of mind depends upon the proper constitution, health, and actual presence of the brain, as much as electricity is dependent upon the zinc and copper plates for its manifestation. And I am speaking within the bounds of truth, when I affirm that, five-eighths of this world's thinking, civilized population, are more or less skeptical concerning the future existence of the soul, in a state of consciousness and individualization, subsequent to the event of outer physical dissolution. And hence it is highly necessary to consider this question in connection with the rudimental state of man.

In considering this theme of the soul's existence independent of the physical organism, I think it is very essential to understand, that the element of electricity is not created by the zinc and copper plates, but is simply developed and accumulated by them, from surrounding substances. It therefore follows, as a consequence, that electricity does not depend upon these plates for its existence, but simply for its more palpable manifestation. And the same. reasoning will apply to the elements of man's spiritual principle. The brain is primarily essential-yea, it is absolutely indispensable —to the accumulation and individualization of the living elements of life into a healthy and harmonious mind. Yet the brain is not essential to the prior existence of those elements, nor yet to the continuation of the individuality of the mind, after the physical structure has subserved the purposes of its primary organization. After the tree has produced and matured its fruit, the latter is independent. An apple developed by a tree in one field or country can be taken to any other locality, independent of its parent tree, and can bring forth its kind. Now it is clear that the physical organism is the cradle of the mind,-the house in which the spirit is born. There it is nursed and fostered; and gradually,year by year and hour by hour,-it is introduced to the beauties and influences of the external world. Progressively, it becomes acquainted with the facts and fancies, with the principles and pan

demonium of mundane existence; and soon puts forth its feelers to grasp something higher, better, spiritual, and more like its own particular nature. But here the skeptic stands armed with a multitude of sensuous reasons, and says to the immortal mind,—“ You were born in a physical cradle; consequently you can not walk without it: you were born in this material tenement; therefore you can nʊt move independently; if you go, you must take your physical establishment with you." Is this sound philosophy? Nay! When the soul is sufficiently advanced in strength, it discards its cradle--it steps boldly from the threshhold of the tabernacle in which it was born-and treads the interminable paths of infinitude like an angel of God!

The enlightened and deep thinking members of all professions begin to acknowledge the supremacy and duality of man; they begin to assert, as a fac absolutely undeniable, that man is a spiritual being. Thus the much celebrated Dr. Reid says: “No man can show it to be impossible to the Supreme Being to have given us the power of perceiving external objects without the common organs of sense. We have reason to believe that when we put off these bodies, and all the organs belonging to them, our perceptive powers shall rather be improved than destroyed or impaired. We have reason to believe that the Supreme Being perceives every thing in a much more perfect manner than we do, without bodily organs. We have reason to believe that there are other created beings endowed with powers of perception more perfect and more extensive than ours, without any such organs as we find necessary. However astonishing, it is now proved beyond all rational doubt, that in certain abnormal states of the nervous organism, perceptions are possible through other than the ordinary channels of the sense." Such an acknowledgment is valuable, as it emanates from a member of the skeptical profession.

The spirituality of man is not questioned; but the continuation

་

of his internal principle, after the death of the physical organism, in a state of identification, is the question yet unsettled in many minds. This problem I think will be duly solved as we proceed with these investigations. It will be seen that the invisible spirit is the real man, and is not necessarily dependent upon the material organization for its existence or individuality. And the duality of the corporeal body extends, in a more perfect manner, to the spiritual body; the outer is an imperfect representation of the interior. “That was not first which is spiritual, but natural, and afterward the spiritual." In other language,-that was not first which is mind, but the body, and afterward the mind. The body is the cradle of the soul—the former is the mold into which the elements of nature were caused to flow; the body is thus the primary framer of the mind. At first the body is the master, but soon it bows to the inward power; the spirit subdues and subjugates the physical temple to its exclusive control. As the little babe is dependent upon its parents for subsistence and growth, but in a few years walks alone in the fields, tills the ground, and proves itself free of its primary dependencies; so is the spirit. It comes forth clothed in a physical, terrestrial vesture, is dependent upon the outer sense for its first experiences and education, is fixed in a house more or less imperfect, and can not move beyond its narrow courts; but soon the soul marshals its latent forces, assumes the responsible position of master, and thus learns something of its glorious independence and destiny.

And the soul knows no retrogression, neither maturity. It is destined for eternal progression, and for the unbroken enjoyment. of an immortal youth! I have seen the aged man, as the sun shone brilliantly o'er the earth, draw his old arm-chair close to the cottage door, and try to view the distant landscape, with its waving foliage, its undulating surface, and glittering granite. But viewing him externally, Shakspeare says mournfully-" the last stage of

all is old age, second childishness, and mere oblivion; sans teeth,

"Second

This is the

sans taste, sans eyes, sans-every thing." But is it so? childishness, and mere oblivion"? Nay; it is not so! error of the world—this is reasoning from the external. True, the physical garment is worn out in consequence of a long contact and struggle with the gross world of matter. It is threadbare. The superficial gloss is gone. It is tattered and covered with patches. It can not conceal the form beneath. The spiritual eye can no longer freely use the material eye; the spiritual ear can no longer easily use the material ear; the spiritual powers of locomotion can not readily use the old worn-out limbs; and the brain can no longer render the spirit assistance in preserving external memories. What then? Why, the spirit of that decrepit, old man is young as a bird. It soars gracefully o'er the fields, hears the waters murmur their plaintive music, sees the variegated landscape, and enjoys all the scenes of life anew! For many years, the tattered garment confines the youthful soul. But at a time when ye think not, when all is tranquil in the midnight hour, or when you would summon the old man to his accustomed meal, and go to his room to arouse him from slumber, you will perceive the glossless garment is left motionless on the bed, whilst the immortal youth of the interior is gliding joyfully away to the Spirit Land!

LECTURE VI.

MAN CONSIDERED IN HIS INTERNAL RELATIONS TO THE

SPIRITUAL UNIVERSE.

MAN, in his ordinary or rudimental state, still demands our highest consideration. It has been shown that he is the most wonderful and perfect development of the visible creation; that all entities and personalities cluster around him; that he is, conquently, the center of much beauty and many powers.

Let us now fix our attention upon man as a spiritual being. There is a perfect adaptation of every form and principle to their appropriate sphere. The reptile moves on the surface of the earth; the beast is found among the hills and in the dismal solitudes of the forest; the bird sails gracefully through the upper medium; and the fish sports in the watery element. Each of these creatures, and every living thing, is perfectly adapted to the sphere in which it lives, and to all the influences and circumstances of its being. And the same principle is operative, and on a much sublimer scale, in the organization of man. His physical structure is admirably adapted to the conditions and influences of the physical world; and his spiritual constitution is still more harmoniously adapted to the world of spirits. The material eye is suited to the outer world of visible objects, and to the physical element of light which emanates. from the sun; but the spiritual eye is more perfectly adapted to the soft, golden light which illuminates the ten thousand crystal spheres that roll noiselessly in the serene depths of infinitude!

The material ear is wisely adapted to the multifarious sounds of the external world; and the spiritual ear is exquisitely attuned to the un