The possibility of spiritual intercourse follows from the continued existence of the soul, with all senses and faculties, 2 after the material body is placed in the tomb. For those who believe in this it is consistent to believe also that the soul may return through affection to its native land, to the home of its childhood, and bring tidings of great joy to those who have ears. How many powers dormant before birth come out thereafter into full and perfect action; and how many powers lie hidden in the soul before death which may appear subsequently in the full force of their harmony and beauty. If the spirit is believed to be clothed with another body, and still in full possession of its present voluntary attributes, it may certainly converse when out of the natural body, as it does therein. Intercourse between minds in this world and minds in the other is just as possible as oceanic commerce between Europe and America, or the interchange of social sympathies between man and man in daily life.
Man's internal affinities yearn for corresponding ties
of communion. The soul seems to ask for nourishment from an anterior source. Hence man is naturally a religious or spiritually inclined being, demanding—by virtue of strict moral necessity—the assistance of mind superior to his own. Is it not reasonable to suppose that this interior desire of the soul has its appropriate gratification? The term inspiration is surely not void of meaning. It is certain that just in proportion as the sensibilities of our minds become unfolded, so will the love and wisdom of Higher Spheres flow in to elevate the affections and intellect. Nature's Author is no respecter of persons, and so His inspiration is universal, illuminating everything according to its condition and capacity. Is it not reasonable to conclude therefore that the harmonious and virgin brain may be the medium of spiritual illumination?1 Is there anything intrinsically unreasonable in the hypothesis that Eastern prophets, Pythagoras, Socrates, Plato, Jesus, Swedenborg received thoughts from some interior source, from spirits who once resided on earth? Do not certain instances of spiritual intercourse detailed by Daniel, Matthew and Luke seem reasonable in the light of modern analogies? If they do, a probability is established, and the next step forward takes us to the certainty of spiritual agency in the production of modern manifestations. It is grounded upon facts which occurred originally in Western New York and are now of daily occurrence in various parts of America. They are becoming familiar as household
words, and no reasonable mind presumes to doubt them, any more than the actual existence of Washington City. No solution except a spiritual one can possibly cover all the phenomena which come under the denomination of sounds and movings—not to mention some other manifestations which are of vastly different order and higher import.
In the entire history of mankind no moral or social movement has so powerfully marched forward, soaring above all derision and attempts at refutation as these mysterious phenomena of our era.1 Like the onward flow of the mountain torrent has been the march of the super-mundane manifestations. We welcome them as glimmerings of another sphere, breaking through the thin crust of ordinary experience, opening new passages in the universe. We do not look for infinite or perfect wisdom in the communications, or for instruction much superior to the mental development of the medium. When the whole field is examined carefully, it will be found that persons in this world do not—as they suppose —communicate promiscuously with Swedenborg, Washington and other illustrious minds, but always immediately with their own particular and congenial guardian spirit, who is constitutionally adapted to the earthly charge. The two are similar in organisation, inclination, desires—with this exception that the guardian is always better, wiser and more advanced, or sufficiently at least
to be positive to the terrestrial mind. Hence there is a similitude between thoughts spiritually derived and those drawn from the medium's own brain. If higher spirits desire to impart thoughts they do so by attorney. A long chain of mediums is at times formed between some exalted mind in the next sphere and a person here on earth; but the spirit in closest sympathy with the earthly mind is its own congenial protector, and in almost every instance it is he who communicates immediately. If these laws of interpretation be accepted, there will be no difficulty in extricating the mind from doubts originating in contradictions.
The spirits of the various planets in our solar system1 are in different stages of refinement, and those that are on the higher have the privilege of descending to the lower planets, of immersing their thoughts into the spirits of these at will, though the latter—in many cases—may know it not. In this manner do spirits descend to and dwell on the earth, when they have a peculiar attraction to some relative or friend. They are ever ready to introduce into his mind thoughts of higher things and pure suggestions, though—for the person concerned—these may seem to flow independently from the workings of his own spirit. Spirits from any sphere2 may, by permission, descend to any earth in the universe and breathe sentiments into the minds of others which are pure and elevating. Hence it is that there are times when the mind appears to travel in the company of those whom it does not know. So also it experiences visions which are actually true, or which, if they are concerned with the future, may come to pass with remarkable accuracy. At other times dreams are incited by the influx of thoughts from spirits but are not defined, because they are not
duly directed. There is furthermore—and it has been recognised already—a class of dreams referable only to excitement of the nervous medium or physical consciousness. These are restless thoughts, fantastic formations formulated in the guise of visions.