have occurred that ic immutable principles of reduction, as established by an invariable Deity in nature, were entirely set aside; that the natural conception was wholly the effect of a supernatural prolification. But why do they believe all this, and much more equally unheavenly? Simply because it is related in the Bible-in the first books of the New Testament; but, more especially, because it was believed by their forefathers, confirmed by commentators, and is weekly expounded by talented clergymen.

Now, I am impressed to affirm, that, if men are to accept human testimony as the basis or foundation of faith, then I am ready to array the concurrent testimonies of past human history concerning the alleged realities of supernaturalism, and the "cloud of witnesses" that testify of clairvoyance and spiritual manifestation; and then proceed, with all candor, to analyze their respective merits and to decide as to which class of wonders the preponderance and most respectable portion of the evidence properly incline. But I would here say that, in consequence of a combination of pure reasons, which I will not now explain,-I am impressed to put no confidence whatever in human testimony as a proper foundation of faith. On the contrary, I esteem it as the most inferior and exterior kind of information; as the most deceptive and unreliable; and yet, by all honest minds, it should be regarded as a source of much inference and suggestion, which may possibly conduct the mind to important truths and principles. I would be pleased to inspire timid and unthinking minds with the glorious dignity of principle; that every thing is to be tested by the rigid laws--not of legal evidence, but-of universal nature; laws which are the only manifestations that emanate direct from Deity.

Philosophical researchers and intelligent investigators do not believe in any law as governing Nature, the planetary system, or the universe, merely because it may be recorded in a book, believed by their forefathers, or advocated by enlightened men,--nay, not

so; but because their judgments-their interior understandings--are convinced, and because, also, Nature incessantly exhibits demonstration of the truthfulness of the conviction. If this dignified course were pursued by theological investigators and religionists, then hereditary affection, for peculiar modes and systems of faith, would be duly eradicated; and the Reason-Principle-which God has bestowed upon man, not to prove his curse, but a blessing-would receive and cherish only that of which all internal and external things, around and above, perpetually contribute evidence. A good, practical astronomer can prophesy a century a-head exactly at what hour there will be an eclipse of the sun, visible from the City Hall in New York. His faith is based wholly upon principle; and, so far as this disclosure of his exalted science is concerned, he lives absolutely a century in advance of those who know nothing about the source of his enlightenment. And now, if the timid class of minds still refuse to take the dignified position of impartial investigators, and prefer the exceedingly uncertain testimony of individuals, who lived two or more thousand years ago, to the concurring demonstrations of modern scientific discoveries, then we must leave them, for the present, in the Egyptian darkness behind us, while we proceed to explore the magnificent regions, whose rays of truth shed light upon our future pathway. This is the only way in which we can be advanced in harmonious truth; for, to expend our mental energies in a superficial controversy concerning mere human speculations and differences of opinion, is simply to enliven and perpetuate feelings of combativeness among men, quite beneath the higher and nobler objects in which the soul should forever be engaged. The intense light which comes down to man from the bending skies, and the general principles which flow from the broad foundations of creation, combine to elevate our thoughts superior to the popular spirit of discussion. When high minds combine and form a positive power, the negative and

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dependent classes will feel the attractive influence, and follow it; and yet, the perpetuity and universality of such a mental potency will be determined, not by any affinity which it may sustain to existing political or religious systems, but wholly by its accordance with, and fidelity to, the general system and laws of nature.

It will be observed, that I have not, as yet, said any thing directly concerning the philosophy of the diversified phenomena of clairvoyance; as it was deemed expedient to remove all possible rubbish from the "new ground" before we proceeded to explore its vast extent and rich possessions, or to sow seed for a future harvest. I am not insensible to the fact that some minds will, "e'en though beaten, argue still;" nor to the numerous objections which can be made to militate, and quite conspicuously and somewhat powerfully too, against the positions which I shall take with regard to the philosophy of spiritual illumination. But as I proceed with the consideration of this high theme, these various objections shall be allowed their legitimate weight, and be disposed of in a manner which will not, I feel impressed, be prejudicial to the progress of any candid and truth-loving mind.

LECTURE IV.

A DEFINITION OF THE SEVEN MENTAL STATES.

MANY minds are doubtless well aware, that, on other occasions, I have uttered my interior impressions concerning the philosophy of the phenomena under present investigation. However, as time marches forward more and various manifestations are developed; and the new unfoldings seem to demand, not only a repetition of many explanatory principles which have been previously uttered, but also far more minute and particular amplification of the principal causes engaged in the development of every mental manifestation known in this pregnant century. It is to extend my elucidations of this grand and far-reaching subject, and also to remove the mystery of many recent psychological disclosures, that I present to you this philosophy of clairvoyance and inspiration.

On the very threshhold of the investigation, it is proper to direct your attention to the lamentable fact, that but few minds have learned to reason correctly upon any subject. The human understanding—or the immortal principle of reason within the soul-can be as fully and perfectly educated as any other faculty of the mind. We can learn to think or reason almost as easily as we can learn to walk. In the power and perfectibility of human reason I have unbounded confidence; but I deplore the mis-appreciation and mis-application of this imperishable principle of the human mind as much as I can possibly lament the wrong use of any other power or attribute with which Deity has endowed mankind. Inasmuch as man, in the capacity of a motive power, is destined to

discover the principles of material nature, to properly apply them, and thereby subdue the entire physical world to his exalted purposes; so likewise, by the exercise of the same native potency on a higher plane, man is destined to ascertain the principles of his moral nature, to apply the attribute of reason properly, and thus accomplish, in the spiritual and religious world about him, as many harmonious effects and consequences as will ever distinguish the empire of science.

There are two prominent indications by which wrong, incorrect, or unsound reasoning may invariably be detected. First, by an altogether external and superficial method of investigating any subject, phenomena, or principle which may be presented. Second, by the conspicuous absence of consistency between the manner of treating a scientific subject and a question of morals. For example, the superficial and unsound reasoner, if he undertakes the criticism of any literary production, will particularly dwell upon the language--the words, structure of sentences, paragraphs, &c.-with as much tenacity as a profounder mind would examine the ideas which those words were designed to convey. Such minds are very externally and unfortunately developed. They pronounce upon men and things, invariably, in accordance with their external aspect or seeming manifestation. Such minds make unsound and unsympathetic parents; improper guardians and legislators; the most unsafe and unrighteous jurors. Motives are, by such reasoners, generally estimated according to action; which is too frequently the fallacious basis of much cruel and unbrotherly judgment. Those who have read the amusing history of "Handy Andy,” by Charles Lover, are in full possession of the best illustration of good motives beneath bad actions that was probably ever published. Handy, with as pure motives as a son of Erin could possibly feel in his bosom, not only vexed and aggravated his master twenty times each day, but actually produced quarrels, alienations, and