they 
 call heaven, or perchance they have been condemn- 
 ed and their sentence is being executed in the lower 
 regions. As mortals love to visit and linger around 
 places dear to them, so spirits enjoy the same 
 things. Our homes are enjoyed by more unseen 
 people, perhaps, than there are living members in 
 the family. 
 
 These spirits who make the visits to our homes 
 
SPIRITUALISM 363 
 
 are simply men and women who cannot be seen, at 
 present, by us, but who enjoy about the same things 
 they did when they occupied their physical bodies, 
 but who have, perhaps, a higher degree of culture 
 and refinement than they had then. 
 
 This being the case, the manner in which they 
 should be received and entertained is worthy of 
 consideration. 
 
 The best way to receive heavenly company is to 
 adhere to about the same rules and conditions pro- 
 vided for the proper entertainment of people of 
 this life who are accomplished and refined. Of 
 course, the providing of places to sit and such like 
 are quite unnecessary, as they cannot possibly have 
 any use for them. 
 
 However, any one who wishes to entertain an- 
 gels must make the conditions such that they will 
 be agreeable to the unseen visitors, otherwise the 
 intended guests will not likely come, but if they 
 should, and find things unsatisfactory, they would 
 not linger very long. 
 
 Then those who would entertain these exalted 
 visitors should put everything in order, for Order 
 is one of the first laws of heaven. 
 
 Therefore, to insure that peace and comfort in 
 the minds of the guests so necessary to make the 
 
364 THE THEORY OF 
 
 affair pleasant and enjoyable to them, the ones who 
 would receive them should have their home, their 
 minds, their conduct, and the minds and conduct 
 of their earthly guests orderly or fitted and pre- 
 pared to receive company of such high degree. 
 
 Then there should be harmony. Harmony of 
 minds, thinking along about the same lines of 
 thought, aspiring to nearly the same altitude. Har- 
 mony of conduct, not good only on this occasion, 
 but continuously inclined to the better way ; not re- 
 ligious or upright on certain points, but well round- 
 ed and whole in religious and moral conceptions 
 and conduct. There should be also that harmony 
 of sounds so loved by the angels in the strains of 
 sweet and pure music ; not the nerve-racking sound- 
 hashing ragtime jiggity-jigs, but that grand, deep, 
 melodious arrangement of sounds which arouses, 
 enraptures and exalts the soul of men and angels. 
 
 Then, it should be remembered that "Cleanliness 
 is next to godliness." It is a matter of fact that the 
 cleanest people on earth today are also the most 
 spiritual. This honor is awarded to the Japanese 
 by denizens of both spheres. They are noted for 
 their purity of minds and their bodies are kept 
 clean by regular, careful and frequent bathing in 
 the clearest water they can obtain. No one ac- 
 
SPIRITUALISM 365 
 
 quainted with these people will question their god- 
 liness or spirituality, for they enjoy unbroken and 
 familiar intercourse with the occupants of the bet- 
 ter world. 
 
 Then, if we would be the best prepared to receive 
 angels, we must be clean in body, for the angels can 
 easily see through clothing, and all filthiness and 
 uncleanness'are offensive to them. We must also 
 be clean in minds, for these guests can witness our 
 brains as they evolve thoughts, and if these thoughts 
 are impure they sense the impurity and it annoys 
 them. 
 
 We must also be clean and tidy in our homes, 
 for angels as well as men dislike to see things soiled 
 or topsy-turvy about the abiding place of human 
 beings. 
 
 Also he who would entertain angels should culti- 
 vate a taste for the beautiful things of this life, for 
 these angels, not having the care of providing food 
 and raiment for themselves and family that they 
 had on earth, have now time to and do turn their 
 attention to the beautiful in nature wherever it 
 may be found. Then, if we can provide our homes 
 with artistic pictures, furniture and draperies, so 
 much the better, but if we can afford none of these 
 we can easily afford flowers, which the spirits are 
 
366 THE THEORY OF 
 
 so fond of, and especially of fragrant flowers, such 
 as violets and roses. 
 
 Having made these preparations, the entertain- 
 ers have only to keep their minds occupied with 
 pure and noble thoughts and receive their heavenly 
 guests with a true and fervent affection. Then the 
 receivers will enjoy the occasion and the angels will 
 hail with gladness the coming of another recep- 
 tion. 
 
 These things will not appear very clearly to the 
 one who has given Spiritualism but a casual con- 
 sideration, but the one who is familiar with some 
 of the spirit laws will understand them readily. 
 The spirits will not only come and spend an even- 
 ing with their friends, but after they come they will 
 often suggest that certain pieces of music be played 
 or certain favorite songs be sung and otherwise 
 take an active part in the pleasures of the evening. 
 
 It is by no means necessary that all the forego- 
 ing arrangements should be made in order for one 
 to entertain angels, but the idea intended to be con- 
 veyed is that all of those things are more or less 
 helpful to the success of such affairs. 
 
 May we all, then, get in closer relationship with 
 our angel friends and entertain them in our homes, 
 and thus will we, perhaps, be able to imbibe from 
 
SPIRITUALISM 367 
 
 their presence some of that peaceful and joyous 
 
 rapture which makes their lives so bright and 
 happy. 
 
 CHAPTEE LXXVIL 
 
 SPIRITUALISM AND RELIGIOUS DEVOTIONS. 
 
 Spiritualism believes in all kinds of religious de- 
 votions which tend to elevate mankind, but it con- 
 demns all those forms and ceremonies which are 
 calculated to mystify and bewilder the human 
 mind. 
 
 Spiritualism declares that each human being 
 should strive to get in direct intercourse with the 
 denizens of the next world. That while spirit mes- 
 sages, as well as men messages, should be received 
 with caution and weighed according to their merits 
 in the light of reason, yet no man should be unable 
 to obtain great comfort and spiritual strength if 
 
368 THE THEORY OF 
 
 he can get the line of communication open between 
 himself and the spirit realms. 
 
 Spiritualism advocates the idea of having family 
 and friendly circles wherein those bound by the ties 
 of family or friendship meet together on certain oc- 
 casions for the purposes of soul unfoldment and 
 spirit manifestations. 
 
 Spiritualism affirms that the best kind of a re- 
 ligious devotion is a personal devotion, wherein the 
 individual lovingly yields to the pure and gentle 
 leadings of his guardian angel and obeys his ad- 
 monitions and makes him a confidant in his daily 
 affairs. 
 
 Spiritualism believes in communing with the 
 spirits and in consulting them on subjects relating 
 to the spiritual or permanent welfare of mortals, 
 but it deprecates the disposition on the part of some 
 pitiable human creatures, who, with sordid motives, 
 are trying to commercialize heaven and sell it out 
 by drib-drabs to members of the human family. 
 
 Spiritualism, however, declares that the one 
 whose primary and uppermost purpose in using 
 his or her mediumship is the uplifting and better- 
 ment of humanity, is entitled to and should re- 
 ceive a fair recompense for the time and effort so 
 expended. 
 
SPIRITUALISM 369 
 
 Spiritualism believes in simple and natural devo- 
 tions which are understood by and adapted to the 
 human mind, but it can see no right or reason in 
 some of the ceremonies prevailing in the Christian 
 churches of today, which only tend to perplex the 
 mind. 
 
 The Communion Service, wherein it is alleged 
 that grape wine and wheat bread are turned into 
 the physical body of Christ by the "presto change" 
 method of the pastor, when he holds his hands over 
 them and says a few words, is ridiculous. 
 
 The early Christians were accustomed to meet 
 together and break bread or dine in remembrance 
 of Christ, but Christ never established nor taught 
 such an illogical and unthinkable sacrament as the 
 churches now observe. 
 
 The idea of eating the body of Christ is an out- 
 growth of the idea of human sacrifice as believed 
 in by the early Jews, as instanced in Jepthah of- 
 fering up and slaying his daughter and King Ma- 
 nasseh his sons, and Abraham offering to slay and 
 sacrifice his only son, Isaac. 
 
 Human sacrifice is to be found in the religious 
 rites of nearly all primitive people. 
 
 Some tribes of the American Indians, just be- 
 fore they departed on some important enterprise, 
 
370 THE THEORY OF 
 
 would slay a young person, usually a boy, and mix 
 meal with the victim's blood and the dough thus 
 made was baked into bread. And all of those who 
 intended to go on the contemplated enterprise must 
 eat of the bread so made. 
 
 Some civilized countries have carried the idea of 
 human sacrifice up to within a few hundred years 
 ago. It was customary, in these countries, when 
 they wished to lay the corner-stone for some public 
 building, for them to slay a beautiful young wom- 
 an and mix the mortar with her blood. 
 
 But it fell to the lot of Christianity to introduce 
 among civilized people the cannibalistic notions of 
 eating the body and drinking the blood of a human 
 sacrifice. 
 
 While many of the Protestant churches are in- 
 clined to believe that the bread and wine are turned 
 into the body and blood of Christ only in the event 
 that the partaker is worthy, yet the Roman church 
 has declared in her Council of Trent "That by the 
 consecration of the bread and wine the whole sub- 
 stance of the bread is changed into the substance 
 of the body of Christ and the whole substance of 
 the wine into the substance of His blood." "That 
 under each species" (i. e., of bread and wine) "and 
 
SPIRITUALISM 371 
 
 under each particle of each species, Christ is con- 
 tained whole and entire." 
 
 Mystery of mysteries ! Can the human mind con 
 jure up a deeper or more unthinkable mysticism 
 than this one? Each crum of bread and each drop 
 of wine has the whole physical body of Christ in it. 
 Of course, it cannot be said that the churchmen re- 
 ferred to the spiritual body of Christ, for the hu- 
 man cannot eat nor taste, with his natural organs, 
 spiritual things. 
 
 Then we must believe that the natural body that 
 Christ laid aside two thousand years ago can be so 
 operated on by the pastors as to change it from 
 one body into a half billion bodies so that each 
 Christian may have a whole body to eat at each 
 communion. 
 
 This is but a creation of the human mind built 
 upon the apparent fact that Jesus on the evening 
 before he was crucified took supper with His dis- 
 ciples and when they had taken their seats he re- 
 turned thanks to His heavenly Father for the food, 
 after which he took bread and broke it and said in 
 substance to His disciples that, as this bread is 
 broken and as this wine which we are about to 
 drink is emptied from the vessel so in like manner 
 will my body be broken and my blood spilled and 
 
372 THE THEORY OF 
 
 he asked them to remember him when they met 
 together on such occasions. 
 
 Spiritualism affirms that all those who have 
 the sacred office of disseminating religious doc- 
 trines should live among and intermingle with the 
 people and not seclude themselves in some mysteri- 
 ous cloister and that the main object of this life 
 is lost to the one who buries or hides himself or 
 herself in the prime of life for the purpose of be- 
 coming a monk or a nun, for how can the soul of 
 man unfold and develop if it is kept cabined and 
 darkened so that it cannot come in contact with 
 others and share their experiences of failures and 
 successes in this life which cause the soul to grow 
 and expand into its full vigor and strength? 
 
 Spiritualism believes in praying to the heav- 
 enly father and his holy angels. And it declares 
 that men should keep their minds filled with pure 
 and fervent aspirations after those things which 
 ennoble and enrich the soul. That the main object 
 of this life is to cultivate and prepare the soul for 
 its eternal career. 
 
 Spiritualism teaches that as a farmer can run 
 the straightest furrow in laying off a land by keep- 
 ing his head up and his attention fixed on his des- 
 tination so in like manner can a mortal prosper the 
 
SPIRITUALISM 373 
 
 best here below and at the same time more fully 
 unfold his soul by keeping his attention fixed on 
 heaven, his eternal destination. 
 
 May this book do no one a real injury : but may 
 it enable many to obtain a different and perchance 
 a better conception of the duties and objects of this 
 life and the life to come. 
 
CHAPTER HEADINGS 
 
 Prefatory 7 
 
 Spirit manifestations 10 
 
 Spirits are anxious to manifest 17 
 
 A guardian angel for each human being_ _ 19 
 
 Heaven a storehouse of knowledge 23 
 
 Children mature in heaven . 26 
 
 Man takes his character to heaven 28 
 
 Heaven rectifies all things 32 
 
 Compensation of heaven 34 
 
 Spirit identity in heaven 39 
 
 Adaptability in heaven 44 
 
 Progression governs heavenly happiness- 46 
 
 Love governs men and angels 48 
 
 Affinity selects heavenly company 50 
 
 Speed of spirit travel 53 
 
 Dimensions of a spirit's body 54 
 
 A man's death is a spirit's birth 56 
 
 Spiritualism and the grave 59 
 
 There is no hell -_ 62 
 
 There is no devil 67 
 
 Heaven for all mankind 72 
 
 Spiritualism and sister religions 75 
 
 Spiritualism, foundation of all religions 77 
 
 Spiritualism and protestantism 80 
 
 Spiritualism and Catholicism 87 
 
 Jesus as a man, medium and christ 96 
 
 Spiritualism and Christianity 111 
 
 Spiritualism and the bible 123 
 
CHAPTER HEADINGS-Cont'd 
 
 Spiritualism and polytheism 135 
 
 Spiritualism and judaism 137 
 
 Spiritualism and Hinduism 143 
 
 Spiritualism and Mohammedanism 145 
 
 Spiritualism and buddhism 148 
 
 Spiritualism and Confucianism 152 
 
 Spiritualism and taoism 155 
 
 Spiritualism and shintoism 158 
 
 Spiritualism and theosophy 160 
 
 Spiritualism and woman suffrage 162 
 
 Mediums and their methods 167 
 
 Essay by ben. franklin 176 
 
 Essay by elias hicks 183 
 
 Essay by elias hicks 188 
 
 Essay by emanuel swedenborg 195 
 
 Essay by george Washington 197 
 
 Essay by george fox 200 
 
 Essay by adin t. corey 202 
 
 Essay by thomas jefferson 204 
 
 Essay by "l. e. l." 208 
 
 Essay by job scott 215 
 
 Essay by edward hicks 217 
 
 Essay by william weeks „__ 223 
 
 Essay by john c. calhoun 226 
 
 Essay by Elizabeth twining 232 
 
 Essay by "a. h." 236 
 
 Essay by mrs. franklin 239 
 
 Essay by edward stapler 244 
 
 Essay by sarah sharp 250 
 
CHAPTER HEADINGS-Cont'd. 
 
 Essay by thomas clarkson 255 
 
 Essay by samuel fothergill 262 
 
 Essay by Nicholas walm 267 
 
 Essay by "f. m." 271 
 
 Essay by lydia smith 275 
 
 Essay by daniel o'connell 280 
 
 Essay by "a. c." 284 
 
 Essay by m. fuller 288 
 
 Essay by william penn 292 
 
 Essay by "s. t." 306 
 
 Essay by cotton mather 311 
 
 Essay by thomas witherald 316 
 
 Essay by "j. h. t." 321 
 
 Essay by voltaire 325 
 
 Essay by n. p. rogers 329 
 
 Sentiments from many spirits 333 
 
 Sentiments from many spirits — cont'd. __ 345 
 
 Good spirits and evil spirits 357 
 
 how to entertain angels 362 
 
 Spiritualism and eeligious devotions 367 
 

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