_I._ It was, and is spoken of as such in several pa.s.sages.

_P._ Did not the heathens consult familiar spirits as petty divinities, or G.o.ds, and as such, follow their sayings and commands implicitly? and would not the Israelites to whom the Old Testament was addressed have violated the first command in the decalogue by adopting this practice?

and was not that the reason, and the only reason, why the practice was forbidden?

_I._ To each of those questions I answer, Yes, certainly.

_P._ Do the Old or New Testament writings anywhere command us to abstain from all intercourse with spirits?--or from any intercourse which would not be a violation of the command, "Thou shalt have no other G.o.ds before me?"

_I._ Really I do not know that the Bible contains any such command.

_P._ Do you not know, on the contrary, that spirits other than those called "familiar spirits," often did communicate, and with apparently good and legitimate purposes, too, with men whose names are mentioned in the Bible?

_I._ Well, I must in candor say that there were some cases of that kind.

_P._ May you not, then, from all this learn a rule which will always be a safe guide to you in respect to the matters under discussion? I submit for your consideration, that that rule is, "Be not forgetful to entertain strangers, for thereby some have entertained angels unawares."

But even if the "strangers" that may come to you, either of your own world or the spirit-world, should prove to be "angels," do not follow them implicitly, or in an unreasoning manner, nor worship them as G.o.ds, for in so doing you would render yourself amenable to the law against having dealings with "familiar spirits."

_I._ I must admit that your remarks throw a somewhat new light on the subject, and I do not know that I can dispute what you say. But even admitting all your strong points thus far, the spirit-theory of Planchettism and other and kindred modern wonders remains enc.u.mbered with a ma.s.s of difficulties which it seems to me must be removed before it can be considered as having much claim to the credence of good and rational minds. On some of these points I propose now to question you somewhat closely, and shall hope that you will bear with me in the same patience and candor which you have thus far manifested.

_P._ Ask your questions, and I shall answer them to the best of my ability.

THE RATIONAL DIFFICULTY.

_I._ The difficulties, as they appear to me, are of a threefold character--_Rational_, _Moral_, and _Religious_. I begin with the first, the Rational Difficulty. And for a point to start from, let me ask, Is it true, as generally held, that when a man becomes disenc.u.mbered of the clogs and hinderances of the flesh, and pa.s.ses into the spirit-world--especially into the realms of the just--his intellect becomes more clear and comprehensive?

_P._ That is true, as a general rule.

_I._ How is it, then, that in returning to communicate with us mortals, the alleged spirits of men who were great and wise while living on the earth, almost uniformly appear to have _degenerated_ as to their mental faculties, being seldom, if ever, able to produce anything above mediocrity? And why is it that the speaking and writing purporting to come from spirits, are so generally in the bad grammar, bad spelling, and other distinctive peculiarities of the style of the medium, and so often express precisely what the medium knows, imagines, or surmises, and nothing more?

_P._ That your questions have a certain degree of pertinence, I must admit; but in making this estimate of the intelligence purporting to come from the spiritual world, have you not ignored some things which candor should have compelled you to take into the account? Think for a moment.

_I._ Well, perhaps I ought to have made an exception in your own favor. Your communication with me thus far has, I must admit, been characterized by a remarkable breadth and depth of intelligence, as well as ingenuity of argument.

_P._ And what, too, of the style and merits of the communications purporting to come from spirits to other persons and through other channels--are they not, as an almost universal rule, decidedly superior to anything the medium could produce, unaided by the influence, whatever it may be, which acts upon him?

_I._ Perhaps they are; indeed, I must admit I have known many instances of alleged spirit-communications which, though evidently stamped with some of the characteristics of the medium, were quite above the normal capacity of the latter; yet in themselves considered, they were generally beneath the capacity of the _living man_ from whose disembodied spirit they purported to come.

_P._ By just so much, then, as the production given through a medium is elevated above the medium's normal capacity, is the influence which acts upon him to be credited with the character of that production. Please make a note of this point gained. And now for the question why these communications should be tinctured with the characteristics of the medium at all; and why spirits can not, as a general rule, communicate to mortals their own normal intelligence, freely and without obstruction, as man communicates with man, or spirit with spirit. But that we may be enabled to make this mystery more clear, we had better attend first to another question which I see you have in your mind--the question as to the potential agent used by spirits in making communications.

THE MEDIUM--THE DOCTRINE OF SPHERES.

_I._ That is what we are anxious to understand; electricity, magnetism, odylic force, or whatever you may know or believe it to be--give us all the light you can on the subject.

_P._ Properly speaking, neither of these, or neither without important qualifications. Preparatory to the true explanation, I will lay the foundation of a new thought in your mind by asking, Do you know of any body or organism in nature--unless, indeed, it be a _dead_ body--which has not something answering to an atmosphere?

_I._ It has been said by some astronomers that the moon has no atmosphere; though others, again, have expressed the opinion that she has, indeed, an atmosphere, but a very rare one.

_P._ Precisely so; and as might have been expected from the rarity of her atmosphere, she has the smallest amount of cosmic life of any planetary body in the solar system--only enough to admit of the smallest development of vegetable and animal forms. Still, every sun, planet, or other cosmic body in s.p.a.ce is generally, and every regularly const.i.tuted form connected with that body is specifically, surrounded, and also pervaded, by its own peculiar and characteristic atmosphere; and to this universal rule, minerals, plants, animals, man, and in their own degree even the disembodied men whom you call "spirits," form no exception.

_I._ Do you mean to say that man and spirits, and also the lower living forms, are surrounded by a sphere of air or wind like the atmosphere of the earth, but yet no part of that atmosphere?

_P._ The atmospheres of other bodies than planets are not air or wind, but in their substances are so different from what you know as the atmospheres of planets as not to have anything specifically in common with them. The specific atmospheres of flowers, and when excited by friction, those also of some metals, and even of stone crystals, are often perceptible to the sense of smell, and are in that way distinguishable not only from the atmosphere of the earth, but also from the atmospheres of each other. But properly speaking, the psychic _aura_ surrounding man and spirits should no longer be called an atmosphere, that is, an _atom-sphere_ or sphere of atoms, but simply a "sphere;"

for it is not atomic, that is, material, in its const.i.tution, but is a spiritual substance, and as such extends indefinitely into s.p.a.ce, or rather has only an indirect relation to s.p.a.ce at all. Nor is the atmosphere, as popularly understood, the only enveloping sphere of the earth, for beyond and pervading it, and pervading also even all solid bodies, is a sublime interplanetary substance called "ether," the vehicle of light, and next approach to spiritual substance; while all bodies, solid, liquid, and gaseous, are also pervaded by electricity.

_I._ All that is interesting, but the subject is new to me, and I would like to have some farther ill.u.s.tration. Can you cite me some familiar fact to prove that man is actually surrounded and pervaded by a sphere such as you describe?

_P._ I can only say that you are at times conscious of the fact yourself, as all persons are who are possessed of an ordinary degree of psychic sensitiveness. Does not even the silent presence of certain persons, though entire strangers, affect you with an uncomfortable sense of repulsion, perhaps embarra.s.sing your thoughts and speech, while in the presence of others you at once feel perfectly free, easy, at home, and experience even a marked and mysterious sense of congeniality?

_I._ That is so; I have often noticed it, but never could account for it.

_P._ Farther than this, have you not at times when free from external disturbances, with the mind in a revery of loose thoughts, noticed the abrupt intrusion of the thought of a person altogether out of the line of your previous meditations, and then observed that the same person would come bodily into your presence very shortly afterward?

_I._ I have, frequently; the same phenomenon appears to have been noticed by others, and is so common an occurrence as to have given rise to the well-known slang proverb, "Speak of the devil and he will always appear."

_P._ Just so; but still further: Have you not personally known of instances, or been credibly informed of them, in which mutually sympathizing friends of highly sensitive organizations were mysteriously and correctly impressed with each other's general conditions, even when long distances apart, and without any external communication?

_I._ I have heard and read of many such cases, but could have scarcely believed them had I not had some experience of the kind myself.

_P._ There must, then, be here some medium of communication; that medium is evidently not anything cognizable to either of the five outer senses.

What, then, can it be but the co-related spheres of the two persons, which I have already told you are not atomic--not material but spiritual, and as such have little relation to s.p.a.ce?

_I._ That idea, if true, looks to me to be of some importance, and I would like you, if you can, to show me clearly what relation these "spheres," as you call them, have to the spiritual nature of man.

_P._ Consider, then, the primal meaning of the word "spirit:" It is derived from the Latin _spiritus_, the basic meaning of which is _breath_, _wind_, air--nearly the same idea that you attach to the word "atmosphere." So the Greek word _pneuma_, also translated "spirit,"

means precisely the same thing. The same meaning is likewise attached to the Hebrew word _ruach_, also sometimes translated "spirit." Now, carrying out this use of terms, the wind, air, or atmosphere of the earth (including the ether, electricity, and other imponderable elements) is the spirit of the earth;[2] the atmosphere of any other body, great or small, is the spirit of that body; the atmosphere, or rather sphere, being now without atoms, of a man, considered as an intellectual and moral being, is the spirit of that man; the sphere of a disembodied man or soul is the spirit of that man or soul; and so the Infinite and Eternal Sphere of the Deity which pervades and controls all creations both in the spiritual and natural universe, is the Spirit of the Deity, which in the Bible is called the Holy Spirit.

[2] Query: Have we here the _spiritus mundi_ of the old philosophers?

_I._ Well, those ideas seem singularly consistent with themselves, to say the least, however novel they may appear. But now another point: You have said that atmospheres or spheres surround and pervade all bodies, unless, indeed, they be _dead_ bodies--attributing, as I understand you, a kind of _cosmic_ life to plants, and a mineral life to minerals, as well as a vegetable and animal life respectively to vegetables and animals; do you mean by that to intimate that the sphere is the _effect_ or the _cause_ of the living body?

_P._ Of each living material form, the sphere, or at least _some_ sphere, was the cause. Matter, considered simply by itself, is dead, and can only live by the influx of a surrounding sphere or spirit. It may be said at the last synthesis, that the _general_ sphere even of each microscopic monad that is in process of becoming vitalized, as well as of the great nebulous ma.s.s that is to form a universe, is the Spirit of the Infinite Deity, which is present with atoms in the degree of atoms, as well as with worlds in the degree of worlds. This Spirit, as it embodies itself in matter, becomes segregated, finited, and individualized, and forms a specific soul, spirit, or sphere by itself, now no longer deific, but always of a nature necessarily corresponding to the peculiar form and condition of the matter in which it becomes embodied. Life, therefore, is not the result of organization, but organization is the result of life, which latter is eternal, never having had a beginning, and never to have an end. Some of your scientific men have recently discovered what they have been pleased to term "the physical basis of life," in a microscopic and faintly vital substance called _protoplasm_, which forms the material foundation of all organic structures, both in the vegetable and animal kingdoms. They have not yet, however, discovered the source from which the life found in this substance comes--which would be plain to them if they understood the doctrine of spheres and influx as I have here given it.

_I._ I thank you for this profoundly suggestive thought, even should it prove to be no more than a thought. But please now show us what bearing all this has upon the question more particularly before us--the question as to the medium and process through which this little board is moved, the tables are tipped, people are entranced and made to speak and write, and all these modern wonders are produced--also how and why it is that the alleged spirit-communications are commonly tinctured, more or less, with the peculiar characteristics of the human agents through whom they are given?

_P._ You now have some idea of the doctrine of spheres; you will, however, understand that the spheres of created beings, owing to a unity of origin, are universally co-related, and, under proper conditions, can act and react upon each other. You have before had some true notion of the laws of _rapport_, which means relation or correspondence. You will understand, further, that there can be no action between any two things or beings in any department of creation except as they are in _rapport_ or correspondence with each other, and that the action can go no farther than the _rapport_ or correspondence extends. Now, two spirits can always, when it is in divine order, readily communicate with each other, because they can always bring themselves into direct _rapport_ at some one or more points. Though matter is widely discreted from spirit, in that the one is dead and the other is alive, yet there is a certain correspondence between the two, and between the degrees of one and the degrees of the other; and according to this correspondence, relation, or _rapport_, spirit may act upon matter. Thus your spirit, in all its degrees and faculties, is in the closest _rapport_ with all the degrees of matter composing your body, and for this reason alone it is able to move it as it does, which it will no longer be able to do when that _rapport_ is destroyed by what you call death. Through your body it is _en rapport_ with, and is able to act upon, surrounding matter. If, then, you are in a susceptible condition, a spirit can not only get into _rapport_ with your spirit, and through it with your body, and control its motions, or even suspend your own proper action and external consciousness by entrancement, but if you are at the same time _en rapport_ with this little board, it can, through contact of your hands, get into _rapport_ with _that_, and move it without any conscious or volitional agency on your part. Furthermore, under certain favorable conditions, a spirit may, through your sphere and body combined, come into _rapport_ even with the spheres of the ultimate particles of material bodies near you, and thence with the particles and the whole bodies themselves, and may thus, even without contact of your hands, move them or make sounds upon them, as has often been witnessed. Its action, however, as before said, ceases where the _rapport_ ceases; and if communications from really intelligent spirits have sometimes been defective as to the quality of the intelligence manifested, it is because there has been found nothing in the medium which could be brought into _rapport_ or correspondence with the more elevated ideas of the spirit. The spirit, too, in frequent instances, is unable to prevent its energizing influences from being diverted by the reactive power of the medium, into the channels of the imperfect types of thought and expression that are established in his mind, and it is for this simple reason that the communication is, as you say, often tinctured with the peculiarities of the medium, and even sometimes is nothing more than a reproduction of the mental states of the latter, perhaps greatly intensified.

_I._ If this theory, so far seemingly very plausible, is really the correct one, it ought to go one step farther, and explain the many disorderly unintelligible rappings, thumpings, throwing of stones, hurling of furniture, etc., which often have occurred in the presence of particular persons, or at particular places.[3]

[3] See an article ent.i.tled "_A Remarkable Case of Physical Phenomena_," in the _Atlantic Monthly_ for August, 1868.

_P._ Those are manifestations which, when not the designed work of evil spirits, have their proximate source in the dream-region which lies between the natural and spiritual worlds.

_I._ Pray tell us what you mean by the dream-region that lies between the two worlds?

_P._ There are sometimes conditions in which the body is profoundly asleep, with no perturbations of the nervous system caused by previous mental and physical exercise. In this state the mind may still be perfectly awake, and independently, consciously, and even intensely active. When thus conditioned, it may be, and often is, among spirits in the spiritual world, though from the nature of the case it is seldom able to bring back into the bodily state any reminiscences of the scenes of that world. The dream state, properly speaking, is not this, but a state intermediate between this and the normal, wakeful state of the bodily senses, and is a state of broken, confused, irrational, inconsistent, and irresponsible thoughts, emotions, and apparent actions--the whole arising from confusedly intermixed bodily and spiritual states and influences. The potential spheres of spirits who desire to make manifestations to the natural world sometimes become commingled, designedly or otherwise, with the spheres of persons in the body who, in consequence of certain nervous or psychic disorders, are more or less in this dream-region even when the body is so far awake as to be _en rapport_ with external things; and in such cases, whatever manifestations may arise from the spiritual potencies with which such persons are surcharged, will of necessity be beyond the control, or possibly even beyond the cognizance, of any governing spirit, and will be irrational, inconsistent, and sometimes very annoying, or even destructive, according to the types of the dreamy mentality of the medium. If you will think for a moment, you will remember that the kind of manifestations referred to are never known to occur except in the presence of persons in a semi-somnambulic or highly hysterical state, or laboring under some a.n.a.logous nervous disorders; and the persons are often of a low organization, and very ignorant.