Here it is deemed necessary to remark, that the spirit, although it appears to, yet does not leave the body permanently until after death. The reasons I have already given." * But the mind is so exalted that the body presents all the outward appearances of the spirit's desertion, and the subject is frequently himself deceived on this very point. The ability to see Russia, or the planets, or other places and things, is so perfect and unmistakably clear, that, for the time being, the mind is liable to think itself altogether there, at the locality of the vision, in propria persona. A clairvoyant can see Russia; but to see into the constitution of things, and to give any thing like a truthful revelation of the laws, &c., which control them, the mind must be in the Spiritual State. Let it also be remembered, that in some peculiarly organized minds, spiritual impressions may be enjoyed without the spiritual perceptions; and vica versa, as in cases of good clairvoyants. The Spiritual State is a religious condition. All true prophets and seers of the olden times were mainly in this exalted posture ;— an attitude supremely heavenly in its character,--one which the mind is naturally inclined to accomplish, when left to follow out the living laws of intuition and Nature. At this point I am impressed to recommend this attractive subject to your best contemplations. In the next lecture, I design to impart some impressions concerning "plenary" inspiration. For the present I have nothing more to utter on the philosophy of psychology and clairvoyance. The subject has been practically divulged in the foregoing pages; and it is probably all that I shall ever write upon it. I have imparted my own experience in some instances, and adduced the corresponding testimony and analogous experience of others; all of which comes * See a pamphlet by the author, entitled "The Philosophy of Spiritual Intercourse," pages 127, 130, 136, et. seq. very naturally under a harmonial and explanatory system of cause and effect. History is very explicit in its assurances of a knowledge. of magnetism among the ancients; also, that the entire procession of gifted men, prophets, and seers, were subjects of what we now term Clairvoyance, or the Spiritual State. In this investigation, the names of many seers, who have distinguished themselves before the world, I have been obliged to omit for the purpose of devoting more space to philosophical explanations, and to the exposition of principles. It is presumed that the enlightened reader will not demand a greater array of facts in magnetism, as the world is now blessed with an abundance. The great leading and paramount object, throughout this course of lectures, has been the development and classification of the natural and spiritual laws which disclose and control the alledged phenomena. LECTURE XXII. CONCERNING THE PRINCIPLES AND CAUSES OF ACCORDING to the delineations in the last discourse, the spiritual state was shown to be the highest condition which the mind can obtain in its present rudimental and corporeal sphere of existence. It was also shown that this state of mental exaltation depends invariably upon certain harmonious conditions of body and mind. The conditions which are essential to this state, although superior to the common plane of every-day life, and vastly different from those generally observed, are, nevertheless, completely within the power of mankind. This state is pre-eminently religious-not in the sense that the moral feelings and faculties are developed at the expense of the social and intellectual propensities and powers; but that the whole soul,-including all its feelings, affinities, friendships and multifarious relations to the external world,—is elevated and unfolded into the religious or spiritual sphere of human existence. At this point man forms a conjunction between the rudimental and second spheres of life; and it is solely in consequence of this meeting of the two spheres in the human soul, that stands thus on the apex of the material world,—from which elevation commences the spiritual sphere which leads off into Infinitude, and opens with its endless variety of scenes before the prepared vision,—that the mind is capable of realizing its connections to the thus united spheres, and uttering, from inspirations flowing from the two sources, the great principles of truth which belong to both departments of existence. This mental condition, although every way superior to the ordinary plane of human states and experiences, is nevertheless perfectly natural and attainable to every person. It may be enjoyed by an individual in the full possession of his outer consciousness, and hence without the artificial magnetic sleep; but such a result is the work of steady progression on the part of the mind, from all the ordinary teachings, tastes, and attractions of life, to a high state of personal harmony, consonant with the great general principles and attributes of the Divine Spirit which animates the temple of Nature. The thus exalted intellect is a medium for the transmission of no especial and isolated current of inspiration, but its illumination, like its condition, is general, and hence expands in all directions. This is so because all the faculties and mental susceptibilities are equally refined, harmonized and spiritually exalted. The spiritual state, therefore, may justly be denominated a spiritual resurrection of all passions and attractions of the natural man, into the moral and intellectual departments of the mind, which instinctively and understandingly lay hold upon the things belonging to a world of more perfect knowledge. The causes and paths which lead the mind to this state are simple and easily understood; as will be seen as I proceed to lay before you the philosophy of inspiration. I now desire to call your undivided attention to the consideration of this particular subject. Inspiration is a term derived from the Latin, inspiro, which means to draw in, or inhale. This is the meaning generally attached to the word by theologians. My impressions however refer me to a different signification. I employ the term as significant of a state of mind which enables the individual to have retrovisions and prophetic perceptions, accompanied with an illumination of the understanding or reasoning principle. True inspiration is based upon psychological principles. Like every thing else in this universe of progression and development, true inspiration is of various kinds and graduated by innumerable degrees, as regards quality and quantity. It is super-sensuous, but not super-natural. It is the illuminating presence and influence of God in the soul; it is co-essential and co-extensive with the constitution of the human mind; and yet, in consequence of the prevalence of social inequalities, ecclesiastical materialism, and individual imperfections, a high and universally applicable inspiration is enjoyed but by a very few of the earth's inhabitants. First: I will now briefly explain the view of inspiration, entertained by the Catholic and Protestant systems of religious faith. These sects regard inspiration as entirely above the reach of the human faculties of thought. It is regarded as a supernatural action of the Divine Mind upon the human will and understanding. It is believed that the Lord selects and prepares certain prophets and apostles to be the recipients and exponents of his will; and then, by an immediate conjunction, which the Lord supernaturally establishes between himself and the chosen vessels, the latter are enabled to speak and write the Divine Will without any mixture of error or imperfection. The Catholic regards all inspiration as a direct result of the action of God upon the world; he does not believe that the whole human family is inspired by the Divine Mind; but that all plenary inspiration is confined to the Bible, to the Pope, to the Priest, and the Church. The Protestant does not admit so much communication with the Divine Spirit, but thinks that all inspiration which is orthodox and supernatural is to be found within the letter and symbols of the Sacred Scriptures. He believes that the Divine Mind disclosed his will to the Bible authors, completed through them all communications from the supernal courts to man; and on perfecting the New Testament, he closed all private and particular correspondence which had existed between himself and the earth's inhabitants. Thus it is distinctly evident that the two systems of |