Transcriber’s Notes
Obvious typographical errors have been silently corrected. Variations
in hyphenation have been standardised but all other spelling and
punctuation remains unchanged.
Italics are represented thus _italic_.
[Illustration: Publisher’s Device]
The Astral World
HIGHER OCCULT POWERS
_Clairvoyance, Spiritism, Mediumship, and
Spirit-Healing Fully Explained_
BY
JOEL TIFFANY
INTRODUCTION BY PHENIX
_Third Edition_
de LAURENCE, SCOTT & COMPANY
CHICAGO, ILL., U. S. A.
1910
_Title Page_
COPYRIGHT 1910
de LAURENCE, SCOTT & CO.
TABLE OF CONTENTS
Page
Introduction v
Chapter
I.—On the Determination of Truth 17
II.—The Sphere of Lust 38
III.—The Second, or Relational Sphere 61
IV.—Communication 76
V.—Philosophy of Progression 99
VI.—Mediumship 115
VII.—Mediumship—Spiritual Healing 130
VIII.—Condition of the Spirit in the Spirit-World 146
IX.—Organization—Individualization 160
X.—What Constitutes the Spirit 171
XI.—Lust 187
XII.—Marriage—Free Love 206
INTRODUCTION
The relations of man to his God have occupied the first minds of every
age, but without rendering those relations so understandable to the
mass of mankind as to be admitted as true. It has been evident to many,
although not to all, that some minds so engaged have been inspired to
write beyond the current knowledge of their day, indeed to foretell
truths which could only be recognized as such after centuries of
progression.
The natural propensity of the human mind in the exercise of its
ingenuity has been constantly developing in the endeavor to theorize
upon the writings of these inspired authors, so as to present an
entire system for the consideration of man. Each of these systems so
proposed has passed away, from the fact that it carried with it the
elements of its own destruction, itself not arising purely from the
absolute, and therefore subject to the analysis of progressed mind,
and by such analysis found wanting. Those theories which might have
seemed compatible with the ability to adjudge truth in the middle
ages, were not truths to the more progressed minds of later times;
so that truth, except to absolute consciousness, may be considered,
when subject to the test of human comprehension, as not absolute even
to such comprehension, except in degree, and that varying with the
continued progression of the recipient. Thus the best minds at this
time willingly admit that the writer of Job was inspired—that he wrote
truths beyond the comprehension of more than a thousand years beyond
his time. One instance of this may be thus stated:
To Galileo and Copernicus we have attributed the discovery of the fact
that the world is round; and yet the writer of the Book of Job, who
wrote a thousand years before them, tells us that the earth is round,
that its north is frigid, that the waters are divided by the dry
land, where the day becomes night, and the night becomes day—clearly
indicating that the continents are twelve hours apart, and that the
earth must revolve to enable the relative position of its parts to the
sun to give the phenomena now so well understood.
Plato was an inspired man. He wrote on the soul, far in advance of
his day; and it is only a progressed mind at this time that can read
and comprehend his views. With Plato, all admit that his normal
progression might have been equal to the observance of the results of
his inspiration. But the writer of the Book of Job could never have
seen an ocean. He could not have known of the existence of another
continent, and the sciences collateral to his text could not have
rendered him the didactic aid which would have been necessary to have
made him cognizant, in his normal condition, of the truths he uttered;
and, therefore, it is at least possible, if not probable, that these
truths were directly the result of inspiration, as much beyond his
own comprehension as beyond the comprehension of others. Indeed, even
at the present day, thousands of students of theology have read Job
without perceiving that he had fore-run Galileo and Copernicus in
their supposed discoveries.
It is not to be wondered at, then, that modern Spiritualism and its
truths, if credited to the source from which they are supposed to be
derived, should be found to present truths not understood as such by
every mind; and, notwithstanding its million converts, it seems to have
embraced but few minds capable of presenting in a didactic form these
truths. The various writers on the subject have rather spoken of its
curiosities than its use; and we know of no book capable of instructing
and satisfying even a progressed mind on either the precise use or
exact advantages arising from a full belief in Spiritualism.
This task has been most fearlessly performed by Joel Tiffany, Esq. He
brought to the work a vigorous and original mind. A long course of
legal practice had peculiarly adapted him to the task, particularly as
an investigator of truth. His own progression was such as to enable him
to advantage by his former practice, while his mediative power gave him
intuitive advantage seldom combined in the same individual. His course
of lectures seems to be suited to the precise wants of the day. It is
true that they are not calculated for the use of the novice, but they
are the only source we know of at this time by which those who have
passed through the curiosity-phase of the subject of Spiritualism are
enabled to review their observations and apply them usefully to their
own progression. All those properties of the mind known as _adjective_
in common parlance, requiring the assistance of the observation of
others to render them substantive, are clearly defined by Mr. Tiffany.
His analysis of mind, when properly understood, enables all the truths
he has set forth to be read understandingly; in other words he gives
the _modus_ by which we may determine truths at least equal to the
progressed condition of man at this time to comprehend.
The Sphere of Lust, that greatest bar to man’s progression, both in
its analysis and synthesis, is placed within his comprehension, and
hence his power of avoidance is materially increased. The fabled
terrors of Hades, Sheol, Tartarus, and Gehenna are defined so as to be
comprehended by an ordinary individual, while the relational sphere of
man is so treated as to enable each reader to define his own position,
and those below him, sufficiently well to assist in his aspirations for
higher exercise.
Communication and Progression are fearlessly treated, and the
master-mind is observable in all the collateral incidents of thought
consequent upon their investigation.
Mediumship is rendered understandable to all, and those phases which
have been unproductive of good results to minds not elevated beyond
the consideration consequent upon the morbid appetites of the curious,
are fairly depicted so as to enable the investigator to avoid their
recurrence, and to progress beyond their painful influences.
Mr. Tiffany has judiciously failed to cater to the tastes of those who
but magnify Kings to conceive of Gods. He has presented the Deity, or
the consideration of the Deity, to the minds of his audience, in such
a manner as to call forth the highest feelings of the soul for the
comprehension of the highest truth.
The condition of the Spirit in the Spirit-world, as portrayed by him,
is freed from the melo-dramatic condition in which it has been painted
by the fashionable and various theologians of the day. The character
of those Spirits is shown to be in accordance with the great law of
God—Progression.
While we freely admit the usefulness and beauty of many works written
on abstract phases of Spiritualism, we can not but perceive a want
of continuity in their didactic character; and from the point where
the mind admits a future state of existence to the supposed character
of that existence and the proper preparation of the Spirit while in
the form for entering upon such a condition, we can not but observe
that no work preceding these Lectures by Mr. Tiffany has met the
demand. A careful reading of these Lectures, we are confident, will
elevate and instruct every Spiritualist. It will enable him to review
his intuitions, and to find their true value. It will chasten his
confidence in communications which are not self-evident as truths, and
improve his power to comprehend these truths.
We ask the reader to peruse the following pages no more rapidly than
he can clearly comprehend them. Every proposition is worthy his best
thought and highest power of study; and if he follows them with the
same pure aspiration that seems to imbue their author, he will rise
from their consideration a wiser and a better man.
PHENIX.
THE ASTRAL WORLD HIGHER OCCULT POWERS
CHAPTER I.
ON THE DETERMINATION OF TRUTH.
In commencing the investigation of Spiritualism, it becomes necessary
in the outset that we find some point from which to start, or to
commence our examination; for, in the inquiry after truth, we must
find some standard by which we can determine truth—for unless we have
that to which we can appeal to determine infallibly what is truth,
however much we may investigate, we shall always be uncertain as to the
accuracy of our conclusions.
Man, as a conscious being, endowed with the faculty of perceiving
being and existence, and also being susceptible to the influence
of that which he perceives, himself becomes the center of all his
investigations in the universe; and if there is any standard by which
to try truth, he must find that standard within his own consciousness.
Outside of man’s consciousness there is no standard to him of truth.
I will illustrate briefly what I mean, that you may perceive how I wish
to direct you in the investigation of the question, What is Truth? and
how shall it be determined? The science of mathematics is said to
be certain and demonstrative. And why is the science of mathematics
any more demonstrable than is any other science? Why is it that the
truth which it affirms can be any more positively demonstrated than
any other truth? Is it because number and quantity are more fixed and
certain than are qualities and attributes of being and existence?
Why is it that the affirmations of mathematics are more demonstrable
than the truths of any other science? I answer, that it is simply
owing to the mode of proceeding in our investigations. If we will
adopt the same process that we do in mathematics, we can have the
same certainty upon all other questions that come within the sphere
of man’s perceptions and affections. The mathematician comes down
into his own consciousness, and finds certain conscious affirmations
pertaining to number and quantity. He puts them down as truths not to
be disregarded, and calls them self-evident truths or axioms. They are
such affirmations of the consciousness as everybody must, per force,
admit to be true; and when he has obtained the affirmations of his
consciousness pertaining to number and quantity, he puts them down
as truths not to be disregarded. They are always true everywhere,
and under all circumstances, where number and quantity are to be
investigated. He assumes nothing to be true which conflicts with these
conscious affirmations of the soul. “Things equal to the same thing
are equal to one another” must be received as true throughout the wide
universe, so far as the mathematician investigates; and he allows
nothing to controvert that self-evident truth; and so of all other
affirmations. He allows nothing, in his investigations, to conflict
at all; and whatever does conflict, he affirms to be false. Then,
before he takes another step, he is very careful to fix upon accurate
definitions, so that we may know precisely what he means—may understand
exactly the scope of what he says. For instance, speaking of geometry,
he will say that it pertains to the measurement of extent, and extent
has three dimensions—length, breadth, and thickness. He next goes on
to give definitions of that which is necessary to bound space—tells
you what is a straight line, what a curved line, what is a plain
surface, what is a curved surface, etc. After having ascertained the
affirmations of the consciousness of the soul, in respect to number
and quantity, and having fixed accurately upon the definition of all
terms to be used, he then commences by demonstration, and will not go
one step faster than demonstration attends him—does not launch at all
into conjecture. He makes the relation between premises and conclusion
inevitable; and if there be not an inevitable relation, he does not
establish his proposition mathematically.
Now, what is true in respect to mathematics, is true in respect to
every other subject that may come before the mind. There are conscious
affirmations of the soul lying at the basis of all investigation; and
in these conscious affirmations of the soul is to be found the standard
by which to try the truth of whatever plane or sphere of thought. The
first point to be taken is to ascertain what are the affirmations of
the soul upon these points to be investigated. Our next step is to fix
upon certain definitions, so that we can always understand precisely
what we mean in our use of terms. Then we must see next that the
relation between premises and conclusion be always inevitable. There
must never be left any opportunity for the premises to be true and the
conclusion false. Then we shall always be certain of having the truth.
In investigating the science of mind and spirit, I propose to
pursue this mathematical course; and not attempt to argue any point
that is not capable of demonstration—that is not based upon the
absolute affirmation of the soul, conducted with reference to strict
definitions, and making the relation of premises and conclusion
inevitable. The reason of being thus particular is, that the greatest
confusion prevails, not only in respect to the subject of the New
Philosophy, or Spiritualism, but in respect to all subjects pertaining
to spiritual life. Man does not know precisely where to begin his
investigation. He does not seem to know precisely where he is certain
of any thing pertaining to spiritual existence, and thinks that it must
be all conjectural.
Now here is an affirmation which I believe every man in the audience
will agree to be an affirmation of every one’s consciousness, and
that it lies at the basis of all our investigation of this and every
other subject. (I will say further, that, if any individual in the
audience disagrees with me, he will confer a favor by manifesting that
disagreement at any time; because I wish to be exceedingly near to
you as a lecturer, and wish you to be exceedingly near to me, so that
there may be the most perfect freedom of intercourse of thought and
expression between us.)
Then the first affirmation of the consciousness is this: That the mind
can perceive nothing but its own consciousness, and that which is
inwrought into that consciousness.
Now I wish you to try that in every possible way, to see if be true.
We talk about getting information and forming ideas from subjects
outside of ourselves, as though it were independent of our minds.
My proposition is, that the mind can perceive nothing but its own
consciousness, and that which is inwrought into that consciousness;
and, furthermore, that its perception of being and existence will
be according as it is inwrought into its consciousness; and by no
possibility can it be anything else to the individual; and, as a
matter of course, if there be any standard anywhere by which to try
truth, and know that it is true, that standard must be inwrought into
the consciousness of the individual who has to apply it; and he will
apply it accordingly as it is inwrought into his consciousness. Now
is there any one that does not perceive that this is absolutely true?
Then receiving that as a truth which every mind affirms—it can not
suppose the contrary of it to be true—we must set down every thing
as false which conflicts with this proposition, no matter whether it
overthrows authority or not. Whatever conflicts with this self-evident
truth, or affirmation of universal consciousness, must be false.
Truth does not conflict with truth. You may be assured that falsehood
always exists where you find conflict and antagonism. It follows then,
that all there is of being or of existence in the universe that will
ever be known to you or me will be that which is inwrought into our
consciousness. It follows, as a matter of course, the universe can
be no larger and no more perfect, than it can be inwrought into our
consciousness; and it will be limited to us by our mental unfolding.
Hence it will necessarily follow, that different individuals who are
differently unfolded in the different departments of their intellectual
and perceptional natures, will perceive being and existence in very
different lights; and yet each will suppose that each sees it in the
same lights, until we begin to compare notes. There will be as many
different New Yorks as there are different minds to form images or
conceptions of New York. So there will be as many different mental
Earths or mental universes as there are minds to form conceptions
of our Earth and the universe; and each mind will have the Earth or
the universe fashioned into his own consciousness, and when it will
investigate, it will investigate that which is then fashioned therein,
and study it as fashioned there. It follows then, as a matter of
course, that when the image of the existence within our consciousness
corresponds to the actuality, that is, when the ideal in man
corresponds to the real in God, then man has the truth—not till then.
That is, when my perception of being and existence corresponds with
the being and existence, then I have the truth of being and existence.
But just so far as my idea or perception of being or existence
deviates from its actuality, just so far my impression is false. These
conclusions follow as a matter of necessity. Hence you and I will
learn at once, that the first lesson for us to learn in commencing the
study of the universe, is to learn ourselves. The very first volume
that is opened before us, is that which God has given us in giving
us a conscious being. Here we must commence our first lesson, because
every thing must be recorded in the pages of this volume. God can never
manifest any part of the universe or himself to us beyond the capacity
of the pages of this volume to receive that manifestation. It follows
then, as a matter of course, that truth can never be communicated by
authority; and when a man tells me that a certain thing is true upon
his authority, I can not receive it simply upon his statement. You will
understand that I distinguish between stating a truth and narrating a
fact. I may receive a statement of fact upon authority.
A man may tell me that there is such a place as London, and I believe
it; and I may form an idea respecting it; but the ideal London I
have in my mind is very far from being the real London—is very far
from being a representation of the real London. That is, the ideal
London which I have exists only in my mind, has no representative
corresponding in the outward matter-of-fact London. But when the
real London is brought into my consciousness, I have _the_ London.
Before, I had a sort of _a_ London. Now you will understand what is
meant by a difference between forming a conception of a fact and a
truth. Suppose I should say to you that the sum of the squares of the
two sides of a right-angled triangle is equal to the square of its
hypotenuse, you having faith in my capacity to determine truth will
say, “I will believe it as a fact; but I have no perception of its
truth—I have only your word for it.” Now your faith is not in the
truth of the proposition, but in my word. There is a truth there, but
you can not receive it upon my authority. The reception of it as a
truth depends upon your mind being unfolded to the plane of that truth.
The question then for us to settle is, whether the conception in our
minds corresponds to the actuality. If we have the means of determining
that it does correspond, then we have the means of determining that our
perception is true. The truth is the perception by the mind of that
which is. You may apply this rule to any sphere of investigation that
you please. Then let us begin with man as a microcosm of the universe,
and who is destined in his spiritual unfolding to be a microcosm of
all that is in the universe; in other words, whose mind here is to
begin to translate the universe into its consciousness. The universe
is a great book, which it is man’s business to read and translate into
his consciousness, so that the image within shall correspond to the
actuality without—so that he shall be a universe of himself—so that
the individual in his affection by that which is transferred also
becomes a divine, a god. “Is it not written in your law, I said ye are
gods?” Man is to become in his impulses and character like the divine
of the universe, so that he has not only all the wisdom, fact, and
principle, but all the affection of the universe, to wit, the divine
translated into his affection, so that in his outward form and inward
being he is a child of God, created in his image. Thus, so far as we
proceed day by day in translating the actual and real universe into the
perceptive and ideal in us, so fast are we unfolding and growing up
into knowledge; and when that knowledge is united with the truth and
affectional impulses converted into wisdom, we are made temples for the
in-dwelling of the divine spirit. It becomes us, then, to make use of
all means within our power to perceive this great volume that God has
opened before us, and given us the means of studying, translating into
our minds, and making our own. Looking at man, then, as a conscious
being, one that possesses the faculty of perceiving existence in all
its various modes of manifestation, and also of perceiving being
itself, thus having within himself that whereon God can write not only
the phenomena, but the law and science of being itself, let us become
free men, lovers of the truth, determined to be honest with ourselves
and the world, determined to know what can be known, and not to be
deceived either by our own appetites, passions, or lusts, or by the
influences that others may extend over us to turn away our minds from
earnestly and truthfully investigating all subjects. The mind that is
afraid to look upon the wide universe, to receive the image that God
would impress upon it every day and moment of his life, is denying the
birthright of his soul.
Man, as a conscious being, is the subject of three degrees of
conscious perception—he can be subject to no less and no more; and
being influenced by what he perceives—three degrees of affection. In
other words, there is laid the foundation for three spheres of thought
and three spheres of affection. He can possess no more—no less. Now
I am to demonstrate this to be true in such a way that every one of
you shall know its truth. I begin first to prove that these spheres
of knowledge and affection exist in you, because it is my business,
after having proved this—if I should succeed in proving it—to show
that in the wide universe there are but those same three spheres of
knowledge and those same three spheres of affection and love—no less
and no more; that man possesses within himself the elements of all
knowledge and affection that exist in the wide universe. Unless he did
possess these elements, he could not investigate the universe; for
he can only investigate that, the elements of which exist within his
consciousness. In the first place, man has that faculty by which he
perceives the mere phenomena of existence, or, in other words, he has
that department of conscious being which is addressed by what we call
the physical senses, the scope of which is to reveal to him facts and
phenomena in the material plane of existence. The physical senses can
only reveal to him the facts and phenomena. In this respect man differs
not at all from the animal, which possesses the same number of physical
senses, and is impressed by the same light that impresses man’s
senses—is subject to the same conditions. The law by which perception
is awakened in the consciousness is the same in the animal as in the
man. But man possesses also another element that is not content with
mere investigation, or mere observation of forms and phenomena. You see
this other nature is manifested in the little child, after he begins to
walk about and observe the forms of things. There are certain things he
can not ascertain by the use of the physical senses, and he asks his
parents for further information. If you will examine the philosophy
of asking questions, you will perceive that it is a means of gaining
information by the exercise of some faculties higher than the physical
senses. It is seeking for information that shall be applied to the
consciousness, that shall be represented by ideas that exist in the
mind. We may suppose that Sir Isaac Newton and his dog were sitting
in the orchard, and that both saw an apple fall to the ground. The
dog could observe the fact as well as Sir Isaac Newton, but Sir Isaac
Newton perceived that there was something involved in the fall of that
apple, which the dog never thought of. The dog confined his observation
to the mere fact; but Sir Isaac Newton perceived, by the aid of a
higher faculty, that there existed a law which he wished to ascertain,
and therefore commenced investigation to discover it. This department
of mind which led Sir Isaac Newton to make this investigation was
not content with observing the mere facts or phenomena of existence,
but wished to investigate that which was concerned in the production
of the phenomenon. That faculty gives rise in man to this second
sphere, which observes not the phenomena, but investigates the law
or proximate causes of phenomena, and opens the field of science and
philosophy. Hence the second sphere of thought is that sphere which
investigates the relation of things and determines the law of action
and manifestation through that relation. It belongs to what we call
the relational, the middle, or mediatorial sphere; because it embraces
the means by which causes operate to produce effects. For instance,
I speak and you hear. I am a cause of producing a sound; your ears
are affected by the sound produced. The atmosphere is the medium by
which the action is transmitted from my organs of speech to those of
hearing. The physical senses notice the fact in the physical sphere;
the intellectual perceptions notice the means by which the fact is
produced. The next, the highest, the inmost, absolute nature is that
which perceives the absolute cause of these effects.
There is a sphere of mind in you that observes the mere effect; there
is a sphere that investigates the relation or law by which phenomena
are produced; there is also a sphere of mind which searches after
and perceives the absolute cause of the phenomena. Now, inasmuch as
all being or existence must come under one of these forms, either
its phenomena, the means by which they are produced, or the cause
which, through the means, has produced the phenomena, there can be
but these three departments of conscious perception: the physical or
intellectual, the moral or relational, and the divine or absolute,
which perceives the absolute of all being. To illustrate the difference
between the relational and the absolute: When Sir Isaac Newton
discovered the existence of the law of gravitation, and found it the
same that caused the motion of the planetary bodies, it was supposed
that he discovered the cause of their motion. He named that law
attraction, or attraction of gravitation. Now we turn upon Sir Isaac
Newton and ask, What is attraction of gravitation? The only reply
that can be made is to speak of its effects. However intellectual the
mind may be, it must be ignorant of the absolute, because it belongs
to the sphere of relations. You can not analyze the infinite. You can
not compare the infinite. It is only in the sphere of the finite that
the intellectual faculties have power to pursue their investigations.
That which perceives the absolute must of itself be absolute; that is,
the finite can not receive the infinite—the finite can not embrace the
infinite. Therefore, if the infinite is ever to be represented to man,
there must be a department that is receptive of the infinite; and that
department must be infinite, or it can not receive the infinite. When I
dwell more particularly upon this subject, I will endeavor to make it
apparent to you so far as language is capable of making it.
Corresponding to the three spheres of perception there are three
spheres of affection. The first sphere is called the sphere of
self-love, or, to use a word which would express it in every relation,
I would call it lust; that is, the desire for self-gratification. This
is the lowest sphere pertaining to the finite, and corresponding to
the sphere of fact or phenomena. The second sphere is the sphere of
relational love, and that divides naturally into two departments—the
love of unconscious nature, the love of sciences, etc., and the love
of conscious being, or moral love, by which man loves his neighbor,
some conscious being out of himself. That is the second sphere of love,
known as relational, and it belongs to the sphere of relational truth,
or the sphere of intellectual and moral investigation. There is a
third sphere of impulse or love, known as the divine or absolute love,
called the love of God, the love of the infinite. In one of these three
spheres is every man’s ruling affection to be found—in the sphere of
self-love, seeking self-gratification; or in the sphere of moral love,
seeking the welfare of his neighbor; or in the sphere of divine love,
loving as God loves, universally—not objectively, but subjectively,
all the wide universe. There can be but just these three spheres.
Now if each of you will investigate, you will readily recognize two
of the affections at least to which I have called your attention,
self-love, and social love, but more particularly self-love, desire
for self-gratification, desiring that you may be first mad happy, and
then leaving the world to be happy afterward. The love that goes out
of itself, and loves some being out of yourself, is exemplified in the
love of a true husband for his wife, of a parent for his child, of a
brother for a sister. All these loves give indication of the second
sphere of love, known as charity, good-will to the neighbor. This
love is the means by which self-love is first overcome or destroyed.
The individual is brought from self-love, through charity, to divine
love, just as, in his knowledge, he is brought from the sphere of
fact, through relation, to the absolute of being; and hence, in the
spheres of unfolding, the three degrees are necessarily absolute. Look
at society. What is it but the aggregate of individuals composing it?
Society, separate from individuals, is nothing. The love of society is
only the love of the aggregate of individuals. Now, inasmuch as the
love will belong either to the sphere of self-love, charity, or divine
love, you will find that society will always be expressive of one of
these three loves, never the third, though. We say of society, when
we look to the principles that govern it in its administration, it is
but the embodiment of the character and will of those constituting the
government —it is but an expression of the individuals composing it.
Therefore there are three spheres of government corresponding to the
three spheres of the individual. For individuals living in the selfish
nature, the government will be a government of force. The individual
who has come out of this obeys the truth because he loves the truth. He
does not feel the restraints of law that says, Thou shalt not steal,
Thou shalt not lie. He does not know that there are any such laws in
the State. He never felt any restraints. That individual is not in the
sphere of self-love; and the government over him is not a government of
force. The government over him is a moral government, and has its place
in his affection.
Coming out of the government of force, man comes into the second, the
Christian, or government of moral love, the government of charity. He
then comes under the “new commandment I give unto you, that ye love
one another.” This second, or mediatorial sphere, is a moral one;
hence this dispensation has been called the mediatorial dispensation.
Hence I say there will be a second sphere of government, or second
dispensation, as it was called; but that dispensation is only the
magnification of the individual. It is only the representation of
society as one great individual. Then there is a prophecy of the
third and perfect dispensation, which is called the millennial,
the divine dispensation. When the second shall have performed its
mediatorial work, when every individual will have been perfected in
his moral nature, and shall be prepared to receive influx from the
divine, then will arise the third dispensation of government, known
as the millennial. If we refer to the forms of expression by which
it is designated, we will find it spoken of as taking place at the
consummation of the age, at the end of the world, when that mediatorial
age is through, when man is perfected in his moral nature, has put
down all rule and power; then Christ himself becomes subject to the
Father, and God, the Divine, becomes all in all. That brings in the
third dispensation, the third sphere of government. These three spheres
of love in man lay the foundation for the spheres exhibited in the
Spirit-world. The governments upon the earth, as well as in heaven,
have their basis in man. Man is but the footings-up of all past ages;
and the Spiritual worlds have their foundation in him. Therefore, when
you and I wish to study the Spirit-spheres, to know what constitutes
a sphere and degree, we are not obliged to go out of ourselves and
look into space ten, fifteen, or a thousand miles away. That is not
the way to study the Spirit-world. The way is to go within and study
the spheres of Spiritual being and affection. Individuals who are in
either of these spheres are allied to one of the three spheres in the
Spiritual world. The first is called the lowest, or dark sphere, the
sphere of outer darkness, sometimes called the grave. The grave was
called the place of darkness, where there was neither knowledge, or
device, or wisdom, and was that to which allusion was made in saying,
that those in the graves shall hear the voice of God, and shall live.
It is sometimes called “Gehenna.” It corresponds to man’s lustful
nature, and represents the darkness and impurity of man under the
influence of his lusts. That is what characterizes the first or lowest
sphere of Spiritual being. The second sphere corresponds to man’s
intellectual or moral nature. It is called “Paradise,” the place of
happiness. Jesus said to the thief on the cross, “To-day shalt thou be
with me in Paradise.” Two days after, when Mary met him at the tomb,
and offered to embrace him, he said, “Touch me not, for I have not yet
ascended to my Father.”
He had been in Paradise—in the second sphere—and he told them that
when he ascended to his Father they should see him no more. Both
Gehenna and Paradise are spheres of Spirit-manifestation. Those who are
charitable, and who do possess truly spiritual natures or affections,
are in alliance with Paradise. Those in lust are in alliance with the
sphere of lust or Gehenna. Those who have passed through, and fulfilled
every impulse and every love in the second sphere, are said then to
be brought into the divine presence. They no longer need a middle man
between them and the Divine, because the Father can then speak directly
to them. But so long as man is in the sphere of outer darkness or in
Paradise, there is between him and the Divine (and he must approach
by a mediator) something that can take the things of the Father and
make them manifest to him in the visible sense. But when man has come
into the third sphere, there is no longer a middle man; Christ himself
becomes subject to the Father, and God becomes all in all. Then comes
the New Dispensation, or the Consummation of the Christian Age. The
point to which I wish to call your attention is, that the governments
in earth, as well as in heaven, all have their basis in man —man being
but the footings-up of all the ages of eternity. All is summed up in
him; and he is the footings-up of all that preceded him; hence all the
Spiritual spheres have their basis in man. Therefore, when we wish to
study the Spirit-spheres, we are not obliged to go out of ourselves and
begin to look off into space ten, fifteen, or one thousand miles away.
The way is to come within, and ascertain the sphere of Spiritual being,
Spiritual perception and affection; for all there is of the Spiritual
universe is what has its basis in the individual Spirits who constitute
the spheres.
As the societies of earth are composed of the individuals of earth,
so are the spheres of the heavens composed of the individuals of the
heavens, and the ruling nature of the different spheres is but the
aggregate of the ruling loves of those composing those spheres. The
laws of the spheres are but the laws of those composing the spheres. We
are germinal universes. We are to be developed and unfolded consciously
till the whole universe is translated into our consciousness. There
is but one way to study the universe, and that is to come down into
ourselves and study ourselves. This idea of looking out of ourselves,
looking to any external method outside of our consciousness to find
out what constitutes a Spiritual sphere or degree, is all fallacious.
Spirits may come and rap, talk, and preach till doomsday; if they can
not find the elements within your consciousness out of which they can
construct that Spiritual sphere, you can not perceive or get any true
idea of Spirit-spheres. It is as though I were born blind, and had
never seen the light, and of course knew nothing of light, color,
and darkness, and some individual should endeavor to make me believe
that I was living in total darkness, when there would be no part of my
being to which he could appeal to make me believe. There would be no
possibility of conveying the thought to my mind, because I should have
no conscious experience of light, color, etc. Outward language could
not give me the idea. Unless I have had the conscious experience to
give me the idea out of which to construct the idea, the Spirits from
the Spirit-world may come from every sphere and degree, and they can
not convey to my mind an accurate idea of those spheres and degrees.
If they would make me understand who God is, and what he is, they must
find in me the elements out of which to construct that God. I say it
is useless to look for information out of yourselves until you know
what is in yourselves. The first lesson is to learn who and what am
I. I propose to commence my investigations in each individual’s own
consciousness, starting with affirmations of that consciousness, and
with definitions about which we can not disagree, and then go forward
step by step, demonstrating every point, and ascertaining the law of
manifestation as that law is revealed in us. I do not ask Spirits,
and do not wish them to come to tell me about the law that governs
in their sphere. The truth is, we can not avoid the fact, that all
communications that come understandingly, must come in the method that
God has ordained, and that method is that it must be written by his
law upon our consciousness; and when it is written so, Spirits can
come and point out the writing to us; and that is the best they can
do. I desire you to understand distinctly what will be the basis of
my lectures, what will be the points I shall attempt to establish. I
shall endeavor to prove Spiritualism. I shall not come to the raps
for a considerable time. They are so far off, I shall not attempt to
prove Spiritualism by rapping for some time yet. People say we have got
beyond the rapping. The truth is, a large portion of the world have
not yet got to the raps. They are not yet able to appreciate the raps.
We must make considerable progress before we can get the philosophy
of the raps. We have much to learn yet before we can get the full
benefit of a simple sound, even though it be not accompanied by much
intelligence. The first lesson I shall attempt to teach—pardon me for
assuming to be a teacher, I will be a pupil at any time—is how to study
and know yourselves; how to ascertain the laws of your being, action,
and manifestation; how to determine what is and what is not spiritual
in you; how to determine whether you are under Spirit-influence or
not—for there are laws by which all these things can be determined.
In my investigation I shall perhaps be able to determine where that
terrible creature, Jack, the Giant-killer, the Odylic force, resides,
and show what it can and what it can not do. And I promise, too, in
the face and eyes of all theorizers who believe that the Spiritual
manifestations are traceable to this force, and to the satisfaction
of everybody else, to demonstrate that it is not competent to produce
them. I will demonstrate it according to President Mahan’s hypothesis.
I will show by every known law of nature that the power exerted at
the brain’s center, in a single instance he has given, was equal to
a thousand steam-engines of a million horse-power at the distance of
five feet from the brain. But that will merely come in as collateral
when I consider the objections offered to our theory. I will endeavor
to consider every objection which any objector has proposed to bring
forward. I do not stand here to boast, but what I speak is to me
absolute. I stand here fearlessly, and invite all classes of minds
to raise any objection they can to the Spiritual theory; and I bind
myself to answer them instanter, or confess my inability to do so. The
invitation commences now, and extends to every moment I am in the city.
In my next lecture I shall begin with the question of Spirit-spheres,
and endeavor to unfold to the consciousness of each of you the evidence
of the existence of a first sphere, from which you will all do well to
escape; and shall then proceed to prove the existence of other spheres,
namely, the second, or relational sphere, and a third, or divine
sphere. I invite skeptics and atheists in particular to be particularly
captious.