and not from its connection with things external. Its future connection with its body will arrest its floating condition, and connect it again more consciously with locality and materiality. Thus it will become more capable of social relations and joys; just as the child emerging from its floating state in infancy has its social powers developed by being furnished with self-consciousness and speech, by which it learns intelligently to separate and distinguish itself from the general mass of being, which makes its enjoyments higher in their nature and more acute and sensible in their quality.

797. "Perhaps the state of the saints previous to the resurrection of the body, and in the first stage of their future being, may be analogous to (but of course higher than) a state of ordinary sleep, with active, pleasant dreaming. In dreams, the spirit acts and enjoys, unconscious of the body; and may we not suppose that the spirit after death may, to a certain extent, act and enjoy without the body? Perhaps it may in this state pass profitably and pleasantly through the first stages of its future history. It may, so to say, become habituated to eternal things, and develop its spiritual capacities to such a degree as to be prepared, at the time of the resurrection, to enter upon a more tangible and positive state of existence. It may thus, also, become acquainted with purely spiritual beings, and with the modes of purely spiritual existence. This will be useful, because the saints after the resurrection will be required to hold communion with things material and immaterial. While the saint is in this world, in the body, he becomes conversant with material things, and habituated to them; now, in the other world, in a disembodied state, previous to the resurrection, he will become conversant with and habituated to purely spiritual existence, so that after the resurrection, when soul and body are again united, he will be able to hold converse and communion with either material or immaterial existences at pleasure.

798. "To this it may be objected that while those who lived in the early ages of the world would have a long time to remain in this state of celestial pupilage, those who live in later ages would have less, and those in the last days scarcely any.

799. "This objection, so far from militating against this idea, most beautifully illustrates and confirms it. Thus the souls of men are more developed in spiritual things now, and will be still more in future, than they were in the earlier ages of the world. Those who lived in the morning of the world had very limited and indistinct ideas of divine and eternal things. Their views of a future world, especially, were exceedingly misty and obscure. As the church advanced, life and immortality were more and more brought to light. Revelation passed from types, shadows, and ceremonies, into brighter and clearer realities; and spiritual conceptions gained a firmer and more distinct hold upon the consciousness The new dispensation was an advance upon the old, as under the

of men.

old the age of prophecy had been upon the law, and the law upon the simple twilight of the patriarchal age. In what a different light those who lived after the new dispensation dawned, stood from those under the Old Testament, is clear from what the Saviour says-Among those that are born of women, there is not a greater prophet than John the Baptist; but he that is least in the kingdom of God' (in the new dispensation) 'is greater than he.'

800. "At the present day, clearer views are enjoyed than were enjoyed in the early history of the Christian church. Let any one read the history of the patristic controversies, and he will see how the most learned stumbled among propositions in search of truth which are now clearly comprehended by intelligent Sabbath-school children. And so it will go on into the future. Spiritual ideas which are as giants to us, and the nature and relations of which we do not see, will be apprehended by our successors at once. Thus, under the tuition of the Spirit, revelation will show itself progressive, and new things, as well as old, in reference to the spiritual world, will be constantly and successively brought out of the treasure of God's word, of which the divine Spirit is the commentator. How, you ask, does all this apply to the subject in hand? Thus the earlier a saint lived in this world, the longer time for this heavenly pupilage he will have in the next before the resurrection, and he needs more; the later he lived in this world, the less will he have in the other before the resurrection, and he needs less. Thus those who enjoy in this world superior advantages on account of living under the clearer dispensation of divine truth in the last ages of the church, shall not have any advantage over those who had less on account of living in the first ages, since those who had less will have longer time in the future world before the resurrection.

801. “With this idea in view, the passage in 1 Thess. iv. 15 becomes beautifully intelligible: For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent' (that is, shall not go before, anticipate, or have any advantage over) 'those which are asleep; the dead in Christ shall RISE first: then' (when they have risen) 'we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we be ever with the Lord.' Those who shall live in the last moment, having had their spirits fully enlightened and prepared for a future existence in the brightness of the latter-day glory before death, shall not 'sleep' at all, for there will be no necessity for it; but shall all be changed in a moment, in the twinkling of an eye, at the last trump.' 'The dead shall be raised incorruptible,' having been prepared for their incorruptible body, but we shall be changed.' 1 Cor. xv. 51, 52.

802. "This theory may be seen in the same way to illustrate itself consistently when applied to those who are lost. Those who live last in the world, when superior light is around them, sin against greater light

than those who lived earlier, and are therefore sooner prepared to have their doleful station fixed finally in hell, in the union of soul and body.

803. "The doctrine we present in reference to the condition of the spirits of the saints in heaven, differs from the idea of a middle state, in a third place, in several important particulars. It excludes the idea of a middle place entirely, and of course all idea of probation, which is generally attached to it in some form or other. The state of the spirit in heaven, though imperfect, being the celestial childhood of the spirit, is nevertheless final, and not probationary. Our enjoyments there will be in exact proportion to our capacity; and as fast as our spirits are unfolded, will our joys increase.

'The more our spirits are enlarged on earth,

The deeper draughts they shall receive of heaven.'

804. “What an interesting moment to the spirit will be the moment after death! What scenes will open up before it! The friends will stand weeping over the now tenantless body, but the spirit is--oh!

'My thoughts pursue it where it flies,
And trace its wondrous way!'

805. "The Christian need have no unpleasant anxiety about what scenes will open to him, for he knows that the glory which will then break upon his astonished spirit will exceed his keenest anticipations."

OF MEDIUMSHIP.

806. THE facts which I have noticed in relation to mediumship, are certainly among the most inexplicable in nature.

807. There are two modes in which spiritual manifestations are made through the influence or sub-agency of media. In the one mode, they employ the tongue to speak, the fingers to write, or hands to actuate tables or instruments for communication; in the other, they act upon ponderable matter directly, through a halo or aura appertaining to media; so that although the muscular power may be incapacitated for aiding them, they will cause a body to move, or produce raps intelligibly so as to select letters conveying their ideas, uninfluenced by those of the medium.

808. Even where they act through the muscular frame of the media, their vision may be intercepted by a screen, so that they cannot influence the selection of the letters requisite to a communication. (Plate 1.)

809. Rappings or tappings are made at the distance of many feet from the medium, and ponderable bodies, such as bells, are moved or made to undergo the motion requisite to being rang.

810. It will be perceived that my spirit father, in reply to the queries put in relation to this mystery, asks, “How do you move your limbs—carry the body wheresoever it goeth? how does God cause the movements of astronomical orbs?" (457.)

811. Evidently some instrument must intervene between the divine will and the bodies actuated thereby, and in humble imitation between the human will and the limbs. Upon the viscera our will has no influence. The heart moves without the exercise of volition.

812. As there is an ethereal medium by means of which light moves through space from the remotest visible fixed star to the eye, at the rate of two hundred thousand miles per second; as through an affection of the same ether frictional electricity moves, according to Wheatstone's estimate, with a velocity exeeding that of light,—so may we not infer that the instrument of Divine will acts with still greater velocity, and that in making man in this respect after his own image, so far as necessary to an available existence, gives him one degree of power over the same element while in the mortal state, and another higher degree of power in the spiritual state. But if there be an element through which a spirit within his mortal frame is capable of actuating that frame, may not this element of actuation be susceptible of becoming an instrument to the will of another spirit in the immortal state?

813. The aura of a medium which thus enables an immortal spirit to do within its scope things which it cannot do otherwise, appears to vary with the human being resorted to; so that only a few are so endowed with this aura as to be competent as media. Moreover, in those who are so constituted as to be competent instruments of spiritual actuation, this competency is various. There is a gradation of competency, by which the nature of the instrumentality varies from that which empowers violent loud knocking and the moving of ponderable bodies without actual contact, to the grade which confers power to make intellectual communications of the higher order without that of audible knocking. Further, the power to employ these grades of mediumship varies as the sphere of the spirit varies.

814. It has been stated that mortals have each a halo perceptible to spirits, by which they are enabled to determine the sphere to which any individual will go on passing death's portal. Spirits cannot approach effectively a medium of a sphere much above, or below that to which they belong.

815. As media, in proportion as they are more capable of serving for the higher intellectual communication, are less capable of serving for mechanical demonstration, and as they are more capable of the latter are less competent for the former, spirits likewise have a higher or lower capacity to employ media. It has been mentioned that having made a test apparatus, my spirit sister alleged that it could not be actuated by her without assistance of spirits from a lower sphere. I inquired whether she could not meet me again, accompanied by the requisite aid. The reply was in

the affirmative, and accordingly she met me at an appointed hour, and my apparatus was actuated effectually under test conditions. (Plate 4, dd, ii, kk.) 816. After I had read over an exposition of my information respecting the spirit world to the spirit of the illustrious Washington, I requested him to give me a confirmation while the medium should be under test conditions. (Plate 4, kk.) I placed the hand of the medium upon the board lever of the instrument, of which a representation has been given, (Plate 1, Plate 4,) so as to be on the outer side of the fulcrum, and requested him to attest the reliability of the medium during the previous intercommunion. In reply it was alleged not to be within his power to give me that test; I urged that this test had been given in his presence. "We had an employee, then," was his rejoinder. Fortunately I had contrived a test instrument requiring less of the mechanical power, so that by means of it he was enabled to perfect the evidence by bringing the index to the affirmative, under conditions which put it out of the power of the medium to produce that result. (See Plate 4 and description.)

817. These facts make the subject of mediumship a most complicated mystery; but the creation teems with mystery, so that inscrutability cannot be a ground for disbelief of any thing. The only cases wherein there is absolute incredibility, are those in which the definition of the premises contradicts those of the inferences or conclusions.

818. It is evident from the creative power which the spirits aver themselves to possess, that they exercise faculties which they do not understand. Their explanation of the mysteries of mediumship only substitutes one mystery for another.

819. If we undertake to generalize, it must come pretty near what I have said above, that spirits are endowed, as my spirit father alleges, with а "magic will," capable of producing, as they allege, wonderful results within their own world, (452;) nevertheless that this will does not act by itself directly on mundane bodies. An intermedium is found in the halo or aura within or without certain human organizations. The halos thus existing are not all similarly endowed; some having one, some another capability. Some are better for one object, some for another object. Again, the will-power varies as the sphere of the spirits is higher or lower, so that the medium suited for one is not suited for another.

820. Thus the means by which they are capable of communicating is various, and moreover precarious, according to the health and equanimity of the mortal being under whose halo they may strive to act.

821. Evidently, the ponderable elements recognised by mundane chemists cannot contribute to any of the bodies of the spirit world, since their gravity must disqualify them for use in a world where every thing is, in comparison with them, weightless. Accordingly, one of the queries put by me to the convocation of spirits (574) was, whether any of our elements, being ponderable, could act as such in the imponderable spiritual creation.