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sons in the body. Such are those who are actuated by a desire for revenge. There are those who pursue, with deep malignity of soul, persons who have crossed them in their purposes here. But without going into detail as to different classes of evil spirits, it is sufficient to remark, that in spiritual character, the afterlife differs nothing in principle from spiritual character in the present life.

In connection with this subject, we may make some remarks upon the nature and character of that kind of intercourse which is sometimes sought with the world of spirits. This kind of intercourse is discountenanced, both in the Old Testament and in the New, upon the hypothesis that it is detrimental to the moral and spiritual interests of the individual and society. The basis of mediumship, as the means of such communication, rests in the condition by which the medium becomes subject to the controlling influence of a spirit or spirits, which influence is according to the character of the mediumship.

This condition, on the part of the medium, is one of great danger; because, unless the spiritual condition of the medium be of a very exalted character as to all the moral attributes, and very positive and inflexible in maintaining such character, the medium becomes. liable to be moved, and even controlled by very debasing influences. And one who adopts such practices, can hardly hope to succeed as a general medium, without coming into a condition of great passivity, leaving the character of the influence which is to control, to the favorable or unfavorable conditions then and there attending the medium. Under such cir

cumstances it cannot be otherwise than that the medium should frequently fall under the influence of spirits, which, in a moral sense, are very harmful. It is for reasons as above, that so many fatal delinquences from morality and virtue have attended modern manifestations, especially among the mediumistic class. Under these influences many of both sexes, through the practice of general mediumship, have made speedy shipwreck of virtue, integrity and purity, and have

sometimes sunk into abandonment.

Such ever have been, and such ever must be, the consequences attending external mediumship, unless it is developed from the interior unfoldings of the spirit, ( through the religious nature. God and the world of spirits are to be approached through the aspirations, seeking a clean heart and a holy and pure spiritual condition, through the lifting up of the soul to the AllTrue, the All-Pure, the All-Holy and All-Good, with a fervency described as seeking God with all the heart. ! Then, if the spiritual sense of the seeker is opened, it impinges upon the heavenly and the pure, and lets in the Holy or Good Spirit, the angels as ministers of salvation to strengthen and lift the soul to its highest capabilities. Thus, through spiritual attainment, the medium puts on a breast-plate of righteousness, and an helmet of salvation, which will quench the fiery darts of the wicked. True mediumship comes as an incident of true spiritual condition, and is not to be sought after for its mediumistic qualities.

CHAPTER III.

OF THE LAWS OF SPIRITUAL AFFINITY, AS THE BASIS OF ASSOCIATION, CONSTITUTING SPHERES AND SOCIETIES.

THE laws of spiritual association necessarily have their basis in the constitution of the spirit; and, consequently, they must be the same in the after-life as in this. As the societies of this world are composed of individuals associated together in obedience to some impulse or force ruling in themselves individually and collectively, so also the spheres and societies of the world of spirits are composed of individuals associated together in accordance with some impulse or force ruling in themselves individually and collectively. And the ruling love of the society or sphere constitutes the spirit of such sphere.

One law of association as manifested in this world, is, that people associate together voluntarily and from an attractive influence, rather than from an involuntary and repulsive influence. The basis of spiritual attraction is, like spiritual condition begets the same or similar tastes, pleasures, pursuits, hopes, expectations, which lead to the like endeavors, purposes and actions, and to seeking the same enjoyments and gratifications, and, hence, to enjoying the same activities. These voluntary associations, as social institutions, have the spirit and purposes which prevail among those instituting them; and there are as many and di

verse societies or associations among men, as there are diverse spiritual conditions ruling in men, demanding them. And the societies or associations thus formed, will be as diverse in spirit as are the ruling spirits creating them.

Among men are to be found those who are ruled by the predominance of a particular faculty, also by the predominance of a particular combination of faculties. Each faculty or specific organ of the mind predominates in some one; and a characteristic class exists owing to such predominance. Each specific organ combines with some other organ to exert a controlling influence in some mind; and a characteristic society exists to express such predominance.

Thus, an almost endless variety of associations and societies exists, and must continue to exist, among men in this world, and, for the like causes, in the world of spirits. It has been said, and justly too, that the spiritual universe exists in the human or spiritual form, as it is revealed in the human. That is, the societies in the world of spirits, taken together as a whole, present the same combination of faculties, or ruling loves as are found in the human constitution. Thus, there are societies representing each of the intellectual faculties, with their affections. There are those representing the social and domestic relations and affections, as the conjugal, paternal, maternal, filial, fraternal and the like. There are likewise societies representing the moral faculties, with their affections and inspirations. All these, however, are rather departments, so to speak, of more general spheres of influence and association. These spheres

belong to the natural and orderly unfolding of the individual spirit; and each exists in perfection when found in perfect accord with divine order and spirit. And they are found in such accord, when in spirit and action they obey the command to love God supremely and the neighbor as self.

We can understand very perfectly the principles upon which these societies are formed in the world of spirits, by attending strictly to the spirit and manner of forming societies in this world. Take examples from minds engaged in scientific pursuits. The love of scientific knowledge, and the pleasure derived from the ascertainment of some hidden truth, some new application of a well-known principle; the aid expected in other departments of science from the new light obtained in some kindred department, gives to scientific minds a common desire, hope, expectation, pleasure and delight, and awakens a common aspiration, inspiration and affection, which makes them in one sense kindred to each other-brethren in the scientific family; and thus they have a common purpose, and a common aim, which individualizes and socializes them. They, by their mutual affinities, come together, and become an association of scientists.

There are also special departments in science, out of which arise special societies, actuated more interiorly by special aims, purposes and desires, seeking to investigate special departments in the kingdoms of nature. Such are the astronomers, the geologists, the mineralogists, the botanists, the zoologists, etc. Such come together in societies by themselves, and form societies within societies, and thus on, almost endlessly.