Art Magic

There are many circumstances which combine to fix the era of this great modern movement at or about the date assigned to what has been popularly termed "the Rochester knockings." Whilst it would be far more difficult to name any period of human history where Spiritism was not, rather than when it commenced to act, there is much propriety in assuming that the first systematic effort to reduce the telegraphic signals made by spirits to a method of direct and continuous communication between themselves and mortals occurred at Rochester, in the State of New York, America, and commenced in the years 1847 and '48.

The first public exhibition of Spiritual power, too, occurred at this place and time, conducted under the direction of Spirits, and terminating in reports of COmmittees elected by the people, alleging a Spiritual cause for the disturbances, that these public meetings were convened to inquire into. In America, also, was presented, for the first time in history, a petition to the Government of the country, signed by many thousands of the most respectable of its citizens, praying for a scientific commission to inquire into a purely Spiritualistic movement.

It is from these causes, together with the immense surfaces of country embraced in the American manifestation - their power, variety, force and phenomenal wonder, the enormous masses of its believers, and the profusion of its literature, that mankind seem to have combined, with one accord, to yield the palm of all potency, number and influence to American Spiritism.

Before entering upon a final summary of this movement, it behooves us to render another reason why we should concentrate upon the Modern Spiritism of the United States the deepest emotions of respect and gratitude which mankind can render to the movers and founders of the great spiritual outpouring.

On American soil was born, and under American skies were first poured out, the vaticinations of a Seer, who stands second to no prophet, religious teacher, reformer, writer, or phenomenal wonder-worker, that the page of history has ever borne witness of. That Seer is Andrew Jackson Davis. During a brief residence in America, some few years since, the author, being on a visit to a friend in a charming country-seat, found himself made free of a noble library of several hundred volumes. In one portion of that enchanting study, just where the beams of the sinking sun would fall most favorably through the softened lustre of the stained-glass windows, stood a rich ormulu table, where, in singular contrast to the luxurious objects surrounding them, were piled up a large mass of plainly bound volumes, most of them large and evidently sufficiently popular with their possessor, for they bore more conclusive marks of wear than any other of the gorgeously bound volumes that the room contained. On opening with some curiosity the most ponderous of these books, the eye fell upon the following passages somewhere about the 142d page:

"As it was in the beginning, so the vast and boundless Uniercoelum, the great sun and centre from which all these worlds emanated, is still an exhaustless fountain of chaotic materials and living inherent energy to drive into existence billions and millions of billions of suns, with all their appendages more than have yet been produced! For it has eternal motion and contains the forms that all things subsequently assume; and it contains laws that are displayed in its geometrical and mechanical structure, combinations, laws, forces, forms and motions that have produced, and will still produce, an infinitude of systems, and systems of systems, whose concentric circles are but an expanse from the great germ of all existence, and are incessantly acting and re-acting, changing, harmonizing, organizing, and etherealizing every particle of chaotic and undeveloped matter that exists in the vortex!" ......

Struck with the peculiarity of these strange and high-strung words, and their analogy with the opinions that the had himself imbibed from the study of the Universe, and its laws, the author proceeded to turn other pages of this volume, and found astounding and deeply occult descriptions of God, man, creation, the Solar and Astral systems, the mystery of force, life, being, the order of creation, in fact, eloquent, burning words, and thoughts almost beyond earthly comprehension for their sublimity, in every line. Hours swept on like seconds. The wonderful volume was glanced through, then others were opened.

The same writer's mind glowed through all those plain, cheap books - books which should have been bound in rubies and sapphires - and the reader became at least almost paralyzed at the breadth of information, the intense insight into being, and the majesty with which some mind more than mortal had swept creation, and reduced its vast research into the holiest and most elevated language.

Hours passed on. The early morning that had invited the student into that choice retreat now deepened into the gray mists of evening; yet still the straining gaze roamed through the wonderful stack of shabby books, until it fell upon the passage:

"The great original ever-existing omniscient, omnipotent and omnipresent productive power, the Soul of all existence, is throned in a central sphere, the circumference of which is the boundless universe, and around which solar, sidereal and stellar systems revolve, in silent, majestic sublimity and harmony! This power is what mankind call Deity, whose attributes are love and wisdom, corresponding with the principles of male and female, positive and negative, sustaining and creative." ........

At this point the master of the mansion, opening the library door, uttered an exclamation of surprise to find the guest whose presence he had missed for upwards of twelve hours, still at home.

The next words spoken were, "Who is the author of these wonderful books?"

"Oh, those," replied the host, with seeming indifference, "those books are all written by a poor shoemaker's boy of Poughkeepsie. That one" - pointing to the largest, the one which had first attracted the attention and awakened the astonishment of the reader - "was written, or rather spoken, when the lad was about sixteen years of age; He was too ignorant to write it, he could not have even spelled the words."

"In what school was he brought up, for heaven's sake?"

"Utter destitution."

"Who taught him all these wonderful things?"

"God and the angels. He never had any human teachers. Of that I am a living witness."

"But how in the name of all that is weird and wonderful were these volumes written?"

"Oh, at first they were taken down as he spoke them by a Scribe; because I tell you, he who discoursed of sun, stars, systems, astronomy, geology, physiology, and every other known science, was too uneducated to be able to write down the words he spoke, and then, after graduating in the schools of - God alone knows where - but no college or seat of learning on this earth - he wrote the rest himself, every line of them."

"But if God and angels taught him, is there no record as to how he learned?"

"Yes, one which scores of living men and women will testify to. He was magnetized as a little shoemaker's lad of the humblest and poorest condition, and then he became an independent clairvoyant."

"Aye, indeed! Magnetism, and then Psychology. God's psychology poured into the soul, when it becomes clairvoyant, and ascends to the spheres of Deific knowledge! Why, this is ancient magic! The secret of all spiritualistic powers and possibilities; yet, when did any ancient Magian, any mind however aspiring, vast, or illuminated, assume such a depth, height, and breadth of comprehension as this? Answer me, my friend. Has such a paragon ever existed as the author of this library?"

"Swedenborg, perhaps. You forgot him."

"But these revelations are more human, more comprehensible and nearer to man's estate than Swedenborg's. They might be breathings of Swedenborg's spirit, correcting the shortcomings of his earthly career."

"Perhaps they are. This man believes in spirits."

"Can this wonder of the age exist and the world not know of it?"

"Yes; people know all about him, but they don't care for him now. He is living in great obscurity somewhere in Jersey, I believe."

"But the Spiritualists - surely those immense bodies of thinkers who have disclaimed the false assumptions of creeds and unscientific absurdities of ecclesiastical dogmas - do not those people so wonderfully taught of the spirit, accept him as their prophet, their leader, their heaven-inspired teacher?"

"Hold, hold, my friend! you know not what you say. The Spiritualists are all 'individuals.' They are their own Gods, their own Prophets, leaders and teachers; what! present any human leader, teacher, or Prophet, to the great bulk of the American Spiritualists! You will find you are treading on dangerous ground, and will soon be warned back with the phrases, 'we want no Popes, Cardinals, Bishops, or Priestly Leaders here.'"

But Leaders and Teachers they must have. Do they not sustain great mass meetings where the public gather together to hear their opinions discussed?"

"Aye, but each one presents his own opinion, and none but his own. Sometimes these opinions are as widely divergent as the heavens and the earth; and sometimes not unlike in essence, light and darkness, still their pride is to maintain 'a free platform,' and under this appellation, the Angels of darkness are as free to have their say as those of light."

"But this is chaos, disorder, not Spiritism, much less the sweetness, grace and dignity of this Harmonial Philosophy!"

"The time was when Davis' revelations, startling materialism out of its blank negations, and compelling attention from the wonderful and unprecedented methods of their delivery, drew around him a large class of admiring friends and elevated thinkers, who were not ashamed to call themselves after him. 'Harmonial Philosophers,' but in the revolutionary spirit of this great movement Spiritualism, thousands have rushed into its ranks, glad to escape from creeds, dogmas, and ecclesiastical despotism. The memory of this dethroned tyranny is still too strong upon them to admit of any present attempts to organize a new religious system. The swing of the pendulum has carried the soul from despotism into license, and until the revolutionary elements of thought can subside into equilibrium, depend upon it even the amiable and unassuming 'harmonial philosopher's[' leadership cannot be tolerated."

"But in the meantime were these stupendous revelations given in vain? Surely so noble a philosophy, received through an inspiration so unmistakably divine, so free from human bias or moral intervention, ought to commend itself to every civilized nation of the present age!"

"My friend, you forget the elements of which this generation is composed. Setting aside the scientists who scoff out of notice every idea connected with spiritual existence, or outside the known routine of science, who do you expect in Catholic and Protestant Europe to sympathize with the revelations of the Poughkeepsie Seer? Some few there are in every country where these plain, black volumes have made their way, who regard them as we do. Many who even believe they are the voice of the earth's Tutelary Angel, speaking from between the Cherubim and Seraphim of past and future ages, but they like us, must wait until the age is more receptive of these sublime truths. At the present day, the great majority of European religionists hold up their hands with holy horror at the name of A. J. Davis, and cry, 'Pantheist! Heathen Philosopher! This is the man who denies the Trinity, disbelieves in the awful Jehovah with his great white throne! This is the hard-headed moralist who would take away our Savior from us, deny us the consolation of the vicarious atonement, and compel us all to do personal penance for our sins, and even abandon them altogether! This is he who calls God a Spiritual Sun, Jesus an amiable young man, creation an evolution, and flies in the face of Genesis and the thirty-nine articles!'"

In after years, when the author had time and opportunity to study out the vast stores of spiritual thought and profound philosophy, displayed in the voluminous writings of this great modern Prophet, the admiration they excited, determined him, if he ever more visited America, he would seek out this marvel of the age, even as the Disciples of classic Greece sat at the feet of her master spirits to learn wisdom.

The time for the fulfillment of this cherished purpose, came, and in company with an ardent Disciple of the Harmonial Philosophy from a distant land, the author commenced his search.

Few Spiritualists seemed to know even the whereabouts of the Poughkeepsie Seer. Surely, we thought he must be at the head of some great Church, Temple, Synagogue, a mechanic's institute at the least, or a popular lecture hall; some place, where spiritually starved souls could feed upon the Divine revelations of nature as taught by one of her purest and most faithful interpreters! But no! the great Alchemist who had transmuted the Magic of early ages into the gold of spiritual science, the Seer, Philosopher, and greatest phenomenon of this or any age, had to be sought for in a little shop in an obscure street, where, without followers, disciples, admirers, and to judge from appearances with but very few customers, amidst his neat, well ordered collection of books, ranged on their shelves in curious little delicate curves, and tastefully adorned with illuminated mottoes, and Autumn leaves - stood the great Seer, selling his books for a livelihood.

The placid mein and gentle tones of the unassuming salesman betrayed none of the pangs of grief, indignation and humiliation which two foreigners felt for him, as they made their silent purchase, with hearts too full for utterance, and withdrew.

"That man is nobler far in the quiet, cheerful dignity with which he accommodates himself to the sordid necessities of a petty trade, than when he stood as the interpreter of Angels, dictating 'Nature's Divine Revelations.'" Thus spoke one of the deeply-moved visitors.

"The age is not worthy of him; he lives a century before his time," rejoined the other.

"Aye! but his works will live with him. The truths he reveals are eternal, and the revelator will yet become immortal," was the reply. Even so. Time, the touchstone of truth, will do justice to him - to all; and so, Andrew Jackson Davis, farewell! But, whilst the 'Magic Staff' - Penetralia, Stellar Key, Arabula, Harmonia and Divine Revelations - are in print, or even in memory, never let American, English, French, German, or 'critic' of any other land, presume to say: 'Spiritism has no philosophy.' In the volumes enumerated above, it has the best, broadest, holiest and yet most practical philosophy that was ever enunciated since God said: 'Let there be Light, and there was Light!'"

We are not informed whether Mr. Davis ranks himself before the world as a Spiritist or not. Few of his brethren of that order seem to know or care much about him now; but the mode in which his philosophy was produced, justifies a stranger's claim for him, to-wit: that of all the children of the Spirit that have illuminated this great modern movement called Spiritism, one of the best, truest and most honorable of them all is he who, in deep obscurity, illustrates so thoroughly the proverb, "A Prophet is not without honor, save in his own country."

Our sketch of supermundane Spiritism would not be complete without this humble tribute to one who forms its noblest illustration - to one with whom the writer has never exchanged a word on earth, and in all human probability never will, but who rejoices to believe that name, so coldly slipping out of human remembrance and appreciation now, will be enshrined in the hearts of unborn generations, and in the shining roll of immortality be held sacred as the Founder of a Divine and natural Harmonial Dispensation.

In commenting on American and European Spiritism, we recognize no right to add items of history to the immense stores already extant, nor weary our monthly periodicals have never failed to chronicle from the opening of the movement to this day. Deeming a work published under the peculiar limitations which herald forth this volume will only render it an ephemera of the day, our closing remarks will be addressed to those who must already be informed upon every point of the passing Spiritualistic movement. If they are not so, the works of Robert Dale Own, Judge Edmonds, Epes Sargent, Eugene Crowell, but, above all, Emma Hardinge's inimitable "Twenty Years' History of Modern Spiritualism," will bring every student face to face with the entire details of all that has been effected by Spirits communicating to mortals on American soil. Here, too, as in Europe, there are vast numbers of tracts being continually issued, representing all the various phases of the movement, besides many which do not belong to it, but which persons, who believe in its facts, availing themselves of its popularity, thrust before the public as Spiritualistic.

Books of poems, novels, treatises, some with rare merit, others less than mediocre, flood the age from Spiritualistic sources. A great many newspapers and magazines have been published in the interests of the movement, lived their time, served their period of usefulness, and died out, others still maintain their hold upon the world's attention and command, a full share of patronage. The oldest, the "Banner of Light," commenced in the earliest days of the American movement, and now (1876) occupying the distinguished place of its leading organ, is in itself a compete repertoire of all the astounding phenomena, passing events, and celebrated personages, who constitute the history of Spiritism.

The more detailed sources of information thus indicated, it only remains for use to notice some of the principal characteristics of the modern movement.

In America these are strikingly tinctured by the national idiosyncrasies of the people, but the methods of signaling by spirit power are alike all over the world. They consist first, of the production of sounds by knocking; table-tilting, lifting of heavy bodies, the transportation of small articles, such as fruits, flowers, jewels, etc., etc., through the air, and their production at points of distance from their scene of departure. The execution of music by spirits playing upon instruments furnished by mortals, and still more rarely, music sung or played by spirits, without any visible means of its production. The voices of spirits are also heard clairaudiently and externally, sometimes uttering words only, at others, long addresses. Spirits display their hands, feet, faces, and sometimes the whole form "materialized" out of the emanations of the mediums and human beings surrounding them. In this fleshy masquerade the spirits dance, sing, disport with the persons around them, and perform like players on the mimic stage of a theatre. Other demonstrations consist of resisting fire, the extension of the body, also its elevation into the air, and floating around the apartment. Spirits also exhibit feats of strength, tying and untying their Media when bound with ropes, and executing just such sleight-of-hand tricks as are common to jugglers. Many higher phases of spirit power are exhibited, such as trance speaking and writing; Seership, or the power of seeing and describing spirits, or personating their peculiarities so as to be recognized; also the impressions which the mind receives from spirits, to declare names and other signs of identity by which mortals can be assured their spirit friends are present. Many photographic likenesses of Spirits are said to have been produced through Media, whilst others are impelled to draw portraits of Spirits, or flowers and allegorical scenes, others to behold visions, prophetic, descriptive, or symbolical.

Many are impelled to describe diseases, prescribe remedies, or effect cures by the laying on of hands. This movement has also brought to light a great many latent powers of the soul, which spring up under the sympathetic contagion of the time, and exhibit themselves in psychometric delineations of character by touch, clairvoyance, magnetic virtue and prophetic intuition. ANother striking and curious phase is the frequent apparition of the spectre, or astral spirit, disengaged from the still living body, and manifesting its presence at a distance, with or without the consciousness of the subject.

Now the great marvel and special interest which attaches to all these manifestations of spirit power in the nineteenth century is their original spontaneity, and the fact that they have in most instances fallen upon the media through whom they are produced, without solicitation or any form of preparation.

It is in this spontaneity, and the vast abundance of the phenomena, that the modern movement differs so widely from all preceding examples, where - except in rare cases - years of preparation, initiation, and magical processes have been required for the performance of occult works. Modern Spiritism also is more characteristic of human spirit agency than that of any other era.

Up to the close of the last century, when the German and French magnetizers so widely popularized the practices of Mesmerism and the powers of Psychology, a belief prevailed that occult works were effected by Planetary, Elementary, and Tutelary Spirits chiefly, and that the apparition of deceased persons was rare and exceptional. The experiments of the magnetizers, and the cloud of witnesses who poured in through their subjects from the realms of spirit land, bringing indisputable proofs of their identity with the souls of deceased ancestors, completely reversed this opinion, and induced a prevalent belief that all manifestations of a spiritualistic character originated with the liberated souls of humanity. The author has, in previous sections, adduced sufficient reason for assuming a middle ground between these opinions; and whilst there is abundant evidence to prove the constant interposition of human spirits in human affairs, and the identity of such spirits with a vast amount of the occult phenomena produced in every age of the world, we may also rest assured that the realms of the Elementaries can and do exercise considerable influence upon humanity, especially in relation to animal propensities and earthly things; also that Planetary Spirits rule, guide and interpose in human destiny, and that Tutelary Spirits take charge of and govern nations, planets, and all bodies in space. That all these spirits can be seen, communed with and invoked, is also sufficiently proved in the course of this work.

When we consider the stupendous and revolutionary changes of opinion that this great Spiritual outpouring induces, we are driven to accept of three manifest conclusions; the first is, that we cannot be too grateful for these demonstrations, nor too careful to sift them from all taint of human folly, impurity, hallucination or imposture.

Next we should recognize it as our incumbent duty, even an urgent necessity, to preserve to ourselves and posterity, the high privileges of this beneficent and instructive intercourse by studying its laws, and endeavoring scientifically to master its methods, so as to control the communion and be enabled to conduct it at pleasure.

Next, it must strike every reasonable mind with indignation, to perceive that those who have assumed the high position of leaders either in science or ecclesiasticism, should go far abandon their trust as to permit the people to grope their way blindfold through the mists, obscurities, and difficulties of this vast outpouring, without lending their aid to sole its mysteries, proving its errors if it had any, conserving its truths if they exist, and demonstrating whatever is true or false, valuable or pernicious in its action.

It is an acknowledged axiom in logic, that abuse is no argument, ridicule is no proof. And yet to these petty arms - pop-guns worthy only of pugnacious school-boys - have many of the most eminent scientists of the day descended, when compelled by the force of public opinion to deal with the subject of Spiritism.

High ecclesiasticism has done worse, for it has falsified the very basis of its own pretensions, the corner-stone of its authority being miracle. By denouncing the modern power or right to work what has been unscientifically termed "miracle," the Church work what has been unscientifically termed "miracle," the Church has virtually undermined its own foundations and either proved itself impious enough "to fight against the living God," or hypocritical enough to maintain an institution founded upon myth and falsehood.

From these positions there is no escape, and though we have no intention in these brief remarks to wage war upon materialistic Science, or atheistic Ecclesiasticism, we point out the position to our readers to show them why they must rely on themselves, and cease to utter vain appeals to any human leaders to help them, or continue their humiliating efforts to convert great men who don't want to be converted.

Many very eminent scientists and excellent members of ecclesiastical bodies have - as individuals, not as official members of an organization - taken hold of Spiritualism and hazarded name and place in its advocacy, but it must be obvious even to these illuminated thinkers, that the formulae of material science and the influences of credal faith have no connection with this great independent movement.

The Scientist finds that a new set of laws, and those purely psychological, must be studied and obeyed, before he can make headway with Spiritism, and the Ecclesiastic continually proves that the Spirits do not respond to the invocations or exorcisms of Credal faiths, nor can the broad and unconservative revelations of Spiritism be accommodated to the narrow dogmas of sects.

Once again, then, we recommend the study and adoption of those principles which Spiritism itself discloses, and as these are in the strictest relations to good order, good morals, purity of life, and the spirit of universal brotherhood, we can do mankind no better service than to recommend a profound study both of the science and religion of Spiritism.

To illustrate our meaning all the more forcibly, we will revert to the three aforesaid conclusions, which the study of Modern Spiritism, especially the American phase of the movement, compels the observer to come to: "We cannot be too grateful for these demonstrations, nor too careful to sift them from all taint of human folly, impurity, hallucination, or imposture.

The author has taken the opportunity of making three visits to America, and that for the sole purpose of studying the spiritual manifestations produced on her soil.

On the last two occasions he has observed with more regret than surprise, a gradual but evident decadence in the general feeling of grateful appreciation which these manifestations at first awakened. Some believers have become accustomed to what was at first an exciting wonder, and their curiosity satisfied, they need no more. Others have slackened in zeal because they have been disappointed in some special results they anticipated; but a still larger number have withdrawn their public support from a movement where the taint of human folly and impurity has become so evident as to brand every lass of believers with the evil reputation fastened upon it by the few. Hallucinations and imposture, too, have prevailed to an alarming extent in the ranks of Spiritism, and these two last elements combining with the before mentioned causes, have shaken the faith of many, and repelled still more from this cause.

It is as a corrective to the errors which so prominently force themselves into notice in connection with the first conclusion we draw, that we recommend a careful consideration of the second, namely: "That we should recognize it as our incumbent duty, even an urgent necessity, to preserve to ourselves and posterity the high privileges of this beneficient and instructive intercourse, by studying its laws, and endeavoring scientifically to master its methods, so as to control the communion, and be enabled to conduct it at pleasure."

On this point let it be remembered that all the magical arts and possibilities detailed in previous sections, are as open to mankind to-day as ever they were. Whether it be expedient to seek them or no, is not the question. We simply reiterate they are attainable, and with the lights of science we now enjoy, especially in our improved knowledge of magnetic, psychologic and physiological laws, they can be arrived at with far less severe probationary efforts, and with far milder methods of culture than those formerly exercised.

Superficial commentators on this subject, talk of the "lost art of magic," and describe as impossible achievements for modern Europeans or American, the marvels enacted by Hindoo Fakeers, Egyptian Derishes, and Arabian Santons, Mediaeval Ecstatics, Witches and Wiards; but what marvels are much greater than the talking Spirits whose truth and spiritual origin were so clearly demonstrated at Koon's spirit rooms, even as early as 1850? (vide Hardinge's Modern American Spiritualism). What revelations of Zoroaster, Buddha, Pythagoras, Plato, or other great philosophers of antiquity, have ever rendered a better code of morals, purer life, or more scientific demonstration of creative order, and the mysteries of the Univercoelum, than the entranced Mystics, Swedenborg and Andrew Jackson Davis? Does M. Jaccoloit give one single marvel of Hindoo Spiritism that has not transpired in equal force and greater abundance through the physical force Mediums of England and America?

The Ecstatics of the Monasteries were canonized as Saints, because the stigmata appeared on their bodies; their forms were elevated in the air, and they could read the thoughts of other, prophesy the future, etc., etc.

It is not our purpose to detract from the value of the abundant literature now before a very unappreciative age, by repeating the authentic and well attested narratives they contain. Any unprejudiced reader will find the marvels reported of the Asiatic Mystics equaled, and in many instances transcended by the illustrations of spirit-power given in Hardinge's "Modern American Spiritualism" alone.

Let it suffice to say, that the stigmata of names, figures, dates, and signs, which have convinced thousands of darkened minds of the Soul's immortality, have appeared on the persons of numerous mediums of this century, and are still appearing to those who care to seek for such evidence; that the levitation of the body is a common occurrence; the power of prophecy has been amply demonstrated in thousand of well-attested instances. The capacity to resist fire has been abundantly shown.

The vaticinations of the Greek and Roman Sybils never exceeded many of the eloquent utterances of unlettered boys and girls in the modern Spiritual movement, and if shameful imposture and very bad reputations had not intervened so frequently to destroy faith or even patience with the modern manifestations, they exceed in use, wonder, beauty and number, a thousand fold, all the marvelous tales recited of Greek, Roman, Hindoo, Egyptian, Persian, Chaldean, or Hebrew Spiritism, that is, when the latter are sifted down to well proven narratives, Cabalistic sentences are translated into plain sense, and allegorical flights of fancy are reduced to actual fact.

The failures of modern Spiritism, its degradation, lack of organic power, evil repute, and gradual but sure decadence, all proceed from the human side of the movement. It may be difficult, perhaps impossible, to repair the errors committed by a fast fading generation, but it is for us to lay the foundation of improved conditions, by dealing with the rising generation, and for this purpose, the wisest course we can now pursue to show our devotion to the interests of truth, and our duty to posterity, would be to found a new "School of the Prophets."

In these, young, fresh, susceptible organisms should be selected as Neophytes to fill a future order of Mediums, Priests and Ministers. Their food should be plain and simple, their habits pure and orderly, their lives spotless, their morals regulated by the most exalted and dignified standards of truth, justice, piety, and goodness. They should be under the regulation of a company of holy women and scientific men. Good, pure-minded healthful magnetizers should be received into fellowship with them, and one and all should be magnetized to determine who were operators, and who subjects. The first should be set apart as Physicians to the sick and operators for mediumistic and clairvoyant development. The second as Media, Prophets, and Ministers.

As soon as the aforesaid powers were discovered, they should be classified and the magnetizations continued until the subjects felt impressed to discontinue them and stand alone. Periodical seances should be established, at which scientific order should strictly prevail. The floors of the circle room should be intersected with plateaus of glass, to prevent the escape of the magnetic fluid. The air should often be purified with streams of ozone; the walls surrounded with graceful forms of art and well selected colors. Those destined to become Magnetizers or Physicians should sit in rooms well-supplied with powerful magnets. Tender, susceptible media should never commence their sittings without first holding the poles of a good electro-magnetic battery in their hands, closing their exercises in the same way. No drugs, narcotics, or stimulants should be used under any circumstances, but all other legitimate appeals to the senses should be put into requisition, the most potential of which should be healthful exercises, bathing, the performance of exquisite music, and the sight of beautiful forms of art.

Those sensitives manifesting tendencies towards clairvoyance should practice gazing steadily into the crystal or mirror. Those susceptible of psychometrical delineations, should practice their power, remembering that this, and all other Spiritual gifts, are as much the result of culture and exercise, as are the developments of muscular strength, or intellectual achievement. No seances should ever be attempted without a solemn preparatory invocation to good and wise Spirits, and to any Tutelary, Angelic Guardian, or Deific power, in which the Invocant places faith, and this not only for the purpose of stimulating the mind to aspiration and soliciting the presence and influence of the good and wise, but also for the purpose of banishing evil and mischievous spirits from interfering. The same ceremonial of discharge or dismissal should be used on breaking up a seance, in fact we would recommend at least as much courtesy in the treatment of Angelic essences, as the usages of society demand for ordinary acquaintances.

A "School of the Prophets" conducted on some such principles as we have thus briefly outlined, would certainly do as much for this generation as the mysteries and Temple services of antiquity effected for the nations in which they were practiced - in a word - it would provide a class of duly qualified Magnetic Physicians, Prophets, Mediums, Clear Seers, and Spiritualistic persons, whose morals, characters, and gifts being cultured and superinduced into religious and scientific methods, would fill the world with blessing and usefulness instead of as now, desecrating high and holy gifts to base and sordid purposes, or disgracing them with characteristics which we do not care to dwell upon in this volume.

All the public exercises of Spiritualism should be conducted in decency and order. A general basis of principles should unite all persons who believe in Spiritual existence and Spiritual gifts, and well-qualified expounders of these subjects should be the officiating ministers. In these gatherings, as in the process of scientific culture, the sweetest melodies, the noblest harmonies, the purest flowers and fragrance, and the most pleasing association of artistic sights with sounds should be employed. All that could contribute to elevate, purify and exalt the Soul's noblest powers should be resorted to, as legitimate means of influence, and nothing low, degrading, slang, or impure, should be associated with Spiritual ideas.

In private families, the practice of heterogeneous, disorderly or idle gatherings to seek Spirit communion, should be sternly discountenanced. The whole subject has been shamefully secularized; treated either as a common-place method of spending an idle hour; sought for the mere purposes of curiosity, fun, fortune-telling or marvel-seeking.

If the theories propounded in this volume be correct, and spirits of various grades, from the very highest to the very lowest, hover around us, seeking to minister or pander to the motives which impel the seekers, or the characteristics of mind which pervade the assemblage, then what class of SPirits must inevitably attend nine-tenths of the spirit circles now in vogue, and what results of good, use, individual or collective elevation, can be expected to grow out of them? In the present heterogeneous condition of human society, we dare not recommend the endeavor to obtain personal communion with the spirit world to every individual. The merchant, trader, mechanic, operative, seamstress, shop-keepers and laborers, whose time must be nearly all consumed in the routine of perpetual drudgery, and whose over-taxed minds and bodies cannot be properly attuned to such exercises, should not attempt to deplete their systems, or risk the integrity of mental and physical balance, by seeking to culture Spiritualistic endowments.

Spiritism, like every other calling, demands it votaries, its devotees, and its peculiarly-prepared ministers. Persons having time to devote to the culture of their gifts and steady enthusiasm to sustain them during their probationary training, are the only classes who should attempt to teach, preach, or tender service publicly as Mediums between the better world of Spirits, and the much-darkened world of poor humanity.

Far be it from the author of these pages to discourage the sweet and loving practice of family circles, meetings together in the pleasant and sacred seclusion of home, or the social relations of friendship, to invoke the dear household deities who have passed on before, or who would be so certain to respond to the appeal of those whom they have best loved on earth.

They will surely be there, those loving spirit friends; aye, wherever two or three are gathered together in the name of the spirit, whatever spirit they summon will be there, be it God or the Adversary; spirits of the heart's dearest affections, or goblins from the metal crypts of earth, which avarice would fain rob of its hidden treasures. In the meantime, in order to systematize even these innocent home communings, good order and strict conformity to scientific principles should be observed. We are not now undertaking to lay down the exact methods in which each circle for development or communion should be conducted. We can only touch upon the generalities of the subject, and would recommend well wishers to these great truths if they desire their rapid and orderly promotion, to abandon the childish and egotistical fear that now paralyzes them, lest some competent adviser or highly inspired person should assume leadership amongst them, and remember that to every organism there must be a head as well as organs, to every circumference a centre, and in every nation a governmental combination for the protection of the governed, no less than for the restraint of the lawless. Having disposed of this poor, envious phantom which so troubles the peace of such Spiritists, and convinced themselves that it is not necessary that a well-qualified adept in spiritual things should require those whom he counsels to place a triple crown on his head, kiss his slipper, and pronounce his dictum infallible - let Spiritists come together in reverent deliberation, and decide which methods of scientific investigation they can or ought to pursue so as to evolve the basic principles upon which spirits communicate.

Let them appoint qualified persons to prepare reports and verify their opinion by successful experiments, and until such reports, conjoined with such experiments, be accepted by the sense, reason and convicted judgment of the deliberators, let the reports be peremptorily rejected, and the investigation continue, if it be necessary, from generation to generation, until results are achieved. But such a council, animated by such a spirit, would not have to wait long. Magnetism is the pabulum by which spirits communicate, Psychology the influence. These are the secret virtues of Magic, Witchcraft and Mediumship in every age, and human nature changes not. If the founders of home circles will carefully study out the rules briefly suggested as indications in forming a school for the education and training of Media, they will surely become, in part at least, successful enough to reward them for some time consumed, and some sacrifices consummated.

If possible a room should be set apart, consecrated and held consecrated to spiritual science.

No unholy thing should enter there, no unholy thoughts be invited.

The circle should meet at least once, but better twice or thrice each week. None should enter there until they had fasted at least four hours previously, and assemble together with clean face and clean hearts. Let them come as to a holy place; and if neither vocal nor instrumental music of a sweet and harmonious character can be procured, a small but finely toned chime of bells, glass harmonica, or good musical box should invariably be provided; - thus the atmosphere will be arranged into harmonious strata, according to the suggestions upon music contained in a previous Section. Let the chamber be adorned with all the little stores of beauty and pleasant forms possible. Flowers are sometimes injurious to media, their strong perfume causing too much excitement to the senses, but where ozone can be procured, it is well to pass streams through the air, and the use of the electromagnetic battery held by two persons placed at each pole, the rest forming a chain, ever strengthens the force, and benefits all present. Ten minutes' use of this machine should open and close each seance. Also, we would enforce the same rule of opening with an invocation, and closing with a courteous discharge to the spirits, suggested above. Family gatherings might experiment with magnetization as before suggested, the strongest, healthiest and most worthy of the party being selected as the operator. Crystals and mirrors should be laid on the circle table, also writing materials and slates.

A large circle beneath the table, sufficient to insulate all the sitters assembled, and prevent even their garments from touching the ground, should be formed of glass, and this would greatly conduce to aid the manifestations by preventing the too rapid efflux of vital force.

It should forever after be prohibited to sit in totally darkened apartments. Spirits come to earth in their own Astral light, and to this element material light is opposed; still the unqualified abuses that have arisen from the prevalence of total darkness at spiritual seances should induce every wise investigator to discountenance them utterly.

The fact that many of the most stupendous evidences of spirit power have been given in semi-lighted apartments, should be a sufficient answer to those who plead for darkness as a necessary condition for strong demonstrations; besides, the wise and faithful investigator can better afford to dispense with strong demonstrations, than good morals, decency, or spiritual agency without human interference.

Let dark circles be abandoned to Elementary Spirits, in and out of earthly encasements, and the impostors will find much of their occupation gone.

For more detailed instructions in this and all forms of spiritual culture, we commend a careful perusal and reperusal of these pages. Attempts should be made to elaborate the many suggestions it contains, by the aid of a council selected from experienced media and philosophic thinkers - but whilst the aim in view should be to perfect those methods by which Spiritism can be organized into a religion and cultivated as a science, both Church and Lyceum should be left free to expand in every direction, open to new light, new conditions of society, and the progress of human opinion. Basic principles should be sought for and laid down as fundamental rules from which there can be no departure; powers of growth and advancement should be just as liberally provided for, ever remembering that mind grows, but writings do not, and that whilst the Universe is a stupendous organism whose centre - the grand man - the Spiritual Sun - the Unknown and Unknowable - changes not, - the manifestations of his infinity, his variousness, his beauty, and goodness, are out-wrought in eternal series of changes. Light and Heat, - Truth and Love, are eternal and unchanging principles. Their manifestation in created being are infinite. All are tending outward from a grand central heart to an illimitable circumference, yet all are held in the gravitating arms of immutable law; all are moved in the expanding grooves of inevitable progress, - and all are sent forth on Sun-like paths of ascending glory to model after God. Study him, honor him, glorify him in thyself. Thou canst not misunderstand or fail to know him. In Heaven, in the boundless Universe, he is the Macrocosm, the infinitely large; on earth and in thyself, He is the Microcosm, the infinitely little. In the understanding of the mystery of God lies all the secret potency of Art Magic.

In the apprehension of his scheme, his glorious harp of creation, on which his master hand is striking tones from the lowest bass to the highest treble; you hear the majestic symphony whose notes are suns, systems, worlds, earth, men; - Mundane, Sub-Mundane and Super-Mundane Spiritism.