combination of these; for light and visual organs are only the mediums by which perception is conveyed to that mysterious something which lies hidden within. In ordinary or normal sight three things are employed-the object, the eye, and the light which serves as the connecting link or medium of contact between the eye and the object. The eye, like a beautiful and delicate camera obscura-paints with fidelity the picture of the exterior world upon the retina. It is the immortal soul which stands behind the curtain, and gazes on the shifting panorama. Let the soul be absent, and sight ceases, though the organ be perfect; it becomes but a common camera obscura-the mere arrangement of parts for the production of a picture. The picture is perfect, but there is no spectator. When a person falls into a state of profound abstraction, the eyes, though open, often cease to convey any idea of sight to the soul. This is because the attention of the spectator behind the curtain is turned in another direction; he does not regard the panorama which moves along the darkened curtains of the eye. The Materialists reply to this, that sight is not the result of the attentive perception of the soul to the pictorial sensations of the optic nerve. They tell us that the soul has no separate and distinct existence apart from the body. Light, they claim is but sensation, and sensation is the result of organization. When the organization ceases (they argue), sensation will cease-that of sight together with all other sensations; and that when sensation ceases, the whole being ceases to be, for organization and sensation, say they, compose the whole of man-there is no soul. (see Baron d'Hollbach's System of Nature, chap. xiii., for an able statement of the Materialistic argument).

This method of argument is plausible. At the moment that sight is proved to exist without the use of either light, sensation, or any of the physical and material organs of vision, the whole pyramid of their logic falls to the ground. Its base is thrown from its foundations, and the whole fabric of their laboured art crumbles to atoms.

Thus it is that Clairvoyance furnishes the most conclusive answer to the ingenious ratiocinations of the Materialists, and presents the most satisfactory proof of the existence of the soul, separate and apart from the body, residing within it, generally employing its organs for the reception of ideas, but at times acting independent of them, and obtaining information without their aid. By Clairvoyance we have thus shown the truth of the first proposition upon which Spiritualism rests-the existence of a dual nature in man, a soul as well as a body. We have unlocked the casket, and shown within it, shining with celestial

radiance, the jewel which it contains. But we are not content to rest satisfied with this; we will not leave the subject until our whole case is demonstrated. The second proposition, which lies at the basis of the new philosophy, is the existence of a "spiritual body," interfusing and permeating the physical, material, or "natural body."

If, in an obscure field, you should pick up the fragments of the bones of an arm, the inference that there had once been a full and complete organization, of which the fragments before you were a part, would be logical and correct. The train of reasoning by which your mind would instantaneously deduce that conclusion, if analyzed, would be as follows: The whole is equal to the sum of all its parts. In all the works of nature all the parts are adapted to each other. The whole cannot exist without the existence of all its parts. A single part cannot exist without the existence of all the other parts to which it is adapted. Here is a part before me-it is an arm; an arm is adapted to a human body; it is a part of such a body; therefore such a body must have existed. The nature of each part is adapted to the nature of the whole. This part is physical and material: therefore the whole must have been physical and material. And the final conclusion to which you arrive is, that the arm must have been a part of a human body, physical and material in its nature. It is thus that the Naturalist is enabled, from the fragment of the skeleton of an extinct antediluvial animal, to reconstruct the whole, and draw the portrait of a creature which existed before the Flood, and whose kind ceased to be thousands of years before the creation of man.

Of the logical accuracy of this method of reasoning, and the absolute verity of the conclusions it draws out, there cannot be the slightest doubt.

Let us, then, apply this method of reasoning to the subject under consideration.

The clairvoyant mind sees without the aid of light, or the assistance of the external or physical eye.

The soul does not leave the body to place itself in direct contact with the object seen; therefore the mind must have some medium of sight. This medium of perception is neither light nor the optic nerve. What, then, is it? It is not the odic force simply, for there must be some means whereby the character of the impression conveyed by the odic force is determined and individualized-some agency whereby the impression of sight is made distinguishable from that of hearing, or the impression made by an abstract idea. It is the peculiar function of an organ to individualize and characterize the nature of an impression received. A simple object-for instance, a tree-makes upon

the physical body a multitude of impressions, and it is the various organs of the body which individualize these impressions. The impression which the size, form, and colour of the tree makes is individualized and characterized by the organs of sight. The impressions which its hardness and impenetrability make are individualized and characterized by the sense of touch. If it were not for this, the mind would receive a mass of confused impressions, without possessing any means to analyze, arrange, or distinguish them. As a prism separates and individualizes the various colours which compose a ray of sunlight, so the senses separate and individualize the combined impressions which an object makes upon the physical organism, and presents them in an orderly and defined spectrum to the mind. If the reader has followed with close attention our train of reflection, he will be prepared for the conclusion to which we have arrived, to wit: If the mind sees without the aid of light or the assistance of the optic nerve, it must have some other medium by which the simple impression of sight can be individualized and presented separate and distinct from all other impressions; or, in other words, that there must be a spiritual organ of sight, distinct and separate from the physical organ of sight. The remainder of our task is now simple and easy; for if there is a spiritual organ of sight, there must also be a spiritual organ for the individualization of all the other impressions. In nature each part is adapted to all the other parts, and the existence of one part presupposes the existence of all the other parts. If there is a spiritual organ of sight, there must also be a complete spiritual organization or body interfused with and permeating the physical body.

Nature, our wise and powerful mother, foreadapts every thing for the conditions amid which she intends it shall live. How shall we escape the conclusion, that by adapting the soul to another state of being, and endowing it for that purpose with the power to exist, act, think, see, and hear, without the aid of the body, and separated from it, Nature has given us her solemn and sacred guarantee that we shall live hereafter? To arrive at any other conclusion is to charge Nature with the weakness of creating that which is useless, and God of the folly of adapting man to a sphere of existence which he does not intend him to enjoy. All the arguments which have ever been made against the immortality of the soul are based upon the idea, that the soul has no identity of being separate from the body. From which premise the conclusion is correctly drawn that the soul and body being one in substance must perish together. But Clairvoyance demonstrates to us that this premise is false, and teaches us that the soul and the body are not one in substance, but, on the contrary, that the former can think, act, see, and

hear without the aid of the latter, and independent of all its organs. It is thus that Clairvoyance with a mighty hand crushes to powder the laboured logic of the Materialists, and places the belief in our immortal nature upon a firm and scientific basis. But again, Clairvoyance, by demonstrating the truthful character of the teachings of Intuition, has afforded conclusive proof of a higher sphere of existence. God has given man two methods of attaining a knowledge of truth-Intuition and Reason. The one is intended to prove the correctness of the other, thus affording man the highest evidence of truth, by giving him the power to arrive at the same results by two distinct and totally diverse mental operations. What Intuition and Reason both affirm to be true, no man need doubt.

It is true that neither is infallible, and he who expects to find any human faculty infallible in its nature, only betrays his own ignorance of the laws of mind and matter. Nevertheless Intuition is a faculty of the soul, just as reliable as that of Reason, and the teachings of the one may be reposed upon with as much confidence as those of the other. Clairvoyance has demonstrated beyond all cavil the truthful character of Intuition.

What does Intuition say in regard to the immortal nature of the soul?

There is not a clairvoyant in the world, no matter what may be his normal belief, who does not affirm the existence of the soul after death has destroyed the clay-built palace wherein it dwells during its brief residence upon earth.

Many philosophers have puzzled themselves about the theory of "innate ideas." And the belief in our immortality has been classed as an "innate idea." But the philosophers may learn a lesson from Clairvoyance. It is no "innate idea," but only the divine voice of Intuition, which, deep within each man's soul, proclaims a life to come.

We must look to Intuition for the true cause of that faith in a future beyond the grave, which has prevailed in all nations and all ages.

Clairvoyance, then, in demonstrating the truthfulness of Intuition, has also demonstrated the immortality of the soul.

We have now arrived at the last of the propositions which is to be considered-the proof which Clairvoyance affords of the power of spirits who have left the earth-form to communicate with those who remain behind.

As a matter of course, this portion of the argument, as well as the former, is addressed only to such as believe in the phenomena of Clairvoyance. To those who are yet so far behind the great age in which they live as to doubt or sneer at magnetism

and psychological science, all that has been said or will be said by the writer can be of no use. Such persons have yet to learn the abc of that great science which lies at the basis of all others, and is the most important of them, for "the proper study of mankind is man."

In order to make it plain that Clairvoyance does afford scientific and conclusive proof of the power of spirits to communicate with us, it will be necessary to refer to some of the familiar and ordinary phenomena of "animal magnetism." Those phenomena may be be divided into three classes:

1st. Profound abstraction, magnetic sleep, and insensibility to all external influences.

2nd. Sympathetic Clairvoyance.

3rd. Independent Clairvoyance.

Attention is more particularly requested to the second class, viz., Sympathetic Clairvoyance. The subject while in this state is almost entirely under the control of the operator. No vocalization of the will of the positive operator is required to induce obedience in the negative subject. The simple concentration of the unspoken will is all that is required to direct and control the subject. So great is the sympathy induced between the two, that the will of the one acts freely upon the muscular system of the other, and compels him to rise up, sit down, walk, stand, or talk according to the volition of the operator. The nervous systems of the two are united by a constant interchange of the odic fluids. This union is as perfect as in the case of the "Siamese Twins," who were united by a continuous branch of nervous fibre. The result of this intimate union and fraternal sympathy between the operator and the subject is, that the thoughts of the one are known to the other. An idea evolved in the mind of the operator, though unspoken, immediately becomes present in the mind of the subject. But you will remember that the will of the operator also has control of the muscular system of the subject. Hence, no sooner is the idea of the operator present in the mind of the subject, should the operator will that idea to be spoken by the subject, than the subject is compelled to speak it. In other words, the operator for the expression of his own silent thoughts can use the vocal organs of the subject.

EXAMPLE.-A, in the presence of C, magnetizes B, and throws him into the sympathetic clairvoyant state. This being done, A silently thinks in his own mind these words: "Goodevening, friend C." Now by virtue of the sympathy established between the operator A and the subject B, those words are immediately impressed upon the mind of B, and become present there. A now silently wills B to speak those words, which B is