THE
PENETRALIA;
BEING
HARMONIAL ANSWERS
TO
IMPORTANT QUESTIONS.
BY ANDREW JACKSON DAVIS,
AUTHOR OF SEVERAL VOLUMES ON TEE HARMONIAL PHILOSOPHY.
The power to put a question presupposes and guarantees the power no less to answer it.
See page 14.
BOSTON:
WILLIAM WHITE & COMPANY,
158 WASHINGTON STREET.
NEW  YORK:
BANElER OF LIGHT BRAN-CH OFFICE, 544 BROADWAY,.
1868.




Entered, according to Act of Congress. in the year 1856,
13Z ANDREW JACKSON DAVIS,
in the Clerk's Offlice of the District Court of the United States in and for the
Southern District of New York.
SAVAGE & AIcCIREA, STEREOTYPERS,
3I Ci;atn.her Street, N. Y.




PREFACE.
FRnob time to time, during the past three years, the Author
has been interrogated on almost every topic; frequently by
letter, sometimes orally, and naturally by the subjects themselves while undergoing examination.
This volume is designed and fraternally submitted as a responsunt, or reply, to such questions as have appeared most
important and serviceable to Mankind.
" PENETRALIA" is a Latin term, signifying the inmost or
"secret recesses" of a palace, temple, idea, or principle.
Accordant with the spirit of this word, the Author has
penetrated the hidden and sequestered parts of numerous
questions, of the most momentous import to every human mind.
From the spiritual interior —from the penetralia of the imperishable Univercoelum-the essence of each answer was
derived. Nevertheless, the method is familiar as the ordinary
deductions of the intellect.
The Author does not presume to believe that his replies
will be either final or gratifying to those who occupy different
positions in regard to the several subjects considered. And
yet, his spirit is animated with the hope that, to such minds,
the following pages may suggest even more than they express,
of high thoughts and saving principles.




4                       PREFACE.
The motive that actuates the spirit of this " PENETRALIA"
is, to cause a diviner faith to shine in the heart of humanature.
In order to accomplish this glorious result, it states the
questions in a variety of forms, and answers them in plain
words and familiar illustrations:
It probes the various departments of human existence, and
considers both the ordinary and extraordinary, the sensuous
and celestial:
It reaches down to the very foundation of Nature's trifold
Temple, and conducts the philosophical reader through pleasurable labyrinths innumerable:
It sweeps the chords of creation, sings the sweet anthemnal
song of Eternal Harmony, and awakens aspirations toward
Love, Wisdom, and Liberty.
A. J. D
Nzw YORK, June 12, 1856.




CONTENTS.
THE PHILOSOPHY OF QUESTIONS AND ANSWERS...... PAGE 7
THI: ASSEMBLY'S SHORTER CATECHISM, REVISED AND CORRECTED. 25
QUESTIONS ON LIFE, LOCAL AND UNIVERSAL.......   61
QUESTIONS ON TIIEO-PHYSIOLOGY.........  75
QUESTIONS ON THE DESPOTISM OF OPINION......... 87
QUESTIONS ON THE MARTYRDOM OF JESUS.........  101
QUESTIONS ON THE MYTHS OF MODERN THEOLOGY...... 131
QUESTIONS ON THE EVIDENCES OF IMMORTALITY..... 153
QUESTIONS ON THE EFFECTS OF UTILITARIANISM........      213
QUESTIONS ON THE ORIGIN AND PERPETUITY OF CHARACTER... 253
QUESTIONS ON THE BENEFITS AND PENALTIES OF INDIVIDUALISBM.. 283
QUESTIONS ON THE BENEFITS AND PENALTIES OF INSTITUTIONALISBM  301
PSYCHOMETRICAL EXAMINATION OF WILLIAM LLOYD GARRISON..319








THE
PHILOSOPHY OF QUESTIONS AND ANSWERS,
POLITICALLY and theologically, the human mind is in bondage; but constitutionally and spiritually, it is free as Deity.
Its thoughts, regardless of the barriers of time and space, fly
on swiftest pinions everywhere. Everlasting mountains, though
piled up and lost in clouds, are but play-grounds. Thoughts,
in good minds, are angels. The mind, fearfully and wonderfully
made, composes itself in harmony; and, like a demi-god, commissions its Thoughts to do the out-door work. By sober reflection, who can trace the rovings of Thought? Thoughts, the
mind's children, play in Nature's fields. On eager wing, they
fly down the long ages gone, perch themselves on the beginnings of life, and answer questions as by the breathings of intuition. The varied journeyings of these angels are hard to
trace. Like birds of another sphere, endowed with functions
of fleetest motion, men's Thoughts revel amid stars, and play
fearlessly with shining hosts, where, one would say, only highest seraphs dare to tread. Meanwhile the mind, clothed with
the physical vesture, sits in judgment upon the tales of
Thought — pronouncing them  " good" or " evil" by an inward law of Justice eternal. In great and good minds, all
thoughts are harmonious and meek; but the thoughts of small
minds fret and strut, like puppets in a showman's box.
Taking the risk of shocking your experience, I begin with
the affirmation, that the human mind is possessed of no power




8                  THE PIILOSOPHY OF
or function whereby to conceive or suppose thing, s and ideas
which do not essentially exist. I do not believe that man can
fancy impossibilities.  Every human thought begins in the
essence of truth. And yet, on either side of this mighty river
of currental truth, you will find the noxious weeds of diminntion or of exaggeration.  In all inferior stages of human
growth, you will observe persons born with proclivities either
for dininishing, or else for exazgeratingr thingls, which produce ideas. Diminishers are called skeptics; the exaggerators, idealists. The formler dwell in facts; the latter in principles. Those unjustly termed " skeptics" believe only in the
Finite-in things cognizable by means of the senses; while
believers are skeptics in matters of fact, and concern themselves only with the Infinite-in ideas of the illimitable and
boundless. Error so called is to be found, in large or infinitessimal proportions, on these two sides of Life. Each mind
starts firom the central depot, and rides to directly opposite extremities of the Universe.
What men term "Imagination," I deem the mind's power
"to body forth (prophetically) the forms of things unknown"
-things, which live inherently in the constitution of the soul,
but which may not have met their corresponding symbols in
the external world.  The idealist entertains primarily the
church and the state in his mind. Picture and statue existed
first in the artist's mind. In the mechanic's mind, the first
railroad was laid, the first steam-engine built.  There was,
therefore, a time when church and state, statue and picture,
railroads and locomotives, were simple unsymbolized Ideas.
The skeptics (the men of the finite or facts) stigmatized them
" Imaginations."  Many a merchant mourned, with contemptuous pity, over the steamboat fancies of John Fitch and Robert
Fulton! The first steamboat was built and launched and propelled up and down the broad rivers of Reflection in John
Fitch's, and more particularly in Fulton's mind. Time was
when this steam-phantom excited the ridicule of sensuous minds.
But do you say this phantom has not come into practical life?
If so, I reply that the most extravagant imaginations of Fulton
are surpassed by the commonest engines of the workshops.




QUESTIONS AND ANSWERS.                9
You must not accuse me of sleepticismi, but rather look -within.
and condemn yourselves. I doubt what the world believes, in
many things, because I behold so much which I can not doubt.
If I were to classify the three departments of human thought,
I should say that Man is an Indefinite world, situated between
the Finite and the Infinite —or that there are three worlds in
which his thoughts may eternally roam and be gratified.  Manl
is to himself the indefinite sphere; and thus "all our knowledge is ourselves to know."  This is the only knowledge that
can humble the mind; it is the knowing to a certainty that we
are ignorant. Thus, before self-knowledge we reverently bow;
as in the presence of some God both strange and undefinable.
But pride comes in with the outward, fnite sciences.  Give a
man to feel that he knows the science of the stars, Astronomy,
and forthwith he straightens his spine when before his fellowmen. Give him to know the science of the earth, Geology;
or the science of quantities, Mathematics; or the science of
qualities, Chemistry; or the science of solids and surfaces,
Geometry; and straightway he becomes the child of Vanity
and Ambition. Especially is this true in minds which only
know the fragmentary facts of these sciences — a sort of
" smattering' information — such as floats upon the surface of
modern newspapers and periodic literature; but, mingle with
these sciences the fundamental principles of self-knowledge,
and you humble the mind in reverence before the God of its
being, and a true humility is inevitable. We may ask, "Why
does self-knowledge or wisdom so alter the current of man's
feelings?" Because it opens to the soul two great overwhelming worlds of being, not visible in the Finite sphere, viz., the
Indefinite, which is himself, and the Infinite, to which he feels
himself instinctively and eternally related-the private wonder of each mind.
Let the curtain be but partially raised which has so long
hung between his present and his future, and Man sees himself
as an unsolved problem. And here begins an infinite series of
questions and answers. Man stands, before his brother man,
with questions. Each one discovers in himself a desire to
know; hence the hundreds of thousands of millions of billions




10                 THE PHILOSOPHY OF
of trillions of questions which swarm the fields of human experience. The mind asks questions, orally and in silence, because it is itself a world of interrogation; but, when we tell
all, it is found to be no less a world of answers at once simple,
fearful, wonderful, satisfying.
The questions of man, in regard to his Infinite relations, have
built monuments of useless theology. Poems and precepts and
bibles have been written to answer these ever-rising questions.
Cathedrals and churches have arisen, to sound the replies in
hundreds of ears at once. The infinite has been interrogated;
but lesser worlds have alone returned answers.
And so methinks it will ever be. The Infinite will never
answer the finite; except through its never-changing channels
of consciousness. If a man can ask a profound question, there
is a power latent in his nature not less able to reply; that is to
say, the ability rightly to put a question presupposes the ability
rightly to answer it —even as all spiritual desires are inward
assurances of ultimate satisfaction.
When faithful memory shows me the feeble lineaments of
my early experience, as an interior being, I quickly recall the
kind words and questions that were pronounced in my awakened ear. My soul had slept in childish ignorance till then.
Questions only of the common sort —such as people use in
plainest modes of thought-were familiar to my ear and
tongue. But what wondrous words came to my lips, in answer, when I heard —  Jackson! what do you see?" The high
unfolding of Infinite truth seemed to flash athwart the horizon
of my awakened perceptions. No sunbeams of spirtual light
ever gilded the heavenly hills more tenderly, than did these
truths irradiate my mental sky. But I realized nothing till I
heard the question. No power was given me to answer then.
But from that day to this, I have labored to tell the outer
world what the inner world tells me!
And now, if I may be- permitted still to speak of myself, I
affirm, that whether I am a benefit or a penalty to you remains
with you to decide. In you lies the power to determine the
question of profit or loss. Steam and stars are valuable, or




QUESTIONS AND ANSWERS.               11
not, as you learn the art of putting to them the right questions, and procuring from them the best practical replies. You
may ask steam, " What can you do?"  It answers, c" Clothe
me in an armor of steel and iron, give.me a boat to push, a
mill to drive, or a train to draw, with a skilful hand to hold
my reins, and I will show what I can do!"
But how long did steam go unquestioned? For millions of
years it played, in the foolishness of imbecility, before the
dreamy eyes of men-never answering a question, because a
question was never put to it.  Ask the stars, " What can you
tell us, or do?" And they answer," Study us, and we will tell
you of the immeasurable magnitude of God's own glorious temple! Ask us truly, and we will tell you of gravitation, and the
laws of tides, of light and heat, of the seasons, of prosperity, of
summer and winter, and seed-time and harvest; all of which
you may write down in your almanacs, and sell them to the
poor in purse and in spirit, who can find neither time nor comprehension to study at our school."
What I desire is, to impress you with the law of questions,
so that evermore you will treat everything as if it could curse
or bless, in accordance with the use made of it.'Tis said,
"' The commonest mind is full of thoughts, some worthy of the
rarest; and could it see them fairly writ, would wonder at its
wealth." Yon tree says nothing, unless questioned. It imparts its best truths when best interrogated. To the dog it is
only an object which, in running across the garden, he must
avoid. To the intelligent botanist it tells great chapters of
secrets. To the untutored Indian, it is good, or " no good,"
according to the fruit it bears. To the poet, it prophesies of
beauty and truth. It is to him a beguiling bower of deep feeling, like a pure woman's heart; the type of joys to come, and
the harbinger of sorrows too deep for words.
I may say that it is the main purpose of existence to tempt
forth, by pure and appropriate questions, the great thoughts that
lie buried in the mental essence. Every system of education, not
based on this principle, is irksome to youth, because it is essentially erroneous and fundamentally unadapted. A child is
never ready for knowledge till its soul is moved to put ques



12                 THE PHILOSOPHY OF
tions; then comes the period to try the teacher, for only he is
fit to teach who answers like a child, and can put fresh questions to tempt forth the child's intuition and expand its native
endowments.
It is impossible to teach all children by the same methods.
Souls are blessings, or not, as we conform our methods to the
temperaments in which we find them. The multiplication table
delights your son; but your daughter is made to fancy a mental
oath, when it comes her turn to learn it. But the right questions open her soul to itself. What a charmed world it is!
In a moment, her soul leaps over whole years of being; her
eyes are opened, and she feels wise as the fabled Eve. Nor is
this self-knowledge an evil. It will tell us where we are naked
— destitute of wisdom and harmony —and inform us of the
methods of life, which bring the soul's true Eden.
Among the Jews it was a custom, derived from Egyptian
jurisprudence, that every child should be taught the Jewish
history and laws. In conformity with this method, the son of
Joseph and DMary was taken to the temple of law, physic, and
divinity. It is said that he was then only twelve years of age.
Hie went to have his name enrolled among the males of the
nation. It was also the custom in those days that the lawyers,
ministers of justice, Sunday school teachers, and doctors of
divinity should ask the young boys certain historical, legal,
and religious questions in order to make sure of patriotism and
orthodoxy.
Joshua* seemed to satisfy all the professors save the " doctors
of divinity" who were astonished and confounded by the profundity of his answers! He manifested the dialect of intuition
-a fact, as much owing to the effect of being questioned as to
the hidden excellence which sustained the responses. Yea, it is
said that the catechumen and doctors were astonished at the
answers which they elicited from Joshua! And modern teachers
think that only a God-sent and a God-inspired being could do
it. One can not but regret the omission, on the part of historians, of questions put and replies received. Because, if doctors
of divinity in the days of Joshua were no better enlightened
* Jesus is the Greek for the Hiebrew word " Joshua."




QUESTIONS AND ANSWERS.               13
concerning spiritual principles than the same class of our
century, we can not but conclude that the "doctors" were
greatly astonished a long time before the "profound" was
reached.
I think they must have been astounded, and, perhaps, instructed, by the courageous announcement of his reformatory
disposition and spiritual mission; not less by his utterance of
inbred wisdom and intuitive knowledge, entirely natural to his
organization, but far in advance of boys of his age and limited
education. In the meantime let us not forget, that it was all
elicited by the putting of appropriate questions.
Questions do not always imply a moving of the lips, and a
sound upon the ear. Every MAN is a mark of interrogation'!
His existence summons thought.
In the Harmonia you will find this motto —" Spontaneous and
profound questions are living representatives of internal desires;
but to obtain and enjoy those pure and beautiful responses,
which are intrinsically elevating and eternal, the inquirer must
consult, not superficial and popular authorities, but the everlasting and unchangeable teachings of Nature, Reason, and
Intuition."  When I first wrote this, I did not comprehend it.
But I now see that every part of a human being is a question.
It asks, "Whence?"  "What?"  "Whither?"  " What our
origin?"  "What are we?"' "What destination?"  The bibles
and churches are yet monopolizing these questions, and patenting
the answers. But we are not to consult superficial authority;
we must find the answers in the sphere where the questions
originated. And yet we can not work for ourselves, except by
proxy. No man can answer himself, though he can satisfy his
brother. On this principle, "shoemaker's wives and blacksmith's horses go unshod."  Physicians, when sick, need physicians. It will not always be thus. Men will be more selfcontaining when better cultivated; or, when they know how to
USE things and ideas, without the discount of diminutions and
exagg,erations-wherein we find error, so called, and the superficialities of our pilgrimage.
If you will read the circumstance of the world-renowned




14                 THE PHILOSOPHY OF
"'Sermon on the Mount," you will observe that the preacher
" opened his mouth, and taught," as if he was answering questions. The multitude followed him. They were asking for his
replies to thoughts in themselves. Each man was a question;
an organic interrogatory!  Had they been so many sheep or
cows, do you suppose that his soul would have felt questioned.
tHis best words are responses to questions put to him.
The most important question, in all the record, was put by
Pilate. After interrogating Jesus on the subject of his kingship, &c., Pilate asked —" What is Truth?"  The account
stated, that,'"when he had said this, he went out." Therefore, it has ever since remained an open question!  We must
regret, for the sake of mankind, that Pilate did not procure a
reply. What a vast world of dogmatism it would have prevented!  Catholic and protestant priests have patent replies,
fixed as words of Fate. What a mass of theological conjecture
rests upon this omission on the part of Pilate! And besides,
the world is left in skepticism as to the kind of truth the Ruler
referred to: legal? historical? geological? or theological?
Since the question was not answered by Jesus, every soul
should then consider itself questioned, and reply as best it can.
Great mountains of gold are far less valuable to mankind,
than the discovery, that the power to put a question presupposes and guarantees the power no less to answer it. I affirm
that Pilate possessed the power to answer his own interrogatory. But, as it is a law of Nature that the acorn shall precede
the oak, even so, and by virtue of the same law, do questions
oft-times long precede their answers. If a soul can summon
no power to satisfy its questionings to-day, or during this
generation, nor yet in the next hundred years, the time will
none the less surely come when it may do so with ease —and
not only so, but realize an ability to ask for greater knowledge
and higher wisdom; to find which, the mind will consume the
hours of eternity as they roll round the wheel, and continue
thus its happy progression toward the unattainable Infinite.
"' What is Truth?" asked Pilate. Now it depends entirely
on his meaning as to whether he could himself answer in one.
hour, in one year, in five years, or in a. million! If he meant




QUESTIONS AND ANSWERS.               15
all Trut) - scientific, philosophical, theological, and spiritual
-— he then, through the centrality of his own individual consciousness, presented his question to the infinite, and will be
able to reply, item by item, stratum by stratum, as he ascends
the unfolding spheres of the illimitable Future.
Because, if he meant all truth, he then had asked an eternal
question; and the answer, through his own soul, could come in
a period no less interminable. And yet, as, from his undeveloped state, he could not have meant all truth, (for only a
God could intelligently put a question so profound,) therefore,
I affirm that he will find many answers —each of which, at the
time, may seem to his soul to be the ultimatunm of satisfaction
— at which he will rest a brief period, enjoying the answers;
but presently the ability comes to put questions yet more profound, in other directions of being; and thus it is, by a method.
-of spontaneous inward propulsion, his soul, ever unfolding in the
grace of life, progresses through interminable series of degrees
of Wisdom and Knowledge!
For myself I say that the reverence of my soul is deeply affected by questions put to Jesus —for I doubt whether anything else could have so impressively tempted forth the rich
excess of spiritual beauty which characterized his responses.
Plato felt questioned by all mankind. And so he answers,
" All things are for the sake of the good; and the good is the
cause of everything beautiful."  And the world, in some cultured parts, felt so charmed with the Greek's Wisdom, it
returned a compliment-" If Jove should descend to the earth,
he would speak in the style of Plato."
Plato felt the world's needs, felt its questions, and gave his
life to render the service thus demanded of his opulent nature.
It hath been said, "he kindled a fire so truly in the centre of
life, that we see the sphere illuminated, and can distinguish
poles, equator, and lines of latitude, every arc and node; a
theory so averaged, so modulated, that you would say, the
winds had swept through this rhythmic-structure, and not that
it was the brief extempore blotting of one short-lived scribe."
The purity and truth of an answer depends upon the quality
of the question. "A soft answer turneth away wrath" it is




t6                 TIHE PHILOSOPHY OF
true; but a soft reply can be made only by souls who feel fheir
charity questioned.
Each man is capable of rendering high service to humanity;
but whether humanity gets it from him, or the reverse, will
ever remain for the world to decide. Man is able to work.
But he must be made to see the occupation which is good for
all; or being born for actionz of some sort, he will perform the
inharmonious part.  Enslave a man, and, by virtue of his degradation, he will in return enslave you. Do injustice, and
you will suffer it; for questions and answers, like cause and
effect, essentially correspond.
Now here am I, acting faithfully in accordance with my personalities and its boundaries.  If you know how to use me, as
my nature prescribes, I shall then yield you a permanent
benefit. But, if in your ignorance of yourself (and, therefore,
of me), you do not put me to tAe best service, you will soon
feel the penalty. This penalty, nevertheless, is a benefit, though
of a negative character. It will not teach you a truth, but of
an error committed; and teach the method of escape. The
tree is true to itself; and I to myself. If I know enough of
myself to put the best questions to that tree, it will yield me
the best lessons of benefit-lessons, which the woodman does
not get, nor the bird that sings upon its boughs, neither the
squirrel that feeds upon its fruit. Yet there remains to the
woodlian, to the bird, and to the squirrel, other benefits in the
tree —to obtain which I have neither the disposition nor the
power. Thus, the same tree, when tempted forth, will serve
and benefit a hundred individualities, a hundred forms of
matter; the earth, the water, the atmosphere, bird, quadruped,
and mankind. Its power to do this, however, lies not so much
in itself as in its interrogators.
"Ii will go into the desert and dwell among ruins," said
Volney; "and will interrogate ancient monuments on the wisdom of past times."  He asked the past for its history of evil
in the world; and it answered him.
If you perceive not my meaning —because of the new dress
my thoughts may have assumed —you will nevertheless get
something.  What I mean to mean you may not see, but you




QUESTIONS AND ANSWERS.               17
are very likely to see what I do not; and you milht impart to
me, in the next hour, that which I have now no power to
communicate. The pathway to one Truth, perhaps, I can
now show you. But, while on this path myself, in the service of pointing out the road to you, I may suddenly learn
a new tlruth, admonishing that this is not the road for me to
travel. Or, I may behold additional reasons why I should not
fail to pursue it, and reasons, also, why you should not. I
define, to your minds, my position. But if you can not see
my reasons, nor the legitimacy of my position, in you lie the
power and the liberty to go on without me. And as the new
path breaks upon you, and you fail not to best employ all you
have and meet, even so may you obtain bread from what, in
the distance, appeared to me to be stones; and health, also,
from what I called poison and disease. The cicuta-plant
yields honey to the bee, who instinctively knows how to question it; to man it would yield bitterness and death. The bee
questions the flower, and man the bee; which answers through
geometrical avenues — bleeding forth at every pore the lifeelements of sweetness.
Let each, therefore, be himself; but if he would help his
condition, he must use his neighbor well; for, at most, we can
help ourselves only by proxy. The web of life is to be spun.
And man, like the spider and silk-worm, must work fiom
within! The benefits of Individtualism, so manifold, so complicate, escape the consciousness of those who depend, too
constantly, upon externals for sympathy and support. That
we are benefited by everything, without and within, in proportion to the justice with which we treat it, is not yet practically recognised on earth.  I say, justice; because it is
superior to all the humanities-to sympathy, benevolence,
philanthropy; for Justice comprehends all-and is, therefore,
the highest manifestation of true Religion!
Yon aged oak.-solitary, stalwart, and grand-has not
yet declared itself to the world; because, simply, the world
has not known how to question it. Opulent with -great
quantities and qualities of matter-self-defended against
storm and tempest by its own strength and armor —it stands a




s18                THE PHILOSOPHY OF
stranger yet to man. It is a stranger to itself not less! Who
knows what else it can do, beside making ships, sideboards, or
kindling the cottager's fire! It remains yet to be questioned.
Where is the man, who knows enough of himself, to do it?
What there is hidden in the recesses of my being, I have no
power as yet to divulge. I yearn for the right man to come,
from any degree of life, to put to my soul the right questions.
For then I shall answer him with thought and articulation, at
once so profound and beautiful, so truthful and elevating, I
know not when I could recover from self-astonishment.  But
in all this arcanum of questions and answers," there are
truths in man which only a woman can elicit; and powers in
woman that come forth only at the mandate of masculinity.
Innumerable are the persons from whom ascends the mournful cry -" Alas! not one can understand me - by no congenial
spirit am I comprehended!"  This insupportable agony, this
ungratified desire for appreciation, in sensitive and cultured
natures, attains unto speech. They spend precious moments
in inward  acts of self-commiseration.  They weep when
relief is nigh; but, sometimes, the feeling becomes too deep
for tears; then silence, like the drapery of night, throws its
mantle over, and folds in, the soul-saying, 1" Peace, be still."
They sing the saddest songs. They write poetry, pervaded
with an indefinite grief. But persevering in expression, they
gain at last a result, of all ends the most important, but
which the mind, in its ignorance of nature and adaptations,
knew not how or where to seek. For thus it is that the
sorrows of the "Five Points" have arisen into literature. The
degradations of imbruted men, and the execrations of abandoned women, have been translated into the English language.
And the plaintive cry of " Hot Corn" is heard in fashionable
parlors - uttered by pet-lambs in magnificent folds, whose shepherds are WAall-street bankers, perhaps, and South-street commercialists.  Thus the heretofore unappreciated see the pathway
leading at last to justice and satisfaction- obtaining a literary notoriety which promises popyfularity in the fullness of days.
Self-comprehension, however, though always to be aimed
after, will ever remain above the capacity of the comzprelend



QUESTIONS AND ANSWERS.                19
btgm faculty. Even so, Reason can not tell what Reason is;
but what it is not, that it can easily decide. WVhat men call
Conscience —the summary conclusion of all the functions of:ind —I term JUSTICE. But what justice IS, no man's mind
can determine; but an injustice, this the faculty quickly
decides.'" What God is," says a German thinker, " I know
not; but what hle is not, that I know."  For ever. will this fact
in man's nature —this power of positives to determine only
negatives-keep his soul folded in more or less of mystery.
Man is thle I.deinite world; because subsisting between
tlhinlgs and ideas, between the finite and the infinite.
Many philosophers, becoming wearied with the ever-recurring contradictions and paradoxes of human nature- acting
foolishly when wisdom was appropriate, manifesting insu-fferable weakness when strength was demanded — have allowed
themselves to grow cynical and sarcastic.  The human world
disgusts them; and so, like Diogenes, they spend their days in
petulant misanthropy.  Mr. Emerson says —"' I knew a philosopher, who was accustomed to sum up his experience of hnuman
nature, in saying —' Mankind is a damned rascal.' " Perhaps,
it was a gush of this impatience of human paradoxes which
caused the Nazarene to whip the "' money-changers;" not less
to denIounce many as'" serpents" and'" vipers" worthy only of
Gehennal damnation.
Man is ever the indefinite —but he must be questioned.  No
sooner do we suppose ourselves fully analyzed and fiznally
classified by some new phrenology or anthropology, than we
suddenly break out in a fiesh spot- provoking ourselves and
our dogmatizers equally - with new mental exhibitions; with
new characteristics, for which no science, no religion, no bible,
has provided laws and adequate explanations.  And so, in
spite of all arbitrary restrictions and canonical injunctions
against self-reliance, we are peremptorily thrown back upon
our own centre —to begin another series of questions and
answers toward self-comprehension.  Of course, one may say,
the history of man remains the same, in substance, from age to
age: that no new law is developed from him; but there is, I
think, one thing in which mankind continue homogeneous —




20                  TIlE PHIL.OSOPHY OF
viz.: in the immuntability of their changeability.  It is this law
of Unity, in Variety, which we yearn to understand.
But the great end to gain is, the converting of everyt;hing
into a benefit.' On yonder mountain's side, you behold the
joyous brook leaping down to nestle in the lap of the valley
- like a fleet, happy child, hastening to play with the grasses
and flowers on the plains beneath! Was it made for play
only?  Can it do nothing more?  Yea. The thirsting cattle
may drink great draughts of strength from its rippling bosom;
and the meadow-lark, seeing itself reflected, may sing all tile
sweeter to the children of men. And is that all? Can no one
bring out of it a still greater service? Verily, it can accommodate man deeply, if man knows how to help it to bestow
accommodation.  The mill can be driven by that stream; it
can work and play at the same moment; suffering no impoverishment thereby.  But it knows not its own power; it waits
for interrogation.
The Blackstone river, beginning in ]Massachusetts and flowing throtugh a portion of Rhode Island, hastened along, babbling and silent by turns, for thousands of centuries.  How
long it flowed in solitude! But the red man's canoe rode oni
its surface; yet the aborigine knew not the river. At last,
the white man came, who knew how to put the idle tide to
service.  IIe built an obstruction across its course. As the
human mind stops at an interrogation, so did this strong clam
arrest the waters. As a sequence, the tide set back, spreading
over adjacent margins; and then, with the power of accunmlated weight, ran vigorously through the new channel made
for it, against an intercepting wheel, which, turning steadily
upon its axis, imparted motion to the mechanism of a Cotton
Mill.  Did that river know before its power to bless?  Could
it set itself to the work?  What it was, it knew not. Its
power was concealed from itself, and rolled and flowed indolently.  But now, this playful, musical, beautiful stream  supports no less than one hundred and  thirty great cotton,
woollen, and other factories! It gives drink to the thirsty
cattle no less; it waters the meadows no less; it talks and
dashes along as light and free as it did centuries ago; is as




QUESTIONS AND ANSWERS.                     21
beautiful to the eye as when but " sweet sixteen;" gambols as
chcchrfully over rocky terraces; leaps as fearlessly from height
to depth as ever it did; and yet, because it has been appropriately questioned, it turns something like two million spools
and spindles between Worcester and Providence - comprising
about fifty miles only of its original play-ground.@   While in
idleness, it had no intelligent admirers; for such, by nature's
law, is the fate of all drones..But now, it is the chief delight
of hundreds of working men and working women, who, though
they may not stop the haste of labor to gratefully remelmber
the service by the river rendered, yet derive their sustenance
from year to year, by waiting obediently upon wheels and spindles which b)uzz and whirl at the gentle, but imperious, pressure of its ever-flowing tides.
Does it suffer loss?  Does the sun lose light by painting dcaguerreotypes?  Does the soul lose life by thinking?
Nay'!  The stream  flows on and widens into the greater
river, bearing up ships and  steamers, and  still onward to
the ocean.  Thence it ascends in vapor, forms numberless
fleecy clouds, fills the  artist's soul with  love and lessons.,
and, in the fresh forms of beauty, returns, perhaps, to its original source.  It may thus live over and over again its useful
and beautiful life.  And so, it works in its waywardness-and
plays with powers it knew  not - bright as the birthday of
flowers, threading its way through the feathered grasses and
along, vernal, verdant plains; boisterous in places as the Delaware; in spots as beautiful as the Hudson; and almost more
industrious than the famous Merrimack!
So, too, is man idle —till the world interrogates his nature..By putting the right questions at the right time, and in the
right manner, a human mind may be measurably revealed to
itself.  In this art lie all true methods of education.
"11Know thyself," said Pope, " presume not God to scan."
There is rich wisdom in such counsel.  Because, to be intelli~ " So great have been the improvements effected in spinning-mnachinery, that
one man can attend to 1,088 s)pindles, each spinnin-g three tanks, or 3,264 hanks
per day; so that, as compared with the operations of the most expert spinner iln
Hindustan, the American operator can perform the work of 300 men."




22                 THE PHILOSOPHtY OF
gently introduced to one's own soul is to go reverently into
the presence of all the God the soul can ever realize.  Tlhan
this there is no deeper, no wider, no higher revelation. Eut tlhe
soul can not question itself!  3Man must put his questions to
Nature; he must be free to do this; and free, not less, to allnswer questions which Nature puts to himt.  No trammeled and
bigoted sectarian, heathen or Christian, can be free to do either;
and so such offend the law and take the penalty of injustice;
causing meanwhile world-wide suffering through the ties of inseparable sympathies.
All past catechisms contain questions put by the world, while
yet in its teens, and may therefore be pardoned by this maturer era.
But what questions now appear?  Who shall ask?  AVWho
shall answer?  We must have no more dogmatism!  Come,
then, ye children of experience, let us hear your words: speak!
and the world will accept all the truth ye can give.  Let tlhe
right voice sound, and lo! like the musical throbbinl-gs of the
peace-fully rolling sea, our spiritual enjoyments will swell    sxtend and expand, waving and surging forward- till angels in
higher worlds receive refreshment and grow more beautiful,
even as we drink from wells which spring out of the dark and
dreary earth.
The law of questions and answers regulates the world.  In
all things we behold a law of association: what does it mean?
Insect, bird, and quadruped, progressively recreate each other
-forming, in their conjunctions, a brotherhood: why do they
exist?  What bible answers?  Where shall we go for wisdom?  Sanguinary wars, separating souls from the bodies of
len, scourging families and nations: why do they exist?
What and where is God?  What are his laws?  Are we immortal?  If so, what for?  If not, why not?  Who shall an
swer?
"Eureka!"  liian'mulst bothl desire and learln to anzswer
every question he finds the pow-er to ask!  HEerein lies the
cause of all progressive development.
Iungrer asks man, c" Do you know how to satisfy me?" and
man tills the ground.  Fatigcue asks man, "Do you know the




QUESTIONS AND ANSWERS.               23
means of rest?" and man invents beds and furniture.  Love
asks him a question: and he seeks companions.  Wisdom
asks: and man looks toward the yfcinite.  SCIENCE asks: and.
man studies the Finite. PHILOSOPI-Y asks: and man searches
the Indefinite. REASON asks: and man seeks to familiarize
himself with himself —to harmonize the other two worlds.
3HUMANITY asks: and Humanity, ever hopeful, ever promising,
replies, "BE JOYFUL, 0 YE DWELLERS OF EARTH, FOR THERE
SHALL BE AN ERA OF UNIVERSAL PEACE AND UNITY.'








THE
ASSEMBLY'S  SHORITER  CATECIHISMI,
REVISED AND CORRECTED.
EVERY century that rolls over the carth adds another volumle
to the world's Library.  Each page presents a kind of daguerreotype impression of some event, accident, circuinstance, or
development. Andcl each person is certain to write something;
the high and the low, alike, are autllors.  Every inldiividual
thing also-the tree, the bird, the flower, the aninmall, the fountain, the sun, the star-is a faithful contributor to the pages
of this mystic cohesive Record.  We transfer ourselves to the
life of Posterity, physically and spiritually, as hillside streamlets flow onward to create the Ocean.  I-lence, every person
has an immortal influence; even in this, the embryological
sphere of human existence.  On turning over and perusing the
recently-written pages of this century -especially those contributed by the advancing portions of our race —I observe the
frequent recurrence of important questions, physical, social,
moral, scientific, spiritual.  These questions conclusively prove
that the earth's inhabitants experience dissatisfaction withl the
answers given by revered sources of instruction.  T'lleological
monopolies, if out of time, antagonize individual progress;  scientific discoveries should not outnumber advancements in theology and religion; an opinion which, within five years, has
acquired prodigious strength and unparalleled popularity. En




26           THE ASSEMBLY'S SSHORTER CATECHISM,
couraged, therefore, by the kind reception which several great
improvenments in the Arts and Sciences have met witlh among
able and fearless classes, and believing such minds will welcome
theoiloical improvements not less hospitably, I proceed to introduce a revised and corrected edilion of the world-renowned
Asseinmbly' s Shorter Catechism; and it is sincerely hoped that
the aitevations and emendations here presented, although similar to to  Westminster imethod of asking questions and giving
ancswers, will not be adcjudged uncharitably, nor pronounced by
anyl theologico-monopolist to be an actionable infringemlent upon
its predecessor. B3eginning, then, with the best and most peaceful understandings between the past and'the present, I venture
the presentation of responses, to Ilportant Questions-in accordance, of course, with my conception of teachings evolved
by the Hartmonial Philosophy.
What is the chief end of man?
3JMan's chief end, in shortest speech, is endless progression;
to do good, be happy, get wisdom, and aspire calmly toward
perfection; to become harmonious even as his Father-God and
Mlother-Nature are harmonious.
WVlhat rule lhave Father-God and Mother-Nature given to direct us how we may
obtain these ends?
Our Heavenly Parents have given us a rule in the spiritual
constitution of our being; also, in the conformations of man's
outer form; and on a still broader scale, in the constitution
and lyrical harnmony of the surrounding Universe.
What is this rule called?
By Sensualists - Pleasure; by Religionists —Scripture; by
Harmonialists - Progression.
Who are most correct?
Those who, regardless of Outward authority, seek Progression.
Why do vyot think them most correct?
Because sensualists or materialists aspire after Pleasure as
an end; Religionists aspire after Truth., as it is in favorite creeds
and formularies; Harmonialists aspire after eternal life and
Andless improvement; of which Pleasure and Truth are the inr:idenlal developments and ever-healing concomitants.




IREVISED AND CORRECTED.                  27
I-ow many persons are there in the Godhead?
There are in the Godhead and Godbody (that is to say, in
the imperishable Mlansions of Father-God and Mother-Nature)
all the persons that were ever developed on any star in the firmantent or on the earth beneath; all men, all spirits, all angels, all archangels and seraphs, which people the immeasurable spheres of life and animation; for we live and move and
have our being in the Divine Existence, " whose body Nature
is, and God the soul."
What are the decrees of God'.
The decrees of God are the eternal laws of his vital system;
written upon the constitution of Man; and republished whenever a Child is born.
Whllat are they called?
Accordcing  to recent discoveries we term  them Association,
Progression, Development.
Do these decrees -the laws of Association, Progression, and Developmentapply to Individual Man?
Yes, but only in that stupendous application of ideas which
recognises man as a mIicrocosmical part of the Universal
Svstem.
WVhat, then, are those decrees of God which concern the immediate government and salvation of man X
All animated beings, especially mankind, are regulated by
fixed laws -phyysiccal, orgaCnic, sJiiritual-the first determines
the relation of the body to every other object, its temperature,
its elasticity, density, &c.; the second determines the relation
of the organic or vital requirements of the body, and regulates
the supply to the clemand; the third determines the relation
of the soul in its friendships and sympathies for things both
seen and unseen, temporal and eternal; and, as implied by this
admirable code of decrees, the happiness or misery of individual m1an is proportionate always and everywhere, before as well
as after death, to his obedience to, or transgression of, these divine mandates.
How can we ascertain these laws?
By the employment of our intellectual and social and spiritual faculties. Each law, and its positive requirements, can be
perceived only by those parts or faculties or functions which




28          THE ASSEMBLY S SHORTER CATECHISMP,
it (the law) is designed to govern and harmonize with the system of creation without.
What do you mean by this?
I mean that the body, by means of its syltmpathketic nerive,
is itself qualified to perceive the relation subsisting between
it and all other objects and bodies; that the intellectual faculties, by treasuring up such ob)servations, create a science
of gravitation, juxtaposition., &c.; on this principle,  of like
seeing ai d comprehending like, the organic and vital functions perceive the chemistry of foods, fluids, odors, flavors,
sounds, sights, colors, and the like; the social anzrd affectional principles apprehend the nature and valuation of friendship, childhood, conjugialism, and universal identificattion and
unity of human interests and attractions; and lastly, the
spiritual ficultiles on the upper brain put forth their inma.vellous far-comprehending powers toward those stupendous,
beautiful, vast, attractive, sublime, divine, celestial, and spernal Pealities which exist ruclimentally oil earth but fully
bloomed and blossomed out in the higher lomnies of the Soul.
Human beings, therefore, may be physically happy and socially
miserable, or visa versa, may enjoy the spiritual and suffer in
the organal department of existence, according as they conform
to or transgress the law which is designed to control Tland govern such department.  Thus, each part of man's nature hath
its own immutable regulating principle, which is of necessity
the source of beautiful benefits or of painful penalties, a cause
of happiness or of misery, just as the possessor nay by his life
decide.
How does God execute his decrees?
By living in accordance with the unchangeable principles of
his own physical and mental being; by universalizing his
spirit, and making the humblest things examples of his love
and wisdom.
What is the work of creation?
There is no creation; but formation perpetual.
IRown did God create man?
God did not create man.  Man came from  Ncature's matrix
as a child from its muother's womb; a Product of Nature; and,




REVISED AND CORRECTED.                   29
like a child, looks to her for all sustenance, entertainment, and
instruction.
What are God's works of providence?
All things in the universe; nothing is especially designed;
everything comes forth in its natural order and discreet degree; according to laws which are without variableness.
Did our first parents continue in the state wherein they were created?
Our first parents, when they discovered that they were endowed with intellectual perceptions and physical necessities,
began to bestir themselves in accordance with instincts of dis
covery and self-preservation.  They began to learn, to suffer,
to subdue.  Marriage and mechanism were found to be insep
arable; as with the little birds which are compelled to learn
how to build nests for their young. On this principle, though
upon an exceedingly low scale of existence, our first parents
slowly advanced from a state of ignorance to comparative enlightenment; yet they were the veriest barbarians when compared with any portion of the Anglo-Saxon race.
Did our first parents never fall fiom innocence?
They could not, because they never stood erect.  They began physically and mentally in the lowest part of the valley of
human existence; hence, as there was no "' deeper depth," a
fall was impossible. Yet they have stumbled often in ascending the hill of progressive development.
How can you,prove this assertion?
By the blessed and even infallible scriptures.
What scriptures do you refer to?
The scriptures which the true eternal God has written. The
whole universe consists of sentient beings, each of whom is an
express word of the Supreme Being.  Nature is a book whose
every sentence proves the ascension of man from a small point
of life; the first productions of Nature are inferior to her every
subsequent unfolding.
What is sin?
Sin is a name for excess; a mark missed by man in his development; a ditch, into which, when with ignorance or passion blind, we stumble for a season.
WBhat is the sequence?
We get pervaded, perhaps saturated, with its pollutions.




30          THE ASSEMIBLY S SHOnTE1il CATECHISAM,
The deeper we plunge, the more polluted; so exceedingly
soiled at last, that we dread to find ourselves in daylight. We
therefore (mentally) go into outer darkness; shirking the sun
and gaze of honest eyes, because of our debasement.
Did all mankind ftll in the first transgression?
Naature, through all her parts, is regulated by the same
changeless principles —one being- the law of progressive inprovement; hence, descending fromn the primnal races by ordinary generation, posterity is benefited, not injured, by primitive
misdirections; for so great and powerful and just is the DIVINE
SPIRIT, that a 1ll evil is overcome by good, and one of the original mistakes of our remotest ancestors has proved more valuable as a means of victorious achievement in righteousness than
a tmillion acts of passive rectitude or negative goodness.  Because such acts, like man's primitive misdirections, are not
the result of voluntary affection or intelligent choice, based oIn
adequate experience —but mistakes and acts, on the contrlary,
stumbled upon and kicked out of the sands of Progress, even as
the precious diamond was throwsn up into openl day and proverbial celebrity by the'undesigning toe of a wandering savagein which there exists neither merit nor demerit, but discovery
nevertheless and benefits innumerable.
Into what state did the fall brin(r all mank;nd?
What is theologically called a 1" fall" was in truth the greatest benefit to mankind; it developed physical industry, beautified the soil, and improved the climate, exercised  the intellectual faculties, evoked the sentiment of association, and
awakened the spiritual affinities; in short, according to this oriental myth, it drove thle Aristocratic Family from velvet lawns,
from  paths luxuriously ornamented with flowery carpets, from
the presence of ceaseless perfumery, from rustic chairs not the
product of pleasurable invention and victorious toil, from natural-tufted sofas'neath the graceful arches of magnificent trees
never planted or treated by human hands, from the lascivious.pleasing of the lute-like song of paradisaical birds, from the
flowing: of rivers whose indolent p-owers had never pressed the
pondeo:ous wheel of a cotton-factory or the pioneer's saw and
grist mill; therefore, the fall was in fact the first step up that




REVISED AND CORRECTED.                   31
hill which leads to manly enterprise and womanly independence-the democratic road to useful Knowlecdge.
Wherein consists the sinfulness of that state whvlereinto ilcan entered?
The sinfulness of that original revolution in the habits and
manners of the Adamnic Aristocracy, consists in the fact that,
according to the account, the act was not a result of pre-determination, but of mere " idle curiosity" to taste, cad libitatm, all
fruit indigenous to that sunny soil; in a word, the sin (or pity)
consists in the p1rocrcastination, in the lack of industry and selfsustaining effort, which characterized the reputed first pair, and
which they have transmitted to all labor-dishonoring portions
of mankind.
What is tl-le misery of that state whereinto manl entered?
The misery to idlers and aristocrats consists in the discovery
that all true success and permamnent distinction depend upon
sincere active individual Enterprise; regulated by principles
of justice, truth, love to man, reverence of Father-God, and
temperance in all things   a misery familiar only to thlose who
desire to live on " the labor of others," who desire riches and
authority even at the expense of tile Poor, who love Notoriety
and Popularity devotionally, and not Truth for its own sake.
Did God leave all mankind to perish in this state l
Blasphemous, question! HI-ow can an omnipresent and unchangeable God withdraw  his spirit from man, whose every
drop of soul-life is derived from the eternal Fountain!
Did God elect some to everlasting life, and others to endless destrunction 
God is the Father of the spirits of All mini.  Hence all men
l.ave their entire existence in the one omnipresent Spirit of
Deity. Think you that the Whole caln be happy when nmany of
its pCLarts are miserable??  Human souls are detached individualized personifications of the Dei:fic Nature and Essence; and
the imperfection or destruction of a single detachment would,
like the loss of a wheel from a perfect watch, impair the goodness
and derange the infiilite precision of the Universal Mechanism.
Who is the Redeemer of Man?
If by the word'" redemption" you mean itmprovement in all
things natural and spiritual, then man's redeemer is WISDOM
- the beautiful Son of a holy nuptial blending of Love and
Knowledge; the soul's'" Christ-principle" - a natural prophet,




32           THE ASSETIL-LY'S SHOUTER CATECIIISMI,
a prince of peace, a spiritual priest, a God-inspired king of that
kingdom which is within you.
How canl Wisdomn, being the sum of human attributes, save man?
By opening the soul to a perception of things spiritual, angelic, celestial, and heavenly. Like a peach which treasures up
the perfections of the entire tree which produced it, so Wisdom
attracts together all the beauties of the affections of both Love
and Knowledge (as explained in 4th vol. of Great ilarmonia),
and thus opens the soul's portals to Infinite Love, to Eternal
Truth, to Father-God, to Mother-Nature.
VWhat benefits do believers receive from WVisdoml at their deathl
Pure Wisdom, having opened to the soul a glorious consciousness of the existence of a better and less rudimental
world Beyond, brings a great peace into the mind and surrounds the believer's bed with many spirits and angels.
What benefits do believers receive from Wisdom at the resurrection?
At the resurrection, believers, being raised up immediately
after the heart ceases to throb on earth, shall be acknowledged
in the Spirit-Land by welcoming hosts of friends, and thus, unlike disbelievers, be made direct partakers of that full enjoyment which the harmonious only know.
What is the duty which God requires of manl?
The one true eternal Father-God requires of man faithfulness
to the dictates of his highest attractions.  (See questions on
"Life.")  To do right from a sense of duty, or obligation, or
fear, as most people permit themselves to do, is far below that
exalted motive which prompts noble natures to do good and
speak the truth to gratify their attractions.
What are man's highest attractions?
Man's best and highest attractions take their rise in the superior part of the brain called the wisdom-region; that is, in
the organs of benevolence, veneration, conscientiousness, firmness, self-respect, hope, sublimity, ideality, marvellousness, and
love of Truth.
What did God at first reveal to man for the rule of his obedience?
God, by living in man's soul from the very beginning, revealed
to his religious or wisdom faculties this law —" to be carnallyminded is death; to be spiritually-minded is life and peace."




REVISED AND CORRECTED.                33
How did God reveal this law?
God revealed this law, first, in the common relations subsisting between man and man; second, in the " still smiall voice"
of integral perception of justice, called Intuition; third, by
the various spirits and angels who presided and still continue
to watch lovingly over the earth, and who sometimes spoke in
visions to young men, in dreams to women, and through commandments to religious chieftains.
WVhere is the moral law summarily comprehended?
The moral law, which signifies the immutable principle of
JUSTICE everywhere manifested in the superlative Constitution
of Father-God and Mother-Nature, is summed up and most
beautifully expressed in the body and soul of Alan.
Where is the moral law truly visible?
The moral law is fully and practically exhibited and fulfilled
wherever a human being has attained entire Harmony- to the
fullness of the stature of a perfect Man in Love and wisdomby obedience to his own divinely-originated and supernally-authenticated twelve commandments
What is the stunm of the twelve commandments?
The suim of the twelve commandments is, to do good and
harmonious works, for the redemption and ennoblement of
your fellow-men.  Such works to be purely "' good" must be
wrought regardless of age, sex, complexion, belief, or reputation; because the Human Race is but One Family-all members of one body-in which there is neither Jew nor Gentile,
Nazarene nor Greek, Ethiopian nor Anglo-Saxon
WVhat is the preface to the twelve commandments?
The preface to the twelve commandments is in these words:
"' Write me as one who loves his fellow-men."
What does the preface to the twelve commandments teach us?
The preface to the twelve commandments teacheth us, that
because man did not originate himself, but came into existence
involuntarily as the Child of Father-God and Mother-Nature,
therefore to love and improve and render happy the pathway
of human beings is the best and highest and most acceptable
homage the soul can pay to the " Great First Cause," which
was before all things and in which all things exist.
3




34          THE ASSEMBLY'S SHORTER CATECHISM,
What is the first commlandnment?
The first commandment is: " Obey the normal requirement
of Self-Love;' which is the Central principle of man's exist
ence.
WVhat is required in the first commandment?
The first commandment requireth us to know and acknowl
edge the wisdom of Father-God by perceiving this law of Self
Love to be the foundation of all individual rights and liberties.
What is forbidden in the first commandment?
The first commiandment forbiddeth both the extreme and the
inverted practice of this central Affection; the penalty of disobedience being both immediate and remote, and, while persisted
in, never detached from the transgressor.
What is extreme and inverted practice?
Extreme Self-Love goes time-serving, fortune-hunting - full
of baseness, being at once egotistical, illiberal, mercenary;
while inverted, it produces opposite effects-not nobleness and
magnanimity, but self-abnegation, lukewarm  carelessness, and
personal filthiness, as explained in the Great Harmonia.
What is the second commandment?
The second commandment is:   Obey the law of Conjugal
Love with all thy heart and with all thy mind;" for out of the
operations of this principle springeth the myriad generations
of men, spirits, and angels.
What is required in the second commandment?
The second commandment requireth the receiving and the
keeping of all pure and spiritualizing conceptions of the true
marriage, relation; the central conception being, that Man and
Woman are the twofold manifestation of One existence, each
acting in the other as a illessial throughout eternal worlds.
What is forbidden in the second commandment?
The second commandment forbiddeth the prostitutioins of
Extremism and the pollutions of Inversionism; also the telling
of all anecdotes, and the reading of unclean books, which tend
to breed unchaste emotions in the soul.
Whliat are the causes of conjugal misfortune?
Tihe causes are, first, ignorance of the use and holiness of
marriage; second, a lack of spiritual culture among those who,




REVISED AND CORRECTED.                 35
in other respects, are intelligent and exemlplary persons; third,
a transitional fact incident to the slow growth of the ages.
What is the third commandment?
The third commandment is: "Obey the law of Parental
-Love with a pure and reverent devotion;" for the foundation
of the world is Childhood; and the happiness of future spheres
bubbles out of terrestrial fountains.
What is required in the third commandment 
The third commlandment requireth that parents should respect the ri ghts of the babe before birth by abstaining from all
blood-love indulgence; also, after its introduction to objective
life, that parents and guardians open many liberties to offspring, and teach the awakening faculties quietly and only as
they ask questions; until the season has arrived when physical
industry and mental discipline become both natural and necessary; then the Harmonial Institution should go on with the requisite process of harmonizing the body and mind of the young.
WVhat is forbidden in the third commandment?
The third commandment forbiddeth all inharmonious examples by parents in the presence of the young: such as intemperance, the use of tobacco, the excessive use of meat, the
habitual drinking of tea or coffee, vulgar habits, profane words,
lack of punctuality in promises, deceptive or evasive answers,
expressions of prejudices against nmeighbors, reiteration of slanders, opposition to persons who differ on religious questions;
also every species of irreverence which could generate laxity
of moral principle or blindness to the Divine Existence.
What is the fourth commandment?
The fourth commandment is: " Obey the law of Fraternal
Love with all thy soul and with all thy understanding;" for
this is that principle which binds man to man in the vast brotherhood of races and nations.
What is required in the fourth commandment 2
The fourth commandment requireth the exercise of that ennobling sentiment of fraternal " charity, which thinketh no
evil;" as in thine own household so also in the habitations of
thy neighbor; because, to the truly gifted in Wisdom, there is
nothing unclean nor unrighteous absolutely, except in the sense




36          THE ASSEIMBLY'S SIIORTER CATECHISMI,
of mis-adaptation or substitution of laws and conditions; such,
for example, as a man adapting himself to habits of body which
are just only to some animal, or substituting for the government
of civilized races despotic and warful laws which belong in
justice only to savage and barbaric generations.
What is forbidden in the foiurth commandment?
The fourth commandment forbiddeth all transgressions of
the principle of Fraternal Love.  Therefore, all theological
distinctions are forbidden.
What examples can be given of mischievous theological distinctions?
There are many such examples in ecclesiastical history;
and yet more in the blood-stained history of bewildered humanity. The Old Testament recognises 3Masters and Slaves.
Kings and Subjects are presented in bold distinction.  I hear
insulting and unfraternal words concerning plebeians and patricians.  I hear merciless sermons concerning the good and
the evil, the sheep and the goats, the elect and the reprobated, still resounding from pulpits as cardinal portions of the
gospel. The genius of this doctrine is utterly opposed to the
fraternal welfare and peaceful progress of mankind.  The fraternal interests of the world are divided by it; every man
against his neighbor.  The unity of history is marred by its
promulgation.  It retards the growth of the universal sentiment-'" Ye are all brethren." All human history must be
regarded as the growth of a Tree —first, the little germ;
then, its subsoil expansion; then, the going forth of diverse
roots from the germinal point; then, the ascension of a tufted
column from the centre; then, the appearance of thorns on this
body, and sometimes unsightly excrescences; then, the reproduction of the underground roots, with all their beautiful eccentricities, in the form of overground branches; then, an infinite reduplication of these in the shape of twigs starting out
of branches; and lastly, buds of promise break forth on each
extremity - prophesying and proclaiming the approach of blossoms, and from blossoms, FRUIT. So should the history of
mankind be studied; no complaint of evil, no pulpit scolding,
no canonical profanity.  One time the Race brings forth only
thorns, at other times dry limbs without beauty, then beauty




REVISED AND CORRECTED.                 37
without energy, but all in proper season; and, in due course of
this progression, the whole is begemmeci with an infinite fruition-all pure, all noble, all HARIrONIAL!
What is the fifth commandment?
The fifth commandment is: "' Obey the law of Filial Love
with all the spontaneousness of thy grateful spirit;" for it is
this beautiful principle which links inferior to superior, animals to the human world, and mankind to the interior and
spiritual.
What is required by the fifth commandment 3
The fifth ccmmandment requireth the honoring of " thy father and thy mother" because they were instrumental in giving
you an eternal individualized existence! Gratitude is next to
generosity. But this Filial law does not require a child to
obey a foolish or intemperate parent; nor slaves to yield themselves blindly to the dictum of self-constituted masters, who appropriate rights and assign only duties to those who serve
them; for no human being is obligated by any natural (or
divine) law to sacrifice individual " rights" in order to perform " duties" imposed by those arbitrarily vested with authority.
What is forbidden in the fifth commandment?
The fifth commandment forbiddeth the neglecting of this
Filial homage which is due to every person, idea, or truth,
that giveth evidence of superiority and innate righteousness.
All contemptuous treatment of a human being - all scorning of
those who live in poverty; all supercilious mannerisms toward
those who labor in field, workshop, or kitchen; all trampling
upon the rights of others; all mocking and jeering and hissing
and hooting at that which (without due investigation) is pronounced prejudicial to morals and religion; all irreverence and
politico-sectarianism manifested toward the inhabitants of foreign countries and principalities, either in thought or speech;
finally, and in short, all voluntary transgressions of this Filial
Principle in reference to man on earth, to spirits in the heavens, to angels in the spheres, to seraphs in the constellations,
or to Father-God in the nuptial embrace of iMother-Nature —
is positively forbidden now and for ever.




38          TIHE ASSEMBLY S SHORTER CATECHISM,
What results will follow obedience to tile fifth commandment?
The results of obedience will flow like crystal waters through
the garden of the soul.  The effects are beautiful and savinglr
like deathless flowers shedding immortal fragrance o'er the
path of life —Gratitude, Generosity, Patience, Devotion, Moderation, Justice! -these are the jewels which beautify the true
child of Nature, having the power to bring long life and prosperity.
What is the sixth commandment?
The sixth commandment is: " Obey the law of Universal
Love with the total ingenuousness of thy inmost nature;" for
it is this uncircumscribed principle which circulates and throbs
through all the veins and arteries of Humanity.
What is required by the sixth commandment?
The sixth conmmandment requireth each individual to identify his peace and prosperity and happiness with that of every
other. Isolated being and unaided doing are not compatible
with true humanity and permanent progression.  Universal
Love is founded in the vivifying essence of universal existence,
and should regulate the highest and noblest impulses operating
in the broad domain of Human. Nature.'What is forbidden in the sixth commandmcent 
The sixth commandment forbiddeth all selfishness and all
isolated strife for wealth and power.  Monopolistic enterprises
and competitive industry are forbidden by virtue of this principle.  By a philosophical analysis of the origin and nature
of what are termed man's vices and passions, I discover that,
with few exceptions, the worst and most discordant manifestations of character, are engendered and fortified in the strong
entrenchments of political, ecclesiastical, and social Institutions.
How did these institutions originate 
These tyrannical arbitrary  institutions (which despotize
mankind and develop subversive effects) originated from man's
ignorance, and not from man's depravity; although ignorance
gives rise to a multitude of ungovernable propensities which
Wisdom  alone can calm  and beautify.  It should be steadily
remembered that Man (and the whole race also) is a progres



REVISED AND CORRECTED.                39
sive Being.  His life and deeds at different periods of the
world, like hands on a dial, indicate the order and degree of
his progression.  And " regeneration" is a perpetual phenomenon of human existence. The elevation and expansion of man's
affections into Universal Love, is the perfect fruition of the tree
of Life; the result of no miraculous'" change of heart," but of
perennial growth in love and wisdom. When this commandment
is obeyed, the various races will shake hands through mutual
organizations of interests, and a stupendous harmonial temple will overarch the world.
What is the seventh commandment?
The seventh commandment is: "' Obey the gospel of usE"for this is the first manifestation of the principle of Wisdom.
VWhat is required by the seventh commandment i
The seventh commandment requireth us to use all things
which minister to the growth, ennoblement and happiness of
our physical and mental being. There is not a blade of grass,
nor a grain of sand, but may be set in accord with the key-note
of man's needs. Subjective wisdom seeks objective existence;
giving the artist an intelligent impulse toward the appropriation of colors, and the beauty-lover a desire to embellish his
habitation with picturesque results.  The man of uses, whose
mind is devoted thereto, is a man of effects and details; the
exact sciences and constructive arts are outworks of this law.
When we render useful any element in nature -when we work
to fill a useful position in the living world, when we convert a
misfortune into a means of success, when we set in serviceable
operation a physical or intellectual gift, when we triumph over
a fault by compelling it to wield a good influence, when we
stand god-like over the volcano of rash and uncontrollable
affection and roll back the burning tide of consuming passion
at the very moment when the fire and smoke of prostitution
and profanation overshadow the citadel of inward purity-then
do we obey the seventh commandment.
What is forbidden in the seventh commandment?
The seventh commandment forbiddeth the desecration of
any natural object by misapplication; also the profanation of
any function or faculty by misemployment. For example, using




40          THE ASSEMBLY' S SHORTER CATECHISM,
a cow or a horse, a woman or a man, to do work in harness
which electro-nagnetic forces and steam or caloric could dc
quicker and better; employing the hand to strike a brother;
using the tongue to moisten tobacco or to give free expression
to inelegant words; using the lips to pray to God or to imprint the betrayer's kiss; using memory as a trunk for that unculled and wasteful rubbish which may accumulate in the jourey of life; using the knowing faculties to outwit and overreach
neighbor; employing the poetic impulses as angels of light
to engulf a fellow-beilg in conjugal abandonment; using the
powers of clairvoyance for selfish ends and mercenary enterprises; all this, and infinitely more, is forbidden in the seventh
commandment.
What is the eighth commandment?
The eighth commandment is:'" Obey the gospel of JUSTICE"
-which is the second manifestation of the principle of Wisdom.
What is required in the eighth commandment?
The eighth commandment requireth of us the "' lawful procuring and furthering of the wealth and outward estate of ourselves and others;" also requireth every one to seek to establish an equilibrium of interest and duty, so that no one will be
called to do that which is not in accord with the highest justice. For example, the lawyer is mostly interested in human
misunderstandings, the physician in human sicknesses, the clergyman in human subjection to outward institutional authority;
while, at the same time, the lawyer's duty is for peace on
earth, the physician's for health on earth, and the clergyman's
for individual harmony and self-legislative sovereignty. Hence
our present social relations generate every species of injustice; which, while perpetuated from necessity, is by all acknowledged to be unwelcome.
What is forbidden in the eighth commandment?
The eighth commandment forbiddeth whatsoever may infringe upon the rights and liberties of others. 0 Earth! thrice
beautiful thou, and fit for the young spirit's early unfolding,
when mnen love justice and live it.  Justice! the highest form
of true Religion, enriched with angel harmonies, with sleepless




REVISED AND CORRECTED.                 41
universal penetrative eyes, looking straight into the soul of
human motives, seeing the thought before the deed, the substance through the shadow, rending the false and flimsy veil
that men secretly hang between themselves and the world without! Upon the now unconscious leaves of the eternal tree of
Life within, this majestic principle writes down every thought,
word, deed, of the undying spirit.
What is the ninth commandment?
The ninth commandment is: 1" Obey the gospel of Power"
-which is the third manifestation of the principle of Wisdom.
What is required in the ninth commandment?
The ninth commandment requireth the enemgetic employment
of both body and mind, for human good and happiness. What
Socrates did in the market; what Plato taught in his regal
robes to metaphysical students; what Aristotle witnessed of
atom, world, time, space, eternity, infinity; whatever else was
seen or said or prophesied of by the succession of royal Thinkers- by the Lockes, Humes, Kants, Bacons, Newtons, Curiers,
Goethes, Spinosas, Fouriers, Humboldts, Parkers, Emersonsis possible to thee, yes, to thee, incredulous Reader!  Even
greater works than these shall ye do! iHuman life is eternal;
and power, to accomplish the loftiest flight, is in thee hidden;
therefore, believe now and be saved.
What is forbidden in the ninth commandment?
The ninth commandment forbiddeth physical idleness, mental debility, and disproportionate development of the heart and
head; also it condemneth continued over-exertion for the gratification and enrichment of aristocrats.
WVhat is the tenth commandment?
The tenth commnandmelnt is: " Obey the whisperings of the
spirit of true Beauty" - which is the fourth manifestation of
the principle of Wisdom.
What is required in the tenth commandment?
The tenth. commandment requireth us to harmonize our loves
and mental desires throughout; and thus create that 3Beauty,
full of symmetry and regular conformation, which will prove a
joy eternal.




424         THE ASSEMBLY'S SHORTER CATECHISM,
What is Beauty?
Objective beauty is that which acts through the eye upon,
and excites pleasure in, the spiritual temperament. (See 4th
vol. of Great Harmonia.) We need not roam through vast domains of rich grandeur, nor fathom the deep mines of essences
bodiless or abstractions metaphysical, to solve this simple question. True beauty is that, without or within, which yields pleasure and awakens gratitude.
What did the ancients say of Beauty?
It is said that Socrates called Beauty a short-lived tyranny;
Plato, a privilege of nature; Theophrastus, a silent cheat;
Theocritus, a delightful prejudice; Carneades, a solitary kingdom; Domitian said, that nothing was more grateful; Aristotle,
that Beauty was better than all the letters of recommendation
in the world; Homer, that it was a glorious gift of Nature;
Ovid calls it a favor bestowed by the gods; Emerson, that
Beauty is the mark God sets on virtue; and a French proverb,
that Beauty, unacconipanied by virtue, is as a flower without
perfume.
What definition can you give of Beauty?
I define Beauty to be the incarnation of three active principles-Use, Justice, Power-the coronation of whatsoever is
serviceable, harmonious, energetic.  He who would be truly
beautiful must not be deformed with ostentation.
WVhat is forbidden in the tenth commandment?
The tenth commandment forbiddeth all physical habits which
might impair the most agreeable proportion of form or feature;
and much more, every mental disposition that could deface the
richer Beauty with which Father-God hath adorned the inner
life.  "In deeds and in motives untold by the tongue —by
chisel uncarved, by poets unsung-the Beautiful lives in the
depths of the soul."
What is particularly forbidden in this commandment?
The tenth commandment forbiddeth' all turbulency of spirit
which in a few years wrinkles the beautiful brow; also, all anim'ality which destroys grace of bone, gives prominence to the
* The reader wvill pardon this dictatorial word on the ground that it is employed
in conformity to the Shorter Catechism, and not in any sectarian sense so repugnant to the author.




REVISED' AND CORRECTED.                43'joints, and dissipates the freshness of youth from  the teeth,
eyes, hair, and skin (see 4th vol. of Great Harnmonia); all
discontentment with conditions which are incidental to an embryo existence, " envying or grieving at the good of our neighbor, and all inordinate affections for anything that is his."
But Nature allots to no man more than is sufficient for a subsistence and guaranty against the intrusions of Poverty, physical and mental; all else, though strictly lawful according to
existing constructions of individual rights, is nothing leas than
an appropriation of our neighbor's property and depriving a
brother of the means of happiness.
W~hat are we to conclude from this?
We are to conclude and resolve at once, that in this tenth
commandment is forbidden all social or civil laws that infringe
upon the Beauty of Universal Justice.  Furthermore, all religions which make a virtne of crucifying the organ of Ideality
and the normal requirements of the spiritual temperament.
Beautiful external objects - pictures, statuary, flowers, ornaments; beautiful external odors — delicate perfumes, violet,
mignionette, geranium, cascarilla; beautiful external sounds
— songs, musical instrumentation, words of love, bells of liberty, the rounding cadences of Wisdom's words; beautiful external tastes -all berries and fruit which grow in sunlight and
lplease the tongue; and thus, through all the vast, profound,
and mystic simplicities of every day's sensuous existence, the
tenth commandment forbiddeth every civil circumstance or religious obligation which could mar the symmetrical development of that Inner Beauty, which is mighty as Truth and
essential to happiness as heaven itself.
What is the eleventh commandment?
The eleventh commandment is: "' Obey the gospel of Aspiration" -which is the fifth manifestation of the principle of
Wisdom.
What is required in the eleventh commandment?
The eleventh commandment requireth us to acknowledge, in
our daily walk and conversation, our grateful consciousness of
whatsoever is interior and supernal —our relation thereto and
dependence thereon — which is at once a source of imperishable




44          THE ASSEMBLY'S SHORTER CATECHISM,
pleasure and a cause of growth in rich domains of glorious
meditation; vaster far than fields of intellectual culture, deeper
than oceans of theologic lore, sweeter thanl  a thousand gardens
of paradisaical flowers, diviner than the songs of the flowing
Mornia, pure as the perfect Love.
What is Aspiration?
Aspiration, as the word implies, is a spiritual reaching upward- a prayer for providential aid, a longing after things
and truths superior —an attraction toward that which is in
store for the soul.
W~hat is forbidden ill the eleventh commandment?
The eleventh commandment forbiddleth all ingratitude; all
habits of negligence in the wisdom  faculties.  Also, all irreverence toward that which is truly useful, just, energetic, beautiful-not merely in the sight of the body and its senses, but
toward whatsoever administereth lovingly and wisely to the
highest faculties; all abuse of that which thus lendeth wings
to imagination, and expandeth the capabilities of the inmost
understalnding.
Wvhat is the twelfth commandnment 
The twelfth commandment is: " Obey the gospel of Harmony" --  which is the sixth manifestation of the Wisdom principle.
What is required in the twelfth commandment?
The twelfth commandment, which is the sum of all Wisdom,
requireth us to be and do that which will render our fellow
men the best service and the longest happiness.
What is forbidden in the twelfth commandment?
The twelfth commandment forbiddeth every system of government and all religions, which retard mankind's progress
toward HARIMONIAL UNITY.
Is any man able perfectly to keep the commandments of God?
No man alone and unbdfriended, unsupported by the counsel
and magnetism of personages superior, can keep all these commandments; but a firm desire, a sincere aspiration, to do so,
will bring to his aid tie friendship of angels, and help to conterize his personal capabilities.




REVISED AND CORRECTED.                 45
Is angelic aid the principal and most needful thing?
No; the principal condition, favorable to individual progress, is external harmony; not only in bodily health, but in
the several relations demanded by the several loves.  A married woman, to be happy, aside from her own natural peacefulness, requireth a good and intelligent companion.  No parlor is harmonious with discord in the kitchen.  Spiritual
righteousness and happiness are impossible while the outward
conditions of man's social life antagonize.  Oh, that churchmen could see more of Time in their benevolent enterprises!
The affairs of eternal worlds can be more easily comprehended
and controlled by their inhabitants.  Man's works of salvation
and redemption should be adapted to this world.
What explanation can you give for the absence of social harmony among
Christians?
It is of the utmost importance that we understand the true
theory of reform; at the same time, also, the reason why the
Church system does not succeed.  The Church professes to be
adequately armed to battle with sin, and provided with all the
trite instrlumtents of social Reform.  It professes to have the
stupendous "Word" on its side - not only so, but the Almighty
with it.  In fact, all the persons of the God-head are claimed
as both prime movers and co-laborers in the vast field of human redemption.
What result does this church association bring forward?
The whole supernatural system has been well nigh two
thousand years converting fifty millions of Protestants into
religious Sectarians.  But these fifty millions are, after all, far
froom being reformed and harmonized. Many of them still own
slaves, sustain the Fugitive Slave Law, and go strong against
the dethronement of King Superstition.  These church members and church supporters make no better merchants; as
tradesmen they are not a particle more honest than an honest
Doubter; they make no kinder or wiser " Bosses" to journeymen and apprentices; they are no better than, and ofttimes
not so good as, the so-called skeptical and unregenerated
How do you explain this fact 3
It is because the whole church theory of Reform is unnatu



46          THE ASSEMBLY'S SHORTER CATECHISM,
ral; it is logical from a mythological foundation; and overlooks time in its aims for eternity.  All Christians candidly
confess that it is very unnatcral to man's natural heart to be a
bible Christian. Hence a foreign or supernatural aid is invoked.
At length they suppose they obtain such aid, then they become
"Christians" - that is to say, they become unnatural - but,
perhaps, not a particle more pure, more honest, more humlane.
It would be a curious circumstance, should the affidavits of one
hundred apprentices be taken, fifty with church members as
bosses, and fifty whose masters make no profession of faith
in any form of sectarian religion. The question is: "''Which
class is the most cheerful, kind, honest, humane?"  I am fully
satisfied that we should get the most favorable report from
the so-called unregenerated.  It is, alas! too well known, by
many a poor boy and orphan-girl, how insupportably severe is
the domestic discipline of church Deacons and praying Laymen. They make the most tyrannical masters; the most invincible slaveholders; the most cruel parents; the most ignorant foes to science; the stoutest friends of bigotry; and the
abettors of narrow-lmindedness.
Why does the Christian church fail?
The church fails, because it looks to a  owrong Source for
its aid. It expects to reform the world by preaching the Love
— and the Hate-of an omnipotent Jehovah; with the necessity of faith in the virtue of that blood tragedy called'" Jesus
Christ and him crucified."  The world can be restlrained thus,
but not reformed. The sectarian harness may be worn by
thousands; they may work in the traces of duty, as kindly and
docile as horses used to the gearing; but at the end of life,
what are they?  Are they unfolded in Love and Wisdom?
Are they attractive representatives of the divine Life?  Nay:
they terminate their earthly voyage ofttimes as much in bondage-as little developed- as when they began. The greatest
temporal achievement of a protestant Christian is, to triumph
over the fear of dying -an accomplishment which the warrior,
tle Hindoo, the Turk,'the Roman Catholic, possesses to an eminent degree, reposing upon his bed of death with a serene resignation.




REVISED AND CORRECTED. E7
Is love the best cause of reform?
Human love, by itself;, is no source of Harmony; yet, in
Love do we find that which is good and perfect.  Your warm
heart may be overflowing with Love, but are you, therefore, a
harmonial man?  No: the most loving and enthusiastic person, not regulated by intelligence, is perhaps the most impulsive and discordant.  Wisdom  must throw  his temporizing
influence o'er Love before the soul can become self-poised and
upright in character.
What shall be said of modern church-religion?
A correspondent of the Southern Literary Herald, after attending service in Dr. Hawks' church, in New York, very aptly
replies: " The luxurious pews, everywhere filled with welldressed and comfortably-looking people, were little suggestive
of the trials and sufferings of the Christians of an earlier day,
who met upon the open downs, or beneath the leafless oaks of the
wintry forest, to lift up their voices of praise and supplication
to God... W.   e could not help thinking that the minds of very
many of the congregation were upon the next day's operations
in Wall street, rather than upon the service, and that the litur.g"y would have been responded to with greater unction, if
amlong its deprecatory clauses there had been this little petition —-rom all losses by land or by waterl,from broken banks
and bad investments, from false policies and a fall in l/ouitr,
GoOD LORD DELIVER US!"  M'odern Religion is courted so
long as she resides in costly temples, gets a scholastic presentation, and is fashionable.
Are all transgressions of the twelve commandments equally heinous?
Some transgressions in themselves, and by reason of several
external aggravations, are more injurious than others.
What are the lesser evils?
The lesser evils are those not accomplished by voluntary
yielding to temptation; but which the spirit suffers as incidental or inevitable to surrounding circumstances.
What does every sin deserve?
Every sin deserves immediate and total destruction.
What does the victim or sinner deserve 2
The sinner deserves the love and blessing of God ineffably




48           THE ASSEMBLY'S SHORTER CATECHISAM
more than the self-sustaining and well-developed; for the wise
and happy need not a physician, but those only who are sick
and unfortunate.
What does God require of us, that we may escape his wrath and curse due to
us for sin?
The Bible-god, who is not the eternal Companion of Mother.
Nature, requireth of us faith in Jesus Christ.
What is faith in Jesus Christ?
This will be answered, in extenso, in another chapter of important questions.
What is repentance unto life?
Repentance unto life is a resolution taken in the Wisdom
faculties, renouncing a. personal evil habit, before the whole
angel-world, whose aid you invoke; a resolution carried out
practically in every subsequent act of your life.
What are the outward and ordinary means whereby Christ communicates to
us the benefits of redemption?
The outward and ordinary means are, the charitable and
wise efforts to ameliorate the condition of Mankind -efforts to
instruct youth, to elevate the downtrodden, to ennoble intellect, to promote genius, to harmonize national interests, to create equitable industrial relations between the different classes,
to purge existing governments, to reform creed-born religions,
to abolish servitude, to bring the Harmony of Heaven on the
whole Earth.
How is the "Word" made effectual to salvation?
If by " the word" you mean the twelve living commandments
written by Father-God and Alother-Nature in the eternal substance of every human being, then it is made effectual only by
virtue of a reasonable understanding of its positive teachings
and conforming thereto with a stern love of perpetual pcrsonal
righteousness.
What is meant by personal righteousness?
By personal righteousness is meant the doing of whatsoever
is RIGHT in the light of your own moral intuitions; the opposite of that which you believe to be wrong.
How is the " Word" to be read and heard, that it may become effectual to salvation?
If by " salvation" you mean the rescue of man from  Igno



REVISED AND CORRECTED.                  49
rance and its misfortunes, then the'" word" (meanlling he body
and soul) may be read and heard effectually when selfishness
shall be magnanimous enough to bring on earth, a IAIo:mnoNIAL
BROTHERHOOD; because the highest selfishness is identical with
universal benevolence,' honesty is the best policy," and that
which renders happiness permanently to one individual is a
steadfast blessing to the whole race.
What is true religion?
True religion is universal Justice —which begins at tie centre of the individual and widens outwardly, wave-like and as
the ocean swells, till All are clasped in one pure embrace of
Love - predicating, thus, the Happiness of all upon the Htarmony of each.
WVhat are the sacraments of this religion?
The sacraments of this religion are: first, personal cleanliness and chastity; seconds a heart full of warm  devotional
Love to muan and to Deity; third, a head full of serene,
strong, steady Wisdom; fourth, reverence for the marriage relation; fifth, the regeneration of the world as far as possible
through little children; sixth, and every hlumanitarian' institution which promotes the welfare of the several working classes;
What are the sacraments of the New Testament?
If by the "6New Testament" you necan the New Dispensationl then the sacraments are: first, the Immorta'lity of the
spirits of all men; second, the immediate resurrection of the
soul (retaining the shape of the body) at death into a purer
progressive world; third, the enjoyment of intercourse with
the departed through several mediations.
What is baptism?
Baptism is a sacrament of the new dispensation, signi'fying a
bathing in the rivers of Infinite Truth, which flow unobstructed
through the boundless gardens of existence -through the vast
territories of 3Mind and Matter —the imperishable Home of
Father-God and Mother-Nature, through whose sacred labyrinths the feet of men may tread with steadiness, in whose
depths of translucent waters the earthly pilgrim may bathe his
weary soul, and receive strength to ascend higher mountains
of contemplative intelligence.
4




50           THIE ASSEMBLY'S SHIORTER CATECHISM,
rTo whlom is batptism to be acldministered?
Baptism  is not to be administered to any that are not ask-.
ng for New Truths —that is, no one can receive the bath of
progressive Ideas unless his soul seeketh to know Mother-Nature and to wed his life-work with her All-WTise Companion.
What is the Lord's supper?
The Lord's supper is any hospitable and philanthropic feast,
either physical or spiritual, which neither profanes the body
nor brutifies the soul, but yieldeth enjoyment and awakenetb
gratitude.
What is prayer?
Prayer is a spontaneous act of Filial Love; the soul'S involuntary yearning for perpetual aid; an intuitive acknowledg —
ment to the supernal for the fact of existence; a desire for
additional benefits and continued happiness.
Whlat is the origin of prayer?
The habit of formal praying originated among the religious
sects of Egypt; a plan for placating the vengeance of angry
gods, and for soliciting aid from supernatural beings; to avert
impending calamities, cure disease, and secure local prosperities.
Does prayer influence Father-God?
All human history returns a negative answer; all experi
ences, termed special providences, yield to a different explana:
tion.  (See 2d vol. of the Great Harmonia.)
What is the legitimate effect of prayer?
The effect of too much reliance upon the invisible for aid, is,
to beget weak-mindedness and unfitness for any great work;
no man can accomplish much who doubts his personal capabilities and shirks individual responsibility.
Is there no good effect in prayer?
Yes; the normal effect in prayer is twofold-first, to open
and prepare the soul for spiritual influx and illuminationsecond, to attract a portion of the angel-world into harmony
with our interior necessities.
How would you further define prayer?
I would further define prayer by affirming it to be natural
to all theological infants, and strictly spontaneous with those




REVISED AND CORRECTED.                51
who, being children in the sentiment of religion, feel inward demands which only prayer can fully supply and stimulate.
Should we pray orally?
True spirit-prayer, like the glory of morning dew, ascends
noiselessly. The answer? that conies, welcome as the fall of
rain, when the soul most needs nutrition.
Is the habit of daily prayer beneficial?
That is not beneficial which increaseth your dependency;
which impaireth the symmetrical unfolding of a beautiful selfcontaining Manhood.  Nevertheless, there are times of ineffable trial-when the stoutest heart, having struggled and
battled against some terrific enerny to life and happiness, is
forced to go beyond objective Nature in prayer to the Supernatural.
Is true prayer a voluntary act?
Voluntary prayer is suggested by a consciousness of ungratified desires; but, on the other hand, when needs (more
imperative than wants) announce themselves at the court of
Reason, then the heart wells up and overflows its banks in
spontaneous acknowledgments to the hidden Source of Infinite
Goodness —" God of my Fathers! holy, just, and good! iMy
God! my Father! my unfailing Hope!.        W..... Whom have I
in the heavens but Thee alone?  On earth, but Thee; whom
should I praise? whom love?"
Should little children practise prayer?
Little children should be taught that Father-God is a spirit,
and they that worship him must worship him in spirit and in
iruth; that is to say, children should not think of a position
of the body, nor of words, but of living good lives and doing
good for goodness' sake. The daily recollection and exercise of
this aspiration is a prayer " in spirit;" while resisting temptation, speaking the truth, living peacefully, washing the body,
learning wisdom, and doing good toward other children-this
is a prayer "' in truth;" and the Father seeketh such to worship him.
Can a discordant person pray?
Yes; there is no need of prayer where there is no temptation-no discord; the good man's life is a prayer perpetual.




52           THE ASSEMBLY'S~  SHORTER CATECHIISM.
Are words natural to prayerful gratitude?
Hannah More hath well answered: —
"Fountain of Mercy! Whose pervading eye
Can look within and read what passes there,
Accept my thoughts for thanks: 1 have no words.
My soul o'er-fiaught with Gratitude, rejects
The aid of Langluage -- Lord! behold my heart."
When we pray should we think of a Personified-God?
True prayer is the result of no intellectual perception of
persons, relations, effects, or principles; it bursts suddenly
forth like a shout of joy, a cry of fear, a word of praise, a
note of music, a shriek for help; hence all scholastic lipservice in churches, like a blessing hurriedly spoken by hungry
mouths over a feast of fat tbings, is an inevitable profanation.
Oh, how  I love that brother and that sister — the spontaneous
child of Father-God and Mother-Nature -who asketh for spiritual aid, the gratification of unselfish desire"For light and strength to bea,
Our portion of the weight of care
That crushes into dumb despair
One half the human race!"
You have frequently used the terms "'ather-God and Mother-Nature," what
do you mean?
By the term Fcathler- God is meant the living Fountain of all
Causation; by Mother-Nature is meant the Fountain of all
Effectuation.
Are these principles masculine and feminine?
Yes; and the Harmnonial marriage of these co-essential and
co-eternal Principles, half personified and wholly unalterable,
was followed  by prolifications innumerable-  children, men,
spirits, angels, in infinite orders and degrees of perfectionwhich people the countless worlds around, and the spirit Lands
beyond; whose unfading groves never feel the blasts of adverse
winds, whose endless avenues never lead through. uncultured
wilds, whose landscapes never weary the eye, nor exhaust the
soul that loves the pilgrimage of Eternity!
How would you further define the offspring of this most holy marriage?
I would further define them  by affirming them  to be, first,
all shapes and degrees and relations of Matter: and second,




REVISED AND CORIRECTED.                 53
all forms and unfoldings and effects of Mind.  This is the
broadest general definition of Nature's works.
If human beings and invisible spirits are legitimate children, do they not resemble their progenitors?
Yes; man's body is a physiological representation of the
physical universe, and the spiritual universe is psychologically
revealed in man's mind; therefore, the harmonial body bears
the features of Mother-Nature, and the best mental organization
presents the image and likeness of Father-God.
What is true morality?
True morality is the living-out of your own ideas and sentiments of true religion.  That man is truly and gloriously moral
whose acts spring from the affection of Universal Justice; whose
deeds owe their birth to a love of human good and happiness.
What is fidelity?
Fidelity is the integrity of your soul to itself — obedience to
the angel of God within- to your best and highest Attractions.
What is infidelityy?
Infidelity is the wilful violation of that within you which
you believe to be Truth, Justice, Righteousness.
What is Truth?
Truth is that divine and eternal principle which " fills,
bounds, connects, and equals all" —the Cause and the Effect
of infinite Harmony - everywhere cohesive and at all times
consistent- as in the material so also in the spiritual realms of
Existence.
Who is the wisest man?
He is the wisest man who comprehendeth the boundaries of
his own Ignorance, and knoweth the art of destroying them.
Who is the most successful man?
He is the most successful man who seeth the secret victory
that ever dwelleth within any defeat which may follow an honest effort.
d' Who is the mightiest man2
He is the mightiest man who ean, at all times and amid all
circumstances, control the impulsions of Love by the voice of
Wisdom.




54          THE ASSEMBLY'S SHORTER CATECHISTI
Who is the greatest philanthropist?
lie is the greatest philanthropist who does Good to some
and harm to none.
Who is the most holy man?
He is most holy who never acts contrary to his highest perception of Right.
Who is the best neighbor?
He is the best neighbor who regulates his private affections
and public deeds by the principle of Distributive Justice.
Who is the best husband?
He is the best husband who, when you examine him by your
highest attractions, hath the cleanest body and the purest spirit.
Who is the most excellent father?
He is the most excellent father who begets his offspring
through the attractions of pure unadulterated conjugal affection; and who, when blest with the presence of childhood, is
at once a friend, brother, playmate, and teacher.
Who is the best wife?
She is the best wife who, when you examine her by the intuitions of your highest temperament, is the sweetest girl, the
truest friend, the gentlest sister, the most attractive woman.
What is the law of personal progression?
The law of personal progression is to be found only in conscientious action for the benefit of others.  The soul's strongest cardinal law is Action. When rightly directed, it tendeth,
like a gently-flowing river, toward self-ennoblement and selfperfection: in deeds of good to mankind.
What is a humbugs?
This scornful term  is very promptly applied to any person,
association, political party, or institution, which advertises to
perform a certain feat or produce some special result, but
does not accomplish it; yet dogmatically persists, nevertheless,
in affirming entire fulfilment of promises publicly made or
pledges privately circulateld. The word s" Humbug" is usually
given to a pretender, to a mountebank, or counterfeiter; and
sometimes, to that which is neither of these, but is thoughtlessly prefixed to a matter because it is "new" and opposed to
the established routine of law, physic, and divinity.




REVISED AND CORIIECTED.                 55
Have we any examples?
Yes; many political schemes and some ecclesiastical institutions have never redeemed promises which they have fron time
to time published in their bulletins and programmes.  The popular evangelical system  of reforming mankind by means of
religious ordinances and canonical rituals, has not performed
a tenth part of what centuries ago their progenitors advertised
to accomplish long before the present era.
What is AM/an 
Man is a product of all the Universe. Physiologically- of
all orders and degrees of matter: psychologically —of all ess;enses and properties of Mind.
How should man be studied?
Man should be studied as the Epitome of Father-God and
Miother-Nature.  LeT may ask of his existence through science,
through art, through music, through the emblems of visible creation, through anatomy, through physiology, through psychology, througlh theology, through philosophy -through imagination,
through conscience, through all the elements of his heart-love,
and through all the attributes of his Wisdom.
What is Science?
Science is an intellectual perception and systematic classification of Facts.
WVhat is Art?
Art is the temporary beautification of ordinary objects by the
skill of human nature; the transformation of lower substance
into human uses and available benefits.
What is Music?
Music is the normal translation of mute sentiments into expressive sounds; the best revelation of the celestial subtiltiOs
which animate the human soul; the only language of the angelworld when discoursing of the Harmonies of iTature.
WVhat is anatomy?
Anatomy is a knowledge of forms and structures.
What is physiology?
Physiology is a knowledge of organs and functions,
What is psychology?
Psychology is a knowledge of the mental principle; based
upon a perception and classification of its phenomena.




56          THE ASSEMBLY'S SHORTER CATECHISM.
What is theology?
Theology is an intellectual inquiry, a conjectural speculation, concerning the personality and government of a being
called "; God."  Modern theology is ancient mythology gone
to seed; a product of the poets and semi-philosophers of
Egypt, Greece, and Rome.
What is philosophy?
Philosophy is a term which may be applied to all legitimate
exercises of Reason and Intuition. (See 2d vol. of Great Harmonia.) I would apply this word to an intellectual perception of Facts, to a moral apprehension of Truths, to an intuitive comprehension of Principles; embracing tlis,, all science,
all theology, all religion.
lWhat is the reason-principle?
The reason-principle is the totality of love, spirituality, intellect.  Reason is the flower of the spirit.  A law of truth,
regulating the entire existence of a man-physically, socially,
intellectually, morally, spiritually —another word for'" Wisdo0m," the soul's eventual Savior.
What is imagination?
Imagination is the subjective mirror of the emblems and images of objective Nature; the authorized forerunner of the intellect; the chief interpreter of the sentiments; the poet-laureate of the spiritual faculties; the Argus-eyed clairvoyant of
the whole interior nature.
WYhat is the true office of imagination?
The true office of imagination is to probe the metaphysics of
creation; to give substance to shadows; to discriminate between this and that, and luxuriate in the presence of'finelydrawn distinctions; to shape essences otherwise bodiless; to
give solidity and representation to invisible thoughts; to symbolize the quality of an act; to individualize and give immortality to an adjective; to explore mystic fields, and break the
forbidden seals of man's life-book; to sing of the good and
the true, of the pure and free, in words at once sweetly human
and majestically divine; lastly, imagination is designed to
officiate evermore in transforming the stony-facts of sleepless
science into bread of life, in moulding the surface-truths of




REVISED AND CORRECTED.                 57
dignified philosophy into every conceivable form of beauty,
glory, sublimity, and nzagnificenece; and, deeper still., to discover in all things the presence of truth, in each man a thought
of God, in every form the Beautiful.
What are human thoughts 
Human thoughts are the effects of organized cerebral motion; the waves of the waters of life; the children of organal
sensation; the signs of intelligence.
What are fixed ideas?
Human ideas, when fixed, are the patriarchs of the thinking
faculties; very fond of control, mostly masculine, and uniformly
overbearing; the bench of bishops who first. render theological
mysteries canonical, and then forbid investigation.
What are conceptions?
Conceptions are the beautiful first-born of the imagination;
in disposition feminine, in effect tranquillizing and exalting;
they act upon the conscience.
What is the conscience?
Conscience is a.spiritual. sensibility with a dual capacity,
having a twofold origin-first, innate and eternal.; second, ed
ucational and temporary.  The latter, an artificial product of
the circumstances of our existence, is youngest and most active; natural conscience on the contrary, is first in the soul, is
inmost, deepest, absolute, and less clamorous.  You here see
the difference between tuition and intuition; and the reason
why persons with opposite religions, are equally devoted and
ready to persecute; why a Christian's outer conscience can
justify the present Ishmaelitish system of trade and commerce.
Why do we not see more of this natural conscience?
The undying conscience is.now obstructed in its efforts to
gain the soul's attention. It is the declaration of the principle
of Justice - the clear voice of Father-God in the garden - concerning whatsoever is Right to itself and just to all men.  Oh,
how glorious to own a natural conscience! Yet, as the world
goes, how extremely painful and inconvenient!  Its demands
upon its possessor are at once imperative and unpopular; its
judgments are neither time-serving nor transient; its rewards
are unperishable; its golden words are engraved, aibrotyped,




f58         THE ASSEMBLY'S SHORTER CATECHISM;
by Imagination on the Book of Life; and the voice of its words
reverberates through the labyrinths of hidden experience, denying to the discordant and sinful soul a moment's silence, till
each private evil is manfully overcome and its place occupied
by whatsoever is truly just and fadelessly beautiful.
Is the imagination deceptive?
Yes; when the understanding is weak or undeveloped, or
when the natural conscience is overrun or temporarily superseded by the world's standards of right and wrong, then it is
that Imagination becomes pregnant with crude forms and hurtful fancies.
What is the result in the mind?
The subjective result is that these forms and fancies-although not essentially false in the adaptation which is possible to
them under the ministrations of enlightened reason —beset the
mind with innumerable tricks and troublesome extravagances;
hence we meet persons who, with a fruitful imagination and little
conscience, seem to delight even themselves in recounting tales
and adventures in which they were the heroes and victors.
Does intellect impair imagination?
Far from  it; on the contrary, intelligence and a healthy conscience, combined, add consummate grace and facilities immense
to this prophetic faculty; they unlock its mystic clairvoyance,
inspire its pinions with herculean strength, and render it at
once the most bewitching guest and the best philosopher.
Why does philosophical education destroy superstition 
Because superstition is the product of Imagination, during
that faculty's childish years, prior to its cultivation and nmanhood; hence the more wild and undisciplined a people (like
the ancient Chinese, Egyptians, Persians, and Jews), the more
crude their reports of God-the more supernatural and extravagant their conceptions of religion.
Are religion and philosophy incompatible?
Religion and philosophy are sister and brother; no twins of
Father-God and AMother-NTature were ever more of one accord I
How, then, will you explain the conflicts which frequently occur between
them i
There is no conflict between the religion of Nature and pure




REVISED AND CORRECTED.                59
philosophy.  Philosophy is a universal harmonizer, and interferes with religion only when its fruitful superstitions and consequent exaggerations contradict the soul's highest affirmations
-a just and wholesome interference which, resembling a wise
parent checking a child's impetuosity and untruthfulness, does
no injury, but, instead, strengthens and beautifies and intensifies
yet more and more the native glory of all true Religion and
pure Humanity.








QUESTIONS ON LIFE, LOCAL AN]D UNIVERSAL.
WBAT is Life?
Life is felt by countless myriads; bringing to each a variable
value and a different significance.  Hence many and various
words, embodying dissimilar postulates, are summoned to the
work of definition.  There are at this moment nearly a thousand millions of human beings on this globe; therefore, to the
problem of Life, there are nearly a thousand millions of solutions.  MIan's conception of the answer will correspond to two
conditions —first, the circmnstances of his bodyi- second, the
centerstances of his spirit; and, however antagonistic the responses emanating from those in opposite states of flesh and
spirit, yet, on the final analysis and synthetic judgment, all an
swers will be pronounced essentially homogeneous, and consistent every way, with the doctrine of a universal Brotherhood.
What is life to childhood?
A crown of thanks! dear reader, for asking me this question;
the scene which it unrolls before my spirit is sweet-perfumed
and -bursting-full of promise. To a well-born and happy Childhood, Life is one with silently-creeping grasses, with emerald.
landscapes, with laughing lapping streamlets, with the nervous
joy of humming bees, with swelling buds and blooming violets;
one with flowering and fruiting trees, with the fragrance of
apple-orchards,. with picking clover and sweet grass in the




62                 QUESTIONS ON LIFE,
meadow, with cuffing the brookilet that goes purling below the
willows; one with boat-sailing on the glittering pond at the
bottom of the field; one with leaf-clad grape-vines climbing aspiringly and lovingly over garden grottoes, with blushing strawberries beneath clefts and upon the rock-wrinkled hillside; one
with the fairy dwellers of shady nooks, with the sun-ray among
inhaling roses, with the diversal singing of trees swept by the
wind-spirit of the mystic west; one with the cheery chirp of
wren and robin; one with the evening dream of prairie fields
of fresh-mown hay, with the luxurious beauty' of landscapes
beyond the sunrise; one with the rushing gayety of the morn
ing light, with the early dance of squirrels on the old stone
wall; one with the young colt, and the yet trembling calf, and
the turkey in the pasture, and the timid lamb on the rolling
lawn; one with the silvered splendors of midsummer hues, with
the stillness of a July noon; one with the fall of rain, with the
ascending moisture, with the melting bow just now arching the
far-off horizon; one with the angel of sleep, with the angel of
dreams, with the gods of the seasons; one with the undefinable romance of new. faces that visit at the house, who eat at the
table, who smile with the baby, and tell innocent stories of
lands and cities yet to be seen; one with the ephemeral fascination of novel sports, with the painful trouble of finding the
misplaced plaything; with the half-sad excitement when bounding impulses are checked by the interposing voice or strong
hand of maternal watchfulness; lastly, and in short —Life to
the best childhood is the negation of solid happiness, the blush
of anticipation without the pleasure of participation, the perception of being without the luxury of understanding it, an innocence which has never felt the joy of resisted temptation;
identical with initial bewitchments and glittering joys innumerable, which surround the citadel of undisciplined sensibilities;
and which plant, in the rapidly-unfolding imagination, the
seeds of ideas which rival the Siren Isles in beauty, and the
realities of this globe as well; hence childhood, to all poets,
is a holy foreshadowing of pleasures common to the spirit-Lands,
a kind of avant courier to the facts of an existence superior to
the present; a table of contents to the book of the coming




LOCAL AND UNIVERSAL.                 63
ages; a daguerreotype, so to speak, of the world beyond,
painted on earth by the Infinite Sun of the Univercmelum.
What is life to unhappy childhood 2
Life to unhappy childhood is the breathing curse of unchaste
and discordant progenitors; an organic struggle, panting between smiles and tears; a whipping-post, for the expression
of domestic discontent and parental brutality; a receptacle for
crude and cramped ideas of God and humanity; the fountain
of several diseases to be transmitted in coming years to a consequent posterity.  Oh, most unwelcome scene!
What is life to youth?
Youth is readily magnetized by the diversified phenomena
of Life. It narcotizes him so-gently, more and more day by
day, till every object, natural as well as artificial, thrills his
senses with seductive power  saying, "' Behold! I'm but the
type of what you may possess-the merest shadow of to-morrow's substance' Press on!! On!! i"
What is life to manhood?
Life to manhood is an ethereal flame breathed out from the
mouth of God; given not to dissolve the world, but to purge
its dross away, and to beautify all honorable relations.
What is life to ripened years?
The dreams of childhood are faded, but earliest joys come
back with attractiveness renewed; youthful resolutions unkept,
and participations that never filled the measure of desire, visit
the old man, whose bark rides in the trough of that mountainwave which will quickly cast him, beyond the region of danger,
high upon the bosom of the Infinite. " Life is short," says Jean
Paul Richter. "' Man has two minutes and a half to live - one
to smile, one to sigh, and a half to love-for, in the middle of
this he dies; but the grave is not deep — it is the shining tread
of an angel that seeks us.  When the unknown hand throws
the fatal dart at the end of man, then boweth he his head and
the dart only lifts the crown of thorns from his wounds."
What is life to the religious man?
Life, to the orthodox believer, is God's transcendentallvmysterious and unutterably-uncertain gift; that man, through




64                   QQUESTOI NSTl    ON LTlIFE,
his own free agency and knowledge of moral laws, may fix, while
in this world, his character and condition for eternal ages.
Is this opinion truthful 
Truthful opinions never impeach the plans of divine effort;
neither do they afflict human souls with dismal ideas of the
vast Beyond.
What do vou mean?
I mean, in short, that believers of popular dogmas are tormented with tyrannic fear, and dare not think in freedom,
6"lest God should overhear their doubt —for God is thought to
be always eavesdrotjping, and ever on the watch at the keyhole
of human Consciousness, hearkening for the footfall of a wandering thought — when he will stab at and run them through, and
then impale themn  on his thunderbolt fixed in eternal flame."
Hence, the religious man entertains an idea of God which impeaches at once the majesty of divine Wisdom  and the universality of divine Love.
What, then, is life to the man of wisdom?
It is the harbinger of those benefits which' Time's sickle can
not mow down, nor the chemistry of death impair; of lessons
which, whether heeded and treasured up or not in our early
years, are the primal causes and necessary rudiments of an
eternal education.  The wise man thinketh that the life of this
world, like a golden harp of infinite magnitude, yieldeth to the
use made of it; music floats out from  its vibrating wires; or
discord goes rolling and winding through the tissues f being,'just as we play upon it.  John G. Whittier hath well;.sid:_
"6 We shape, ourselves, our joy or fear
Of which the coming life is made,
And fill our future's atmosphere
With sunshine or with shade,
"' The tissue of the life to be
We weave with colors all our own,
And in the field of destiny
We reap as we have sown.
"' Still shall the soul around it call
The shadows which it gathered there:
And, painted on the eternal wall,
The past shall reappear!



LOCAL AND ITNIfVERSAiL                  6)
"'For there we live our life agailn:
Or warmly touched or coldly dim
The pictures of the past remain -
Man's work shall follow him 1"
W-'hat is life to the author of books?
Willianm  Hazlitt, both thoughtful and imaginative, is ready
with his reply; lhe who never wrote a shallow, dull, or flat-bottomed sentence; yet whose position, being half-spiritual and
wholly rational, ntay not afford the required response.
It is no easy task that a writer, even in so humble a class as
myself, takes upon him; he is scouted and ridiculed if he fails 
and if he succeeds, the enmity and cavils and malice with
wlhich he is assailed, are just in proportion to his success. The
coldness and jealousy of his friends not unfrequently keep pace
with the rancor of his enemies. They do not like you a bit the
better for ftfiillinog the good opinion they always entertained
of you.  They would wish. you to be always promising a great
deal, and doing nothing, that they may answer for the performance.  That shows their sagacity, and does not hurt their
vanity.  An author wastes his tilme in painful study and obscure researches, to gain a little breath of popularity, meets
with nothing but vexation and disappointment in ninety-nine
instances out of a hundred; or when he thinks to grasp the
luckless prize, finds it not worth the trouble-the perfume of
a minute, fleeting as a shadow, hollow as a sound: "' as often got,
without nmerit as lost without deserving."  I-e thinks that the
attainmlent of acknowledged excellence will secure him the ekpression of those feelings in others, which the image and hope
of it had excited in his own breast, but instead of that he meets
with nothing (or scarcely nothinlg) but squint-eyed suspicion,
idiot wonder, and grinning scorn. It seems hardly worth while
to have taken all the pains he has been at for this!
In youth we borrow  patience from  our future years: the
spring of hope gives us courage`to act and suffer.  A cloud is
upon our onward path, and we fancy that all is sunshine beyond it.  The prospect seems endless, because we do not know
tile end of it-.  We think that life is long', and that, because
we have much to do, it is well worth doing: or that no exertions can be too great, no sacrifices too painful, to overcome




66                     QUESTIONS ON LIFE,
difficulties. Life is a continued struggle to be what we are
not, and to do what we can not. But as we approach the goal,
we draw in the reins; the impulse is less, and we have not so
far to go; as we see objects nearer, we become less sanguine
in the pursuit; it is not the despair of not attaining, so much
as knowing that there is nothing worth obtaining, and the fear
of having nothing left even to wish for, that damps our ardor
and relaxes our efforts.  We stagger on the few  remaining
paces to the end of our journey; make, perhaps, one final
effort; and are glad when our task is done!
What is life poetically considered?
Poetically considered, " the web of our life is of a mingled
yarn, good and ill together. Our virtues would be proud, if
our faults whipped them not; and our crimes would despair,
were they not cherished by our virtues." These are the words
of that world's writer, Shakspere, who, in one short paragraph,
supplies the language of Thought, adequate, in fertile souls, to
the production of twenty essays and fifty sermons on the mysteriousness of Life and its benefits.
If life was all pleasure, could man yield his love of it, and yearn for eternal
existence beyond the grave?
It is most obvious that Letitia E. Landon's spirit-garden was
cultured by unseen hands.  But while, from the flowery slopes
thereof heavenly incense rose, full of sweetness and spiritual
gratitude, meanwhile there floated wbrld-ward this low, deep
sigh:"Oh, love and life are mysteries, both blessing and both blest,
And yet, how much they teach the heart of trial and unrest!"
Also, the Offering of Sympathy — published some'years since
-contains a good reply to your interrogation:"Why, when all is bright and happy, should a gloom
Be spread around us? Oh! blind and thoughtless soul!'Tis the same power that reigns, and the same love,
Is traced alike, in sunshine and in shade:
The cloud that bears the thunder in its folds
Comes on the errand of good will to man!
Oh! we should cling too close to earth, and love
Too well its pleasures and delight,
Were there no shadows on its scenes of light,
No sorrow mingled with its cup of joy.




LOCAL AND UNIVERSAL.                    67
If sweet fulfilment followed all our hopes,
Like the unfoldings of a spring-flower bud,
AWe should not seek a better world than this;
Where then would be the reachings of the soul
for higher pleasures, and those purer joys
That have no other dwelling-place but I-Ieaven!"
What is life to the chemist?
Chemically considered, Life is at once an effect and a concomitant of combustion; a force evolved, collated, and centred by the decomposition of certain elements, inorganic and
imponderable. Chemico-physiologists find the temperature of
the human body to be in all parts of the world about ninetyeight degrees.  Heat is life, says, the physiologist, and cold
is  death.  Human  food  contains  carbon  and  hydrogen.
"' These exist in the chyle.... The oxygen of the inspired
air enters the capillary vessels of the lungs, mingles with the
blood, with which it is carried to the heart, and thence to the
nutrient capillary vessels of every part of the system. In these
vessels the oxygen of the arterial blood unites with the carbon
and hydrogen of the waste atoms, and' carbonic acid and water
are formed. This change amlong the particles of bodies is attended with the disengagement of HEAT."  Such is the chemical idea of Life.
What is life physiologically considered?
Physiologically considered, and in accord with the materialism of the popular Christian schools of physiological teaching,
"L' ife" is the vis vitw of organized bodies-a power of animation and recuperation, recognised by its varied phenomena,
known by a variety of Latin names; " vis insita," or a power
in the animal muscle which sometimes acts independently of
volition; "vis nervea," or a similar phenomenon of the muscle,
but produced by the nerves instead of external irritation; " vis
medicatrix naturm," or that inherent power of animated beings
which, in case of disease or accident, proceeds directly to counract, repair damages, and restore the system to primal healthfulness.
What is life harmonially considered?
3My answer is-that, viewed from our scientific position, it
is the first development of Mlotion, and the second prophetic




QUESTOiMS ON LIPEy
manifestation, in the vegetable and animal, of that Intelligence
which  eventually buds and blosso.ms out in the human sensorium.  Life is the spirit of all warm  bl.ood.  It be ats eternally
through the vascular system  of immensity- celestially healthful, spontaneously beautiful, and all-animating-  fresh            out-flow
ing from  the Centre Heart of the united  re-volving Heavens.
Contemplated from  our poetic position, Life is the soul-love  of
all Nature.   Theologically viewed, it is the vital-essence of the
Infinite mind.   When  morally viewed, we say, with  Longfellow:'Life is real! life is earnes-t,
And the grave is not its goal:
"Dust thou art-to dust returnest7
Was not spoken o. the soul!
Not enjoyment, and not sorrovr
Is our destined end and way;
But to act that each to-mnorow
Find us farther than to-day.
Trust no'Ftture - howe'"er leasant I
Let the dead Past bury its deadi!
Act-aet in the living Presentieart wit'in, and God oerhead.
Lives of true men all remind as
We can make our lives sublime,
And, depralting, leave'behind us
Footprints on thie sands of' TimeFootprints which, perhaps another,
Sailing o'er Lif's troubled main7
A forlorn, a shipwrecked brother,
Seeing, shall take heart aganin.
Let ug, then, be np and doing,
With a heart for any fate —
Still ancieving, still ptrsuing,
Learn to labor and to wait."
What is life socially consideredc
It is: a charmed  circle of ceaseless friendships; an ebbless
river of blessed  sympathies;. the fountain  and mainspring Qf
heart-born joys and loving kindnesses; of the sweetest delicacies —-gentleness, tenderness, loveliness, happiness,
What is life to the politician?
A  platform  of actiou, ambition, disa'ppoin lt       ent. not regula



LOCAL AND UNIVERISAL.                  69
ted by Principles, but by policies, and expediencies suited to
popularities and necessities of the day; more adapted to govern than to improve, more certain to shackle than to liberate.
From the misfortunes of political strifes and unprincipled gladiators in the area of government; from the terrors of the god
of aristocracy whose name is    I Mammon;" friom  all temporary
losses, by death, of liberty-loving natures, and, by election, from
eke reckless legislation of undeveloped minds - Good Lord deliver us!
W'hat is life to the spiritually-minded i
According to the record left of Jesus's utterances by the
mediumized son of Zebedee and Salome, we learn, that when
absorbing  and incorporating and identifying himself with the
Principle of Love (or the Christ-principle), the Blessed Moral
Reformer said:'   I am the bread of Life- he that cometh to
me shall never hunger —,and he that believeth on me shall
never thirst... Whoso eateth my flesh, and drinketh my blood,
hath eternal Life;.    the water that I shall give him shall be
in him a well of water springing up into everlasting Life." But
Paul's words, while more explicit and beautiful, may be accepted as not less salutary in sentiment: " To be carnally
minded, is death-to be spiritually minded, is life and peace."
What is meant by spiritual-imindedness 2
Each man of sectarian inclinations, with his intellect stored
by self-constrained renderings of the Christian Scriptures, hath
an answer of his own — an expression of his intellectual perception of what was taught by the Old Masters in spiritual contemplation; but, standing upon the platform  of an equal liberty and not to assume vaster latitudes of spiritual meditation,
I reply —that, he is spiritually-minded who considers absolute
purity of heart and life to be the richest human possession, and
that perfect obedience to the highest faculties and attributes
(or attractions) of the soul is the only means of its attainment.
If such be spiritual-minded, who is the truest teacher of Morals and Religion?
Listen! the reply cometh -- resounding in the firmament
over the pulpits -from Theodore Parker, the fearless iconoclast
of Christendom: The Teacher of Religion must seek to make




70                   QUESTIONS ON LIFE7
all men noble.  He is not to make any one after the likeness
of another -in the image of Beecher or Channing, Calvin, Luther, Peter, Paul, or Jesus, Moses or Mohammed, but to quicken,
to guide, and help each man gain the highest form of human nature that he is capable of attaining to; to help each to become
a man, feeling, thinking, willing, living on his own account,
faithful to his special individuality of soul. I wish men understood this, that their individuality is as sacred before God as
that of Jesus or of Moses; and you are no more to sacrifice
your manhood to them than they theirs to you. Respect for
your manhood or womanhood, how small soever your gifts mnay
be, is the first of all duties. As I defend my body against all
outward attacks, and keep whole my limbs, so must I cherish
the integrity of my spirit, take no man's mind or conscience,
heart or soul, for my master —the helpfll all for helps, for despots none.  I am more important to myself than Moses, Jesus.,
all men, can be to me. Holiness, the fidelity to my own consciousness, is the first of manly and womanly duties; that kept,
all others follow sure.*
What, then, is the truest Life?
No man ever gave a better reply than the author of Festus:
"We live in deeds not years; in thoughts not breaths,
In feelings, not in figures on a dial;
We should count time by heart-throbs. He most lives
Who thinks most, feels the noblest, acts the best."
Who best comprehends the drift of Life?
That far-seeing, comprehensive, intellectual visionist, who,
aided by an intuitive consciousness of everlasting  principles
invisible to outward sense, grasps that universal, gigantic law
which uttereth speech from every order and decree of life —
Interior attractions are absolute prophecies of exterior destinies; or, in other words, that each radical human Desire is a
promissory Note, drawn up and endorsed by the Eternal God,
payable at the ever-solvent Bank of Ultimate Satisfaction.
This, in very truth, is the glad tidings of great joy which shall
* See Discourse bv Theodore Parker, "On the:Function of a Teacher of Reli.
gion in these Times."




LOCAL AsND UNIVERSAL.                71
be unto all people: a message delivered to willing minds, by
the omnipotent and loving Spirit of universal Nature.
What is life to the man of silence?
It is that mysterious mood which envelops " the unknown
God"   a magnificent scheme of infinite sadness-the only
natural sequence to pre-existent Sorrows unutterable.
What do you mean M
I mean that of" Silence" thtere are two kinds- that which
results from over-thought or over-feeling, and that which is
created and compelled by the absence of them.  The first
evokes Silence as the only true expression of love, worship,
gratitude, devotion; the second is overwhelmed by itself, as a
desert of hot sand by its own oppressive barrenness and isolated
desolation.  Carlyle speaks fr.olm exalted silence: "When I
gaze into the stars, they look down upon me with pity from
their serene and silent spaces, like eyes glistening with tears,
over the lot of man. ThIlouands of generations, all as noisy as
our own, have been swallowed up by time, and there remains
no record of them any more; yet Arcturus and Orion, Sirius,
and the Pleiades, are still shining in their courses, clear and
young as when the shepherd first noticed them in the plains of
Shinah!"
What is true silence t
True silence is the handmaid of meditation; she is a good
and faithful friend to him who prays in secret.
What is meditation?
Meditation is a beautiful angel-queen, clad in the white attire of spiritual purity, throned within the crystal palace of
eternal Truth, within the 1 "House not built with hands" —
the Home of God, whose countless Mansions- heated with
Love, lighted with Wisdom, ventilated with freedom, furnished
with peace-bedeck the fields of Infinitude; each House with
many doors; each door opening upon a new path in the pilgrimage of progression; and each new way leading the traveller
into a different department of Father-God and Mother-Nature!
What is life to the merchant 
Life to the merchant hath three distinct phases. Remember
these words —Mleditation is the door which opens upon the divine




7 2                  QUESTIONS ON LIFE,
Presence —and I will answer the question.  Fatigued with ain
excess of externalism, with his will all overlaid and regulated
by the irresistible logic of a prodigious necessity, and although
lost, as one might suppose, to every interior thought, yet have
I seen a certain man, though a merchant, become temporarily
a wooer of the blessednesses of meditation.'Twas a strange
spectacle! His senses firmly locked, shut up within the worldproof intrenchiments of a conscious individuality, substituting
day-books and ledgers for the book of life, his best customers
denied admission, his whole aspect saying-"  Closed, to take an
account of stock." Yes, distinctly I saw him, that merchant, calculating the results of his contact with his fellows —the profit
and loss —how much happiness he owns, and how much misery
-and seeing himself, butterfly-like, flitting away his existence
up and down the fatal ledger-leaf, he writes, at the end of his
retrospection-" It don't pay."  Brief words these, but frightfully full of meaning.  Behold! how the spirit of the agehalf-fanatical with the inward flames of a bold constructive e1nterprise - arouses and re-energizes that merchant.  " It don't
pay" to be lost in vague abstractions —therefore,' thiankful
for past favors, resolved to merit a continuance of public patronage,'.' he unbars the doors and decorates his windows: solemnly pledges himself, mind and might, to the graceless gods
of this world; predetermines to live, like his neighbors, and
equally well with the best of them, by feeding the heartless
wants and feverish fashion of the fleeting hours; becomes recreant to his inner weal, an apostate to personal righteousness,
sears and searches the goods and glories of co-nscience —alas!
what do I see? —Btilletins, swinging out at each corner of his
soul, saying —" Damaged goods at a bargain."
And yet, blinded by the blushes of occasional success, he
pushes forward.  His soul's hidden merchandise and all his
habits are popular; but he would sell for "less than cost."
Push off -the injured stocks, so damaged by the fire of an
offended conscience; the clerks, his thoughts, are ordered to
sell them; they do so-and the merchant fancies himself vie
torious —the world is purchased by his spiritual devotion to
it; but, after all, there remaineth a frightful residuum, a mass




LOCAL AND UNIVERSAL.                  73
of ruined goods in the secret closets of his soul, on which is
written, as by an angel's mighty hand- -" MIene, Mene, Tekel."
And the merchant weeps! Defeat has walked by his side
day and night, like a wolf in borrowed garb, dressed in the
manner of victory.  Ah! he has driven too oft from his soul
the spirit of Meditation-has refused to enter in at the strait
gate; fromn day to day he has allowed his business to master
his manhood, has violated the laws of body and mind; and,
offending still his yet surviving perception of the Rig'hts of
1laln, he is prostrated helpless on his self-made bed of death.
An angel of deathless friendship —weeping, speechless, powerful —stands yet by his side.  And hung out over each door of
the fast-decaying store, the material temple of the spiritual occupant, is the flag of death, the auctioneer, saying —'Assignee's sale; no postponement on account of weather."
Froin all the foregoing prceptionls of Life, what rules shall we adopt to subserve individual harmony and social happiness?
Mily whole answer is concentrated in the following directions
for establishing the HAIRMONIAL DISPENSATION:" THY  KINGDOMB  COMrE." - -OW  to bring, it. —1. In the
Morning arise - resolved to do nothing against, but everything
for, the Kingdom of Heaven on Earth.  2. Happiness for all
being the object, let every action during the Day spring from
such well-conceived and well-developed thoughts as lead to its
attainment.  3. In the Evening retire-at Peace with yourself- at Peace with the divine principles of universal Love and
Wisdom.
" THY WILL BE DONE." —IOW  to do it.-1. Be instructed
by the Past, and by all it has brought you.  2. Be thankful
for the Present, and for all its blessings.  3. Be hopeful for
the Future, and for all it promises to bring you.
Observe these Rules, and the Harmonies of the kingdom of
God will be with you, and Peace on Earth and good will
toward Man be realized.








QUESTIONS ON THEO-PHYSIOLOGY,
WHAT is Nature?
Nature is the sevenfold manifestation of the Great Positive
Mind.
What is the Great Positive Mind?
The Great Positive 3Mind is the crystalization of all Essences -the focalization of all Principles - to an extent wholly
incomprehensible.
Is Nature separate from this Mind?
No; what we term Nature is the eternal associate of Deity
-one living in and through the other, " all in all" — as the
mutual dependence of Cause and Effect.
What are Principles?
Principles are the changeless methods whereby all essences
are regulated in their ascension from primates to ultimates —
from simplicity to diversification- from a state of merely abstract vitality to orderly embodiment and permanent organization.
Is God confined to a centre or focus in space?
The spirit of God is an omnipresent spiritual principle —
animating and regulating the universal whole —being himself
governed by the involuntary necessities of His own constitution.
Does God know all events eternal years before they transpire.
God knows only through the ever-awakening intelligences
of his universal existence.




76             QUESTIONS ON THEO-PHYSIOLOGY.
Can God do all things?
God is not sufficiently powerful to accomplish self-destruction.  There are, therefore, necessities to omnipotence.
Is God a progressive being?
There is no increase of the quantities of mind or matter; but
of progress in qualities and permutations there is no limitation.
Is the umniverse boundless?
Boundlessness is a comparative term  applicable only to infinity, not to the organic or inorganic contents thereof; what
men term  Infinity, is that shoreless extent of space in which
the universe revolves.
Are the contents of infinity eternally fixed?
Eternal fixedness can be predicated only of Principles.
Are not essences also immlutable?
Immutability is true of essences only when applied to their
endlessly diversified and ceaseless nmutations.  That is to say,
all vitalic and energizing elements are strictly immutable in
their changeability.
Do essences exist for ever?
There is no non-existence.  Infinity is something containing
something.  Boundless space is at all moments occupied with
unimaginable fields of matter and motion —elementary principles these, on their way up the dizzy acclivities of immensity,
reaching forward progressively after expression through living
organizations.
Is there no department of infinity unemployed?
No; there is no space unoccupied — no vacuum hospitable
to that which should be destroyed.  There is nothing existing
without embodying divine ideas and subserving eternal uses.
Whatsoever is good and useful can not be destroyed, and inasmuch as there is nothing but what is animated by the one spirit
of goodness and utility, so is there nothing capable of annihilation in all the realms of Infinitude.
Is man's individuality lost in future spheres?
No; never! Because man's spirlitual entity, unlike that of
any inferior being, is a product of an indissoluble alliance
matrimonial, between all atoms of matter and all principles of
mind; the ultimate form of all forces, the firuit of the unive'



QIUESTIONS ON THEO-PHYYSIOLOGY.               77
sal tree, and retaineth the image and inheriteth tile im-ortality of his divine progenitors.
What is the most important question 2
The most important question to this age is, that kind of interrogation which looketh into the origin of the human species;
to man's improyement from the very beginning.
How can this be accomplished?
Healthy and well-constituted offspring can be brought into
existence by means of just, chaste, and harmonial marriages
of men and women; through obedience to the twelve commandments.
How can such marriages be securedl
True marriages may be secured by parents teaching their
sons and daughters the uses of such relations; and then, by
instructing  them in a knowledge of the central temperaments,
let theml go forth and make choice upon their own responsibility.  (See 4th vol. of Great Harmonia, and Marriage and Parentage by H. C. Wright.)
But how shall we comprehend your philosophy of the central temperaments?
By observation and intuitional study, as you obtain, a reliable knowledge of any subject, either scientific or religious.
Can you not give more details containing the temperaments?
Not yet; the " Reformer" was written to quicken the world
in the direction of matrimonial progress; and thus, by stirring the waters of life, develop questions which some other
day will answer; that day has not yet dawned upon the world.
Would such marriages be more fruitfuti?
No; true nuptial relations, consummated on the harmonial
basis, while yielding vast harvests of golden joys for the world
to sow and reap, would be less prolific in the multiplication of
children.
How do you explain this lack of productiveness.
The explanation is, that none but the intellectual and spiritual in mvotive can conceive of and enter upon a high order of
marriage; and such, being superior to extremism,  and consequently deficient in the germinal properties of mere blood-love,
must of necessity bring into existence fewer children, but better far in every organic essential.




78              QUESTIONS ON THEO-PHYSIOLOGY.
WVhat is the invisible spiritual principle in man?
The spiritual principle is a term employed in this Philosophy
to designate that affectional and intelligent dynamical influence
by which the human organization is animated and governed.
But you say on page 103 of the Great Harmonia, vol. i., that "Disease is a
want of equilibrium in the circulation of the spiritual principle." Now if this
principle be organized, having form and solidity as you affirm, how can it circulate in the physical structure 
The explanation is complete when I add four words to the
proposition, thus - disease is a want of equilibrium  in the circulation of the superficial elements of the spiritual principle.
This spiritual principle, being compounded of essences infinitely refined, and cherishing affinities more or less powerful for
the several imponderable elements from which in part it derived
its substance and individuality, is subject to their positive and
negative action; that is to say, the superficial elements pervading the spiritual principle, may be heated or expanded, and
cooled or contracted, by the action of magnetic atmospheres or
electric agents, which at all times and everywhere surround
the body of the human soul. In this manner the spiritual
principle may be contracted or expanded (in its superficial
departments) by the presence of heat or cold, as is proved by
common experience, and thus be made to lose its healthy balance or equilibrium; in which case the individual is attacked
with one of two conditions-a fever, or a chill-the one
produced by a positive or magnetic state, the other by its opposite, the negative or electrical.
How does sensation (partly existing on the exterior of the physical body)
which circulates through the sensitive nerves, transmit itself from its own vessels
to other more interior and unnatural receptacles, as the mucous membranes.
The answer is simple.   Although the invisible spiritual
principle is an organized and indestructible substance, yet it
is clothed by a transitory medium, sensation, capable of being
influenced by heat and cold, repelled or attracted, as already
explained. In further illustration let me remark, that " sensation" is a term used in the Harmonial Philosophy with two
significations.
What are these two significations?
The first, that sensation is an ingredient or elementary prin



QUESTIONS ON THEO-PHYSIOLOGY.            79
ciple of the immortal mind; the second, that sensation is a
pervading attribute of the spiritual body, dwelling ordinarily
on the external surfaces.  Now, inasmuch as this attribute is
exposed (because dwelling on the serous membranes and surfacial nerves) to the action of elements in the outer world, so
is. it (sensation) liable to be thrown into different phases of
operation, caused, as before said, by the presence and influence
of different degrees of temperature.
Can you illustrate this proposition?
Yes; common atmospheric electricity, for example, is capable simultaneously of diminishing surface sensation and of
increasing the sensibility of the interior portions; while, on
the other hand, atmospheric magnetism is adequate to the production of effects precisely opposite.
Can a part, which goes to form a perfect organization, be displaced thus and
transposed, withlout producing disorganization M
Yes; all this, that is a change of action among the atoms
of blood and a change of temperature in the subtler fluids,
may occur without in any degree disturbing or deranging or
displacing the deific substances of which the spiritual inmost
is composed, even though such changes might be prolonged
and sufficient to destroy the physiological functions and liberate the immortal mind.  You perceive, then, that Sensationnot as an elementary principle of the organized soul, but only
when in the capacity of an attribute or medium-is subject to
diversal transpositions. These, I denominate "a loss of equilibrium"- the beginning of all diseases —the initial type being
Fever and Ague.
What shall we do to make others unhappy?
You may be efficient in the production of unhappiness to
others, first, by having a lust of control and benevolence sufficiently small to constantly fret at and get angry with those
(quite as good as yourself), whose ruling temperaments naturally differ with your own; second, by living practically upon
the extreme or inverted planes of Self-Love; or, third, by violating any one of the twelve commandments, as set forth in the
present publication and in the second volume of the Great
HIarmonia.




O8    ~         CQUESTIONS ON THEO-PHYSIOLOGY.'When we travel for pleasure how shall we contrive to be miserable?
You may accomplish this result in various ways-first, by
mentally carrying all your business along, or the perplexities
of your housekeeping establishment; second, by packing up
without system, and taking with you seventy-five per cent. more
baggage than you will absolutely require; third, by cultivating
feelings of hostility to the least inconvenience, and by corn
bating the delays at passenger stations; fourth, by eating a
large quantity of food, and by drinking stimulating fluids or
water; when not really thirsting; fifth, by perseveringly avoiding every attempt at ventilation, and by wearing more garments than the temperature demands; lastly, by indulging
your inverted fraternal love in thinking over the faults, plotting the downfall, or envying the good fortune, of some ac
quaintance, present or absent.
How shall children be made nervous, fietful, and sick, while travelling?
There are a multitude of rules, but none more correct than
the following: Give the child a little piece of something to
eat every fifteen or twenty minutes throughout the journey —besides, forbid its talking fast; forbid its crying even when too
long restrained; forbid its desire to run about, and keep its
mouth half smothered in the nurse's bosom.
Can you not give some plan whereby to fulfil this prescription, and thus make
the child's unhappiness and sickness a matter of certainty?
Yes! The surest plan, one which has been' "tried over and
over again" and proved most successful, is this: Before settingout on a day's trip by the cars, provide your pockets and carpet-bags with the requisite variety and quantity of colored
toys and confectionary substances. For example: After the
first ten miles' entertainment has wearied your child's senses —
after witnessing the phantom  phenomenon of fields, fences,
trees, villages, moving rapidly toward the place you left behind
— when your child begins to ask questions, "/ When will we be
home?" exhibiting symptoms of coming restlessness -wants
to change its seat, &c., &c., then fumble in one of your pockets,
and, finding, give it a stick of peppermint candy; that gone,
give next the half of an apple weithl its core; next, as the child
grows still more restless, about two cents' worth of peaznuts 4




QUESTIONS ON THIEO-PHYSIOLOGY.           81
these will do very well for half an hour's entertainment, when
tlh e little eyelids will close in a dreamful sleep of fifteen minutes'
diuration; then, as its mouth begins the exercises well known
as preparatory to a half-angry and nerveo-pathetic cry, put a
stop to this by means of a sandwich you had the presence of
mind to prepare before starting; next give it a baker's sweetcake, or - which will do as well - some homemade jumbles; but
as the hours wear slowly away, and your child's unhappiness
and nervousness continue to increase, give it a dose of'medicine,
according to directions on the outside of the bottle; when its
thirst becomes unbearable (after eating the sandwich), give
it a drink of lukewzarm water, which may be found at the end
of the ladies' car; and now, as the cherub face looks comparatively happy once more, try to increase it by placing in
the dimpled hand a fine sweet orange —;   don't take off the
skin, nor remove the seeds' but inasmuch as, while eating the
orange, the busy.head unwillingly bumped itself on the corner of the adjoining seat, and as the otherwise well-behaved
child is suddenly attacked with a fretful fever and headache,
therefore now is the time to give the other hayf of tVhe apple
aforesaid; this should be followed by a regular attempt to feed
the empty (!) stomach, which, owing doubtless to the blow on
tile head, is without desire for the substantial articles; nevertheless, don't be discouraged, even if the appetite is gone and
the fever does heat the brow, but give a piece of cocoanut
candy or a stick of licorice-root, so very simple; as this will be
quickly disposed of (a part having fallen in a pool of tobacco
juice which a gentleman has caused to flow beneath), reulrn
to your peppermints and peanuts, to your almost-forgotten
crackers and cheese, to your remaining oranges and applecJ;
and finally, as soon as you get out of the cars, take the quickest
conveyance home, with the sick child in your arms, giving it
innumerable promises of new shoes, of beautiful rocking-horses,
of a bran new article of clothing, &c., &c.; when arrived, despatch word to the most respectable physician, get him in your
hlouse, and say: I"Doctor! do something quick for our child.
WTife and I (not having any paregoric with us) have made unwearied efforts during thle whole journey to keep the little dar6




82            QUESTIONS ON THEO-PHYSIOLOGY.
hing still.  About mid-day we noticed its little forehead was
feverish.  No appetite since morning -couldn't eat any lunch
with us — and hasn't been able to tale any nourishment! Oh!
dear- do something for the child!   What have we done to be
so visited and afflicted by Providence? Doctor! what is the
matter?"  To which that gentleman gravely replies: " Pulse
indicative of a high fever - gastric irritation - threatened
with convulsions - a dangerous diarrheea - with inflammation
of the bowels- scarlet fever - prospective water on the brain
— I can tell better to-morrow morning."
If our child should die, what shall we have preached at its funeral?
You should send for your physician's most distinguished
friend and co-laborer, namely, the most respectable pastor in
town. In his prayer, let him inform the Superfiatural that we
recognise this event, the plucking of this rose from its parent
stock, as another warning (to those remaining) to believe on the
Lord Jesus, and in his death for sinners' sake. In the sermon
he should dwell, with touching eloquence and tears in his eyes,
on the mysterious ways of Providence, on the incomprehensilbility of God's ways to man, on the doctrine that God gives
and God takes away; the whole to conclude with a pathetic
prayer, touching upon the doctrine that the young spirit has
gone " to the bourne whence no traveller returns," gone to the
regions of the incomprehensible, gone to the mysterious un-getat-able world, except through " faith" in the recognised standards of evangelical truth!
How shall a child be made quiet and happy while travelling?
By adopting a course diametrically unlike the foregoing.
The excitement of changing and moving about, and not the
labor of doing it, is the cause of afictitious desire to eat. Children and adults alike require but little nourishment while travelling-taken as near as possible to the accustomed hours
while at home. Preserve your balance thus, and your journey,
even if half round the world, will be cheerful and comparatively without fatigue.
What is the eve 
The eye is the portal through which the soul looks out upon
the universe: the light of the body; it is the Master Artist




QUESTIONS ON THEO-PHYSIOLOGY.               83
in the picturesque Academy of intellectual Design; it is the
image of a principle.
What offices are there assigned to the visual organs?
Assigned to the visual organization are three offices -first,
to paint the exact shadow of external objects upon that invisible
and all-embracing canvass, called Imagination -  second, to establish and regulate Memory by illuminating and expanding the
understanding -third, to discover in the wilderness of human
experiences the ever-pleasant and ever-attractive Paths of Pure
Wisdom — paths beginning in the lowest valley, even at the
foot of the cradle of life, winding all the way round the immense base of rudimental existence, and thence, with an imperceptible transition, continuing their unbroken lead spirally
onward through an endless galaxy of golden homes in firmaments eternal.
Is the philosophy of vision comprehended?
No; the philosophy of human vision is as yet but little understood. If the beautiful structure of the globe of the eye
was said to be a faithful representative of the three grand Laws
of Nature, physicians would smile; yet what is more familiar
to the occulist than the scientific classification of the visual
membranes and humors —as the following:THE COATS.                     THE HUMORS.
1st. The sclerotic and cornea.    1st. The aqueous or watery.
2d. The choroid and ciliary.      2d. The crystalline (lens).
3d. The retina, or inmost membrane.  3d. The vitreous or glassy.
Here are indicated the presence and action of a trinity of
living Laws, which flow out into corresponding organizations.
Is the ear similarly constructed?
Yes; and every organ to be found in the animal or mental
empire. The ear, for example, is composed of three anatomical
parts, thus: 1st, the furrowed cartilage, or external ear; 2d,
the tympanum, or middle ear; 3d, the labyrinth, or internal
ear. So, also, by scientific classification, we learn that the
labyrinthal part of the ear is composed of a three-cornered
cavity, called the vestibule, the cochlea, and the semi-circular
canals.  Behold, herein, the action of triune laws.




84             QUESTIONS ON, THElO-PHYSIOLOGY.
What is the tongue?
The tongue is a standard of judgment to the combined
digestive organization; besides which, it is the soul's chief and
truest interpreter.
How is the tongue a source of judgment?
Through its sensational capacities. Owing to the admirable
accuracy of its impressible nerves, the tongue is capable of deciding both in sickness and in health, what foods and beverages
will best subserve the offices of the stomach; in this judgment
it is wiser than all the inferential dietetic systems either of
chemists or physiologists, and when strictly confided in and
obeyed, will save the whole body from  all extremes and
physical discordance. Hence every tongue must be its own
judge.
If this be true, why do persons who "indulge their appetites," complain of illness and propagate disease?
Because they violated, in the days of youthful rashness, that
standard of taste which is supreme in the tongue. Alcohol and
opium and tobacco were originally forced into the mouth, contrary to the repeated remonstrances of the lingual sensibilities,
until violence and insult have established the reign of temporarv silence over both tongue and conscience, but the "' ills"
of days' or months' or years' continuance do utter the language
of condemnation, and urge the paralyzed WILL to begin the
work of self-reform.
What are the uses of the tongue?
The office of this inestimable instrument is fourfold —first, to
report to the physician's eye the secret condition of the sympathetic nerves and the ganglionic centres; second, to divulge
to the ear of friendship the affections and emotions of the heart;
third, to transform  the deepest thoughts of intelligence into
sounds which the listening spirit can remember for ages afterward; fourth, to tell the ever-attraective lessons which un-fettered and progressive souls absorb from the vital system of the
Infinite.
When is the tongue misemployed 2
When it is made to embrace anything not welcome to its infallible standard of justice. You well know that your discrimi



QUESTIONS ON THEO-PHYSIOLOGY.             85
nation of flavors did not spring from an original intellectual
perception of them; nay, the intellectual faculties acquire their
education respecting foods and drinks from the testimonies and
admonitions furnished by the thrice wiser tongue; which, if
intelligently and conscientiously heeded, would at once set up
all everlasting barrier of defence against the invasion of multitudinous medicines and epicurean habits at present so extremely orthodox and fashionable.  To the human as well as
animal, either in sickness or in health, one rule is for ever safe
- namely: ask the organ of smell what odors will delight, and
the organ of taste what flavors will please, then eat and drink
(as directed in 4th vol. of the Harmonia); and the nose and
mouth will notify your Reason that a swallow of fluid or a
mouthful of bread after thirst is slaked or hunger is appeased,
is wasteful and mischievous excess, entailing habits of intemperance and the seeds of disease.
When is tile tongue an instrument of torture?
When it cries out Ac Crucify him! crucify him!!"-words
which, while imparting no good tidings, put mighty weapons of
persecution in the hands of the ignorant and prejudiced. Beware
of that tongue which delighteth in the sequestered causes and
private details of broken fiiendship; which propagates the last
tale of misfortune or slander concerning individuals and families at home, or of nations' quarrels in distant lands.
When is the tongue an angel of mercy?
When, warmed by an overflowing heart of tenderness, it
uttereth the words of that Friendship which could be neither
purchased by the golden gifts of prosperity nor sold when
misfortune sent an auctioneer to dispose of your transient possessions.
When is the tongue the noblest friend of man'
When it proclaims in thunder-tones the unreversable principles of Love and Wisdom and Liberty in behalf of every people and for all races of men; against the mischievous hatred
of tyrants, against the unbridled despotism of monarchies,
against the bitterness and bigotry of religionists, against every
institution that works antagonistic to the largest freedom of
any object bearing the image of humanity.




86             QUESTIONS ON THEO-PHYSIOLOGY,.
When is the tongue a promoter of pleasure?
When it ministers instructive anecdotes to the circle of
friendship, and when, without irony and satire, it sets in hlarinonial motion the wheels of Wit, Humor, and convivial Mirthfulness. Yet story-telling (according to Dean Swift) is subject
to two unavoidable defects'; frequent repetition, and being
soon exhausted-so that, he who values this gift in himself,
has need of a good Memory, and should frequently shift his
company.
What is the use of man's body?
The use of man's body, is: to mould and organize and develop his internal Principle —termed soul, mind, spirit-an
indestructible conscious entity.
What is the use of the soul, mind, spirit?
The use of the spirit, as was said in the first chapter, is the
spirit's indefinite problem —a mystery, which one short sen
tence may possibly dissipate, viz.: to give a conscious, intelligent expression to the eternal attributes of Father-God and
Mother-Nature.
Is man's thinking principle, his spirit, extracted or obtained from whatsoever
he breathes, cats, and drinks?
Man's spiritual body (which contains his inmost being) is
elaborated and fashioned, by means of his various bodily organs,
from unatomized substances extracted out of air, food, water,
and the several imponderable principles.  But man's inmosthis spiritual principle-is a deific essence.




QUESTIONS ON THE DESPOTISM OF OPINION.
How many forms of despotism are there?
There are three forms of despotism-two are institutional;
one, is individual —namely, political despotism, ecclesiastical
despotism, and the despotism of opinion.
Whait call be said of North America as a country?
Politically considered, and notwithstanding its justification
of chattel slavery, North America, as a country, is the freest
and the best. But France, England, and Germany, while laboring under numerous oppressions, enjoy more freedom of opinion. In America the despotism  of opinion is mighty.  It is
gradually growing less powerful, methinks; still, it rules the
the masses. It leads to the organization of fashion-to imitation-to a standard of judgment by which majorities govern
minorities, the strong the weak, might is confounded with
right, and the worst forms of tyranny and the best phases of
liberty dwell side by side'neath the shade of the nation's
banner; the symptoms of future alterations.
What do you mean by an opinion 
By opinion, I do not mean anything which is demonstrable
— such as the facts of history, the phenomena of science, or
tlhe principles of philosophy: these are susceptible of the most
thorough demonstration.  Opinion, on the contrary, is a vagabond, rambling about in the fields of perceptive logic-an illegitimate child of the intellect- a sort of bastard, so to say,




88        QUESTIONS ON THE DESPOTISM OF OPINION.
whose parentage can never be fully traced nor legally definel.
Opinion, therefore, is derived from no well-ascertained fact, froLal
no established principle. If it were thus derived, it would no lon-()
er be opinion, but knowledge absolute, which precludes opinion.
What is the origin, of an opinion?
Opinion is conceived and brought forth by such parents as
inf earences/,delbuctlions, presumptions, assumptions, guzesses, mistak s, misstatements, misunderstandigs: these all are eggs,
each the centre of a bantling opinion; each the germ of procreative despotisms, brooded by little minds and time-serving
institutions.  Supernaturalism and metaphysical theories spring
from con jecture-which, becoming ain op;inionz, by general consent and not by understanding, attains to authority, and denies
thenceforward the right of individual free discussion.
What have you ascertained by ilvestigation?
By investigation I have acquired this knowledge —that all
theology is a despotic theory, AN OPINION; and nothing more.
Do you make any distinction between theology and some of the doctrines of
Jesus I
Yes; the doctrines of Jesus, concerning morality and spiritualisml, are imnlutable truths.  Theology, on the contrary, is
not based upon Nature's facts and principles, but, as already
said, upon inferences, presumptions, assumptions, which  became despotic just like every other opinion.  Knowledge has
no slavery in it: opinion has no liberty. Opinion is the builder
of dungeons; the inventor and proprietor of torturing racks and
rods of iron; the grand Inquisitor who first kindles the martyr's
fire, and then executes its terrible judgments.  Such is the despotism of opinion.  Absolute knowledge, being inherently posi.tive, precludes all opinion; for ever independent of mere belief.
Of course, I mean such knowledge as that which the entire
soul acquires by industry throughll its appropriate channels of
consciousness; that which, in the due process of integral
growth, becometh Wisdoml.  And I repeat the affirmation that,
churchltheology is merely an opinionz; a subjective belief; desfitute of that knowledge which it arrogates to itself.
Can you give evidence to strengthen this assertion?
Yes; church-theology, for example, is believed by persons




QUESTIONS ON THE DESPOTISM  OF OPINION.           89
who are in general quite ig'norcant of the extents of Nature;
its laws, its functions, its relations, its harmonies, are never
perceived by the believer in a dismal theology.  But thle sectarian mind,;never taught to stray, far as tile solar walk,"
studies geography perhaps, and sees this globe as the centre,
the sun and moon and stars all as so many attendent supernumeraries, and special providences as a human necessity to
salvation.  Our earth the centre of creation! a stationary orb,
tlle largest, most important, about whose imperturbable nmajesty
thle entire heavenls revolve! And tbe earth's inhabitants, thle
chief of all Deific concern.
Ilave we not out,,rrown this contracted idea?
Yes; thank God! the soaring soul of Science has overstwept
the limitations of Ignorance- the prolific source of old theology-and maIn's slowly but surely developing lKnowledge has
repressed the tides of the dead seas of erro, andlcl set bounds
to the despotism of opinion.
VWhere did the world get the idea that this globe was the centre of the universe?
The world received it froml the oriental tribes.  Genesis
teachles the paramount position, size, and im portance  of this
earth; the Sun, the Moon, the myriad Stars, these are subordinate and subservient.  But the "' Milky Way" was long since
chutrned up by Astronomy, and divided into vast constellated
groups, the magnitude of somle of which is sufficient to fill to
overflowing our entire planetary systeml- out-measuring the
vast orbit of Neptune - swelling over and expanding away into
the immense depths of space beyond!
Can you illustrate your idea of this planetary i-magnitude 2
Yes; "A1lcyone," for illustration, is a namle for one of the
brigl test stars in the Pleiades.   Around  this magnificent
centre, our entire solar fraternity-  the Sun, and its vast family of planets -travels swiftly, noiselessly, ceaselessly, without a moment's rest, without a moment's fatigue.  And yet, like
a livillng breathing, harmlonial Man, our planetary organization
lays seemingly destitute of animation, near the centre of a wide
spread bed of interlacing and inhabited stars.  To the external
sense lie appears to be asleep, and dreaming, on the couch of




90        QUESTIONS ON THE DESPOTISM OF OPINION.
Infinitude.   Notwithstanding which (apparent inertia), our
solar body journeys forward at the fiightful velocity of four
hundred thousand miles per day; and yet, although its speed is
so great, it requires eighteen millions and two hundred thousand
years for our visible sun and its planetary dependencies to revolve once round "Alcyone!"  This primary is nearly one
hundred and eighteen millions times greater in magnitude than
our sun; which again, as you well know, is many times larger
than the earth, or any other related globe.  Some stars are
yet so distant, that thirty millions of years will sink into oblivion, and infinite scores of human beings will live and die out
of matter, ere their light can reach our globe! And it will help
your conception to remember that light can fly two hundred
thousand miles per second.  With this revelation of Nature
before us, what shall we think of the oriental cosmological
ideas- of the basis of the old but popular theology- Genesis,
which maketh earth the centre of all creations, and the earth's
inhabitants thile source of infinite trouble to Deity!
Suppose a man should study astronomy and comprehend something of
immensity, would he not, if discordant, still believe in the doctrines of theology?
Yes; theology is of necessity believed by those who are
constitutionally discordant-by those who feel evils withinwho infer thereirom the existence of devils  and possess, as
they think, internal evidence of total depravity.  It is a curious fact that the most vicious persons are the firmest believers
in literal and future hell-punishments.  Those who are enough
unfortunate to be thieves, liars, highwaymen, pirates, slaveholders, and money-getting deacons, are fellow-believers and
sometimes fcllow-worshippers of the horrors and atrocious decrees of popular theology.
When does the mind lose such belief?
~ When the mind is well-balanced-when the person becomes
measurably self-harmonial and as mzuch civilized in religious
matters as in current politics and in the commonplaces of life
-then, popular theology leaves it as naturally and rapidly as
the beasts of the forest flee before the peaceful march of Humanity.




QUESTIONS ON THE DESPOTISTM OF OPINION.          91
Is not a dismal theology natural to certain temperaments?
Yes; Theology is naturally believed by those who have large
organs of cautiousness, secretiveness, and a morbid conscientiousness.  These temperaments take judgrment into custody.
It is another curious fact, that old theology (as an opinion) never
gets into the upper rooms of the mind.  It goes far underneath
-lurking about in the caves and dark retreats of the cerebellum-like a polar bear sometimes, and like a viper too, that
keeps sequestered because knowing its place.
Is there not much invidiousness in this assertion?
Far from it; in making this assertion, I do not forget that
popular theology receives support from many talented and conscientious and benevolent men and women.   But is it not
worth remembering, that the most intelligent and courageous
among its supporters, have been apologizers for the system?
Have they not all failed in justifying theology to the intellectual faculties of mankind? Dr. Adam Clarke, for example,
was under the necessity of writing an elaborate commentary
on the Bible.
Why did Dr. Clasrke write his commentary?
He wrote it simply to offer an explanatory apology to human nature for believing that which an intelligent and healthy
Reason will eternally repudiate.
What is a commentary?
A commentary is an attempt, in many cases, to defend and
extenuate a matter which is deemed either impossible, ambiguous, contradictory, or improbable.  Could you look into the beginning and inceptive causes of the various commentaries on the
Bible, I know you would be astonished to find that each writer
worked from a disagreeable personal necessity; a method of
allaying the positive protestations of the intellectual faculties
and intuition.  Dr. Beecher's recent scholastic work-"-' The
Conflict of Ages"-is the most unsuccessful effort of a talented
apologist; to satisfy the demands of human reason; to subdue
the " conflict" between his own lower and higher faculties.
The last fifty years are remarkable for apologistical sermons.
Does not the presence of evil in the world convince many of old theology?
Yes; theology, as an opinion, is entertained by scores of




392       QUESTIONS ON THE DESPOTISM[ OF OPINION.
honest -minds, and because they can not understand the origin,
the nature, and the cure of evil.  (Such should read the Great
larmonia.)  They consider evil to be absolute; not relative
and conditional. Many believe that evil results from violating
the verbal commands of God; not that evils and sins (so
called) take their rise primarily from man's ignorance of his
own nature, and the consequent abuse of it.
Ihow can philosophy help the world?
T lle Harmonial Philosophy will do this world a monumental
service by explaining the nature and demonstrating the cure
of evil-a work which theology can not do.  Why not?  Because theology is ba opinion- based, as already seen, upon inferences, inductions, presumptions, &c., and not upon KNOWLEDGE,
which has no fellowship with opinion or despotic fanaticisms.'Whllt other causes are there for believing theology?
Theology is believed by persons who, being victimized from
childhood, now do homage at the shrine of popular and educational religfion; which they would not continue to do, if they
could see that all true religion is innate; not educationalthat all true life is from  within, inbred and divine; not absorbed, as a sponge drinks water.
WVho profess to believe theology?
Theology is professedly believed by persons who worship at
the shrine of policies, expediencies, compromise measures,
shirks, &c.; by persons who believe Principle to be very good
in poetry and metaphysics - congenial to fanatical reformers
and revolutionists- as I shall hereafter demonstrate.
Would popular theology depart with the advent of correct knowledge?
Yes; it is impossible for an intelligent person to believe the
myths of ancient Egypt.
What has been the experience of those wiho have sought for knowledg-e in the
empire of Nature?
This question would require a careful compilation of the history of science, and a chapter descriptive of theological opposition to independent investigation. As this is a " delicate question," the reader will allow me to be silent for the next twenty
minutes, giving time for the Weekly Pennsylvanian to answer:
"7 WVe believe firmly, not only that the world is groTwing wiser,




QUESTIONS ON THE DESPOTISM OF OPINION.       93
but better also - and nothing has conduced to this desirable
state of facts more than the accuracy and solidity of modern
learning. The vague mists and superstitions which clouded
the intellect of past ages, have, in a great degree, been dissipated, and men begin to reason for themselves, and the people
are willing to be guided by what appears in accordance with
the dictates of common sense. The instructors of youth, and
the promulgators of the truths of science, are no longer afraid
to follow the promptings of genius, by the terrors of a brutish
public opinion, which once made whole nations fools or madmen.
"When the belief was universal of the immobility of the
earth, Copernicus conceived the idea that the sun was the centre of the system, and that the earth was a planet, like AMars
and Venus, and revolved round the sun. And yet this founder
of a new system of astronomy was excommunicated from the
Vatican, in 1543, for maintaining heretical doctrines, and the
papal court never annulled the sentence till 1821.'" When Galileo, his great follower in the cause of scientific
truth, was thrown in the prison of the inquisition, in 1633, and
was compelled to solemnly renounce on his knees, in the presence of an assembly of ignorant nmonks, with his hand upon the
Gospel, the glorious truths he had taught, and to declare that
the earth stood still, as he arose from his humiliating position,
he indignantly exclaimed, stamping his foot,' And yet it
moves.' For this he was again assigned to the dungeons for
an indefinite period of time, and required to repeat every week,
for three years, the seven penitential psalms of David.
"But the Copernican system is now established, and has
thus recommended itself to the scientific world through tribulation.  That Tycho, Kepler, the Herschels, and Newton,
were permitted to enunciate the result of their labors in peace,
may be attributed to other causes, and in spite of the natural
and universal perversity to sustain error.
" Galileo and Socrates are examples of the sacrifices men
llave sometimes made for the advancement of truth, under adverse circumstances, and against the preconceived ideas, preju
dices, and superstitions of ignorant ages. Columbus, Fultol,




94       QUESTIONS ON THE DESPOTISM OF OPINION.
and Franklin, were all opposed, each in his particular path of
discovery, by the public sentiment by which they were siunrounded, and nothing but their actual and unequalled triumph]s
saved them the reputation of being fit subjects for an insane
asylum.
"H ow much does the world owe to Leinnitz, Leverrier, Lambert, Michael Angelo, Delambre, Descartes, and Galvani, for
their painful and laborious mathematical calculations, composition of forces, and great analysis.  Blot their discoveries
from existence, and all becomes dark, chaotic, and given tc uncertainty.
" It was fashionable twenty years ago to deny that the earth
was more than six thousand years old, but the geological researches of Dr. Buckland, Professor Silliman, Dr. Johl  Pye
Smith, Mr. Lyell, President Hitchcock, and others, have proven
by incontrovertible facts that it must have existed for many hundreds of thousands of years.  And yet so far from these investigations leading to atheism, they lead to a true knowledge of
nature.  Those who contend for the limited existence stand on
the very verge of denying indirectly the existence of a divine
power, and uproot the whole system of natural theology. The
supposition of Chateaubriand, that the earth was erected just
as it is, with its millions of fossil-shells imbedded in the rocks,
would overturn all the foundations of Dr. Paley's theory, and
lead to the rankest skepticism.  If the mountains hoary with
age do not give evidence of their volcanic fires for many centuries-if the bones of fishes with their fins were not intended
for motion-if the eyes of the fossil insects were not intended
— then the most admirable adaptations of the animal economy
do not show design or point with unerring certainty to th6
great Architect and Designer.
" Yet how often do the discoveries of true science pass unrecompensed, while the various systems of stultifying humbuggery meet with favor the eye and ear of the public.  William
Harvey, who discovered the circulation of the blood, met with
detraction and persecution that destroyed his practice and'reduced him to poverty, while the inventors of " cough lozenges,"
" flumex bitters," " liver pills," &c., roll in wealth, and dress




QUESTIONS ON THE DESPOTISM OF OPINION.        90
in purple and fine linen. Before the time of Francis I., in the
early part of the sixteenth century, the surgeons stanched the
blood, when a limb was amputated, by the application of boiling pitch to the surface of the stump. Ambrose Bare, the principal surgeon to that king, introduced the ligature.  A clamor
was raised, and this experienced surgeon was hooted and
howled down by the faculty of physic, who ridiculed the idea
of "' hanging human life upon a thread," when boiling pitch
had stood the test for centuries.
" When Paracelcus, of Switzerland, introduced the emlployment of antimony as a medicine at the instigation of the Medical College, the French parliament voted it a crime, and passed
an act making it a penal offence to administer it for any disease.'" The Jesuits introduced into Europe the Peruvian }bark, and
in England they at once rejected the drug as an invention of
the father of lies. Frederick the Great took it in spite of the
remonstrances of his physicians, and was soon restored to
health.
"In 1792, Dr. Groerevett discovered the curative power ot
the Spanish fly in dropsy, but no sooner did his cures begin t,
be noised abroad than lie was at once committed to Newgate
by warrant of the president of the college of physicians, foi,
prescribing cantharides internally.
"Lady Mary Montague, who had spent some time in Turkey,
first introduced inoculation for the small-pox into England,
as she had witnessed its happy effects during her foreign residence.  She tried the experiment upon her own children, and
the common people were taught to hoot at her as an unnatural
mother, who had risked the lives of her own offspring.  The
faculty rose in arms, foretelling failure and the most disastrous
consequences, and the clergy descanted from their pulpits on
the impiety of thus seeking to take events out of the hands of
Providence. She protested that in the four or five years after
her arrival home, she seldom passed a day without repenting
of her patriotic undertaking, and she vowed she never would
have attempted it, had she foreseen the vexation and persecution it brought upon her.
"Almost the same fate for a time overtook Dr. Jenner, who




966       QUESTIONS ON THE DESPOTISMT OF OPINTON1.
discovered the uses of vaccination.  The Royal College of
Physicians received his discovery with ridicule and contempt.
Even religion and the Bible were made engines of attack
against him.  Erham, of Frankfort, gravely attempted by quotations from  the prophetical parts of the Scriptures and the
writings of the fathers of the Church, to prove that vaccination
was the real Antichrist.' Such have been a few of the results of ignorance, prejudice, and intolerance.  It is to be hoped that with the common
school, the academy, andl college, tile powers of a free press,
the scientific lecture-room, the general dissemination of substantial knowledge, that such a foothold has been obtained
against the flood-tides of bigotry, intolerance, and ignorance,
that their dark waves will be rolling back upon themselves, no
longer to disturb the placid surface of an elevating and ennobling humanity.  We hope that with correct knowledge, every
day becoming more and more diffused with the invention of useful
labor-saving machines, the power of the loom and the anvil, the
steam-engine and electric telegraph, the day will soon dawn,
that it has already come, when fitdge and nonsense will no
longer be tolerated, but that mlau everywhere and on all occasions shall deal in facts, not in fancy, shall state truths and not
wild vagaries hatched amid the incubations of dark a'ces to
spread abroad and plague the world.  WTe hope this practical,
sensible era has arrived, and we believe that with such views
the world will make more progress the next century than it
has done in any five centuries heretofore in the struggles of an
impeded civilization.  Welcome an age of common sense, of
correct views, of useful knowledge, the more useful because the
more true."
How shall knowledge'; allatde to take the authority of opinion in churches?
Knowlc se can be made to supersede opinion, in modern
churches, by calling a "s convention of creeds" and publishing
the results of such a convocation to the world. That is to say,
let us have a senate of Christian and of anti-Christian leaders;
at full representation of each system.  Each creed has some
truth in it, some fragment of a principle, which its rival has
not.




QUESTIONS ON THE DESPOTISM  OF OPINION.             97
TW~ho could be excluded from such a Convention?
Hear the Echo!  "' Who could be excluded from such convention?"  Who denied a seat in this senate?  Who could be
voted intruders-who, for opinion's sake prohibited?
Who could be ostracized - could Fenelon?
" Could Fenelon?"-with his sovereign conviction that holy
works and charity evidence forth the soul's regeneration?
WTho could' be voted alien  could Luther?
"' Could Luther?"-with his doctrine of justification by faith
the inspiring element and conservative principle of character?
Who could he shut out - could St. Augustine l
"' Could St. Augustine?"- notwithstanding his dismal idea
of the blighted majesty of all human nature?
Who could be repudiated - could Calvin?
"' Could Calvin?" — with his logical platitudes concerning
foreknowledge, free will, necessity, and the unprogressive, unexpansive, fallen nature of man?
Could any one be passed over - could Channing?' Could Channing?"-with his belief in man's boundless
capabilities and endless growth?
Could a doubter be omitted- could Hume 2
" Could flume?"-wit-h his doctrine of experience as the
test of truth?
Could any be voted heretical- could Wesley?
" Could Wesley?"-  with his ruling idea of a Missionary
Work?
Could a friend be prohibited- could George Fox?' Could George Fox?"-with his doctrine that the unerring
spirit of God is a guest of every regenerate bosom?
Could a critic be discountenanced - could Voltaire?
"Could Voltaire?"' with his belief that what men term
truth is always two thirds fable?
Could any seer be proscribed- could Swedenborg 2
" Could Swedenborg?"   with his impression that the outer
universe is but the drapery and imagery of a spiritual cxibtence?
Could any liberalist be excluded- could Thomas Paine?
" Could Thomas Paine?"-with his conviction that Reason
7




98        QUESTIONS ON THE DESPOTISM  OF OPINION.
is the only reliable Revelation, and a sufficient rule of faith
and practice?
Could any person be tabooed - could John Murray?
"' Could John Murray?"-with his belief in the final holtness and happiness of all mankind, and the restitution of all
things?
Could any woman be repulsed —.could Ann Lee?
1" Could Ann Lee?"-with her doctrine of the difference between the Jewish and Gentile Christian church, of the carnality of outer marriage, and of perpetual inspiration?
Could any professedly honest person be shut out - could Joseph Smith.
"' Could Joseph Smith?"-with his doctrine of a new Jernsalem, in the form of a Mormon organization?
Could any leading mind, in America or across the Atlantic, be denied a
representation in this senate of creeds?
Echo still responds: " Could any be denied?" Nay; for these
leaders, or their followers rather, are unable to form true esti-'
mates of each other.  Each system, having obtained and bodied
forth some truth, and knowing little or nothing of its neighbor,
arrogates infallibility for its declarations.  Opinion becomes
law.  Each sets desperately and spitefully upon the other.
Instead of rejoicing and being happy in each other's earnestness and eloquence and efforts for man, and playing fraternally
into each other's hands, the sects stoutly refuse hospitality and
acquaintance, and strive to force one creed upon all mankind
as the sum of truth in religion.  They separate themselves into
bigoted organizations - exhibiting folly and wickedness, passion and imbecility- and thus defeat the good which the best
believers have in view.
What may be said of priests and churches?
Priests and churches, without knowing it, have deserted the
path of truth.  The dignity of an everlasting principle has
been given to opinions; and the dismal opinions of theology
tend to debase the mind, and plunge men into despondency.
Is priestly influence against human unity?
Yes; priests have separated  themselves from  others, in
humbler social positions; and have made men suspicious of
each other.




QUESTIONS ON THE DESPOTIS3M OF OPINION.       99
WVhat is the theology of priests?
Their theology is a compound of love and hate, of heaven
and hell, of rewards and punishments; and its teachers, all
unconscious to themselves, breathe the spirit of hate and human
differences, even while their theme is "love."  Thus they divide men, and sacrifice the interests of individuals upon the
blood-stained altars of sects and priesthoods.  They are no
friends to free thought, to free speech, to free action. They
fear the human heart; they would vilify and set bounds to its
God-ordained attractions. Opinion teaches the corruptions of
reason; and the treacherousness of its best dictations. Opinion teaches the superiority of past traditions to present truths.
And priests would have Geology retain her secrets, and Astron
omy withhold her starlight, rather than see discredit thrown
upon modern creeds which rest upon ancient chronicles.
Suppose we leave creeds and churches, what shall we do?
We are fiee to communicate with the divine revelations of
our Mother-Nature.  Her sweet melodious voices are evercheering; her revelations ever-welcome to her children.  She
invites them to worship in the cathedral of immensity. Her
ministers are the expanded earth, the unfolded heavens, the
stars above, the spheres that swell out into the depths beyond,
and all the myriad hosts who live and love upon them. The
unalterable universe, both positive and negative —material
and spiritual, is your Sacred Book!  This is the word of
Father-God —containing his promises, his purposes, his principles-superior to steam-presses, to the despotism of Opinion!
A proper study of its pages, so beautifully embellished by
angel-hands, expands the genius of wisdom —making men active, courageous, harmonial, Beautiful.  It tells man to be
honest and sociable, to be reasonable and peaceable, to be just
and fear not. The immutable Laws of this Book are our rules
of life; and perfect obedience to them is our virtue and our
religion.
What position do we now occupy, as practical denizens of the globe?
We occupy a transition place; our feet press the planks of
that temporary bridge which connects the past with the future;
midway between the inferior and the better era; with much of




100      QUESTIONS ON THE DESPOTISM OF OPINION.
both, with neither practically. While the sun of pure wisdom,
just rising over the brow of the Better Day, sheddeth its
delightful rays upon the topmost minds on earth, the darkness
of popular Theology- seen by them to be a despotic opinion
without knowledge — appeareth all the more hideous and repugnant. The valleys of human life —the archives and alcoves
of existing Doctrines —appear more and yet more uncongenial; a repugnance which increaseth sevenfold, as we continue to ascend the Alpine heights of the pure impersonal Reason. The light of the future maketh the night of the past
darker; while our opponents, the comfortably-housed and the
mythic-valley people, see nothing of this and have no such realizations. Gladly, we turn our steps from darkness -gladly,
we look forward-away, up the hill to the City of the living
God! The Past? that has worshipped imaginary beings; the
Future? that will work for HUMIANITY!




QUESTIONS ON THE MARTYRDOM OF JESUS4
THE ponderous cavalcade of solar bodies along the milkyway is not more majestically grand than the unbroken march
of human ages up the path of Time. I have been listening to
the Past. It is vocal with sounds innumerable; with sounds
of glad thanksgiving; and songs, also, of lamentations and
spiritual distress.
The tides of life, setting their omnipotent currents through
human affairs, have wafted the wrecks of different nations, different'systems of government, and different religions —each
bearing the mark of some chief, monarch, or martyr. Reverberating through the moss-clad dome of distant ages is heard
the sad song of expiring heroes —the dying sobs of the firedressed martyr-triumphing over wrath and hatred and every
trial, with a god-like might, seemingly defeated, but unfailingly
victorious. Amid the gathering clouds of smoke, and through
the folds of tempestial fire, the martyr sees angel faces full
of joy!
What are the characteristics of a true martyr 2
A true martyr is one who bravely meets terrors and tortures,
imposed by many and strong enemies, rather than relinquish or
disavow a cherished conviction; one who, with a moral enthusiasm transcending the instinct of self-preservation and every
selfish motive, fearlessly embraces death in its most terrific
form, in order to bear faithful witness to the sovereignty of
some divine principle.




102       QUESTIONS ON THE MARTYRtDOMI OF JESUS.
Where shall we look for the world's true martyrs?
Open the history of Asia, the history of Europe, the history
of America; and behold the martyrdom of the great and good.'Neath earth's flowery bosom lie the smouldering ruins of nameless men and women-who have made personal resistance to
crime and to tyrants
"Where do they sleep? the fearless and the true,
Whose holy deeds around their pathway threw
A glorious lightA light which, streaming o'er the mists of time,
Illumines every age and every clime
With radiance bright."
Is it not natural to revere the birthplace of Jesus?
The Christian's sensitive reverence for Palestine, the native
land of his Savior, is both natural and beautiful.  The elements and aspirations of patriotism, of poetry, of pathos, of
prayer, of perfection - yea, all the tender sentiments of filial
love, all the sacred prejudices and imaginations concerning religion, all the painful struggles of time and the awful mysteries
of eternity-come forth at the magic touch of this strahnge,
eventful history.  The lone star of Bethlehem, to the poetic
believer, hath the effulgence of a thousand suns.  The flowings
of the sacred waters, over the bright sands and along the purple shores of the Holy Land, seem  like the golden sounds
which fed the silent air of Eden.  Gently descend the dews of
Herman.  The widow's overladen heart findeth rest beneath
the welcoming shade of the Cedars of Lebanon. The winds of
the sea of Galilee steal with dreamlike stillness over the fertile
plains of Judea. To the banks of the baptismal river the
Christian goes for contemplation.  It sings a song to him
whose " raiment was of camel's hair."  And it breathes blessiigs upon him who " came from Galilee to be baptized."  Its
music leaves her soul hpon his heart. " He casts a wishful eye
to Canaan's fair and happy land"-and yearningly, looks forward with faith and hope to the place " where the wicked
cease from  troubling."  No! I do not wonder that Palestine
is a 1" Holy Land" to him who entirely believes, that one of its
rural barns was the palace which shut from vulgar eyes the
birth of a heaven-descended Prince-that one of its uncarved




QUESTIONS ON THE MlARTYRDOM3 OF JESUS.      103
and uncushioned mangers cradled the Eternal Savior of the
WVorld —whose feet had pressed the soil; whose sympathetic
tears had watered it; whose breath, freighted with words of
comfort for the friendless sons of men, had mingled with the
air; and whose hand had written in the sand, "Let the sinless man cast the first stone."
What does history relate on this subject?
Sacred history relates that, in twilight's pensive hour, a
young man sought the wilderness. Retiring winds waved
the dreary depths, and music made of melancholy sort. IHe
had travelled in Egypt; lived there till the death of Herod.
Golden domes of pride, sacred temples of error, and towers of
war, he had seen; had met and mingled with the world.  But
the spirit of God moved within.  And the angels, lifting their
voices o'er the wild uproar of the wilderness, bade him' Onward."  With pathos true and touching, the voices of MotherNature spake to his weary soul. Anon, the heavens opened:
and he "' saw a spirit from Father-God descending like a dove."
Then a voice said: " This is my beloved Son, in whom I am
well pleased."
What may be said of the Jews in this connection?
The Jews were the most imbecile worshippers of Force, and
knew not the Father.  They were worshipping the imaginary God of the patriarchs and prophets; not the unfailing
Source of the spirits of all men. They studied a creed; not
the volume of creation. The Jews were the best and the worst
of men: virtuous and vicious, witty, serious, and sometimes gay;
learned in many arts, generous and brave at times; invariably
hypocritical and avaricious, equally infidelic and faithful) meterialistic and spiritual.
"; The Jews must be taught the way, the truth, and the life,"
said the young man,... and, after forty days of interior preparation, he went forth to teach.
According to Bible history, who heard him gladly?
The poor heard him gladly; mainly, because he was born
ot' the humblest among them; and advocated their cause. He
opened his mouth and taught the multitude; and lie healed
many that were sick.  HIe did this without reading from the




104       QUESTIONS ON THE MARTYRDOM OF JESUS.
then popular bible, or using remedies from the then orthodox
drug-store.
WVhat followed this repudiation of the then popular authorities?
The physicians and lawyers and clergymen of the times reasoned against his claims; they doubted his power of discerning spirits; and openly ridiculed his psyche-magnetic miracles.
Some of his own converts traduced and deserted him.  And
they had him arrested on a charge of heresy to the Jewish
church, and conspiracy against the Roman government.  They
tried him without justice; and crucified him without mercy.
What a great martyrdom!  What a faithful witness did he
bear to the Father-God who inspired him; a martyr to his
spiritual principles!
According to recent discoveries in psychical science, how would you explain
the birth of Jesus?
Ia.tter is the servant of mind. Nothing is more obvious than
the sympathetic alliance of these two eternal principles.  Ibind
is the moving Principle: matter is the Principle which is
moved.  And it is well established that the productive mind
influences and moulds the body and soul before as well as after
birth. I-istory is brimful of examples, and settles the doctrine
as true, that the unborn child is psychologized by the maternal
spirit.  (See 3d vol. of Great Harmonia.)
Can you not give examples of maternal psychology?
Yes; there are many examples.  Five months before the
birth of Caligula, the Roman emperor, his mother dreamed
that a supernatural being brought from  the sky and gave her
an eagle, which changed slowly into a venomous serpent, and
was stoned to death by'the multitude. The angel said: 1" The
eagle is power; the serpent is tyranny; the last is assassination."  Justified by her imagination only, she insisted that the
history of her unborn child had been symboled forth.  This
terrible impression acted like a charm upon the coming spirit;
and, lo, the life and death of Caligula was an exact fulfilment
of his mother's dream.
What happened to the mother of Nero?
In a dream the mother of Nero saw a dove descend, holding
in its mouth'a scorpion which was dropped upon her bosomn,




QUESTIONS ON THE MARTYRDOTM OF JESUS.        105
and presently stung itself to death.  A few weeks prior to the
birth'of her son, this dream was repeated.  She said it denoted peace, first; next, persecution; the last, suicide.  And the
history of Nero was an exact correspondence.
Had the mother of Moses such experience'?
Yes; while in the house of Levi, a young woman had an impressive dream in which she beheld a beautiful damsel, leaning
over the river's brink, with her sweet face beaming compassionately upon the form of an innocent child.  Presently this
child became a great man; and his might was folt in all the
earth.  An angel now descended from a high mountain, and
said: " Behold! so shall it be with thy son."..... Not long
after this dream,  the woman became the bride of a distant
kinsman.  And twice before the birth of her first child, the
same -dream was impressed upon her; and the same angel appeared, with the same message.  Of course the psychological
effect was complete.  Her son's name was "' Moses."
Can you mention an example less remote?
Yes; a woman of considerable physical courage mounted a
horse, rode side by side with her soldier-husband, and witnessed
the drilling of the troops for battle.  The exciting music and
scene together inspired her with a deep thirst to behold a war
and a conquest.  This event transpired a few months before
the birth of her child, whose name was-" Napoleon!"
Relate the history of psychological effect wrought upon the spirit of Dante's
Mother?
During the important period immediately preceding the
birth of Dante, his young mother saw a vision of startling
grandeur and great depth of significance. She beheld a populated globe, of symmetrical proportions rise gradually out
of the sea, and float midheavens.  It was decorated with every
conceivable element of natural and artificial beauty.  Upon a
high and grand mountain, which melted away into the distant
horizon and sloped gracefully into lands and lakes that spread
out to the left, stood a man with a brilliant countenance,
whoml she knew to be her son. Pointing with his upraised
hand, he bade her look down to the right of the mountain.
She beheld a precipice of abrupt descent; like the wall of an




O1.G0     QUESTIONS ON THE MIARTYRDOM OF JESUS.
immneasurable gulf, with depth unknown.   Whereupon she
thought she fainted with excess of fright.  But her son was
serene as a morning star; and, looking again, she saw no evil.
After this beautiful and thrilling vision, Dante's mother had
only in view the greatness of her unborn child-whose genius
as a scholar and poet, as the creator of a world of fancies, is
known throughout all the lands of civilization.
Are there other illustrations of the marvellous effects of mind upon the
unborn child?
In further illustration, I might refer to hundreds of similar
cases among poets, painters, musicians, mathematicians, and
religious chieftains.  One more instance, however, will suffice:
to demonstrate the mysterious influence of mind upon matter;
and more particularly, to prove the predisposing effect which
a mother's spiritual convictions exert upon her coming offspring. The wife of a very poor, but respectable, mechanic
dreamed several times, before the birth of her child, that an
angel came to her and said: "' Hail! thou art highly favored
-the Lord is with thee."  The angel looked lovingly down
upon her; and she, not comprehending the intent of his message, was troubled.  But the spiritual visiter soon allayed her
anxiety, by saying: "1 Fear not-thou shalt bring forth a son,
and thou shalt call his name Jesus.... he shall be called the
son of the Highest.... he shall reign over the house of David for ever.... and of his kingdom there shall be no end."
In due course of time this woman's impressible imagination was
operating, with full belief, expecting the literal fulfilment of
her vision. The result was accurately daguerreotyped upon
the spirit of her unborn babe. And this person lived and died
on the scene of history, as if his whole soul-impelled by
some supernatural predisposition-was struggling to fill the
sublime and immense measure of his mother's dream!
What is there so wonderful in a name'" Jesus" is the Greek for the Hebrew word "' Joshua;" and the
term " Savior" is the English rendering.  The word'" Christ"
was annexed to distinguish him from many others bearing the
first name.  "Messiah" is the Hebrew  for the Greek word
" Christ;" and the term " Anointed" is the English translation.




QUESTIONS ON THE MARTYRDOM OF JESUS.         107
Thle Jews called every political or religious Chieftain the
Lord's anointed- because their doctrine was theocratic —thus,
Saul and David and Solomon were considered the especial
Agents of God; and Isaiah calls CYRus " the Lord's anointed"
which is the same as the word Christ, or Messiah.  " Christ" is
a term which literally signifies a divinely-commissioned Agent
or diplomatized Physician.  It would be perfectly correct,
therefore, to say- " Joshua, the physician," to designate him
among the inhabitants of Palestine; or, still more literal,
" Doctor Joshua, the martyr of Calvary"-thus giving to this
spiritual Essenian a just and sufficiently conspicuous position
among the world's great martyrdoms.
What can we be certain of in his early history?
Aside from  the penetrations of clairvoyance, and without
the testimony of spirits in daily correspondence with men,
there is nothing known of Joshua's childhood and youth.
What did the early philosophers say?
Very little; nothing reliable. Celsus, an Epicurean philosopher of the second century, testifies that Jesus (or Joshua)
spent several of his childish and youthful years in one of the
most densely-populated spots of Egypt; that while there, he
acquired considerable intelligence -and learned the art of
healing by mysterious words and manipulationl; and that, after
returning to Palestine, he assumed a special mission, and professed to hold an incomprehensible correspondence with the
Father of spirits. But Origen, a primitive Christian father,
regarded Celsus as a heretic, and answered him accordingly.
What may be said concerning his reputation?
The wilderness of Judea echoed to the herald-notes of good
honest John. He sowed the seed in Palestine; but expected
to reap on the other side of Jordan. Joshua.seemed to have had
no understanding that he was the person referred to -and so,
being of a religious cast of characters went like any other converted spirit " unto John to be baptized."  But John'4 forbade
him," and said-" I have need to be baptized of thee." Here,
doubtless, Joshuafelt the hidden voice of his mothler's dream;
and, with a beautiful grace which became his earnest soul, he
baptized the prophet.  And forthwith his friends had, as they




108       QUESTIONS ON THE BIARTYRDOMI OF'JESUS.
supposed, reason to expect great words and greater deeds.
His fame " went throughout all Syria;" because he had cured
many sick.
Shall we say that this reputation became a misfortune?
We love to have miracles wrought for the single golorious
purpose of benefiting suffering  humanity. And we love to
contemplate Joshua in this unselfish work; a motive which
alone actuated his first efforts.  After a while, however, we
behold him working, so to speak, for his reputation.  " That
ye may know," he says (Matt. ix. 6), " that the son of man
hath power on earth to forgive sins" —then he healed the sick
of the palsy! His -miracles, instead of serving the good of
the suffering merely, were appealed to by him and others as
proof positive of his divine commission.  (See John x. 37;
xi. 15; xv. 2, &c.)
Jesus had extraordinary power; was that power limited?
C' Command these stones to become bread," said the spiritual skeptics. Did li he give them a sign? The populace did
not believe in physical manifestations.  They required evidence.  "If thou be king of the Jews, save thyself."  He was
nailed to the cross, and had the reputation of being both a mediurn and a god. But could he draw a nail?  Could he descend from the cross by any supernatural means?  If so, why
not?  All that the people asked for was-" evidence."
Strange history! a table never moved, a chair never trembled, water never became wine, when the skeptics asked for
a manifestation.  No! but the wonders were wrought when
the Professor Faradays, and the President Mlahans, and the
savans, of those days-were not prepared to detect the methods
of deception. Joshua was said to be almighty.  Yet the success of his migrht was conditional.  "H Ile did not many wonderful works, because of their unbelief."  We marvel that
man could limit thus the vways of God.  Upon rational laws,
however, all is quickly explained.
Is truth aided when we confound persons with principles?
Nothin(g is more unfortunate.  The universal deification of
local persons, and the consequent co-extensive obscuration of
general Principles, is a, familiar phenomenon in the religious




QUESTIONS ON THE MIARTYRDOMI OF JESUS.          109
world. Perhaps it should be described and deplored as a reptilian error, gnawing perpetually at the heart of man's native
religion- as an invidious serpent crawling about in the garden
of his soul, ever tempting the higher sentiments to substitute
persons for principles — inducing the spirit to worship empty
creeds and godless ceremonies, as if these were the summum
bonumn of all saving righteousness.
Should we hold Jesus responsible for the short-comings and mistakes of his
professed followers?
No true harmonial philosopher, no rational modern spiritualist, will ever hold Jesus responsible for the innumerable absurdities of many who claim  him  as "Master."   The holy
principles of that spiritual religion which was patented by the
bench of Bishops under Constantine and labelled'" Christian"
by later and lesser authorities, would be transcendentally effulgent and magnetically attractive, could it be but safely exhumed from the popular cemetery of ghostly creeds. Wellmeaning clergymen there are in abundance who walk through
the streets of their profession, with step attuned to mournful
measure, dressed in garments of grief, a cloud enveloping each
face, as if unexpectedly bereft of some world-wide benefactor.
Alas! it is too true.  They have destroyed their best friend.
It is the departure of Nature's own religion..  Tlhe CGristprinciple of universal Love' has been sepulchred beneath a
solemn outward hero-worship of the Martyr of Calvary.
"All hail the power of Jesus' name,
Let angels prostrate fall;
Bring forth the royal diadem,
And crown him lord of all!"
Time hath been when my spirit marvelled at the extravagance
of this " obituary notice," at this ghostly procession of priest
and parish-but I was but a child then, and saw delight, as
many still do, in things of show and circumstance. Now I
half sympathize with these mourners, and I half call them to
repentance. The system and forms of religion I term supernaturalism.  On the first day of each week, according to the
* The reader is referred to more ample explanations, of Jesus and the Christ.
principle, in subsequent pages.




110       QUESTIONS ON THE MIARTYRDOM OF JESUS.
most approved almanac, our evangelical clergy visit the cemetery of supernaturalism-the system  and ceremonies of religion!  This "'churchyard" hath a sorrowful history.  Thel
fearful tempests of eighteen centuries have passed over it.
Creedal strifes and sectarian storms, that have rolled down
these grim and gory ages with the terrible strength of a thousand cataracts, have swept day and night through the sepulchral caverns of this deadly place; and the vampyrean voices
of terrors and tortures and miseries dark that have cursed and
crushed humanity —all mingle their sobs with the hideous bellowing of Romish Bulls, with the deep hollow barking of protestant Dogrmacs, with the sickly mewing of the Westminster
Shorter Catechism.  Every sabbath the clergy visit this cemetery, and, aided by such as feel disposed, mourn o'er the mosscovered grave of Nature's' own religion.
What is the ceremony which is attached to this burial?
The burial ceremony, which is modified more or less by each
sect, consists-first, in singing "H ark from the tombs" — second, an invocation to an unknown god-third, reading through
and remarking upon " the Northwest passage" of some handsomely-bound book —fourth, preaching a funeral discourse with
the ghost of an old idea for a text-fifth, another song of sadness and supplication -sixth, a benediction, with a promise to
meet next Sunday and rehearse the drama of burying " Christ
in creeds," or absolute religion in its fashionable surroundings.
Practical and undefiled religion once consisted in a well-ordered life of universal good will-but consists now in believing
the creed, in adhering to the form, in being popular, and rejecting the doctrine of progressive development.
WVhat is the consequence of the deification of persons?
All inequality is productive of discord: all over-statement
is injustice; and the deification of persons is a " spot on the
sun" of righteousness. Every exaggeration of supposed gods,
every over-statement of the wisdom of spirits, is followed by a
corresponding diminution of mankind.
Can you explain your idea more at length?
If you take from man's character to enrich the character of
the gods (of spirits or angels); the penalty is heaviest with




QUESTIONS ON THE MARTYRDOM OF JESUS.        111
man: for man, not gods, needs elevation.  You dress your
gods and saints in richest robes; while on your own person
hang innumerable rags and tatters! If I were to tell you the
exact reason why we see so few noble men and noble women
among Christians —so little individual integrity and self-sustained intelligence -I should say, in the main, that the people
have allowed themselves to be led captive by unspiritual teachers: have, in short, put their souls upon a gilded waiter, and,
with bended knee and unreasoning reverence, presented them
to the gods of tradition and the times. In truth, the Christian world has given so much intellectual wealth toward maintaining in poetic elegance the celestial aristocracy- toward
praising and extolling the virtues and qualifications of the
goledhads — that, now, the people have not enough vene
ration for human heads remaining to commence even a respectable retail business in the line of practical individual
Religion!
I-Iow shall we apply this in justice to martyrs?
By magnifying the trials and sufferings of Joshua-who
wrought but thirty-six months for humanity -we take awa:)y
our sympathy from those who need (if they do not deserve) it
more a thousand-fold.
Besides Joshua, are there not other martyrs?
The body of Joshua could not suffer more than. those by his
side; and his sozl, being lifted by the consciousness of self-sacrifice to a principle, must have suffered less. There is such joy
in right-doing! Shall we not think of Stephen, Peter, Paul;
of the martyrs of Italy, Spain, Portugal; of the victims to the
French revolution.  The manly martyrs to science —Galileo,
Tycho Brahe, Copernicus, Kepler —of the inventor, rapt in
the idea of "' Eureka," insensible to poverty and disease which
set upon him like wolves upon their prey- shall we not think
of these with justice?
Are there different phases of martyrdom?
Yes; there are others still — the artist, the musician, the
needlewoman, the orphan, the deformed, the insane! What
living martyrs, these! Open the history of individuals, and behold the martyrs to envy, to jealousy, to misunderstanding, to




112       QUESTIONS ON THIE MAiRTYRDOM OF JESUS.
a bad temper, to a bad marriage, to wrongs unwritten, to evils
not yet revealed! This spiritual martyrdom is not comparable with physical crucifixion. Many there are who carry about
with them an inveterate foe to private peace and to public usefulness -some hateful habit or poisonous propensity —pursuing their conscience day and night: a perpetual martyrdom
from which they may not escape.  Such nail themselves to the
cross, give up the ghost many times a year, and sweat great
drops of agony when alone! These are self-crucified — upon
whom good angels look, with tearful eyes and saving sympathies!
What is martyrdom usually a result of?
Martyrdom is the result of an individual protest against crime
-of personal rebuke to ages of wrongs and mistakes; the
forcible crucifixion of one imbued with the conviction that
"resistance to Tyrants is obedience to God."  Viewed in the
light of an individual protest, to a religion of forms and a
government of policies, the crucifixion of the Son of Joseph
and Mary is a glorious example of spiritual supremacy.  Despotic opinion drives in the earth a stake of iron, Ignorance
chains a reformer to it, Prejudice brings the fagots, Fanaticism kindles the flame,, the State smiles approvingly, the Church
makes a prayer, and the shell of an immortal being is burned
to ashes! Poor disciples of Ignorance! little do they think
that the martyr's pile is " a chariot of fire" on which his soul
rides into the kingdom of heaven! The Reformer's grosser
form, his spirit's coverings, may be dissolved in the flame; but
the Thought —the idea, the principle, for which he died-that
lives after him. Nature hath ordained that children shall reap
the harvest of error-seeds sown by their forefathers; and learn
thus, perforce of a consequent necessity, to till and plant and
eat with truth.
Can you illustrate this law of justice in Nature?
Yes; I can let you into the idea by means of a parable.  A
mythical tradition relates that the earth was once inhabited
only by twelve valiant and ambitious knights; at a period
when there was neither sun nor moon, and the world was swimming in an ether of unbroken blackness.  One among the




QUESTIONS ON THE MARTYRDOM OF JESUS.        113
twelve, more beautiful and gentle than the rest, became the vic-:im of their envy and ambition.  Under pretext to destroy
lim, each challenged the other to combat: making the condiJiols of defeat, certain and immediate death by burning. Accordingly a large fire was kindled, and the warriors proceeded
to fierce contentions-when, by the concerted force of the
others, the most beautiful and envied knight was made to yield,
and, as in the case of Joseph, was sacrificed by his jealous brethren.  He was thrown into the flames which quickly consumed
his body, and it disappeared in the burning pile; but, lo i as his
life was extinguished on earth, in the same rapidly progressive
manner, there came out in the firmament a Golden Sungiving forth heat and light, illuminating the broad surface of
nature, awakening birds of song, and unfolding flowers in strong
places! With a wonder surpassing speech, the envious knights
recognised in the face of the glorious sun the spirit of their
beautiful and innocent brother.  Beholding his triumphant
resurrection, they were mortified at their own defeat. Ambitious of.a similar promotion, one of their number leaped into
the fire, and experienced the tortures of burning'; but as his
head disappeared in the flames, the remaining ten beheld the
appearance of a pale and sickly moon whose comparative insignificance deterred them  from further search after glory in
that direction.
What truth does this fable illustrate?
This fable typifies a sublime truth; it bodies forth the destiny of two classes.  He who aspires to the martyr's crown
of thorns, to the end that he may be famous and popular in
history, becomes but a pale satellite in the firmament of Justice; while, on the contrary, he who, forgetful of self, dies by
the hand of violence to vindicate what he considered to be a
great Principle, comes out like a golden Orb in the starry
dome which overarches the temple of Humanity.
Is there a principle of distributive justice in the affairs of tile world?
There is an irresistible Gulf-Stream of distributive justice,
with ebbless tide, palpitating with deific energy, setting straig'ht
throug'h the Ocean of human life, which compels a benefited
posterity to crown with glory the Man who suffered martyrdom
8




114       QUESTIONS ON THE MARTYRDOM OF JESUS.
by mistaken ancestors.  Children bless what fathers curse.
And the martyr awakes, Phoenix-like, from  his ashes, and
soars o'er the fields of former persecution, unmolested ever-more and cheered with songs of praise.
"Thus the world goes round and round,
And the genial seasons runAnd ever the truth comes uppermost,
And ever is justice done!"
What are your impressions concerning the infallibility and standardship of the
Old and New Testaments?
It should go abroad, that this (the Harmonial) platform,
so long as I have anything to do with it, is free, in the
largest possible acceptation of the word, to every person of
goodness of motive, himself being the judge, to controvert or
correct any position which may be taken. It is to be understood,
therefore, that I am  always in a condition of mind to be
taught. I welcome all persons who differ from me in regard
to the Scriptures.  Let us all seek the path of rectitude and
righteousness.
Are all readers prepared to look at this question dispassionately?
No; it seems to me that many are not simple-minded enough
to get at the plain unvarnished truth.  Many are too much
afraid of the speech of the world; not enough in possession
of their own faculties and individua;lity; all the time fearing
that they shall utter some sentiment which will be heralded
throughout the world as too radical, and heretical absolutely,
to the recognised doctrines of the Christian system. Of this
class I know there are many.  I know also that there are a
few, a blessed group, who, standing beautifully above such
fear, have attained unto considerable truth in the way of independent investigation; not only by interrogating what are
called the manifestations of spirituality, but, also, by a free.and candid examination of the cardinal doctrines which underlie the Churches of the Nineteenth Century.  It will be found
that those who have investigated the semi-popular spiritual phenomena, who have interpreted for the soul's benefit the principles of Christianity, and arisen above the standards recogdlised as orthodox by the world, are persons whose marks a9nd




QUESTIONS ON THE M3ARITYRDOM OF JESUS.          lb
works will be looked upon by the people of the future ages,
not as authorities, but as guideboards to still:greater and higher revelation.
What do ministers say concerning the Scriptures?
We are told by honorable gentlemen who keep the pulpits,
that the Bible is the inspired truth; the word of God.  Now,
it would be entirely just to ask: how is it possible for minis:
ters to make this assertion intelligently, unless they have received and comprehended a superior revelation?
How is it possible for any naturlal-minded man, one who has merely gone
through the colleges and been otherwise artificially prepared for the ministry, to
have sufficient illumination wherewith to pronounce the Bible to be surely and
truly the word of God?
It is impossible. To accept that as truth which is niot within
the comprehension of the intellect, is a position similar to that
taken by every leader and devotee in heathenism. One man, for
example, believes in Juggernaut because it was believed in by
his forefathers; not because of any understanding concerning it.
Another believes that all religious truth has descended from on
high, through the Shaster of Hindoostan.  Why?  Because it
is said so by the masters and worshippers of that great production. So it is in our own vast country. Plenty of persons
there are, even my next-door neighbors, who believe the Bible
to be " the word of God."  Do they believe because of intellectual apprehension of any principle contained in it? — be.
cause of any wise comprehension of the scope and drift of the
whole?  No. Why, then, do they believe? I answer, in consequence of the teachings of their fathers and forefathers -of
those about them who occupy high places, clothed with a little
brief authority —whom, even from the earliest youth, they
were taught to reverence as the true teachers of this book and
its truths. How can we pronounce that to be supernatural, unless we have a revelation superior to it, by which to comprehend and decide the question?'To affirm  that the Bible is
truly and totally the communication of God, through different
men to the world's inhabitants, without any supernatural reve,
lation (which modern ministers do not profess to have) is, to e
say the least, an appropriation of authority based upon opin



116       QUESTIONS. N THE MARTYRDOM OF JESUS..ion, which more simple-mlindedness would banish from the intellectual and wisdom faculties.
Does the general mind easily recognise, through facts, the existence of a prin
cip!e I
Nothing is clearer to nse than that the human mind, when ii
its highest condition, naturally recognises principles; and rec.
ognises, also, that those principles tend to external embodiment.  For instance, there is a principle of architecture in th(
human mind.  What then?  In the course of human develop.
ment, houses are built, ships are constructed, and different form.
and structural beauties come forth on both land and sea; the)
come as the external manifestations of a principle in the soul
of man.  So, also, in the soul, there is a principle of Love,
This principle is an abstract, a vital, essence; but comes directly outward into manifestations.  It begets the blessed relations of brother and sister, the relations existing between child
and parent, between husband and wife, relations which go on
backward, and forward, interlocking and interlacing throughout, binding the world together. Then homes are sought and
found. All the delightful experiences of home, and all the bewitchments and inversionisms of society, are the external mani
festations of this soul-principle called Love; so, also, is every
other relation and event and condition the result of some principle in the constitution of man, flowing into outward embodiment
and expression. As soon as men feel an affection for something,
they get the intellectual impulse to carry out and accomplish.
The emotion to construct a house or steamship, is followed, in
due time, by the executive power by which to elaborate that
emotion. In a word, there is an attribute of wisdom in the
mind - a power to express outward order, form, and proportion
-- by which man intuitively sees eternal principles.
Does this principle of wisdom come also into open manifestation?
Yes; and with it cometh another manifestation-the worship
of the manifestation — exposing the soul's utter forgetfulness
of their source. Many persons there are, who, having come
out from Catholicism, look back into the Romish Church and
wonder how intelligent minds can still worship at the shrine
of Idols and graven Images.  Now, I tell you that an intelli




QUESTIONS ON THE MARTYRDOM'I OF JESUS.      1l'
gent Catholic looks directly through the image of Virgil
AMary to the principle which she is supposed to represent. But
another, less intelligent and more material, thinks he must
worship the object. So, there are Christians in this country
occupying the same position in reference to this question of the
Bible.
What do you mean by this assertion?
I mean that they forget the divine principle in man which
seeks to express itself in books, in ideas, in shadows, types, and
symbols — confounding, thus, the principle with the embodiment, the spirit with the letter. They take the embodiment
as the essential, forget the principle, and bestow at last unlimited reverence and affection upon the book itself. An intelligent Catholic thinks he sees the principle of divine illumination coming down from heaven, a blessing which was vouchsafed originally to the wife of Joseph; yet he does not worship
the image of Mary as the ultimate of a religious obligation. It
is only the uneducated Catholic who does that.  Even so the
educated Christian is not absorbed in his reverence for the
booik, for the perishable pasteboard and the printed letter
which killeth; but he sees through and beyond it all, sees a
divine pr'inciple, which is no more dependent upon the book for
expression than the Virgin Mary's image is necessary for the
existence of the state of virginity which it represents.  When
I meet an intelligent and spiritual Christian, Catholic or Protestant, I find a man, a brother; at once ready to clasp hands,
and to converse, without trembling, concerning the question of
the Bible. But when I meet a person worshipping the book,
forg'etful of the principle, then do I find one who looks upon
me and those who think as I do, as hopelessly infidel. He pities me in my skepticism; and I pity him in his. The difference between us is this -he worships the book without the
spirit; while I reverence the spirit, without the book. We
should remember that all manifestations of principles are
necessarily more or less imperfect. It can not be expected
that we should get, through all the ages of antiquity, a perfect transcript of what Jesus, John, and Paul, thought and
accomplished.  No one can either believe or expect it, who




118       QUESTIONS ON THE MARTYRDOMI  OF JESUS.
has ally reliable knowledge of human actions or human history.
Are there many persons capable of separating a principle from its manifestations?
There are very few persons, it seems to me, Who hatve the
power, the self-subordinating abstractedness, to look through
forms to principles.  Most persons lose all idea of principle,
when they begin to venerate the manifestation.  Christians,
for example, are sensitive when we refer to the man Jesus;
as if the existence of the man was necessary to the existence of a Christ-principle; as if Jesus, the blessed brother,
was one and thle same with a saving principle.!  We will say
that principles are eternal, and if eternal, they are universal;
but every one knows that Jesus was a man of Nazareth-lnot
ubiquitous, in all the worlds like a principle - not even in all
the lands of this world.  He was a local man; with local
characteristics.  A principle of truth, on the contrary, can be
confined to no. centre; to no one land or nation; to no one sea,
though it should flow in Galilee. It is boundless as infinitude;
without variableness or turning shadow. A man, on the other
hand, has his peculiarities, his idiosyncracies, which necessarily become interfused more or less, and con-founded eventually
with the principle which his character and acts are said to represent.  No enlightened one will deny, I think, that Christ
was the best representative of a Love-principle.
But is a representative essential to the existence of the principle represented?
No; the principle existed before as well as since.  The
*' Christ-principle" I call it, simply to be familiar and accommodating. Jesus was a local manl; the'" Christ?" that Imeans
a principle. Jesus, as you remember, is a Greek word for the
Hebrew Joshua; but " Christ?" that signifies  Skaior, or a
physician: that principle which elevates, bathes, beautifiels, permeates, spiritualizes, the soul of man - bringing it into ha.m1ltlony
with angel, with seraph, with the heart of All Tl'lliings.  The
Christ-principle, then, is universal.  It shone tholllu -ll   several
natures before Jesus, shone through him wlln lie exist(ed, and
1till shines through every good word and work   Jesus was




QUESTIONS ON THE YMARPTYRDOM (OF JESUS.      119
prepared, by organic arrangemenuts and intuitional characteris.
tics, to shadow forth and exhibit the nature of Love.
Can you impart your impressions concerning Jesus through language?
Nothing exalts the mind quicker than a perception of its
own possibilities, even though foreshadowed by the existence
of some other mind. Let us, then, contemplate Jesus as a
man. His general organization was indeed remarkable, inasmuch as he possessed combined the perfection of pl ysical
beauty, mental powers, and refined accomplishments.  ie, was
generally beloved during his youth, for his great powers of
discernment, his thirst after knowledge, and his disposition to
inquire into the causes of mental phenomena, of the conditions
of society, and of the visible manifestations of Nature.  I-e was
also much beloved for his pure natural sympathy for all who
were suffering afflictions either of a physical or mental character. H-is benevolence of love toward all without distinction 
his constant yearning for the companionship of those who were
considered good and righteous; his marked respect and affeelions for those who were much older than himself; his constant
visits to those who required relief from their afflictions; and
his kind words of consolation to those who were depressed
either by disease or unhappy social circumstances-all contributed to render him an object of general love and attachment.
These were the peculiarities which distinguished him from all
other persons then living.'
How, then, do you behold Jesus on the scene of history?
I behold Jesus as a great and good Reformer; as connected
with no marvellous or mysterious aristocracy, but as being
born of lowly parents, and fostered in the bosom of their domestic habitation; as possessing intelligence to a surpassing
degree-; as manifesting unbounded love, benevolence, and sympathy; as healing the sick, restoring the blind, curing the,
lame, and visiting the disconsolate in their afflictions; as
preaching love, morality, peace on earth and good will to
men; as instructing the multitudes in the paths of pleasant.
iness and peace; and as loving all and disliking none.  I be
i Ild him as being condemned, nailed to the cross, and dying a
* See Nature's Divine Revelations, p. 561.




120        QUESTIONS ON THE MARTYRDOM OF JESUS.
martyr to the cause of love, wisdom, and virtue s'  Such is
one of the parts in the great monument which an ignorant
and misdirected world have erected to their own shame and
folly!
Do our modern Churches worship the lanj]festation of a principle and not the
principle itself?
There are cultivated members, I know, who consider that
the spirit giveth life, that the letter killeth; but they are too
quickly counted.  With these minds I have no difference, on
this question. But those who absorb the symbol and lose themselves in the letter, in the manifestation- forgetting that principle which giveth life and light to the symbol, letter, or maniGestation - such, create a difference which will continue through
all this world.  Such worship the Virgin and forget the principle she represents; worship the Bible, and forget its value
as a history.  There is a principle of wisdom  in maln, which,
when cultivated separate from books and arbitrary standards,
would be a sufficient source of salvation.  It is not necessary
to read the Bible, nor to worship it, or to know where it was
printed, in order to be saved.  Salvation consists in part of
self-regencration -in absorbing into one's nature, and exhibiting from  it " The Christ Principle," the principle of Love-:shoreless, boundless, having neither depths nor heights, yet al
ways within the sensibilities and comprehension of a true human spirit.
WVhat is the most reliable definition of popular Christianity?
It should be borne in mind that Christianity, as understood
by the Church, is a system  of symbolisms, of ordinances, of
subjection to higher authority.  Frequently it hath been said,
" Christianity has not been lived out"-that all we want is an
opportunity, by social organization and other instrumentalities,
to live out the great ideas taught by Jesus. The doctrines
taught by the Church in reference to him, have been lived out.
Mien are living, so to speak, upon the husks of the fossiliferous
-past; yet many believe that the Church is giving them water,
food, and raiment.  Men engage themselves with the forms
and symbols of religion, and force themselves into subjection
Y- See Nat. Div. Rev. aud the second vol, of Great Harmonia,




QUESTIONS ON THE -1,MA1rTYRDO202 OF JESUS.  121
to the supposed holy ordinances of the past, seek to be in harmony with the Churches, and lose thereby the Christ-principle
which Jesus tried to exhibit, namely: the spirit of love-universal and unextinguishable philanthropy. That, I repeat, is
the Christ principle.' But Jesus was a man of Nazareth. Some
good did come out of Nazareth; yea, out of the man who
was born there. But who will worship the local man?  In the
record of him —there are manifestations of a heavenly principle. When we behold a demonstration of the principle of
Love, then do we perceive that which partakes of the Divine,
— an exhibition of the principle of intelligent forgiveness
-and we should bow before it, worshipping it as quick and
profoundly in our next neighbor as in the record of the man of
Nazareth.  In proportion as men become absorbed in the symbol or the letter, they become materialistic, and forget or fail
to recognise the spiritual side of the principle. It has been
reported recently of a little street-girl in New York, that, on
being unexpectedly benefited by a woman to her unknown, she
asked'" if she (the good woman) was not God's wife!" This
was a manifestation of " Christ" to the little girl.
Can any nman believe and be saved through the " Christ," and yet separate his
thoughts fiom Jesus?
Yes; every man can and should do so. Jesus taulght the
principle of love.  His words and works give out the light
and beauty which his soul had received upon that principle.
Men both see and feel this principle, in all its heavenly bearings,
when in their highest states.  This is the principle by which
men shall be saved from hatreds, imperfections, perversions,
and inversions, throughout the world. The way to be saved,
then, is to act wisely upon " The Christ-principle"-not to be
a follower of Jesus.  The paramount question is not what he
did, nor what he thought.  He had to live, do, and die,
for himself. He may have had affections, peculiar to his nature, which you can never realize. In the midst of all, however, he manifested a loving forgiveness, a womanly gentleness, a hospitality of soul, which, whenever demonstrated by
* See a work by the Author, entitled, "The Approaching Crisis."




122       QUESTIONS ON THE MARTYRDOM OF JESUS.
any human being, is the most beautiful indication of the presence of God.
What do you see in Christianity so very objectionable?
Every calm reader will see at once that I object, first, to
the materialism of the Churches; and, second, to the worship
of the Book as an authority above man's pure Reason. I am
an entire believer in the principle, which lies in the foundation of Christianity, not the follower of any one man who is
claimed as the immediate incarnation and expounder of it. I
have reverence sufficient to. worship that principle of wisdom
and happiness which comneth directly and at all times from the
Infinite God. When I behold this principle nestling in all human hearts, waiting an opportunity for expression, then do I
see evidence that the Christ-principle is universal; that it can
be appropriated by all nature, and exhibited just so far as our
social circumstances and organic dispositions will permnit and
suggest. Therefore, I can not blame the man who fails to exhibit Christ; because, if I seek, I find so very much in or
about him which will explain adequately the absence of such
manifestation.
Where did the doctrine of denunciation, of blame and praise, originate?
The scolding propensity is of heathen origin-is of igrnorance born. The forgiving principle is Christian. ]Men admire Jesuss wheu he acted upon the Love-principle.   They
admire him yet more, when, nailed to the cross and interiorly
expanded in this principle, he prayed-'" Father, forgive mine
enemies-these Jews-they know not what they do."  Men
reverence that exhibition; and many worship the man.  1
wonder not that almost every artist, with power to bring his
thoughts out upon canvass, goes to work to exhibit that sublime
spectacle.  But when men read how Jesus went to lash the
money-changers, a shudder comes over them; and he does not
now stand within the circle of their reverence.  Here comes
his peculiar individual character; with no exhibition of a
Christ-principle.  The love-principle, no person, except him,
had the organic power or social ability to express. When he
takes upon himself the Mosaic Characteristic, to whip and
scold men into the traces of belief and duty, he seenms to be no




QUESTIONS ON TIIE MARTYRDOM OF JESUS.        123
longer the inspired son of God.  He seems now as one among
other men, excited as others are by opposition.  You intellectually see, then, that it is the Christ-principle which is adequate
to save us, and not the man Jesus of Nazareth.  Man may
pray to and through the Lord Jesus, but unless he put on practice the Christ-principle, he can not be saved.
This word "saved" is a common term in theology, signifying an eternal rescue;
what (lo you mean by this word?
By the word "' saved," I do not mean from a place of endless suffering, but from immediate discords, immediate anxieties and troubles in this world, saved from discords, and mental
anxieties for many indefinite periods in the world to comesaved, not from  eternal perdition, but from  derangements of
soul aad society.  Put on the Christ-principle, through wisdom -put on that which Jesus put on -and then, behold "God
manifest in the flesh!"
What relation is theologically assumed to subsist between the early Jews and
the scheme of salvation?
It is assumed in theology that the Jews were the chosen and
favorite people of God; that he selected, them, out of all nations of the earth, in order to manifest his interest; to bring
about the workings of the scheme of salvation.  Every one who
has read their history, knows that the Jews were-morally, in
tellectually, socially, physically-no  better than wandering
tribes and several nations about them.
What testimony can you adduce to support this assertion?
The testimony of Isaiah, in reference to that people, is very
much in point.  He affirms them~ to be-" A sinfiul nation, a
people laden with iniquity, a seed of evil-doers, children that
are corrupters."  In another place, he says: "Thy princes are
rebellious and the companions of thieves.  Every one loveth
gifts and followeth after rewards. They judge not the fatherless, neither does. the cause of the widow come unto them.)'
Such is Isaiah's testimony in reference to that people, the ancient Jews; an enslaved race which the Church believes to
have been especially raised up by Deity; that he might openly
manifest his preference, and prepare, the way for a tragical
system of salvation! He has given us yet another testimony




124       QUESTIONS ON THE MAIJMTYRDON:i OF JESUS.
concerning them-" For every one is a hypocrite and evildoer; and every mouth speaketh folly."  It would be difficult
to find in any class of people more corruption. Isaiah further
says'- They  have erred; through wine, through strong
drink; they are out of the way.  Thle priest and prophet have
erred through strong drink. rlytey are swallowed up of 7wine.
Thley err in their vision; they stumble in their jvdgmnent; all
their tables are full of vomit and filthiness, so that there is no
place clean."  Such, I repeat, is Isaiah's testimony in regard
to the people which (as the Churches believe) God raised up for
his special purposes; a peculiar tribe of semi-religious individuals, not so good as many contemporary races.
Were the Jews more susceptible of spiritual influx than other oriental tribes?
Whatever may have been the opinions of the early Christians
(who were mainly converts from the Jews), in regard to this
nation, I have at present no positive perception; and yet, I get
an impression that they were hmore susceptible to spiritual intercourse than many about them, except the devoted seers and
poets of Asia.  They had all kinds and degrees of impressions,
except the impressions of pure wisdom.  Every one which
came bolting into the soul, so to speak, the recipient called a
"thus saith the Lord;" and if the prophet made a mistake,
he said —" It is not I but the Lord that deceiveth."  No
prophet or medium could adrmit that he had made a mistake.
It was said   " The Lord said unto Moses or Aaron."  Intelligent men would say, to-day, that some agents or spirits have
erred.  Mlen can speak now from the era of more light.  The
Jews seemed to be a race of mediums, fortune-tellers, soothsayers, &c.; especially certain persons among them, as Moses
and his most active agents. IHow strong and deep was his
impression to leave Egyptian bondage; to go forth; to bring
out the people; to start a new system of government; and to
establish, out of the best of the old, a new religion.
Was not this marvellous proceeding of Moses the execution of a providential
arrangement 
No; there was nothing supernatural in his proceedings.
Moses was educated at the very centre of education; at Pharaoh's house; had the advantage of all the lore of Egypt; was




QUESTIONS ON THE MARTYRDOM OF JESUS.       125
a recipient of the civilization which clustered about the discipline of a powerful king. It was not wonderful, therefore, that
he was intellectually enabled and morally qualified to form a
system of religion called " The Ten Commandments," and a
theocratic government full of barbarism and tyranny. It is
not at all wonderful, that, being a medium as hundreds now are,
a voice came to him out of the clouds-" Thus saith the Lord;
Go forth, and do this and that." It is precisely in accord with
our experience; only we have more than he had; and with a
rational philosophy to explain, we say that the Lord is not addressing us; but, on the contrary and more beautiful, that it is
some friend, some spirit, some angel. Moses, however, gave
out his impressions as absolute authority; not to be questioned.
But men have learned better; progression has been made even
in Religion.  We do not now give out such communications as
authority; but as that which should be questioned - believing
that portions of every communication are always good —as
aids and stepping-stones to better things.
But were the Jews not more acceptable to Jesus than other people?
In the New Testament I find a continuation of the same unfortunate testimony concerning the Jews. Isaiah's testimony
was entirely corroborated and confirmed by Jesus; in words
with which most Bible-readers are familiar. They are to be
found in Matthew's report: "'Woe unto you scribes, Pharisees,
hypocrites" -that is, editors, conservatives, all mere professionists -'" for ye shut up the kingdom of heaven against men,
Ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you scribes, Pharisees, hypocrites,"
— editors, conservatives, speculatists, professional men —" for
ye devour widows' houses" —now think of South and Wall
streets, New York- -'and for pretence make long prayers" —
Trinity church directly in front of Wall street —" therefore ye
shall receive the greater condemnation."  The word " condemnation" is very positive and appropriate here; but would
not be proper out of this connection; it would elsewhere sound
like an oath; but here it looks like a cannon-ball loaded with
earnest and deserved rebuke. This bombardment of the Jewish character is intensely wholesome! "Woe unto you scribes,




126       QUESTIONS ON THE MARTY.RDOMi OF JESUS.
Pharisees, and hypocrites, for ye compass sea and land to make
one proselyte" -- think of the missionary enterprise in South
America and elsewhere-" and when he is made, ye make him
ten-fold more the child of h-ll:(prejudice, and superstition)
than yourselves.": The word "Hell" in a correct version (?) might be rendered "discord."  Again Jesus says:
"Woe unto ye scribes, Pharisees, and hypocrites, for ye pay
tithes of anise, of cummin, and have omitted the weightier
matters of tile law-judgment, mercy, faith. These ought you
to have done and not leave the other undone. Ye blind guides,
which strain at a gnat and swallow a camel." That is to say
-Woe unto you editors, speculatists, conservatives, politicians, hypocrites, capitalists, for ye prepare your ministers for
the work of being artistically eloquent and entertaining —
teach them to turn long and beautiful periods -but within, ye
and they are full of expedients, enslavements, big salaries, and
excesses of living. (This reading is in anticipation of the Bible
revised and improved.)  Thou blind Pharisee, ye who know
nothing of spiritual worlds, cleanse first that which is in thy cup
and platter, so that the outside of them may be also clean;
woe unto you scribes, Pharisees, and hypocrites, for ye are like
unto whited sepulchres, which appear beautiful, but are in reality full of dead men's bones - fossils of ancient myths and decayed theologies.
To whom did Jesus apply the language quoted from Matthew's report?
This is the description which Jesus of Nazareth transmits to
this day, of the people against whom Isaiah also testified; and
yet, the Jews are believed in all Christendom to have been the,
chosen people of God! He delineates and denounces them as
scribes, Pharisees, and hypocrites, full of all uncleanness, of
discord, of selfishness, of ambiguities, and inversions of character.  It is not only believed by Christendom that the Jews
were the " chosen people of God," but this belief is essentially
important to the Christian system; because, Jesus himself gave
his whole work to that people.  This sectarian attachment
shows the idiosyncracy and ante-natal tendencies of the man:.
He was not universal, like a principle; neither was he cosmopolitan. Jesus implies that his mission was local; he did not




QUESTIONS ON THE MALRTTYRDO3I OF JESUS.     127
deny being a king of the Jews; his doctrine was not to the
Samaritans, nor to the Gentiles, but to the Jews particularly.
He preached to them, and did many works for them; gave
them laws, and a blessed new coummandment; considered that
he was in a line of successive supernaturalisms, beginning with
Adam and passing through Moses; that he was legitimately in
the line descending from the house of David; the rightful heir
to the throne of Judea; and lastly, according to the plan, was
destroyed by the very people whom he came to save and exalt.
Every impartial person —every reader of the opinions he entertained-will acknowledge that he was not a world-wide
and cosmopolitan reformer.
Suppose we admit your ideas on this subject, what is the most needful want of
the mind?
The mind needs to grasp the idea of a universal principle.
The expansion of a local person into a principle is impossible.
No one can be a follower of Jesus, and, at the same time, be a
world-wide reformer. Jesus made - as every other individual
must - comparisons and distinctions.  He saw on one side a
Gentile world; on the other, a world of Jews.  He acted as a
Messiah to that people. He was psychologized, in part, by the
corresponding conviction of those who surrounded him. To
them he had to teach; to deliver the word of salvation.  He
believed in the existence of human sheep and goats; of persons
good in heart, and in hearts of evil. His, was not a universal
system of perfect reform; yet his every word looked eventually
that way.
What is the central doctrine of popular Christianity?
The doctrine taught to the world is, subjection to higher authority.  This is Christianity, as understood at the present
time. It is the doctrine of submission. Obey your existing
rulers; be the friends of popular law and order; servants,
obey your masters. Those who say Christianity has not been
lived out, in this sense, have not yet ascertained the history of
that system which they profess to believe. It can be shown
that Christianity - as a system of subjection to higher authlority - has been practically tried and lived out. Christianity is
fixed in human history. Therefore it can not be said that this




128       QUESTIONS ON THE MARTYRDOM OF JESUS.
century is living under it truly.  Most receivers are living
upon the forms and symbols and husks of that which has gone
into history. No one enlightened mind will live upon the
symbols, the letters, and authorities of the book. Men have
souls of their own; they may receive illuminations of the present and the future.
Are there many persons prepared for your impressions regarding Christianity?
There are not many persons prepared to hear, in the midst
of'all their conscious imperfections, that they have lived out
the doctrines of Christianity; even when taken in the sense of
subjection to external authority. But it has been lived out in
the Catholic Church.  The Catholic Church was the first wellauthenticated system; of the slavish subjection of the lower to
the higher. It requires the obedience of the body of the Chl rch
to its heads or potentates; and lastly, the obedience of the potentates to the special commands of Joshua.  Paul, the best
Jewish expounder of the Christian system-much better than
any popular commentator -teaches, that the husband should
be subjected to the Church; that the wife should obey the husband.  As the Church should be subject to Christ; even so
should woman be subject to her husband. Agree quickly with
thine adversary, lest he cast thee into prison.  Subjection is
Christianity, in its primitive sense; and, in this sense, Christianity has been lived out.  It has done, in this respect, all it
can do. George Fox's school have carried out the doctrine of
obedience of the lower to the higher; of the body to the soul;
and the soul to the still more inward spirit. The Quakers
have advocated and practised the idea of non-resistance.
They would be overcome by evil rather than use carnal instruments in opposition to it. The Quaker system, in one sense, is
the best exposition of Christianity. It is an illustration that
subjection is a Christian doctrine. They endure all manner
of unrighteousness rather than resist with the same weapons.
They will not do evil that good may come.
What are the general facts regarding subjection in Christian countries?
Through all Christian countries there are multitudes of people subjected to authority. There are those, here, who think
that the Book is the word of God; a final authority, in faith




QUESTIONS ON THE MARTYRDOM OF JESUS.          129
nl1d practice. You may speak of the doctrine of" good will to
men" to the end of days, but you will not satisfy the Church.
The Church says, " Tell me that the Bible is the word of God,
and I will call you a Christian."  But this would not be in
accordance with a law of progress.
Does any one believe that the Book is essential to Salvation?
Yes; there are many externalists and authoritarians who
think so, and yet such know that there was no Bible for Matthew.  Paul had to write his own letters-his own biblefrom his own inspirations.  He wrote to the Thessalonians, to
the Galatians, to the Romans; and why can not you also write?
-" write" in your lives, in your deeds, of friendship, and affection?  What more beautiful letters than such?  Write out
of the bible of your own soul, where liveth for ever the Christprinciple! Come to this spiritual platform, and see how the
subjection of the lower to the higher, of the weak to the strong
— which is in the main a Christian doctrine —will be supported by natural and healthy influxes, emanating from the
Love or Christ-principle, saving you from  hatred and malice
and revenge.  Worship that principle; not a man.  Defend
not the book, but the doctrine of love to man and love to God:
this is the sum and substance of all Religion.
Suppose we should resolve fiom this hour to set ourselves against authority,
and live the true life, what regard shall we bestow upon the New Testament
writers?
It matters not what Matthew, Mark, John, or Jesus said,
thought, or did. The question is, d6 you, in your life and
soul, advocate the principle, of Universal Love. The whole
question turns upon this point —whether you will worship
Principles instead of persons — whether you will take the
spirit in preference to the letter —whether you will take the
idea rather than the symbol. When you read the book properly it ceases to be an authority.  The good principles of the
book should be regarded as aids, as helps, as stepping-stones,
to higher and better revelations.
By what authority can the Bible be decided as the word of God?
No person, as I said, is capable of pronouncing the Bible the
word of God, unless he is sufficiently inspired by a higher rev9




1130      QUESTIONS ON THE AMARTYRDOM3t OF JESUS.
ielation. If any man pronounces it to be the word of God,
without such higher revelation, his say-so is worth as much as
a similar affirmation by the worshipper of Juggernaut.  He
affirms, not by intelligence, but by the faith; inherited from
his forefathers, endorsed by antiquity.  Our worship of the
past is in proportion to our ignorance of- it.  More reverence
for PRINCIPLES will lessen confidence in personal embodiments.
But is there not something natural in the association of a person with a principle he may have represented?
Yes; he who loves the Christ-principle will also love persons
in proportion as they manifest it. Jesus was, to a beautiful
extent, the " Son of God."  Why? Because he made the best
practical exposition of the Principle. If, however, we should
learn that the doctrine of subjection (which he taught) can be
improved by a principle of wisdom -which will bring order and
form in society -then we would say, that, although he advanced the temple which was based upon the proceedings of
Moses, yet future generations must put on the turret and build
the dome.  This spiritual temple was began in Egypt; the
building continued through all the prophets and seers of intermediate ages; but-how many spacious chambers and galleries
of immortal beauty were added by the Man of Nazareth!
Do you mean to teach that spirits are helping man to build this temple?
Yes; it is yet going through the process of erection; every
man here, and every angel yonder, is a builder.  When men
come into the higher rooms, then they draw close to the region
where communications are both easy and natural.  Spiritual
men are no longer believers. By actual experience, spirits
communicate with the sons of men. Every one, disposed to
be in harmony with these principles, is a builder of the temple
of progressive redemption.  We have but little to do with the
past; only so far as it sheddeth instruction. The past is fixed
eternally; no man can alter it. No praying, no preaching,
no spiritual device, can possibly erase an action or efface the
history of an institution. The great point is, to live from this
hour in reference to the symmetrical erection of the Spiritual
Temple.  Men will be beautiful and happy in proportion as
they regulate their existence by the Twelve Commandments.




QUESTIONS ON
THE MYTHS OF MODERN THEOLOGY
MIY thoughts were meditating upon the unutterable splendor
and unchangeable order of the Universe. I was thinking how
ten thousand times ten thousand orbs were shining in the still
depths of immensity - each in its own beautiful sphere —each
performing its duties in the great fraternity of worlds - each
full of eternal, inherent, immutable essences, and replete with
properties and principles which, while they secure obedience,
also themselves obey; and then I contemplated the Heart
of hearts, the Divine Cause, the Fountain Source of all these
ponderous, manifold, and beautiful existences; how the Eternal Cause " acts to one end, but acts by various Laws" —unchangeable; the same yesterday, to-day, and fori ever — a Being who lives and acts as far from the finite as I live and act
from the Infinite; constitutionally and essentially without variableness, neither shadow of turning — perfect, without any of
the weakness common to human nature, and not to be compared with man in any particular; impartial, an eternal effulgent Sun shining upon the just and unjust, without preferences; altogether lovely and attractive; whose thoughts are not
as our thoughts, and whose ways are not as our ways; the
altogether Good, the altogether Great, the Everlasting, the
Infinite.




132   QUESTIONS ON TItE MYTHS OF IMODERN THEOLOGY.
iDo the world's theological teachings ever come before you, when thus meditating?
Yes; my meditations were as the foregoing, when my eye
caught the following passage on a page of the New York Observer (for July 28,1853), which painfully contrasted with my
blissful thoughts:"THE PATIENCE OF GOD. - There is no subject more wondrous than this'the patience of God.' Think of the lapse of ages
during which that patience has lasted —six thousand years!
Think of the multitudes who have been the subjects of it. Millions on millions, in successive climes and centuries! Think of
the sins which have all that time been trying and wearying that
patience - their number, their heinousness, their aggravation!
The world's history is a consecutive history of iniquity, a lengthened provocation of the Almighty's forbearance!"
Will mankind ever discard such mythology as this paragraph presents 2
Certainly; behold what a soul-degrading conception of
our Father-God!  The good man and the great-minded can
revere only a Being whose character isfixed in all the pei;fections of the celestial life, affectionate and beautiful always; no
changeableness - beyond the capability of alteration or extinction-a Source of Love and Wisdom perpetual.
The New York Observer is unceasing in its efforts to spread
old notions among the people. "The patience of God!" It
sounds like a voice from the tombs of oriental mythology. The
Egyptian gods, many and beautiful, had human frailties. Grecian gods would occasionally get into a furious passion and
" lose all patience" with the absurdities of mundane transactions.
The capricious and nervous gods of the Aztecs, with sleepless
eyes and fleetest locomotion, would perform wondrous things
within volcanoes and under burning mountains.  The Persian
angels of depravity were permitted to frighten people by means
of" thunder and lightning," and thus secure their attachment
and loyalty to Allah and Ormudz. But to teach, in the middle
of this century, such weaknesses as characteristic of our own
ever-just and ever-loving Father-God, is at once an insult to the
reason and intuition of every living man, and a hinderance to
the cause of theological discovery and improvement.




QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.  133
Moved, perhaps, by a desire to impart more theological information, the Observer states, in the same irreverent and blasphemous paragraph, that " of all the examples of the Almighty
Power, there is none more wondrous or amazing than God's
power over himself."
Intelligent reader: think of this dispassionately. Here, the
Observer is commending the Living God as an exemplification
offsel-control; he don't get angry in a hurry; suffers exceedingly with the short-comings of puny man; is almost aggravated to destructive passion with sins of human beings (sins
which can only injure the sinner), and yet, like a self-regulated philosopher, the Almighty controls his temper and is yet
longer gentle with venerable offenders!
What a miserable myth is this!  That doctrine which is
father to it, must be " totally depraved," corrupt in its very
core. It will do, perhaps, for uncivilized and undeveloped
minds; but fronm all such degraded and degrading conceptions
of the great " I AM," let the good spirit of Father-God deliver
us!  Theological myths are possibly pleasurable to the Observer people —that is, if one is to judge a tree by its fruit, or
a religious publication by the odor and tone of its articles;
nevertheless, let us work diligently for the ultimate destruction of all such trees, and of all such mythological teachings,
and do all we possibly can toward making the wilderness of
modern theology to blossom as the Rose.
Suppose we conclude to issue a paper precisely unlike the New York Observer,
how should we announce our intentions?
If you desire to issue a Harmonial paper, with its columns
wide open to a candid discussion of the colossal ideas of uni
versal Reform, you should unroll your banner on the bosom of
the free air, with this device: " Freedom  of Speech, and Liberty of the Press!"
What does the New York Observer teach in regard to the religious education
of children?
"Children should be early taught," says the Observer, "' that
the Bible is the great authority; and that when it speaks upon
any point the question is settled for ever. They should be
taught to go directly to the Scriptures to find what is good and




134   QUESTIONS ON THE MYTHS OPF IODERN THEOLOGL.
what is bad, what is true and what is false. Thus, with the
blessing of God, they will acquire the habit of constantly subordinating their own notions and inclinations to the plain declarations of Scripture. It is a good sign to hear a child often
use the expression,' The Bible says so.' "
The Observer's efforts to manufacture crudities, to multiply
sectarians, are unmeasured and unceasing. Children are urged
to regard the Bible as the great authority. If the young mind
repels the unnatural thought, then they should be "early
taught" to adopt the authority at all events, no matter how:severe the trial may be. Authority, as already shown, is the language of despotism; it attempts to form the convictions of the
mind. Authority has built the gibbet and the cross: all that
blackens the pages of history, was originated by the bigotry,
the sectarianism, and the superstition, whose only parent was
arbitrary authority — OPINION. And children should be " early
taught that the Bible is th'e great authority."
What shall be done with a system of religion which promulgates doctrines so
despotic?
What shall be done? The declarations of Science must be
denounced; Reason must be silenced; Experience, upon its
bended knees, must confess to lies; Truth must conform; Virtue, be vilified; Justice, denied; and the whole nature of Man
must bow in resistless obedience to the dicta of arbitrary authority-yea, all this must be done, in order to be a consistent receiver of theological monstrosities.
The authority of mere Opinion must be imposed upon the
plastic mind of youth; pressed, regardless of all healthy resistance, into its very substance! The youth grows to manhood
with the shackles upon him. His mind is in bondage to authority; he can not think. He worships, not the Truth, but the authority; he is therefore a bigot and a slave! According to the
New York Observer, the book is the final authority. The Bible
may be (as it is) a combination of good things and bad thingsit may present truth on one side and error on the other —but, no
matter! its authority must never be questioned. Poisonous and
unnatural as the doctrine of authority is, it is not more perni* See the Observer of July 7th, 1853.




QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.  135
cious than this: " that when it (the Bible) speaks upon any
point the question is settled for ever."
Would the Observer have this opinion "early taught" to the young mind as
religion i
Yes; and yet every enlightened person knows that the Bible
is wrong in scores of things. Its geology is wrong, its chronology is wrong, its astronomy is wrong; it is wrong in many,
prophecies; and there are doctrines, precepts, and practices,
unfit for the child to learn or the man to follow. In one place
we are informed that'" God is no respecter of persons," while,
in another place (Exodus xxxii. 37), we read this most horrible contradiction: " Thus saith the Lord God of Israel, Put on
every man his sword by his side, and go in and out from gate
to gate throughout the camp, and slay every man his brother,
and every man his companionr, and every macn his neighbor."
In one part of the Bible (Matthew vii. 12), we read this most
perfect of all laws: " Whatsoever ye would that men should
do to you, do ye even so to them" -but in another place (Deut.
xiv. 21) we read this most unwholesome of all commandments:
"Ye shall not eat of anything that dieth of itself; thou shalt
give it unto the stranger that is in thy gates, that lhe may eat
it, or thou mayest sell it unto an alien."
The Observer esteems it a " good sign to hear a child often
use the expression —The Bible says so."  How replete with
absurdity is such a thought —that Children, without experience
and unable to form an intelligent idea of any great question,
should quote the Bible as the totality of truth!
)Do you mean to teach that men are freely to examine, and sit in judgment on
the Bible 2
Certainly; when the Bible speaks upon any point, that point
should be examined as freely as I now criticise the New York
Observer. The Bible says a vast number of things which are
wrong, and unworthy of a place in a book which claims to be
the Word of God. On its pages are to be found good precepts
and evil ones; truth and error; wisdom and ignorance; and
thie child that " early" learns to receive everything the Bible
says, as absolute truth, has a painful and difficult lesson to unlearn in after years. The Bible itself teaches us to " prove all




136   QUESTIONS ON THE MIYTHS OF MODERN THEOLOGY.
things, and hold fast that which is good." A book is certainly
included in the category of "' things."  So the Bible testifies
against the New York Observor, and not less against its own
contents. Sectarians are already too numerous for the world's
good; and there is scarcely a religious journal in existence cal
culated to increase the number more rapidly than the Observer;
I hope, therefore, that some moral revolution will effectually
reform it.
Originally, these criticisms appeared in the New York Reformer; over the author's nome de plume " Silonius."  Next,
that paper contained a rejoinder, signed " Senex" - given below; as a fair exposition of feelings of hostility experienced by
those whose honest convictions are freely declared to be unsound and absurd.
A WORD TO "SILONIUS"' BY "SENEX."
"' To tbhe Editor of the Reformer:
"' The Bible says so.'  Yes;'the Bible says so.'  This
was the teaching of our early days, when we listened to the
solemn admonition of a dearly loved, but now sainted mother,
in the calm quiet of a New-England Sabbath eve.' The Bible
says so' has been our guiding star through many a dark and
cheerless night of sorrow.'The Bible says so' has rung in
our ears, when with attentive spirit we have listened to its
teachings.' The fool hath said in his heart, there is no God.'' Thy word is a lamp to my path.'' Hold thou me up, and I
shall be safe.''God is no respecter of persons, for whosoever
worketh righteousness shall be accepted of him.''The way
of the transgressor is hard.'' Children, obey your parents in
the Lord, for this is well pleasing in his sight.'
"Are the doctrines of the modern school of Progressives any
more favorable to morals, virtue, or honesty, than this oldfashioned New-England teaching,'the Bible says so'? Are
the men and women who have fellowship in public assemblies
-the Rev. Browns, the Abby Kellys, the Bloomers, the Sheisms of all grades, the He-isms of all stripes-any more industrious, or intelligent, or useful, than those taught in all the
strictness of a New-England household, with the watch and




QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.  137'the Bible says so'? Are the' higher law' doctrines of the
present day, any better than the higohest doctrine of the NewEngland Churclf-' the Bible says so'?  In a word, does it
make a man the worse citizen, or a woman the less useful, or a
boy the more idle and vicious, to have been taught this doctrine
-' the Bible says so'?
"Well will it be for our country when such men as' Silonius,' with all the host of Bible-scoffers, Sabbath-breakers, and.aw-destroyers, shall find the' Harmonia' they are so anxiously
looking for and expecting, and, gathered in one grand phalanxs
shall confine their teachings to themselves and the children of
their own begetting, and no influence of the kind now exerted
shall poison the rational teachings founded upon the Bible and
its I says so.'
"Yours,              "S ENEX."
A KIND WORD TO "SENEX" BY "SILONIUS."
To the Editor of the New York Reformer:
DEAR SIR-As Editor, a position both conspicuous and exceedingly responsible, you will doubtless be assailed -- more or
less each week-with  communications leading to popular
Conservatism, or else to principles of Progression.   So far
as such communications serve the ends of human enlightenment and reformation, you have resolved, I hope, without fear
or favor, to admit them.  On this impartial principle, you
admitted my strictures on the New York Observer; and,
subsequently, the brief criticism of " Senex;" to whom I now
have a few kind words to communicate.
Seneox misunderstands me: I do not undertake to denounce
or repudiate the moral teachings of the Christian's Bible; nor
would I utter a word to detract a particle from the poetry and
beauty of those ideas which have been, to his mind, " a guiding
star through many a dark and cheerless night;" but against
the erection of the "' say so" of any man or Book, as an arbitrary standard —superior to the " vital spark of heavenly
flame" that glows within on the altar of Reason -this, in accordance with my living conscience, I will write and speak
against with all my heart, mind, and strength.  Senex asks.



138   QUESTIONS ON THE M3YTHS OF MSIODERN THEOLOGY.
Are the doctrines of the Progressives any more favorable to morals, virtue,
and honesty, than this old-fashioned New-England teaching-' the Bible says so'?
Yes; dear Senex, a thousand times more favorable! NewEngland theology has tried hard, With its solemn teachings and
ceremonies, to bring peace on earth and good will among men;
but it does not succeed. It labors every Sunday; and thus keeps
old ideas and superannuated theories popular. It is well calculated to make bigots of young minds; and conservatives of older
ones.  Morals, virtue, and honesty, of an ordinary kind, are
abundant in New England; the cash-book and ledger furnish
the code of commercial morals; but the universal principles of
reform and Brotherhood - which Jesus taught - are well nigh
buried; lost beneath the superabundance of forms and rituals. If Jesus had confined his intuitions and mental attributes
to the " say so" of the Pharisees and Sadducees - to the arbitrary teachings of the Talmud or revered gospels of ancient
tribes - do you suppose he would have introduced a purer and
more spiritual form of religion?  Modern Progressives have in
him a glorious example of independence to follow; and as to
4' morals, virtue, and honesty," why, good Senex, fear not —
" the Lord God omnipotent reigneth;" therefore, all are and
must be safe eternally!
Do you believe in the perfect independence and individuality of the human
mind?
Yes; all external and objective authority is prejudicial to
the symmetrical development of our interior nature. Thousands of persons, like yourself, dear Senex, have borrowed
and begged, and procured a species of negative, transient comfort from the " say so" of some revered authors.  But does
such consolation " in a dark and cheerless night" add anything
to vour manhood?  Does it start you intelligently to action;
for the harmonization of your brother man? Suppose you see
some new scheme for improving the structure and commercial
antagonisms of human society, dare you leave your old-fashioned New England " say so," and tread the new path?
"The man is thought a knave or fool,
Or bigot, plotting crime,
Who, for the advancement of his kind,
Is wiser than his time.




QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.   139
For him the hemlock shall distil;
For him the axe be bared;
For him the gibbet shall be built;
For him the stake prepared;
Him shall the scorn and wrath of men
Pursue with deadly aim;
And malice, envy, spite, and lies,
Shall desecrate his name.
But truth shall conquer at the lastFor round and round we run,
And ever the right comes uppermost,
And ever is justice done."
Senex asks: "Are the'higher law' doctrines of the present day any better
than the highest doctrine of the New England Church?
Yes; the higher law of Nature is highler than the theology
of any church; than the authority of any book. But the
higher law of Nature is no higher than some of the teachings
of Jesus.
Why do Nature and Jesus agree in this law? 
Because Jesus found his authority within. He taught thlis
principle and that precept upon the authority of his spirituallyilluminated intuitions; never relied upon ally " say so" or external authority; he appealed to Father-God and to MotherNature.  And I am compelled to be as true to the light within
me; as free, from outward standards of judgment.
Senex speaks of the " host of Bible-scoffers, Sabbath-breakers, and law-destroyers" as being worthy only of a place by
themselves.; and he boldly intimates that they should be peremptorily rejected by the world as so many enemies to its
righteousness!  But, seriously, would it not be well for truth's
sake to remember that these very anath.lematized individuals
are the Temperance men, the Anti-Slavery men, the Peace men,'the Anti-Superstition, the Anti-Bigotry men, of this wonderful
age? They head every grand reform. They lead in all the souldeveloping and nation-revolutionizing principles and thoughts
of this century. These men and these women are earnest. They
believe in the eternal Father-God; and they work because they
believe - because they know. They ignore the Church for its
barrenness and bigotry.  These are the spirits who lead in the
bravest and self-denying enterprises of the day.  As a public
teacher recently declared -"  the skepticism of these minds is




140   QUESTIONS ON THE MYTHS OF MiODERN THEOLOGY.
not flippant. It is not a peculiarity alone of radicals and
fanatics; many of them are men of calm and even balance of
mind, and belong to no class of ultraists. It is not worldly
and selfish. It is calm, abiding earnest."
Strange, is it not, friend Senex, that all the great social and
spiritual and theological Reforms of this day should be commenced and prosecuted by the so-called " Infidels?"  It was
this magnanimous independence, this conscientious breaking
away from established forms'and the " say sos" of prevailing
authorities, which originally offended the pious Jews when Jesus went forth to preach fresher forms of spirituality and reformation.  This infidelity caused the noble Nazarene to be
anathematized, and then crucified.
Most people, with a goodly share of intelligence, believe a
mass of insurmountable inconsistencies, in an orthodox creed,
which they would reject as error, could they be induced to
compare them, one with another. Fearing lest this comparison
will be too long procrastinated, I will myself proceed to give
the reader twenty-eight affirmations of a bible-believer, and
show, by means of a parallelism, that fourteen points of faith
(one half) are exactly antipodistical to the other half, but
which, by a church-receiver, is imagined to be every way compatible and harmonious.
What is the first affirmation and contradiction?
I believe that God is un-    I believe that God repented
changeable; the same yester-  himself that he had made man;
day, to-day, and for ever; with-  it repented him at his heart;
out variableness neither shad-  and he cursed the ground for
ow of turning.                man's sake.
What is the second?
I believe that the first pair    I believe that Eve commitwere pure, and without inclina-  ted the first sin through an
tion either to good or evil.    exercise of her own free will,
or individual sovereignty.
What is the third?
I believe that God is supe-    I believe that man himself
rior to both time and space;  can determine in this world, by




QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.  141
that he is omniscient as well the life he leads and the charas omnipotent; that he saw the  acter he forms, whether he will
end from the beginning; and  enjoy everlasting bliss or sufthat he fore-ordains and pre- fer eternal misery.
arranges all events in the progression of time.
What is the fourth?
I believe in the divine ori-    I believe that Moses and
gin and sanctity and univer- Joshua received divine comsal obligatoriness of that com- missions to kill thousands of
mandment-" Thou shalt not human beingzs for the glory of
kill."                       God and the advancement of
his righteous kingdom.
What is the fifth?
I believe in the divine au-    I believe that Moses and
thenticity and universal appli- Joshua received orders from
cability of that commandment the throne of Grace to war
-" Thou shalt not commit with the Midianites, and, after
adultery."                   putting to death all the male
and female parents and male
children, that he then gave the
unmarried and virgin females
for the use of the men composing the army.
What is the sixth?
I believe that God is supe-    I believe that God is "a
rior to all human weaknesses;  jealous God" -visiting the inthat he is never arbitrary in  iquities of the fathers upon the
his governments, providences, children to the third and fourth
or punishments.              generations; that he will have
mercy on whom he will have
mercy, and whom he will he
hardeneth.
What is the seventh?
I believe that God is ever    I believe that God  sent
regardful of the happiness and  plagues and suffering among
welfare of his creatures; and  the Israelites; kept them wanfull of compassion and of great dering to and fro in the wil



142   QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.
mercy; that his anger endu-  derness for forty years; bereth but for a moment.        cause he was, during all that
period, angry with that people.
What is the eighth2
I believe that God is no re-    I believe that God made a
specter of persons; that his  special selection of certain persun shines upon the just and  sonages —the prophets, writhe unjust.                   ters, and apostles- to act as
his attorneys among the earth's
inhabitants.
WVhat is the ninth?
I believe that the Old Testa-    I believe that the Bible is
ment is mainly set aside and  harmonious in all its parts;
superseded by the New Testa-  law with law, prophecy with
ment (or dispensation) which  fulfilment, precept with pracbegan with the life and preach-  tice, cause with effect; that,
ing of Jesus; that the latter  the rejection of one part is
has repealed the laws of Mloses  tantamount to a repudiation
to some extent, and introduced  of the whole.
better and diviner rules of
faith and practice.
What is the tenth?
I believe that the law of    I believe that the true fol"'an eye for an eye and a tooth  lower of Jesus must'resist
for a tooth" can never be har-  not evil," must love his enemonized with "return not evil mies with a brother's faithful
for evil, but overcome evil with  love; nevertheless, I believe
good," because the two laws  that it is always Scriptural to
belong to different eras of the  "resist the devil" so that he
divine administration.        shall flee away.
What is the eleventh?
I believe in the command-    I believe that those who
ment which says, "Bless them  did not love the Lord, but
that curse you, do good to them   who cursed and despitefully
that hate you, and pray for them   used him, or disregarded his
which despitefully use and per-  laws, shall, at the close of
secute you; that you may be  the judgment day, " go away




QUESTIONS ON THE MYTHS OF iMIODERN THEOLOGY.   143
the children of your Father  into everlasting punishment,"
wvhich is in heaven" —for by  be cast into outer darkness
so doing, we but imitate the where shall be weeping and
great and good God.             gnashing of teeth, for so does
the good God punish the wicked and the guilty.
What is the twelfth?
I believe that with God all    I believe that it is izmpossithings are possible; that he is ble for God to tell a lie; or do
omnipotent, and nothing can aught contrary to the perfecstay his hand.                  tions of his attributes.
What is the thirteenth?
I believe that God is a spir-    I believe that there is a hell
it — boundless as infinitude;  where the spirit of wickedness,
" living through all life, ex-  alone in his glory, prevails and
tending through all extent;" il- rules supreme; *that, therefore,
limitable and everywhere pres- there is a portion of infinitude
where the spirit of an omni..
present God lives not, because
it can not enter.
WVhat is the fourteenth?
I believe that the Lord God    I believe that the serpent
saw everything that he had was the most wicked and mismade, and pronounced it g'ood. chievous of all the beasts of
the fields which the Lord God
had made.
Do you mean to affirm that contradictions and irreconcilable inconsistencies,
like the above, constitute the popular orthodox creed?
Yes; and several pages might be added of similar incongruities and monstrosities; taught from  the fashionable pulpit;
taught in the most flourishing Sunday-Schools; taught as consistent and soul-saving wisdom.  When such elements of faith
enter the human mind, there is not much room  left to noble
thoughts and great principles. That clergyman is estimated as
most accomplished, and that layman the most successful for the
American Tract Society, who is so skilful in handling Scriptural texts that no contradictions, shall come to the surface, and
be detected by the common, unskilful thinker.  Overflowing




144   QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.
with grammatical verbiage, these tract and sermon writers
almost always succeed in concealing the intrinsic absurdities
which lurk in their orthodox creed.  To the ordinary reader
of tracts and religious periodicals, the opinions of a Doctor of
Divinity are seldom questioned. And I would respectfully
ask:
What absurdity have the so-styled wise men of the Church not sanctioned 
Not to mention the multitudinous instances of opposition to
the several civilizing sciences, of which they are guilty, we will
present no stronger proof of their propensity toward absurdities than that they, as a body, endorse the above peculiarities
of an orthodox creed.
When will mankind learn to explain and be enabled to practise the Philosophy
of Truth?
The time hath already come to the individual who, without
boastfulness, permits his intellectual faculties to perform their
office. To him the laws of the Universe are unchangeable;
harmony reigns triumphant everywhere. Persuaded by the
never-changing testimonies of Creation that there is a Great
First Cause- a divine principle of Love and Wisdom- how can
the human mind be so sadly blinded and misguided as ever to
adopt the popular pagan theories of heaven or hell! We make
(or have made by the confluence of external circumstances for
us) our heaven and our hell as we journey forward; they come
not as arbitrary rewards and punishments, but as inevitable sequences to right and wrong doing.  Why not, then, be philosophical henceforth; and resolve to act as intuitive Reason
alone may sanction.
It is stated in "Nature's Divine Revelations" (page 547) that the Bible was
compiled at the Nicene Council; does history give us any proof of this assertion?
Just at this time there is no external question more important. And there is, perhaps, nowhere to be found a more concise, consecutive, and conclusive answer than the following,
which I submit to the world with undisguised pleasure and
grateful confidence: -
* The reader is supposed to infer from the above language, that the author's
companion, Mary F. Davis, is the writer of this valuable answer to the Nicene
Council question.




QUESTIONS ON THE iIYTHS OF MODERN THEOLOGY.  145
The proceedings at the Council of Nice are, like all events
in the ancient history of the Church, veiled in obscurity. Indeed, a strong desire seemed to possess Eusebius and others
who were present to conceal its details from the world, or at
least to clothe the whole affair with the garb of mystery. Thus
Pappus tells us that the Bishops, having "promiscuously put
all the Books that were referred to the Council for determination, under the communion-table in a church, they besought the
Lord that the inspired writings might get upon the table, while
the spurious ones remained underneath, and that it happened
accordingly."
This recital is quite in accordance with the usual practices
of the Church Fathers, who are referred to with so much reverence by the modern priesthood, but who, if we credit the
concessions of Dr. Mosheim, were artful, wrangling, and grossly dishonest men.  He declares, in vol. i., p. 198, that "It
was an almost universally adopted maxim, that it was an act
of virtue to deceive and lie, when by such means the interests
of the Church might be promoted." As regards the fifth century, he says: "The simplicity and ignorance of the generality in those times furnished the most favorable occasion for
the exercise of frauds; and the impudence of impostors in
contriving false miracles, was artfully proportioned to the
credulity of the vulgar; while the sagacious and wise, who
perceived these cheats, were awed into silence by the dangers
which threatened their lives and fortunes, if they should expose the artifice."
In a translation of Michaelis, the pious and learned Professor of G6ttingen, by Bishop Marsh, we find the following startling assertion-: "It is a certain fact that several readings, in
our common text, are nothing more than alterations made by
Orig en, whose authority was so great in the Christian Church,
that emendations which he proposed, though, as he himself acknowledged, supported by the evidence of no manuscript, were
very generally received."  Origen was undoubtedly of the
greatest importance in giving form and permanency to the institutions of priestcraft, as he was a man of extensive learning, and was very industrious as a writer and compiler. He is
10




146   QUESTION'S ON THE MYTHS OF MODERN THEOLOGY.
said to be the first author who arranged a distinct catalogue
of the books of the New Testament, which catalogue embraces
the same as are now admitted into the so-called Sacred Canon,
excepting James and Jude, and these he owned in other parts
of his writings. This compilation, which was made about 210
A. C., served doubtless as a precedent in all subsequent councils; and there is every reason to believe that, to the ingenious
interpolations and omissions of this ancient savant, the New
restament owes whatever it possesses of grace, harmony, and
historical congruity.  Taylor, however, acquaints us with the
fact, that this same Origen afterward relapsed into Paganism,
and publicly denied Christ.
Bishop Faustus, an eminent Christian writer of the fourth
century, declares that "It is certain the New Testament was
not written by Christ himself, nor by his apostles, but a long
while after them, by some unknown persons, who, lest they
should not be credited when they wrote of affairs they were
little acquainted with, affixed to their works the names of
apostles, or of such as were supposed to have been their companions, asserting that what they had written themselves was
written according- to those persons to whom they ascribed it."
Scaliger asserts that " The fathers put into their Scriptures
whatever they thought would serve their purpose;" and Mosheim, the great Church historian of modern times, tells us, in
vol. i., p. 109, that the "opinions, or rather the conjectures
Df the learned, concerning the time when the books of the
New Testament were collected into one volume, as also the
authors of that collection, are extremely different. This important question is attended with great and almost insuperable
difficulties to us in these later times.'
In regard to the books of the Old Testament there seems to
have been equally as much dispute during the first few centuries; and many Chronicles, Psalms, Prophecies, etc., were alternately accepted and rejected by the different councils, amid
fierce and fiery altercations.
But while so much doubt attends our investigations in the
misty labyrinths of ecclesiasticism, many things seem to point
out the Nicene Council as the one whose decisions were most




QUESTIONS ON THE MYTHS OF MIODERN THEOLOGY.   147
authoritative respecting " the inspired book."  The catalogue
of Eusebius, who was the most influential and learned among
the attendant bishops, was exactly the same with the modern
one; as was also that of Athanasius, who was his contemporary. This council is alluded to by both ancient and modern
Church historians, as "one of the most famous and interesting
events presented to us in ecclesiastical history," and a universal regret is expressed that its acts were not committed to
writing with more fidelity. It is a well-established fact that
it was attended by anl indefinite number of belligerent partisans, whose bitter animosity was quelled only by the fiat of
Constantine. This sanctimonious despot, after presiding over
the refractory Conclave, and controlling its decisions, finally
asserted that " what was approved by these: bishops could be
nothing less than the determination of God himself; since
the Holy Spirit residing in such great and worthy souls, unfolded to them the Divine will." (Socrates School Eccl. Hist.,
b. 1, c. 9.)
Thus we see how flimsy is the foundation on which is based
the faith of orthodoxy in the plenary inspiration of the Bible;
and also, that while there is much in the ancient records tending to corroborate the recital, in 1" Nature's Divine Revelations," there is at least no testimony in all those ecclasiastical
writings by which that statement can be disproved.
What does the investigating world need in order to get at a reasonable estimate of the New Testament?
In order to disabuse the popular mind of the fancy of the infallible inspiration of the four gospels, the world needs a work,
without diminishing regard for their real merits, bringing together all the corresponding passages of the four gospels, and
pointing out their essential agreements and discrepancies in a
fair and candid manner.  Such a production would go far,
among liberal and thinking minds at least, toward the final solution of the origin of the gospels, as well as determining tho
spirit in which they were written.
To what conclusion has a certain truth-searcher come i
By pushing investigations seriously in regard to these books,
* The reader is referred to an extra-valuable inquiry, and as yet unpublished
work, by Darius Lyman, jr, of Ohio.




148   QUESTIONS ON T'rHE MYTHS OF MODERN THEOLOGY.
he has come to the conclusion that they are all didactic roman,
ces, designed by good men to inculcate moral principles by aid
of anecdotes and symbols; that they were written after the
second terrible overthrow of Jerusalem, A. D. 131, by men
who had never seen the person of Jesus, whom they described
by aid of traditionary transmission; and the object for which
they were written is the same as the object of modern Sundayschool books, that is, for the moral advancement and religious
indoctrination of the young catechumens of the church; and that
too at a time when (as De Quincey shows, in his essay on the
Essenes) the Palestine Church had become temporarily a Secret
Association; reserving one of its cardinal doctrines - The
lMlessiahship of Jesus as a secret mysterion-to be revealed
only to the initiated: while the other cardinal doctrine - The
speedy coming oqf the kingdom-being esteemed of such universal import, was taught without reservation to the people.
By further investigation, he has also come to the conclusion,
that the gospel attributed to St. Mark, not precisely as we now
have it, however, was the origtinal gospel; that the gospel according to Luke was a copy subsequently taken-an amplification of Mark's; and that the Matthew-gospel was a copy of
both Mark's and Luke's, with original additions (by the socalled Matthew) of traditionary and genealogical information.
John's gospel, on the other hand, as there is much evidence to
show, was written for the catechumens of the Ephesian Church,
by a presbyter or living elder of that Church, and not by the
alleged apostle. This Ephesian presbyter- entertaining many
of the doctrines taught by Plato, and afterward by the Essenes
— assumed to be an apostle, in order to give a more lively impression of the supposed divine character of the Nazarene. He,
therefore, justified himself with the invention of facts in the history of Jesus, because his sole purpose was to glorify him, as the
master of men, and the Son of God. (This view is in part corroborated by the historical concessions of Dr. Moshiem;) He did
this with no evil conscience on his own part, for it was not his
purpose to impress upon his young pupils so much what Jesus
did, as what Jesus was - a magnification of the individual (so
common to all affectionate and poetic devotees) above the corn




QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.   149
mon attributes and ways of the earth's inhabitants. In short,
the gospels were, as he thinks, the Sunday-school books of the
early Church; which sported with the facts of Jesus's real life,
as our modern religious tales, written by conscientious adherents of the Christian Church, revel in pictures and anecdotes
of lives altogether ideal.'
In "Nature's Divine Revelations" you assert that two thousand and forty-eigqht
bishiops assembled at the Council of Nice, and that Constantine expelled seventeen
hundred and thirty of these, leaving but three hundred and eighteen to compose
the Council; is there any history to support this assertion?
" In relation to this statement of Mr. Davis," says G. Smith,'Professor Mahan, in his late work against Spiritualism, on
page 22, holds the following language:' Two thousand and forty-eight bishops never assembled as members of this Council.,Nor were seventeen hundred and thirty, nor any other number,
forcibly excluded by Constantine.  All but three hundred and
eighteen, which did sit as members of the Council, were there
as mere spectators, on account of the intense interest which
was universally felt in the question of doctrine to be acted
upon, and this is a well-known fact in history.'  But notwithstanding this dogmatic assumption of the Professor, Mr. Davis
has asserted nothing more than is supported by history.
" In Dr. Cotton Mather's' Magnalia Christi Americana,'
book vii., pagq  442, is found the following testimony:'But
that my reader may also may be prepared for the action of the
Synod, I would humbly ask him what he thinks of the relation
givein us of the first Nicene Synod by Eutychius, an author of
the first ages, recommended by Seldon and Pocock as one of
irreproachable fidelity?  That author, whose history in Arabic, never seen, I suppose, by Salmasius or Blondel, is by some
thought, in this matter, much more probable than that of Eusebius and Socrates, does relate unto us that, upon the letters of
Constantine summoning the Synod, there were no less than two
thousand and forty-eight bishops who came to town; but that
the most of them by far were so grossly ignorant and erroneous that, upon the recommendation of Alexander, Bishop of
* These suggestive conclusions of Darius Lyman, being the product of a can.
did investigation, are of the g,:eatest moment to the explorer of theological and
christological history. I trust the public will call for his valuable work ere long.




to50   QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.
Alexandria, the Emperor singled out but three hundred and
eighteen, who were all of them Orthodox children of peace, and
none of those contentious blades that put out libels of accusation one against another; and that by the Emperor's happy
choosing and weeding of these three hundred and eighteen, the
Orthodox religion came to be established.'"
Suppose Harmonial Philosophers should resolve to call a Convention of
Creeds, appealing to the clergy of all denominations, do you believe that these
gentlemen would, regardless of all selfish considerations and odium theologicum
vwhich might settle upon their reputations, elect their best minds, to represent the
cardinal points of each Church?
This question I can not now answer; in fact, I should not
prejudge the motives of these many-coated brothers; yet it is
wisdom respectfully to say —Gentlemen! you may object to
this public {iethod of discussing these important departments
of the Christian superstructure. Your archeological evidences, your historical deductions, your classic renderings of the
original gospels, will fail, you presume to think, to be duly appreciated by those who might call this Convention.  And besides, you affirm that all honestly skeptical minds can not but
be persuaded of the miraculous origin, authority, etc., of the
Old and New Testaments, by reading Dr. Nelson's, or Paley's,
or Watson's replies and evidences.   Nay, good sirs, these
writers met the question on merely metaphysical and inferential
grounds; but the nineteenth century has conveyed the subject
to a vastly different position, and the battle has now to be
fought on scientific and positive principles.  And there would
doubtless, be a large number at this Convention, who have
neither the leisure nor disposition to read your published
works, or weigh the evidences which gentlemen of your profession are supposed capable, ex officio, of presenting to inquiring minds. Do you think it riqht to let an opportunity escape
you of doing good?  A phonographic reporter might be in attendance to record your argument or defense, and a volume
may soon spread the pro and con fairly before the people.
The pride of Protestantism  is the right of private judgment
on politics and religion; will you not assist to establish still
firmer this glorious principle?
The question before such a Convention is entrenched in sci



QUESTIONS ON THE MYTHS OF MODERN THEOLOGY.  151
entific dual positive principles, which all writers against skepticism have utterly failed to refute. One need but read attentively the recent work by Professor Hitchcock, on Geology
and Scripture, to be convinced of this vital fact. Even Hugh
Miller (who has made as good a plea in behalf of his theological faith as any clergyman could) says: "It is always perilous
to under-estimate the strength of an enemy..... The evangelistic Churches can not, in consistency with their character,
or with a due regard to the interests of their people, slight or
overlook a form of error at once exceedingly plausible and
consummately dangerous, and which is telling so widely on society, that one can scarcely travel by railway or in a steamboat,
or encounter a group of intelligent mechanics, without finding
decided trace of its ravages."  And elsewhere this orthodox
author boldly affirms that the " clergy, as a class, suffer themselves to linger far in the rear of an intelligent and accomplished laity —a full age behind the requirements of the time.
Let them not shut their eyes to the danger which is obviously
coming."  Gentlemen, I have but discharged a fragment of
justice in presenting this matter. It is the nineteenth Century
-with its New Truths and awakening Rights of Men - that
invites you to this Convention of Creeds.








QUESTIONS ON
THE EVIDENCES OF IMMORTALITY.
THE fundamental religious elements, immanent in man's
highest faculties, seem, at first glance, to be inconmpatible with
deliberate investigation. There are few minds capable of reasoning while prejudiced. Come to that most high and princely
of all emotions- the religious- and forthwith there departeth
deliberation, consistency; and vigilance.  How  few  persons
there are from whom you expect straightforwardness, reasonableness, charity, temperance in all things. The Modern Church
exerts a powerful stultifying influence upon the human conscience. It has forbidden the conscience to reason, to think,
to become enlightened. Men may be intelligent concerning
the ordinary interests of life; not upon religious questions. No!
Men dare not become religiously enlightened.  Innumerable
attempts have been made, with more or less success, to shackle
the human conscience.
What is the consequence of such mental bondage?
The consequence is, that, while men make advancement in
science, commerce, merchandise, in all the relations pertaining
to our common existence, they stand still in the far past; without illumination upon whatsoever is religious and ecclesiastical.
And a vast portion of the world, therefore, have involuntarily
gone into extreme skepticism on religion.




154    QUESTIONS ON THE EVIDENCES OF IIMMIORTALITY.
How many sources of human knowledge are there?
There are four sources of human knowledge: first, Intuition;
second, Reflection; third, Perception; fourth, Testimony. Two
are inherent and natural; two are outside and artificial. The
reliable sources of knowledge are, Intuition and Reflection;
the unreliable and secondary are, Perception and Testimony.
Perhaps, these have never been harmoniously consulted.
Do the churches refer men to their own inherent sources of knowledge?
No; The Churches have not allowed mankind to rely upon
inward sources of light and illumination.  It is but recently
that a party, relying upon the inward bosom of truth, has dared
to stand out and criticise past religions. But they are quickly
counted.  All the religious world, daring not to reason upon
sacred questions, rests upon Perception and Testimony. Intuition and Reflection are sources of wisdom; not consulted by
fearful churchmen.  Perception  and Testimony are, in the
main, the foundation of everything which they believe or hope
to realize.  The religious element overrides all else when it
has once fairly trammelled the intellect.  No other fanaticism
is more to be feared.  Under the acatus of a religious enthusiasm, man loses all idea of self-preservation, disregards family
and friends, and plunges, like Peter the Hermit, into the crusade of fanaticism, never so much as reasoning a moment upon
the possibilities of self-deception.
Would it not be a beautiful day when men become illuminated in the religious
faculties, even as they now are in their social and intellectual departments?
Yes; a beautiful and heavenly day it will be, indeed! when
men shall dare universally to exercise Reason concerning the
great questions of human Life. When men shall see that it is a
rich privilege and prerogative to reason, then will they become,
not mere debaters and disputants, but true and serious inquirers concerning man's perpetual continuation.
Do you make a difference between reasoning and debating 
Yes; Reasoning is very different from  debating.  Logic is
no source of plain truth. There is no surer and quicker path to
Error than this system of logicalization. Sophists commence
with certain premises and jump at conclusions; a species of jugglery, of legerdemain.  Commence this, my friend, and you




QUESTIONS ON THE EVIDENCES OF IMIMIORTALITY.   155
are on the straight road to self-mistake; to self-degradation. No
matter how brilliant your faculties, or how much your logical
success may go out into the annals of the world, you will possess
at the end of life a very small residuum of satisfaction.  How
many insincere persons there are who bring merely their perceptive faculties to bear upon the sublimest questions of human
concern   When the question of Deity comes in, such try to
comprehend it with the front part of their heads-and failing,
begin to doubt, and eventually to repudiate, the Divine existence.
Such is not reason; but logic. He alone is altogether reasonable whose soul is harmonized. Mere logical exercise is a prostitution of the faculties. Intellectual perceptions are designed
to ascertain the rudiments of all things, to comprehend phenomena and relations. Reason is the flowering out of all the intellectual and love principles in man's nature.  Reasoning is the
process; the method, by which the soul gets exercise. Reason
is the full-blown flower of the spirit; its fragrance is Love and
knowledge.
Has the race made much progress in acquiring knowledge of future existence?
No; men have made but little progress in knowledge concerning life and immortality.  Look through the history of
Egypt, through that of Greece and Rome, through all AngloSaxon annals, up to the present time, and you will discover a
slow increase in the number of evidences. Spiritualism was
known to the most ancient races; to the Indians of fhe East
and the West. Whole races have rested solely upon external
sources of knowledge concerning immortality. As soon, however, as the intellect gains a predominance, and the conscience
is liberated from the thraldom of prejudice, then the externallyconvinced mind begins to reconsider these evidences. At first
he turns out to be an unhappy skeptic; at last he is delighted,
because he sees so clearly that this life is all; and that the
highest wisdom is to make the best present use of it.
Do you meet persons who sincerely doubt immortality?
Yes; There are persons utterly destitute of any intelligent
evidences of immortal existence. I have met minds who inherit a repugnance to the idea of an eternal continuation of
their individuality.  Others have ventured, after breaking




156    QUESTIONS ON THE EVIDENCES OF IMMIORTALITY.
loose from the Church, to read some merely logical authors.
Becoming persuaded of the eventual annihilation of man's personality, they have spoken this doctrine to the world. And
the Christian Church is accountable for it all.
How is the Church accountable for this skepticism?
It is accountable, because it has for ages denied to Reason
the right to investigate and decide upon immortality. Thousands have become externally-minded, in consequence.  Such
have gone out into the senses, and - discovering that animals die
and that man is only a higher animal —they reject all spiritual
stories and ghostly anecdotes.  These become confirmed, and
even happy, skeptics; full of logic, with little reason; at the
same time, conscientious and willing to sacrifice themselves for
their belief.
But have we not an abundance of positive external evidences?
No; were you to exercise your intellectual faculties, on the
question of immortality, and ask: " How much positive intellectual evidence have we?" you would be surprised at the small
amount. What appears to be positive and conclusive, turns out,
at last, to be.but inferential and uncertain. For instance: it is alleged in general by the Christian world, that nothing is more certain than that Jesus brought life to light; that his existence was
the first manifestation of a great and beautiful principle; that
his resurrection was a demonstration that all regenerate persons will one day come up out of their graves, and bask in the
light of an eternal world. TheChurch is certain upon this
point.  They say, with Paul, that Jesus was seen after his resurrection, by over five hundred persons; and from the perception and testimony of these, it is said, all Christendom should
believe in life and immortality.
Well, what effect does this evidence exert upon the thinker?
I will explain: The skeptic, who perhaps is learned in logic,
comes to the analysis of this evidence. He finds that twelve of
the fourteen have not testified at all to the facts asserted; and
that, although the testimony of five hundred persons would, in
a court of justice, balance off a vast amount of prejudice and
skepticism, yet such testimony does not appear.  It was never




QUESTIONS' ON THE EVIDENCES )F IMMORTALITY.    157
put into the Bible. Men have the assertion of Paul only; not
the testimony of five hundred.  It appears to the skeptic,
therefore, that here is an extraordinary' illustration of immortality with less than ordinary evidence.  Believers are now
driven upon inferential grounds.  The Church goes searching
for what are called'"natural evidences" to corroborate the
affirmations of revealed religion   Historical religion, however, brings out several points of evidence. One is, that almost all seers, prophets, and apostles, have testified to the doctrine of immortality; another is, that this- doctrine has been
believed by all nations. Here, let us ask:Would God have planted in the humnan soul such a belief, unless there was
something answering to it?
Now, skeptics inquire as to the universality of vast superstitions and great errors.  Unfortunately, for the Churches,
these errors and superstitions are found to run parallel with the
conviction of immortality; therefore, the so-called positive evidences of immortal life, drawn from historical religion, departs
out of intellectual society. Now cometh the question suggested
by natural religion, as to the adequacy of the supply for all
man's needs. Is there not a law of this sort in nature? Man's
soul asks for personal immortality; therefore, lhe will have it;
this is the natural inference. Then arises the question:How do you know but your want is educational, instead of natural?
To this question the Church is niute.  It has not a word of
explanation —only says: " You are an infidel, and captious;
unable to be fair and Christian." All that such men need, is:
the substantial and ample testimony that this great and desirable
doctrine is not a superstition. The skeptic asks: " How shall
men know when their wants are natural and when artificial -
when acquired, and when innate?"  Who knows but this desire for immortality has been implanted by judaistical Christians, who received it from sects still more remote? This doctrine extends back through the Persian into the Egyptian races,
and still further even to their primitive ancestors, as is demonstrated by the pyramids. But there are superstitions carved
as plainly as this doctrine of immortality.




158    QUESTIONS ON THE EVIDENCES OF TIMMORTALITY.
~Would Father-God have implanted Hope in man, unless there was something
answering to the faculty?
Man, I reply, can not be a complete contradiction. The skeptic, however, will ask: " Is a belief in immortality a result of
the organ, or is the organ a result of the belief?  Phrenology
discovered that the faculty of Hope, like every other organ, is
capable of cultivation; that, although innate, it is under the
jurisdiction of its possessor.  On a low scale, this faculty never
hopes for immortality; but contents itself with hoping for a
good day, for a to-morrow, for success in business, for happiness through life.   Sometimes it inspires great heroes and
small politicians.
" Hope springs eternal in the human breast,
Man never is but always to be blest."
Hope is considered by the church as the voice of Natural Religion, inducing man to think himself a being of the future;
that his success, or his failure, is a result of his present efforts.
The skeptic, however, finding that Hope, in its ordinary normal operations, suggests only happiness and success this side of
the grave, concludes that it does not prove immortality.
There is, he boldly affirms, no positive evidence on the question.   Now, churches cite the testimony of certain ancient
seers and itinerant prophets; rejecting, of course, all seers and
prophets whose history does not come through canonical channels. But when a careful analysis is made of this branch of
evidence, the skeptic pronounces it inadequate and extremely
inconclusive. Skeptical persons look into the character of the
old seers and wandering prophets, and wherever there is a spot
upon it, they will hold it forth to a world's consideration.
The church, unable to give back a frank and lucid reply, eonfirms the skeptic yet more in his skepticism.
Shall we not consider the facts of clairvoyance as good evidence 2
It was but a few years ago when clairvoyance was presented
to the American public.  It was long ago known in France, in
Germany; in certain localities in England.  In this country
it was heard of as a faculty; but, after all, how few  experience it! Most people know of it only through the outward
sources of perception and testimony.  They receive the testi



QUESTIONS ON THE EVIDENCES OF IMMORTALITY.   159
mony of those who have interested themselves in the phenomena.
And the conclusion is, that clairvoyance —not being a universal
human experience-is at best but all inferential evidence of
immortality.
Have we not positive evidences in the spiritual manifestations 1
Yes; one would say that there has been a concert of action
between mediums and their spirit friends; to bring out the
clearest and most unequivocal proofs that man's soul is not extinguished by the catastrophe of death.  Spiritual manifestations, however, are very far from being universal; they are
local and special and mostly private. Skeptics say:' There
are too many things undignified, not addressing man's highest
nature, and injuring proof which otherwise would be clear and
indubitable." He who has never seen our Table of Explanations` stands off and makes this report; then this report, invalidating our evidence, gets into influential papers, and becomes
the prevailing conviction of America.  Although manifestations are now very general, compared with their limitations of
six years ago yet the mass is not convinced that immortality
is not a mere enthusiastic poem, a religious dream!   The
Church, when required to give answer to a candid man, finds
itself compelled to be mute, or else to use the old vituperations. Should spiritualism become popular, these same churchmen will ask the material forces of Nature'to furnish an explanation. But spiritual men and women (of the New Dispensation) have received positive evidences. Without qualification
they can affirm, that immortality is approved; that the received
evidences are sufficient to settle this question.  These evidences, unfoiltunately, are not universal; not accessible at every
table; spirits can not act upon every human soul equally; this
gives sea-room for immense Doubts of many tons burden.
Spiritualists have yet to make some discoveries, I think, which
will address this class of skeptical persons, Teachers of the
New Dispensation are asked by skeptics to bring forward some
positive demonstrations; as lucid to the intellectual faculties
as any sum dlone by rules mathematical.  (I have responded
$ See a work by timhe author entitled, " The present Age and Inner Life."




160    QUESTIONS ON THE EVIDENCES OF IMMORTALITY.
to this call in a course of lectures, lately delivered, which will
probably make the fifth volume of the Great lHarmonia.)
What have you seen and developed on this question of immortality 
By intuition and reflection, I have seen that man's immortality, to be of any practical service to him, must be felt in his
religious nature, and not merely understood by his intellectual
faculties. I have seen it to be possible for every man and
woman, after coming under spirit culture, to feel through all
their being this sublime truth: that the perfected human soul
can never be extinguished! Evidences Which are worth anything, are not outside-are not in the table-manifestations;
not in spiritual stories and ghostly anecdotes.  True evidences
come through the two sources, Intuition and Reflectionthrough the inward sources of Wisdom. Each human head
hath its own evidence. Intuition brings man this treasure in
advance. Each human being holds a note on the Bank of
Eternal Life. Individual existence is the endorsement; the
soul contains the positive proof. The treasures of the future
world are lodged in us!  If skeptical men could but take
leisure out of business relations-if they dared to be candid
and truthful to the inward sources of knowledge-they would
begin to feel positive evidences of immortality.   Spiritual
manifestations will yet become a hundredfold more desirable;
they will not be sought as evidences of immortality, but as illustrations only. Let it be known, positively, that a man contains in himself the power of eternal continuation, and he will
look naturally for some correspondence with the other world.
He is not surprised when he gets such communication; nor is
he disappointed or skeptical if he should not get it.  A person
who relies upon the external sources of knowledge, insensible
to the inward fountains, is sure to be swept away when the
sensuous evidences disappear. Such must have the testimony
now, and under the best circumstances, else they are distressed
with irresistible skepticism.
Does not every externally-minded person suffer somewhat from the absence
of intuitive knowledge?
Externalists realize a mischievous and lurking suspicion,
that all these so-called positive evidences of future existence




QUESTIONS ON THE EVIDENCES OF IMMIORTALITY.   161
flay be explained eventually by some ordinary principle.  Paul
was mostly in this condition.  Every one acquainted with Paul
as a writer, can see, nevertheless, that he was a man truly religious. He undertook to be philosophical upon the question
of immortality, but his enthusiasm  for tlb life of Jesus, his indulgence for this branch of the religious sentiment, caused him
to affirm that man's resurrection from the dead was dependent
upon the resurrection of that one individual.  Man's individuality was not determined, in Paul's opinion, by any organic
qualification -he did not argue that man contained the immortal treasure naturally-but he supposed man to be immortal in consequence of a miracle: namely, that Jesus was in
reality raised bodily subsequent to passing through the mysterious process of dying.
This extraordinary manifestation was a matter of testimony; did Paul ever
seem to cherish doubts on such evidence of immortality?
Paul was frequently very sensitive on the nature of this
evidence.  He would say: " If Christ has not risen, then of
all men we are most miserable."  Often have men read the
fifteenth chapter of Corinthians, so full of beautiful analogies —
so full of agricultural arguments and figurative illustrations,
but, at the same time, so utterly destitute of confidence in
man's constitutional immortality. "' Now, if Christ be preached
that he rose from the dead, how say some among you that there
is no resurrection of the dead?"  Here he predicates man's
resurrection entirely upon the traditionary miraculous resurrection of Jesus. " If there is no resurrection of the dead, then
is Christ not risen." Then he turns this rule, makes it to work
the other way, and says: 1" If Christ be not risen, then is our
preaching vain,, and your faith is also vain. Yea, and we are
found false witnesses of God, because we have testified of God
that he raised Christ: whom he raised not up, if so be that
the dead rise not. For if the dead rise not, then is not Christ
raised: and if Christ be not raised, your faith is vain; ye are
yet in your sins. Then they also which are fallen asleep in
Christ are perished. If in this life only we have hope in
Christ, we are of all men most miserable."
11




162    QUESTIONS ON THE EVIDENCES OF IIMMIORTALITY.
What does Paul mean to teach by this language 
Paul means to teach that if men consider the life of Jesus
valuable as an example only; then the whole gospel is worth
next to nothing. The great matter in view is, the establishment of man's individual immortality.  Although not a philosopher, Paul undertook, as well as his arduous nature would
permit, to reason upon the miraculous foundation of his beautiful religion.  Paul afterward says: "How can a, thing be
quickened except it die?"  His philosophy of immortality was
-that men must first die in order to be raised through the
miracle; that we are sown in corruption and raised incorruptible; sown a natural body and raised a spiritual body; that we
are sown into the grave first, and then, when the harvest-time
comes, the spirits who have died down are all raised up. Afterward, however, Paul did not think so; he taught that death
was not necessary.  Let us read him further: "W 7e which are
alive and remain unto the coming of the Lord shall not prevent
them which are asleep; for the Lord himself shall descend
fiom heaven with a shout, and the dead in Christ shall rise
first, then we which are alive, and remain, shall be cautght up
together with them in the clouds, to meet the Lord in the air,
and so shall be ever with the Lord."
Do you mean to affirm that Paul contradicted his own theory of man's resurrection?
Yes: let me prove it.  The leading doctrine taught by the
apostle was, that it is first necessary for every man to be sown
-to die and be buried-in order to be reaped or raised as
Christ was; he taught that Jesus was crucified, placed in the
grave as one being dead, and rose again in best status, to show
mankind the dying process which is indispensably necessary for
all to paos theroucgh, in order to secure a resurrection.  Yet he
elsewhere concluded, that " we who are alive" -without passing
through the dying and burying process which before he described
as essential-will be'" caught up" and live right on just as well.
Does Paul ever appeal to what you term the internal sources of knowledge?
Paul relied for the most part upon miracles, external perception, and traditionary testimony.  He was extremely anxious to have it established that Christ after his death was seen




QUESTIONS ON THE.EVIDENCES OF IDIMORTALITY.    163
by reliable witnesses.  This was necessary first to every man's
belief; an idea which Paul would not have valued had he felt
the principle. Jesus was seen by two on the road to Emmaus;
then, by twelve; then, by five hundred at once; lastly, spiritually, by Paul himself. The apostle thought that all the evidence a man had of life hereafter, was embodied in an incomprehensible miracle; the physical resurrection of Christ from
the state of the dead. The skeptic, in view of such reasoning,
says: " This is an extraordinary demonstration with less than
ordinary evidence to endorse it."
How can I believe in immortality upon the testimony of a person whom I have
never seen?
This question represents the position of the skeptic. How
obviously necessary, therefore, that spiritualists, while interested in the excitement of the manifestations, should not fail to
seek internal evidences of immortality. Axiomatic spiritual
principles will save skeptics when the manifestations shall have
ceased. No reasonable mind, one who comprehendeth the
spiritual law, will believe that these phenomena will continue
without variableness.  The manifestations, as to their variety,
will gradually retire from the world.  Behold! the seed is being sown. Already it is time to prepare to reap the harvest
of evidences. Let them be garnered into form, and stored into
the beautiful temple of spirituality.
Do you mean that spiritual manifestations will bcnlrle less general?
Yes; this is my irresistible impression.  Men must make an
intelligent use of these manifestations; else they will go down
into history as the tricks of itinerant boys and girls. Look
within, my friend, for that principle which causes all effects in
the external. When you find an internal conviction that you
are immortal, which no sophistry can invalidate or disturb,
then you have found a treasure; the beauty of which is greatly
enhanced by spiritual manifestations.  Secure this internal
conviction, first; then, add the illustrations. In a few brief
years more-when clairvoyant, healing, impressional, and writing mediums only will be known- men will have reaped a
harvest of evidence.  The testimonials of hundreds of thousands could then be secured. Persons, considered skeptics,




164    QUESTIONS ON THE EVIDENCES OF IMMORTALITY.
will read with earnestness. The Churches will become grac:.
ally powerless.  Skeptical minds will get their questions answered outside of the Churches. Then the- Churches will come
to you! Be careful, my friend, lest you forget and go to the
Churches; do not be absorbed by them. There is danger in
becoming too popular! Beware, when the Churches begin to
consider it profitable to invite you to take a seat in their beautiful compartments.  Accept this, and you are on the road to
annihilation.  Yea, when the Churches consider spiritualism
reputable enough to endorse you, then consider that you are
all on the broad road to certain mischievous prosperity; an
easy thriftiness which will turn into conservatism, like all the
past, and build up institutions against another dispensation.
Is the spiritual world as solid and as natural as this world?
Yes; I would like to show you how natural and familiar are
spiritual things. The other world is as natural, astronomically
considered, as the globe which we now inhabit. The spirit-land
hath laws, days, nights, stars, suns, firmaments. In that world
is treasured up, not the artificial facts of earthly society, but all
the elementary facts of mankind.  Commence with the most
common stones at your. feet; watch them; see them  ascend'through all the gradations of refinement; till they become a
physical part of the vast second sphere! The finest particles
of all things, not absorbed by this world, go to form a spiritual
globe! Like a zone, on the inside of the vast milky-way, is
unfolded the second sphere.
Could you indicate the existence of this spirit-world by any laws visible to
man's intelligence?
Yes; the existence of a spiritual world is as demonstrable
as any proposition in astronomical science.  All it requires is,
an intellectual inductive ascension, step by step, through the material evidences that lead to it. Mind can be intellectually led
to see that there is a spiritualtworld just as readily as it can be
taught to perceive that the earth revolves; a fact of which n en
have no ocular demonstration. There are certain facts in nature, as tides, as days and nights, as eclipses of the sun and
moon, which require explanation.  The astronomer explains
all these phenomena by the laws of planetary revolution. And




QUESTIONS ON THE EVIDENCES OF IMMORTALITY.   165
you believe. Why?  Because you see that his explanation
covers all the facts adequately.  So, too, there are facts in
human experience which can not be solved upon any other
hypothesis save that which admits the existence of spiritual
globes. The phenomena of human consciousness, the spiritual
experiences of all races, can be explained, I repeat, only by a
set of principles which, if legitimately followed out, will lead
inferentially, analogically, and positively, to the existence of spiritualized worlds. I am persuaded that six nights of continued
investigation, would make the existence of a spiritual world
more valuable and familiar than the golden lands of California.
Does a belief in this philosophy give happiness to the mind?
Yes; your ordinary affairs, crowned by this philosophy, would
go on with the greatest possible harmony; it becomes, more and
more, a strengthening power to the human soul. To allude to
my own experience, I would say: It has been a source of inexpressible pleasure (for many years) to live conscientiously in
reference to spiritual intercourse.  Yet, it is not easily acquired. I have devoted myself to it, studiously and industriously, as an artist to music; as a mechanic to the principles of
his occupation. To succeed in anything, a person must be devoted. Such has been my effort, and devotion, and success. Some
of my private personal experiences I tremblingly lay upon the
altar, that you may see how substantial and replete with consolation are the positive evidences which I have received of
the existence of a spiritual world.
It is more than two years ago that Catherine De Wolf, my
former companionj went to the Spirit Home.  On the morning
of the evening of her departure, her father, her mother, her
sister, and her nephew-persons who had been in the second
Sphere several years —together came near to my house in
Hartford. I have become accustomed to the personal presence
and spiritual influence of persons: more particularly to the
sphere of a spiritualized individual. Thus, I felt their spheres
near the house. I went down to the front door, opened it, and
invited them up to my studio.  As' soon as they had entered,
I closed the studio door, and coruposed myself for the interior.
In the course of ten minutes I was lost to all externals; was




166    QUESTIONS ON THE EVIDENCEORAS OF IMMIORTALITY.
not aware of possessing a physical nature, nor of being in a
room;.in fact, I was myself A SPIIRIT. Still remaining in my
body, yet being a spirit, I could see them and hear their
words.
Her father said to me: "We have come for our daughter.
We think she is going to-night; and we have a special request
to make of you that, inasmuch as she has been sick for many
months, and thereby fatigued in spirit as well as in body, she
be left alone with us, in the spiritual world, for three months;
that you do not even desire to see her during that time."
When I asked why I should not desire, he said: " Your desire
might reach and rouse her from a required rest; and she be
rnable to recover as fast as we wish."  Therefore, I promised
that I would not even desire to see her in three months. Her
spirit relatives said that they would remain in the vicinity till
she (in spirit) was ready to depart.
During that day there were some favorable symptoms; indicating that she might take nourishment and continue a few days
longer. But other evidences, toward evening, made it certain
that she could not longer remain. About twenty minutes past
seven, that evening, she ceased to breathe. Not being in the
interior at the time, I did not witness the departure of her spirit.
In fact, under the circumstances, I had no opportunity for interior exercises.
Three months passed, and I heard nothing directly from her;
nor indirectly, except from two mediums who supposed they
had received telegraphic despatches.  I had no confidence,
however, in anything which I did not receive myself. In the
winter I went to the city of Boston, to give a course of lectures. At six o'clock in the evening of my first lecture, I felt
her spiritual approach; and that she was somewhere within a
hundred miles of that city. MIy lecture was duly delivered, and
I returned to my boarding-house immediately. On going upstairs, I felt she was near. I admitted her by the door, passed
up the hall, and went into the superior state. She was now by
my side; just like any person in the body. She seemed to
have regained about ten years of youth; and in appearance she
was not so large as in her physical body. She looked as if she




QUESTIONS ON THE EVIDENCES OF IMLMIORTALITY.   167
was enjoying her existence; although she was not as enthusiastic as her nature inclined to generally. We conversed pleasantly; face to face. She used her new organs of speech, and
gave me portions of her recent experience. She did not know
when she would visit me again. I asked her if she came from
the spirit world alone; to which she replied, that " she had some
one near (the house) who would accompany her."  The interview now ended.
Next, I went to Auburn, to deliver lectures. While there,
I felt her approach as before. As before I admitted her into
my room, and we had another conversation.
When I received her third visit, I was in the city of Hartford, some five months afterward.  On that occasion she
seemed to have lost about twenty-five years of ague!  She was
very brilliant, and filled with emotion. She said that she had
" seen so many beacutiful'things, and enjoyed so mzuch!"  She
wished to tell me something about a s" Sunset" she had witnessed in the Spirit Home. She promised, at my request, to be
deliberate in her recital, so that I might take it down in writing. While she was standing, with her arm on my shoulder,
I wrote the communication which follows: I place it before
the reader solely to give him an impression, that no world is
more natural than the Second Sphere of human existence.A SUNSET IN THE SPIRIT HOME.
THERE are times, my beloved, when I long to speak of my
new home.
On the bosom of affection's memory, I voyage back to the
happy days when we together trod the earth.
Once, I feared for us both.. now, for both I love and fear
not.
Day before yesterday, our family journeyed along the banks
of the " Mornia".. a lake flowing westward.
Accompanied by the dearest ones we know, we'ascended the
great Mount.. south of the lake.. called " Starnos," being
somewhat fashioned after a solar body.
And I yearned for thee, beloved.. yet, my spirit was full
of love.. breathed from those around me.




168    QUESTIONS ON THE EVIDENCES OF IMMORTALITY.
I find in the air of my now home.. the house of the spirits
of men.. a something blander, and more pleasant, than in any
other atmosphere I ever breathed.... There is a joy in it to
me....But there are many here who seem not to remark
this..... And then, our sunsets here!
Oh! I would gaze with you, dear brother, on such a sky as
glorified this rose-covered spot day before yesterday!
We visited the summit of Starnos to witness this exhibition.... It is likely to occur here once in every eight! of your
weeks.. I mean the setting of the sun on this side of the
Spirit Home.
I would bring thee a full description.... But I have no
words, beloved!
I have looked to see if that was the evening you wrote re
specting your visit at High-Rock Tower.. it was!'
Should an artist paint the scene that sunlight gave us, it
would be said that he had exacg-gerated the picture.... But
there is no pencil for such delineation.... Art has no hues for
such coloring.... Language no powers to reveal.. or, if there
be words, I feel too much to think them out.
We had been Walking around the Lake.... The valley was
half-viewless and misty with the plenitude of countless odors.... And the sea of hills, surrounding Starnos, was half hid
by the rainbow-streams of Beauty that were showered down
from the sky!
At length, we attained the top of this glorious eminence....
We gazed, with unutterable joy, upon the ever-brightening and
kindling firmament.
With us, in company, were many you never knew.. some
well know and love you.. others you have seen in the earthly
home.
My brothers were with us.. and One, whom I will now call
my 4 guardian angel".. and William's Cornelia.. also their
recently married daughter.. and James, too, with a group of
his recently-formed acquaintances.. and the blessed four you
witnessed at High-Rock Tower.
* High-Rock Tower is described in a work by the author entitled " The Present Age and Inner Life.




QUESTIONS ON THE EVIDENCES OF IMMORTALITY.   169
I sought your hand. I found the mnemzory of your spirit
near.
I breathed.. and, the breath I drew was of Life eternal.
And there was no void of existence.... Although you did
not hold my hand nor administer unto me, yet the fullness of
my happiness was all permanent.. all heavenly.
And that sky above us.....It was even more beautiful in
the east than in the west.... Such a mass of burnished gold.... Yet, not all gold.. for here and there a silver edge unrolled.. disclosing the azure sky.
I would that you had seen it, my brother..... I can not tell
thee of the scene..... I call now close my eyes.. and, looking
in memory, can see it all again.
There was a glorious cloud.. all clouds are glorious, my
brother.. which reflected a far-spreading light upon the sea
of hills and the lake below.... And NMornia, in consequence,
looked like a miniature ocean of liquid gold.... The cloud
assumed a ruby hue.... And, then, the fair flowing AMornia
looked like a sea of blood.... The light thrown upon the opposite shore, was like a sunny gauze cast over the landscape's
emerald green...  And the remote habitations of the'" Brotherhood of Morlassia".. the groves of meditation.. appeared
as a great City illuminated.... And the environing fields,
receiving the crimsoned light, looked like a World on Fire!
We gazed.. and gazed.. and, the sun went down.... The
lights opposite were put out.... And the fair flowing Mornia
darkened..... And the cloud was first a silver gray.. then
dark....'Twas night in the Spirit Home!
This is the first time my eyes.. divested of all mortal corruption.. ever gazed upon the sunset.
And I feel that I can no more forget it than I could the event
of my new birth here.
Of this, beloved brother, I will hereafter speak.
Our party now descended the rose-covered MIount.. wend
ing our way amid green-hilled groves. serenaded by the
birds of the twilight hour.... And, as we stepped from spot to
spot, I thouhlt of the glories you had taucght me to see with
my under'standing,..... Seeing the FATHER as I now do, I must




170    QUESTIONS ON THE EVI)1lNCES  GP OF I1MMORTALITY.
worship Him in Love.... In spirit and in truth I must wor
ship Him!
Beloved brother, HOW MIAGNIFICENT IS THE TEMPLE IN WHICH
WE DWELL AND WORSHIP!
HOW DO SPIRITS WALK ON THE INVISIBLE AIR?
To A. J. DAVIS: —VERY DEAR SIR: It is not saying too
much to state that I have derived more pleasure in reading
your works than all other religious authors, ancient and modern.  This is because I have thought that you furnished more
philosophical evidence of the soul's immortality than all other
writers, " inspired" or profane. But, my dear sir, if there are
some things which do not admit of an easy explanation, you
will not think me unreasonable in demanding one of you. In
your "Philosophy of Spiritual Intercourse," p. 100, you give
an interesting account of a "' congregation of friendly spirits
who from a distance of eighty miles directed a mighty column of
vital electricity and magnetism, which current, penetrating all
intermediate substances, passed through the roof and walls of
the apartment where we were seated, and there, by a process
of infiltration, entered the fine particles of matter which composed the table, and raised it several successive times three or
four feet from the floor."  Now, sir, this would seem very possible were it not that they were above the earth's atmosphere,
consequently could not partake of its motions. Now, as long
as they maintained their relative position to your little circle
in Bridgeport, they had to travel at the rate of something over
five hundred miles per hour from west to east, to correspond
with the earth's rotary motion; then add to that the rate of sixtyeight thousand miles per hour in the same direction, which would
be necessary in order to keep up with the earth's annular motion,
and the spirits must move at the rate of sixty-eight thousand
five hundred miles per hour! If I am not right, I am nearly
so. Now, sir, this seems to me to be an unattainable speed,
after being told, on page 141, that " the gentleman closed the
door rather too quickly behind him to admit the passage of the
spirits of Solon and Pisistratus."




QUESTIONS ON THE EVIDENCES OF IIMMOR-lTALITY.   1711
Again, what seems to make it a thing incredible is, you tell
us, page 151, that "'a stratum of atmosphere, more or less
dense, is necessary for the spiritual organism to walk or stand
upon." Now if an atmosphere is so rarified as to admit the
feet of James Victor Wilson to within eighteen inches of the
floor, and not dense enough for the spirits of Solon and Pisistratus to go in at the door, while a spirit in the body could go
in, how could that "large congregation of spirits" maintain
their distance of eighty miles from the circle in Bridgeport for
a moment, and that too without the earth's atmosphere to stand
or walk upon? One might suppose that they had rather poor
foot-hold to run at that rate.
Sir, these inquiries are prompted by no spirit of captiousness; but rather in the hope that you will give them a rational
solution. They are made by one who hungers for evidence of
his immortality - evidence which he has never been able to get
a morsel of from the pulpit, and which he hopes to get alone
from the sensuous manifestations which are clairnld to be given
daily in our country.
I am, sir, very respectfully,    AN ANXIOUS INQUIRER.
WILMINGTON, 2Mass., Oct. 3, 1855.
THE QUESTION ANSWERED BY A. J. DAVIS.
To AN ANXIOUS INQUIRER: Your letter addressed to me
contains questions of moment, especially so to all who seek to
establish the immortality of the soul by and through scientific
facts and philosophical principles. The imaginative poet, the
cultured sentimentalist, finds no difficulty where you do; yet
such persons - although perhaps satisfied of the soul's indestructibility and endless growth in love and wisdom —can
never remove, what thinkers consider, philosophic objections to
the possibility of mlan's continued existence in other worlds.
Your mind seems to be impressed - perhaps, I should say,
oppressed- with two physical conditions which militate against
my spiritual disclosures - first, "velocity:" - second, "density." In reply, I am admonished to be brief, but my explanation, I trust, will not be obscure in consequence.
Electricity of immensity is different from that which is so




172    QUESTIONS ON TUIE EVIDENCES OF IAlMMOERTALITY.
called on this globe. It is the same, essentially with ours;
yet, as I have often said, it is different, because finer and semispiritual. This element thus spiritualized, is omnipresent. Its
operation is everywhere the same —unbroken, unshorn, indissoluble.  It is a positive imponderable reality, which, because
of certain functions performed by it in the various sections of
the material creation, I sometimes term, " Magnetism."  The
schools have as yet no reliable intelligence, free from conjecture
concerning this beautiful agent of boundless influence.  Like
the DIVINE SPIRIT which vitalizes it-it is shoreless, trackless, pathless, independent.  It never departs from  certain
principles of uniform action, local and general.
Please, my esteemed Inquirer, remember the foregoing as the
funldamentalism -on which, as I think, all your inquiries may
find an adequate solution.
You can not understand how the spirits, over the Bridgeport
circle, could "' maintain their relative position" to that circle,
unless they moved, in harmony with earth's rotary motion, at
the frightful rate of sixty-eight thousand five hundred miles per
hour.  I will endeavor to explain:
Electricity, being an omnipresent principle, is the medium
through which spirits see and act upon physical objects.  This
element penetrates and permeates every physical substance;
so that an object on the side of the earth, in it, or on the
opposite side, would be as clearly seen, and could be as easily
acted -upon, as if it was on that side nearest the spiritual
congregation. The congregated and operating spirits, therefore, have no need of changing their position in order to see
and act upon terrestrial objects. Next, you inquire:
How can you explain the problem of density?
The question of "1 density" is here easily answered. It is
only when spirits approach the earth's surface that this peculiarity is noticeable-that is, the necessity of some eightteen
inchles of nether air as a floor on which to walk or stand sustained.  Solon and Pisistratus did not enter the door.  Why
not?  Because, as I originally explained, the haste with which
a gentleman closed it, rendered their ingression inconvenient?
if not naturally impossible.




QUESTIONS ON THE EVIDENCES OF IMMORTALITY.    1 73
Do vou mean to teach that spirits are unlike earthly beings with reference to
thIe lasws of gravitation?
No; I do not mean to teach such doctrine, but, on the contrary, that spirits are regulated by laws which govern men.
That spirits have as much power as we possess to triumph over
atmospheric and gravitational conditions - to overcome the
laws of friction and comparative inertia (which is accomplished
each step we take on the bosom of matter) -must be almost
self-evident to every careful student of the Harmonial Philosophly. This philosophy provides for all such considerations, by
teaching the universality of an element upon which will can
extensively act with surprising exactitude.  By reference to
the " Vision at High Rock," dear Inquirer, you will observe
the immense Congress above the earth, sustained by atmospheric stratifications-far less dense than those near the
globe's surface. I questioned the possibility at the time, but
was referred, as you may remember, to the existence of far
heavier bodies sustained by air-floors still more remote. Upon
further research, I was forced to a conclusion that " the laws
of gravitation" are not yet comprehended.  For example:
birds, weighing from three to twelve pounds, ascend through
dense strata of air, and move easily in rarer mediums -such
as wild ducks, geese, and eagles; and all this is done by will,
operating upon voluntary muscles —for, as evidence, should a
bird suddenly close its wings mid-air, it would fall to earth
like a stone or any other involuntary body.
Now, while it is true that spirits have no wings, yet do they
conform to certain laws of gravitation (not yet understood by
mankind), and thereby ascend to any height and travel to remotest populated globes. This is usually accomplished by conforming to the "4 rivers" of magnetism  and electricity which
flow, with great swiftness, between all inhabited planets and
the contiguous margin of the Spirit Land.  (See " Present
Age and Inner Life.") Hoping that you will continue the
investigation of scientific spiritualism, and be thereby advanced
to all happiness and important truth, I subscribe myself,
Your friend,      A. J. DAVIS.
BROOKLYN, Oct. 13, 1855.




174    QUESTIONS ON THE EVIDENCES OF IMMORTALITY.
Can you familiarize the life and society of the Spirit Land yet more to the e(ommon understanding?
My impression is, notwithstanding the private nature of tlhe
words imparted, that I can not familiarize the social facts of
the Second Sphere to denizens of earth, unless I introduce the
following narrative, which, with much more, was given in a.
conversation between my former companion and myself; on
the night of the 15th, and the morning of the 16th, of August,
1854.  Three or four days previous to her visit, I felt, in
certain unoccupied moments, her approach.  During the evening I had been out walking on " Lord's hill," in the city of
Hartford, Conn. As I was returning, she joined me about a
dozen rods from the residence of William  Green, jr., whose
house was then my home.  She came home with me —accompanied by her sister, three brothers, and her " guardian angel,"
as she termed her most cherished associate.  They all came
together into my room.  And, while the party entertained
themselves in conversation concerning the diagrams, &c., which
were hanging on the wall, we (Catherine and I) began a familiar conversation which continued for nearly two hours.
This is the seventh visit to me since her spiritual departure.
From her first, which occurred in Boston, I remarked that she
gave me only the fraternal, recognition.
To her esteemed friends and acquaintances it may be gratifying to know somewhat of her personal appearance. She now
appears to be about fifteen years of age —is very enthusiastic
and brilliant —and yet, has a depth of expression which indicates strength of character as well as intellectual acumen.
Usually she stands by my side, with her arm resting upon my
shoulder; or else, moving her hand lovingly and tenderly
over and upon my forehead.
Her dress differs considerably from those with her and other
female spirits, except her guardian angel's dress, which resembled her habiliments closely; whose appearance is also brilliant, and whose expression is fraught with much sweetness
and energy. Blue, white, and a light crimson hue, entered
into the colors of her simple garb, which, like the finest
gossamer fabric, crossed over her neck, the same on her back




QUESTIONS ON THE EVIDENCES OF IMMORTALITY.    175
as on her breast, confined at the waist with a silver-white
girdle, and falling thence gracefully down over the hips, and
terminating within two inches of the bend of the knee.  Her
arms were proportionally covered with the same garment. This
dress was, as I observed, only one piece.' Above any earthly
fashion, it is best adapted to please the most cultivated taste,
and display the grace and beauty of the female form. Although
this beautiful habiliment concealed her person in particular, yet
the general outline of her symmetrical form was visible -resembling a soft snowy shadow- through a fine web of light.
I have written out the result of our conversation, nearly verbatim, from my inrnmediate recollection:" My Guide! my Protector! my all of life on earth! I did not
speak yesterday to thee.. nor last night as I longed to do.
but nearly all my thoughts were of thee.
" Thou hast led me to the mountain where I behold my joys
fr. om whose blessed height my spirit looks forth on the world
where once I strayed.. and, in the fullness of my present happiness, my heart's tongue speaks recall to the sad wanderers
there.... My grateful soul addresses them.. I can tell of
happiness.. I am happy now.. Oh, so happy!... Who agtaia
can find such joy as I have found?... Can any other soul be
wedded to its guardian angel?... Yes, this may be!... God's
Kingdom comes.... And, it seems to my joyous soul that mine
is the happiest.. yes, the happiest.. for whlo canr feel so happy
as I?... Who can be so blest?... Who can love like me?...
And, where is another so worthy to be loved.. another such
gcuardian angel?"
Then I asked her this question: "Katie, while with me, you
frequently said you could not live without me -why can you
now feel so happy away from me?"
"Brother beloved!" she replied,." I will tell you all....
Many days after my arrival at my father's Pavilion.. situated
on a beautiful eminence from whose summit we can see the
* The purest spirits are not clad in artificial dress. The spiritual garments are
not manufactured in the Second Sphere, but, as I have observed many times, are
"imported," so to speak, from factories on neighboring physical planets. The
same is true of certain birds which animate the Spirit-Land.




f17C    &TQUESTIONS ON THE EVIDENCES OF I~MMIORTALITY.
Seven Lakes of Cylosinar.. I could see no beauty, feel no life,
believe in no Immortality, without the personal presence and
constant companionship of my only earthly guide....' Without
him,' I saidc,'I can see no Father. realize no Heaven.
without him, I can not be comforted.'... Even in my dear
mother's smile.. in the holy loving touch of my beloved father..
in the soothing music of my dear sister's love.. from Marcus's
gleeful words.. I could gather no relief.. I would have only
thee.... But, unexpectedly, one day I was quieted by the
the sound of a voice, so like thine, that I started.. all trembling, all tearful, and overjoyed.. to meet thee so soon in my
father's Pavilion.... I looked in every direction.. I saw no
one near.... Presently, I saw.. just by the door, and standing close to Cornelia's* side.. one so like thee that Iflew into
his open soul!...'Are you my Jackson's brother?' I asked....With deep sweetness, and a look of love, he replied.'You shall know me soon.'
"' But I could not wait.. no, not a moment.. suspense is
such torture.... Anid yet, how easily I did compose myself at
his request.
"He departed from my sight.... But I felt, how  beautiful
is Love... My spirit soughrtt himn as if'twere thee.... I felt
he could tell me of thee.. even, if he were not in reality thy
prototype.. thy real brother and counter-image.
": But of this all, my own dear friends would reveal nothing. to my questionings, replying only that in future I should
see him more."
Here I interposed this question: " Katie, did this occur before your first visit to me in Boston?"
" Yes, dearest brother," she replied, "' I had not seen thee.. neither did I know how to find thee.... Every day I would
impatiently ask for thee, or for thy brothlert whom  I had seen.... And then I walked a little.... Environing beauty, of
which I was often told, was all dead to me.... I could only
think of thee.... Through the love of thy soul only I could
*" Cornelia" I understood to mean the ascended wife of William Green, jr.
t When she spoke thus I supposed she had seen the only natural brother I
ever had, whose name was " Sylvanus."




QUESTIONS ON THE EVIDENCES OF ITMMIORTALITY.   177
g3aze upon the SPIRIT HOME.... Without a consciousness of your
presence, I could see no charm in existence.. no loveliness or
grandeur in all that lay spread out before my father's Pavilion.... Oh, 1 so longed for thee.... Most passionately my
soul did yearn for thee.. or, for the one I had so fondly embraced.. because I felt that he alone of all others in my father's house could see thee and love thee, and appreciate all
my love for thee; while on the earth.
"' Dearest brother,'how can I stay from thee?'. I would
exclaim..'How wait thy coming?. so long a time, perhaps
How can I wait?.. Thou art not here....
"But I see thy room, and the sweet'couch there!
Thy table too, and the dear writing-chair,
The birds they seem to sing, and flowers look fair,
And that which makes it heaven, I see truth there.
c' Could I not better bear this separation,' I asked my fat/her..'had I not been personally with Jackson?'.... I beganl to doubt the wisdom of it.. so intensely did I feel your
absence..... And yet, I would not but have been with him.. I
was so hapLpy for it.. it makes me happy now.... Memory
brings thought, and love awakens feelings, which carry me back
to our first meeting.. and to the cottage parlor, too, wherein I
was so blest..... Each dclay the same fond memories would commnand my soul's attention.. yea, a thousand times.... And yet,
at times, I was confused between thee and thy brother.. I knew
not which I wished most to gaze upon.. for so I loved all that
was related to and resembled thee.
"C As my strength strengthened.. as my youthfulness returned.. I could not realize at times your absence.. neither
at times that we had ever met..... MIy existence with thee began to fade out.. I remembered only our first acquaintance..
when I dared not to think of closer nearness.
"But I know we have met.... Upon me the deathless record is made.. all here can read it.... My soul has expanded.. the mortal vestment confines it not.. and, in all I have
of heaven, I see thy work upon my nature....  Yes, my Guide. my best earthly friend... my only earthly protector....
12




178    QUESTIONS ON THE EVIDENCES OF IMIMORTALITY.
Yes, thy lessons are not lost.... Thy spirit-sister's being has
received them all.. all.. and, they shall live in her eternal
life.... They shall embellish her existence here, while they
still prepare her spirit for higher homes and purer heavens..Thanks.. thanks.. for thy gentle patience.... How
sweetly thou hast led me..... My ever-grateful soul remembers
all.. all.. and, my spirit ceases to be rebellious, when, as
now, it senses the chastity and liberty of the Father's Love and
Wisdom!
" One morning my dear father came to me, and said:'Daughter, Arise, go out upon the hills with us.. for thither
goeth thy Guardian Angel.'
"We prepared.. we went out upon the hills.... The
Seven Lakes of Cylosimar.. disposed at regular distances,
forming a crescent-shaped curve, amid the overfolding margins
and beneath the far-off lofty heavens.. appeared like the setting of brilliant diamonds.... In all directions, distributed
through the landscape, were many groups of beautiful trees.
so beautiful, and so green... uplifting their emerald boughs at
least a thousand feet above the surface of. the Lakes.. And
I flew.. to my Jackson's brother.....
"' Are you not my own Jackson's brother?'.. I asked.
I'  am his brother'.. he replied..' and, together, we will visit
him!'
Here, I inquired: "Katie, did all this occur before your
first visit to me?" (She had been gone from earth nearly
four months ere I received anything from her.)
"Yes, my own brother.. all this was before I knew where
you were.. before I knew how I could ever find the way to
the earth again....  He told me in beautiful language of your
mission.. what he knew of your teachings.... For all this I
loved him very tenderly....' Thou hast loved well'.. he said
to me..' but I will teach thee wisdom.'....' Thou shalt teach
me love.'...' This world is all love.... Unto it the Father
hath his love imparted.. the love which knows no recall, no
weariness, no change.. illimitable.. infinite.. eternal.'...
He bade me to see in him my Guardian Angel.... But already, before Ihe granted me this holy blessing, my heart had




QUESTIONS ON THE EVIDENCES OF IItMMORTALITY.   179
named him thus.... Yes, he is my Guardian Angel.. and
more.. I love him.. I do not fear to love, with all my heart,
with all my strength, with all my mind, with all my soul....
God is no'Jealous God'. as error hath taught. enslaving
love.... Truth hath no chains for the soul.. and, freely loving, I worship God.... My love I draw from an inexhaustible
treasury.. heaven is our exchequer.. boundless are our
riches.. unfathomable the deep fount of Love, whence flows
all our wealth.... Infinite the beneficence of Him who giveth
to us.... We will repay him by loving one another!"
(Here Katie remarked that she would now retire with the
party, to return early on the following morning. She said she
was going to visit the beloved members of her family still on
earth, also several of our mutual acquaintances, but would say
more to me ere she left for the Spirit Home.  Accordingly,
on Wednesday morning, at four o'clock, she awoke me by an
influence which came through the walls, like a breath.  Feeling which I arose, dressed myself, went down to the front door,
and found there the entire party as before. Each refused to
come in, save Katie-who accompanied me up-stairs-and,
resting her hand upon my shoulder affectionately, she said:)
" In a few days, my own dear brother.. we all depart for
the Northern Section of the Spirit Home."
Hearing this I inquired: " How far is that Section from
where your father resides-from his Pavilion?"
" -Many billions of millions of miles," she replied.
"Why," I asked, " do you go so far away?"
" To see new societies and different scenery," she returned,
" and besides, my father and my Guardian, and many
others, have something to do thither..... We go, because
lovers are never separated here either by space or circumstances."
"Will you tell me the name of my brother?" I asked.
" My Guardian Angel is not your physical brother. his
name is Cyloneos."*
"His name is almost like mine"- I said.
* She pronounced it thus: Cy-lone-os - meaning the Morning's Ray.




180    QUESTIONS ON THE EVID-ENCiES 0T1' 1IOilRTALiTY.
Yes," she replied; " because you both belong, by charac.
ter, to the same Brotherhood.  My name-" she continued,
speaking of herself-" is Cylonia; and yours is' Silonius'as you used to write it."
" Does the soul of Cyloneos fill yours as fully as sometimes
you used to say mine did?" I asked.
"  Without him, my brother, I feel that I could not existeven in the midst of all this Heaven! He is to me another
Jackson.  I love him-because I have so loved you-because
he gives what my soul ceaselessly yearns for-I love him, because-I can not help it!  Out of his abundant wisdom, he
promised me that your mission will go on without me. He has
let me into the benefits of my earth-life.. exhibits it all, its
lights and its shades, its storms and its sunshine.. has made me
see plainly that I came to him from you as a gift.  My soul
senses the truth of all he says, with deepest gratitude....'I
not only know,' he tells me,' the jewel the Father placed on
earth for me, but also where and how I must wear it.' Oh, I am
so happy in the knowledge of thy power to go on, unmoved
and unchanged, with thy mission without me. In this thought,
too, I find rest and heaven.  Soul calleth unto soul, and each
answereth the other. My love uttereth its voice, and lifteth up
its hands on high, in worshipful gratitude for the undivided
possession of my Angel's love, which, in all the things of my
life, is abundant-making more and more visible the glory
and greatness and goodness of our Heavenly Father!"
Thus, ended our seventh interview. Besides those recorded,
I asked her a multitude of questions which I do not feel free
to publish.  I asked her —" if I understood her?"  She observed my thoughts, and replied in the affirmative. She could
not tell exactly when she, with the large party of friends,
would return from the Northern Section.
In closing let me remark that, previous to her marriage with
the wise and beautiful "Cyloneos" of the Brotherhood of Morlassia, I had made deep excursions into the very interior ter* She says her spiritual name " Sy-lo-nia," means the "Morning's Bride."




QUESTIONS ON THE EVIDENCES OF IMMORTALITY.   181
ritories of conjugal science.* From my discoveries in reference to temperamental harmonies —that only certain combinations can eternally cling to each other-I had concluded,
although the relation subsisting between us was temporarily
wise and fraternally beneficial, that it could not extend beyond the tomb and be crowned with the Harmonial perpetuity.
Therefore her narrative, although it had at first somewhat of
sadness in it, did not surprise me.  And now, as I remember
her withdrawal from  earth —sustained and enraptured by the
strong embrace of her real conjugal Companion — my soul can
utter but one affectionate sentence, a true farewell blessing —
" Progress, and be happy!"
x      x*                             * *  *  t      -
Astounding contrast! My vision has closed upon the Spiritual; the curtain has dropped; my condition is no longer
superior.  Exhausted by mental activity, and feeling the need
of air and exercise, I go out through the public streets.
I meet familiar faces; we smile, and quickly separate.  My
feet tread the brick pavement with rapid succession.  The
gate of the North Cemetery is open. I walk quietly through
its shady avenues.  The ground is wet from recent rain; the
grass glistens in the sun-ray; the trees drip moisture. This
silent place is suggestive; at once of Death and of Life.
Against the new iron fence I am leaning. Overhanging boughs
cast a veil of thin shade upon the Siberian Hedge.  Beneath
this pale shadow the earth is gracefully raised. Here are visible a few violets, white lilies, and some mignonette.  Here,
too, stands a pale record by one of her cherished relatives-a
snow-white stone on which are written these mutually significant words-" Myv sister."
What is the phenomenon of death to the worldly-minded?
To the worldly-minded, the fatal certainty of death is draped
in darkness; to such persons the elements of change and alteration pervade all external nature.  Mutability and waywardness characterize every form and substance which man's bodily
* The reader is referred to the fourth volume of the Harinonia -" The Re.
former"- which contains the author's impressions on this question.




1. 82    QUESTIONS ON TIlP ETI)'DNCES OF IMIIORTALITY.
senses can recognise. A bi'rth- a fleeting, existence- a certain
decay- each following the other in rapid succession. To external observation everything is changing constantly-from budding infancy to blushing youth-from blossoming maturity to
decrepit waning and passing away —fiom a state of life to a
state of death.  A few hours since, the east was radiant with
the newly-arisen sun; now, it shines in the zenith; a few more
fleeting hours, and the bright orb is gone, and nature is dressed
in the sad and sable habits of night, and darkness drapes the
world.
Such may be death to the ungodly and unsanctified; but is it not a more blessed fact to the Bible-believer?
No; the worldly-minded and the receiver of ancient myths
are equally terrified by the mystery of death. Jeremy Taylor,
the eloquent dignitary of the Church, says: "' Man is a bubble.
rHe is born in vanity and sin; he comes into the wbrld. like
morning mushrooms, soon thrusting their heads into the air,
and conversing with their kindred of the same production, and
as soon they turn into dust and forgetfulness; some of them
without any other interests in the affairs of this world, but that
they made their parents a little glad and very sorrowful." And
again, the same ecclesiastical teacher and excellent writer
says: "' So I have seen a roset newly springing from the clefts
of its hood, and at first it was as fair as the morning, and full
with the dew of Heaven as the lamb's fleece; but when a ruder
breath had forced open its virgin modesty, and dismantled its
too youthful and unripe retirements, it began to put on darkness, and decline to softness and the symptoms of a sickly age;
it bowed its head, and broke its stalk, and at night,.having lost
some of its leaves, and all its beauty, it fell into the portion of
weeds and out-worn faces. So does the fairest beauty change,
and it will be as bad with you and me; and then what servants
shall we have to wait upon us in the grave? what friends to
visit us? what officious people to cleanse away the moist and
unwholesome cloud reflected upon our faces from the sides of
the weeping vaults, which are the longest weepers at our funerals?" Thus have spoken to us the ministers who should proclaim " glad tidings;"' thus has the Church led us to the char



QUESTIONS ON THE EVIDENCES OF IMIMORTALITY.   183
nel-house - till its gloom is impressed upon our minds with
awful blackness, and earth becomes as a sepulchre for ever
yawning beneath our tread —where we walk in gloom, led on
by popular theology, whose best consolations are cold, repelling, unspiritual.
But are there not some redemptive elements in the Church system of consolalation?
Yes; there are some elements of faith and hope —some
sparks of truth illuminating the darkness —which may preserve
the Bible-believer from utter despair, and soften the anguish
of the bereft. But to the clear, philosophical understanding,
there are neither consolations nor wholesome elements in the
various systems of religious faith which are now recognised in
the world.
What is it that produces so great a change in man's conceptions of life and
death - of the present and the future,
This is not-the place fully to answer this question, but it may
be well to remark, that the discovery of the existence of interior senses in tIle huzman Rmind (termed clairvoyance), was the
beginning cause of progress in this new region of thought. And
subsequent research and meditation has diffused a clear and
enthusiastic joy over the entire being of many - imparting that
serenity of mind, untinctured with fanaticism, which so beautifully characterizes the truly harmonial man.
Can you explain how the "interios renses" act, superior to the bodily organs,
in bringing to light the fact of immortality i
Yes; the interior clairvoyant senses can gaze upon higher
worlds, and reveal new worlds within the one we at present
dwell upon. These senses address man's inward sources of
knowledge; they speak to his Intuition and Reason. As the
microscopic and telescopic worlds are hidden, in their prismatic
splendors and awful magnitudes, from  the powers and penetrations of man's corporeal senses; so, from the same limited vision, are concealed the stupendous magnificence of the
spiritual universe, and the kindling skies and indescribable
beauties of the eternal spheres. But, to the interior senses, all
these worlds are visible.  Men, and things, and planets, and
angels, and future existence, and the vital laws of Father-God




184    QUESTIONS ON THE EVIDENCES OF IMMORTALITY.
- all, appear in that consistent order and philosophic precision
which distinguish the truth from the dark chaos of mythic Theology. To the interior senses, the changes of AMother-Nature
are indications of the ceaseless operations of unchangeable
principles - steps from lower to higher — from matter to spirit.
A birth, a fleeting existence, a death - these are manifestations
of the beautiful Laws of progression and development.  When
the fair foliage with which summer adorns the forests, and
the flowers which garnish earth, are changed - tinted by the
breath of the rude autumnal winds - and when the blushing rose
and the modest violet shed their leaves upon the frost-covered
ground, then the philosophic heart is not saddened. These obviouLs changes diffuse no melancholy vapor over the healthy
mind.  They mean that a brief period of rest has arrived Dre
paratory to the resurrection of kindred elements inl higher
forms and other essences; to unfold, if possible, a still more
lovely spring and a sweeter summer, when Mlother-Nature's domain will again be decked with high-raised foliage and beautiful garlands.
Does the harrmonial philosopher find his consolations in objective existence.
No; and yet the true philosopher sees, in every outward process and object, a form of internal truth which is full of unfailing consolation. For example: the sun absorbs its far-spreading radiance, and disappears behind the western hills, and a
dark curtain is drawn over the earth; but, lo! the darkness
reveals innumerable stars. These royal orbs - robed in garments of essential light, and controlling, like mighty gods, the
many planets which traverse the boundless domain of solar systems-are visible only when the sun is unseen.  Its light is
gone out, yet there is no darkness, no death, no funeral.  Although the clouds may temporarily conceal the distant orbs
from our view, and a sad gloom settles upon our minds, and
a dreamy slumber succeeds it, yet ere we awake, the sun
is already arisen in the east, tinging the distant clouds with
auroral splendor, and converting the weeping dew into rays of
golden light, bathing the mountains and the valleys, the gardens and the fields of Mother-Nature, with a fresher and a
lovelier radiance!




QUESTIONS ON THE EVIDEN2CES OF IMOERTATLITY.   185
You pictlre the Spirit Land to be one of uniform happiness to all people;
now, if this be so, what possible motive can an unhappy earthling have to desist
from suicide l
The answer is ample and conclusive. It is always true that,
when a body dies on earth, a soul comes out, more or less beautiful, in the angelic land. But a bright beauty and glory can
not be obtained there by violation of natural laws, by wrong
motives, or by the voluntary extinction of life in this world.
No; it is only when Father-God's and Mother-Nature's Laws
are permitted their full and complete operations-it is only
when the issues of inimitable principles are patiently received
and cherished-that glory, happiness, and promotion, are attained through physical dissolution. In the voyage from childhood to matuLrity, our bark is frequently overtaken by storms
-dark clouds hang o'er our heads, weeping sadly, as if some
fearful disasteir were prepared for us in the next hour-and
we, too, mingle our voices with the dirge of mournful  sighs,
and resign ourselves to the fearful calamity.  But the next
hour is redolent with sunshine and safety; the elements of Nature have but changed places —inferior conditions are transferred to superior circumstances —our disturbed feelings have
but induced a quiet and refreshing slumber; and our waking is
into fresh vigor and lasting joy.  Such is the ultimate experience of him who, having done all within his power to prevent
every description of disaster and discord, yields to the legitimate operations of Nature, and rolls into harmony with God's
eternal purposes, as an infant falls asleep on its mother's
breast.  Such is the death-bed experience of the true student
and lover of Mother-Nature, of the true lover and server of
Father-God.
What is the great lesson which you mean to teach by the forc{,,:poii?
The great lesson which I would have enstamped on men's
souls is, that the harmonial formation of character-in harmony with the principles of ULive)rsal Love and Distributive
Justice — is the only security against temporal unhappiness and
future disturbances.  Let us remember that true valor, true
principles, and true motives of action, only, can promote us to
the position and glory of the sun; while unrighteous amnbition




186    QUESTIONS ON THE EVIDENCES OF IM3IORTALITY.
and impure intentions, convert us into the pale and powerless
satellite which borrows its light-being visible only when the
greater and purer radiance of the sun is bathing and beautifying landscapes behind the western hills. Progression is made
by a reasonable belief in progress. Harmony of character
and loveliness of disposition unfold gradually from unwavering
efforts to acquire them.  May such faith and such efforts be
our crown and adornments —for they are at once the causes
and effects of fraternal harmony and personal happiness.
All can not exercise the interior senses; few can realize your experience;
what can be said to console such minds?
It is-no part of the Harmonial Philosophy to depend solely
upon outward evidences-upon perception and testimony; on
the contrary, its students are referred each to the fixed principles of universal Nature. This method has been strictly followed by the writer, and the deathbed consolations to my
spirit are many and ample.  We may weep, but only for joy
and gratitude.  The dear departed is not in the coffin —is not
dead-is not buried in the earth-the sod will not always
conceal from your view the hand that has pressed yours; neither the face that has darted its smiles and emotions into your
spirits.  Nay, not so-the bone-and-muscle-garment which the
spirit had worn for years, has been properly conveyed to its
appropriate hiding-place; while the eternal INMrOST has glided
to a fairer country —where friends and acquaintances surround, and pour forth the deep anthems of congratulation.  A
bud has burst, and a rose is unrolled; the night is passed,
and the sun shines bright in the heavens.  A light has been
extinguished on earth, but the light grows brighter under another sky. Divine elements have proceeded from the centre
of the universe-through innumerable forms and combinations
of matter - into the organization of a human soul.  That
soul has struggled with the physical and social world -has
lived through the caterpillar stage of existence - has escaped
the rudimental form.  It now resides in the land of the butterfly; in the home of the spirit. Its pathway is onward and
upward -leading the happy pilgrim nearer and nearer to the
ETERNAL MIAGNET - to the INFINITE MIND!




QUESTIONS ON THE EVIDENCES OF DIMMIORTALITY.    187
All who are acquainted with the postulates of the IHarmonial
Philosophy will remember, among other things, that the anterior part of every human head is atheistical, is skeptical, is
materialistic; that the highest portion is deistical, is a believer,
is spiritual; that the posterior portion of every head is idolatrous, is loving, is devotional. The cerebellic portion is called
" Love;" when inverted it is terrible to contemplate.  The
front portion is called " Intellect;" when inactive, it is idiotic.
The superior portion is called " Spiritual;" when subverted,
it induces the inquisitorial cruelties recorded by the blood of
thousands.
What do the upper faculties teach the intellect?
WVhen normally exercised, the " spiritual" pqrtion of man's
head teacheth not only that his soul hath a God, but that it is
itself a god; not only that there are spirits beyond the vale,
but that his own existence is a spirit.  But the spiritual portion of man's head - being the highest, the last, and most perfect development of character —is little exercised in this age
of the world.  Persons are, therefore, devotional through the
Love-nature; and skeptical, through the front parts of the
head.  In churches and out of churches there are skeptics and
infidels; to every fundamental principle which underlies this
stupendous development.  Merchants and ministers, when honest and transparent, appear equally skeptical.  They have
doubtless heard-'" the importance of investigation."  Many
reasons there are - cogent and startling to men of conscience,
to men of intellect, to men of moral and religious aspirations
- why spiritualism should be investigated.
What do you consider a sufficient reason?
The most momentous reason why spiritualism should be examined is this: that it numbers already more believers than
Christianity gained after three centuries and a half of primitive enterprise! It is extensively wide-spread; if false, it is
equally fatal. If true, it should be made universal, beneficent,
useful. HIow necessary, then, that men should be candid and
truthful in approaching a question to which are attached such
immense and lasting consequences!




188    QUESTTONS ON THE EVIDENCES OF TIM31IORTALITY.
Few public minds have treated this question with sincerity; in view of this -
what is the scientific exposition of the "'rappings" -as satirically given about
two years since by the ascended Galen?
Mysterious rappings proceed from the sub-derangement and
hyper-effervescence of small conical glandular bodies situated
heterogeneously in the rotundunt of the inferior acephalocysts;
which, by coming. in unconscious contact with the etherization
of the five superior processes of the dorsal vertebra, also results in " tippings," by giving rise to spontaneous combustion
with certain abnormal evacuations of multitudinous echinorhyncus bicornis, situated in various abdominal orifices.   The
raps occur from  the ebullitions of the forrner in certain temperamental structures; and the tips fiom  the thoracic cartilagineous ducts, whenever their contents are  compressed  by
cerebral inclinations.
Wlhat is Galen's scientific report of the affection (or disease) which the prejudiced affirin against mediums 
All rapping media have that extraordinary affection, known
by the professsion as cephalomnatou.s -being, in common phraseolorgy, an elastic obtuseness of the superior hemispheres of
the cerebellosus.  Whenever such patients (vulgarly termed
" mediums"), arrange their mnanui (hands) or cerebellous functions and protuberances in corpus juxtaposition with a tatble or
other substance, the movinzgs occur as a matter of compulsatory necessity, to wit: by an ejaculation, of volatile invisible
effervential gases (flatulentuts cerebelli), generated by the decomposition  of ascaris lumbricoides; which, being  regular
descendants of the gymnotus electricus, perambulate miscellaneously through the duodenum  and the abdominal viscera
gemerally.  The vulgar theories and anti-professional hypotheses of spiritual spasmodic action of the muscular system, or of
electrical aura, in spontaneous dislodgment and preternatural
infiltration, we pronounce delusive, gentlemen, and unhesitatingly reject them, in toto, as unhealthy excretions and galva.nic
evolutions of diseased and contused cerebellous glands, called,
by the uneducated, phrenological organs or faculties.
It is well known that so-called scientific men pretend to information on this
subject which they do not possess; in view of this supercilious profession, what
is Galen's ironical definition of the treatment of media 
Observation endorsed by a stupendous array of clinic ex




QUESTIONS ON THE EVIDENCES OF IMIMORTALITY.    189
perience, enables the scientific man to pronounce this " spirit-'al-rapping-and-table-moving" development, to be an irregular
and anti-scientific disease, raging among the lower and superstitious classes —affecting by inoculation certain predisposed
organisms in higher circles of society.  Patients, who realize
membraneous and abnormal nervo-excitements by attendance
upon rapping~ assemblages,l may be considered, by the regular
allopathic faculty, as being afflicted with a hypergenesis in the
pigbaceous cartilage of the medullary processes. The conveniencies of the Hospital should be secured to such patients,
as a surgical operation may be correct treatment in chronic
cases; and our countless students should see such cases scientifically treated by the regular faculty.
What does the satirical Galen say in conclusion?
Furthermore, in conclusion, to enlighten you still more on
the pathognomical symptoms of this extraordinary disease, I
will state' as a result of my recent three-quarters-of-an-hour
investigation, that patients who fancy they hear "; raps" and
see " tables move" are mostly laboring with a h'yperacusis in
the tympanum cavity, also, very probably, with chronic hypersthenia.  The symptoms are recognisable by protusion of the
visual orbs, irregularly-distended mouth, suspended breathing,
with occasional ejaculations, and a morbid exaltation of the
sense of touch; treatment should be prompt and allopathic -
anti-phlogistic, anti-scolic, anti-spasmodice- with three of our
best leeches periodically applied to the patient's purse.
It is well enough known that men in general do not rely upon their own spiritual faculties; therefore will you not give your impressions on the material evidences that man is a spirit?
Yes; and I will begin with this proposition: that man's
spirit is a product of his organization -that the physical organization of man is designed, by the whole system of Nature, to
manufacture the form and structure of the spiritual principle.
How can you substantiate this proposition?
One proof is: man contains within his body a little of all
which is to be found out of it. For example: he may employ
an allopathic physician, who will feed him upon mineral prepa* Galen here speaks like some wordy member of the medical profession.




190    QUESTIONS ON THE EVIDENCES OF IM-AORTALITY.
rations.  Minerals can be absorbed by the physical system, because they find acquaintance there.  The supercarbonate, the
muriatic tincture, and the peroxide of iron, also all the different forms of silver and gold, and other metals from gold to
the lowest substance in the mineral world - all find an acquaintance in man's physical organization.  Chemists know
that there can be no real attraction, no appropriation, without
affinity.  Man's body could not absorb iron or gold-none of
the sixty-four primates which form the physical constitution of
iMother-Nature - unless in his organization there resided a
spirit of invitation.  Iron within invites iron without.  Give
man too much, and his system will try to repel it. It is not the
substance, but the quantity.  This is the reason why allopathic
medicines frequently substitute themselves for diseases which
they were given to cure.
I)oes this proof appear equally obvious in the use of vegetable substances i
Yes; another proof is: that man can take a little of every
kind of vegetation, of fruit and berries, which exist upon the face
of the earth. The Cicuta plant, belladona, and stramoniumn, are
administered and absorbed. No such absorption could take
place without a welcoming affinity.  Men eat the muscle of
the ox, of the deer, of the lamb, of birds, of fish, and the tortoise; because there is something corresponding in the body
which invites animals, vegetables, minerals. The main question for dietists is: how to combine food, how much to eat, and
when to eat it.
What is the doctrine which you now desire to impress?
The doctrine which I now urge upon your attention, is: that
man's body is the fruition of all organic nature; that the spirit
body is formed by the outer body.  I am writing now as if the
reader had just begun, in the primary  department of the
school of the Harmonial Philosophy. The body is the focal
concentration of all substances; the spirit is the organic combination of allforces. The representation of every particle of
matter, therefore, is ultimately made by man.
Do you mean to teach that the spirit is manulfactured by the body?
Nay; I mean to teach that the body of the spirit (the soul)
is a result wrought out by the physical organization; not that




QUESTIONS ON THE EVIDENCES OF IMMORTALITY.   191
the spirit is created, but that its structure is formed by means
of the external body.  Mind internally is not a creation or ul
timation of matter; but mental orglanization is a result of material refinement.  Man's organism  is composed of muscles,
bones, tissues, membranes, visceral organs: these structures
must have some specific purpose.
What uses do these structures subserve in the economy?
The use of a physical bone is to make a spiritual bone; even
so the physical muscle makes a spiritual muscle; not the essence, but the formz thereof.  The use of the cerebrum  is to
make a spiritual front brain; even so the cerebellum makes a
spiritual back brain.  Inside the visible spine is the spiritual
spine invisible; the material lungs contain spiritual organs of
respiration. The physical ear is animated by a spiritual ear.
In a word, the whole outward body is a re-presentation of that
which is imperishable. Father-God and Mother-Nature first
unfold lungs, eyes, ears, brains, bones, muscles, and tissues.
What a stupendous marvel!  Throughout all subterranean
caverns these structures exist in principle..My investigations
lead me to affirm, that there is a spiritual anatomy within this
physical anatomy; a spiritual physiology within the physical
physiology; that man's physical structures operate, like the
wheels and processes of a mill, to manufacture the spirit's external organization. Mother-Nature claims the physical body;
and Father-God claims that which is spiritual. Father-God
and Mother-Nature, by their celestial copulations, formed these
children!
Can you illustrate your impression?
I will try.  Plant a peach-pit in the earth. Mother-Nature,
by her subtle magnetism, warms and swells it.  Presently it
breaks through the earth's crust, and comes out.  At first, a
tuft is only seen. Gradually, however, foot upon foot of wood
is added; then come beautiful branches; these branches produce others smaller and better; and lastly, the whole tree is
perfected.
Why does that tree exist?
It exists to the end that its whole might bring forth peaches.
These peaches go to work, in due course, to reproduce their kind.




192    QUESTIONS ON THE EVIDENCES OF I[IWMORTALITY.
Even so all Nature exists to the end that Man may come forth;
then, the types being established, the process changes to propagation; and men continue to multiply and replenish the earth.
Do you mean that man's inmost spirit is a substance?
Yes! " Ah, Jackson, you're a materialist!" Nay; I am not.
Mind, essentially different from matter, is eternal; so, also, is
Matter, essentially distinct from mind, eternal.  These principles, as male and female, live together in unchangeable wedlock.  One is what I term Father-God; the other, is MotherNature.
What do you mean by saying that spirit is substance i
I mean that spirit is the absence of nonentity; that matter,
after reaching its highest point of unparticled attenuation, becomes a celestial magnetism; that the spiritual essence takes
hold of this material hmagnetism; that, at this point, the two
are married; and a succession of elaborations commence until
the whole spiritual structure is completed.  First, there is
muscle; second, nerve; third, blood; fourth, tissue; fifth,
brain; sixth, electricity; seventh, magnetism.  When arrived
at the highest point, vital ma.gnetism, you have reached the
seventh degree.
Let us now go further.  Motion begins upon magnetism;
Life on motion; Sensation upon life; Intelligence upon sensation.  Commence at the bone-basis and walk up-stairs.
Bone - Muscle - Nerve   Blood - Tissue - Brain - Electricity -Magnetism -  Motion -Life - Sensation - Intelligence.
Twelve rounds in.the upright ladder of existence!
Do you mean to teach that spirit is matter?
No; I mean to teach that spirit IS SUBSTANCE. The most
definite conception of nothing ever given to mankind, is, the
theological idea of spirit!
Can you demonstrate that the spirit of man is a substance?
Yes; I can take the method of the scientific world, and
affirm, as self-evident, that there can be no motion without
force; that no substance can be moved without weight, which
implies substance. Every person's experience is a complete
demonstration that spirit is a substance; that spirit can move
weight.  Look into the street yonder: see persons, with




QUESTIONS ON THE EVIDENCES OF IMMORTALITY.   193
bodies, weighing from  seventy-five to two hundred pounds.
AWXhat an immense quantity; in the aggregate, how many tons!
Those bodies of weight, solid weight, would not move if the
spirits were gone out. No deception; it is real bone, real
muscle, real matter.  Can there be motion without force?
Can substance be moved without weight?  Can something be
moved by no-thing?  Can entity be moved by non-entity. The
fact of your existence, of moving your body about from place
to place, is evidence that spirit is substance.'It requires intelligence to act upon sensation, sensation to act upon life, life to
act upon motion, motion to act upon magnetism, magnetism to
act upon the brain, and so on down through the sympathetic
system —composed of membranes, blood, nerves, musclesdown until the bone is reached and controlled. Thus you go
down the stairs every time you move your hand - down twelve
rounds in the ladder of normal consciousness.  You even
move without thinking. You may produce a gigantic manifestation of muscular power even without thought. And why?
Because your hidden spirit-principle is composed of all vital
forces. It can, therefore, think and do a great many things at
the same mom, ent. Every time a voluntary muscular manifestation is made, your thoughts pass through several telegraphic
depots-sensation, life, motion, nerves, muscles, &c., as already explained. Thus, telegraphic despatches are sent by
the will-force to all departments of the system. Man's spirit
demonstrates its own substantiality; by means of its own normual manifestations. I appeal to no other Bible than to man's
own Life-Book! Let every intelligent person, who doubts that
spirit is substance, shut off all foregone conclusions, go into the
In.nermnost for ten brief minutes, consider this proposition in
the light of his own daily and hourly experience, and quite
certain am I that he will require no other or better argument.
You intimated that you had two propositions in view; what is the second?
My second proposition is this: that although the spirit of
man is substance and weight, although it hath elasticity and
divisibility and the several ultimate qualifications and properties of matter, yet that it (spirit) obeys laws which are superior to ordinary gravitation and superior (not antagonistic) to
13




194    QUESTIONS ON THE EVIDENCES OF IMMORTALITY.
the known physical forces.  Gravitation refers to weight; to
rarity, to density; to squares of distances. Physical forces in
nature are of various kinds.  Some are mechanical, as the
lever, the screw, etc.; but the spirit of man obeys naturally,
as it should politically, a set of higher laws.
How can you sustain this proposition -with what proof?
The proof is prima facia- that man's being is double: twofold throughout. These are signs on the outward structure
pointing to the corresponding fountains of causation inward.
Man has two eyes, two brains, two hands, two feet, two sides
to the lungs; the human heart is double, and so is each
part of the system. What does it mean?  Merchants put
signs without their stores; to indicate what they are doing
within.
Do you mean to teach that the body indicates the soul?
Yes; the double visible structures come from double invisible principles; and these are male and female. They operate
reciprocally; they regulate all action and all animation.  One
contracts and the other expands.  These two principles cause
sensation to flow from the head to the extremities and a return
wave to go from the extremities to the centre of the sensorium.
When there is harmony there is reciprocation.  HIow could
there be such a beautiful compensatory activity in man's system,
unless there were some grand correspondential principles underlying and producing it all?  One principle, I repeat, is positive; the other is negative —or, one is male, the other is female. These principles together form a unit-uniting the
double system in one action. This positive and negative Law
is that which the mind obeys. Men go and come in obedience
to this law. For example: if you feel a power in the Koran
more positive than that which influences you to read this work,
you will ere long leave these pages and seek those more attractive.  Man ever obeys the strongest attraction.  That attraction may come through the intellectual, the moral, orthe
social, nature; whatever the direction whence it comes, it is a
manifestation of this double principle. Why not say, then,
that Life is ample; that it is a plenarily inspired book?




QUESTIONS ON THE EVIDENCES OF IMMIORTALITY.   195
Can you further explain and illuminate your proposition, that spirit obeys a
law higher than common gravitation?
Yes; the heart throws blood to the head. By what law is
this done?  Is it not higher than that of gravitation?  Water
has weight, and in consequence will run down hill. But, in
man's body, water runs up hill! The heart is constantly sending a mass of blood to the brain.  Where.now is your physical
law?  When you come to analyze the spirit, take care lest
your analogies be constrained. It is easy to get lost in the intricate mazes of psychology.  MIen float in a sea of boundless
conjecture. Yes; " water will flow down hill." But apply
this analogy to the spirit —and say, that if spirit be substance,
it can not get beyond the physical gravitation of the earthand you make a fundamental mistake. If I were to affirm
that the spirits of some men, after residing a proper time in
the spiritual world, weigh seventy-five pounds, you would reply
that such persons would be governed by the law of gravitation
-which law would cause a stone of less weight, projected into
the air, to fall to the earth again.  But I reply that this spirit,
unlike inanimate bodies, operates upon a positive and negative
principle; by virtue of which, the spirit holds up the body,
and the body holds up the spirit.
Will you not restate your two propositions?
Yes; my two propositions are first, that spirit is a substance;
second, that this substance, although not unlike matter, obeys a
law higher than gravitation. The last proposition is illustrated
by the heart which throws the blood to the finest ramifications of the vascular system, and magnetically calls it all
back again to its primal fountains. The blood runs tzp hill
every instant of time. You have heard the analogy, that the
heart is a force-pump.  But the truth is, that this organ, unlike a pump, operates upon positives and negatives —by alternate contractions and expansions.
W:hat enables the physical heart to perform this function?
The visible heart performs this function, because there is a
corresponding spiritual heart within it. A spiritual heart performs a material manifestation.  The spiritual heart which is




.M 93   CQUESTIONS ON THE EVIDENCES OF IMMIORTALITY.
something, moves the physical heart which also is something,
more external.
Where is the seat or centre of the soul?
The centre of the soul is near the centre of the brain.
There is a small nucleus in which is concentrated the vital
power of all that constitutes a man. This place, in the lifeless
brain, is not larger than a buck-shot. In the living brain it is
as large as a frost-grape. Now grant the idea that spirit is
substance, and that, nevertheless, it obeys a law higher than
gravitation, and you are prepared to comprehend many of the;facts of death.
Will you describe the facts of death as seen by clairvoyance?
Yes; death is a continual manifestation.   The body is
gradually passing into a state of insensibility. Look at it;
feel of it.'It is just what it was, except that it is cooler. Disagreeable humidity and a chilliness; it hath a look of coming
annihilation. Look at it with your bodily eyes!
Is there any sensible evidence that a spirit of substance is ascending from that
brain?
No; the sensuous evidence is somewhat otherwise.  Weigh
the dead body. It will weigh as much as it did before death,
probably a little more. Why?  Because the absence of action
increases specific gravity; by giving a greater advantage to the
law of ordinary gravitation.  Nevertheless, I affirm, that the
spirit's organism  is substance; that it weighs something.
How many times have you witnessed the departure of spirit?
I have clairvoyantly observed it about thirty times.  In regard to this function of dying I have but one testimony. Outward vision borders upon the thought of nonentity. People
called " second-adventists" believe in the annihilation of spirit,
except it be saved through the miracle and sufferance of a risen
Savior. Unless they be dead in Christ they dare not hope for
resurrection. Other church people have modified their views.
The substance of all Christian doctrine is, that breath animates
the body; this once breathed out, the body is no more; and
the spirit is nothing, except by virtue of a miracle.  This the



QUESTIONS ON THE EVIDENCES OF IMMORTALITY.   197
ory in regard to the unsubstantialness of the spirit is very
strange; only, however, as all error is strange.
Does the death of a body, and the spiritual liberation, resemble the birth of a
child?
Yes; the centre of the head, the seat of the soul, absorbs
the life principles from the feet, hands, muscles, bones, nerves,
blood. Presently this centre expands. The brain and the
skull are porous; and there is an emanation. This emanating
substance ascends through the wall, and reaches a place in the
atmosphere, higher than clouds and storms. When arrived,
there are in readiness many accouchers; men and women,
from the Second Sphere, waiting the new birth. It is not larger now than the morning-star; to the eye it is but a radiant
point of light.  Now it begins to expand; to look more like a
human face.  A human head begins to round out; yet it is
small, light, vapory.  The neck and shoulders are slowly built
up. It continues to grow more real; now you see the shoulders and arms; and now all the structure complete!  The
lungs come out there, and the heart; good prototypes of the
physical organs. The heart still hath its sensibility. The spirit
is like a child, just merging into being. It feels the pressure of
a fresh atmosphere; of strange surroundings. It keeps outfolding very light; very like an infant. Presently it is disengaged
and complete, above the storm; perhaps, five hundred furlongs
away. Thus, the spirit-child is born out of the body: which
was its mother!
There was Dr. Webster, who put away Dr. Parkman: will you tell what you:
witnessed in that instance?
Yes; I had an opportunity to observe the process of death
by hanging. I was, at the time, boarding in Cambridge, Mass.
While the final trial was proceeding, I prayed to ascertain his
mental state. I examined him, therefore, and the knowledge
thereof was good for me; but what I wish to speak of now, is,
the experience of his last moments; of his emergement into a
different and better Sphere.  At eleven o'clock, one day, I
went from the Brattle House to Mount Auburn.  Alone there,
enveloped by the suggestive solitude of that beautiful place, I
passed into the interior.  By clairvoyance I looked through




1]98    QUESTIONS ON THE EVIDENCES OP IMMORTALITY.
the distance of three miles; gazed into the yard of the jail in
Leverett street, Boston.  Carefully I viewed the spectacle.
And I testify to what I observed; to illustrate the soul's irmlmortality.
When the fatal word was given, his body fell.  I saw the
effect it had upon his spirit.  If all the weight of Boston city
had been concentrated in one cannon-ball, and if this ball had
fallen upon the head of Dr. Webster, he would not have expeirienced a more instantaneous annihilation of personality. As
quick as the telegraph can give one pulse from New York to
Boston; so quick was the suspension of all his consciousness.
This was the first person I ever saw hung; and I hope the last.
Everything was still.  Motion, life, sensation, intelligence,
magnetism, electricity -all was still as the stillest breath.
When he was taken down, I saw him laid in the coffin. They
pronounced him dead, but his spirit was not gone out; and it
seemed to me that he might have been restored.
Did you watch the departule of his spirit 
Yes; during seven hours and a half-the longest period I
ever watched —  I observed the process. It took him seven and
a, half hours to be born into the other Sphere. This was done
without his consciousness of having any existence.  The soulcentre of the head-which became as a star-ascended about
four miles above the streets: at an angle of about thirty degrees. It grew rapidly positive, and began to draw upon the
elements still remaining in the body. This little radiant power
in the atmosphere was surrounded by five spiritualized personages. It grew more positive, and pulsated. There came out indistinct features, gradually; then the neck and the shoulders;
then childlike hands, etc., till the organization was complete
(as I have described in previous volumes).  I-e was profoundly and congestively asleep. His consciousness was somewhat between sensation and thought; that is, he had neither
thought nor sensation; his state was just between joy and sorrow, heat and cold, harmony and discord. It was.temporary
annihilation.  There were five spirit-persons attending him.
By their kindly offices he was carried to the Spirit Home.  I
saw where he was by them deposited.




QUESTIONS ON THE EVIDENCES OF IUIMOPRTALITY.    199
Htow long did he remain in that semi-annihilated state?
He vwas eight days and a half in that semi-unconscious situation.  Every day, at eleven o'clock, I walked out to the retireinents of Mt. Auburn, in order to witness that beautiful spectacle
beyond the Milky Way! On the ninth day, I saw throughout the
spiritual atmosphere, a strange, vibratory pulsation. It seemed
to tremble wave-like through the whole heavens. At first, I
observed it in the distance. It kept rushing on, swelling out,
pulsating round about; until it penetrated Dr. Webster's spiritual brain.  As he roused and opened his new organs, I saw
upon him certain expressions of agitation, alarm, wonder, somewhat of gratification. He made an effort at memory --   What I-!
is this Boston? —Is this a dream? —Have I been asleep? —I
was hung. —No! this is not Boston."  Thus, he was awakened
by music, to a knowledge of his future work.
Do you mean that man's spirit grows in the Second Sphere, and increaseth in
substance and weight?
Yes; spirit grows in the spiritual world-as children grow
in the natural-by inspiration, aggregation, and secretion.
Can you offer some illustration?
Yes; plant a young peach-tree in a half ton of earth: placed
in wooden or earthen enclosure, with a few holes only to admit
moisture.  Previous to planting, weigh the earth to an ounce.
We will suppose that you have half a ton, plus twenty-eight
pounds.  Now let the tree grow in its own beautiful way, year
after year, till it hath brought forth peaches.  This matured
tree will now weigh, perhaps, one hundred and fifty pounds.
Then weigh the earth, and you will not miss more that two or
three ounces!  How can you account for the peach-tree, while
the supporting earth beneath weighs no less?  This question
answers the other. The spiritual body which, when it escapes
the material body, does not weigh more than the sixteenth of a
pound, continues to absorb from the elements of the invisible
air, until it becomes comparatively weighty, acquiring not only
a power of gravitation, but also a power to overcome it.
What may be said about the unity of causes?
The unity and fixity of truth presupposes and determines
the unity of causes.  That is to say, whatever caused vegeta



200    QUESTIONS ON THE EVIDENCES OF IMMORT ALITY.
tion to grow on the plains of Judea four thousand years ago,
produces the identical effect in the State of New York to-day.
And our next affirmation is equally plain and irresistible, viz.:
whatever law will explain the manifestations of the nineteenth
century, will adequately solve the manifestations of past ages;
anrl throw off, thus, all the mystery and incomprehensibility
which have hitherto lurked over the regions of miracle and
supernaturalism.
What does the Apostle Paul say concerning Spiritualism?
Paul said there were in his day diversities of gifts, and diversities of operations.  But the manifestation of the Spirit is
given to every man to profit. For to one is given by the Spirit
-the word of wisdom; to another the word of knowledge by the
same Spirit; to another faith, by the same Spirit; to another
the gift of healing, by the same Spirit; to another the working
of miracles; to another prophesy; to another discerning of
spirits; to another diverse kinds of tongues; to another the
interpretation of tongues; but all these are by one and the
selfsame Spirit, dividing to every man severally as he will.
Is the Apostle's account based upon theology or philosophy?
Paul's words are mostly theological, yet there is profound
philosophy lurking in these few passages. In the first place,
Paul affirms that every person is a medium. Instead of " gifts,"
however, I would have said endowments, qualifications; a faculty, an ability, not imparted to the mind, but an element latent
in mind, which invites and produces manifestation.  Upon examination, I think the reader would change this word " gift,"
to "' endowment," implying an inherent and organic ability.
Had Paul spoken philosophically, rather than theologically, he
would have said: "There are diversities of qualifications,
brethren, of which I would not have you ignorant."
WVhat did the Apostle mean when he said that these diverse manifestations are
all by the same spirit?
The word 1" spirit" signifies animus; that which unites, energizes, and gives vitality.  There are different qualifications,
but by the same principle.  Truth, I repeat, is a unit: and
like effects are never referable to different causes.  Whatever
principle explains the manifestations of the nineteenth cen



QUESTIONS ON THE EVIDENCES OF IMMORTALITY.    201
tury, must, of necessity, account for all similar manlifestations
in days of yore.
How many varieties of media were there in the days of Paul?
Paul describes nine different kinds of manifestations, viz.:
the word of wisdom, the word of knowledge, faith, healing, the
working of miracles (that is, effects incomprehensible at that
age), prophesy, discerning of spirits, divers kinds of tongues,
and interpretation of tongues.  There were, therefore, nine
different kinds of media.  These signify differences, not of
gifts, but of mental qualifications.  Whatever principle it was
which unfolded nine types of mediumship in the days of Paul,
is the same which has produced twenty-four' types of mediumship in the days of President Pierce and Queen Victoria.  It
is of no consequence whether men believe in Paul's theology or
not.  History is uniform in her testimony, that that principle,
operating in Nature and the human soul, which brought nine
mediums in the period of Paul, is sufficiently progressive and
potent to develop twenty-four different classes in the course of
eighteen hundred years.
What does the Douty Bible relate concerning the mediumslhip attributed to St
John
It says that John, the son of Zebedee and Siloam, brother to
James the Greater, was called the Beloved Disciple; that he
wrote his Gospel, not from observation or experience, but sixtythree years after everythin,  occurred about which he wrote.
From this we are constrained to conclude that John-the beloved, the earnest, the enthusiastic —was compelled to take
memory, or tradition, or inspiration. Which do you say? Will
you take memory for sixty-three years?  Will you trust tradition for sixty-three years? Human experience, in the main, is
identical.  And such experience proves that memory is defective in sixty-three hours; and tradition is seldom trustworthy
sixty-three days from the date of its tale. You are driven,
then, to the last ground: to assume for the Apostle a sort of
revelation or inspiration. If John's Gospel is to be taken as
authentic, then you must find some explanation of the mode of
his getting at correct information. If he received his ideas by
e- See the classification in the "Present Age and Inner Life."




202    QUESTIONS ON THE EVIDENCES OF IIMMORTALITY.
inspiration, then what law regulated that inspiration? The
Douay Bible says that John supplied many things which the
evangelists omitted. If he supplied conversations and ideas
omitted by Matthew, Mark, and Luke, then arises this question:
What was the principle whereby St. John acquired such information?
Saint Jerome states in the preface to John's Gospel, that
when he (John) was earnestly requested by the brethren to
write the Gcspel, he answered that " he would do so." Remember this was sixty-three years after the occurrence of the events
and conversations to be written! But what were the conditions?
They vwere these: —  After ordering a common fast, they
put up their prayers to the Almighty." HIlere, then, are two
primary conditions: abstaining from food, and becoming reverent in soul; which " being complied with," says Saint Jerome,' replenished with the clearest and fullest revelation coming
from heaven, he burst forth in that preface,' In the beginning
was the word,' " etc.  Suppose a medium, in the Nineteenth
Century, no less physically and mentally prepared for manifestation, should be moved to write, " In the beginning was the
Word," etc., you would perhaps say,!" it is incredible."  The
idea I would urge, is —the unity of truth; the oneness of explanation. As progressive philosophers, we are unconcerned
whether you stamp our experience " psychology," or 1" magnetism," or "hallucination."  We can hold up to the Christian
world the salme explanation of all they hold to be sacred. Our
experience should be conscientiously examined. Because whatever will explain our experience, will explain similar antecedents, and force the Bible to its true position, as a relic or
history of mediumistic literature.
Are the modern effects of spiritualism superior to those of ancient days 2
Yes; the superiority of our manifestations, over those of
the past, can be easily traced and demonstrated.  Taking
modern mediumistic revelations, all in all, we find a variety
of superior results.  Many mediums of to-day are far better
than many of ancient periods. Let me report a case: " Now
when Jesus was risen the first day of the week, he appeared
first"......  to one of the most talented and unimpeachable




QUESTIONS ON THE EVIDENCES OF JIAIORTALITY.   203
characters?  No! to a person about whom nothing of wrong
or evil could be said?  No!...... -. Have ye not heard it
said that the manifestations of to-day can not be divine because they do not come through ladies and gentlemen of an
unimpeachable character, and through persons of commanding
social positions?  This has been asserted in the Churches.
Churchmen assert that the persons selected as media are those
in whom little or no confidence can be reposed.  "Jane,"
"Bridget," " Susan," " Tom," "Dick," "Harry" —indifferent
persons, about whom community can know nothing. And yet,
I am now reporting a case where, when Jesus spiritually arose,
he appeared first-not to one of the most unimpeachable characters- not to one of the celebrated doctors of the Church,
but —only to ]ary IMagdalene, out of whom he had cast
seven discords. Think of it! The Church believes that a
detachment of the God of the Universe makes his first appearance to Mary Magdalene out of whom he had cast seven
(D) evils. When this medium told what she had seen "1 they
believed her not;" perhaps, because her character for truth
was not well enough established. Jesus subsequently appeared,
in another form to two on the way to Emmaus; and the Apostles believed them not.  Afterward, however, he appeared
unto the eleven as they sat at meat and upbraided them because they believed not the testimony of iMary and of the two
on the way to Emmaus. A most extraordinary circumstance
when isolated and considered by itself, but, viewed through
our ample and superior experiences, it seemeth familiar as
household words. If the character of our mediums reflect upon
their manifestations, the same is not less true of the past.
What relation does modern spiritualism sustain to the ancient bible?
The bible stands or falls upon that verdict which will be even..
tually brought in by impartial investigators. The mythological
past is to be tested by the experience and intelligence of the
present. I affirm the unadulterated spiritual origin of forty
per cent. of all our experience. The bible is good as a history
of spiritualities-is valuable as a history of hallucinationsjust as our experiences may determine. It is no benefit to a
larmonial Philosopher that the Bible teaches spiritualism.




2041   QUESTIONS ON THE EVIDENCES OF IMMORTALITY.
But to the world it may be important, that the psychological
department of our experience turns out to be spiritual, so that
the Bible may be retained in confidence as a truthful historical
relic. It is of great importance to the Churches, and not to
us, as to the explanation of our experiences.
Should spiritualists endeavor to persuade the people that spiritualism is Scriptural?
No; it is of little advantage to spiritualists to Christianize
their experience. It is important to churchmen to know that
Daniel, who had a vision (see ch. x.) ate no pleasant bread
for three whole weeks; drank no tea, no coffee; smoked no
cigars; chewed no tobacco; ate no pork or beef-steaks; but
devoted himself body and soul, for three whole weeks, in order
to receive a manifestation! How manly plethoric persons are
there who would go without food three days to get a manifestation?  Full of pork and potatoes, full of corruption and excess, they stand up-maintaining commanding positions in the
pulpit or through the press -and sneer at the experience of
him who is willing to forego all luxuries for spiritual insight. If
they would but try the methods adopted by John or by Daniel,
they would soon discover that spiritualism  is a truth to be
strengthened by scientific investigation. No! There is no positive advantage to accrue from Christianizing spiritualism. The
Universalist, once the most liberal, is now anxious to avoid the
name " infidel."  We have Christian Universalists, Christian
Unitarians, Christian Wakemanites, Christian Shakers, Charistian Spiritualists.  Does the spiritualist need the past to endorse him?  Far from it.  The worst disadvantages would
result from the adoption of spiritualism by the churches. Let
churches discover that it is their safest policy to invite you in,
in order to preach their spiritualism to you; then accept, and
you will become incrustated amid the consolidations of timeserving institutions. In fifty short years our spiritualism would
have a sectarian encasement.  Forbid it, 0 Genius of Progression! Spiritualists! stand positive; do not go backward. Go
up into the resplendent Temple of Father-God and Mother
Nature; stand ye firmly there; and into yourselves welcome
the spiritual testimony.




QUESTIONS ON THE EVIDENCES OF IMIMORTALITY.    205
"And they that tell us of these glorious things —
The blessed visitants from happier spheres,
Whose presence felt from gently-wafting wings,
Is known more often in these later years -
How shall we thank these shining angel-hosts
For all their loving patience shown to us?
How bless these wanderers from the heavenly coasts
Who journey here to love and labor thus?
"For they unseal the eyes that long have been
Shut out fiom Truth by what the Preacher saith,
And are proclaiming to the sons of men
That God is Love and that there is no death!
May we not join them in their choral song,
That swells an anthem through the fields of space
To spheres beyond, where, radiant and strong,
Is felt the glory from the Father's face?
"Oh God! we thank. THEE, that the time has come
To melt the shadow of this vast eclipse.
It rolls.away -and lo! from those long dumb,
Hosannahs rise, and praise is on their lips!
The purple morning breaketh-grand and sweet.
It brings a day the Earth may not forget.
Its airy streamers flow before the feet
Of that glad sun which rises not to set!"*
People complain of deceiving spirits; can you explain why spirits deceive?
In addition to ample explanations to be found in preceding
volumes, I will reply through a suggestive incident.
While residing in the city of Hartford, there called upon me
a lady, a member of a church, but who, unexpectedly to herself, became a medium for impressions. These impressions
were (to her own mind) clear, definite, and every way satisfactory.  From  word to word she wrote on, with  great assurance, and always with a praise to God on her tongue. She
was devotional; and believed the Bible to be an emanation
from the Divine. Therefore, on the doctrine that like cleaves
to like - that Spirits in the other world seek their counterpart
here-  she should have attracted a Bible believer- or, persons
entertaining sentiments identical with hers.  Did such spirits
visit her?  Let us see. There was a beautiful radiance all over
her countenance; it was a deep, settled, and almost frightful* These excellent words are taken from a poem written by Franklin L. Burr,
of Hartford, Conn.




206    QUESTIONS ON THE EVIDENCES OF IMMORTALITY.
excess of enthusiasm. I have often seen such expression. It
is the sure sign of the lack of true investigation.
Immediately on entering the hall, she said: " Mr. Davis, I
understand that you have impressions from the spiritual world.
Did you ever hear of any person getting a communication from
God?"' Certainly," I replied. Then I brought to mind the
whole Bible history -the historical development of religion- which is ever good to contemplate.
"' Do you ever get anything from God yourself?"  "Certainly," I replied; "I communicate with him every time I
breathe. In fact, I have never supposed —since i have had
any reasonable consciousness — that I could exist without a
Divine emanation. Therefore I live and move and exist in
him."  "No, No," exclaimed she, "I mean, did you ever receive into your mind words directly from God?"'" Never," I
answered.'" Well, I have a communication; and it is signed'God.' 
She took out her communication and read it. It was very
sensible indeed; and it was of importance in her view. Its
purport was, that the Bible was written by chosen penmen, imparting truths deeper than those penmen supposed, in order
to meet the mental wants of the century in which it was
written, and those of all the succeeding centuries -up to the
very middle of the nineteenth; but the race had, by a natural
operation (which was not described) suddenly outg-rown the
wzhole letter, and much of the spirit, of the Bible; yet the Lord
wished to preserve the book from annihilation. He said scinence had outstripped it; and philosophy had seen beyond it.
He had appointed -her (the medium) to come to me and say,
that fiom the high throne of Heaven he had chosen me out of
all the inhabitants of the earth to re-write the Bible, and
adapt it to the wants of the nineteenth century — and for
two thousand years to come. He gave many reasons why I
was qualified especially to take hold of the translation, and
go on with it.'Well: I considered a few moments. The communication was signed " God," and she believed it. I resolve
to run the risk of shocking all her religious prejudices at once
- for I sometimes discover, as the surgeon does, that amputa



QUESTIONS ON THE EVIDENCES OF IIiMMORTALITY.   207
tion is better than any temporizing palliative methods -in order to save the whole body from corruption.  So, I thought, I
would amputate even our friendship, perhaps; for a principle is
higher to me than friendship. Therefore I told her the next
time she got in communication with god to tell him that, in
my conscience, I believed that there were already too many
Bibles for the world's good; that any more would be adding
insult to injury; and, lastly, that I was too much engaged in
other matters to undertake any such commission.
She was shocked, of course. Her enthusiasm was changed
into a sort of abhorrence of the blasphemy of a man in whom
she expected to find instantaneous approbation, and a cheerful
acceptance of the distinguished office. She said, demurely,
that she would comply with my request.
In ten days she returned. She had given my message to
god. "Well; what did he say?" I asked. "Why, he said
that he was not the God of the universe, and never pretended
to be."  She then opened a spiritual correspondence with the
apocraphal "' god."  I asked: " Why do you sign your name' God'?"' "Because," he replied, " I am all the god this smy
charge can comprehend."  " Do you takle this method to deceive her?"      No," he exclaimed.  "  hy, then, did you
give her that message.?"  "Because," he answered, "' I scaw
no other way to bring her to visit with you-to bring about
the conversation that has passed between you- and the results
to grow out of it."  " Do you mean that you are a very high
and illustrious Spirit, and a God over many?" " Not at all;
I am only a god in the sense of administering to the needs of
my charge, helping her into a new dispensation. I am her
guardian angel —I do not believe in her doctrines — I wish to
convert her from them —I have not been deceiving — I gave
her that message to secure your conversation —to turn her
mind into new channels."  " Do you mean to go on with her
now?" I asked. "Yes; I have her confidence; and I will go
on with her development."
I saw her about three months afterward.  She was unfolded
greater than all the churches; she was happier; was further
from creed, but not less devotional. Her mind was entirely




208    QUESTIONS ON THE EVIDENCES OF T)ITMIORTALITY.
divested of the idea of great importance attaching to her, oecause she was an agent in the hand of her guardian-god.
How does spiritualism compare with Christianity in its beneficial effect on
mankind?
To give a just answer to this question I must first state the
fact, that Christianity has been in the world nearly two thousand years while modern spiritual intercourse is only a little
more than eight years old.  Now Christianity has never suggested a single scientiflc fact —has never developed a single
broad scheme for the practical relief of a suffering humanity;
but, instead, the system has wielded its entire might in opposition to almost every new development —has slandered and denounced as " infidel" each one who has wrought, independent
of Sectaricanism, to correct abuses in high and low placeshas set its power against every leading philanthropist who has
labored to abolish slavery and capital punishment, to reform
the misdirected voluptuary, and to introduce that practical,religion which looks to the moral and intellectual regeneration
of our race, instead of fashionable preaching and praying.
The pioneers in the cause of the Slave have encountered such
opposition from popular religionists as did all the first teachers
of Astronomy, Geology, and Phrenology. Spiritualism, on the
contrary, has already discovered to the world a multitude of
the most momentous and practical truths.  In the fields of
science and philosophy, especially in mental philosophy (which
is foremost with all intelligent, cultured minds) it has revealed
fresh facts and demonstrated several great general principles.
The sciences of magnetism, electricity, chemistry, psychology,
clairvoyance, psychometry, &c., have each received valuable
additional illustrations and highly suggestive principles from
some of the departments of spiritualism.
Does the world refuse such new information i
Yes; such information is superciliously rejected by the de
votees of sectarianism-contemptuously repudiated by the advocates of expensive churches and the defenders of a paid
priesthoood.
But what shall we consider of " practical benefit to mankind 2"
Whatever increases the sum  of human knowledge, and




QUESTIONS ON THE EVIDENCES OF IMIMORITALITY.    209:1nglments the joys of the human soul, is beneficial to the
world.
Does spiritualism have this effect on humanity?
Yes; spiritualism, in addition to its scientific benefits, has
brought to light many important religious truths, among which
are the following:1. It proves that man is an organized substantial spirit;
2. It proves that his organized spirit is immortal;
8. It proves that his immortality consists of an infinite series
of social, moral, and intellectual progressions;
4. It proves that all spirits advance from lower to higher
degrees of existence;
5. It proves that this world is not a providentially probationary "' vale of tears"-that it is not a fleeting show, for man's
illusion given —but that it is the beginning of his eternal and
more blessed career;
6. It proves that the popular doctrine of "c total depravity,"
is false; that mankind as well as all Nature is progressive —
ascending from every kind and shade of imperfection;
7. It proves that the popular doctrine of "Hell punishmtents," is false; that, instead, each individual is obliged, by
a law of his own being, to work out either in this life or the
next, his own salvation fromn error and all manner of sinfulness.
No vicarious atonement; because punishment or pain is the
legitimate and inevitable result of transgression.
These are a few of the prominent "' practical benefits" of
spiritualism.  How unspeakably superior is all this to modern
theology! Modern theology can not prove the immortality of
the soul; nor can it demonstrate anything to the satisfaction
of intelligent minds except this -that it originated in the East,
in the darkest recesses of tradition and superstition, and that,
in its present form, it has proved itself quite incapable of blessing and harmonizing mankind.'What is spiritualism in the estimation of some of its advocates?
Some define spiritualism to be, " the principle, the essence,
the science of life."  They say that " it reaches down through
the various gradations of animal, vegetable, and mineral nature
14




210    QUESTIONS ON THE EVIDENCES OF I!IMMORTALITY.
to the most elementary forms, and up through the various
spheres of human development to the Divine Being."
Is this definition correct?
No; inasmuch as the term spiritualism is used to represent
a certain state of religious development, it can not be made so
all-embracing in its scope.  Were it so, every subject would
necessarily' arrange itself under the head of spiritualism,"
and every human being, of whatever belief, profession, or condition, would be a spiritualist. There are three great articles
of faith, and three only, which (without forming a creed) are
generally adopted by all who are willing to be considered spiritualists.
What is the first of these three articles of faith?
That man, as to his internal, is an organized spirit.
What is the second?
That after the event called physical death, his spirit, preserving its individuality, and all its endowments, goes forward
and gains a higher and better state of existence.
What is the third?
That after having become acclimated, so to say, to that
woild, and acquainted with its customs, and with the great
recent discovery that a communication can be had with remaining relatives, that spirit can come back and demonstrate
its existence; dispensing not only social harmony but also occasional moral and intellectual feasts at spiritual tables.
Will the adoption of this faith prepare the mind for general reform?
Yes; spiritualism  is the fourth, the grandest, the most important movement of the nineteenth century.  It is breaking
up the creeds and institutions of the land, and sending their
former devotees out into the fields of investigation, to seek for
principles of interpretation by which to understand the remarkable facts which are pressing upon the attention of mankind.
At tLe same time there is a lack of that unity of effort, which
I yearn to see in the minds of all who adopt its three principles of faith.
How can this be remedied?
Owing to the recent development of many and various progressive ideas which demand interchange of thought and free




QUESTIONS ON THE. EVIDENCES OF IMMORTALITY.   2[11
discussion, I deem it to be wisdom to adopt new and improved
methods for the acquisition and impartation of knowledge.
And since I believe that true inspiration is universal and perpetual, and confined to no particular age or personage, but
received by the representative minds of both sexes in Science,
Literature, Art, Philosophy, Spiritualism, History, and Reform;
and also that the PUBLIC ROSTrtUM should and will in due time
supercede the private pulpit as a channel of transmitting instruction to the masses; I would therefore recommend the
establishment of free platforms on which lectures can be given,
by those inspired to do so, on everything to be thought of in
the whole realm of human interest.  Thus can we fraternize
with the progressive and spiritualized talent of all countries,
and while avoiding the dead sea of sectarianism, become instrumental in the discovery and dissemination of all facts both
physical and spiritual, and in the promulgation of universal
truths both terrestrial and heavenly.








QUESTIONS ON
THE EFFECTS OF UTILITARIANISM.
EVERY dispensation, like a globe, is susceptible of a thousand
different interpretations. But it will serve our present purpose
to adopt that classification which is confirmed by all experience.
The first dispensation was the "' impulsive;" with which was
associated the principle of perception. The back-brain was
principally developed; mostly over the eyes, and between the
ears. This age of impulse and perception culminated in the
Mosaic period. The second age was that of "' intellect" and
reflection. The superior portions of the front-brain began to be
developed. The intellectual faculties observed the earth; and
that man must act upon and subdue it, through instrumentalities. Coupled with this discovery, was the disposition to inhale ideas, to absorb truths, to feel out, as by instinct, the great
principles governing Nature and regulating the soul. This age
culminated about the time when Christianity had fairly had an
exposition. Its author and primitive founder foreshadowed the
age of intellect or reflection. After this there began to appear, in different parts of the world, another age, which I call
" wisdom," including the rudimental manifestations of impulse,
intuition, reflection, and perception. Coupled with this wisdom
age was a principle which I call " utilitarianism," or the disposition to work out and embody a thought once conceived.




21.4   QUESTIONS ON THE EFFECTS OP UTILITARIANISM,
At last we arrive at a development of the race, called the
~ practical," which is the beginning of wisdom.
Do you think that history will corroborate this classification?
Yes; the history of man represents, first, the age of childhood, which is the age of Feeling; second, the age of manhood,
which is the age of Thinking; third, the age of bloomed-out
manhood, which is the age of Action. There are persons, at all
times, in each of these stages. Some minds represent the age
of "impulse" and perception; that is, they perceive vastly
more than they can conceive.  There are others who represent
"' intuition;" such have the power to absorb more ideas than
they could, under the best of circumstances, embody. Then
there are yet other minds, who represent the scientific wisdom
age —the disposition to embody and put directly into practice
every thought which they can conceive.
What do you mean by the wisdom age?
The first manifestation of the principle of wisdom, IS USE;
the second, is Justice; the third, Power; the fourth, Beauty;
the fifth, Aspiration; the sixth, Harmony. The race has taken
the first step upon the threshold of the great temple of Wisdom.
Use is the doctrine of the Nineteenth Century.  It will not be
long in coming to great perfection in Anglo-Saxon achievements.  Utilitarianism  is in the ascendant; it is the principle
supreme; the Gospel, of all in all, to, the world at present.
Men do not ask, in these days, what relation is there between
"prophet" and" seer" — but, tell us of the mystic relation between " Profit" and " Loss."  The question once was: "What
shall we do to be saved?"-now: " What shall we do to make
it pay?" The nativity of the god of the Nineteeth Century
can be traced, far back through multitudinous genealogies, to
the threshold of the furnace of Aaron. The " Golden Calf,"
manufactured by that skilful mechanic, is our god. Yet this
is not depravity; it gives us no cause for discouragement.
What is the effect of this utilitarian principle?
The first manifestation of the principle of wisdom, is Use.
Through this principle, it is coming to be seen, that physical
improvement, that organizational reform, lies at the very foundation of all spiritual progression.  Mlen must be physically




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.    215
well situated, physically developed, physically prepared, before
they can have an influx of the high, the beautiful, and the
good. Use hath its every eye fixed upon that which is external,
fundamental, elemental. Spiritualism has come, as a kind of
side inspiration, to augment mechanical constructions; to improve man's physical circumstances; to give men leisure for
spiritual growth. The gospel of Use is the doctrine of weighing, measuring, gauging. It is a development which will come,
eventually, to every man; telling him whether he is a disciple
of the past, of the present, or of the future; telling him  that
he has been weighed in the balance; telling him that his ideas
have been gauged; telling him that his place in the universe
has already been  described.   Scientific suggestions will be
made as to how man shall dispose of his ideas and occupations.
Utilitarianism  will see what are the useful, the beautiful, the
beneficial. The doctrine of Use will work directly into the
Vitals of the church; into the vitals of all other departments
of human life; into the State; into the family; into those relations which constitute "H Iome."  No department can shut
itself against the onward march of this principle of investi
gation.
What is the most prominent feature on the face of this century 
If you think of Christendom, I reply-Utility. There never
was a century so utilitarian. USE is the sovereign of men and
nations.  There is now no safety in anything which is not absolutely, and supposed to be immediately, practical. People
have no time to lose; the cars are just ready to start.  Every
one is contriving to accomplish a vast deal in little time and
les'. space.  Use and economy walk hand in hand.  The fine
arts are considerably neglected.
"Now sawmills grate in every forest nook,
Now spindles hum beside each mountain brook;
Through virgin forests locomotives wail,
And prairie flowers are crushed beneath the rail;
Where ocean rolled, so trackless once and free,
The age of prose stalks forth and maps the sea;
And the swift lightning —once celestial fireDoes drudgery in harness —on a wire;
While patents fill the air, bestride the wave,
And dog us from the cradle to the grave.




216    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
Machines that rock asleep our infant cry,
Machines that wait upon our latest sigh;
We waft by telegraph our love's young dreamin,
Live by machinery, and die by steam."
But poetry is altogether too impracticable. The Promethean
fire is worthless, to be set aside as a luxury, unless it can be
made to warm dwellings and feed the igneous stomach of an
ocean-steamer.  Some sermi-believers think the golden floor of
heaven should be mined out, and wrought into eagles endowed
with wings, to keep up the spirit and balance of commerce.
Several oriental ideas -of the lake burning with fire and brimstone- are repudiated; as being altogether too expensive as
well as impracticable.  In short, the Anglo-Saxon wants nothing which "don't pay."  He studies prices; not pictures:
loves policy; not poetry: wants facts; not fancies. His friendships, anid his marriage even, are'measured by profit and loss.
His standard is compounded of money, history, fashion, selfishness.  He is anxious to possess a large share of business gratitude and of business friendship; but any gratitude or any friendship outside of business relations, is wholly useless —" It don't
pay" —it is too poetic and sentimental.
Is not such utilitarian selfishness deplorable 
Yes; it is a great grief that the money-grasping propensities
of the Anglo-Saxon should so hold in check the growth of his
his higher nature; counting the emotions of his inward spirit
as merchandise, to be used as business (and only as business)
demands their cornbined exercise. The motto of the age is"Go ahead."  "'it don't pay" to linger in the rear; to be
outdone by your neighbor.  If you manufacture any useful
commodity, let no man excel you; not even do as well; for
your customers will leave you and seek the other whose goods
are preferable.
What is the immediate consequence?
The consequence is, the selfish, isolated competition of the
age is unparalleled.  There is an individual race for Success?
The most useful, the most economical, the most saleable article, is tfhe thingt which all Christendom  is striving to obtain,
by individual effort; and all advantages surround him who has




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.    217
t illhe means" to his order.  There is a wish to invent a " perpetual motion" which shall be self-feeding, self-regulating, generous-hearted enough to furnish itself with all requisite motive
power, and to perform  the extra work men may desire. But
inasmuch as the universe is as yet the only perpetual motion,
and the only one possible to exist, I think nearly all dreaming
and toil on this scheme will prove unprofitable.  And yet
every effort at invention is useful, because:"This is true- that you can never
Seek to know, and fail in finding;
Seek an End, and it will ever
Grow more near, and be less blinding."
But will there no good come out of utilitarianism?
Yes; because, although it is true that the utilitarian tendency of the age leads unfortunately to the degradation, temporarily, of mnany of the best impulses of our common nature, yet
will there surely grow of it a class of circumstances exceedingly beneficial to the lower and middle portions of society.
Can you explain how such "good" will colne?
I will try.  The motto of all go-a-head-men is —" M ultum
in  arvo" - or, much in little.  The law is, use with economny.
With such an impulse, and with such a law, I think it is not
difficult to anticipate a variety of permanent blessings.  For
instance: the energetic men of this century, having assumed
great and numerous mercantile responsibilities, requiring constant vigilance and extraordinary despatch, must have recourse
to more economical systems of spelling and writing the English
language.  It costs too much time to learn at school the system now so popular; it takes too much labor to write a long
explanatory business letter under the present plan.  Consequently,' it don't pay."  This is a sufficient discovery! The
next step, therefore, will be a prospective reformation in the
art of spelling and writing.  There will be a general orthographic, chirographic, and phonographic reform; mnaking it flar
easier to communicate thought, take less time, and with greater
perfection, than can be attained under the popular system.
" 1 have just received," says Rev. D. D. Wheedon, of Long
Island, "1 from  a friend in Cincinnati, a mysterious epistle,




218    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
which may form  a small text for a large discourse.  It is
a letter of so tiny a magnitude that the full sheet, single fold,
is not larger than the envelop which enshrines it.  Its weird
and winding chirography looks like an Arabian spell, and its
dainty dimensions might make you think it a missive from the
king of the dwarfs. Yet brief as is its apparent length, and written, as it was, with a telegraphic rapidity, it really embraces
as much matter as an ordinary well-filleld sheet of note-paper.
I read [r.i (i] with the ease of fairly-written text, and feel a
sort of gcratified sense of power in the fact that the same feat
of compressed performance is accomplished in written correspondence, that MI'Cormick's reaper wins in the harvest, or the
steam locomotive in our travel. Those cabalistic stringlets on
that diamond little page, my fair friend, is Phonography; and
you and Phonography ought to be better acquainted."
G' Our living flocks of thought," says Henry Sutton, "1 need
no longer trudge it slowly and wearily down the pen and along
the paper, hindering each other, as they struggle through the
strait gate of the old hand-writing; our troops of feelings need
no more crawl, as snails crawl, to their station on the page;
regiment after regiment may now trot briskly forward, to fill
paragraph after paragraph; and writing, once a trouble, is now
at breathing ease.  Our kind and loving thoughts, warm  and
transparent, liquid as melted from the hot heart, shall no longer
grow opaque, and freeze with a tedious dribbling from  the
pen, but the whole soul may now pour itself forth in a sweet
shower of words.  Phonotypy and Phonography will be of use
in the world not dreamed of but by few.  Ay, and shake your
heads as ye will, they will uproot the old spelling; they will
yet triumph over the absurdities of the dead age."
What shall be done to annihilate the distance between the Prodticer and the
Consumer?
In the midst of utilitarian developments, I think there stands
a relic of feudal times, which needs the genius of Use and
Economy applied to it.  Time and space, in commerce, have
been comparatively destroyed by steam  and lightning.  The
road to prosperity, or to bankruptcy, is shortened by countless
business facilities. No man need spend more than five minutes




QUESTIONS ON THE EFFECTS OF UTILITARIt ANISM.   219
of' lis valuable time to calculate the number of miles between
any two cities, countries, or continents.  The " Traveller's
Guide" tells him the whole for a shilling, even to all the dollars and cents the journey will cost, together with the hours
and minutes necessary to its accomplishment. If he can't spare
the time to go, then he can command the nation to convey his
letter thither; or send the fleet lightning instead, to make an
apology and do the business.
Intelligence is not confined to particular localities.  Telegraphic wires stretch along the principal roads, and sketch the
world's news upon your breakfast-table.  The locomotive's
whistle may be heard from every hill. The morning paper,
fed by the intelligence of the country, informs the whole family
of everything incidental, literary, or commercial, which has
transpired in any portion of the preceding twenty-four hours.
The road to learning is not royal, yet it is difficult to remain
ignorant.  " It don't pay."  Each and everything is " done
up" with railroad speed —even to jumping the yawning chasm
of a draw-bridge, shattering cars and passengers into shapeless
fragments.  The speed, and excitment, and feverishness, and
chicanery, of mercantile  and  commercial avocations, are
equalled by nothing outside the brazen gates that close upon
the dungeons of perdition.  Meanwhile, let us inquire -
What progress has society made toward tlhe abolition of the antagonisms between the interests of producers and consumers?
I have space allotted only to brief answers. The world
would do well to read Charles Knight's recent " View of the
Productive Forces of Modern Society, and the Results of Labor, Capital, and Skill."  Working-men and working-women
are the most afflicted portion of our race. They work, for the
most part, under the most depressing circumstances.  They
live and have their being at a great disadvantage.  Unless
capricious Fortune seems to smile especially upon their efforts,
laboring people, in the present social disorder, are most likely
to be kept down in the cess-pools of poverty, simply by the antagonism between labor and capital. He who, by industry and
personal integrity, has rescued.his family from ignorance,
wretchedness, and crime, deserves the gratitude of all his fel




220    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
low-menl; because, under the antagonistic interests of our
present social construction, it is unspeakably difficult for a laboring man to earn enough to meet the current expenses of his
family, and at the same time avoid debt and dishonesty. If he
does this in cities, he must forego almost every species of comforting luxury, and all cultivated amusements.
What are the poor man's disadvantages?
His disadvantages are very numerous. If he be a mechanic,
then there are, probably, certain months in each year when his
services are not required. But his house-rent and family expenses go on just the same as when his labor is in demand.
The wealthy man can pay cash for his drygoods and groceries,
can purchase them at wholesale prices, which gives him the
advantage. But the poor man must buy in small quantities,
must pay high interest for credit, and so lives at a perpetual
loss.  When lie goes to the market, he pays the butchers and
stall-keepers 50 per cent. more than the original cost of the
articles.  When he goes to the grocer, he must defray the
accumulated and combined profits upon, tea, sugar, soap, molasses, etc.: first, of the producer; second, of the wholesale merchant; third, of the retailer.  Here is a mass of
profits whlich the consumer must pay, and he must work hard,
and live very economically, to do it.  Again, when he wants
muslin, cloth, and calico, for his family, he must pay sufficient,
over and above the actual cost and value of these fabrics
originally, to support the manufacturer, the various secondhanders and wholesale go-betweens, and lastly, the merchant
of whom the goods are purchased.  Now this is all wrong; it
don't pay. The laboring-classes-who produce all the wealth
there is in the country-are the constant and only real sufferers under this system.
What is a prominent injustice of this system?
While the manufacturer, the wholesale merchant, and the
flourishing retailer, can live in fifty-thousand-dollar houses, environed with all the comforts and privileges thereof, the poor,
hard-working man and woman, with a large family of children
to feed, and clothe, and educate, are compelled to occupy un
comfortable rooms (for which they pay a high rent), and toil




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   221
perpetually on, ofttimes without the least glimmering of a
hope that their circumstances will ever improve. Again we
askWhat shall be done to annihilate the distance between Labor and Capital —
between Producer and Consumer 
I might give you my reply to this question; but you should
find the true answer by reflection. All the multitudinous complications of the mercantile world must be supported. Between the Producer and the Consumer there now exist, in all
kinds of industry, numerous intermediates. These produce
nothing. They add nothing valuable to the world. They
serve as speculating go-betweens. But they must all be fed,
clothed, and enriched; and the laboring-classes must do it all.
These must support all non-producers. But how? By direct
taxation?  No. How otherwise?  In this way: Producers
support non-producers by paying higher prices for everything
they purchase, and by paying rents to landlords, who out of
it pay the taxes. This popular speculating, this fashionable
subsisting upon the labor of the servants of Poverty, is becoming well-nigh intolerable. The homage that Capital requires
of Labor is beginning to be insupportable and detestable. Industrial communities are seeking the remedy. Some efficient
plan must soon be instituted to relieve the poor man from his
manifold oppressive disadvantages-to give him a fair and
equal chance to enjoy his existence —to emancipate him from
the mountainous interests and antagonisms that now oppress
and keep him in bondage to Poverty —or, we shall experience
rebellions, and turmoils, and revolutions, in our social and judicial departments, which neither riches nor eloquence can prevent or allay?
Is American Slavery sanctioned by the American Priesthood?
Yes; there is a cotton-thread, extending from Maine to Louisiana, which, being more profoundly revered than the principle of Justice, is allowed to hold together the United States
and the United Churches. Among Churches I know of some
glorious exceptions. In business the agitation of the Slavery
question "' don't pay;" so the Churches furnish a " Thus saith
the Lord" in favor of the institution. Hundreds of laymen




222    QUESTIONS ON THE EFFECTS OF UTILITARIANISMI.
have most nobly withdrawn from the Churches solely on this
account.  And now, when the clergy begin to make the discovery that such seceding from  sectarianism'~ don't pay" —
that it sets a bad example to godless persons who have never
joined it- they begin very complacently to preach its 1" ultimate extinction," that Slavery will finally die out, and say
"' the genius of Christianity does not warrant its perpetuation."
And so it is, in this as in everything else, the human mindthe people -ooutgrow certain discords and errors, and first
remonstrate aagainst them from the rostrum and the press, and
make new discoveries, labor to spread comfort and civilization
around, and, by persistent inquiry and invincible energy, finally
succeed in converting an ignorant priesthood to the measures
of practical reform.
Do you mean to affirm that the Priesthood is intentionally utilitarian in its
opposition?
Yes; printing, for example, the chief agent and angel of civilization, was opposed.  Why?  Because it would enlighten
the people on ecclesiastical matters. This would interfere
with the monopoly of the priesthood.  The people, who, they
say, have no rights, would begin to discuss the merits of the
so-called infallible dogmas.  So the glorious art of Printing
was once denounced as an invention of the devil.  But these
blessings are now enjoyed equally by saint and sinner; in spite
of all bigotry and venerable superstition. The present race of
clergymen would laugh, should it be seriously urged that
printing and the sciences were projections from the devil. But
they are far from being healed of the old malady. In our very
midst, they raise the cry of "~ Infidelity and demonism," at
every fresh revealment.  Every new revelation is from  the
devil.  Why?  Because "it don't pay;" and, merchant-like,
they repel it. But, thank God! there are always outcasts and
anathematized persons who will entertain the " stranger" -the
new-comer-and when the new thing proves itself to be an
angel, and becomes popular and pays well, then the Chure1
throws wide open its doors, invites it to a cushioned seat in the
synanogue, and proclaims it " ours" —a blessing " brought by
Christianity"- while, in truth, the blessing came of human




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   223
progress, forcing its way through every species of ignorance
and aristocratic bigotry.
Does utilitarianism look into prisons and criminals?
Yes; the people, especially those who have thought on the
subject, beg'in to discover this important fact-that prisons and
capital punishments are exceedingly defective methods of defending the morals and protecting the interests of society.
This is a business age.  Everything must be looked at and
judged by the mercantile standard of'" profit and loss."  And
there are things which do, and things which do not, pay.
Among others, it is-beginning to be seen that the money which
is now expended to arrest, to condemn, to imprison, and to
punish, a sing'le criminal, is sufficient, when judiciously and at
the right time appropriated, to educate twenty poor children,
and to place them in circumstances above the sphere of temptation to crime.  It will " cost" far less to save fifty human
beings from  crime than it now costs to punish ten without
improving them.  But let me ask:Does the Church propose any reformation in this direction?
Not at all. It will oppose the measure until opposition no
longer pays.  When the people announce their determination
to carry through this reform- then, as they always have, the
sponsors of theology will jump upon the platform, and exclaim,' 0h1, wve always thought so!"
Will you specify some of the material improvements of utilitarianism?
Yes; the first material improvement, which I have carefully
contemplated, will pertain to the atmosphere.  Several mediums have foreshadowed this fact.  Through the semi-satisfactory developments of John M. Spear, of Boston, men have
heard of I" electricizers" and ". magnetizers" - names of a class
of sentimental and semi-practical spirits, anxious to bring about
physical improvements, as stepping-stones to mankind's spiritual advancement. Atmospheric improvements will come within
the area and dominion of man's inventions.  A harmonious relation between the planet and the sun will not accomplish it.
Climatological reforms will be brought about by human investigations and systematic industry.  The investigations of Humboldt, and those of Lieutenant Maury, are helps, whereby many




224    QUESTIONS ON THIE EFFECTS OF UTILITARIANISIM.
shipmasters have been enabled to navigate the sea with unusual
safety.  Certain currents of wind may be anticipated.  These
researches show that the atmosphere is regulated by certain
fixed laws, which, when understood, come within man's immediate use. Meriam, on the heights of Brooklyn, is calculating
the circles of cold and heat.  He is showing that the changes
of the atmosphere may be calculated, as eclipses are; and
mapped out, as men put down the weeks and months of the
year.  The different aerial phenomena are to be classified
under fixed Laws. Through the instrumentality of machinery,
man will control aerial currents, and produce that state of
climate and temperature which will augment the soil's productiveness. By arrangements of electricity and magnetism,
he may prevent extreme heat or cold; also, drouths and disastrous storms.  Man's power is limited by nothing save infinity and omnipotence. If man can comprehend the laws of
the atmosphere, his knowledge foreshadows the ability to control their phenomena. Laws which govern the propagation
and existence of human beings, once enveloped in mystery, are
now within man's control. Having ascertained these laws, the
children of men will soon improve before as well as after birth,
and will feel themselves one day but " little lower than the
angels."
Will the principle of Use bring agricultural improvements?
Yes; progress in agriculture will come upon the world.
But too many agriculturists, like men in the churches, have
worn the thinking-caps of their forefathers.  However, as such
minds increase in spiritual knowledge, there will be agricultural improvements. Farmers will be able to double, treble, and
quadruple the crops of their fields; and, by machinery, to store
up every season two or three times the quantity they now do,
and with much less trouble to either head or hand. Just in
proportion as population increases the demand for food, so will
there be an increase of machinery to do the labor of the hands:
giving the head leisure to make more progress in spiritual and
higher departments. The Anglo-Saxon is certain to make his
head save his hands; he will combine both, to save the heart.
The expansion and distribution of benefits, growing out of agri.




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   225
e.ultural reforms, will be commensurate with the increase of population.  At the present rate of increase, without the discount
of war and epidemics, there will be nearly a hundred millions
of people in the United States fifty years hence, and possibly eleven millions of slaves!  Therefore, in the year 1900
there will be a greater demand upon the soil and sea. But I
think that improvements in agriculture will be numerous and
absolute: and all people will surely have an abundance. Although there will then be three times the present number of
individuals, yet methinks each will have more leisure to improve, and hold intercourse with the spiritual.
What effect will such farm-work exert upon the merchant?
Machinery will increase the value of farms so much, and the
use of magnetism in combination with electricity will so beautify and multiply the crops, that farming will be considered
more popular and profitable than storekeeping.  Men of youth
and means will associate and form vast farming and industrial
monopolies.  And were it not for the distribution of property,
the result of our limitation laws, we should have the old feudal
system temporarily established in the United States. Little,
selfish farmers, unable to compete, would be swallowed by the
great ones; farming associations would multiply, and become
popular; but the results would be every way beneficial to mechanics and the skilful professions.  Such improvements will
exert an effect upon the inhabitants of cities; to draw them out
into the far-off countries.  People now rushing from the country
to the city will then be drawn back into farming districts;
and cities, as now existing, shall be changed.  There will be
more Brotherhood —better opportunities for enjoyment —such
as now exist upon Mars, Jupiter, and Saturn.
Will there be still greater utilitarian improvements in factories?
Yes; in the year 1808, the first piece of broadcloth was
made in the United States, by Arthur Scofield.' He was from, The following advertisement appeared in the Pittsfield " Sun," November 2,
1 800: —
"ARTHUR SCOFIELD respectfully informs the inhabitants of Pittsfield and
vicinity that he has a Carding-Machine, half a mile west of the meeting-house,
where they may have their wool carded into rolls for 122 cts. per pound; mixed,
151 cts. per pound. If they find the grease, and pick and grease it, it will be 10
15




226    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
Berkshire, Massachusetts. He presented, I think, his first
piece of broadcloth to James Madison, who was the first President inaugurated in American broadcloth. That was just forty
seven years ago. Since that time, observe the increase of woollen-factories.  What a superabundance of improvements!  Do
you not behold reasons to believe that improvements will be
no less active, sure, and progressive, in other departments?
From  the time that Samuel Slater introduced the system of
carding into this country, to the present, there has been a race
of inventions and steady progression.  This increase is in itself a vast and surprising manifestation.  There are men lying
upon their backs, keeping vigils all the night long-between
sleeping and waking-inventing a new factory-wheel, altering
the spinning-jenny, by which human heads may save human
hands, and do in a day the work which before required scores
of men and women. At a glance, you perceive the increase
of this labor-saving machinery will work no injury to the human race.  It is the natural result of utilitarianism.  Machines
will furnish you with clothing; will labor, and lay at your feet
all you need; will prepare your food; and, sometimes, they
may do your eating.
Will there be any improvement in materials for garments 2
Yes; flax and the cotton-plant already furnish much. Blut
there are other herbs, in the forests of North America, which,
when cultivated by machines invented for the purpose, will
render considerable slave-work unprofitable.  These plants of
North America -to be found in Pennsylvania and in the State
of Mlaine- will be cultivated to some extent, and men will
be using new materials for garments. Great trees will be
wrought up into beautiful fabrics! Scientific discovery is on
the increase; she will invoke all Nature.  Everything of
which she asks a question gives back a satisfactory reply. She
will ask herbs, and grass, and trees, "Can you not give ns
raiment?" and she will receive an answer, and human society
will also find a response in clothing equal to anything now procts. per pound, and 12- for mixed. They are requested to send their wool in
sheets, as it will serve to bind up the rolls when done. Also, a small assortment
of woollens for sale. Pittsfield, Nov. 2, 1800."




QUESTIONS ON THE EFFECTS OF UTILITARIANISA.   227
cured from the sheep's back, or from the cotton-fields of the
South. For Science is the doctrine of Use- of Perception,
Calculation, Constructiveness, and Ideality.  There will be so
much ease in acquiring a beautiful dress, that a poor family
may, by ten days' labor, obtain clothing enough to last through
a whole year.
Will utilitarianism bring a reform in the locomotive world?
Yes; there is to be great improvement in motive-forces;
also a method for travelling upon dry land and through the
air.  There are persons mentally capable of receiving inspiration upon this subject from the Spiritual world.  Such inspiration will bring a new motive force; by which talented minds
may increase the speed of travel and the safety thereof.  Cars
may be constructed so that no accident, not even a collision,
would be dangerous to either passengers or baggage.  We
shall have new and more commodious methods of constructing
railroad-cars, as soon as the mass of working-travellers can
afford to pay for luxuries.  The most useful will become the
most agreeable.  Every person now wishes for as much as
possible in little space, even if the concentration is disagreeable. But more thriftiness will bring miore wealth, this more
luxury, and this will widen our railroads.  Instead of the
present gallery-looking cars, we will have spacious Saloons,
almost portable dwellings, moving with such speed, that perhaps there will be advertisements — " Through to California in four days!" These hotel-cars will be of beautiful
architectural proportions, two stories high, with staterooms and
saloons for converse, plays, parties, balls, and concerts. These
travelling-establishments will be as wide as modern dwellinghouses, and provided with all the most desirable comforts.
Railroads must first be straightened through the country, and a
new motive-power introduced. In presence of these beautiful
Saloons, it will be difficult to get the cows of the year 1900
to take passage upon cars which men now consider so excellent,
utilitarian, and convenient.
Will utilitarianism make any discoveries in other locomotive directions?
Yes; in the almanac language, "look out about these days"
for carriages and travelling-saloons on country-roads- sans




228    QUESTIONS ON THE EFFECTS OF UTILITARIANIS[M.
horses, sans steam, sans any visible motive-power- moving
with greater speed and far more safety than at present.  Carriages will be moved by a strange, and beautiful, and simple
admixture of aqueous and atmospheric gases-so easily condensed, so simply ignited, and so imparted by a machine somewhat resembling our engines, as to be entirely concealed and
manageable between the forward wheels. These vehicles will
prevent many embarrassments now experienced by persons
living in thinly-populated territories. The first requisite for
these land-locomotives will be good roads, upon which, with
your engine, without your horses, you may travel with great
rapidity. These carriages seem (to me) of uncomplicated construction.  We will one day ventilate, and light, and spiritualize our dwelling-houses, by a very simple admixture of water
and atmospheric gases-from which combination will also
spring the new motive-power under present anticipation.
What progress will men make in atmospheric navigation?
I find only one thing necessary in order to have aerial navigation, viz.: the application of this contemplated superior
motive-power, which is even now in process of discovery and
elimination.  Deeply impressed am I that the necessary mechanism - to transcend the adverse currents of air, so that we may
sail as easily, and safely, and pleasantly, as birds -is dependent
upon a new motive-power.  This power will come. It will not
only move the locomotive on the rail, and the carriage on the
country-road, but the aerial cars also, which will move through
the sky from country to country; and their beautiful influence
will produce a universal brotherhood of acquaintance.  Nations
await only this: to become closely and intimately fraternized.
Persons once estranged, when brought in contact, face to face,
feel the throbbings of a new friendship —or an old pure one
awakened-which has in itself blessings and promises of brotherhood.  Apply this fragment of morality to the influence
which aerial navigation will exert upon the world, and you
will at once see how vast must be the national benefits growing
out of such familiarity. There are many inventive spirits who,
acting upon the willing faculties of John itl. Spear, gave the
world to understand that a new motive-power was possible.




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   229
Any impartial and intelligent person, who will investigate the
lectures which preceded and gave rise to the mechanism at
High Rock Tower, will be at once surprised at the profundity
of the suggestions, and chagrined not less at the inconsistency
of the metallic application.  There was the obvious mixture
of the divine with the human. Divine principles can scarcely
descend into the strictly human sphere without misapprehension. Deep and thorough scientific knowledge, spiritually derived, was dissipated by the human instruments.  The received
theory was unique, although based upon the human structure:
the absorption of electricity from the atmosphere, and the incorporation of that subtle element, by the polar organization
of a metallic Idol.  Inventive Spirits had their minds earnestly
at work to develop a new motive-force; and the principles divulged, although so sadly misapplied in the first experiment,
foreshadowed the great era of utilitarian discovery.
What effect will thlie farming associations exert upon producer and consuIner 
These combinations will make a vast alteration in our mer'cantile arrangement, so that the difference now existing between
producer and consumer will be well-nigh annihilated. There is,
I repeat, altogether too great distance between them, too many
go-betweens, and too much expensive clerical manipulation.
There will be agricultural and industrial combinations. They
will have large common storehouses for certain wards. The
fraternal principle will come into, action; and harmony will
be the manifestation of utilitarianism.  We shall have fraternal combinations in villages and cities.  These will remove
thle unnecessary expenses now incurred by poor families: giving them more leisure for the development of spiritual faculties,
and for the enjoyment of spiritual joys.
Will utilitarianism do something to harmonize manual labor and machinery?
Yes; this is another thing in the Structure of Society which
needs attention and improvement-the conflict between poor
men and labor-saving inventions. It don't pay the laboringman to see a few bars of iron and shafts of steel, moved by
unconscious steam, doing more and better work in one day
than lie can do in twenty!  All our manufacturers must resort
to Machinery.  This is right, and I glory in every new inven



fOi   QUESTIONS ON THIE EFFECTS OF UTILITARIANISM.
tion.  But I think a change is necessary-so that every new
labor-saving invention shall not fall into the hands of Manufacturers, and every laboring-man be driven into new fields for
subsistence, in absolute competition with Machinery. As Society is now constructed, there is no harmony between the
poor classes and labor-saving Machinery. This fact will lead
hereafter to great changes. While the conflict continues between human beings and the invention of machines for the
manufacturing of certain kinds of goods —while there continues an antagonism between Labor and Capital —so long will
the preaching of " peace and good-will on earth" be measurably useless. To love the neighbor, under present arrangements, don't pay. To be a practicaled Christian is to be unpopular.  An honest maln must leave the business-world, in some
departments, or the business-world will leave him. In the
present Structure of Society, in the midst of selfishness, it is
absurd to expect a manifestation of true religion. Loving your
neighbor as you love yourself is now little else but a sacred
poem-so revered, that we pay gentlemen to preach it —but
"it don't pay" to attempt to live to its requirements. Not
long since a man was being tried, on tile charge of insanity, in
the city of Hartford.  When he was asked to make his own
statement, he began by saying that " he was a follower of Jesus
Christ."  Hle went on with the rest of his story very rationally; and it was afterward remarked that everything he said
was sane, except his introduction.
Can we expect good to result from a well-defined Social Science?
Yes; Social Science will exert that effect between consumer
and producer which the inventions of Electrical Science have
already had between cities and continents-namely, the destruction of distance, estrangement, and isolation.  Telegraphing is so complete in its operations, that the yesterday's
news of a whole nation may be heralded to your fireside. So,
too, the benefits of farms and countries will be brought to you
scarcely without a thought of expense.  WVe shall have somewhat to fear from Excess of Luxury.  Years hence, look back
to this hour, contemplate those who are now called popular,
and you will see that a man is measured by the length of his




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   231
lurse! One day, however, material wealth will not be fashionable; but, instead, he will be most popular who is fraternal and
harmonious. The tendency of the utilitarian element is, to teach
man's perceptive faculties the use of implements and instruments, the use of tools: by which all material departments of
Nature and Society are to be subdued, and brodught into systematic harmony with man's immediate spiritual advancement. The
head is working to save the hands: and both to save the heart.
The consequence will be-harmony of hands, head, and heart,
with the Spiritual World.  Let men put confidence in this doctrine of invention, of progress in the material world, as the first
and lowest necessity. Look through the United States, and see
shafts of inspiring light let down into minds, dwelling in obscure places! The world can not know of the results just
now. Unconsciously there are persons absorbing light from
the Spiritual World.  These may invent a machine for reaping, for sowing, for harvesting, and for thrashing, the grains;
they may perceive improvements for the advancement of commerce; or, may see a new method for the lighting, heating,
ventilating, and spiritualizing, human habitations! Never was
there a period when all the faculties circunmjacent to the front
and superior brains were in such a state of utilitarian activity
and corresponding inspiration.  The eventual result will beleisure throughout America, and the development of those intuitive faculties in man which are now supposed to be merely
possibilities.
Do you see any improvements in human habitations 1
Yes; the ideas of the Middle Ages, and those of the Nineteenth Century, are to be united in our architecture.  Dwellinghouses of the future will be built in reference to the,ynmletrical development of their inmates.  It is not Utopian to expect
this.  Men will find that the cottage, the palace, the castle,
and several of the intermediate styles, will one day be accumulated into the Humanitarian Edifices.  These magnificent edifices will cost far less than so many independent, selfish homes.
One of these edificial hotels will cost no more than a modern
dwelling, while it will be incomparably more beautiful, and not
less calculated to improve both the physical character and the




232    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
spiritual faculties. Personal character is benefited, or impaired
temporarily, according to the shape of its accustomed habitation.  Place a strong-minded man in a perfectly circular room,
where the eye call fix itself upon not a single angle, and two
weeks will be sufficient time to produce the madness of insanity.  The first erect would be a sort of agonized bewilderment,
which would quickly superinduce a savage aberration.  Pause,
then, and meditate upon the marvellous psychological influence
of external structures.
Do you expect other utilitarian improvements to precede these reform ha1bitations?
Yes; subsequent to the improvements of controlling air and
culturing soil, it will be more easy to build a brace of these
combined unitary Edifices, for sixty families, than three of the
fashionable domicils of country-towns and cities.  It will be a
great proud beauty to have such establishments heated and
lighted by an admixture of aqueous and atmospheric gases —
the same utilitarian admixture which will produce the mzotive
power of land-carriages, railroad vehicles, and aerial ships.
How beautiful to have such concentration   Men will unite in
fraternal embrace and build temples of harmony upon which
their children can ascend to physical strength and spiritual
contemplation.  No, it is no dream! I do not describe the
millennium! All this is no more wonderful than improvements
in cotton and woollen factories since the year 1808.  In the
representations of the Future will be represented the structural
arrangements and architectural analogies furnished by the body
and soul-a sort of correspondential edificialism, so to speak,
cellar-rooms, nutritive departments, social saloons, educational
cabinets, spiritual recesses, harmonious dormitories, and pavilions for contemplation, each in correspondence with intestines,
with digestion functions, with affectional departments, with
perceptive organs, with spiritual functions, and with the intelJectual faculties- each and all parts of an Edifice being represented in the physical and mental organization of a human
being.
Will the building materials of the future differ from those in present use?
Yes; we will not go as at present into forests to find the




QUESTIONS ON TI-IE EFFECTS OF UTILITARIANISM.   233
best materials.  Humanitarian habitations will be constructed
of a lithologic composition which may be readily manufactured.
And men will perceive new uses for gutta-percha in combination with iron and artificial marble.  Such materials will be
employed for portable dwellings.  For example: here are two
persons to be married this very night, upon the best principles
of conjugal harmony.   To-morrow  morning they will visit
places where portable houses may be ordered; they look over
the architectural fashions; they issue an order for a house to be
built in the country: everything to be ready for housekeeping,
furniture and all arranged, in two weeks from date! Remember the first manifestation of the principle of wisdom, in Use.
Use condenses and harlnonizes, so that, ultimnately, the fortunes
and Mnisfortunes of modern selfish house-buildintg will be no
more.  MAost easy wrill it be to have a home! AMankind may
one day see that a habitation, conmposed of artificial lithllogic
materials, will shelter but a srnall part of that which in reality
constitutes 1" a home."  Because the true home is comlposed of,
and is dependent upon, the existence and the continuation of a
most blessed harmlonial marriage.  Having " one to love and
one to love us" is a haven far better than a house composed
of gutta-percha, iron, or any artificial substance.
May we expect a more utilitarian method of acquiring knowlkdge?
Yes; we are not always to have this tedious method of learning to spell and write the English language; this external system of imparting and enforcing the shadows of ideas.  Many
constitutions are " ruined" by the different irksome and unnatural methods of imparting what is called an education.  If
-the United States Constitution had not been stronger than
that of many Yankee children now born, it would have been
"ruined" the first two weeks by the tyrannical plan of its ecclesiastical and political schooling.  Improvements in education will be so great that between the ninth and twelfth year
— the ninth being the true time for children to commenceyoung minds will-obtain more knowledge than they now acquire with much trouble between the ninth and twentieth.
Yes; there will be a beautiful refornm in the whole present
baibarous system  of thinking and acquiring thoughts.  We




234     QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
have a Harmollial Philosophy to teach: that ideas are not to:
be put into the mind, but elicited; that the divine character is
to be progressively carved out of that which we find constitutionally within the unfolding child.   Wisdom  is not to be
superinduced, but developed; and the educational systems of
the humanitarian Future will have this object to accomplish.
Improvement must begin in our alphabet; next in our orthography; then in our chirography; then in our phraseology;
and lastly, in some parts of our theology.  Phonography has
discovered how many elemental sounds there are, and has made
an appropriation of a letter to every such sound. This utilitarian plan will lead to easy spelling; to the most spontaneous
and inevitable spelling; and, finally, also to the most natural
scheme of penmanship.  All this will be easier and better and
every way more harmonious- entirely abolishing the present
discordant system  of fretting and storming, which is the usual
concomitant of the little arbitrary learning men acquire between babyhood and their twentieth year.
Will you detail some of the utilitarian advantages of the phonetic system?
Yes; there are (as given in a Synopsis by Andrew J. Graham') eleven specific advantages:1. Phonetic Spelling will render reading easy. The art of
reading with a phonetic orthography can be acquired in about
forty hours.
2. It will render spelling easy.
3. It enables the student, as soon as he has learned the
Phonetic Alphabet thoroughly, to spell any word with the same
accuracy that he can pronounce it.
4. It enables the student, as soon as he has learned the
Phonetic Alphabet thoroughly, to give any printed word the
precise pronunciation of the author.
Andrew J. Graham has recently opened a Phonetic Academy at the office
of "The Working Farmer," in Fulton street, New York. This individual is a
thorough and Cosmopolitan Reformer; in the phonetic department of utilitarian
progress. He works sincerely for the elevation of his important science, and, so
far as possible, has simplified and universalized the phonetic orthography. His
exemplary devotion and industry, and his skilfulness in following the most rapid
speaker as reporter, will not go unrewarded.




QUESTIONS ON THE EEFECTS OF UTILITARIANJISM.    235
5. It will consequently tend to remove the present ignorance
by opening a ready mealns for acquiring knowledge; and millions now unable to read may enjoy the benefits flowing from
a knowledge of reading and writing.
6. It will render the business of reducing unwritter languages to written form, sure and easy.
7. It will be of essential service to the student of languages,
in showing him the exact state of a language at a given time.
8. It will tend most effectually to the general diffusion of
our language among foreigners, and may complete the numerous claims which our idiom can already advance, to be used
as a universal medium of communication between nation and
nation.
9. It will save much of that time, money, and labor, now
lost in merely learning to read and write.  The school-days
of the child will be virtually lengthened by it, and the sphere
of his studies enlarged; the teacher will be saved from a vast
amount of drudgery, and his profession ennobled.
10. It will result in perfect uniformity of pronunciation.
11. It will save millions of dollars in the expense of books,
etc., annually.'
Do you perceive any plan by which to expedite the art of writing?
Yes; Im am  almost moved to invent an anutomatic psychographer; that is, an artificial soul-writer.   It may be constructed something like a piano; one brace or scale of keys to
represent the elementary sounds; another and lower tier, to
represent a combination; and still another, for a rapid recombination; so that a person, instead of playing a piece of music,
may touch off a sermon or a poem!  Every note, while discoursing sweet sounds, may catch the type and put it in its
place; so that, instead of going through the inevitable mechanical drudgery of the superior short and beautiful phonetic
method, ideas may be printed upon the surface of paper pre* " The present writer is prepared with facts by which he could verify the following position:- that if a child were taught at first on the phonetic principle,
and, by graduated lessons brought up to a comprehension of the present orthography, his reading would be taught at half the time, half the trouble —and
consequently half the risk of having a distaste for learning engendered by the
difficulties of his first studies -involved in the present system." —[Dr. Latham.]




236    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
pared for publication. There will tllen be but little time necessary, and little physical labor required, for a man to tell all
lie knows, and mnore too! Alen of utilitarianl habits will soon
have confidence in this Psychographer; it is not more surprising than daguerrotyping, or photographing, or arnbrotyping.
These are within the domain of utilitarian discoveries which
will awaken the Psychographer.
Will all these inventions aid the spiritual development of the race?
Yes; these improvements and discoveries will refresh the
soul, give it leisure and prepare it for a natural voyage to
post-nmundane climes.  A glorious period is before mankind.
It will be a kind of material heaven-a preparation for the
Spiritual Harnmoniuml. In the principles already divulged, in the
progress of agricultural knowledge, in the new motire-force, in
the use of implements, in all the chivalric achievements of the
Nineteenth Century, you mnay behold foreshadowings of developments higher and better.  By mere anticipation, we participate
in the benefits of an improved and happier race.  The Spiritual Harmzonilam  is now enjoyed by the elder planets, Jupiter
and Saturn.  Their inhabitants, centuries since, passed through
what we are just beginning to experience.  By virtue of analogical reasoning, you may believe that everything, foretold in
the past regarding man's physical and spiritual happiness, will
be realized.  Believe through your intuitive knowledge and
radical desires.  Fall in love with the new dispensation, through
Wisdom.  Have intelligent confidence in the advancement of
the material world.  Feel that every science which comies,
through the industry of the human intellect, is another manifestation of eternal principles.  Shafts of light are being let
d6wn upon human faculties.  The material world is awake.
utilitarianism is fortunately in the ascendant, and the spiritual
world makes a correspondeltial manifestation.
Will utilitarianism act beneficially upon American government?
This question is not easily answered.  American politics inevitably generate hostile parties. These parties do not attempt
to disseminate the divine principles which underlie and control
humanity.  Political principles are drawn firom the experience
of Europe-frorn   the experience of Greece and Ronme —in




QUESTIONS ON THIE EFFECTS OF UTILITARIANISM.   237
order to establish precedents whereby to legislate for the day,
the hour, and the circumstance. Political action does not
spring fiom the souls of reasonable men and conscientious women.  Once there existed " Scribes and Pharisees:" now, instead, " Whigs and Democrats."  Once there were " Publicans
and Sinners:" now, instead, "Republicans and Know-Nothings."  Here is evidence of revolution; perhaps, also, of progress.  Politics have brought a quartette of parties into the
world; and every one is planted upon " the best policies" —
not upon that which consults the gigantic interests of universal
mankind.  True Religion, Justice, is never once consulted.
It is a primate American doctrine to have no religion in existing politics. Hence, the elements of a time-fostered despotism
and atheism are lurking in our Democracy.
Is this temporary despotism wrong?
Who will affirm that it is right?  Perhaps, it can not be
avoided. Perhaps, it is consistent with the progressive development of mankind, that despotism  should be asserted with
democracy. Can we have them separated? There seems to
be a natural principle which determines that absolute freedom
and absolute slavery shall abound in the same latitude.  Despotism  is the first governmental principle of every nation;
but, by social development and spiritual progress, the race
arouses and does battle for equal rights and Liberty.  Thus,
despotism becomes eventually negative; while individual freedom and national democracy become positive! The two principles, however, are asserted in the same governmental latitude.  Therefore while we have the highest liberty, in the
United States, we also have in them the lowest slavery.  The
greatest successes run parallel with the greatest reverses. The
most splendid days are coupled with the darkest nights. There
is no sudden way to escape this twofold action of Nature.
Do you mean to teach that the conservative principle is just as utilitarian as
the progressive principle?
Yes; it was one day discovered, by scientific railroad-builders, that the troublesome law of friction is the very best friend
of safety and locomotion. Friction renders motion possible.
So, too, were it not for this principle of conservatism, we




238    QUESTIONS ON THE EFFECTS OF UTILITARIANISMI.
should not have that on which to adhere, over which to pass,
and in consequence of which to triumph! We should not,
therefore, be merely oppositional reformers.  We will achieve
much Freedom by virtue of the opposition set up by the despotic
principles of Slavery.
You said that religion is divorced, in this country, from politics: what do
you mean?
I mean that the natural principle of universal Justice is not
to be found in our governmental departments.  Pure morality
in politics would be like a star, ascending higher in the firmament of Nations.  The Roman  Catholic Church hath a stronghold in criticising American political institutions. Political
parties do not consult the constitution of man, but the constitution of the United States. Party politics have, therefore, a principle of atheism.  The people of the United States, in their
political arrangements, do not enough contemplate distributive
Justice. The Catholic Church stands as a skeptical critic.
It is supported by talented men, true to their principles. They
feel called in conscience to oppose all Constitutions which do
not look to a supernatural source for political and ecclesiastical
arrangements.  While we preach and proclaim  Liberty, we
practise and sustain Slavery.  Unless our politics become
founded in true religion —in a system which is endorsed by
the Constitution of Nature — there is nothing to counteract the
influence of the criticisms emanating from the Romish Church.
" Your government is godless," they say; "i you do not consult
the spiritual."  We are not enough utilitarian to consult the
most high in Man, nor yet the Most High in the Spiritual Universe.
What do you consider the principal enemies to America's perpetuity?
American dangers are twofold: one is thle spirit of Slavery;
the other is the spirit of War.  War and Slavery are advocated by the American people; the primary rocks these on
which our ship is most likely to be stranded.  Now we are
sailing directly between them —the spirit of war or retaliation
on one side, and the spirit of slavery or despotism on the other;
but there are good and healthy minds in the United States who
hlave no sympathy with either.  Few persons have attained




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   239
that royal, spiritual summit from which they can perceive that
universal Peace is the only doctrine of safety on the one hand,
and that unconditional Freedom is the only doctrine of safety
on the other.  Few can see this, and a less number dare to
affirm it openly. We have reason to believe that the influence
of the Spirit-Land will be felt by the American people; and
that, by virtue of much inspiration, they will judge statutes
and institutions in the light of human nature  Not the perpetuity of the American nation merely, but that of all nations,
is to be considered in the light of Father-God and lMother-Nature. Better conceptions of Father-God will bring us a higher
system of government.  Not to advance ourselves as a selfish
nation, but to give an example of strength and righteousness
to all people. We are not to consider ourselves a nation of
superior military strength, born to achieve triumphs, and gain
laurels on the'field of blood-to drive all opposing nations
away, as the Red Man from his native forests. No! If we desire to perpetuate our nation, we must go on in a different
spirit.  These political rulers must be interiorly opened and
expanded, so that they may be recipients of better and higher
inspirations.  There is something else in this universe to appeal
to besides the utilitarian affections of mnerchanlts and conmmercialists. Yet the utilitarian element is furtively working good
in this department; and we may begin to expect that the politics of the United States will manifest, ere long, something of
the principle of universal religion.  The hidden spirit of War
and the open spirit of Slavery, are the two dangers which menace our nation's perpetuity.  Nothing will enable us to avert
these two dangers save a utilitarian principle, full of Love and
Wisdom for all human kind.
What do you think of the United States ecclesiastically?
In the Church I perceive just what is most obvious in the
State: the State is Godless, and the Church is Christless.  We
preach Jesus, and practise Moses.  Men preach that the dispensation of Jesus must prevail, in order to have peace on
earth and good-will among men.  But almost every law, code,
or institution, has in it the spirit of Moses.  They are stamped
with the seal of power, not with love; with force and'coercion,




24()0   QUESTIONS ON THE EFFECTTS OF UTILITARIANISM.
not with the doctrine of universal Justice.  Religion in the
Churches is like politics in the State; and, I repeat it, one is
Godless and the other is Christless.  The Church is preaching
love, but practising force; and the Government is preaching
God, but practising something which strongly suggests the opposite personage! Two incompatible elements animate the
American people —absolute Tyranny and absolute Freedom.
Roman Catholicity represents absolute Despotism, and Harmonial Philosophy represents absolute Liberty.  The first holds
that institutions are god-originated; the other, that institutions
spring out of a progressive humanity.  Harmonial Philosophy
teaches that Liberty is the common inheritance of all men; the
Church, that Liberty is dangerous, except when granted as a
temporary privilege. The Romish Church regards the spirit
of unconditional Liberty as its strongest antagonist.
Will these opposite forces continue to agitate each other until they reach dissolution?
Yes; and then will arrive a period of utilitarian discussion
and warlike collision.  The spirit of force will spring fearfully
out of the Church, and the spirit of resistance will start out of
the people.  Between these two antagonisms the American
people will be involved in civil difficulties; and established
Churches will experience severe paroxysms and numerous ecclesiastical convulsions.  The great mass of Protestants will
cling passionately to the spirit of Freedom.  But a large minority, considering that ecclesiastical " authority" is safer than
the doctrine of individual sovereignty and extreme radicalism,
will bow before and embrace the neck of the Mother Church.
Conservatives always have more fear thani perception of principles, and will militate against progressive doctrines by going
back into the maternal embraces of the Catholic Church.  One
great struggle in America will grow out of a theological question: " Whether God rules the human soul through the church,
or the church through the human soul?" This question, methinks, will one day be put to all the inhabitants of America.
This will be a Day of Judgment.  Tyranny? or Freedom?
Shall we consider ourselves wedded to a Church system? or
shall we convert these Churches into Lyceums, and make them




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   241
-ubserve the utilitarian development of the people?  Utilitarianism will put these questions, and the people will be obliged
to decide. The decision of one party will bring out a stupendous resistance; and the United States, having political and
ecclesiastical troubles at the same time, will be strangely convulsed.
What plan would you suggest whereby to avert these national troubles?
The nation should pass directly through all this wilderness
of conflict into the Promised Land.  It is now only about halfpast nine o'clock to the American government, and half-past
eight in regard to American ecclesiastical progression. This
question, I repeat, will be put to every soul: "Are you in favor of Roman Catholicity, or of Harmonial Philosophy?"  In
other words: " Are you a friend of the universal and unconditional control of human souls by institutions, or of the unconditional and unrestricted control of institutions by human souls?"
This question will bring a day of great trial to the American
people. Fearful conservatives will call to mind the fleeting
republics of Greece; the little Italian democracies, also, that:
flashed out and bloomed for a day! Utilitarianism is full of
encouragement for the American people; that, as a nation, we
will bask in eternal wealth and distributed luxuries. S4uch
encouragements, to certain temperaments, look like Utopian
dreams.  They remember the republics of Italy-the evanescent democracies of past times.
Wrhat do you think of the conscience of the American Church?
It is not above the conscience of the Old Testament. They'
preach Jesus, but endorse the enormities of Moses. Love is
highest right, but force is ordinary good.  The American
Church believes that Liberty is good for all White nations, yet
Slavery is considered the best state for the advancement of the
African! Churches, therefore, have a vital difficulty —bordering rapidly upon consumption — afflicting all departments of
the constitution, which interferes with the breathing, the digestion, and the spiritual locomotion, of the American people.
There is not a State, in the whole system of American government, but is more or less implicated by this terrible disease,
viz.: lack of God in the State, lack of Christ in tle Church..
16




242    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
Yet no one can doubt but that there are conscientious men and.vomen in the Churches.  The Church's conscience is scarcely
igher than the country's godless politics.  Between the two
we find that which every reformer should be alarmed at, namely-a systematic disease, permitting the steady encroachment
of War and Slavery.  Most people, therefore, believe that partial Slavery is the true way of the world.  We deserve a system
of religion which will not generate false ideas of man, of FatherGod, and Mother-Nature.  In the American Church, let it be
remembered, there are Unitarians, Universalists, and Quakers,
preaching a higher class of negative truths. But their influence is hemmed in, and absolutely debilitated, by the encroaclhments of institutional authority.  Unitarians are fearful of
being considered too infidel; therefore, they work themrselves
deeper and farther into popular ecclesiasticisrms. Liberal Christians fear lest they may transcend the wisdom of the past times,
and become wise above what is written.  Certain Unitarian
gentlemen may be seen, with white gloves and sugar-tonhgs
touching Slavery very gracefully, and very beautifully alluding
to Intemperance. The American Church does not appeal intelligently to the topmost human faculties.
In what is the American Church most deficient?
The American Church is most defective in its doctrines con
cerning Man and the Divine Existence.  Universalists have
done much to bring in a system of natural ecclesiasticism, favorable to man, and promulgating a higher report of Deity.
The principal mischief of the Church arises from its barbarous
opinions. It has no complete conception of a Divine Being.
Its conceptions of God are well-nigh satanic, and its ideas of
man are extremely subversive.  Under the influence of the
American Church, a man sees himself to be worthless.  The
God of the American Church is not half as good as the Devil
who was elaborated by Zoroaster! It is eloquently preaching
whatsoever is lovely, beautiful, poetical, magnificent; but, at
the same time, it is practising much which is forcible, hateful,
insignificant, and opposed to the doctrines of Distributive Justice. The doctrine, " Let no one call God his Father who calls
not man his brother," has been intimated in all ages of the




QUESTIONS ON THE EFFECTS OF UTILITARIANISMI.    243
world. I put my ear to the key-hole of human history, and
can hear the beatings of the heart-of Confucius, all the way
across the centuries. This doctrine was first uttered by the
man who rose to the summit.of humanity. But listen to the
American Church, and you will hear no such universal principle advocated. It is poetic, elocutionary, overflowing with
symbols and magnificent pictures.  But the slaves of "the
peculiar institution" are not 1" Brethren" in the light of the
American Church. Even liberal Churches are not free from
this prejudice. This fact amply demonstrates that American
Churchianity is not willing to endorse the doctrine of universal relationship-the doctrine, " Let no one call God his Father who calls not man his brother."  It is good to preach the
golden rule, but the time has not come to practise it! Utilitarian policy is paramount to principle. The conscience of
the State is endorsed by the conscience of the Church. Whenever the State enacts a law, even though it be against the freedom of all African people, the Church, as a general fact, will
silently endorse it.
Will utilitarianism develop a new theology 2
Yes; a practical age will bring a new conception of Deity,
and a new conception of man. The laws written upon man's
inmost nature are more utilitarian than the ten commandments.
These are the laws of Deity. Reverence for the principles of
human nature is more utilitarian than adhesion to the enactments of institutions.  Yes; we are on the threshold of an era
when a new God is to be introduced to mankind.
What will utilitarianism demand in order to inaugurate this new God 
It will call for-Teachers to protest against bad laws and speak
in favor of good ones. Religion must preside over political
movements. Matrimonial association, of the new State with
the new Church, is to be contemplated.   Harmonial political
movements will be divinely influential in moulding and regulating humanity.  The great thing to be expected from the
religious element of utilitarianism is: a new God to regulate
the world, and a new Idea of man by which humanity will be
elevated and encouraged. This Harmonial religion will not
contemplate creeds and organizations, but only whatsoever will




2414    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
serve as stepping-stones to distributive Justice.   Universal
Justice is the highest manifestation of religion; and morality
is the practice of it. A proximate manifestation of true religion will result from  the utilitarian movements of the Nineteenth Century.  This harm-onial dispensation of Justice will
ultimately override all distinction of races, all organizations,
institutions, and all that in them is; at once revealing to individual man that he embosoms a pure. imperishable angel; that
Father-God liveth throughout all the domains of Mother-Nature; and that the earth's inhabitants may for ever love, wor
ship, labor, and be happy.
Will anything rescue us from plunging hopelessly into one or both of those
great errors, War and Slavery?
We may be measurably rescued by extending the American
utilitarian idea of politics, and unfolding and enlarging the
American Conscience. The rostrumn should supersede the pulpit; and teaching should supersede preaching.
Will utilitarianism influence modern spiritualists?
Yes; but their present danger is twofold: external and organal. In spiritualism we find the utilitarian tendency to externalism and organization; both of which will measurably interfere
with progression. Spiritualists will experience the contact of a
Godless system of politics on one side and a Christless system
of religion on the other. Utilitarianism will discover that
spiritualism  is subserving a great development.  Use points
toward a reform of Church and State.  Spiritual utilitarianism
works for a new idea of God and a better conception of man.
Mankind must rub their eyes and obtain a clear perception of
their relations as men and women, as husbands and wives, as
brothers and sisters, as post-mortem delegates to the spiritual
world.
Does utilitarianism welcome the Spiritual Dispensation?
Yes; it is coming to be seen that it don't pay to shut one's
eyes against the incoming LIGHT.  The new  dispensation, like
a star in the cloudless horizon, already shines upon man's pathway.   That star shall glow  and broaden, "until it hangs
divine and beautiful in the proud zenith," filled with angels'
f:aces; the loving companions of his pilgrimage, shedding new




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   245
light upon men at every turn in the path of life. The old
heavens, the old earth, the old theology and its god, shall be
destroyed by the light of Harmonial Truths. " For, behold,"
says an oriental medium, " the day cometh that shall burn as
an oven - and the proud, yea, and all that do wickedly, shall
be stubble."  Hence theologians and politicians will find at
last that it don't pay to shut their eyes against the higher law
of Truth and Justice. To every faithful progressionist, to all
hospitable friends of the Harmonial Dispensation, the Sun of
Righteousness will arise with healing in his wings, and myriad
spirits will joyfully become their fellow-workmen. Most grateful
am I for the utilitarian proclivities of the age. They will help
to destroy all fictions. The doctrine of " profit and loss" will
eventually put each thing-in church and state, in man and
society-to the test of Use and Economy. And thousands of
absurdities will be abandoned: because they don't pay.
Will thile doctrine of utility be applied to modern law and government?
Yes; although we have the best country in the world, with
the best government, yet are we very far from that harmonial
condition of reciprocal interests in which Law and Liberty will
be synonymous. As a nation we need less government and
more growth. Our laws should be more comprehensive and
harmonial.  Mankind will create laws, I think, as long as they
remain beneath the plane of Wisdom. In fact, laws are natural and necessary to transitional stages.  But, in our progressed condition, it won't pay to have Laws enforced which do
not subserve the welfare of the individual as well as the whole.
Our laws, as I shall hereafter show, are now against the rights
of Individuals.  The Afiican race have no rights under our
laws. Our laws grant but few liberties and fewer rights to
women. Our laws favor the Capitalist. The legal rights of
those persons are protected who have money to pay for them.
Our laws seek the imprisonment, not the improvement, of the
unfortunate offender.  The offender is regarded as a wilful
foe to society; not as a misdirected member of a common
Brotherhood.  Hence, our laws seek his punishment; not his
development. VAiewed in a utilitarian light, there is much in
such laws which don't pay.




246    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
D)o wve entertain ideas of' Liberty which don't pay?
Yes; there are many minds who imagine that individual Liberty means, or ought to mean, unrestrained license or recklessness. Whereas Liberty is a sacred Principle —a power unto
salvation —a flower, blooming with an immortal beauty.  At
first, like everything else, it comes from the soil.  It springs
up in the midst of thorns and thistles.  But moved forward
by the powers of progression, it transcendeth all terrestrial
hindrances, and towereth grandly above: spreading its
branches in all directions, like the kingly oak on the mountain's summit.
Is Liberty a radical law of the human mind?
Yes; Liberty, as a radical law of mind, has struggled and,
labored on the tides of ages: as a ship with waves and storms.
Amid the consolidations of monarchy-amid rocks and sandbars thrown up, in the sea of human experience, by Caracalla
and Tiberius, Nero, Commodus, Caligula, and the nocturnal
workers of modern days —amid all, LIBERTY has marched
steadily onward: with the strength of Justice and the fearlessness of Truth.  Although feloniously assaulted now and'then, and well nigh wrecked upon the blood-stained coasts of
tyranny, yet has Liberty gained, in safety and with a glorious
triumph, new and better continents: ladened with divinest blessings.
Have men never lost confidence in the idea of Liberty becoming universal?
No; the Greek democracies, the Roman Laws of suffrage,
the Italian Republics of the middle ages, the efforts of different
races, evolved by Liberty from the very womb of darkness and
despotism itself, have conserved the high purpose of keeping
man's faith alive in the potentiality and divinity of the Principle.
High above the thundering uproar and clashing tumult of the
semi-barbarian age, stood the natural apostles of humanityDante, Petrarch, Tasso, Raphael, Michael Angelo, Galileo,
and others —flinging a luminous beauty o'er the tragedy
of the times: foreshadowing an era of refinement, of science,
of civilization, and Universal Liberty! And all the friends
of humanity still press forward to that Era. The continent of




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   247
real organic Freedom  is still in the future: to be discovered
and peopled.
When was the doctrine of human Brotherhood first proclaimed 3
The ship of human Brotherhood, with all nations on board,
was launched countless centuries since.  At first, it was but a
rude sailing vessel, illy constructed and equipped, managed by
kings and tyrants, with recurring signs of mutiny and revolt;
the crew against the masters; left often thus to struggle with
the storms of ignorance, passion, avarice, and superstition,
barely escaping the perils of utter destruction.  Finally, however, in a propitious hour, this eternal ship, leaking and damaged at all points, will be drawn upon the stocks of Reasonexamined, and converted by the aid of new material, into a
magnificent ocean steamer, freighted with the best interests of
all men, and piloted no more by priests and kings, but by
the Father-God and MIother-Nature.  Thus circumstanced, we
will joyfully glide away, with the highest hopes and fullest
confidence of all on board: believing that, in accordance with
the working of immutable Laws, our ship will eventually reach
the Plymouth Rock of a Harmonial United States —the haven
of a new world-where Love and Light and Law and Liberty
will be integral —flowing on through human affairs, musically,
like the voice of many waters. 0 Liberty! Thou speakest,
from the fountain-centres of the Universe, to the heart of
universal Mlan. Liberty!  Thou thrillest the bosom of the
world.  Liberty! In true souls thou kindlest a fire of boundless Love. Liberty! The ages have borne sublime witness to
thy divine majesty. Liberty! There is an immortal melody
in thy Thought. Liberty! Hearest thou the echo of thy voice
through upper Spheres?
One effulgent day my immortal Preacher* read from his
radiant altar the following notice: " This happy congregation
is urgently requested to take part in a Utilitarian Convention
which will commence its sessions in this consecrated Sanctuary
to-morrow morning."   Accordingly, at the appointed hour,
* See a chapter in the Great Harmonia, second volume, entitled, "My Preacher
and his Church."




:248    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
the fraternal members reverently assembled themselves together; when, unexpectedly to him, my blessed Preacher was
by acclamation appointed Chairman, and the convention then
peacefully proceeded to business. Any report, of the questions
propounded or record of the speeches delivered, is deemed
wholly unnecessary.  But the honored Chairman offered a set
of foiurteen remarkable Resolutions-plenarily inspired with
the very essence of Utilitarian reform-which I submit as be
ing worthy the reader's consideration.
What was the first Resolution?
First: Resolved, That it is the constitutional prerogative
of the Human M1ind freely and fearlessly and dispassionately
to examine into and investigate each and everything to be
formed in the Bible as well as out of it; that the Old and New
JTestaments are our friends and teachers, but not our guides or
masters; that any theory, hypothesis, philosophy, sect, creed,
or institution, that fears investigation, openly manifests its own
weakness and implies its own error.
WVhat was the second Resolution?
Second: Resolved, That all true Liberty and Happiness are
predicated upon the twofold principle of Individual sovereignty and Collective reciprocity; therefore, that all religious systems and all forms of government, opposed to the practical
enjoyment of such self sovereignty as the basis, are essentially
barbarous and vitally antagonistic to the real needs of the man
and woman of the Nineteenth Century.
What was the third Resolution?
Third: Resolved, That Religion is Justice; that Heaven is
Harmony;'that Love is the Life of the Universe; that Wisdom
is the Order of the Universe; that distributive Liberty is the
natural result of Nature's Laws in exercise.
What was the fourth Resolution?
Fourth: Resolved, That every form of theological sectarianism is anti-progressive, and practically retards the development of brotherly Love among men, and militates not less
against the expansion of the eternal principle of Distributive
Justice; and that, therefore, all sectarian distinctions and
local attachments to creeds should henceforward be abandoned,




QUESTIONS ON THE EFFECTS OF UTILITARIANISM.   249
as worse than useless, by every teacher of individual Development, by every lover of social Harmony, and by every friend
of political and religious Liberty.
What was the fifth Resolution?
Fifth: Resolved, That, whereas in the constitution of our
government it is an essential or fundamental principle that
" all men (in the generic sense) are created equal..... with
certain inalienable Rights"..... to secure which " governments are instituted among men, deriving their just powers
from the consent of the governed;" and whereas our government practically denies not only the right of Liberty to the
slave, but likewise practically denies the right of Suffrage to
women; therefore resolved that our government, though the
best known on earth, is in effect despotic and opposed to the
principles of equal Justice and universal Liberty.
What was the sixth RLesolution?
Sixth: Resolved, That America is now but the representative of Transitional Republicanism  and sentiiental Liberty;
that political antagonism and local monopolizations are natural
to this form of civilization; that the Harmonial Philosophy
points the pathway to organic and constitutional Freedom;
and, therefore, that every Hatmnonial Philosopher should use
his political influence to put in office only such minds as will
legislate according to Nature and Reason, and work for equal
Justice and universal Liberty.
What was the seventh Resolution?
Seventh: Resolved, That in accordance with repeated ocular demonstrations, and the coincidental attestation of thousands of worthy and intelligent minds in the United States
and in Europe, we believe, first, in the sympathetic Nearness
of the spiritual world (the Second Sphere) to the natural
world (the First Sphere); second, in the possibility of an intellectuai and impressional Intercourse between the dwellers
of these two worlds; third, that the varieties and gradations
of human character extend and continue indefinitely beyond
the chemical event of physical death; fourth, and in the special providence, general guardianship, and local ministrations,
of those who have passed from earth in advance of us; fifth,




250    QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
in accordance with the accumulative evidence, we believe that
these ascended personages are earnest in their associated and
combined endeavors to assist mankind toward a practical realization of the ", Kingdom of Heaven on Earth" —in the form
of a higher social Order wherein each Individual, male and
female, without complexional distinctions or intellectual or
moral differences, will enjoy an equal right to Liberty-inducing all to be good and wise and happy.
What was the eighth Resolution?
Eighth: Resolved, That modern Spiritualism is not antagonistic to, but is essentially in harmony with, the Spiritualism
of antecedent centuries.
What was the ninth Resolution 
Ninth: Resolved, That the Harmonial Philosophy is the
best and most rational exposition yet known of the immutable
Laws of Father-God and Mother-Nature; a philosophy which
can rescue modern Spiritualism from eventuating, as almost all
ancient has done, in superstitious ignorance and localized bigotry, in bondage to external authorities, and in sectarian organizations detrimental to mankind's advancement.
What was the tenth Resolution?
Tenth: Resolved, That the Mosaic Dispensation (the past)
was an age of FORCE, or Compulsion; that the Christian Dispensation (the present) is an age of LOVE, or Impulse; that
the HIarmonial Dispensation (the future) will be an age of
WISDOM, or Harmony.  Accordant with the intuitional experience of all illuminated minds, and with the testimony of nations as found in their several maxims and sacred scriptures,
we believe that an exercise of WISDOM (which embraces the
totality of man's intuitional and intellectual consciousness) is
necessary in order to harmonize the elements of Force and Love
-the Lion and the Lamb-and bring these elements of mankind practically to bear upon the physical, political, and spiritual interests of the race —in a word, to harmonize Man with
Himself, with his Neighbor, with Father-God, and with MotherNature.
What was the eleventh Resolution?
Eleventh: Resolved, That the human mind, while it is the




QUESTIONS ON THE EFFECTS OF UTILITARIANISSM.   251
Inaster of one set of circumstasnces, is no less the subject of
another set which is positive to it; that man is not absolutely
but comparatively "a free agent;" that man's character is
formed favorably or unfavorably in exact correspondence with
the character of the influences which surround and act upon
him before as well as after birth; therefore, that individual
redemption from, or progress out of, social error and relative imperfections is possible only through the instrumentality of a
higher Societary Construction, which shall, by its concordances
of interest, destroy all motives for the perpetuation of commercial antagonisms, destroy all conflict between producer and
consumer, all incompatibilities between interest and duty, and
provide with equal justice for the inception, for the gestation,
for the birth, for the training, for the education, and for the
spiritual development, of every son and daughter of the Brotherhood of Humanity.
WVhat was the twelfth Resolution?
Twelfth: Resolved, That " evil," so called, is not a transgression of any Law, either physical or moral; but that evil
(and sin) arise from internal conditions and from external circumstances over which individuals have no absolute control;
therefore, that the Harmonial Philosophy teaches universal
Charity toward both the agents and the victims of crime; and
points to the progressive improvement and harmonization of
those conditions and those circumstances which mould and influence the human character prior as well as subsequent to the
event of birth.
What was the thirteenth Resolution?
Thirteenth: Resolved, That the commercial and mercantile
relations instituted among men, and perpetuated by the present
social disorder, are those of extreme seishness, leading directly and inevitably to Indigence, Larceny, Oppressive Monopolies, War, Slavery, Disease, Delusive Doctrines, Professional Drones, and to the development of diversal Unproductive Classes, the effects of which can not be removed and prevented by any change short of a HARMONIAL DISPENSATIONoverthrowing, by its mighty power, all superstitions, liberating
equally man's affections and his reason from  the slavery of




5)02   QUESTIONS ON THE EFFECTS OF UTILITARIANISM.
error and fear - harmonizing the law of Self-Sovereignlty with
the parallel law of Social Reciprocity — securing to Woman an
equally tree career with Man, and resulting in good, in wise,
and in happy neighborhoods, which will honor human nature
by living, as the inhabitants of higher planets do, in strict and
natural accord with the Divine Laws of Existence-fulfilling
the spirit of the prayer uttered by our Elder Brother, the gentle
Nazarene.
What was the fourteenth Resolution'?
Fourteenth: Resolved, That we heartily rejoice in the efforts
which benevolent men in all civilized nations are making to
ameliorate the condition of their fellows-the poor, the ignorant, the enslaved, and the criminal; and that, while we encourage Reformers, Teachers, Miissionaries, Statesmen, and
Mlinisters of every shade and degree, we at the san:le time very
fraternally and earnestly and conscientiously urge upon them
the necessity of a better acquaintance with the Hlarmonial Philosophy; to the end that they may be more correct in their
estimations of AMan, in their reports of Deity, and in their
contemplations of Nature - rendering them more efficient in
devising the adaptation of instrumentalities to the development
of those humane and universal objects which all true reformers
and benevolent minds design to accomplish by their associated
efforts.




QUESTIONS ON THE
ORIGIN AND PERPETUITY OF CHARACTER.
A CERTAIN band of questions and answers appeared to me
just now as divine and redemptive in their influence upon human character. In presenting them, I am actuated by that
conviction which the poet thus embodied:"lie that hath a truth and keeps it,
Keeps what not to him belongsBut performs a selfish action,
And a fellow-mortal wrongs."
The term  " Character" is usually employed to discriminate
reputation. It is used to signify that for which an individual
is either popular or unpopular, famous or infamous.  When a
person is understood to be " a wit," a powerful " logician," a
notorious "gambler," a masterly "actor," or an imaginative
"writer," this term is commonly made to follow an adjective,
by which to define his characteristics. Hence it is said that
certain traits, or peculiarities, or dispositions, go to make up
character.
Do you employ this word with the meaning which is usually attached to it?
No; I define character, on the contrary, to be " the medium"
through which the soul expresses itself openly-the form by
which the whole mind declareth and maketh its manifestations.
Most distinctly do I affirm that men do not understand the
real nature of the soul of a man by his character.




254               QUESTIONS ON THE ORIGIN
What do you mean by this language?
I mean by this to affirm that " character" adheres to a man
only; that it does not inhere, nor form a part of his inmost.
Character is a mirror, so to speak, by which the soul looks
at itself; the lever upon which it acts; a door through which
it passes in and out of the temple. Character is the way, the
fashion, the manner, the expression, the fulcrumn, as well as
the lever, by and through which the soul announceth and declareth itself to the External World.
Do you mlean by this that character is not the soul's real expression?
Yes; character is not the soul; neither is it an expression
of man's inward nature.  You are never more mistaken than
when you believe you know a person's spirit by its characteristic manifestations.  The inward nature is compelled to
express itself through a "form;" but that form  may be the
creation of an unfortunate parentage or education.  Consider
well, and you will discover that " character" adheres, but does
not inhere; that it pertains to the individual, but does not
constitute the inmost interior Reality.
Are human beings essentially the same?
Yes; one principle animates all races of men.  Mankind.
are essentially the same in Nova Zembla as in Patagonia; in,he far-off wilderness as in the city of New York.  Two principles only are capable of infinite peirmutations: they explain
the infinite varieties of character which swarm  the mystic
realms of Existence. This principle is essentially monotheis
tic; it is all God, and is panoramic in its immutable operations.
By interior examination I discerned this Principle, and 1
term it THE GREAT HIARIONIA —a divine principle which animates intelligently the boundless system of Nature.  When I
mount from the anterior regions of "Knowledge" into the superior'" Wisdom" faculties, I call this animating principle the
"Spirit of Father-God."
Do you mean to teach that God is distinct fiom Nature?
No; Mother-Nature is not essentially different from FatherGod.  Nature is a negative part of the Positive Principleeven as man's body is the negative part of his AMind.  There
is not one thing which is body, and another which is spirit;




AND PERPETUITY OF CHARACTER.             255
neither is there one thing which is Nature, and another which
is God.  No; there is but One Haroniurnm, illimitable: in its
positive aspects, "' Father-God" — in its negative departments,
" 3Mother-Nature."  Between Father-God and Mother-Nature,
as I have affirmed, mankind come into existence.  Hence man
is legitimately and truly a child of both Nature and God. Nature is the WrIF  of the Divine Principle, and the Divine Principle is the HUSBAND of Nature!
Where do you begin to trace the origin of human character?
There are three origins and degrees to human character:
first, that which is inherited from  Father-God and MotherNature; second, that which we inherit from  our immediate
father and mother; third, that which is manipulated upon us by
our private habits, or by those with whom we are in sympathy
and social communication.  There is, therefore, a foundational
character, which is innately divine and for ever beautiful. It
is never tarnished, for it is untarnishable. It is Godlike, because it is an individualized detachment of the monotheistic
Principle. It is pure and immaculate, the same in essence as
in conformation.
Do you mean to teach that man's spirit is crowned with three characters?
Yes; there is a privmary character, a secondary character,
and a tertiary character; and each is built upon and folded over
the other.  The most radical or innermost character-the
divine, the imperishatble-is seldom  manifested in this rudimental life.  The second progenitary character-whichl man
inherits from man —is almost always visible.  A child inherits
a body, and a head on the top of it; and the future man must
live in the thus-beequeathed habitation.  He has inherited somewhat of his father and his mother; and his'" character" will
be manifested concordantly therewith.  The shape and quality
of his ordinary character will resemble the shape and quality
of his immediate inheritance.
Are man's trifold characters equally beyond his control?
There are two characters beyond man's absolute control:
first, that which was inherited from  God and from Nature;
second, that which was derived from his individualizing progenitors.  Nevertheless, there is a third character which ever




256               QUESTIONS ON THE ORIGIN
comes within the circle of individual responsibility.  Man's
body, I affirm, is inherited like a dwelling-house; and he must
live in it, whether he likes the shape of it or not.  The faculties are'the furniture-also inherited with the habitation.  It
is impossible radically to change a single faculty. In fact, in
this world it is hard even superficially to make- alterations.
Every chair and every sofa, every item of furniture, bequeathed
to man by his earthly progenitors, was placed in his rudimental
house, and he can scarcely move them.  IHe must sit low or
stand upright, must breathe, and feel, and think, in accordance
with the structure of his habitation and the arrangement of
his furniture. He begins the business of life with the top faculties: these are his chambers and libraries.  Also with the:
lower faculties: these are his drawing-rooms.  And with inferior propensities: these are his kitchen and furniture. With
the body: this is a cellar for the reception of garden-vegetables
and various substances. And beneath all are locomotive appendages: these are the agents by which he moves over the
earth's surface.
Does man get a third character by contact with his fellows 2
Man's character is evidently threefold; or, it may be said
that he has three characters: first, the innermost, which is seldom manifested; second, that which he parentally inherits;
third, that which is superinduced by the church or state, by
society, or the family, into which he is born; or, still more
externally, by persons with whom he habitually associates.
Varieties of disposition and contrarieties of temperament, in
individuals with whom a man lives in contact, go directly toward the formation of a superficial character.  And this is the
"character" which is mainly sustained and manifested by
mankind.
What is the true method by which to control and modify character.
Man needs to become acquainted with well-known psychological principles of self-development. These will put into his
possession the greatest amount of power, by which he can control and modify, not only his superficial character, but also, to
a considerable extent, the secondary character derived from
his individualizing progenitors.  When a man knows how he




AND PERPETUITY OF CHARACTER.            257
obtained a superficial character, through which his spirit is
tbrced to express and misrepresent itself, his knowledge is
equivalent to a psychological power by which to modify it.  It
is undeniably plain that the more men increase their knowledge and wisdom, the more do they acquire an ability by which
to undermine and eradicate the superficial.  Grant that the
spirits of all men are composed of the same essential elemcnts,
and we have at once established a universal Democracy. Go
deep into human character, and you will find a diamond inheritance, pure and imperishable. There is no other basis upon
which to predicate humanitarian Reforms. If you can see,
deeper into the nature of Mlan, an essence and a character
strictly incorruptible, then will you approach him as a being
whose inmost can disclose the celestial structure.
Are there not persons who possess double characters?
Yes; you meet persons manifesting, at once or alternately,
both the acquired and the inherited character. About four
generations contribute to the formation of every individual.
Hence, children will resemble their immediate father or
mother, or else their grandfather or grandmother, or genera.
tions even more remote, until the fourth generation is reproduced and represented.  Children of some families indicate
neither father nor mother; but remote ancestors come forth
in their leading characteristics.  Characteristics continue to
fold themselves over and over, but seldom reach farther back
than the fourth generation.  Now, all these conditions originate and construct individual character; and the spirit is compelled to harmonize therewith for a term of rudimental years.
If it has inherited a large backlbrain, or a large front-brain,
or any other peculiarity, the spiritual manifestation must be
accordant.  Most self-evident is it that a Spirit is constrained
to manifest itself in accordance with that character which was
given to it without consultation or consent. The character is
built up, subsequent to birth, by father and mother. After
this there cometh the tertiary formation. This is the work of
the ten thousand social circumstances which, like so many potters, have power over the clay to " fashion one vessel to honor
and another to dishonor."  If you had been born in another
17




258              QUESTIONS ON THE ORIGIN
portion of the globe, what, think you, would have followed?
This: the physical, the geographical, the meteorological, the
political, the ecclesiastical, the social, and all the other yet
subtler influences pertaining to that latitude, would have, like
master-masons and constrfictive carpenters, laid the outer walls
and put up the timbers in your Character.  From such causes
you might have been a Turk, a Mongolian, a Chinese, or a
Hindoo: just the same as, by living the life of New York, you
may obtain a concrete character, and get familiarized more or
less with a little of all the world.  It is to the rectification of
this external, outside character, to which men should direct
their immediate attention.  If we wish to grow harmonial, let
us begin by analyzing and removing those causes which retard
the development of that divine character inherited from FatherGod and Mother-Nature.
Would some associative method propitiate the inmost development?
Yes; deeply impressed am I that mankind, as a Brotherhood, needs a cosmopolitan or world-wide Association, which
contemplates modifying the Church, the State, the Family,
Society, and even other departments of human interest, with
direct reference to the harmonial formation of this third character. Human character is affected so deeply by ecclesiastical
institutions, that nothing can require of reformers more investigation.  A religion of forms, of ceremonies, of rituals, is not
the religion of manhood. Men need a religion which, when
defined, means Universal Justice.  Institutions have a powerful
effect upon those who keep out of them as well as upon those
who are absorbed by their mighty magnetism. Impoverished
citizens of New York, who have never entered a church, who
live perhaps beneath the walks or in cellars, are affected nevertheless by the nature of the pervading theologies.  The most
positive type of doctrine acts through all the interstices of consciousnless, until it reaches the remotest soul.  We need a Religion of Justice, which contemplates the harmlonial development
of character. Popular religious institutions exert a powerful
influence upon character, more especially upon that portion
which is called " conscience."  How many there are who sineerely believe it" wrong" to attempt theological progression!




AND PERPETUITY OF CHARACTER.           259
They cherish a conscientious conservatism, and the Church has
magnetized them into it. The conscience of such persons, I
would say, is educational-an acquired idea of right and
wrong. These ideas are susceptible of various modifications.
fHence persons alter their minds upon all kinds of questions.
That is right this week; next week, it is wrong. Alterations
are perpetually going on in the superficial conscience, and
progress is the result.
Is the tertiary character formed unconsciously?
Measurably so. Suppose, for example, you attend Church
next Sunday. By the AMonday following you will be more affected by your memory of the prayer, sermon, and music, than
by the spirit of the music, the spirit of the sermon, or the
spirit of the prayer. It is theform which strikes deepest into
the soil of the outer character. You remember to have been
in the Church, but the spirit of the day hath departed. The
outer form remains in your memory, which influences your
spirit insensibly to manifest itself in like manner. Should you
meditate upon God, you will think in your preacher's peculiar
language. Think of music, and your thought will be in accordance with that tune which lingers strongest upon your
memory.  You remember the music's form, and your spirit
flows insensibly into that. You know how it was with the
"Marseilles Hymn;" it was impressed upon all France. Its
form became a part of the memory. Joyful natures would sing
and dance it; to them, there was sublime courage and hope in
the very form of that hymn. Is it not also true that our own
memorable "Hail Columbia," and our still more familiar
"Yankee Doodle," has been sung and drummed and blowed
and whistled by hundreds of thousands who have simply heard
the tune and remembered the words? In order to illustrate
how insensibly man acquires his tertiary character, I will tell
you an experiment: One Sabbath I saw a man, the keeper of
a livery stable, at a revival meeting. The broad-breasted and
muscular-mouthed minister used his most emphatic language.
He terrifically described the terrors of the Lord, and the not
more terrible attributes of tbh Devil. With all the stirring
language at his command, he delineated the fate of the impen



260             QUESTIONS ON TE IORIGIN
itent and unredeemed. Well do I rememnber how he raised
himself up in the old red-upholstered desk, and said: " God
will damn to hell every uncontrite heart, every unregenerate
soul." At length the meeting closed and the proprietor returned
to his stable. As he entered, he was informed that one of his
best horses was down and floundering in the stall. Several
attempts were made to raise the animal, but he would fall back
almost in the same spot. Presently, the livery-man became
exceeding wroth; he strongly resembled the minister!  And
lo, in a manner quite minister-like, he raised his powerful voice,
and-" damned the horse to hell." You perceive that the
proprietor's spirit rushed through the very words which the
clergyman had stamped upon his brain.
Would you attempt to trace all profanity to the pulpit?
No; and yet I do affirm that the pulpit has done much toward giving a morose tertiary character to many, even to profanely-inclined persons who have never been inside the Church.
From the Church they learn, first, a provoking idea of " God"
-second, "will"-third, " damn"-fourth, " your"-fifth,
soul "-sixth, " to hell;" and, in a retentive and intentive
memory, it is a very easy matter to ring the changes on these
profane and suggestive words. Let a person with an irascible
temperament, who has never been within an orthodox Church,
hear for the first time such atrocious expressions; and quite
sure am I that he will transmit them to a whole crowd of excitable minds before twelve o'clock the next day! Then each
individual of this crowd transmits " God will damn your soul"
to another individual: and so the innoculation goes forward;
and in ten days, from the date of the sermon, they become abbreviated and changed and stereotyped expressions through
that village or part of the country. Now, who will say that
the popular pulpit'is not responsible for much profanity?  A
universal religion of Justice, on the contrary, would contemlplate the Harmony of every individual. It can not be disguised that every individual, whether a member or not, is affected and characterized by those institutions of his country
which are called "ecclesiastical."




AND PERPETUITY OF CHARACTER.            261
Is character also influenced by the existing political institutions?
Yes; it would be interesting to detail what has been done
in different countries -in all Europe and in America-to
stamp new political ideas, through certain legal enactments,
whereby hundreds of thousands have received tertiary characters.  You remember a certain powerful magician of our country! He once stood up before all the crowned heads in his
nation's capitol, with a deal of learning, and with a mystic
rod in his hand, called up from shadow-land a " Fugitive Slave
Law."  He threw it to the earth, frightened at his own skill,
and lo, it became a Serpent!  How many lesser magicians
have labored to imitate him! Sometimes these political imitators achieve temporary'triumphs, but their several "compromises," on being thrown down to the earth, have each become a serpent; but the Fugitive Slave Law, being a Mosaic
invention and greater than the others, has swallowed them all!
You see how this political contrivance operates in America:
do you not?  The Fugitive Slave Law will continue for a
quarter of a century, after its repeal, to affect the tertiary
character of the American people.  Repeal it in the next
twenty-four hours, and the effect of that Law will remain enstamped upon the American spirit.  That is to say, the people
will continue to put confidence in compromises and expedients.
Yes; the influence of a political institution is stamped upon
the tertiary character; and the nation, as well as the individual, is compelled in some insensible way to wade through every
inch of. the popular channel.
But is it not true that every disease brings its own remedy?
We shall see.: it is true that social confusion develops social
architects; and that each presents different schemes, or remedies,
by which to escape from or cure the injustice and inequalities
of present disorders. Of course, the world has never been without these Social Architects. We have had the generalizing
scientific Fourier, and the humanitarian Owen.  Different industrial combinations have come forth, and societary communities have essayed to work out the gigantic problem, to abolish
inequalities and overcome injustices. But the inmost character
alone can apprehend and appreciate the better and the best.




262              QUESTIONS ON THE ORIGIN
Society, like a piece of utilitarian machinery, is full of wheels,
of bands, of pulleys; and we pray for a John Fitch, or a Fulton,
for some person, skilled in moulding the tertiary character.
Shafts and wheels now wabbling, in the social structure, could
be brought into harmonious movement.  Men should unite
those influences which go toward the creation of social simplification; the simplification of commerce and merchandise, of
farming and manufacturing. Truth is always simple. This is
that for which the inner character constantly yearns. There
are persons who, getting fatigued with religious corruptions
and the wabblings of the wheels of the social machinery, go
away into side conditions. They take some established central
principle as the divine animus of their movement, and organize themselves around that. If they fail to harmonize all human
relations, then decomposition is certain to steal into their organization, and a decay of effort is inevitable.  But, feeling at
times a deeper character and a radical attraction toward better
states, these Social Physicians do not despair one day of administering the perfect Remedy.
Do you contemplate the application of Justice to every human relation 
Yes; there is a religion of Justice which may be applied
first and foremost to the Family relations.  That is to say: to
the relation of man to woman, to the relation of lover and beloved, to the relation of husband and wife, to the relation of
parent and child, to the relation of friend and enemy, and to
the stranger which is without thy gate. Man's tertiary character should be formed by a religion which contemplates Universal Justice.  Character is formed for the individual; in accordance with the family and country and religion into which
he is born. It depends upon the influences which the human
soul encounters before as well as after its emergelnent into this
world, as to whether it will be discordant or harmonious, or,
take the middle track, and exhibit somewhat of both the secondary and tertiary.
Can this Justice be applied by the individual to himself?
Yes; to a certain extent. As nearly as possible, each man
should be a practical exemplification of his Harmonial Philosophy. Aim at a proportionate development of character —at




AND PERPETUITY OF CIIARACTER.          263
the exhumation of the Inmost-to get the fullest and best expression. This can be done, not by individual effort alone, but
by combination; through association with those who have the
same object in view, and the same plan of accomplishment.
How can this association be arranged?
It would not be difficult for a limited number of personssay six or twelve -to meet together once each week; to come
together, from different parts of the town or country, for the
purpose of a normal development. Let them continue to meet
and get into sympathy —feeling each other's affections and intellects-and so harmonize each with the other's mind.  Such
a harmonial association would invite higher and diviner influences- would receive showers and benedictions from unseen
sources- until the whole circle would be of one accord, and
each individual member would become a positive power unto
Salvation. This is the way to commence a system of harmonial reform —in spite of all adverse' social influences —whereby you may modify and improve the characters which you have
inherited and acquired. Suppose, for illustration, you have
acquired a habit of drinking, of smoking, of swearing, of
loose thinking, or of indulging passional excesses-and suppose you join the circle with the understanding and intention
of emancipating your soul from these defective characteristics -
in such case, the effect of the association would be manifested
in an insensible diversion of your thoughts into higher channels,
and, subsequently, a new tertiary character would be formed
for a better expression of your true spirit.  There is no
church, no sanctuary, so desirable as a well-balanced body
and soul; but it can not be erected, nor consecrated, without
fraternal assistance; there must be a continual contribution
of sympathy, from those who have the same glorious blessing
in prayer. Remember, such circles should be formed not to
invite outward phenomena- calculated to impress the mind
with awe and astonishment- but for the interblending, energization, and harmony of those faculties, or characters, through
which the soul must express itself. The primal end to be attained is, the development of individual mind in strict obedience to its own most internal character and proclivities. Mind




264                QUESTIONS ON THE ORtIGIN
must be rounded out in accordance with its own most interior
tendencies. The ideal character must be your own ideal: of
what you would be! Such should be your aspiration, your god,
your guardian angel. Around this ideal character, your inmost, will cluster a thousand energizing and friendly forces;
and you will surely obtain rest and satisfaction.
WVhat do you say concerning the perpetuity of character?
I affirm that the primary character, derived from  FatherGod and Mlother-Nature, is permanent and immortal.   The
secondary character, imparted by mundane progenitors, is built
over the deepest and inmost. This hereditary possession continues through this world, and may continue for centuries in
the next; but it is capable, under self-control, of wholesome
harmnonial modification. The tertiary character, formed and
fixed by habits, has a duration which is determined-first, by the
strength of your aspiration to outgrow it — second, by the associations which aspiration attracts about you. You should
associate with those who are sure and steadfast in their efforts
to obtain righteousness.   The perpetuity of the tertiary or
superficial character is a question of time. Its perpetuation
is not a question for eternity.  You may strive to overcome, and
may experience defeat; but each defeat is but Nature's affirmation, that nothing absolute can be done without co-operation.
It is necessary not only to have the assistance of friends in
this world, but we need also to receive the spiritualizing aid
of our neighbors in the Spirit Land.  On one occasion I met
a fine looking literary man, with a bad tertiary character, who
was quite satirical and severe upon mankind. I recollect his
quoting a passage from Byron, which suited his inverted char
acteristics:
"The time hbath been when no harsh sound would fall
From lips that now would seem imbued with gall,
Nor fools nor follies tempt me to despise
The meanest thing that crawled beneath mine eyes.
But now, so callous grown -so changed since youth,
I've learned to think and sternly speak the truth -
Learned to deride the critic's starch decree
And break him on the wheel he meant for me -
To spurn the rod a scribbler bids me kiss,
Nor care if courts or crowds applaud or hiss."




AND PERPETUITY OF CHARACTER.             265
He said that this was the most agreeable passage he ever found
in Byron! His filial and universal loves were inverted.  By
reference to the fourth volume of the Great Harmonia you can
see the difference between a harmonious character, and one
which is oppressed with tertiary deformities or secondary tendencies derived from mismated progenitors.  It is a great
consolation to know, that all this which we condemn in human
nature —this evil and sin —adheres only to those strata of
character which are of temporal duration.  The human spirit
must express itself through forms; hence we get bad representations of the inward nature which is essentially pure.
Theologians have endeavored to trouble humanitarians with
this question:
How can man be outwardly so evil and sinful, and inwardly so pure and
divine?
To which I reply, that " character" is the form through
which the soul expresses itself. The expression and the form
will correspond. If a man should impress bad words upon
your mind, your character will flow out through them. If the
windows of your house were of blue glass, you would see everything beyond or outside of them as tinged or draped in a color
corresponding. If there were interposed between your eye
and the pure, white, shining light of the sun, a red, saffron, or
green, its light would appear to your mind to be colored accordingly. So the character which is interposed between the
world and your spirit.  That which is within, like the sun's
pure light, is divine and untarnishable. The spirit is not
marred or injured in its inner essence by contact with the body
or the world, although its manifestations may be crude and
painfully discordant.  Spirit is unparticled and unchangeable;
but character changes perpetually.  Hence a man may acquire
and represent a multitude of characteristics, while his spirit
remaineth essentially unchanged. Yes, it is a vast pleasure
to know that " character" is not the exponent of man's spirit.
It is but the habitation in which he is compelled by circumstance temporarily to live. Therefore, men must commence
with the improvement of those social conditions out of which
arise human character.




266               QUESTIONS ON THE ORIGIN
Do you mean to teach that man's spirit is not to be judged by the appearance
of his character?
Yes; character, I reaffirm, is not the man or the woman,
but is merely the soul's fragmentary declarations.  It is not
the soul, but its compelled expression. It is interposed between the innermost and the outermost.  It is the framework
of the spirit —the setting of the gem of immortal life.  If the
frame is beautiful, it reflects beauty upon the picture; but if
the framing be disproportionate and unbeautiful, who will say
that the work of the Divine Artist is therefore imperfect? The
first character is natural, the second is superficial, and the
third is artificial.  The first, is a sub or under-structure; the
second is an inter or mediatorial structure; the third is a super
or temporary structure, built over and outside of its predecessors. To the spiritual perceptions of the clairvoyant, or to a
person with the clairvoyance of a clear intellect, it is undeniably plain that one character is built over another, until the
spirit-essence is well-nigh disguised, incognito.  The first character, the substructure, is inherited.  Its parents, as before
said, are Father-God and Mother-Nature.  The second character is inherited from our immediate parents, in whom exist the
contributions of three or four previous generations. This progenitary character is the interstructure, through which the
spirit of man is obliged to express itself.  He must follow out
the positive proclivities of his immediate parents. External
character is acquired by habits, and, to a great extent, from
influential surroundings.
Can you illustrate how the secondary and tertiary characters are formed?
Yes; here, for illustration, is an architect. He designs a
public edifice. He calls together carpenters and masons, and
furnishes them with tools and appropriate materials.  In due
course of time, the structure is reared. But did you ever
know a progressive architect who was satisfied with his elaboration? The archetypal ideas of the architect were the first
parents of that building; and the workmen were the immediate
parents, by whom come several interpolations. The original plan
did not contemplate a window there, nor a door or closet yonder.
These new suggestions are introduced. A hall is opened in




AND PERPETUITY OF CHARA.CTER.          267
one place, and a flight of stairs is erected in another. These,
I say, are interpolations or interstructures. But now come
the superficial workers —that is to say, men with brushes and
pots of paint —who add ornaments and external embellishment. This is the acquired character. But the seasons come
and go, and the paint, and embellishments, and ornaments, all
slowly disappear- all which the carpenters, and masons, and
painters, had brought into expression. The edifice itself realizes innovation, which runs parallel with renovation. Finally,
the whole is reduced: the character which the masons and carpenters imparted disappears: and the idea of the original architect remains unexpressed. But, on the very foundation on
which that building was erected, a class of men bring out his
idea in all its proportions. Thus: Father-God and MotherNature conceive the idea of a man. They summon together
all the carpenters and masons; and their names are Legion.
There are nine hundred millions of vegetables, and one hundred
and fifty millions of animals-fish, birds, reptiles, marsupials,
mammalials, and quadrumanals - engaged, as carpenters and
masons, to express the archetypal idea by the production of a
Man. It is Nature's idea. Nature works through all these
materials and spiritual forces in order to bring out what is represented by you and I. Last of all, instrumental intermediates
engaged in the production of a human being, are our father
and mother. They impart to the children individualized existence. Then come the painters and ornamental workmen,
who have much of stucco-work to do; that is, the embellishments, and ornaments, and accomplishments, and influences,
impressed by society.
Wha.t do you mean by this language?
I mean that a man may take himself apart, and understand
the machinery of a human being; and thus acquire a power of
self-rectification - and, without any unnecessary procrastination,
polish away and remove all acquired peculiarities which militate against the ample expression of his innermost characteristics, inherited from Father-God and Mother-Nature. The architect's divine Idea is alone immortal; not the house which
he builds, nor the paint with which artisans embellish it. Even




268              QUESTIONS ON THE ORIGIN
so, are the imperfections of your acquired character, and of the
character which you parentally inherited, ultimately to pass
away.  Whether your parentage be Caucasian or African,
Mongolian or Indian, Celtic or Teutonic, it is all the same.
Nature will do her work, and you will experience at last a
complete realization of her original Idea.
Do you mean that Nature's idea of a man may be realized in this life?
Yes; nevertheless, your inherited and acquired characters,
unless they be duly overcome and cleansed away, will survive the desperate energy of death, and accompany you when
you enter the drawing-rooms and supernal chambers of the
Eternal Mansion. And there you will not lose your individuality: you will be known as you were known by your father
and mother; you will be recognised by the principle of Universal Sympathy.  Neither death, with all its mysterious chemical
energies combined, nor the grave, though it weeps on all sides
for months and years together, can cleanse the spirit of certain:
characteristics which adhere to it, as a consequence of its rudimental existence and organal development.
Does the mind see the world only through its own characteristics l
Yes; man sees everything according to his mental state.
For example: a master-mind goes into the world, and begins
an examination of what he calls the Word of God.  We will
suppose that this mind is Martin Luther.  He therefore looks
through his own mental characteristics, sees the Word of God,
and Luztherizes it from the beginning to the concluding sentence.  Again: take the man cal-led John Calvin.  He owns
an imperious, positive, hereditary character.  Taking that.
with his acquired abilities, he sets his mind conscientiously to
a religious work. His twofold character, interposed between
his most interior spirit and the letter of the Bible, compels him
to see and render new translations to every chapter, verse, and
word.  In short, the:;book is logically Cclvinized from beginning to end; and it depends upon your inherited and acquired
characters whether you become a Lutheran or a Calvinist.
After a time, we hear of another man-perhaps John Wesley.
You all know how well he Wesleyized the whole Book i He
was compelled to look through his character: he saw a new




AND PERPETUITY OF CHARACTER.           269
God, and read a iew revelation. He saw, as he supposed,
that Luther and Calvin Were much mistaken. He was astonished that intelligent minds could see anything but Methodism
in the Bible. Having inherited an imperious and positive nature, his thoughts could not.be controlled by surrounding minds.
Again, who has not heard of Emanuel Swedenborg? Who
would not like to be in his place for twenty-four hours? Examine the Word from his stand-point, and you will be surprised
that any mind could be content with Calvin or Luther. You
would perceive a natural, a spiritual, and a celestial sense would
see a new scheme, a new Providence, a new Church, and a new
law establishing the cohesion of ideas — spreading far and wide
through the heavens like an Aurora Borealis! You are let
into the language of correspondences; and you come out correspondentialized from head to foot, just as the Bible is Swtedenborgianized from Genesis to Revelation. If the structure of
your acquired character comes within that of Calvin, you will
be Calvinized; if within that of Luther, you will be Lutherized; if it comes within the generalizations and minutize of
Swedenborg, you will be Swedenborgianized. Thus, like the
edifice of the architect, you would be painted, embellished, ornamented, and artificialized, in your exterior character. Again:
here is John Murray. Now, every receiver of his gospel is astonished, when once thoroughly Murrcayized, that intelligent
minds can see anything in the Bible against the doctrine of
universal restoration. This principle of explaining character
will impart to your mind an interpreting, a generalizing, and
a fraternizing spirit toward religious sects —to all of which
you will have the advantage of being positive. What a grand
joy it is to stand upon a mountain, and see all the meetinghouses and sectarian hamlets in the valley far below; to feel
that, spiritually, you are monarch of all you survey! Every
one, at some period of life, goes upon the mountain of Contemplation: and when the mind comes down out of that mountain,
what would it not give to remember all it had seen and acquired during those moments of comprehension!
What would you do to bring out the innate or divine character?
This question will be more fully answered hereafter. I




270               QUESTIONS ON THE ORIGIN
would simply elicit that which I know to be integral — the
natural image or harmonial character —which is beneath all
which you may have inherited or acquired.  Bring that positively out, and you are saved, not only from influences which
flow from your immediate surroundings, but you are rescued
not less from ecclesiastical and political organizations.  We
always get what we give. If man runs up an account with
himself, he is sure to be called one day to settle every farthing
of it.  If a man be a Christian of the Lutheran stamp, or of
the Calvinistic sort, a Wesleyan, a follower of Murray, of
Swedenborg, or of any other leader, and if so be that he passes
to the Spirit-Home in such faith, then he has not only the character inherited from his father and mother to overcome, but he
has to remove an acquired character also, which was superinduced upon his mind by the painters, the artists, the embellishers, and ornamenters, of the religious organization.
Will this explain why different religious sects, during revivals, suppose the
Lord cometh to their aid i
Yes; I have witnessed those phenomena called " revivalmeetings." There are no manifestations better calculated to
illustrate this doctrine-that a man's outward characteristics
follow him to the Spirit-Land.  Go into a Methodist campmeetilg, for example, and proceed to analyze a certain mysterious, pervading excitement. There is, first, an artificial excitement, arising from the energetic, psychological minister.
Then the people, by virtue of combination and oneness of purpose, effect another, which is the second phase of psychology.
The third psychological excitement is based upon the passions;
that is, the nervous susceptibilities are prayed for and addressed by exhortation. Perhaps, you never witnessed a Methodist minister indulging a philosophical reflection.  The consequence is, the people begin to feel, not to think.  They are
drawn into the region where love is in the ascendant. They
inspire a love of spiritual excitement: mingled, perhaps, with a
love for the Supreme. Now, the religious sensibilities begin to
be uncontrollably excited.  They are venerable, then prayerful, then convicted of sin: of a thousand things they feel guilty,
for which they never imagined themselves to be guilty before!




AND PERPETUITY OF CHARACTER.            271
Then they are psychologically excited to a yet higher degree.
Plenty there are who have had this " religious" experience.
These can remember how they prayed in the tents, over in the
enchanting woods —the many lamps at night lighting lup the
trees-and the most nervo-excitable persons in the anxiousseats receiving a mysterious afflatus! At this crisis, with still
greater tribulation, there cometh a newer experience.  They
behold startling visions! They gaze upon a Methodistic hell,
and into a Methodistic heaven.  They affirm the Bible to be
the Word of God; and that the doctrine of the forgiveness of
sins is also true.  Of all which my explanation is brief: that a
certain small per-centage of a camp-neeting excitement is spiritually derived.  The acquired Methodistic character is perpetuated into the Spirit-Home, and reacts upon sympathizing
minds.  Methodistic spirits come back to earth at times, and
so are kept up religious excitements which are supposed to be
ight in the sight of God.
Will your explanations extend over the revivals of other sects?
Yes; the unity of truth fixes the unity of causes.  See!
thlere is another strange phenomenon.  It is a Presbyterian
excitement.  This is far more thoughtful; the opposite of Methodism.  A Presbyterian must be somewhat logical.  You are
obliged to take the " premises" upon authority; the rest is completely logical and legitimate. History does not know a lawyer
from the time of Luther with a power of intellectual skill better than that possessed by Calvin. John Calvin was thoughtful and logical; hence, Presbyterians are logical and thoughtful. Methodists are, therefore, characteristically different from
Presbyterians. And, according to my observations, the Presbyterian's acquired character, unless modified by new truth, is
also carried into the Spirit-Home.  And when there exists a
revival in a Presbyterian church, there is a certain small percentage of spiritual influx manifested.  This inspires the members with a conviction of at least doctrinal righteousness; that
truth is written through the works of Calvin; and that the
Bible is the plenum of Divine Revelation. I have heard the
logical minister inform the audience that they were all sinners,
which I presume no one doubted; and that the deacons espe



272               QUESTIONS ON TIRE ORIGIN
cially were guilty of lukewarmness, and of still more heinous
sins: and I found that I entertained the same opinion.  A
revival-meeting is a spiritual phenomenon.  Such meetings are
measurably inspired, and stimulated, and perpetuated, by the
return-wave of minds beyond the grave, who have not progressed sufficiently to disgorge their sectarian characteristics.
Is the post-mundane perpetuity of acquired characteristics demonstrated in
armies?
Yes; it was interesting to witness, by aid of clairvoyance,
how the allied forces were stimulated by certain liberty-loving
Russians who had been shot into the Spirit Home.  They
obeyed their rulers and generals while in the army, because
circumstances compelled obedience.  But those same bravehearted warriors, after existing in the Spirit Home, certainly
not more than forty or fifty days, returned to inspire and encourage the men who would break down the spirit of Despotism. It was blessed to behold the visitations to those fieldr
camps wherein reposed the soldiers of freedom.  But the
Leaders entertained no such belief.  Thus, certain soldiers
were aided by those who came from the Spirit Home. They
brought to the warriors an energy, and a wild enthusiasm;
which caused them to pant for an opportunity to cut down
whole battalions of opponents!  Once I heard the following
words, pronounced by a spirit who had been a Russian soldier, who-by being shot (not down, but) up into the Spirit
Home-felt the language wherewith to express his innate love
of Liberty: "'We listen, Russia! for one note of harmony
from thy places, but we hear the loud roaring of the practising
warrior. Thy soldiers will fail thee in battle; their hearts
shall beat for the down-trodden. Thy officers shall fall in
death before thine eyes; and thy cunning shall depart. Russians! noblemen of the north! spurn thy glittering swords,
and commence the education of thy youth. Ignorance lowers
heavily o'er thy habitations. Crime hath sealed thy despotisms;
hath consigned them  to decay."  (See the exordia in the
"Present Age and Inner Life.")
Have you any different case whereby to illustrate the continuation of character?
Yes; while residing in the city of Hartford, I was visited




AND PERPETUITY OF CHARACTER.            273
[;y a gentleman who came to inquire concerning spiritual manifestations. He asserted that he had not conversed with any
one on the subject; that he had heard and read but little concerning it; but that, recently, he had certain very startling
experiences which troubled him exceedingly.  About four
weeks ago, after retiring for the night, whlen he knew that no
mortal but himself and wife was in the room, the door seemed
to open, and a self-possessed stranger entered. He could not
discern the features or the garments of his visiter; but, before
he had time to spring from his bed, he heard his name pronounced in a calm yet penetrative voice, and, immediately,
the following words were spoken: " Provide for thy slaves
homes on thy plantations, give them opportunities to read and
write, andl you shall be happy." On hearing these words he
sprang upon the floor, lighted a lamp, but no visiter could be
found. The door had been unlocked......  Next night, just
as he was between sleeping and waking-in the dreamy twilight of slumber —the door again opened, and in walked the
same personage. The same words were spoken, and the same
disappearance was accomplished. After searching the chamber and finding no one, the gentleman concluded that some
abolition trick was being played upon him; he therefore resolved to have a lighlted candle, and to remain awake in the
capacity of private watchman. IHe mused a long time, when
the candle had burned down to the socket, and he forgot himself
in sleep. The door again opened, the same imperturbable personage entered, and the same ominous words were slowly but
distinctly reiterated. The gentleman acknowledged that he
owned about two hundred and thirty-five slaves; that his possessions embraced two large plantations; that he was about to
inherit more! slaves and fields; and that his father and grandfather had been extensive slaveholders.  Said he: " I don't
understand it; but, as I was coming North, I concluded to
visit Hartford and obtain your opinion."  I had some candid
conversation with him; but the sequel I can not now disclose.
Now, let the reader remember, that this visitation occurred just
three months to a day after " Isaac T. Hopper" had entered
the Spirit Home!
18




274               QUESTIONS ON THE ORIGIN
If character is continued into the Spirit Land, what shall we conclude in the
case of Daniel Webster?
My answer is, that man's intermediate and superinduced
characters are perpetuated, or not, in accordance with the
progress he has made toward their rectification or removal.
Daniel Webster's last earthly deed was the cause of a rapid
alteration in the superficial stratum of his character. The
Fugitive Slave Law rose up, and became a serpent of fire to
the people of the North.  Webster's acquired character went
with him into the Spirit Home, but his inmost inheritance soon
gained the ascendency. Hence, in a speech delivered for the
friends of the slave, he gave the following exordium   " We
speak, 0 ye suffering sons of Africa, from  the clear sky; and
our voices shall be heard. Mammon was the god who first led
thee to bondage; so shall it be the god of thy deliverance.
We will open the catalogue of national crimes to the world.
The nation that perpetuates slavery shall become a by-word;
and its people be counted odious as Appius Claudius, the tyrant
of ancient Rome, who condemned Virginia as a slave! The
people who enslave thee shall prove thy eternal benefactors.
There is a Law of Justice which evermore overcomes evil with
good. We will inspire thy masters to worship at the shrine
of Justice.  This is the Great God before whom  Mammon
shall bow in eternal subserviency! The honest man shall rise
in overawing majesty before the doer of wrong deeds.  The
soil now tilled by enslaved hands, the plants now moistened by
the tears of suffering exiles, shall yet be thine, 0 sons of Africa, to work in the sunshine of gladness, to barter with consumers as thine own.  Thou shalt become an independent nation!   [No amalgamation you perceive, and no immediate
emancipation, but that money is finally to settle the whole question.]  This shall come [that is the formation of an independent nationality] of thy free-will and choice! We will bring
an overpowering light to all oppressors: and the everywhere
Oppressed shall go free."
As you are now on the question of slavery, and as William Lloyd Garrison is
a prominent leader in the cause of freedom, will you delineate his characteristiis?
Yes; he is a fine example: the most extraordinary political




AND PERPETUITY OF CHARACTER.           275
phenomenon. William Lloyd Garrison, is the only individual
who is thoroughly Garrisonized in the United States. Let
him to-morrow reject the outward body, and let all which
characterizes and distinguishes the man, both inherited and the
acquired, go on with him into the Spirit Home.  Now, for
the sake of illustration, let us be blasphemous enough to im*agine-what the whole orthodox world accepts as solemn truth
-a literal hell and a literal heaven!  Picture an orthodox
elysium on one side, and an orthodox pandemonium on the
other. Day after to-morrow, fancy that this imlperturbed Garrison makes an application at the gate of Paradise.  (I am illustrating on the supposition, that this man has not thrown off
either his intermediate or superinduced characteristics.)  Accordingly he knocks at the gate, and the gate is opened. The
gatekeeper asks: "' What faith?"  The prompt Garrison replies: " I believe in absolute human, freedom; no fellowship
withl slaveolders."  " What religion?  -what Church?" inquires the gatekeeper-" there are Catholics, Lutherans, Calvinists, Methodists, Unitarians, Universalists, in yonder amphitheatre: to which of these parties do you belong?'
" Don't belong to any," returns the applicant.-" Unconditional emancipation is my doctrine; no union with slaveholders."
The astonished Peter bows respectfully, and replies:  "Walk
in, sir-help yourself to a seat."
Now William Lloyd Garrison, as I before remarked, is a
political phenomenon.`   He walks cheerfully through the
courts of the orthodox Elysium. Seeing different sects so comfortably seated, amid a plenitude of splendors, he feels very
much interested.  Although not particularly pleased with the
several heavenly divisions, yet he says nothing- seeing a kind
*of conceded difference among them without misunderstandings
or dispute. He spends many pleasant hours in a promenade of
observation; for he has the liberty of the domain. Presently,
he approaches one of the mountainous walls - lined with that
metal which is so congenial to utilitarians, and perceives a
mass of fleecy, interlined, and interfused clouds: something
* A psychometric reading of his innate and inherited character may be seen in
the last pages of this volume.




276             QUESTIONS ON TIHE ORIGIN
dark, smoky, curling up, and sulphurous!  It seems to have
"torment" in it; it don't smell like the fragrance of Freedom.
These repulsive nebula seem to emanate from an empire of imramense depth and magnitude. The penetrative Garrison draws
closer, and, scorning to notice that the wall is of solid gold, he
climbs independently up, looks over, and beholds an orthodox hell
thickly-populated!'One such vision is enough. He turns back
to look upon the thinly-populated orthodox heaven. What are
the sects all about? 0, they are all looking at the orthodox
god; the lower part of whose face is bathed with eternal sunshine, while the brow  seems circled with frowns and with
condemnatory thoughts in number beyond computation. The
fearless Garrison readily apprehends the ecclesiastical conditions.  He turns firmly and respectfully toward the orthodox god, and inquires —first, whether the platform is free
to all? —second, whether a speech from him would be considered out of order? After considerable consultation among
the chief rulers, he is informed that, by standing on one of the
steps leading to the Throne, and preserving himself free from
any personalities, he might address the religious audience!....Just picture to your minds this man, Garrison-with his
positive hereditary character, united to his acquired political
and anti-slavery characteristics- standing up, alone and unaided, to address such a peculiar aristocratic congregation!
No, I will not attempt to imagine a word he might utter. But
I venture to assert that he would kindle a red-hot fire of purely
moral adjectives, which would burn and blister the lukewarm
devotees, until each would feel as if the kingdom of heaven
was on the very point of political disunion and ecclesiastical decomposition! Calmly, he rebukes them for their indolence, and
deplores their unacquaintance with the urgent demands of Huinanity.  Most earnestly he points to the neighboring land of
blackness, in which unutterable suffering and slavery abounds,
and fearlessly tells them that they are unpardonably recreant
to every obvious principle of human happiness.  Sitting there
day after day, cherishing selfish sympathies for each other, apparently unmindful of the fact that millions are suffering every
instant of time!




AND PERPETUITY OF CHARACTER.               277
Well: the speech is delivered, and the speaker is unable to
perceive the first appearance of sympathy. Observing which
he proceeds to the gatekeeper, and says: " Let me out into
freedom; I find no sympathy here."
But where, think you, would duty lead this man?
I will tell you: With his characteristics, duty would direct
him to go on a mission of mercy to the population of the orthodox pandemonium.  There, doubtless, he would find a free
platform!  Seconded by minds whom  he had somewhat Garrisonized, he would, in three days, institute an Anti-Hell-fire
Society! Yes, this candid man is so full of organic liberty
and of " no union with slaveholders," that he would fix
minute-men all along the track; and, methinks, I do not exaggerate when I say that, in three days from the time of his first
speech in Pandemonium, there would be a fine-working uanderground'railroad all the way up to the Kingdom of Heaven!
In all the foregoing you have employed an unallowable supposition: will you
not describe his characteristics through a natural hypothesis?
Without indulging any unnatural hypothesis, then, I can assure
you that, should Mr. Garrison go to the Spirit Home, he would
be interested in the scheme of universal anti-slavery; and certain individuals at the South, although without interest in
Spiritualism, would surely receive many troublesome dreams
and waking forebodings.
Would the New-England Yankee's character be perpetuated?
Nothing can be more certain.  It hath been said that, if
the real genuine Yankee was cast away on a desert Island,
he would, on the next morning, amuse himself by selling maps
to the inhabitants! Suppose a utilitarian man should enter
the Spirit Home, do you imagine that he would be long in acquiring the art of moving a chair or the whole baggage-train
of spiritual manifestations?
Are natural characteristics perpetuated into the Spirit Home?
Yes; for example, the true native Irishman does not loose,
in this life, any of his national or individual peculiarities.
The Irish race is continued into the Spirit World. So with
the Germanic, and the French, and the different races; they
preserve a momentum; and, for many periods, continue to




278              QUESTIONS ON THE ORIGIN
run the race of a national progression. Ultimately, however, by
a closer approximation of tendencies and hinterchange of sympathies, all overarched and beautified by system, the divergent
races begin to converge and assimilate, whereupon the acquired characteristics are dropped, then the parental characteristics are dropped; and,. lastly, there alone shines forth the
innate and beautiful, the divine and celestial, character which
was derived from  Father-God and AMother-Nature.   But I
heard of the case of an Irishman who had carried into the
Spirit Home both his acquired and his constitutional wit. At
a circle he was very civilly asked respecting his nativity, and
he replied: " I was born on the corner of West Broadway and
Lispenard street, while my mother was travelling in Europe!"
Thus, the mass of mankind resemble the home, the institution,
or nation, from which they emanate.  Some children, the moment they meet their street-companions, will indicate the last
conversation heard at the table. Insensibly to itself the outside
character gets formed, deformed, or reformed.  The spirit of
condemnation-this practice of giving one man credit as'" good"
and denouncing another as "' evil"-condemning tile "' warrior" and praising the " peaceman"- condemning the soul of
the " Spanish Inquisitor" and holding up the beautiful character of "' William Penn" — wvill vanish when men come to apprehend and comprehend that the human spirit is compelled
to act out its inherited character.  It is beautiful to contemplate the character of the peaceful William Penn; but the inmost spirit of the Spanish Inquisitor is just as peace-loving and
beautiful! Nay, do not refuse to be harmnnonially Democratic.
When you have the happiness to obtain a broad view of huinanity you will aid to prevent individual discord not by condemnation, not by methods and measures which exasperate and
excite and madden and mortify, but by lifting up, drawing out,
and eliminating the divine "character" which is the inmost
and the imperishable.
In the case of William Penn, or of any good and truth-loving person, is there
not some manifestation of the inmost Character?
Most persons exhibit the character which they have derived
from their immediate progenitors, first; and, in all their after.




AND PERPETUITY OF CHARACTER.            279
years, they show out the character which they acquired during
the periods of childhood and adolescence; but very few there
are, the inter-and-super-structures of whose character are transparent and plastic enough to reveal the form of the divine Image. There is now and then a temperamental conformation
which affords an opportunity for the innermost to express and
delineate itself by means of interlineation and open deeds, between the interstices of the acquired and inherited characters.
Occasionally, we meet minds showing traits of the divine and
celestial through the little chinks, so to speak, through the
orifices and apertures and nooks of superficial character;
and we rejoice exceedingly, in the midst of existing dissipation and discord and imperfection, that human nature can manifest goodness and truthfulness which are ever beautiful and
admirable. Once I stood by a bank of plants which would
bear flowers. By some freak of workmen the great door of a
barn was thrown upon those rose-bearing plants;. they were
crushed to earth, and withered beneath the ponderous weight.
Fortunately, however, there were three or four knot-holes in
that door, and, in due course of season, three or fou'r flowers
came struggling up through those openings: and so presented
themselves to the world crippled, deformed, yet beautiful.
Now, do you not see what Society does? It throws itself,
with its ponderous weight of formalities, upon the babe as soon
as it is born. Then the Church and the State combine to
mould and fashion the individual into their image and likeness.
But, as in the comparison, there are some holes in Societydesperate and deadly holes also both in Church and State
through which man's native goodness and integrity come
out into beautiful blooming! Also, through the characteristics
inherited perhaps from mismated progenitors, somewhat of the
divine bequeathment shines out; especially, when there exists
an adequate cause to awaken and elicit it. Hence, in the lowest
condition of man, there are some glimmerings of the Divine.
Look within thee, O man, and behold the imperishable! The
best Idea of thy divine progenitors is there; the inmost, the
harmonial, and the everlasting. Thou art master of, and will
ultimately conquer, that which was inherited from thy father




280              QUESTIONS ON THE ORIGIN
and mother; also, everything acquired by contact with Society,
the State, or the Church.  Take courage, therefore, 0 man,
and believe that, by coming together, shaking each other's
hands, putting shoulder to shoulder and spirit to spirit, for the
purpose of abolishing discordant characteristics, thou wilt
receive heavenly assistance from the inhabitants of other
Spheres.
Will you not state more in detail your impressions regarding the reformation
of chbaracter?
Character, I reiterate, is that through which your spirit is
forced to express itself. If you desire mental improvement, then
improve your mental types and symbols.  Obtain a knowledge
of good works and deeds, as tools, with which to think; for all
your thoughts will take the shape of your language; the same as
water takes the shape of the drinking glass or containing vessels. Yes; your thoughts are fluid, and will take the shape of
your words. Therefore, let the utilitarian furniture of your
mind be put in order. This furniture consists of thoughts, and
the words wherewith your mind declareth itself; a pure spirit
seeketh a well-furnished residence.  This is the first lesson of
a harionial reform of private character.  Do this, by means of
co-operative effort, and both your acquired and inherited characters will rapidly grow threadbare - permitting the immortal
to bloom  out full of fragrance.  The superficial character,
which good minds abhor, resembleth the rust on iron.  Man is
born into society.  Society corrodes and oxydizes his surface;
but glimmerings of the inward nature are occasionally seen
through the exterior corroding.  His neighbors chafe and irritate him, and thus certain temperaments find that they have
self-power to rub this rust away. Such minds master one set
of circumstances, then another yet more positive.  Here beginneth a grand lesson of individual responsibility; the knowledge that you are a Power, not a circumstance. True, you are
a circumstance at first, and you feel yourself helpless in the
presence of surroundings. But one day you discover that a
certain class of circumstances are not your masters, but, instead, that you have the power to surround and conquer! Yes;
it:is true, that influences and habits which are considered by




AND PERPETUITY OF CHARACTER.              281
an ignorant man to be his masters, are in reality not at all
above the jurisdiction of his reason or will.  Give a man confidence in himself, that he hath an inward character, and he
will forthwith commence the work of reform and self-purification.  Society and bad habits have superinduced rust upon thy
mind. Begin now: rub it off by the friction of will. Oh, it
giveth hope and gladness and strength to know that this extercnal character, which does not declare the spirit, is like the
stinging burr surrounding the concealed chestnut.  The time
cometh when the burr is sundered and falleth away, and the
sweet meat of the chestnut is visible.  But if the chestnut be
carelessly handled, before the arrival of this time, the multitudinous thorns on the burr will inflict irritation and surfacial
wounds.  Thus, there are persons so coated-over and hedged
in, by various acquir6d mental habits, that they severely wound
those in contact with them; indeed, such temperaments may be
compared to the sting and irritability produced by handling
the thorns of a chestnut burr.  The time certainly comes, I:
repeat, when this acquired character drops off'! Man's external characteristics resemble the caterpillar which envelopes
the butterfly. Hope for every one is based upon this fact:
that all imperfections of both the external and the inherited
characters are ultimately to be mastered and eradicated; so
that not even a vestige of them shall remain to interfere with
the future happiness of the immortal mind! Notwithstanding
which each individual will differ everlastingly from  every
other individual. There is no one type proper to all mankind.
You will be developed, therefore, in the likeness and image of
your own interior chcaracter, bequeathed ante-natally by Father-God and Mother-Nature!








QUESTIONS ON THE
BENEFITS AND  PENALTIES  OF INDIVIDUEALISM{
I BEGIN with the affirmation that, by virtue of correspondential or analogical reasoning, the facts of mechanism may be
seen reproduced in the operations of the human mind. In
mechanical laws, we notice a double tendency; one from the
outside to the internal —centripetalism; the other from the
centre outwardly-centrifugalismn: between these dual forces,
all bodies revolve upon their respective axes.  Even so, in the
operations of the human mind, we observe two corresponding
motions.  While the soul manifests a tendency to fly from its
own centre, it exhibits no less the contrary motion. In fact,
the soul experiences the most positive attraction toward its
own integral substance.  Therefore, I would say: man is organized for centralization. HIe can not fly from this pivotal
Innermost: on this rests the whole science of individualism.
Individualism is the science of centralization; the law of mental mechanics; the doctrine of fidelity between orb and orbit;
the philosophy of harmonial relations between centre and circumference.
If it be true that man's mind is more interested in itself than in others, is he
not a selfish and egotistic being?
Let me consider... Although the method is somewhat invidious, yet it may be stated and adopted that man, in a certain
sense, is a being of simple and compound selfishness: that is




284              QUESTIONS ON THE BENEFITS
to say, whenever he acts, he acts from and to his own centre
of revolution. He can do nothing, except through the centre
of his own individual soul.  When the mind exhibits a constant tendency toward the welfare of its own consciousness —
regardless of the rights, and liberties, and individual welfare,
of others-we then term it', selfishness," on the lowest plane
of individualism. Such a mind is circumscribed, and needs
expansion-needs to exercise more fidelity to the law of centrifugalism. It wabbles and hobbles around its orbit, like a
wheel without relation or proportion.
Is it not natural for humanity to dislike and repel a purely selfish chararter?
Yes; a selfish person is universally detested by Humanity.
This species of selfishness is the characteristic of undeveloped
minds; a living sponge which absorbs every fluid or liquid near
it; a maelstrom which draws to itself each contiguous object;
a parsimonious desert which drinks greedily the April showers and morning dews, without returning so much as a blade
of grass in gratitude - all these are more tolerable to contemplate than a G' selfish" character. The inevitable cupidity of
such selfishness-the violence it does to our sense of individual harmony-renders the condition transcendently repulsive.
According to your foregone definition, there must be a better selfishness: how
would you describe it?
Yes; there is another form of selfishness, which is transcendently admirable. What is that form? It is the individualism  of a human being manifested, like a fountain, from itself
toward the circumference. Oh, there is grandeur in that!
Pause, and contemplate a human soul extending its orbit to
the boundaries of Humanity! The centre expands-in consequence of its generous exertions to spread its consciousness
- over the whole circumference of interest.  This is the highest form of selfishness; an identification of the individual with
the whole.  Some characters are so large and divine, that
nothing less than the happiness of the universe can satisfy their
selfishness.
Is it not natural for humanity to love and attract a purely benevolent character?
It is very natural. Before such natures wereverently bowpraying to realize their strong embrace -to be lifted up by their




AND PENALTIES OF INDIVIDUALISM.          285
boundless love - to be sustained by the giant arms of sucit masterly minds. Some Jesus is born unto us; after his death we
build altars, and bend in adoration to attributes so Godlike.
Perhaps, however, in the hours wasted in yielding homage to
another, we impair and measurably sacrifice our own individualism.  In admiring the greatness and goodness of others, in
adoration without aspiration, we debilitate and cripple the
attributes of self-development.  Here cometh the explanation
which we seek: the reason why there are so few individucalized
men and women in the world.  Men lose their best individuality and independence by an ignorant admiration of these
manifestations in others.
In the English language there are two words, spelled and pronounced nearly
alike, viz., "egotism" and "egoism" — will you explain the difference between
them?
Yes; " egotism" is the term which I apply to persons who
exhibit the first and lowest form of selfishness; but, to the last
and best form of selfishness, the word " egoism" is strictly applicable. Egotism is a true label for minds who place themselves superciliously and pedantically first and foremost in a
matter-who use the personal pronoun "I" in great abundance, as if everything and everybody were secondary and
subordinated. On one occasion I received a letter from a person of this description, covering three sides of a common sheet,
with no less than one hundred and sixteen "I's" in it —many
of them emphasized-as if the writer stood between the earth
and the sun, allowing the light of the latter to shine through
his egotism as best it might! But, on the other hand, to the
feeling of self-hood —to the relations realizable between individualism and the world without —we may apply the other
word, "egoism," with the strictest propriety.  Egoism is the
truest form of individuality.  The egoist is one who realizes
the whole world through —and only through —the centre of
his own being. The senses are channels leading to that centre.
The centre is the seat of motion; the axis on which the soul
revolves in its orbit.  Egotism is the viper: egoism is the man.
Between these may be found all forms and gradations of human
character.




286             QUESTIONS ON THE BENEFITS
Has there not always existed a conflict between individual man and individual
institutions?
Yes; mankind have contended for supremacy on one side,
-and institutions have claimed exclusive control on the other.
Institutions, although man-made and essentially arbitrary, have
ever arrogated to themselves the right to rule the individual.
And as it sometimes happens that the Individual openly ignores
the right and supremacy of the Institution, so do we behold institutional attempts, by means of gibbet, rack, and fagot, to
bring the traitor into subjection and perpetual dishonor.  All
political and ecclesiastical governments have been based upon
this theory, viz.: the innate disqualification of the individu~al
for serf-regzulation, and hence the necessity of institutional
laws.  When Jesus asserted the supregnacy of the individcual,
by his own life and teachings, the Roman Government considered him a traitor and a. conspirator; and so the old Romans
maintained the affirmed dignity and alleged superiority of the
Institution by forcibly putting him through the sepulchre into
the World of Spirits.
Is it not true that Thomas Paine was also a conspirator.?
He was. When Thomas Paine asserted the supremacy of the
people of America to the English Government, or to any government whatsoever, that country entertained the warmest hatred toward him, and would have gloried in his physical apprehension and destruction.
Was he thus sought out and destroyed?
No; on the contrary, " The Rights of Man" prevailed over
the wrongs of Government, over the prejudice of Tories; and
Thomas Paine was read and honored by the lovers of Liberty.
Having had his soul roused by a contemplation of the rights of
man over and above institutional laws, he ventured subsequently
to investigate and to direct his attention, endorsed by a manifest love of Justice, toward man's bondage to ecclesiastical
organisms and religious dogmas. Like a man who respected
his individuality, he made investigations into the causes of
theological usurpation, and freely —perhaps too freely —declared to America his discoveries and his consequent opposition; but America now, and mainly for this reason, disliked




AND PENALTIES OF INDIVIDUALISM.         287
and repelled him as cordially as before he was denounced and
opposed by England. He desired simply to free the individual; but the ignorant supporters of institutions could reply
only through denunciation and scorn. He realized and proclaimed the natural supremacy of man to all political and ecclesiastical organizations  his superiority to all churches and
creeds —and hence, like a man thus illuminated (and not unlike the intrepid Jesus in the utterance of his honest convictions), he boldly and unqualifiedly presented his remonstrance
to the world —accompanied with a collection of stupendous
" Reasons," which (be it ever rememlbered) have been sneered
at and despitefully used by the supporters of institutions, but
never intelligently refuted or in any manner proved to be essentially unsound.
What would you propose to do in honor of Thomas Paine, for his defence of
Human Rights i
Let me reflect.... We have already too many saints; else
I would propose the immediate canonization of Thomas Paine.
He may have said and committed a thousand foolish things,
and so have all saints; may have, in his impatience, wounded
the sickly-sentimental piety of honestly-prejudiced and impious
persons; but, notwithstanding all, his noble defence of man's
sovereignty —his unqualified announcement of the intrinsic
inferiority of all institutions to man-covers a multitude of
sins (or slanders), and renders him as worthy of a place in the
4" calendar of saints" as any humanitarian of past times. Saints
of past times were appendages of institutions-were advocates
of the supremacy of civil and religious laws, over the rights
and liberties of Individual Man. But Thomas Paine, unlike
saints, was a citizen of the world —an advocate of the sovereignty of the soul-and should therefore be called'" Saint
Thomas" instead of those blasphemous titles given him by the
Church. And yet, I would not blaspheme nor willingly dishonor the memory of Thomas Paine: therefore, I refuse further
to stigmatize his character by attaching the word " saint" to
any portion of it. Yes, he was superior to a saint! Why so?
Because he was a defender of the Rights of Mall; while saints,
on the contrary, are foes of individualism, and defenders of the




288              QUESTIONS ON THE BENEFITS
faith.  They endeavor to. anathematize independent manhood
in this life, and to fix its damnation throughout eternity.
Suppose Mankind should yield to the requirements of Institutions, what would
follow?
The answer is plain. In proportion as minds yield individual supremacy to the Church or State, they give themselves
up to the encroachments of slavery and to its multifarious degradations.  Institutions combine and conspire against individual freedom; and men, so long accustomed to vassalage, yield
themselves conscientiously to perpetuate the iniquity.  For example: the political Institutions. of America deemed it expedient to legislate and enforce a Fugitive-Slave Law.  This law
commands those in bondage to remain so, under the penalty
of being captured and punished for every violation. And each
man in the Free States is appointed by government as a sheriff.
with power to arrest the flying fugitive, and consign him to the
control and management of his master. But suppose I believe
that a man's rights and a man's liberties, irrespective of complexion, are first, and foremost, and supreme; furthermore,
suppose I believe the Church and State, and all other institutions, to be secondary and intrinsically inferior to the prerogatives of the individual; and suppose, also, that the Church
preaches submission to civil laws, and that the State comimands me to live and act in subordination to its decrees; I
ask —" What must I do?  Shall I sacrifice my soul on the
altar of an institution?" Oh, Religion of Justice, forbid it i
My course is plain before me: I would obey my soul's highest
perceptions of Right, although the Stftlt might burn me with
green fagots as Calvin did Servetus!
Would you not at this point receive some of the penalties of individualism?
Yes; but these penalties are positive benefits, and of high
service.  See! I stand in friendship with my own central consciousness! I have helped ca fuitive to g-ain individual freedom.
Therefore, before the omnipresent bar of my Father-God, I stand
acquitted of all crime; and more, I am deeply and substantially
rewarded for doing a deed of goodness for my brother!
What kind of reward is that which you thus receive?
Iy reward consisteth in the building up and confirmation
of my individualism, which giveth me



AND PENALTIES OF INDIVIDUALISM.            289
"Light and strength to bear
My portion of the weight of care
That crushes into dumb despair
One half the human race!"
And, besides, the benefits come out at another point: I am
not individually lost in a mischievous institution; I am not destroyed, as a ship is swallowed, in the recognised maelstrom!
Great men, and the so-called wise, around me, are supporters
of organizations: they stand in the midst of evils, and have,
therefore, no power to discern them; while I rest unperturbed
on the firm basis of my own God-inherited interior spirit, worshipping Truth, and Justice, and Harmony, through the functions and portals of my individual existence.
But, in the midst of these internal benefits, do you not experience outward
penalties?
Yes; the outward penalties, though negative and transitory,
tread hard upon the heels of these permanent benefits.  They
occupy the battle-ground of my worldly relations.  Instead of
smiles, I meet sneers. Stones are given for bread. Old friends
withdraw their friendship. They pity my fantastic zeal, and
smile contemptuously.  But I would join Paul, conferring " not
with flesh or blood."  They think and treat my family as unworthy of usual respect; although they may, from habits of
duty, try to entertain philanthropic sentiments.  In my business relations I am assailed at every assailable point. Old customers leave me very fast; new ones, even with less reputation,
come very slow. At school, my cherished ones are pointed at.
The orthodox minister's children —echoing what they hear at
their home respecting me-hoot scornfully at mine.  And
thus my wife, with a conservative mind, is roused to the horrors of my unpopularity. She seriously prays for deliverance;
perhaps, she contemplates divorce. Her relatives combine with
her, and my prudential friends unite, to augment the opposition. Every other mail brings me advisory letters from very
honorable uncles, and reproving messages from religious, timeserving, and respectable aunts. The minister frowns upon me:
therefore, my church-going wife; therefore, my worldly children.  Like Roger Williams, I must seek some spot of Liberty,
19




290              QUESTIONS ON THE BENEFITS
or be for ever buried in the tomb of popular Institutions. Like
the brave Huguenots, I must quit the presence of my foes, or
be crushed beneath their overmastering weight. Like Madame
Roland, I must respect my soul, and die; or, like Galileo, prudentially confess Truth to be an error, and live an ignominio-as
life!
Suppose you do, from prudential reasons, live in harmony with prevailing
institutions: where will you go to find an instance of greater strength?
This question is hard to answer. If I am not true to my
own centralization of consciousness —if I honor not my own
orb and orbit-where can I expect to find what I fail to revere in myself?  Shall I find it in Jesus, in John, or in Paul?
If so, then must I also seek and find it, as they did, in the science of individualism.  If I spend my time in acts of devotion
to the memory of these individuals, then will I weaken or neglect my own power to be as they were.  In the most interior
closet of their own souls, these men prayed to the God whom
they could realize. So also must I pray to that God whom I
can realize.  I must be strengthened in my personal progression; I must aim  equally after political and religious emrancipation; I must learn, as it were by heart, the Law of Liberty.
In body and in soul I must develop to the fullness of the stature
of a perfect Man!
Is there not a period, in the life of every one, when the soul is called to decide
whether it will be a master or a slave?
Yes; every kind of situation, and all species of circumstances, bring the high and low alike to this experience: the
mechanic, whether he will be a boss or a workman; the tradesman, whether he will be a merchant or a salesman; the student, whether he will be a public man or a private artisan;
the printer, whether he will be an editor or " follow copy;"
the husband, whether he shall assume the reins of family government; the wife, whether she will be a convenience or a
companion.
In true individualism is there any necessary antagonism?
I think not. The motto is,'" Let each one be all he can,
for the benefit of the whole."  It is true' that individual currents may encounter and cross each other's paths —as the
pIlanets and the comets waltz through each other's orbits; but,




AND PENALTIES OF INDIVIDUALISM.           291
with cultured persons, there is in this no infringement, no unwelcome or evil discord.  Say to the torrent: " Stop in the
midst of yon mountain; because, should you flow down as you
wish, you will uproot the trees of the valley." The torrent
will answer: "' I must obey the law of my nature."
Does Mother-Nature wish every individual to remain true to himnslf 
Yes; although there is a constant divergence and a convergence-a perpetual centripetalism and a centrifugalism-in
the daily operation of individual souls —yet, steadily does
Mother-Nature defend each against every other, and maintain
a sort of police regulation and jurisdiction in her every department.  " Nothing is more marked," says a writer, " than the
power by which individuals are guarded firom individuals."
This is a world 1" where every benefactor becomes easily a
malefactor, merely by a continuation of his activity into places
where it is not due." Thus, the pleasurable warmth of the
body might be continued into a fever; or, the kindness of an
unwise friend could be prolonged and extended out into cruelty.  All things are blessings only as they come and go when
needed.
Should a man guard his Individualism against the magnetical influence of Institutionalism?
Certainly. If I were to state this matter commercially, I
would ask:' Does it profit a man to sell his soul for popularity?"  If he shall gain the whole world, and lose his own
soul (its individualism), how can he be profited? What shall
a man give in exchange for his soul? In other words: " What
is there in the world more valuable than Manhood to a Man,
or Womanhood to a Woman?"  The World answers, " Nothing!"  And yet, behold the universal practice of distrusting
and crucifying the Individual! Before the gods mankind bow
— yielding adoration to mythological idols-to the dishonoring and degradation of his own individuality.
Man has been taught to distrust himself, and to extol the virtues of invisible
beings: is this wrong?
All exaggeration, I reiterate, is injustice.  Ignorant of his
nature, and ignorant not less of the mass of idolatry predicated
upon it, man habitually does an injustice to himself (in his re



292             QUESTIONS ON THE BENEFITS
ligious systems), by encouraging the development of extravagant conceptions of divine personalities.  The institution of
the Trinity has well-nigh absorbed the individual Unity of man.
Mall can not afford to take from himself and give to gods. No:
he is himself in need of all the veneration which he bestows on
supposed divinities.  He needs all the time and all the talents
for purposes of personal development, which, with such imbecile prodigality, he consecrates to the wealthy Upper Circles.of Love and Wisdom. The rights of men, in all systems of
religion, are buried in the rights of God.
But man is really very insignificant: what is man, but a drop in the bucket?
True: but the ocean is composed of lesser oceans-as the
heart of little hearts, and the brain of lesser brains. Does not
this fact demonstrate the importance of the least to the existence of the greatest?  Yea, I urge the proposition-that all
thought which is expended in magnifying theological abstractions, is just so much subtracted from the valuation and welfare of human beings. You purloin from your own divinelyinherited character, and give to self-admiring gods, who have,
consequently, no need of your generosity or adoration. Transitional and impractical minds frequently employ themselves,
in profoundest seriousness, by grotesquely and uselessly magnifying the attributes and works of their favorite deities. These
minds render the invisible so boundless and all-important, that
Man is almost utterly lost sight of-is pronounced as insignificant-as an infinitesimal portion of the Infinite Whole —the
soul to be swallowed up eventually by the great Ocean of Life
whence all things flow. Yes, the fact can not be concealed,
that men first create gods; that the process of creation subsequently changes hands; and, lastly, that gods make men.  Innumerable religious errors, I repeat, have taken their rise from
these false exaggerations. Absurdities, insufferably crude and
barbarously despotic, can claim no other parentage.
What do you consider to be the most hurtful effect of these exaggerations?
The most prominent of all religious despotisms-growing
out of human exaggerations of the divine, and consequent diminutions of the human-is, the concession to gods of all rights
and all liberties, and the permission or granting to man a re



AND PENALTIES OF INDIVIDUALISM.            293
siduum  of duties and obligations.  Man, according to such
religions, can never feel free of debt. He is a slave! HJis life
is permitted oir intrusted to him.  He must work for the mythologic Master! This, in plain words, is a religious despotism.
It neutralizes and absorbs the individualism of man. It seeks
to impart propensities toward servility. It takes from him the
proprietorship of an inward power, on which alone he can unfurl the banner of Liberty. Deplorably true is it that the individuality and sovereignty of men are almost irretrievably lost
in these false exaggerations of the individuality and sovereignty
of gods. Man first makes an all-absorbing Idol; then, in ten
generations, he forgets that he made it; then he puts into tradition that it (the Idol) existed from  all eternity; then he
teaches, or pays men to teach, his convictions to his children;
and, lastly, succeeds in establishing a superstitious theory of
divine government. And why? Because his belief has crushed
out almost all the individualism of his own spirit.  By a harness of iron and traces of steel, the real creature is attached
to the inquisitorial car of the fabulous Creator.
Did the doctrine of "duty" arise from the concession of rights to the
gods 2
Yes; the phantom of" Duty" stands ever near, with upraised
lash, to whip the devotee through the countless vicissitudes of
a rudimental existence.  The Romanish system  permits its
popes, its bishops, its priests, and the catalogue of saints, to
participate more or less in heavenly rights and liberties, which
rights and liberties are denied to common men.  But Protestantism, being an improvement, permits the universal diffusion of
these rights.  It teaches each man to consider himself a centre
of political privileges; that he may exercise private conscience
on questions of religion; that, in prayer, he may hold a private
correspondence with Heaven; that, in the sphere of his own
free will, he can and does maintain certain private moral business relations of "'profit and loss" with the Divine Being.
And yet, these two systems of religion are predicated upon
equally false exaggerations of the gods-the Trinity.
How can you sustain this assertion 
By the fact that both systems, in considering human relations




294             QUESTIONS ON THE BENEFITS
to God, are alike in diminishing man's individualism.  In these
conscientious variations, from the line of Truth, lie all the pernicious mistakes of theologians.  The rights which they theologically concede to man, are not regarded as integral, but
permitted only, by the system of government which God has
seen fit to adopt for the regulation of his creatures. Free will
and liberties are lent to man, if I may so say, as an experiment
on the part of the gods-to see what he will do, and where he
will go, by the use which he makes of them —whether to
heaven, or to hell. Now, I affirm all this to be the most unwholesome form  of theology. Man can never grow into true
manhood under it; no more than can a southern slave grow
wealthy by picking cotton during a long life for an indolent
planter. I know of no religious system which conceives that
man has constitutional riglA ts.and integral liberties-independent of all grants or privileges, lets or hindrances, of an arbitrary character.  And, therefore, the Harmonial Philosophy
which affirms man to be an organization of essences and elements-imparting rights and liberties of their own —is in
direct antagonism to all systems of theology, and to all popular forms of religious worship.  Hence it freely declareth itself to be the friend of Truth; the exponent and promoter of
the interests of IIumanity.
Are declarations of individualism daily multiplying?
Yes; and the influence of Institutions is daily diminishing.
Man has gradually approached the centre of gravity; and the
times are pregnant with promise, that each may become a law
unto himself. In every department of society we need more
individualism. There is now too much sameness; the monotony is irksome; we almost see the uniformity of imbecility.
Farmers, for instance, should be more individualized.  It is to
some extent true that their position bestows upon them social
independence.  But is it not sad to behold the mental sameness throughout? The son laying stone-walls and digging
ditches just as his father and grandfather did before him! The
same old plan of haymaking.  The barns and outhouses have
no new departments. Cattle are kept through the seasons as
they were a century ago. The treatment of lowlands is little




AND PENALTIES OF INDIVIDUALISM.           295
better than when the first farmer began.  And yet, we stand
on the brink of a utilitarian improvement in t-he science of Agriculture.  The river of Progress rolls majestically before the
young farmer's vision; and now  comes the question, " Who
will be the Columbus of this new voyage?"  The general success of all European farmers-the recent development of agricultural nmachinery —the spirit of progress exhibited by Western earth-workers- all, fixes a foundation for the realization
of ambitious hopes in this direction.
Have we also promises of more individualism in the medical world?
Yes; and I will tell why it must come.  Although the troop
of candidates for the regular profession is large, absorbing
some of our best young men, yet the confidence of the mass of
the people is being daily taken from  drugs, and placed upon
obedience to the Laws of Nature.  Hence, all manner of medical individualism is being, and must continue to be, developed.
Men and women, independently, axe entering the field of Medical Reform. Each reiterates this gospel: "' Health consists in
obedience to Physiological and Mental Laws."  Clairvoyance
has done much toward spreading man's faith in the philosophy
of getting well under the influence of simple remedies.  Therefore, men may cherish much hope that the Laws of Health will
one day concern the world more than the astrological science
of curing Disease.
Does individualism appear among editors of newspapers and conductors of
periodicals?
I can not give the most desirable answer.  Political antagonism has crushed hundreds of editors beneath the weight of party
restrictions.  Now-and-then, however, there cometh a man from
the political institutions, who holds up his head, swings his
own arms, thinks and writes his own thoughts, publishes his
own' Chronotype," or mounts his own "' Tribune," pronouncing "pro and con" on prevailing things and ideas, and at
length is heard no more.
Do people in general appreciate the penalties of individualism?
No; the penalties of individual independence are unknown to those who have not had the womanhood or the
manhood to make a declaration.  Of course, by " indepen



296              QUESTIONS ON THE BENEFITS
dence," I am not understood to mean a burly, swaggering, defiant opposition to established customs; nor yet am I apprehended to mean a foolish, egotistic pride of being unlike others,
which indicates a self-conceited and pugnacious character. No,
fo-thing of this kind enters into my impressions of individual
independence.  But, instead, I mean a straightforward, manly,
and womanly perseverance in honor of the Spiritual Right that
lives and rules within —a strict obedience to the highest idea
of Truth that resides in your own soul-regardless of all political institutions and ecclesiastical requisitions to the contrary.    y Why judge ye not of yourselves what is Right?
Why not act as your soul, in its highest mood, bids you to act?
The cost, or the penalty? That, I know, is heavy.  But, mlark
the fact: you can never respect your own nqture on alny less
terms!  You can never honor your Father-God and MotherNature by a less expensive existence.  Out of the heavens a
voice speaks to each individual soul:'" Sell all thou hast, and
follow Truth!"
But will yot tell us what is Truth?
Your deepest and highest conviction, that is your Truth;
my deepest and highest conviction, that is mine. You can not,
therefore, altogether follow me, nor I you; but each may revolve in his own orbit, to the other's benefit.
On this principle, who can help admiring the individualism of John IHuss, the
Bohemian reformer? 
John Huss stood up against what he felt to be religious intolerance and error.  He lived nearly a century before Martin Luther, opposed the doctrine of transubstantiation, and, in
consequence, was physically burned to death by order of an institution called the Council of Constance.  In your souls I
behold reverence for the Individual; for the Council, abhor
rence only.
VWas not Martin Luther another instance of individual protest against the
anthority of institutions?
Yes; when Martin Luther was requested, by the nobility,
and princes, and prelates of Germany, to defend his new doctrine, he responded in person; and before the Emperor, in the
presence of a, vast assemblage of opponents, he manfiully asserted that noble Sovereignty of Individuality and Reason




AND PENALTIES OF INDIVIDUALISM..           297
which Protestants now deplore in you and me! HIe concluded his
defence by saying:'" Let me, then, be refuted and convinced by
the clearest arguments; otherwise I can not and will not recant:
for it is neither safe nor expedient to act against conscience.
Here I take my stand; I can do no otherwise, so help me
God!"  However much men feel to differ from  Luther, one
thing is certain-that his individualism  challenges universal
homage. It is with similar emotions that I think of Swedenborg and of John Wesley, of Johe  Murray and of George Fox,
of Charles Fourier and of Robert Owen, of William Ellery
Channing, George Combe, and Theodore Parker.
~What would you say of these men 
Of these men I might say many things.  But it is their individualism which impresses me deepest; the manifest superiority
of their souls to Izstitaltions! No calm mind can withhold
from these men feelings of respect, of veneration. And yet
we may not, by being true to our own orbits, find ourselves in
unnison with them. But this is not worthy of a thought. Because, as I have said, individualism brings no inevitable antagonism; merely an honorable difference; conceding to each star
(to each soul) a glory of its own.
Are there not other examples of individualism?
Yes; there are many more.  How the soul kindles with
the fires of hope, when, in the midst of Institutions, it contemplates the Individuality of such as William Lloyd Garrison and Wendell Phillips, of Lucretia Miott and Lucy Stone!
What individualism do these exhibit! These typify a greater
troop to emerge from Institutions. Thomas Carlyle, Henry
Ward Beecher, and Ralph Waldo Emerson: how exalted above
Institutions do these minds sometimes appear! Oh, I could
almost consent to call these independent persons " saints"but I forbear: yes, and my reason for forbearing is, that
"saints" have, from the first, advocated Institutions (the despotism of arbitrary laws), in opposition to the Rights of Individual Man!
Will unimaginative and utilitarian minds practise individualism without first
calculating the wordly penalties?
I think not.  Merchants stop with the question of " profit




298             QUESTIONS ON THE BENEFITS
and loss:" how much per annum will it cost to tell the Truth
in trade?  Where is the man, in the vortex of business, who
will follow Truth?  Will the wine-imerchant, even when convinced that his merchandise is bad for man, leave his occupation? Not at all. Why not? Because it costs too many dollars.
Will the tobacconist, the flour-speculator, the stock-broker, the
physician, the lawyer, or the clergyman, will any one of these,
when persuaded that his occupation is wrong, leave the business, assert the soul's supremacy, and do something more congenial? I fear not: because the penalty is too severe. Oh,
what shall a man give in exchange for his soul?
If you were to consider this question like a merchant, what would you say?
If I were to speak as a merchant, I would say, that it will
never " pay" to resign or neglect the centristantial fact of the
soul. Each man and each woman occupies an original position in the scale of life.  There are intrinsically no "1 common
people:" a Plato and a Paul, a Huss and a Howard, are human possibilities.  These are bows of promise for you and I,
and even more; they seem to say: " Be faithful, all ye children of earth, for greater works than these shall ye do!"
The hearty Iibernian uttered this truth when he jovially exclaimed: "M Mind yer eye (I), boys: for one man's good as another, and betther too."  Perhaps, all men feel an inward
prophecy of this fact.
Do you mean to teach that individualism is an innate inheritance?
Yes; each one is an eternal FACT — and to it, every other
fact in the universe must eventually come. The exact point
of time when each person " will be better," and do " greater
works" than earthy ideal now prognosticates, will remain with
the Law  of progressive development to determine.   But
through the alembic of Reason - through the receptive vessels
of man's consciousness-must flow every Truth, and every
Fact, also, which a principle can possibly embrace. Each,
therefore, should have his own Life-his own Liberty-his
own Experience-his own Truth. To man's mind everything
is subservient.  The heavens above, the earth beneath, and
profoundest principles, are all his own. To the Turk and
Christian, to the Jew and Gentile, to the Serf and Emperor,




AND PENALTIES OF INDIVIDUALTSMIi.         299
to the Slave and Master-to each of these, all rights and all
liberties will come at last.  I know this in the depth of spirit
ual wisdom.  Most grateful do I feel for the power to realize
the fact, that influences are now being exerted, on all sides,
for the amelioration of our universal race and the establishmnent of individual Rights and Liberties.
What have sectarians said about rigrhts and liberties?
The time hath been, as I have shown, and it is not gone by,
when sectarians believed that none on earth had rights and
liberties, save the pope, the king, the bishop, and priest. Our
ancestors, especially those who lived prior to the protestation
of Luther, held to these opinions. This doctrine is theocratic,
is monocratic, is aristocratic, is —everything, but democratic
and republican! All Christian institutions have somewhat to
unlearrn on this sublject. By the Church system, man is still denied the ownership of any constitutional liberties. Free Agency
is part of a religious Drama: an alleged scheme, on the part of
gods, to escape the blame of being accessory to the torment of
the wicked.  Protestant clergymen, with few exceptions, assert
the all-mightiness of God, and thus logically demonstrate that
all rights remain with the gods -to man, ca category of duties
The gods command; and man should obey.
What is this but a Roman Catholic idea a little more tenderly stated 3
It is the same thing. In essence, the two systems assert the
same dogma, viz.: that the people have no rights, only dutiesobligations to the gods, through obedience to the commandments
of his vicegerents-to the dignitaries of the Church.
Need I further explain the restriction which all this imposes on individualism?
Yes; while there remains, in popular creeds and institutions,
ideas so utterly hostile to the "Rights of Man," man can not
enjoy individual liberties.  The idea that the g-ods are lawless,
because more powerful than we, is every way injurious.  It
serves to make man a weak, timid, superstitious, miserable
slave! Suppose the mythological gods to be almighty-suppose they possess all powers: does might make Right?  The
true idea of Father-God is very different.  He can not change.
The Central Power of this Universe is eternally amenable —




30t0    BENEFITS AND PENALTIES OF INDIVIDUALISM.
as much as you and I — to the unchangeable Laws of Truth,
Justice, Love, Wisdom, Liberty. This idea repudiates all arbitrary religion: and thus, unlike any theology, liberates the
Individual.
Will you not utter a few practical, additional words, by way of encouragement 3
Yes; let all men take courage. The long midnight age of
despotic combinations is fast departing. But, like a mighty
saurian-lizzard of primeval origin, it will struggle desperately
before it dies. You will be summoned to the field of battle.
The individualism of man is to be resurrected.  The fewt will
profoundly respect and fight for it; while the mang will side
with institutionalism.  But one Man will put ten thousand such
to flight: and the victory will be sure and speedy, on the side
of Humanity.  It is impossible to make all, of any country,
followers of any one man, except for a brief period. Why
not?  Because no one can feel and supply the wants of allEach man comes into being with a code of immutable laws.
These laws are righteous —adapted to the development of the
whole man -- and, some day, the penalty is heavy if he goes counter to their demands. These laws are more important to your
welfare - are more divine - than all the external bibles, creeds,
codes, or churches. Nay: do not doubt! In all soberness I
tell you the simple Truth. Faithful obedience to these laws
will develop each one's innate character differently, but. harmoniously. Under these conditions, each,man would become'A MAN: and each woman A WOMAN-not the mere thinrs of
custom, as they now are-imitator of others less developed
than themselves- fleeting reflections of the images of antiquity
-- automatic followers of some particular age or personage.
The well-meaning utilitarian clergy of America tlink, commercially, that " it don't pay",to teach this modern doctrine of
personal emancipation: to teachl a religion so inexpensive as
individualism.  Hence they meet us, at the very threshold of
this subject, with a " Thus said the Lord."  But I say: " Thus
saith Humanity."  Humanity is not greater than Father-God,
I grant; nevertheless, it is the broadest and truest exponent of'
His word and works.




QUESTIONS ON THE
BENEFITS  AND  PENALTIES  OF IN STITUTIONALISM,
THE terrific conflict between man and institutions, has continued for ages.  Individuals have at long intervals openly
rebelled against institutional arrogance and despotism; but,
the "' rebels" were soon struck down and silenced by the inquisitorial aids of tyranny-prisons, dungeons, racks, fagots,
and the guillotine.  But the revolutionary spirit of these individual rebels lived after them. The spirit of Liberty never
sleeps-never lies on the dungeon's floor.  Ignorance may
retard the progress of liberty; but Nature, in due time, is
mighty for the Right.  Men have yet a valuable lesson to learn
-viz.: that all penalties are benefits: that, through discord
we ascend to harmony.
What are the terms with which the world designates the friends and enemies
of institutions?
Supporters of venerable institutions are called " Pharisees"
and " conservatives;"  opposers are called " radicals" and
"' fanatics."  Men who lend their money and influence to sustain institutions, are termed "1 the friends of law and order:"
the reformers of institutionalism, on the other hand, are stigmatized as " abandoned heretics and godless infidels."  Friends
of institutions are called " loyalists;" the friends of Human
Rights are marked down in history as " conspirators."  Institutions and Aristocracy were married long ago; the ceremony




302             QUESTIONS ON THE BENEFITS
was solemnized by two Mosaic priests — the first is Pride, the
second is Power.  Individualism  and Harmonialism are also
married; they wedded each the other, in the presence of Nature's two prime ministers —the first is Reason, the second is
Liberty. On the side of institutions you behold all kings, emperors, popes, priests, and orthodox clergymen; on the side
of human Liberty you behold the slave, the serf, working men,
working women, hewers of wood, drawers of water, fishermen,
and minds who perform their own thinking.  Institutionalism
dwells in churches, in palaces, in opulent families; individualism, on the contrary, lives in honest heads and courageous
hearts.  Institutionalism goes to heaven by faith; individualism, by works.  One serves theology and the gods; the other
anthropology and mankind.
You said that institutionalism serves the gods: have gods any need of human
gifts?
Far from it: must slaves work, fronm babyhood to the tomb,
to make rich masters richer?  The chief end of man, on earth,
is to bless and elevate Humanity.  To attempt to glorify the
gods —the Trinity —would  be an act of supererogation.
Can man add anything to the glory of gods?  Can man impart new  splendor to the heavens?  Nay: man should only
attempt possibilities. He can add glory and splendor to his
kind; this, thenl, is his field of action.  Such would be Indi
vidualism; the religion of Manhood.
Is institutionalism father of churches and governments?
Yes; there are already hundreds of thousands of churches
dedicated to the gods; but there are not ten consecrated to
Mankind.  Governments are made to defend the rich; and to
subjugate the poor.  In Louisville, Kentucky, a rich man's son
was recently freed from the gallows, through the power of
money; while almost every month we hear of " the dignity
of the law" being vindicated by the formal strangulation of
friendless persons for crimes far less aggravating.  Institutions
are made, by the strong, to maintain power.  Individuals,
therefore, have but one course to pursue —namely —to rebel
aglai-st Institutions, and take the penalties.




AND PENALTIES OF INSTITUTIONALISM.            303
Will you briefly reconsider the influence of institutions upon character?
Yes; the power of institutions, over the liberties and tertiary characteristics of individuals, is tremendous.  Few can
withstand the popularity of their despotism. Few can maintain manhood, and manifest their divine character, in the midst
of a magnetism so energetic. To many persons, with certain
predisposed secondary characters, the attractive power of
popular institutions is irresistible.  In fact, popularity to the
majority of minds, is like some fair crystal river, in which
melancholy pilgrims drown themselves.  They lose themselves
willingly in its enticing bosom.  It looks smooth, the tide is
popular, and in they plunge.  The Niagara of Reformation is
too fearful for the navigator of inland rivers.  The roar of
Revolution disturbs the opium-eater.  He who unfortunately
has been nursed by the hand-maid of Institutions, rocked in
the cradle of Popularity, fed gruel with the silver-spoon of
Aristocracy, and sung to sleep in the lap of Opulence, is not
the man for Humanity.  No!  Humanity's man, on the contrary, is always born in a manger. He hath the blood of the
people in him.  He declareth that institutions were made for
man,; not man for institutions.  Governments and religions are
less than Man - because, from his mind they emanated. Therefore, all laws are really subject to the will of the world. Each
man is a prophet, priest, and king.
Are you not opening mischievous liberties to individuals?
No one need fear the sovereignty of individualism; the
right of each to act in accordance with his highest Intuitions.
For, should one man transcend his boundaries, another will let
him know it.  We need to practise the gospel of self-government.  The conservative may cry aloud for the safety and
sanctity of Institutions. But heed him not! His voice cometh
not from the open field, not from the mountain's top. Far
from  it.  On the contrary, his cries proceedeh from the wilderness of crime and marshes of despotism, which are tenfold
more dangerous than the everglades of Florida.  Hark ye!
American Republicanism will be transformed into Tyranny, une
less individual man declareth himself independent of all political and ecclesiastical Institutions.




304              QUESTIONS ON THE BENEFITS
Do you not believe that American institutions, more than those of any other
country, look toward Freedom?
American churchianity is too despotic; so, also, are American
politics; and yet, it is true, that both, more than those of any
other country, are looking toward Freedom. It is also true
that independence of mind and speech, is not encouraged but
generally denounced.  Men think and speak as yet on sufferance.  Yes; I urge the proposition, that the right to think
and to speak freely is not yet established. On the Connecticut
Statute-Book is a law against freely discussing, what I term
the gods -usually called the "' Trinity."  The Hartford Bible
Convention was, therefore, denounced as " illegal" by several
conservatives. If the speakers at that memorable convention
were not legally apprehended, " fined one hundred dollars, and
sent to jail," the fact was owing to a spirit of toleration pervading the community; not to any real love of Liberty as a
principle of human speech and action.  That convention was
permitted, suffered, tolerated; not defended and protected by
the legal or religious institutions of America.  Yea, I repeat
it, we have no absolute Liberty among us.  We demand something more than a patronizing spirit of toleratior: because,
there is no security for individual freedom under circumstances
so superficial and temporary. According to our institutions,
as I have already said, the wife is the husband's property.
He owns her person, her garments, her children, her rights,
her liberties.  But woman, becoming more and more individualized, is now resolved to rebel against our institutions. Not
only has she determined to assert her Rights, but she has resolved to step forward and lake them. The Conservative says:
"Woman has now as much liberty as man."  But here is the
mistake: her liberty is not real. The wife is tolerated or
suffered to do nearly as she pleases; nevertheless, the laws of
the institutions are against her individuality. Her liberty is
not a matter of principle; it is secured mainly Ithrough affection, urbanity, and civility; it is but a defence of the weak by
the strong.
Do you mean to affirm that in this, as in every other respect, our political in
stitutions are antagonistic to individual freedom i
Verily; and the same is true of our American Church. It




AND PENALTIES OF INSTITUTIONALISLM.         305
-was not wholly owing to the love of Liberty among priests.
that the church meddles not with political action.  That is t,
say, the people are not politically free, because the priests love
to have it so; far from it; they endorse individual liberty in
legislation —first, because they make " a virtue of necessity"
-second, because northern people, as a mass, have outgrown
the absolute tyranny of institutionalism.  It was not Love of
Liberty that originally separated State and Church: it was the
ang'er of Henry VIII. of England; because the Pope would
not divorce him  from  his then wife, Catharine of Aragon.
But good has come out of it! And yet, our political institutions would not contradict popular ecclesiastical enactments.
The Church says that Masters and Servants are proper according to providential decrees; the State responds-" Amen."
The Church says that Paul, the Saint, sent the slave back to
his master; the State responds "Amen," and institutes a
Fugitive Slave Law. The Church asserts that " the desires of
the wife shall be unto her husband, andl that he shall rule over
her;" the State responds "Amen," and institutes legal provisions accordingly. But humanity is somewhat resurrected in
this respect, and laws more liberal and just are gradually being developed.  "To smother its grand adversary, Liberty
(says that great political economist and faithful historian,
Guizot), has ever been the first and last aim of the church.
The overthrow of freedom is its mission and its hope. No
man can read its history, the doings of its conventions, its laws
and canons, without perceiving that in every act its aim has
been to crush human liberty, under pretext of piety, and to
found a tyrannical despotism civil and religious."
There is a political party, recently organized, called the " Know-Nothings" -
composed chiefly of native-born American citizens: what are your impressions
concerning it?
The paramount and governing principle, or policy, of this
party, is, opposition to all foreign influence   directed principally against the Irish and Roman Catholics. It refuses to them
the right to hold public positions as officers, or to make laws
for the American people.  Now, I an' fully aware that the
Papal power in America is daily developing into prodigious
20




306             QUESTIONS ON THE BENEFITS
strength.  And many political papers encourage the spread of
this power by securing, or endeavoring to secure, the votes of
the Irish population.  The Whigs and Democrats, the Hards
and Softs, the Doughfaces and Emptyheads, and other appropriately-named parties, studiously avoid every word that could
be construed into opposition to Roman Catholicity — because,
simply, the Irish vote is very important to the election of favorite candidates.  I am also aware that the genius of the
Catholic system, its real animus, is politically and ecclesiastically despotic.  It is Institutionalism against Individualism.
And yet, notwithstanding all this and much more, still worse,
I could not consent to become a Know-Nothing.  Why not?
Because I can not oppose error with error.  Native Americanism is a home despotism organized to put down a foreign despotism. It is, therefore, force, and prejudice, and tyranny,
against tyranny, and prejudice, and force. Liberty, on the
contrary, can prosper only by Liberty.  If Native influence
puts down Catholic influence by force, and if the American
character is made to endorse it, who can tell when another
party will not arise to put down the Ilarmonial Philosophy?
In a country where the Principle of Liberty is not fully admiltted and proclaimed, I feel insecure-yea, uncertain of the
Rights of my Individualism. But you askDo you not look at the consequences — the results of the spread and supremacy of Papal power in America?
With the question of consequences I have nothing to do —
only with the Principle.  Results can not be wrong when Right
is pursued. The same political spirit that would persecute and
prostrate Catholics in this country, might, in the next fifteen years,
persecute and prostrate Harmonial Philosophers. How so? Because, although Roman Catholics and Harmonial Philosophers
are absolutely opposite to each other in most questions, yet do
they harmonize in their opposition to the Protestant systems
of religious quackery; and they also agree to make the charge
that American politics are fearfully destitute of the principles
of distributive Justice and universal Liberty
What plan would you suggest whereby to prevent political and religious despotism?
The only certain plan whereby to prevent the establishment




AND PENALTIES OF INSTITUTIONALISM.         307
of political and ecclesiastical despotism, is this: a universal
education of our people to revere and to practise the principles
of Absolute Individual Liberty. All faith in a miraculous, arbitrary, despotic Revelation, must be carefully removed, and
placed upon Father-God and Mother-Nature.  The inner Light,
the religion'of Justice in the soul of each, must become the
rule of faith and practice.  American Theology and Roman
Catholicity would then die —never to breathe again, never to
know a resurrection!
According to your definition, what is an Institution?
An Institution, according to our best definition, is an establishment appointed, prescribed, and founded, by authorityintended to be permanent.  Thus, we speak of the established
institutions of Moses or Lycurgus, or the laws of the Medes
and Persians.  The popular idea of an Institution is, an organized society, established by law, or by the authority of individuals, for the promotion of any given object, social, political,
or religious. Hence, it can not but be seen that an Institution
is somewhat like the Chinese Wall — a stupendous and systematic effort to keep individuals permanently within or without.
The Individual is never encouraged to grow and expand, save
to the circumference of the circle.  There he must stop, or be
called a conspirator, a rebel, and-take the penalties.
Will you point to some examples of institutional wrong?
Examples are too numerous. It was an Institution, under
the direction of Herod the Great, which caused the slaughter
of four thousand children within the precincts of Bethlehem.
It was an Institution that presented and accomplished the diabolical deeds of cruelty termed the " Massacre of St. Bartholomew," when in one day more than forty-five thousand persons were slain in Paris and the provinces of France. Do
you wonder still that I refused to prefix the word " saint" to
the name of Thomas Paine? It was an Institution that established " the office of the Holy Inquisition," for the'systematic
extirpation of infidels, Jews, and other heretics. It was authorized by the Roman power, and put in practical operation
in Italy, Spain, and Portugal.  The indescribable tortures of
the victims of that Holy (!) Institution-their piteous cries




08              QUESTIONS ON THE BENEFITS
for help-come to us even unto this day, laden with admoinitions-with portentous warnings —saying: "We beseech
you, see to it, that you arise in wisdom  against the despotism of Institutions!"  It was an Institution that crucified the
loving Nazarene.  All Wars are outbirths of Institutions.
Slavery of every description —social, political, religious-results from  Institutions.  There is a "peculiar Institution,"
consolidated into adamantine strength, under the heavens of
the sunny South. There the sable brother has no right to his
body, no right to his soul: his wife, his little ones, his sisters
and brothers —all, belong to the Institution. And this Institution is the property of the few, who, owing to the mere accident of birth, carry the purse, and therefore the power.  What
an unutterable misfortune it is to be born within the precincts
of such a political and spiritual pestilence!
What may be said of Russian Institutionalism?
It was an Institution which, amid millions of human beings,
selected the Czar of Russia to act the part of Despot.  The Muscovite Autocrat is himself an Individual. HIis moral organization,
nevertheless, is fashioned by his circumstances.  His conceptions of justice are huge and arbitrary; not fine, and springing
from an idea of universal distribution of rights.  An Emperor's
tertiary character is cynical in some particulars.  He sees no
really good thing in man; because, owing to his usurpations,
the openly or secretly bad is everywhere manifested.  He is
not certain of anything human; yet he treats his immediate
associates with great respect.
Is the Russian Emperor inclined to religion 
Almost every Russian despot has been actuated by a peculiar reverence for the sacred institutions of God.  He thinks
the Greek Church to be the especial emporium of the designs
of Deity. In this particular, the Despot is as conscientious
and superstitious, too, as any orthodox clergyman in the United
States.  For he is fully " persuaded in his own mind" that'he
is doing God a genuine service, even when he entraps and subjugates other nations, to provide the Church with rich and numerous adherents. He considers himself as much an " agent"
for the Almighty as any New-England teacher of the faith once




AND PENALTIES OF INSTITUTIONALISMr.              309
delivered to the Saints.  He firmly and conscientiously believes
that he has a " mission" to fulfil.  It is right and essential to
order, in his opinion, that he should place himself at the head
of Church and State.
Do Emperors usually possess strong heroic feelings?
The Russian ruler's love of country is strong, but his national
pride is weaker far than his pride of power.  His hereditary
and acquired characters compel him  to be a worshipper of
power.  In this respect, an Institutional Autocrat is morbidly
ambitious.  He prays to extend his dominions, his power and
government.  He studies hard to out-general the world.  1His
firmness in this direction is unwavering and indomitable.  He
thinks strongly, steadily, indignantly.  He can not consent to
lbe weak enough to pardon> an enemy; his love of power makes
him  unforgiving.  His moral organization is so constituted.
that suspicion of human nature is inevitable.  He is enough
superstitious to believe himself the spiritual and legal head of
a God-made Institution: his nature, therefore, is unable to form
a clear and steady belief in the intrinsic goodness of any Individual.  This silent conviction —I might say skepticism —
tends to render him cruel, despotic, absolute.  To his acquired
character, it sometimes seems that —'Deception is the warp and thread of being;
The sky is fickle, and the elements
Are traitors all. The spider plots his living
In deceit; and in the air, the kingly birds
With cruel art on weaker ones descend,
And gorge their appetite.  The beasts and fish,
Who have some lordly sway, turn land and sea
Into a stage for drama treacherous,
Whose plot the Almighty laid.  Therefore do I
Stand up in Nature's centre, and my foot feels
IHer heart beat, while I scheme."
When I view an Emperor altogether, with all his characteristics taken in combination, I see a man who is an instrument,
or circumstance, in the hands of confederated diplomatists.
Everything is done over his shoulder.
What effect does this produce upon him?
This flatters his love of power, and gives him a reputation




1.0            QUESTIONS ON THE BENEFITS
for great skill and courage, which he seldom really works to
earn: hence, as an individual, he enjoys the position he occupies extremely well. The present Emperor's father, Nicholas,
had so much pride in the sagacity and diplomacy of his public
officers and chief nobles, that he affirmed them to be superior
to the most civilized nations whom he spurned to copy or imitate in any particular. From strangers the Emperor would
consent to learn or borrow seldom. There is something anomalous in the character of this Emperor. IHe is master-he
knows it —all acknowledge it in his nation; but he never
claims such absolute prerogative or control.  Church and State
are both beneath his governmental regulations.  He makes the
ecclesiastical patriarchs and bishops swear unequivocal allegiance and obedience to himself; yet, when meeting the higher
clergy in public, he devoutly'kisses the archbishop's hands, and
displays other evidences of religious reverence and submission.
With the populace this policy operates like magic. They behold the agents of God, organized and maintained at incalculable expense and ceremony, for the sake of the people.  To all
outward seeming, the Emperor aspires to be a conscientious
Christian, a devout priest, a careful king-a despot from the
force of religious necessity-a chief ruler among the nations.
What seems to be the religious belief of the Itussian Emperor 3
The Emperor is moved by the conviction that he is designed
by God to spread the Muscovite government over territories
of the heathen. Russia is moved by its chief toward the East.
The idea of HIeaven's decree-a religious duty, a sacred mission-acts upon him and his chief officers and ministers as
powerfully as ever a superstition influenced any mind. " Eastern powers must become Russian!" This is the watchword.
The Emperor is fully convinced that there can be no permanent
power in a country where the people are permitted to act out
their depraved private wills. He feels that Pope and King
should exist only in one man, as religion and intellect meet in
one organization. Actuated by his acquired skepticism in regard to the tendencies of human nature, he watches this focal
concentration of ecclesiastical and political power as jealously
as did Othello the virtue of Desdemona.  And you can not




AND PENALTIES OF INSTITUTIONALISM.         311
persuade him, with his intellectual and moral organism, out of
the idea that he should make war upon heathen nations, and
convert them and their possessions to the saving ordinances
and government of the Greek Church. He would be somewhat
skilful in managing a conquest-bold, combative, courageous,
hopeful, firm, and ambitious of power-and being, withal, so
religious in his wars, though employing other motives as pretexts, you may be sure that he will spring his plans w/hen and
where they are least expected.
What effect does IRussian Institutionalism exert upon the inhabitants.
Under the institutionalism of Russia, I can see no escape for
the serfs.  The Russian ministers, I think, are more fond of
triumph and subjugation than the Emperor himself. They do
much toward bringing about pretexts for making war upon the
East; and the Czar gets all the praise and condemnation. He
is master; his will is supreme. But his will coincides with
the legislation or suggestion of his chief nobles and public officials; and yet it must be seen that the Emperor's own peculiar
mind acts clearly enough in coloring and shaping all plans and
decrees. Ile is a victim as well as King; a subject as well as
Emperor.  The nobles, as a class, are excessively proud.  The
serfs, as a class, are exceeding submissive. The Czar, as a
man, is ambitious.  All are superstitious, and actuated and
bound together by absurd religious convictions.  And there is
no greater civilization possible in Russia- no more freedom to
be expected in the empire of Nicholas —until Individualism is
recognised, and some valuable education is bestowed upon the
ignorant and stultified peasantry.
What is the heading of every despotic institution?
The programme of every despotic institution is headed with
-" Believe, or be damned!"  And the head and front of our
offending is, a personal remonstrance.  But how difficult to
swim against the tides of popularity! The waves dash furiously against and roll over you. You must have a confidence
inl the Truth —else you will sink beneath the surface of Institutions, and become food for reptiles that crawl on their bloodstained foundations.




312               QUESTIONS ON THE BENEFITS
"Once we thought that Kings were holy,
Doing wrong by right divine;
That the Church was lord of conscienceArbiter of mine and thine;
That whatever priests commanded,
No one could reject, and live;
And that all who differed from them
It was error to forgive!"But now we declare ourselves a'" free and independent" race
of Brothers -EACH A LAW  UNTO HIMSELF.  Institutions shall
not for ever bind us: and, when we say this, we speak for the
oppressed African, the Italian, the Hungarian2 the Russian
serf —we speak for all the Nations!
Can you illustrate the influence of institutions upon character?
I lhave already done so.  You probably remember a certain
son of Erin. who opposed the rigid Institutions of England, and
yet advocated American Slavery.  The freemen of the North
were astonished.  At home, he was the friend of Liberty;
here, the supporter of Slavery.  At home, he denounced the
Institutions; hlence, the Institutions deprived him of individual
liberty.  Here, a fugitive from  British tyranny, he puts up a'voice in favor of slavery. It were better had he remained the
friend of Freedom.  The North could not easily bear the sting
which he added to its smarting, burning, twinging, black Cancer, in the South.  And so it was that men condemned John
Miitchel.  Because of his apostacy, they wrote to render him
inlfalmous.  But let us not forget that, from  his early youth —
yea, by hereditary descent and generative blood-he was a
victim of Institutionalism.  Perhaps, real Liberty he had not
known —still feels not.  Nevertheless, he manfully rebelled
against certain political restrictions.  But the grandeur of Individualism he could not, perhaps can not, realize.  Therefore,
while I firaternize with and compassionate John Mitchel, I all
the more repudiate the Institutions of which he has been, and
still is, a victim.
"Once we thought that sacred Freedom
Was a cursed and tainted thingFoe of.peace, and law, and virtue,
Foe of magistrate and King;




AND PENALTIES OF INSTITUTIONALISM.          313
That the vile and rampant passion
Ever followed in her pathLust and Plunder, War and Rapine,
Tears, and Anarchy, and Wrath!"But now we think that true individual freedom will for ever
prevent all these evils. While Liberty is the " foe of magistrate and King," it is not less the friend of " peace and virtue;" and elevates-by its benign influence, so attractive and
so strong-each of our common race.  The Tyrants of the
Old World still regard our Republic as an experiment.  They
prophesy that the people will one day overthrow the foundations of our government.  But. we are Progressive! That explains enough.  We go from alteration to improvement; we
wound, only to heal.  Hence, with every American revolution
comes development.  An earthquake would result in better
geographical conditions —in better atmospheric combinations.
Let a people practically believe in Progression, and they will
ascend from bad to better, " from evil educing good," as upon
the rounds of a ladder..But is there not a philosophy in Government I
Governments procreate and reproduce themselves; they come
in the natural course of things. The first human government
was like an acorn.  When it was planted, out of human necessity, then began the historical series of Institutions which have
marked the pathway of mankind. The last shall be as the
first in quality, but infinitely superior in degree: even so every
acorn reproduces its kind, and progresses by means of multiplication.
What was the first form of government?
The first government was Anarchy; that is, no government
at all. This was the germ.  The last will be even so-with
this difference, that each individual at first was actuated by
his passions; at last, each will move by the light of Reason.
At first, each considered might as right; at last, each will
esteem  right as might.  At first, the people worshipped the
god of Wealth and Power; at last, they will venerate the god
of Love and Wisdom.  But the Individualism of Mankind will
at last stand out even more absolutely against Institutions than




314             QUESTIONS ON THE BENEFITS
at first.  The Anarchy of the first days was Confusion; the
Anarchy of the last days will be Harmony. The first form of
government, being anarchical, forced every person to rely
upon his own centre of strength. But the soul was then unable to practise Individualism upon a higher plane.  Not Love,
but Force, was manifested.  The strong began to oppress the
weak.  Innumerable troubles arose among neighboring tribes;
and so, from the bosom of Necessity, came another form of
government.
What was the second form of government?
The second form was Patriarclhal.  Now, each tribe had its
own Father, who was arbiter and absolute governor.  But this
form gradually changed into Theocracy.
W;Vhat is a theocratic government?
A Theocracy means the government of a people by the supposed immediate direction of God. The Israelites furnish an
example. The priest, however, really had everything his own
way.  He had but to say, " Thus saith the Lord" —and his
commands, good or evil, were unhesitatingly obeyed.
What is the fourth form of government?
The fourth form is Monarchy.  Monarchy is a government
in which the supreme power is lodged in the hands of a single
person.
What is the fifth form of government?
The fifth form is Republicanism.  This is a form of government in which majorities rule.  The sovereign power is lodged
by the people in their representatives.
What is the sixth form of government?
The sixth form is Democracy. I am led to affirm that a
real democratic form of government has never as yet been developed on earth.  The government of Athens, in Greece, was
an approach to it.  Democracy is an institution in which the
supreme power is lodged in the hands of the people.  America
is not a Democracy: it is Republican. Republicanism invests
representatives with all the power of legislation: Democracy,
on the other hand, is the power of the people to legislate for
themselves.  We aspire after a Democratic form of government.  It is superior to Republicanism.  It will secure the




AND PENALTIES OF INSTITUTION.ALIS:.        81].5
rights of Workingmen; the rights of Free-laborers; the rights
of the Slave; the rights of Woman; the rights of Children.
IBut even this form of government is too formial for Humanity.
ThLe last shall be as the first.  The Anarchy of the first must
come out at last in the Individualism of refined and civilized
man. Hence, Progressives as we are, we declare ourselves
openly in favor of no government.  The people are governed
too much. They will rebel.  They will gradually become ungovernable. They will demand at each other's hands absolute,
supreme individual sovereignty —which Patriarchalism, which
Theocracy, which Monarchy, grants unreservedly to Fathers,
to Kings, to Emperors, to Popes, to Tyrants.
What will be the seventh form of government?
The seventh form will be Autocracy. An Autocratic form
of government is that in which a ruler, a sovereign, holds and
exercises the powers of regulation by inherent right- subject
to no restriction.  THIS IS PERFECT INDIVIDUALISM! -independent or absolute power of self-government; supreme, uncontrolled, unlimited right of governing in a single person.  Yes,
each person will become an Autocrat.  And each Autocrat
will be a power, exercising equal justice, on principles set
forth in the twelve commandmlents.
Do you realize how this doctrine seems to a timid conservative?
Yes; I am well aware that, to a timid conservative, and to
those who breathe in the atmosphere of Institutionalism, all
this bears the impress of Original Anarchy. They fear that
Confusion will be worse confounded. Such minds would urge
me to " beware of extreme radicalism."  They would preach
against Individualism, as Tyrants protest against Republicanism. But I tell you that Individualism will eventually develop
out of Democracy-just as Republicanism was developed out
of Monarchy -naturally, as blooming Summer comes out of
rigid Winter.
But suppose the American Union were dissolved?
There is to-day no obvious ground upon which to rest such
a supposition; and we will not spend our time in useless argumentation.  Yet grant, for a momnent, your supposition. What




816             QUESTIONS ON THE BENEFITS
would be the result?  My reply is, an immediate reorganizartion, with a no better Constitution.
How do you know this?
From the fact that neither the character nor the soul of the
American people has out grosn the form of its present Institution.  If a farmer should attempt to destroy poisonous weeds
by cutting off their leaves —the roots still remaining firm in
the earth —his efforts would result in disclosing to himself his
own ignorance.  The weeds would grow all the more abundantly.  That is to say, our government is based upon aln idea
of justice.  But this idea is found to be imlpelfect.  Notwithstanding whllich, the government will remain strong, unshaken,
unaltered, until the soul of this Nation outgrows its political
fundamentals.  When a higher idea of justice gets into the
American people, then, and only then, will the Union decompose like a dead body: then, too, will the nlewer, the greater, and
the juster soul, be clothed upon with a newer, a greater, and a
juster Constitution.  A11 this oratorical flourish about the dissolution of our Union is useful, because it moves the people,
and compels many to look into the philosophy of government.
FWhat good can you accomplish by teaching the doctrine of Individualism'
If I teach the doctrine of Autocracy -if I urge you to accept and live out the principles of Individualism- I do something toward elevating, and expanding, and universalizing the
Soul of the American people; something, also, toward hastening the national decomposition of arbitrary forms of Institutionalism, as well as all phases of bondage and slavery. Most
explicitly, however, I acknowledge a certain transitional good
in Institutions.  Although it is true tharue t that they have long opposed the growth of  -Iunmanity- have always said, "Believe,
or be damned!"-yet, let us recall the principle that all penalties are benefits. The crushed rose emits a sweeter fragrance:
even so is obstructed and arrested Liberty gaining strength
and righteousness.  There is a Father-God in the constitution
of Mother-Nature, who bringeth llood out of seering evilharmony from discord-so positively and surely, that even
war is at last to benefit Humanity.




AND PENALTIES OF INS'TITUTIONALTIST.                   317
Can Individualism exist independently of all Association?
No; there is a degree of Institutionalism which is natural to
nlan, in all stages of growth, and absolutely necessary to that
growth —viz., the Institution of THE GREAT HARP IONIUMI, based
upon the law of Spiritual Attraction; having no bond of union
except the Affinity of Love and the Unanimity of Wisdom.
Popular Institutions are made from  outside influences-supported by legal enactments-infringing  upon the liberties of
large minorities.  Humanitarian institutions, on the contrary,
will resemble solar bodies   each revolving in its own orbit —
at once an honor to Father-God and a happiness to all men.
Benevolent, Attractive, Industrial, and  Educational Associations, are, on this principle, desirable as transitional means of
Individual devhlopment.  Man was not made for forms, remember; but forms for man.
" The veriest coward upon earth
Is lhe who fears the world's opinion -
Who acts with reference to its will,
His conscience swayed by its dominion.
"Mind is not worth a feather's weight
That must with other minds be measured;
Self must direct, and self control,
And the account in heaven be treasured.
"Fear never sways a manly soul —
]For honest hearts'twas ne'er intended:
They, only they, have cause to fear,
Whose motives have their God offended.
"'What will my neighbor say if I
Should this attempt, or that, or t' other?'
A neighbor is most sure a foe
If he prove not a helping brother.
"That man is brave who braves the world,
When o'er Life's sea his bark he steereth;
Who keeps that guiding star in viewA conscience clear, which never vcereth."








A PSYCHOMETRICAL EXAMINATION OF
~WILLIAM   LLOYD  GARRISON,
FoRP the world's sake, I propose to devote a few hours to the
psychometrical examination of a certain notorious and celebrated character.  Moved by this self-made propositioncoupled with a special desire to investigate for myself the intrinsic nature of the gentleman-I yesterday procured a lock
of hair from the head of WILLIAM LLOYD GARRISON, the wellknown editor of the " Liberator," a weekly paper devoted to
the advocacy of unconditional freedom, with this motto-"; Our
Country is the World, our Countrymen are All Mankind"published every Friday morning, in Boston, Massachusetts.
With this hair I expect to throw my mind so clearly into clairvoyance, that, to examine this public man —to see him just as
lihe is, and not as he or others may think he is-will be comparatively an easy matter.  Of course there is sufficient skepticism, respecting this power to discern human character, to
give both the friends and foes of this gentleman " the benefit
of the doubt."
As yet, I have had no real opportunity to obtain a correct
external knowledge of this indestructible Garrison.' I have
met and passed fiiendly words with him on several occasions;
but nothing has ever occurred, in any of these interviews, to
* This examination was made two years ago; since which I have spent several
useful hours in his presence.




820          A PSYCHOMETRICAL EXAMINATION
let me into the " real reality" of his constitution.  With the
public estimate of his character I am familiar.  I have heard
and read opinions of him at which my soul revolted; which
caused me to wish never to meet with so wicked a man.
His friends have never given me any description of him.
The only definite thing I ever received from any one respecting
him was said to me by a very ardent friend of his, in these
words  " I wat youll to know Garrison; I think you will like
him; and I want him to know you." [Now, in my opinion, the
quickest way for me to arrive at this desirable knowledge, is
to make an examination of his primary, secondary, and tertiary characteristics in the manner proposed; and, as he is to
some extent, the property of the people, I will make my impressions publicly known as fast as I obtain them. I propose
to investigate him objectively, sociallS, intellectually, morally,
and as an individual, in relation to the world. Let us now
proceed. The following were Iny
Impressions when viewing- him objectively.  His physical
system is evenly balanced and well developed; it is neither
too large nor too small; sufficiently full of strong, elastic, enduring, muscular fibre, associated with a nervous organization,
which is naturally steady and firm, but very sensitive. His
brain is composed of fine material, remarkably active and brilliant; giving, as whole, an organism very capable of withstanding the insidious operations of disease, the force of atmospherical changes; and will sustain for a long time, a vast quantity of
carefully-graduated corporeal and mental labor. His personal
presence has breadth, chastity, and manliness.   When he
walks, there goes a man with an object before him; with something ahead to be accomplished. When he stands in conversation, his manner is upright and downright; he is constitutionally graceful, precise, emphatic, earnest. When he teaches
before an audience, there stands the same man with the same
manners: you see him gesturing, without impetuosity, with his
right arm, as if hammering his thoughts into the mental fabric
of the people.  His countenance is strikingly indicative of
straightforward, unchangeable earnestness; shows an attachment to whatever is inherent, vital, genuine, glorious; to




OF WILLIAM LLOYD GARRISON.            321
nothing unmanly or superficial. His mouth is indicative of
kind feelings and moderate mirth; with a slight curve at either
corner, signifying a tendency toward rebuking criticism. His
eye is generous, serious, penetrative, thoughtful; it looks at
and reads you, then turns playfully aside, as if nothing had
occurred; while the mouth is earnestly but familiarly engaged
in conversation with you or others. He appears like a person
who is fond of personal refinements and quietude; fond of all
the outward temperate comforts furnished by a rational civilization. With the superior portions of his head completely
divested of hair -not from age, but through hereditary causes;
with his somewhat prominent and well-defined featuresthough not sharp, irregular, or unbeautiful; with his face and
neck carefully shaven and deprived thus of what was by nature designed as a useful ornament and the peculiar superscription of a man; with a simple cravat nicely adjusted; with gold
spectacles, sitting with dignity before his expressive eyes;
with his person neatly clad in a suit of black-and, with his
manly form and becoming stature —there is a " certain something" about this William Lloyd Garrison, in his external appearance and unsuperficial department, whether standing or
reposing, which positively attracts your attention and unequivocally challenges your respects. The following were my
Impressions when viewing him socially. In his family and
among his friends he is peculiarly domestic and social. His
love for wife and children is steady, truthful, heartfelt; but it
is not sufficiently powerful to urge him a hair's-breadth from
what he conceives to be the path of Right, in his relation to
the brotherhood of man, Home has a genial —not a moulding-influence, upon his affections and disposition. He enjoys
the idea of having a "local habitation" of his own; yet, the
love -of locality is temperate, and gains no real mastery over
his higher attractions and purposes. He is far more playful
with adults than children —more mental than physical, in,either case; is never reserved or saturnine in company; and,
although inclined to satire and irony, is seldom betrayed into,
their use in common conversation; but leans easily to a jest,
or pun, and is (or may be) quick and fortunate at repartee
21




322           A PSYCHOIMETRICAL EXAMINATIO0N
His private character is remarkable for its uniformity and
simplicity; the artlessness and spontaneity of the child are invariably manifest; and through these winning attributes the
strong, indomitable characteristics of a AMan shine brilliantly
forth upon his companions.  The continuity of his social nature is likewise very remarkable; before wife and children,
before friends and enemies, he is ever the same person. He is
a stranger to " dignified or contemptuous silence," and not
less to all feelings of a supercilious or exclusive nature. No
one's opinions, no one's experiences, no one's ideas, no one's
concerns, are without interest to him; and he will, when not
engaged in elaborating or completing a thought then agitating
his own mind, listen to the tale of the most humble and illiterate. To his friends he is warm and confiding; to his enemies he is frank and honorable; to both he will earnestly express his opposition to their errors, thinking of neither their
approbation nor displeasure, when a principle is under debate;
and yet he has quite a strong love of praise, and has no disposition, per se, to wound the feelings of any man. The following were my
Impressions when viewing him intellectually.  His is a high
order of intellect, but not the highest. It is more than usually well arranged and evenly balanced; superior, in this particular, to most public and literary men. It looks like a house
put in order. The furniture is well chosen, and seems, without irrelevant ornament or useless display, most admirably
adapted to the size and architecture of the dwelling. In his
mind there are no useless materials. Each thought and every
experience is made to subserve some present contingency
and immediate purpose. This intellect is not diffusive and
nebulous; it is a compact, transparent unit-a oneness. He
does not reason very frequently from cause to effect —interiorly
and analytically; but mostly from inward prompting, with external observation and a critical comparison of statistics, historical events, general circumstances, and contiguous or present
facts. He is, therefore, a surface and transparent reasoner;
and this enables him to render his ideas definitely to the people. He seldom reasons deep enough to reach the metaphysi



OF WILLIAM LLOYD GARRISON.            323
cal and imaginative functions of the human mind. He is
honest, and always out and out. Yet, he possesses the requisite mental power to dive beneath the surface, and searchingly
too, if he should especially desire to do so.
When occasion challenges him, he can construct a logical3
broad, manly, and tremendous argument. He is very vigilant,
and guards his fundamental positions or outposts, like an accustomed warrior.  Without oratorical embellishments or poetic flights, always compact and well joined, loaded to the brim
with cannon-balls calculated to do the execution designed, his
argumentations are clear and addressed to the highest as well
as the most practical faculties of the human mind.  And
being consciously endowed with ever-available powers of intellect, capable of grasping great themes, he experiences no
mental reserve or trepidation.
Memory of words and ideas is remarkably good. His recollection of music is not so perfect as of the sentiment; the
former is remembered through the later by association. HIe is
fond of poems with generous and universal themes; ordinary
versification on  sentimentalities is exceedingly distasteful.
To him classic literature is replete with attractions; his literary tastes and powers are keen and pungent; he writes his
ideas with pecular distinctness; and is disposed to be hypercritical, and captious even, in his own use of terms. In respect to the choice of words, he is naturally guarded and intellectually conscientious; they must signify literally what he
thinks, or what others think, and nothing more. He is quick
at discerning flaws in arguments; the premises and conclusions
are mathematically adjusted in his mind; and there can be no
mistake or alteration in positions he thus assumes, i. e. in his
honest opinion. Yet, he is ever willing to investigate those
assumptions afresh, and takes new views of them, when his
judgment is convinced. Although disposed to irony, he seldom
thinks or writes under its influence; and though no less disposed
to sarcasm, he tempers his didactic thoughts and exegetical
language with benevolence and a kind of imperious suavity.
There is a nobility in this intelligence. It is strong, energetic,
active, sensitive, cultivated, available, and self-sustaining. His




.I4          A PSYCHIOMETRICAL EXAMINATION
intellectual integrity-that is, his self-justice in thinking oi
reasoning on any theme —is very extraordinary and peculiar
to himself. His words are naturally not numerous, but by
development and necessity, they flow out without much interruption; and with a conscientious precision. The following
were my
impressions'when viewing him morally.  Some minds arc
receptacles only; this is a source.  Some are goblets and
pitchers ready to receive and entertain; this is a fountain. In
the moral department of this mind, I feel more at home. His
love of JUSTICE AS A PRINCIPLE, per se, is sensitive, intense,
powerful. I feel an imperial right to examine the relations
between man and man. Enthroned above all other thoughts
and deeper than all other. sentiments, are —GoD, JUSTICE,
LIBERTY. These standing and ruling thoughts never sleep;
neither do they dream. The whole mind is moved from centre
to circumference by them, as a world by the attractive laws of
gravitation; they not only influence, but they mould, and give
shape to all the elements of his hereditary and acquired character. Actuated and energized by these sovereign sentiments,
he feels a severe indignation —a species of outrage committed
upon his own soul —at the injustice done to the liberties of a
fellow-being. His justice is severe and somewhat arbitrary;
fortunately, it is pleasingly tempered by benevolence.  But
for this,'he would be a second JOHN CALVIN-a person of an
indomitable will-with a persecuting disposition. But with
GOD, JUSTICE, and LIBERTY, SO supreme to all personal or selfish -sentiments-so paramount to all other thoughts and attractions —this mind esteems everything of a temporal or
prudential nature as unimportant, and, to some extent, as
wholly beneath his consideration, when compared with the
universal adoption and practical application of these'PRINCIPLES. Home, friends, health, reputation, fortune, and even
existence itself-though these are dear and genial to his nature -are considered secondary to the enthronement of God,
Justice, and Liberty, in the constitution of men arid society.
When I let myself unrestrainedly into the inmost recesses
of his character, I feel like speaking to a great audience upon




OF WILLIAM LLOYD GARRISON.            325
a great theme  The occasion is* full of interest. I wish to
see the people excited and deeply incensed against some gigantic wrong; willing to go to the rack or stake for the Truth's
sake. I would willingly be burned to have the Idea-the inherent, vital, glorious, divine PRINCIPLE I advocate —survive
me, and be accepted into the consciousness of my fellow-man.
I must speak, great, earnest, manly, burning words. My soul
must be felt. My theme thoroughly appreciated. If not, then
I must away. But the mob must be addressed. Before and
to the face of each man I must rebuke the wrong-thinking, the
wrong-saying, the wrong-doing.  Courage, hope, faith-the
divine sense and strength of Right-possesses my whole soul.
I feel like quoting passages of expressive, emphatic, hopeful,
courageous poetry-i feel like using certain verses from the
Old and New Testaments —to explain my inward, but far more
authoritative, convictions.  I must pay no deference to an
opinion or institution which has only the prestige of antiquity
to recommend it. If it suits not my conscience-my intellectual perception of the logical and absolute relations between
premise and conclusion-then I must hesitate not to speak
against it. But I must not confound my subjects. Where 1
speak, there all can speak —my platform is free as Truth makes
free —which freedom and my honor are inseparable.
Thus, do I feel when I let my mind into the ruling emotions
of William  Lloyd Garrison.
His Cautiousness is large and very active, but his religious
feelings, being so superior to selfishness of any ordinary kind,
enables him to feel no fear. Hope, confidence in self, and
courage, are large and active. He is self-supporting; and
desires to lean on no man for anything. This mind and its
subjects are one and indissoluble. He realizes no difference
or distinction between itself and its principles-his life, soul,
intellect, and they, are one; belong to each other. Hence this
Garrison can not think of policies, prudentialisms, compromises,
and middle positions; for nature can not be faithless to itself.
His love of Father-God is powerful. He has a good appreciation of human nature. He is spiritually minded and intuitional; loves to pray in a practical manner, in the secret closet




2,6          A PSYCHOMETRICAL EXAMINATION
of his own heart; he believes in, and aspires toward divine'
principles, subjects, and personages. His mind has constitutional or vital concentrcativeness- an adhesiveness and integrity to its own positions, motives, and purposes-which
does not come from firmness or voluntary willingness to be
steadfast. He can not be otherwise. In this particular his
mind is extraordinarily organized. It would be phrenologically
s-ipposed that his "Firmness" is large enough to give rise to
stubbornness and dogmatic obstinacy; which is not true. His
is the firmness and stability of the oak; the integrity of nature
to itself. It would also be supposed, phrenologically, that his'"Combativeness" is large enough to lead him to destructive
extremes; which is not true. His energy and dauntless courage come wholly from his religious and strong-feeling conscience, which, ignoring all creeds and constitutions, worships
at the shrine of GOD, JUSTICE, LIBERTY.
He is jealous of honor. His sensitive and energetic conscience constrains him to discover Wrong and to condemn it,
in the most practical or forcible terms, whether that wrong be
manifested by rich or poor, church or state, friend or foe.
Having no respect for middle positions or compromises, he can
not, under any temptations or circumstances, "make friends
with the mammon of unrighteousness;" and his out-spoken
denunciations of Wrong would be very likely to give offence to
opposite characters.
His conscience puts him wholly out of harmony with dominant institutions and constitutions. He finds the most unpopular side of almost every question endorsed by the best consciences, nearest to truth (or likely to be), and therefore more
attractive and congenial to him than the common side which
every grade of mankind accepts. That abuse which he may
receive from the popular conscience, is esteemed by him as complimentary.  To be approbated by the majority would startle
him exceedingly, with the conviction that he could not be in
the Right, for RighAt is unpopular! He takes side with the
abused, despitefully treated, and persecuted; because his benevolence urges him to do so; while conscience compels to the
work.




OF WILLIAM LLOYD GARRIISON.           o27
Mr. Garrison has no ambition to be either conspicuous before the world, or martyrized for the glory of principles —he
would like it if it were dtherwise-but he counts everything
of his own as naught, as forming no welcome part of his existence and happiness, which is obtained at the sacrifice of human rights and liberties.  His constitutional dignity is so
strong, his estimate of personal honor so high and noble, that
he can not allow himself to descend to the plane of evil-doers
-can not condescend to return evil for evil —can not consent
to do evil, however slight, that good may come; therefore he
is, from tie inmost principles of his character, a NON-RESISTANT. Yet, he will explain, resist, and denounce what he sees
to be Wrong. He believes only in the opposition of arguments
-in the resistance of a peaceful and manful spirituality-to
the evils and wrongs of humankind. No war, no cruelty, no arbitrary punishment; no unequal distribution of liberties among
the people. All manner of faithlessness or hypocrisy are to
his mind unutterably detestable; so much so that they incline
him toward the boldness and exemplification of the opposite
extreme.
No man appeals more magnanimously to the high moral and
manly feelings of the human mind. I-e speaks directly to
them.. Every word must make its legitimate impression. He
arouses and cultivates your conscience; he makes you feel indignant and outraged at crimes committed against a brother.
man. He is a lover of righteousness; and to obtain it, he
fears not to fight the world with a two-edged sword. Finally,
the following were my
Impressions when viewing himn individually. I will now sum
up the effects of this character upon the world. With his organization, William Lloyd Garrison is sure to be cordially
loved and appreciated by his friends, and thoroughly hated
and misunderstood by his enemies.  The superficial public will
hate him -because he so peremptorily ignores their prudentialisms. To the politician, he is " a rebel" — because he will not
consent to sell his soul to gain the world. To the business or
mercantile man, he is " a fanatic"-because he is strictly unworldly, self-sacrificing, and unselfish. To the slaveholder, he




328    A PSYCHOMETRICAL EXAMINATION OF GARRISON.
is " a troublesome disunionist" -because he rebukes him for
his gigantic crimes, and his wrongs against humanity he unsparingly exposes. To the devotee of creeds, he is " a blasphemer"
-because he can not be a conservative except in what he feels
and sees to be the Right, irrespective of forms, external authority, or precedent. To the bible or pen-.and-ink Christian,
he is " an infidel"-because he believes only in the spirit of
Religion, and subjects the letter to free and unrestricted:criticism. To the world he is " a radical Reformer"-because
he can not hold fellowship with the agents and doers of
manifest injustice. To his absolute friends, he is " the most
sterling and important MAN" of this century-because they
know him to be, in every essential particular, just what this
psychometrical examination declares-nothing extenuated nor
ght set down in malice.
THE E:ND.