she should express to me her thoughts. Hence I inquired: "Have you been dreaming?" She replied: "Yes, but I didn't lose myself more than five minutes, I think; and yet I dreamt out what I must do in regard to a certain matter which has been on my mind for the last two weeks." Said I: "Do you mean to follow dreams in matters of importance ?" 'O, no," said she; "but when I can lose myself in my chair for only five minutes, and awake with a better plan of proceedure than I have ever had before, I will certainly act upon it." I then related to her what I had seen, much to her surprise and gratification..

But let us come to the application. You will perceive, by the above illustration, that the mind can be psychologically acted upon by spiritual beings. Spirits may breathe their influence and sweet. discourses upon the mind, without disturbing its repose or exciting the least suspicion that a divine power is acting so immediately upon it. And yet, when the human mind receives an impression from the spirit world, which takes the form of a clear and beautiful dream, there is no doubt but the true import of that impression will be recognized by the individual who obtains it. These impressions. are never lost, when once imparted to, and distinctly developed in, the mind. The dreams which are generated by spiritual influences, may be distinguished from ordinary dreaming by an unerring rule -viz.: by the clearness, beauty, and power which invariably characterize the former; while the latter are generally obscure, disagreeable, and troublesome to the mind.

We must not, however, accustom our minds to depend too much upon the guardian spirit for direction and happiness. When we ascertain our duty and destiny, or obtain certain convictions concerning them, we should act in strict accordance with all the light we possess. Then it is,—when the individual has done, and is doing what he believes to be his duty, that the higher influences rush into the soul. Yet it should be remembered, that these dreams

can not be received from the spirit world, into the mind, unless the slumber be perfect and the state harmonious.

There is a philosophy of mental motion, which I desire you to understand. It is this: one mind can not think and feel in harmony with another mind, unless the motions of the two brains be precisely alike. Here is the foundation of all psychological phenomena. If a person thinks of a tree, for example, his thought is the result of the united action of the organs of "form," "size," “color,” and “locality." If he thinks of a landscape, the same faculties are brought into requisition, combined with the contributions of thought from the organs of "Sublimity," "Ideality," and "Comparison." Now, should a spirit think of a landscape, and desire to impress a view of it upon the slumbering mind, the spirit would act upon and awaken the above faculties in such a way as nothing but the picture could be seen or thought of by the sleeper. Hence, when the spirit impresses the mind on earth with a dream, the component thoughts are not deposited in the subjected brain, but are developed therein by playing upon the right faculties in a right manner. Thus the mind of the sleeper is made to harmonize, in its internal motions, with the mental operations of the attending spirit. This is the way in which the common psychological phenomena are manifested. But it implies a contradiction of "Locke on the Understanding," whose theory was, that there are no "innate ideas," or inherent elements of thought. The truth is, that, even when man is made to dream a spiritual dream, full of. interior meaning, there are no "ideas" imparted to the mind, but simply the faculties are played upon so skillfully, by the guardian spirit, that they can not but produce the desired impressions,-as when a competent performer touches the cords of the musical instrument, he compels it to give forth precisely that song which is agitating his own mind. He communicates to the instrument the motions of his mind; thus he makes it dream, (vocally, so to speak,)

the actual perceptions of his intellect. He does not impart the music, for that is already existing and incorporated in the very constitution of the instrument; but he controls its motions and thus constrains it to express precisely such sounds as he may desire. So with spiritual dreaming: the slumbering mind,-whose intellectual and will-powers are all quiet,-is under the control of the guardian spirit; and the Spirit does not introduce thoughts into the mind, but touches the various faculties in such a manner as to cause them to develop the dream which is desired.

You will perceive, therefore, that the instrument of the mindthe Brain, must be perfectly passive in order to come under the immediate guidance of superior powers or beings,—like the harp, which entertains no will or wish contrary to the mind of the performer. By this, the law and method of spiritual intercourse, during sleep, may be easily comprehended; also, you can readily calculate the proximate number of spiritual dreams received and enjoyed by the people, by considering how many persons there probably are who enjoy the perfect slumber.

LECTURE XXIV.

THE SOURCES OF HUMAN HAPPINESS AND MISERY

PHILOSOPHICALLY CONSIDERED.

MANY persons have marveled at the mysterious providences of God. The many and various so-called dispensations of the controlling Power, among the earth's inhabitants, have long confounded the wise and delighted the foolish. The ways of God are supposed or asserted to be beyond the comprehension of men, and his wisdom unsearchable. "Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?" His perfection "is as high as heaven: what canst thou do? Deeper than hell: what canst thou know?" Such were the meditations of the author of the book of Job in the Old Testament. This author displays the highest and rarest poetical talent in his drama of "Disease, the Devil, and Deity."

All physical disorders he refers to the mysterious dispensations of Providence; likewise, all his impatience, restlessness, and rebelliousness growing out of his afflictions. Every thing is referred directly to supernatural causes; and the doctrines of special providences have been chiefly derived from such theological poems as adorn the book of Job. According to this author, man must accord the ordinary circumstances and accidents of this existence to divine interpositions; such as hereditary diseases, famines, the common atmospheric phenomena of rain, and the correction or chastisement of men for unrighteous deeds. Although," says the author, "affliction cometh not from the dust: neither doth trouble spring out of the ground; yet man is born unto trouble, as the sparks fly

upward." Then follows the injurious effects of such a belief. The author does not conceive that he is experiencing the consequences of some infringement upon the physical or organic laws of nature; and that exemption from further affliction and disease depends wholly upon his return to nature's laws; but, by supposing the Lord to be the immediate cause of disease and punishment, he resolved to send upward to Jehovah his prayers; and thus appeals for further supernatural dispensations in the form of forgiveness and mercy: “I would seek unto God, and unto God would I commit my cause; who doeth great things and unsearchable; marvelous. things without number; who giveth rain upon the earth, and sendeth water upon the fields." Behold, happy is the man whom God correcteth; for he maketh sure, and bindeth up: he woundeth, and his hands make whole; in famine, he shall redeem him from death; in war, from the power of the sword.”

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Considered in the light of an Epic Poem,-as an elevated fiction, designed to improve the morals and inspire a love for the supreme, —this book of the Old Testament is as valuable as any in the English language; but if it be received as the faithful relation of actual occurrences, it is one of the most formidable obstacles to the progress and well-being of mankind. It teaches the repulsive doctrine, that diseases and unhappiness flow from the will and dispensations of the Deity. It teaches man to be happy when he is sick and afflicted, because that such calamities are to be received as demonstrations of God's attention and regard for the individual. It teaches that, any description of organic disturbances may be removed by prayer and supplication; and also teaches the old Tartarean doctrine that, the Supreme Being is angry and vexed perpetually at the majority of mankind. Thus Job exclaims: “Oh, that my grief were thoroughly weighed, and my calamity laid in the balance together; it is now heavier than the sand of the sea; for, [here comes in the supernatural reason with the Tartarean doc